 |
[437] Books in Wolfstieg's list refer to the Order as "the only true and genuine Freemasonry" (die einzige wahre und echte Freimaurerei).
[438] Clavel, Histoire pittoresque, etc., p. 167.
[439] The Baron de Gleichen, in describing the "Convulsionists," says that young women allowed themselves to be crucified, sometimes head downwards, at these meetings of the fanatics. He himself saw one nailed to the floor and her tongue cut with a razor. (Souvenirs da Baron de Gleichen, p. 185.)
[440] Barruel, Memoires sur le Jacobinisme, IV. 263.
[441] Franciscus, Eques a Capite Galeato, published by Benjamin Fabre with preface by Copin Albancelli. A paper on this book appears in Ars Quatuor Coronatorum, Vol. XXX. Part II. The author, Mr. J. E. S. Tuckett, describes it as a book of extraordinary interest to Freemasons. Without sharing Mr. Tuckett's admiration for the members of the Rit Primitif, I agree with him that M. Fabre attributes to them too much guile and fails to substantiate his charge of revolutionary designs. They appear to have been the perfectly honourable dupes of subtler brains. Incidentally Mr. Tuckett erroneously gives the real name of "Eques a Capite Galeato" as Chefdebien d'Armand; it should be d'Armisson.
[442] De Luchet, Essai sur la Secte des Illumines, p. 208. Gould, op. cit., III. 116.
[443] It is amusing to note that Mr. Waite confuses him with the rightful bearer of the name, Claude Louis, Comte de Saint-Germain, Minister of War under Louis XVI, for in The Secret Tradition in Freemasonry, Vol. II., a picture of the real Count is appended to a description of the adventurer.
[444] Biographic Michaud, article on Saint-Germain.
[445] Souvenirs de la Marquise de Crequy, III. 65. Francois Bournand (Histoire de la Franc-Maconnerie, p. 106) confirms this story: "The man who called himself the Comte de Saint-Germain was in reality only the son of an Alsatian Jew named Wolf."
[446] Nouvelle Biographie Generale, article on Saint-Germain.
[447] Frederick Bulau, Geheime Geschichten und rathselhafte Menschen, I. 311 (1850); Eckert, La Franc-Maconnene dans sa veritable signification, II. 80, quoting Lening's Encyclopedie des Franc-Mafons.
[448] Lecouteulx de Canteleu, op. cit., pp. 171, 172.
[449] Clavel, Histoire pittoresque, p. 175.
[450] Ibid., p. 175.
[451] Figuier, Histoire du Merveilleux, IV. 9-11 (1860).
[452] Mounier, De l'influence attribuee, etc., p. 140.
[453] Benjamin Fabre, Franciscus eques a Capite Galeato, p. 24.
[454] De Luchet, Essai sur la Secte des Illumines (1792 edition), p. 234.
[455] L'Antisemitisme, p. 335.
[456] Ibid., p. 328.
[457] Article by Mr. Lucien Wolf, "The First English Jew," in Transactions of the Jewish Historical Society of England, Vol. II. p. 18. On this question see also the pamphlets by Mr. Lucien Wolf: Crypto-Jews under the Commonwealth (1894), Cromwell's Jewish Intelligencers (1891), and Manasseh ben Israel's Mission to Oliver Cromwell (1901), also articles on Cromwell, Carvajal, and Manasseh ben Israel in the Jewish Encyclopaedia.
[458] Lucien Wolf, "The First English Jew," in Transactions of the Jewish Historical Society of England, II. 20.
[459] Tovey, Anglia Judaica, p. 275.
[460] The Jewish Encyclopaedia, in its article on Manasseh ben Israel, says: "He was full of cabalistic opinions, though he was careful not to expound them in those of his works that were written in modern languages and intended to be read by Gentiles." In its article on "Magic" the Jewish Encyclopaedia refers to the "Nishmat Hayyim," a work by Manasseh ben Israel which "is filled with superstition and magic" and adds that "many Christian scholars were deluded."
[461] Tovey, Anglia Judaica, p. 259; Margoliouth, History of the Jews in England, II. 3.
[462] Mirabeau (Sur la Reforme politique des Juifs, 1787) thinks they may not have been allowed to return unconditionally until 1664. It was certainly at this date that they were formally granted free permission to live in England and practice their religion (Margoliouth, op. cit., II. 26).
[463] Margohouth, op cit., II 43.
[464] The Digger Movement in the Days of the Commonwealth, by Lewis H. Berens, pp. 36, 74, 76, 98, 141 (1906).
[465] Claudio Jannet, Les Precurseurs de la Franc-Maconnerie, p. 47 (1187).
[466] Harmsworth Encyclopaedia, article on Jews.
[467] Diary of Samuel Pepys, date of February 19, 1666
[468] Jewish Encyclopaedia, article on Shabbethai Zebi B. Mordecai.
[469] Henry Hart Milman, History of the Jews (Everyman's Library), Vol. II. p. 445.
[470] Jewish Encyclopaedia, article on Ba'al Shem Tob.
[471] Milman, op. cit, II. 446.
[472] Jewish Encyclopaedia, article on Heilprin, Joel Ben Uri.
[473] Heckethorn, Secret Societies, I. 87.
[474] Jewish Encyclopaedia, article on Jacob Frank.
[475] Jewish Encyclopaedia, article on Jacob Frank.
[476] Ibid.
[477] Milraan, op. cit., II. 447.
[478] Jewish Encyclopaedia, article on Jacob Frank.
[479] Ibid.
[480] Ibid.: Heckethorn. Secret Societies, I. 87.
[481] Milman, op. cit., II. 448. Cf. description of pomp displayed by another member of the oppressed race named Frankel, who appeared at a parade of Jewry at Prague in 1741 in a carriage drawn by six horses and surrounded by footmen and horseguards.—Jewish Encyclopaedia, article on Frankel, Simon Wolf.
[482] Jewish Encyclopedia, article on Falk, of whom a good portrait by Copley is given. On Falk see also Ars Quatuor Coronatorum, Vol. XXVI. Part I. pp. 98-105, and Vol. XXX. Part II; Transactions of the Jewish Historical Society, Vol. V. p. 148, article on "The Ba'al Shem of London," by the Rev. Dr. H. Adler, Chief Rabbi, and Vol. VIII, "Notes on some Contemporary References to Dr. Falk, the Ba'al Shem of London, in the Rainsford MSS. at the British Museum," by Gordon P.G. Hills. The following pages are taken entirely from these sources.
