CHAPTER
LXII
RITE OF MIZRAIM
(Founded
1805)
This rite had 90
degrees. It was founded in 1805 at
Its trials of initiation were long and difficult, and founded on what is recorded of the Egyptian and Eleusinian mysteries.
Heckethorn states that this rite is essentially autocratic there being no obligation on the Grand Master to account for his actions.
In the Rosicrucian for January 1871 we read the following notice (page 136).
"We have great
pleasure in announcing that this philosophic Masonic Rite (Ancient and
Primitive Rite of Mizraim) has been recently
established in
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It was then announced that the following brethren had accepted office in the Rite: The Rt. Hon. the Earl of Bective, Sovereign Grand Master, etc., etc."
The Rite of Mizraim was amalgamated with that of Memphis in 1775, when John Yarker, as stated by Freke Gould{1} "sanctioned the communication of the degrees of Mizraim to members of the Rite of Memphis, the former having no separate governing body in this country" (England).
According to an official
statement, repeated in every number of the Kneph:
"
Essentially Jewish, the historical activities of this order to date are interesting.
Some years ago, a
document to which the reader must be referred, The Protocols of the Wise Men or
Elders of Zion{2}, was brought to light.
Abstracted from a Jewish Lodge of Mizraim in
Before studying these Protocols however, the reader should be made acquainted with a few facts.
This document was first published in 1905 at Tsarskoe
1. Robert Freke Gould, The History of Freemasonry, vol. II, p. 135.
2. L. Fry, Waters Flowing Eastward.
[p. 409]
Selo (
In January 1917, a second edition, revised and documented, was ready, but before it could be put on the market for distribution and sale, the revolution had taken place (March 1917), and the Provisional Government had been replaced by that of Kerensky who himself gave the order to have the whole edition of S. A. Nilus's book destroyed. It was burnt.
A few copies however had been distributed, one of them found its way to England, one to Germany and one again to the United States of America in 1919. In each of these three countries, a few people determined to make a close study of the document with the result that it was soon published everywhere.
In
In
In
In the
Then editions appeared in Italian, Russian, Arabic and even Japanese.
No sooner had the
document been made public than loud protests were heard coming from all
sections of dispersed
The method of intimidation used to suppress discussion of The Protocols has always been the same. It
[p. 410]
consists in suggesting that the person guilty of interest in the subject is crazy or becoming so. As the average mortal prefers to be thought sane by his fellow men, the trick generally works.
A short review of the
affray must be made. First and foremost came a strong
denial made by a Jew, Lucien Wolf, who wrote the pamphlet: The Jewish Bogey
and the Forged Protocols of the Learned Elders of Zion, (1920). Israel
Zangwill, another Jew, also wrote against the veracity of the Protocols. Then, in
More serious was the painstaking campaign undertaken against the publication of the Protocols by the chiefs of the U. S. Kahal or Kehillah, who intimidated the editor, George H. Putnam, and forced him to stop the publication of the book by threats to call his loans and thus ruin him financially. The Beckwith Co. was eventually induced by the Jewish Anti-Defamation League to enclose in every copy of the edition they published a small pamphlet containing the denial of the contents of the Protocols.
Among the Gentiles found
ready to deny the truth of the Protocols was a certain du Chayla, also a Mrs. Hurlbut and
the notorious Princess Catherine Radziwill who had
previously reached the pinnacle of self-advertisement by having had herself sentenced to a term of imprisonment in
[p. 411]
had been plagiarized by the author of the Protocols. The publication of this discovery by the Times seemed to have closed all further discussion tending to prove the Jewish authenticity of the Protocols and very little has been heard since on the subject.
Yet, to use the words of the Zionist, Max Nordau, during his violent quarrel with another Zionist, Asher Ginzberg: Audeatur et altera pars. It is this other side of the story which the reader is now asked to hear.
The book The Times called
The Geneva Dialogues bears in reality the following title: Dialogues
aux Enfers entre
Machiavelli et Montesquieu. It had been published
anonymously in
It was soon discovered by the police of Napoleon III that the author of the book was a certain lawyer, Maurice Joly, who was arrested, tried, and sentenced to two years' imprisonment (April 1865), as it was averred that he had written his book as an attack against the government of Napoleon III to which he had lent all the Machiavelian plans revealed in the Dialogues.
A short sketch of the author's life is necessary in order to understand the spirit of his book.
Maurice Joly (1831-1878), was born at Lons-le-Saulnier.
