Chapter 5

[171] Even Raynouard, the apologist of the Templars (op. cit., p. 19), admits that, if less unjust and violent measures had been adopted, the interest of the State and the safety of the throne might have justified the abolition of the Order.

[172] Funck-Brentano, op. cit., p. 386.

[173] "The bourgeoisie, whenever it has conquered power, has destroyed all feudal, patriarchal, and idyllic relations. It has pitilessly torn asunder all the many-coloured feudal bonds which united men to their 'natural superiors,' and has left no tie twixt man and man but naked self-interest and callous cash payment."--_The Communist Manifesto_.

[174] Eliphas Lévi, _Histoire de la Magie_, p. 273.

[175] E. J. Castle, op. cit., _A.Q.C._, Vol. XX. Part I. p. 11.

[176] Ibid., Part II. p. 24.

[177] Loiseleur, op. cit., pp. 20, 21.

[178] _Histoire de la Magie_, p. 277.

[179] Dr. F. W. Bussell, _Religious Thought and Heresy in the Middle Ages_, p. 803.

[180] _Les Sectes et Sociétés Secrètes_, p. 85.

[181] _History of the Assassins_, p. 80.

[182] F. T. B. Clevel, _Histoire Pittoresque de la Franc-Maçonnerie_, p. 356 (1843).

[183] Loiseleur, op. cit., p. 66

[184] Ibid., p. 143.

[185] Ibid., p. 141.

[186] "Dixit sibi quod non crederet in eum, quia nichil erat, et quod erat quidam falsus propheta, et nichil valebat; immo crederet in Deum Celi superiorem, qui poterat salvare."--Michelet, _Procès des Templiers_, II. 404. Cf. ibid., p. 384: "Quidem falsus propheta est; credas solummodo in Deum Celi, et non in istum."

[187] Loiseleur, op. cit., p. 37.

[188] Raynouard, op. cit., p. 301.

[189] Wilhelm Ferdinand Wilcke, _Geschichte des Tempelherrenordens_, II, 302-12, (1827).

[190] Eliphas Lévi, _Histoire de la Magie_, p. 273.

[191] J.M. Ragon, _Cours Philosophique et Interprétatif des Initiations anciennes et modernes_, édition sacrée à l'usage des Loges et des Maçons SEULEMENT (5,842), p. 37. In a footnote on the same page Ragon, however, refers to John the Baptist in this connexion.

[192] J. B. Fabré Palaprat, _Recherches historiques sur les Templiers_, p. 31 (1835).

[193] Ibid., p. 37.

[194] Eliphas Lévi, _Histoire de la Magie_, p. 277.

[195] Eliphas Lévi, _La Science des Esprits_, pp. 26-9, 40, 41.

[196] Raynouard, op. cit., p. 281.

[197] Matter, _Histoire du Gnosticisme_, III. 330.

[198] Eliphas Lévi, _Histoire de la Magie_, p. 275.

[199] M. Grégoire, _Histoire des Sectes religieuses_. II. 407 (1828).

[200] Matter, _Histoire du Gnosticisme_, III. 323.

[201] Ibid., III. p. 120.

[202] _Jewish Encyclopædia_, article on Mandæans.

[203] Grégoire, op. cit., IV. 241.

[204] _Jewish Encyclopædia_, and Hastings' _Encyclopædia of Religion and Ethics_, article on Mandæans.

[205] _Codex Nasaræus_, Liber Adam appellatus, trans. from the Syriac into Latin by Matth. Norberg (1815), Vol. I. 109: "Sed, Johanne hae ætate Hierosolymæ nato, Jordanumque deinceps legente, et baptismum peragente, veniet Jeschu Messias, summisse se gerens, ut baptismo Johannis baptizetur, et Johannis per sapientiam sapiat. Pervertet vero doctrinam Johannis, et mutato Jordani baptismo, perversisque justitiæ dictis, iniquitatem et perfidiam per mundum disseminabit."

[206] Article on the _Codex Nasaræus_ by Silvestre de Sacy in the _Journal des Savants_ for November 1819, p. 651; cf. passage in the Zohar, section Bereschith, folio 55.

[207] Matter, op. cit., III. 119, 120. De Sacy (op. cit., p. 654) also attributes the _Codex Nasaræus_ to the eighth century.

[208] Matter, op. cit., III. 118.

[209] _Jewish Encyclopædia_, article on Mandæans.

[210] Loiseleur, op. cit., p. 52.

[211] Ibid., p. 51; Matter, op. cit., III. 305.

[212] Hastings' _Encyclopædia_, article on Bogomils.

[213] The Sabbatic goat is clearly of Jewish origin. Thus the Zohar relates that "Tradition teaches us that when the Israelites evoked evil spirits, these appeared to them under the form of he-goats and made known to them all that they wished to learn."--Section Ahre Moth, folio 70a (de Pauly, V. 191).

[214] Eliphas Lévi, _Dogme et Rituel de la Haute Magie_, II. 209.