[483] Falk does not appear to have brought good fortune to the Goldsmid family, for Margoliouth in a passage which evidently relates to Falk says that, according to Jewish legend, the suicide of Abraham Goldsmid and his brother was attributed to the following cause: "A Ba'al Shem, an operative Cabalist, in other words a thaumaturgos and prophet, used to live with the father of the Goldsmids. On his death-bed he summoned the patriarch Goldsmid, and delivered into his hands a box, which he strictly enjoined should not be opened till a tertain period which the Ba'al Shem specified, and in case of disobedience a torrent of fearful calamities would overwhelm the Goldsmids. The patriarch's curiosity was not aroused for some time; but in a few years after the Ba'al Shem's death, Goldsmid, the aged, half sceptic, half curious, forced open the fatal box, and then the Goldsmids began to learn what it was to disbelieve the words of a Ba'al Shem."—Margoliouth, History of the Jews, II. 144.
[484] Transactions of the Jewish Historical Society, V. 162.
[485] Benjamin Fabre, Eques a Capite Galeato, p. 84.
[486] Benjamin Fabre, op cit., pp. 88, 90, 98, 110.
[487] Clavel, Histoire pittoresque, pp. 188, 390; Robison's Proofs of a Conspiracy, p. 77.
[488] The Royal Masonic Cyclopaedia describes both Nathan der Weise and Ernst und Falk as prominent works on Masonry.
[489] There is, however, the possibility that Lessing may have had in mind another Falk living at the same period; this was "John Frederick Falk, born at Hamburg of Jewish parents, reported to have been head of a Cabalistic College in London and to have died about 1824" (Tranactions of the Jewish Historical Society, VIII. 128). But in view of the part which the correspondence of Savalette de Langes shows the Ba'al Shem of London to have played in the background of Freemasonry, it seems more probable that he was the Falk in question. At any rate, both were Jews and Cabalists.
[490] Who can this have been?
[491] The Duchesse de Gontaut relates in her Memoires that the Due d'Orleans was one day driving through the forest of Fontainebleau when a man, half clothed and with a demented air, sprang towards the carriage, grimacing horribly. The Duke's suite, taking him for a madman, would have kept him at bay, but the Duke, at that moment awaking from sleep, unbuttoned his shirt and showed his assailant an iron ring suspended round his neck. At this sight the man took to his heels and disappeared into the wood. The mystery of this incident was never elucidated, and the Duke, when questioned on the matter, would offer no explanation. Could this ring have been Falk's talisman?
[492] Margoliouth, op. cit., II. 121-4. See also Life of Lord George Gordon by Robert Watson (1795), pp. 71, 72.
[493] Friedrich Bulau, Geheime Geschichten und rathselhafte Menschen, I. 325 (1850). The Public Advertiser, Aug. 22, 24, 1786.
[494] Barruel, Vol. III. p. xi., quoting Gaultier.
[495] Silvestre de Sacy, "Memoires sur la Dynastie des Assassins," in Memoires de l'Institut Royal de France, Vol. IV. (1818).
[496] History of Freemasonry, III. 121.
[497] Memoires sur le Jacobinisme (edition of 1819), Vol. III. p. 9.
[498] Ibid., III. 55, 56.
[499] Essat sur la Secte des lllumines, pp. 28-39.
[500] "Our worst enemies the Jesuits."—Letter from Spartacus, Originalschriften, p. 306.
[501] Figuier, Histoire de Merveilleux, IV. 77.
[502] Originalschriften des Illuminatenordens, p. 230.
[503] Ibid., p. 331.
[504] In World Revolution I suggested a resemblance between the Jewish calendar and that of the Illuminati. This was an error; the Jewish calendar was adopted by the Scottish Rite, which, as we have seen, derived partly from Judaic sources.
[505] Thus Zwack (alias Cato) writes: "We have not only hindered the enlistings of the Rose-Croix but rendered their very name contemptible."—Originalschriften, p. 8.
[506] Originalschriften, p. 363. The word Illuminism is always represented by this symbol in the correspondence of the Illuminati.
[507] Ibid., p. 202.
[508] Ibid., p. 331.
[509] A. E. Waite, "Freemasonry and the Jewish Peril," in The Occult Review for September 1920, p. 152.
[510] Memoires de Mirabeau ecrats par lui-meme, par son pere, son oncle et son fils adoptif, et precedes d'une etude sur Mirabeau par Victor Hugo, Vol. III. p. 47 (1834).
[511] I have expressly made use of M. Barthou's resume instead of making one of my own, lest I should be said to have made judicious selections in order to suit the purpose of showing the resemblance between this Memoir and the passage from Mirabeau's other writings which follows. But M. Barthou's impartiality cannot be impugned, for he appears to know nothing about the Illuminati or Mirabeau's connexion with them, and regards the Memoir in question as solely the outcome of Mirabeau's mind which had "ripened" since 1772.
[512] F. Barthou, Mirabeau, p. 57.
[513] In the Memoir drawn up by Mirabeau quoted above we find this passage: "It must be a fundamental rule never to allow any prince to enter the association were he a god for virtue."—Memoires de Mirabeau, III. 60.
[514] Histoire de la Monarchie Prussienne, V. 99.
[515] Henry Martin, Histoire de France, XVI. 533.
[516] Louis Blanc, Histoire de la Revolution Francaise, II. 84.
[517] History of Freemasonry, III. 121.
[518] Originalschriften, p. 258.
[519] Ibid., p. 297.
[520] Ibid., p. 285.
[521] Ibid., p. 286.
[522] Originalschriften, p. 300. It seems that when a Freemason appeared likely to fall in with the scheme of Illuminism, he was soon allowed to know of the further system. Thus in the case of "Savioli" "Cato" writes: "Now that he is a Mason I have put all about this (*) before him, shown him what is unimportant and at this opportunity taken up the general plan of our (*), and as this pleased him I said that such a thing really existed, whereat he gave me his word that he would enter it."—Originalschriften, p. 289.
[523] Ibid., p. 303.
[524] Ibid., p. 361.
[525] Ibid., p. 363.
[526] Ibid., p. 360.
[527] Originalschriften, p. 200.
[528] Nachtrag von ... Originalschriften, I. 67.
[529] Ibid., p. 95.
[530] Lexicon of Freemasonry, p. 142. See also Oliver's Historical Landmarks of Freemasonry, I. 26, where the Illuminati are rightly included amongst the enemies of Masonry. Nevertheless, both Mackey and Oliver proceed to revile Barruel and Robison as enemies of Masonry, and in order to substantiate this accusation Oliver descends to the most flagrant misquotation. For if we look up in the original the passages he quotes on page 382 from Robison and on page 573 from Barruel as evidence of their calumnies on Masonry, we shall find that they refer respectively to the Rose-Croix Cabalists and the Illuminati and not to the Freemasons at all! See Robison's Proofs of a Conspiracy, p. 93, and Barruel's Memoires sur le Jacobinisme (1818 edition), II. 244.