His mother, née Florentine Corbara Courtois, was a Corsican of Italian origin and a Roman
Catholic. Her father, Laurent Courtois, had been
paymaster-general of
Joly's father was Philipe
Lambert Joly, born at
[p. 412]
There, thanks to his maternal grandfather's masonic associations, he secured, just before the Coup d'Etat in 1851, a post in the Ministry of the Interior under M. Chevreau. In 1860 only, he terminated his law studies, — he wrote several articles, showed a certain amount of talent and ended by founding a paper called Le Palais for lawyers and attorneys. The principal stockholders were Jules Favre, Desmaret, Leblond, Adolphe Crémieux, Arago, and Berryer.
Joly was a Socialist. He wrote of
himself: "Socialism seems to me one of the forms of a new life for the
peoples emancipated from the traditions of the
Friend of Adolphe Crémieux, he shared in his hatred of Napoleon III. He hated absolutism as much as he hated Communism and as, under the influence of his Prime Minister Rouher, the French Emperor led a policy of reaction, Maurice Joly qualified it as Machiavelian and depicted it as such in his pamphlet.
In one of his books he wrote of it:
"Machiavelli represents the policy of Might compared to Montesquieu's, which represents the policy of Right — Machiavelli will be Napoleon III who will himself depict his abominable policy". (From Maurice Joly — Son passé, son programme — by himself, 1870).
And here comes the important point which the Times omitted to put before its readers when it made the sensational discovery about the Dialogues of Geneva in 1921!
Maurice Joly, who hated Communism and, in 1864, ascribed the Machiavellian policy of Might over Right
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to the Imperialism of Napoleon III, was evidently ignorant of the fact that he himself was no innovator, for, long before he ever entered the journalistic or political world, the very theory which he had tried to expose and refute had been the guiding principle of a group of ardent revolutionists, promoters of Communism, and worthy followers of Illuminatis and Babouvists, the group of Karl Marx, Jacoby, etc. the agitators of the 1848 revolution.
Long before Maurice Joly's book Dialogues aux Enfers
entre Machiavelli et
Montesquieu had made its appearance, another book bearing much the same
title had been published in
Machiavelli, Montesquieu, Rousseau
by Jacob Venedy and was published by Franz Dunnicker, Berlin.{3}
Jacob Venedy, the author, was a Jew, born in
3. L.
Fry, Waters Flowing Eastward.
[p. 414]
Marx who had founded there the secret organization called "The Communist League of Workers", which was eventually brought out into the open under the name of "The International Society of Democracy" (Société Internationale de la Démocratie).
In 1848, after the
February Revolution, Venedy returned to
When order was once more
re-established in
He was an active member
of the Masonic Order Bauhütte which was
affiliated to the Carbonari. (See Die
Bauhütte for
It is to be regretted that the Times, which had started an investigation to trace the authorship of The Protocols of the Wise Men of Zion, and lift it off the shoulders of Jewry upon which it rested, should have missed looking into the literary and revolutionary activities of Jacob Venedy.
Following the apparent contradiction between Jacob Venedy and Maurice Joly, one showing the Machiavelli and Rousseau policy as that of triumphant Communism, whilst the other makes it the policy of Reaction and Imperialism, one is apt to overlook the link between the two. The student of the 1830-1848 period of history is here confronted by a remarkable fact.
[p. 415]
Fould, the Rothschilds
of Paris,
The life of Adolphe Crémieux and the activities of his Jewish contemporaries, belonging to widely divergent social spheres, illustrate forcibly the concerted plan of Judaism to reach its secret Messianic hope of world domination.
Until about 1848, it seemed somewhat difficult to show conclusively the link between Judaism and Illuminism, Communism and Capitalism, but a close study of the life of Adolphe Crémieux, and that of his confidential agent, Léon Gambetta, throws full light on the subject.
Whereas in Gentile life, there is an unbridgeable abyss between Conservatism and Anarchy, Religion and Atheism, there is no such chasm in the Jewish Mentality. There, all currents, no matter in what direction they may seem to flow, are finally united and channelled in one unique direction.
If it has been somewhat difficult for historians of
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the French Revolution to see the close link
between Judaism and Illuminism, we repeat that no
such difficulty exists for the student of the 1848 revolutionary period, after
he has followed the life of Adolphe Crémieux and the activities of his Jewish
contemporaries. The main difference is that the term "Illuminism"
used in the 18th century is replaced by the wide term Freemasonry which
embraces all the existent secret societies.