[215] _Some Notes on various Gnostic Sects and their Possible Influence on Free-masonry_, by D.F. Ranking, reprinted from _A.Q.C._, Vol. XXIV. pp. 27, 28

[216] "Their meetings were held in the most convenient spot, often on mountains or in valleys; the only essentials were a table, a white cloth, and a copy of the Gospel of St. John, that is, their own version of it."--Dr. Ranking, op. cit., p. 15 (_A.Q.C._, Vol. XXIV.). Cf. Gabriele Rossetti, _The Anti-Papal Spirit_, I. 230, where it is said "the sacred books, and especially that of St. John, were wrested by this sect into strange and perverted meanings."

[217] Michelet, _Histoire de France_, III. 18, 19 (1879 edition).

[218] Michelet, op. cit., p. 10. "L'élément sémitique, juif et arabe, était fort en Languedoc." Cf. A.E. Waite, _The Secret Tradition in Freemasonry_, I. 118: "The South of France was a centre from which went forth much of the base occultism of Jewry as well as its theosophical dreams."

[219] Michelet, op. cit., p. 12.

[220] Ibid., p. 15.

[221] Graetz, _History of the Jews_, III. 517.

[222] Thus Hastings' _Encyclopædia of Religion and Ethics_ omits all reference to Satanism before 1880 and observes: "The evidence of the existence of either Satanists or Palladists consists entirely of the writings of a group of men in Paris." It then proceeds to devote five columns out of the six and a half which compose the article to describing the works of two notorious romancers, Léo Taxil and Bataille. There is not a word of real information to be found here.

[223] Précis of Eliphas Lévi's writings by Arthur E. Waite, _The Mysteries of Magic_, p. 215.

[224] _Jewish Encyclopædia_, article on Cabala.

[225] _Dogme et Rituel de la Haute Magie_, II. 220 (1861). It is curious to notice that Sir James Frazer, in his vast compendium on magic, _The Golden Bough_, never once refers to any of the higher adepts--Jews, Rosicrucians, Satanists, etc., or to the Cabala as a source of inspiration. The whole subject is treated as if the cult of magic were the spontaneous outcome of primitive or peasant mentality.

[226] _Histoire de la Magie_, p. 289.

[227] Talmud, treatise Berakhoth, folio 6. The Talmud also gives directions on the manner of guarding against occult powers and the onslaught of disease. The tract Pesachim declares that he who stands naked before a candle is liable to be seized with epilepsy. The same tract also states that "a man should not go out alone on the night following the fourth day or on the night following the Sabbath, because an evil spirit, called Agrath, the daughter of Ma'hlath, together with one hundred and eighty thousand other evil spirits, go forth into the world and have the right to injure anyone they should chance to meet."

[228] Talmud, treatise Hullin, folios 143, 144.

[229] Hastings' _Encyclopædia of Religion and Ethics_, article on Jewish Magic by M. Caster.

[230] Margaret Alice Murray, _The Witch Cult in Western Europe_, and Jules Garinet, _Histoire de la Magie en France_, p. 163 (1818).

[231] Hastings' _Encyclopædia_, article on Jewish Magic by M. Gaster. See the Zohar, treatise Bereschith, folio 54_b_, where it is said that all men are visited in their sleep by female devils. "These demons never appear under any other form but that of human beings, but they have no hair on their heads.... In the same way as to men, male devils appear in dreams to women, with whom they have intercourse."

[232] The Rev. Moses Margoliouth, _The History of the Jews in Great Britain_, I. 82. The same author relates further on (p. 304) that Queen Elizabeth's Hebrew physician Rodrigo Lopez was accused of trying to poison her and died a victim of persecution.

[233] The Rev. Moses Margoliouth, _The History of the Jews in Great Britain_, I. 83.

[234] Hastings' _Encyclopædia_, article on Teutonic Magic by F. Hälsig.

[235] Talmud, tract Sabbath.

[236] Hermann L. Strack, _The Jews and Human Sacrifice_, Eng. trans., pp. 140, 141 (1900).

[237] See pages 215 and 216 of _The Mysteries of Magic_, by A.E. Waite.

[238] See also A.S. Turberville, _Mediæval Heresy and the Inquisition_, pp. 111-12 (1920), ending with the words: "The voluminous records of the holy tribunal, the learned treatises of its members, are the great repositories of the true and indisputable facts concerning the abominable heresies of sorcery and witchcraft."

[239] _Histoire de la Magie_, p. 15.

[240] _The Mysteries of Magic_, p. 221.

[241] A.E. Waite, _The Real History of the Rosicrucians_, p. 293.

[242] _Histoire de la Magie_, p. 266.

[243] John Yarker, _The Arcane Schools_, p. 205.

[244] Drach (_De l'Harmonie entre l'Église et la Synagogue_, II. p. 30) says that Pico della Mirandola paid a Jew 7,000 ducats for the Cabalistic MSS. from which he drew his thesis.

[245] _Jewish Encyclopædia_, articles on Cabala and Reuchlin.

[246] Ibid., article on Cabala.

[247] The following résumé is taken from the recent reprint of the _Fama_ and _Confessio_ brought out by the "Societas Rosicruciana in Anglia," and printed by W. J. Parrett (Margate, 1923). The story, which, owing to the extraordinary confusion of the text, is difficult to resume as a coherent narrative is given in the _Fama_; the dates are given in the _Confessio_.

[248] Incidentally Paracelsus was not born until 1493, that is to say nine years after Christian Rosenkreutz is supposed to have died.

[249] _Nachtrag von weitern Originalschriften des Illuminatenordens_