[531] Oeuvres Completes de Voltaire (1818 edition). Vol. XLI. p. 153.
[532] Ibid., pp. 165, 168.
[533] Nachtrag von ... Originalschriften. II. 54-57.
[534] Ibid., p. 82.
[535] Ibid., p. 59.
[536] Ibid., p. 63.
[537] Ibid., p. 65.
[538] Nachtrag von ... Originalschriften, II. 67.
[539] Ibid., pp. 80, 81.
[540] Ibid., pp. 98, 99.
[541] Nachtrag von ... Originalschriften, II. 100-101.
[542] Ibid., p. 105: "He Himself lived with His disciples in community of goods."
[543] Ibid, p. 101. This was one of the earliest heresies of the Christian era refuted by Origen: "Moreover, he [Celsus] frequently calls the Christian doctrine a secret system, we must refute him on this point ... to speak of the Christian doctrine as a secret system is altogether absurd."—Origen, Contra Celsum, in The Ante-Nicene Christian Library, p. 403 (1869).
[544] Ibid., p. 106.
[545] Ibid., p. 113.
[546] Ibid., p. 96.
[547] Nachtrag von ... Originalschriften, II. 111.
[548] Ibid., II. 123.
[549] Ibid., II. 124.
[550] Ibid., I. 68.
[551] Ibid., II. 113.
[552] Ibid., II. 115.
[553] Nachtrag von ... Originalschriften, II. 13, 14.
[554] Ibid., I. 104.
[555] Ibid., I. 104-106.
[556] Nachtrag von ... Originalschriften, I. 76.
[557] Originalschriften, p. 8.
[558] Ibid., p. 9.
[559] Ibid., p. 10
[560] Neuesten Arbeiten des Spartacus und Philo, pp. 143, 163.
[561] Nachtrag von ... Originalschriften, I. 3.
[562] Originalschriften, p. 215.
[563] Ibid., p. 173.
[564] Ibid., p. 175.
[565] Ibid., pp. 237-8.
[566] Nachtrag von ... Originalschriften, I. 12.
[567] Originalschriften, p. 231.
[568] Nachtrag von ... Originalschriften, II. 2.
[569] Originalschriften, p. 51.
[570] Ibid., p. 52.
[571] Nachtrag von ... Originalschriften, II. 45.
[572] Nachtrag von ... Originalschriften, II. 51.
[573] Originalschriften, p. 210.
[574] Ibid., p. 72.
[575] Ibid., p. 271.
[576] Ibid., p. 50.
[577] Nachtrag von ... Originalschriften, I. 32.
[578] Royal Masonic Cyclopaedia, article on Illuminati.
[579] Feder, a preacher at the Court who had joined the Illuminati.
[580] Nachtrag von ... Originalschriften, I. 42.
[581] Nachtrag von ... Originalschriften, I. 39, 40.
[582] Ibid., I. 47.
[583] Originalschriften, pp. 370, 371.
[584] Ibid., pp. 257, 258.
[585] Given in the cypher of the Illuminati: "Denken sie, meine 18. 10. 5. 21. 12. 6. 8. 17. 4. 13. ist 18. 10. 5. 21. 12. 13. 6. 8. 17. (meine Schwagerin ist schwanger)." See cypher on p. 1 of Originalschnften.
[586] Note, then, that this was no sudden lapse on the part of Weishaupt.
[587] Nachtrag von ... Onginalschrtften, I. 14-16.
[588] Ibid., I. 21.
[589] Ibid., I. 99.
[590] Nachtrag von ... Originalschriften, I. 112.
[591] Author of the very interesting work La Verite sur les Societes Secretes en Allemagne, par un Ancien Illumine (Paris, 1819).
[592] De l'Influence attribuee aux Philosophes, aux Francs-Macons et aux Illumines sur la, Revolution de France, par J.J. Mounier (1822), p. 181.
[593] It has several times been stated that Weishaupt was himself a Jew. I cannot find the slightest evidence to this effect.
[594] Originalschriften, pp. 107-10.
[595] "Foresight indicates," says Falk, "that an end must be made to the whole of the present scheme of Freemasonry [dem ganzen jetzigen Schema der Freimaurerei ein Ende zu machen]," and he goes on to show that this must be done by picked men in the secret societies who know the true secrets of Masonry. This is precisely Weishaupt's idea.
[596] In 1779 Spartacus writes to Marius and Cato suggesting that instead of Illuminati the Order should be called the "Order of Bees [Bienenorden oder Bienengesellschaft]," and that all the statutes should be clothed in this allegory—Originalschriften, p. 320.
[597] Nachtrag von ... Originalschriften, II. 81.
[598] My italics.
[599] Where are they called this? The Cabala distinctly states that Israel alone is to possess the future world (Zohar, section Vayschlah, folio 177b), whilst the Talmud even excludes the lost tribes: "the ten tribes have no share in the world to come" (Tract Sanhedrim, Rodkinson's translation, p. 363).
[600] Memoirs of Moses Mendelssohn, by M. Samuels, pp. 56, 57 (1827).
[601] Letter to the Jewish Chronicle, September 1, 1922, quoting Henrietta Herz.
[602] Goethe was initiated into Freemasonry on St. John's Eve, 1780. The Royal Masonic Cyclopaedia observes: "There exist two great classical Masonic writers, Lessing and Goethe." Dr. Stauffer, in New England and the Bavarian Illuminati (p. 172), points out further that Goethe's connexion with the Illuminati is fully established by both Engel (Geschichte des Illuminatenordens, pp. 355 and following) and by Le Forestier (Les Illumines de Baviere, pp. 396 and following). It is possible that Faust may be the history of an initiation by a disillusioned Illuminatus.
[603] Henri Martin, Histoire de France, Vol. XVI. p. 531.
[604] Historie de la Monarchie prussienne, V. 73.
[605] Ars Quatuor Coronatorum, Vol. XXVI. p. 98.
[606] "Notes on the Rainsford Papers" in A.Q.C., Vol. XXVI. p. 111.
[607] Morning Herald for November 2, 1786.
[608] Eckert, La Franc-Maconnerie dans sa veritable signification, Vol. II. p. 92.
[609] Drei merkwurdige Aussagen, etc., evidence of Grunberger, Cosandey, and Renner (Munich, 1786); Grosse Absichten des Ordens der Illuminaten, etc., Ditto, with Utzschneider (Munich, 1786).
[610] Gustave Bord, La Franc-Maconnerie en France, etc., p. 351 (1908). This Australian Count is referred to in the correspondence of the Illuminati more as an agent than as an adept. Thus Weishaupt writes: "I must attempt to cure him of theosophy and bring him round to our views" (Nachtrag von ... Originalschnften, I. 71); and Philo, before the Congress of Wilhelmsbad, observes: "Numenius is not yet of much use. I am only taking him up so as to stop his mouth at the Congress [um ihn auj dem Convente das Meul zu stopfen]; still, if he is well led we can make something out of him." (ibid., p. 109).