Adolphe Isaac Crémieux (1796-1880) came from a Jewish family of the South of France, that had members in Aix, Nîmes and Marseilles.{4}
In his youth, Crémieux was an enthusiastic admirer of Napoleon I; yet in 1831, he pronounces the funeral eulogy of the ill famed revolutionist of 1789, the Abbé Grégoire. He chose law as his profession and was admitted to the Bar at Nîmes in 1817.
Briefly, Crémieux's life may be viewed from three sides: 1st, his racial Jewish activities, 2nd, his Masonic activities, 3rd, his political influence.
Crémieux's racial Jewish activities are exemplified by the part he
took in the Damascus Affair with Moses Montefiore, a Jew of England, when Jewry
successfully but unconvincingly silenced the accusation of ritual murder
committed upon the Catholic priest, Father Thomas, at Damascus, in 1840. He had
a prominent share in the foundation and development of the
4. Gaston Crémieux, another member of the same family (1836-1871) was an active Socialist and Revolutionary. He participated in the Paris Commune and was court-martialled and executed in 1871.
[p. 417]
affair, the Jewish leaders knew that they had attained sufficient power to feel enabled to show to the whole world that although the civil rights they enjoyed had been granted them by different countries, the real allegiance of each and every one of them was due to their Jewish nationality.
The Masonic activities of Adolphe Crémieux were many and powerful. His connection with Louis Bonaparte and his brother, who both were affiliated to the Carbonari, would suggest that he was also connected with this secret society. But it is a fact that Crémieux belonged to the Lodge of Mizraim, the Scottish Rite, and also the Grand Orient. He was in the Supreme Council of the Order of Mizraim and, at the death of Viennet, in whose person the Grand Orient and the Scottish Rite had been united, Crémieux succeeded him as Grand Master.
The political activities of Crémieux are also manifold and varied. In his youth, he had been an admirer of Napoleon I and later became an intimate friend as well as the legal adviser of the Bonaparte family and joined their party which was undermining the government of Louis Philippe, son of Philippe "Egalité".
In 1848, he was one of the most ardent supporters of Louis Napoleon and took an active part in the overthrow of Louis Philippe. He had been one of the foremost speakers in the association known as the Campagne des Banquets which had done so much to promote the Revolution of Feb. 1848.
He became a member of
the provisional government and was appointed Minister of Justice. He strongly
advocated the candidature of his friend, Louis Napoleon, for the post of
President of the
[p. 418]
same role which Disraeli played in
His untiring efforts
were directed against the Empire in general and Napoleon III in particular, and
he consorted with all the Emperor's enemies, among them, Maurice Joly, the author of the Dialogue between Machiavelli and
Montesquieu. After the overthrow of Napoleon III and the defeat of
He pushed to the front
his former secretary Gambetta and effectively directed him in his shady
negotiations with
[p. 419]
the ties linking the Jews united in
the
From 1871 until his
death, it can be safely asserted that Crémieux,
as President of the Alliance Israélite Universelle and Grand Master of the Scottish Rite, exercised a tremendous influence upon the
anti-religious campaign which followed the Franco-Prussian War. In this as in
all his lifelong activities, Crémieux was only
obeying the teachings of the Talmud and trying to destroy every religion but
that contained in Judaism. His favourite theme was
that there should be only one cult — and that cult should be Jewish. At a
general assembly of the Alliance Israélite Universelle, on
One cult, one flag! Are the Protocols of the Wise Men of Zion or the speeches of Machiavelli in Joly's book anything but a lengthy exposition of the ideas briefly expressed by Crémieux? His activities are one of the clearest examples of Jewish internationalism and Jewish efforts for the realization of the Messianic ideal.
The Alliance Israélite Universelle issued from the Rite of Mizraim plus Universal Freemasonry, subsidized by International Finance, would spell the doom of Christian civilization, the destruction of nationalism, the death of nations upon whose ruin has been erected
5. "
[p. 420]
a new
Lion
Gambetta (1838-1882), an Italian Jew, obtained French naturalization on
The following quotation
from a letter which he wrote to his father on
"My chief, Maître Crémieux, treats me as if I were his adopted son, and if within three years time he is elected a deputy (which is quite possible) my career will be settled once and for all. I must devote myself to law and politics, and then I may hope to triumph over all obstacles and finally to attain great honours."{7}
6. The means
for the attainment of Crémieux's ambition are
set forth in a book entitled
7. P. B. Gheusi, Gambetta, Life and Letters, p. 207.