[611] Die Neuesten Arbeiten des Spartacus und Philo in dem Illuminaten-Orden. p. viii (1794).
[612] De Luchet, Essai sur la Secte des Illumines, p. vii.
[613] Cretineau Joly, L'Eglise Romaine en face de la Revolution, I. p. 93.
[614] In my World Revolution I accepted erroneously the opinion of several well-known writers who attribute this pamphlet to Mirabeau. The fact that it was printed at the end of Mirabeau's Histoire Secrete de la Cour de Berlin and that a further edition revised by Mirabeau was published in 1792 no doubt gave rise to this supposition. But apart from the fact that Mirabeau as an Illuminatus was unlikely himself to denounce the Order, the proof that he was not the author may be found at the British Museum, where the copy of the 1792 edition bears on the title-page the words in ink "Donne par l'auteur," and Mirabeau died in the spring of the preceding year.
[615] British Museum press-mark F. 259 (14).
[616] Oeuvres posthumes de Marmontel, IV. 77.
[617] Lombard de Langres, Histoire des Jacobins, p. 31 (1820).
[618] Deschamps, Les Societes Secretes et la Societe, II. 151, quoting document amongst the papers of Cardinal Bernis entitled: Discours prononce au comite de la Propagande par M. Duport, un de ses memoires, le 21 mai 1790.
[619] Galart de Montjoie, Histoire de Marie Antoinette de Lorraine, p. 156 (1797).
[620] Lombard de Langres, Histoire des Jacobins, p. 117 (1820).
[621] Ibid., p. 236.
[622] See Die Neuesten Arbeiten des Spartacus und Philo, p. 71, where the Illuminati are described as wearing "fliegende Haare und kleine vierekte rothe samtne Hute." An alternative theory is, however, that the "cap of liberty" was copied from that of the galley-slaves.
[623] Histoire des Jacobins, p. 117.
[624] A.E. Waite, The Mysteries of Magic, p. 215.
[625] Moniteur, Vol. II., seance du 23 decembre, 1789.
[626] Theophile Malvezin, Histoire des Juifs a Bordeaux, p. 262 (1875).
[627] Requete des six corps de marchands et negociants de Paris contre l'admission des Juifs in Archives Nationales, quoted by Henri Delassus, La Question Juive, p. 60 (1911).
[628] Leon Kahn, Les Juifs de Paris pendant la Revolution (1898).
[629] Ibid., p. 167. Cf. Arthur Chuquet, La Legion Germanique, p. 139 (1904).
[630] Archives Nationales, F*. 2486.
[631] My French Revolution, p. 274.
[632] Kahn, op. cit., pp. 140, 141, 170, 201, 241.
[633] Nouvelle Adresse des Juifs a l'Assemblee Nationale, le 24 decembre, 1789.
[634] Moniteur, Vol. XVIII., seances of 21st and 22nd Brumaire, An 2 (November, 1793).
[635] Discours de morale, prononce le 2ieme decadi, 20 frimaire, l'an 2ieme de la republique ... an temple de la Verite, ci-devant l'eglise des benedictins a Angely Boutonne ... fait par le citoyen Alexandre Lambert, fils, juif et eleve dans les prejuges du culte judaique (1794), British Museum press-mark F. 1058 (4).
[636] Kahn, op. cit., p. 311.
[637] Crimes de la Revolution, III. 44.
[638] Archives Nationales, Piece remise par le Cabinet de Vienne (1824), F* 7566.
[639] Chevalier de Malet, Recherches politiques et historiques, p. 2 (1817).
[640] Eckert, La Franc-Maconnerie dans sa veritable signification, II. 125.
[641] Mr. Lucien Wolf, "The Jewish Peril," article in the Spectator for June 12, 1920.
[642] A.E. Waite, "Occult Freemasonry and the Jewish Peril," in The Occult Review for September, 1920.
[643] Deschamps, op. cit., II. 197, quoting Tableau historique de la Maconnerie, p. 38.
[644] Eques a Capite Galeato, pp. 362, 364, 366.
[645] Ibid., p. 423.
[646] The War of Anti-Christ with the Church and Christian Civilization, p. 30 (1885).
[647] G. Lenotre, Le Dauphin (Eng. trans.), p. 307.
[648] Archives Nationales, F* 6563.
[649] Archives Nationales F* 6563 No. 2449, Serie 2. No. 49.
[650] Piece remise par le Cabinet de Vienne, F* 7566.
[651] Lettres d'un Voyageur a l'Abbe Barruel, p. 30 (1800).
[652] World Revolution, pp. 86 and following, where extracts from the correspondence of the Alta Vendita (or Haute Vente Romaine) were given. This correspondence will be found in L'Eglise Romaine en face de la Revolution, by Cretineau Joly, who published it from the documents seized by the Pontifical Government at the death of one of the members. The documents were communicated to Cretineau Joly by the Pope Gregoire XVI, and published with the approval of Pius IX. Their authenticity has never been questioned. They are still in the secret archives of the Vatican, or at any rate were there at the beginning of the present year.
[653] Jan Witt, dit Buloz, Les Societes Secretes de France et d'ltalie, pp. 20, 21 (1830).
[654] Ibid., p. 6.
[655] Louis Blanc, Histoire de Dix Ans, I. 88, 89.
[656] Deschamps, Les Societes Secretes et la Societe, II. 534, quoting the Monde Maconmque for July, 1867.
[657] Correspondence de Michel Bakounine, published by Michael Dragomanov, pp. 73, 209 (1896).
[658] A. E. Waite, The Secret Tradition in Freemasonry, Vol. I. p. ix.
[659] The Real History of the Rosicrucians, p. 403.
[660] Paul Nourrisson, Les Jacobins an Pouvoir, pp. 202, 215 (1904).
[661] J.M. Ragon, Cours philosophique ... des Initiations, etc., edition sacree (5,842), p. 19.
[662] Ibid., p. 38.
[663] Copin Albancelli, Le Pouvoir occulte contre la France, p. 124 (1908).
[664] Ibid., p. 125.
[665] Ragon, op. cit., p. 38, note 2.
[666] Ibid., p. 39.
[667] Ibid., p. 52.
[668] Ibid., p. 53.
[669] Clavel, Histoire pittoresque de la Franc-Maconnerie, p. 21.
[670] Ibid., p. 23.
[671] In La Republique universelle, published in 1793.
[672] Georges Goyau, L'Idee de Patrie et l'Humanitarisme, p. 242 (1913), quoting speech of F. Troubat in 1886. A periodical called Les Etats Unis de l'Europe was published by Ferdinand Buisson in 1868. Ibid., p. 113.
[673] Copin Albancelli, Le Pouvoir occults contre la France, p. 89.
[674] Gould, History of Freemasonry, III. 191, 192.
[675] Ibid., III. 26.
[676] Copin Albancelli, Le Pouvoir occulte contre la France, p. 97.
[677] Ibid., p. 90.
[678] Le Pouvoir occulte contre la France, pp. 274-7.
[679] Ibid., pp. 284-6.
[680] Le Pouvoir occulte contre la France, p. 44.
[681] Ibid., p. 263.
[682] Ibid., p. 294.
[683] La Conjuration juive contre le Monde Chretien (1909).
[684] Morning Post for February 1 and February 26, 1923.
[685] Copin Albancelli, Le Pouvoir occulte contre la France, p. 132.
[686] Gautrelet, La Franc-Maconnerie et la Revolution, p. 87 (1872).
[687] Copin Albancelli, Le Pouvoir occulte contre la France, p. 85.
[688] Louis Daste, Marie Antinette et le Complot Maconnique, pp. 49-51 (1910).
[689] Times for December 30, 1921; A Epoca, November 28, 1921.
[690] These documents were published in a book entitled A Szabadkomivesseg Bunei by Adorjan Barcsay.
[691] Two Centuries of Freemasonry, p. 79. Published by the International Bureau for Masonic Affairs, of Neuchatel, 1917.
[692] Article on "The Popes and Freemasonry," by the Rev. Herbert Thurston, S.J., in The Tablet for January 27, 1923.
[693] Evening Standard, June 26, 1923.
[694] Ragon, Cours des Initiations, p. 33.
[695] Alliance de la Democratic Socialiste, etc., publie par l'ordre du Congres International de la Haye, p. 93 (1873).
[696] Histoire des Clubs de Femmes, by the Baron Marc de Villiers, p. 380.
[697] Rene Guenon, Le Theosophisme, p. 245 (1921).
[698] Guenon, op. cit., p. 248, quoting La Lumiere Maconnique, Nov.—Dec. 1912, p. 522.
[699] Alice Leighton Cleather, H. P. Blavatsky: her Life and Work for Humanity p. 17 (Thacker, Spink & Co., Calcutta, 1922).
[700] Rene Guenon, op. cit., p. 17.
[701] Rene Guenon, op. cit., p. 30.
[702] Guenon, op cit., p. 193, quoting Le Lotus for December, 1887.
[703] I refrain from giving the name of this book as the author has now left the Theosophical Society and may regret having written these words.
[704] Adolphe Franck, La Kabbale, pp. ii-iv.
[705] See ante, pp. 21, 66, 92.
[706] Alice Leighton Cleather, A Great Betrayal, p. 13 (1922).
[707] See on this subject the ravings contained in the book Christ and the New Age (1922), edited by G. Leopold, under the auspices of "The Star in the East."
[708] Dudley Wright, Roman Catholicism and Freemasonry, p. 221 (1922).
[709] In a few lodges the purely British ritual has been adopted under the name of the Verulam working, whilst recently a third ritual has been introduced by "Bishop Wedgwood," which in the opinion of a high British Mason "upsets the whole working of the Craft degrees and reduces it all to an absurdity."
[710] Alice Leighton Cleather, H.P. Blavatsky: her Life and Work for Humanity, p. 24 (Thacker. Spink & Co., Calcutta, 1922).
[711] Alice Leighton Cleather, H.P. Blavatsky: her Life and Work for Humanity, p. 24. (Thacker, Spink & Co., Calcutta, 1922).
[712] Ibid., p. 14.
[713] Ibid., pp. 20, 311.
[714] Nos. of January 11 to March 22, 1923.
[715] A. L. Cleather, H. P. Blavatsky' a Great Betrayal, p. 69 (Thacker, Spink & Co., Calcutta, 1922).
[716] John Bull, June 7, 1919; The Patriot, February 15, 1923.
[717] The War and the Builders of the Commonwealth, a lecture given at the Queen's Hall by Annie Besant on October 5, 1919, pp. 15, 18 (printed by the Theosophical Publishing Co.).
[718] Diary of the Theosophical Society for April-July, 1924, p. 43.
[719] On June 26, 1923
[720] The Theosophical Quarterly for October 1920, April 1921, and April 1922 (published by the Theosophical Society, New York).
[721] Syed Ameer Ali expresses the opinion that even to Eastern minds esoteric speculation presents a danger: "Sufism in the Moslem world, like to its counterpart in Christendom, has, in its practical effect, been productive of many mischievous results. In perfectly well-attuned minds mysticism takes the form of a noble type of idealistic philosophy; but the generality of mankind are more likely to unhinge their brains by busying themselves with the mysteries of the Divine Essence and our relations thereto. Every ignorant and idle specimen of humanity, who, despising real knowledge, abandoned the fields of true philosophy and betook himself to the domains of mysticism, would thus set himself up as one of the Ahl-i-Ma 'rifat."—The Spirit of Islam, p. 477.
[722] Confirmed by A.Q.C. 1. 54.
[723] Guenon, op. cit., p. 296. It would appear to be this MS. or a copy which was recently offered for sale by a Paris bookseller under the following description: "Manuscrit de Kabbale.—Spedalieri (Baron de. Le Sceau de Salomon). Traite sur les Sephiroth, en un in-f. de 16 pp.... le baron Spedalieri fut le disciple le plus instruit et le plus intime d'Eliphas Levi.—Son trate kabalistique 'Le Sceau de Salomon' est fonde sur la tradition hebraique et hindoue et nous revele le sens occulte du grand pantacle mystique. Dans une etude sur les sephiroth, Eliphas Levi annoncait que le temps venu il revelerait a ses disciples ce grand mystere jusqu'ici cache.—Spedalieri entreprend cette revelation." Le Bibliophile es Sciences Psychiques, No. 16 (1922). Librairie Emile Nourry, 62 ru des Ecoles, Paris, Ve.
[724] See ante, p. 34.
[725] Robert Kuentz, Le Dr Steiner et la Theosophie actuelle, series of articles in the review Le Feu for October, November and December 1913 and reprinted in pamphlet form.
[726] The year of the General Strike.
[727] Letter from Meakin to Baron Walleen, a Dane and member of the S.M.
[728] Bertrand Russell, The practice and Theory of Bolshevism, p. 65 (1920).
[729] Amongst ths "subsidiary activities" of the Theosophical Society may be mentioned the Liberal Catholic Church, the Guild of the Citizens of Tomorrow, the Order of the Brothers of Service, the Golden Chain, the Order of the Round Table, the Bureau of Social Reconstruction, the Braille League, the Theosophical Educational Trust, etc.
[730] Le Pouvoir Occulte contre la France, p. 291.
[731] "The struggle to instil into the masses the idea of the Soviet State control, and accounting, that this idea may be realised and a break be made with the accursed past, which accustomed the people to look upon the work of getting food and clothing as a 'private' affair and on purchase and sale as something that 'concerns only myself'—this is a most momentous struggle, of universal historical significance, a struggle for Socialist consciousness against bourgeois-anarchistic 'freedom.'"—Lenin, The Soviets at Work, p. 22 (The Socialist Information and Research Bureau, 196 St. Vincent Street, Glasgow, 1919).
[732] Mr. Bernard Shaw on "Railway Strike Secrets," reported in Morning Post for December 3, 1919.
[733] Mr. Bernard Shaw in the Labour Monthly for October 1921.
[734] Report of interview with Maxim Gorky in Daily News for October 3, 1921.
[735] Opinion expressed to me in conversation with a Socialist. Cf. Keir Hardie, "Communism, the final goal of Socialism" (Serfdom to Socialism, p. 36).
[736] "By the decree of May 22 1922, the right of private ownership of means of production and for production itself was re-established." See article by Krassin on "The New Economic Policy of the Soviet Government" in Reconstruction (the monthly review edited by Parvus) for September 1922.
[737] See Guillaume's Documents de l'Internationale and Mrs. Snowden's A Political Pilgrim in Europe.
[738] Les Societes de Pensee et la Democratie (1921). M. Augustin Cochin collaborated with M. Charles Charpentier in throwing new light on the French Revolution, and triumphantly refuted M. Aulard in 1908. Unhappily his work was cut short by the war and he was killed at the front in July 1916, leaving his great history of the Revolution unfinished.
[739] Mr. Philip Snowden in debate on Socialism in the House of Commons on March 20, 1923: "By far the greatest time that man has been upon this globe he has lived not under a system of private enterprise, not under capitalism, but under a system of tribal communism, and it is well worth while to remember that most of the great inventions that have been the basis of our machinery and our modern discoveries were invented by men who lived together in tribes."
[740] The Red Catechism, by Tom Anderson, p. 3.
[741] E.g. the following extract from an address by Miss Esther Bright to the Esoteric School of Theosophy quoted in The Patriot for March 22, 1923: "The hearty and understanding co-operation between E.S.T. members of many nations will form a nucleus upon which the nations may build the big brotherhood which we hope may become the United States of Europe. United States! What a fine sound it has when one looks at the Europe of to-day!" A review named Les Etats-Unis d'Europe existed as early as 1868, and M. Goyau shows that this formula and also that of the "Republique Universelle" were slogans current amongst the pacifists before and during the war of 1870 which they signally failed to avert.—L'Idee de Patrie et l'Humanitarisme, pp. 113, 115.
[742] How bitterly this attitude is still resented by the Jews is shown in the article on Jesus in the Jewish Encyclopaedia, which observes that: "In almost all of his public utterances he was harsh, severe, and distinctly unjust ... toward the ruling and well-to-do classes. After reading his diatribes against the Pharisees, the Scribes, and the rich, it is scarcely to be wondered at that these were concerned in helping to silence him" (vol. vii, p. 164).
[743] The execution of Monseigneur Butkievitch, the Roman Catholic Archbishop of Petrograd, was condoned by the Daily Herald, the New Statesman, and the Nation. See the Daily Herald for April 7, 1923.
[744] Letters from a friend of the present writer in Russia, dates of August 1922 and February 1923.
[745] Daily Herald for February 21, 1922.
[746] Ibid., March 18, 1920.
[747] See Report of Annual Conference of the Social Democratic Federation in Morning Post for August 6, 1923, where it is said that "Whole-hearted denunciation of Sovietism was the chief feature of the day's discussion," etc.
[748] Evening Standard for January 15, 1924.
[749] Daily Telegraph for January 8, 1923; Daily Mail for January 24, 1923.
[750] Report of speech by Adeline, Duchess of Bedford, at a public meeting to protest against the treatment of political prisoners in Portugal, April 22, 1913, quoted in Portuguese Political Prisoners, p. 89 (published by Upcott Gill & Son).
[751] Evening Standard, May 14, 1923.
[752] That this use of the cinema for revolutionary propaganda is deliberate was proved to me by personal experience. A man who had been struck with the dramatic possibilities of something I had written wrote to ask if he might place it before a certain well-known film producer in America. I gave my consent, and some time later he informed me that the producer in question regretted he could not film my work as it might appear to be anti-Bolshevist propaganda. Soon after this the same producer brought out a film on the same subject with the moral turned round the other way, so as to make the whole thing subtly revolutionary, and brought this over to England, where he advertised it as anti-Bolshevist propaganda! This is typical of the duplicity displayed by these propagandists.
[753] Quoted in Le Probleme de la Mode, by the Baronne de Montenach, p. 30(1913).
[754] Robison, Proofs of a Conspiracy, pp. 251, 252 (1798).
[755] Article by A. Quiller in The Equinox for September 1910, p. 338.
[756] New York Herald for September 6 and 7, 1921.
[757] Private communication to the author.
[758] Paul Bureau, La Crise morale des Temps nouveaux, p. 108 (1907).
[759] Daily Mail, July 14, 1922.
[760] Le Smorfie dell' Anima, by Mario Mariani (1919).
[761] A leader writer in one of the most important literary Constitutional journals in this country observed to me in conversation that "all such nonsense as patriotism ought to be done away with"; another writer for the same paper told me he would not in the least regret to see the British Empire broken up.
[762] Astolphe de Custine, La Russie en 1839, I. 149 (1843).
[763] Essai sur la Secte des Illumines (1792 edition), p. 48. On p. 46 de Luchet expresses his idea in a curious passaqe which I find difficult to render in English: "Il s'est forme au sein des plus epaisses tenebres, une societe d'etres nouveaux qui se connaissent sans s'etre vus, qui s'entendent sans s'etre expliques, qui se servent sans amitie. Cette societe a le but de gouverner le monde...."
[764] Ibid., p. 171.
[765] Eckert, La Franc-Maconnerie dans sa veritable signification, translated by the Abbe Gyr (1854), II. 133, 134.
[766] My italics.
[767] Galart de Montjoie, Histoire de Marie Antoinette, p. 156 (1797).
[768] G. Lenotre, The Dauphin, Eng. trans., p. 307.
[769] Recherches politiques et historiques sur l'existence d'une secte revolutionnaire, p. 2 (1817).
[770] J. Cretineau-Joly, L'Eglise Romaine en face de la Revolution, II. 143 (1859).
[771] Lord George Bentinck, A Political Biography, pp. 552-4 (1852).
[772] Les Societes Secretes et la Societe, I. 91
[773] Ibid., II. 243.
[774] Ibid., II. 521.
[775] Robison's Proofs of a Conspiracy, p. 107.
[776] A good account of this was contained in a letter to The Times of January 23, 1924.
[777] The Prince, Eng. trans, by Henry Morley, p. 61.
[778] Ibid., p. 110.
[779] Ibid., p. 110.
[780] Ibid., p. 131.
[781] The Prince, Eng. trans, by Henry Morley, pp. 143, 144.
[782] M. Mazeres, De Machiavel et de l'influence de sa doctrine sur les opinions, les maeurs et la politique de la France pendant la Revolution (1816).
[783] Deschamps, Les Societes Secretes, etc., I. p. xcii., quoting "Discours du F. Malapert a la Loge Alsace-Lorraine" in La Chains d'Umon, pp. 88, 89 (1874); ct. Eckert, La Franc-Maconnerie dans sa veritable signification, II. 293.
[784] Deschamps, op. cit., II. 681.
[785] Politica Segreta Italiana, by Diamilla Muller, p. 346 (1891).
[786] Copin Albancelli, Le Pouvotr occulte contre la France, p. 388.
[787] Series of article entitled "Boche and Bolshevik" by Nesta H. Webster and Herr Kurt Kerlen, which appeared in the Morning Post for April 26, 27, June 10, 11, 15, 16, 1922. Reprinted in book form by the Beckwith Company of New York.
[788] Boche and Bolshevik, p 39.
[789] The General Staff and its Problems, II. 556
[790] One of the pamphlets emanating from the first of these lines and entitled "England's War Guilt" reached the present writer. Its purport is to show that "England alone was the chief agent of the war," and that Lord Haldane and Sir Edward Grey, by encouraging Germany to believe that England would not intervene, led her into a trap.
[791] Georges Goyau, L'Idee de Patrie et l'Humanitarisme, p. in (1913).
[792] August 19, 1919.
[793] My italics.
[794] Daily Herald for January 26, 1923. So tender a regard did the Daily Herald entertain for the feelings of German magnates that its susceptibilities were deeply shocked at the correspondent of another paper, who, after lunching with Herr Thyssen, was so "ungentlemanly" as to comment afterwards on the display of wealth he had witnessed (Daily Herald for February 2, 1923). Yet the Daily Herald reporter had seen nothing ungentlemanly in attending a garden party at Buckingham Palace and publishing a sneering account of it afterwards under the heading of "Pomp and Farce in the Palace" (date of July 21, 1921).
[795] Karl Marx in his Preamble of the Provisional Rules of the Internationale (1864).
[796] The Times, June 30, 1922; the Morning Post, June 26 and 30, 1922. A very curious and well-informed article, from which some of these details are taken, appeared in the West Coast Leader, Lima, Peru, of December 14, 1921.
[797] Lettres inedites de Joseph de Maistre, p. 415 (1851).
[798] Letter from the Rev. B. S. Lombard to Lord Curzon, March 23, 1919.
[799] Jewish Guardian for January 18, 1924.
[800] Jewish Encyclopaedia, article on Zionism.
[801]La Republique universelle, p. 186 note (1793).
[802] Daily Mail, September 21, 1923.
[803] Reported in the Jewish World, January 5, 1922.
[804] Morning Post for August 1, 1921.
[805] Michael Rodkinson (i.e. Rodkinssohn), in Preface to translation of the Talmud, Vol. I. p. x.
[806] Drach, De l'Harmomie entre l'Eglise[C] et la Synagogue, I. 167, quoting the treatise Aboda-Zara, folio 13 verso, and folio 20 recto; also treatise Baba Kamma, folio 29 verso. Drach adds: "We could multiply these quotations almost to infinity."
[807] Zohar, section Toldoth Noah, folio 63b (de Pauly's trans., I 373).
[808] Zohar, section Toldoth Noah, folio 646 (de Pauly's trans., I. 376).
[809] J.P. Stehelin, The Traditions of the Jews, II. 215-20, quoting Talmud treatises Baba Bathra folio 74b, Pesachim folio 32, Bekhoroth folio 57, Massektoth Ta'anith folio 31. The Zohar also refers to the female Leviathan (section Bo, de Pauly's trans., III. 167). Drach shows that amongst the delights promised by the Talmud after the return to Palestine will be the permission to eat pork and bacon.—De l'Harmonie entre l'Eglise et la Synagogue, I. 265, 276, quoting treatise Hullin, folio 17, 82.
[810] Stehelin, op. cit., II. 221-4.
[811] The Very Rev. Sir George Adam Smith, Syria and the Holy Land, p. 49 (1918).
[812] Zohar, section Schemoth, folio 7 and 9b; section Beschalah, folio 58b (de Pauly's trans., III. 32, 36, 41, 260).
[813] Ibid., section Vayschlah, folio 177b (de Pauly's trans., II. p. 298).
[814] Hastings' Encyclopaedia of Religion and Ethics, article on the Kabbala by H. Loewe.
[815] Eugene Tavernier, La Religion Nouvelle, p. 265 (1905).
[816] Jewish Guardian for January 25, 1924.
[817] Deuter. ix. 5.
[818] Dan. ix. 11.
[819] Neh. ix. 26.
[820] Isa. i. 1-17. See also Ezek. xx. 13.
[821] Jewish Guardian for October 1, 1920.
[822] Josephus, The Jewish War (Eng. trans.), IV. 170, 334.
[823] Ibid., V. 152.
[824] See, for example, the descriptions of the horrible cruelty practised in the Jewish schools of Poland in the eighteenth century, given in The Autobiography of Solomon Maimon (Eng. trans., 1888), p. 32.
[825] Treatise Hullin, folio 27a.
[826] Talmud, treatise Sanhedrim (Rodkinson's trans, p. 156).
[827] Encyclopaedia Britannica (1911 edition), article on Lord Beaconsfield.
[828] Drach, De l'Harmonie entre l'Eglise et la Synagogue, II. 336. This custom is still in force; see the very legitimate complaint of a Jewess in the Jewish World for December 21, 1923, that women are still relegated to the gallery "to be hidden behind the grille, whence they may hear their menfolk bless the Almighty in strident tones that 'Thou hast not made me a woman.'"
[829] Drach, op. cit., II. 335, 336, quoting Talmud, treatise Meghilla folio 23 verso, treatise Berachoth folio 21 verso, treatise Sanhedrim folio 2 recto, Maimonides chap. viii. art 6; Schulchan Arukh, etc.
[830] In this connexion see article on "Jesus" in the Jewish Encyclopaedia, where the reader is referred to the work of O. Holtzmann (War Jesus Ekstattker?), who "agrees that there must have been abnormal mental processes involved in the utterances and behaviour of Jesus."
[831] Jewish World for December 22. 1920.
[832] Exod. i 10.
[833] Sura v. 60 (Everyman's Library edition, p. 493).
[834] Reinhardt Dozy, Spanish Islam (Eng. trans.), p. 651.
[835] J. Denais-Darnays, Les Juifs en France, p. 17 (1907).
[836] On the question of the Protocols, see Appendix II.
[837] "Jews have been most conspicuous in connexion with Freemasonry in France since the Revolution."—Jewish Encyclopaedia, article on Freemasonry.
[838] A.E. Waite, The Secret Tradition in Freemasonry, II. 115.
[839] It is significant to notice that in the second and abridged edition of the white Paper issued by the Foreign Office these two most important passages marked with an asterisk were omitted and the first edition was said to be unobtainable.
[840] On this point see also a very interesting pamphlet From Behind the Vail, published by Victor Hornyanszky (Budapest, 1920), also Madame Cecile Tormay, The Diary of an Outlaw (1923).
[841] Revolutionary Radicalism, its History, Purpose, and Tactics, with an Exposition and Discussion of the Steps being taken and required to curb it, being the Report of the Joint Legislative Committee investigating Seditious Activities, filed April 24, 1920. in the Senate of the State of New York (Albany, J.B. Lyon Company, Printers, 1920).
[842] Revolutionary Radicalism, Vol. I. p. 374.
[843] Ibid., p. 24.
[844] Among those who prominently showed their profound grief at the death of Lenin were Jews, and not merely Jews by origin but conforming Jews. Children from Jewish schools, we learn, joined in the procession, while the Hebrew Art Theatre (Habima) sent a banner with the inscription in Hebrew: "You freed the nations; you will be remembered for ever.' In addition Rabbi Jacob Mase, of Moscow, the Jewish Relief Committee of that city and other Jewish bodies, sent telegrams of condolence; while the Association of Jewish Authors issued a special memorial magazine in Yiddish dedicated to the memory of Lenin."—Jewish World for January 21, 1924.
[845] Patriot, for April 26, 1923.
[846] Ibid., May 3, 1923.
[847] Jewish World for January 10, 1924.
[848] Quoted in the Jewish World for January 10, 1924,
[849] Jewish World for November 9, 1922.
[850] Le Probleme Juif. pp. 41, 43.
[851] Lenin, The Soviets at Work, p. 18.
[852] I do not here ignore the work of the Trade Unions; but the Trade Unions would have been powerless to better conditions without the support of upper and middle-class men in Parliament.
[853] Private communication to author.
[854] See ante, p. 343.
[855]Madame Cecile Tormay, in her description of the Jewish Bolshevist regime in Hungary, eloquently observes: "It is said that only a misguided fraction of the Jews is active in the destruction of Hungary. If that be so, why do not the Jews who represent Jewry in London, in New York, and at the Paris Peace Conference disown and brand their tyrant co-religionists in Hungary? Why do they not repudiate all community with them? Why do they not protest against the assaults committed by men of their race?" (An Outlaw's Diary, p. 110, 1923).
[856] For example, when religious persecution in Russia was said to have turned against the Jews in the spring of 1923.
[857] Jewish Intelligence, and Monthly Account of the Proceedings of the London Society for Promoting Christianity amongst the Jews, April 1846, pp. 111, 112: Letter from the Rev. B.W. Wright.
[858] Gustave Le Bon goes so far as to say that "the Jews have never possessed either arts, sciences, or industries, or anything that constitutes a civilization.... At the time of their greatest power under the reign of Solomon it was from abroad that they were obliged to bring the architects, workmen, and artists, of which no rival then existed in Israel."—Les Premieres Civilisations, p. 613 (1889). It should be remembered, however, that Hiram, the master-builder, was half, if not wholly, an Israelite.
[859] Jewish Encyclopedia, article on Nervous Diseases.
[860] Jewish World for November 9, 1922.
[861] H.M. Hyndman, "The Dawn of a Revolutionary Epoch," in The Nineteenth Century for January 1881.
[862] A committee has recently been formed by the Jewish Board of Guardians to sit on all "anti-Semitic" movements in this country. At a meeting of this body it was complacently announced that "the Committee had obtained the removal of the posters of an anti-Semitic paper from the walls of an important establishment, and steps had been taken to get others removed."—Jewish Guardian, February 22, 1924. We wonder whether the Welsh would be able to obtain the removal of posters advertising literature of an anti-Celtic nature. This comes perilously near to a fulfilment of the Protocols.
[863] Drach, De l'Harmonie entre l'Eglise et la Synagogue. I. 79 (1844). It is curious to notice that the Jewish writer Margoliouth makes use of the same expression where he says, "It was well remarked that the house [of Rothschild] 'was spread like a network over the nations.'"—History of the Jews in Great Britain, II. 161 (1851).
[864] Eng. trans., Vol. III. p. 591 ff.
[865] Confirmed by Werner Sombart, The Jews and Modern Capitalism (Eng. trans.), p. 203: "The Talmud says: 'Kill even the best of the Gentiles.'" The Zohar also says: "Tradition tells us that the best of the Gentiles deserves death."—Section Vaiqra, folio 14b (de Pauly's trans., Vol. V. p. 42).
[866] Professor H. Graetz, The History of the Jews (Eng. trans.), III. 591-6.
[867] See my World Revolution, pp. 296-307. The misapprehension referred to above may have arisen from the resemblance between the title of my book and the series of articles which appeared in the Morning Post under the name of The Cause of World Unrest. In view of the fact that these articles were on some points at variance with my own theories, it seems hardly necessary to state that they were not my work. As a matter of fact, I did not know of their existence until they were in print, and later I contributed four supplementary articles signed by my name.
[868] Spectator for June 12, 1920.
[869] James Guillaume, Documents de l'Internationale, I. 131.
[870] Correspondance de Bakounine, published by Michael Dragomanov, p. 325.
[871] Le Juif, etc., pp. 367, 368.
[872] Revolution and War or Britain's Peril and her Secret Foes, by Vigilant (1913). A great portion of this book exposing the subtle propaganda of Socialism and Pacifism is admirable; it is only where the author attempts to lay all this to the charge of the Jesuits that he entirely fails to substantiate his case.
TRANSCRIBER NOTES
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Where obvious, typos have been corrected in the text and marked with an alphabetic footnote. Details of each change are listed below.
[A] Changed "centry" to "century".
[B] Changed "Pavly" to "Pauly".
[C] Changed "l'Elise" to "l'Eglise".
[D] Changed "Mara" to "Marx".
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