Part I

. p. 40. Clavel, however, says that these existed in the Roman Collegia (_Histoire pittoresque_, p. 82).

[310] _Religious Thought and Heresy in the Middle Ages_, p. 372.

[311] _The Spirit of Islam_, p. 337.

[312] _Secret Sects of Syria and the Lebanon_, p. 181 (1922).

[313] See, for example, Bouillet's _Dictionnaire Universel d'Histoire et de Géographie_ (1860), article or Templars: "Les Francs-Maçons prétendent se rattacher à cette secte."

[314] _Lexicon of Freemasonry_, p. 185.

[315] _Findel, Geschichte der Freimaurerei_, II. 156, 157 (1892 edition). Dr. Bussell (op. cit., p. 804), referring to Dupuy's work, also observes: "An editor of a later edition (Brussels, 1751) undoubtedly was a Freemason who tried to clear the indictment and affiliate to the condemned Order the new and rapidly increasing brotherhood of speculative deism."

[316] The Royal Order of Scotland.

[317] _Manuel des Chevaliers de l'Ordre du Temple_, p. 10 (1825 edition).

[318] Oration of Chevalier Ramsay (1737); Baron Tschoudy, _L'Étoile Flamboyante_, I. 20 (1766).

[319] The description of the Vehmic Tribunals that follows here is largely taken from Lombard de Langres, _Les Sociétés Secrètes en Allemagne_ (1819), quoting original documents preserved at Dortmund.

[320] Clavel derides this early origin and says it was the _Francs-juges_ themselves who claimed Charlemagne as their founder (_Histoire pittoresque_, p. 357).

[321] Lecouteulx de Canteleu, _Les Sectes et Sociétés Secrètes_, p. 100.

[322] According to Walter Scott's account of the Vehmgerichts in _Anne of Geierstein_, the initiate was warned that the secrets confided to him were "neither to be spoken aloud nor whispered, to be told in words or written in characters, to be carved or to be painted, or to be otherwise communicated, either directly or by parable and emblem." This formula, if accurate, would establish a further point of resemblance.

[323] Lombard de Langres, _Les Sociétés Secrètes en Allemagne_, p. 341 (1819); Lecouteulx de Canteleu, _Les Sectes et Sociétès Secrètes_, p. 99.

[324] A. le Plongeon, _Sacred Mysteries among the Mayas and the Quichas_ (1886).

[325] Findel, _History of Freemasonry_ (Eng. trans., 1866), pp. 131, 132.

[326] John Yarker, _The Arcane Schools_, p. 216, 431.

[327] _Lexicon of Freemasonry_, p. 298.

[328] Waite, _The Real History of the Rosicrucians_, p. 403.

[329] Ibid., p. 283.

[330] Yarker, _The Arcane Schools_, p. 430.

[331] "Yarker pronounces Elias Ashmole to have been circa 1686 'the leading spirit, both in Craft Masonry and in Rosicrucianism,' and is of opinion that his diary establishes the fact 'that both societies fell into decay together in 1682.' He adds: 'It is evident therefore that the Rosicrucians ... found the operative Guild conveniently ready to their hand, and grafted upon it their own mysteries ... also, from this time Rosicrucianism disappears and Freemasonry springs into life with all the possessions of the former.' "--_Speculative Freemasonry, an Historical Lecture_, delivered March 31, 1883, p. 9; quoted by Gould, _History of Freemasonry_, II. 138.

[332] _L'Antisémitisme_, p. 339.

[333] _Jewish Encyclopædia_, articles on Leon and Manasseh ben Israel.

[334] Article on "Anglo-Jewish Coats-of-arms" by Lucien Wolf in _Transactions of the Jewish Historical Society_, Vol. II. p. 157.

[335] _Transactions of the Jewish Historical Society of England_, Vol. II. p. 156. A picture of Templo forms the frontispiece of this volume, and a reproduction of the coat-of-arms of Grand Lodge is given opposite to p. 156.

[336] Zohar, section Jethro, folio 70_b_ (de Pauly's trans., Vol. III. 311).

[337] The Cabalistic interpretation of the Mercaba will be found in the Zohar, section Bereschith, folio 18_b_ (de Pauly's trans., Vol. I. p. 115).

[338] "By figure of a man is always meant that of the male and female together."--Ibid., p. 116.

[339] _Histoire de la Monarchie Prussienne_, VI. 76.

[340] Lecouteulx de Canteleu, op. cit., p. 105.

[341] Ibid., p. 106; Lombard de Langres, _Les Sociétés Secrètes en Allemagne_, p. 67.

[342] Monsignor George F. Dillon, _The War of Anti-Christ with the Church and Christian Civilization_, p. 24 (1885).

[343] Brother Chalmers I. Paton, _The Origin of Freemasonry: the 1717 Theory Exploded_, p. 34.

[344] Lecouteulx de Canteleu, op. cit., p. 107; Robison's _Proofs of a Conspiracy_, p. 27; Dillon, op. cit, p. 24; Mackey, _Lexicon of Freemasonry_, p. 148.

[345] Preston's _Illustrations of Masonry_, p. 209 (1804); Anderson's _New Book of Constitutions_ (1738).

[346] _Ars Quatuor Coronatorum_, XXV. p. 31. See account of some of these convivial masonic societies in this paper entitled "An Apollinaric Summons."

[347] _Religious Thought and Heresy in the Middle Ages_, p. 373. A "Past Grand Master," in an article entitled "The Crisis in Freemasonry," in the _English Review_ for August 1922, takes the same view. "It is true ... that the Craft Lodges in England were originally Hanoverian clubs, as the Scottish lodges were Jacobite clubs."

[348] Dr. Anderson, a native of Aberdeen and at this period minister of the Presbyterian Church in Swallow Street, and Dr. Desaguliers, of French Protestant descent, who had taken holy orders in England and in this same year of 1717 lectured before George I, who rewarded him with a benefice in Norfolk (_Dictionary of National Biography_, articles on James Anderson and John Theophilus Desaguliers).

[349] _The Free Mason's Vindication, being an answer to a scandalous libel entitled (sic) The Grand Mystery of the Free Masons discover'd_, etc. (Dublin, 1725). It is curious that this reply is to be found in the British Museum (Press mark 8145, h. I. 44), but not the book itself. Yet Mr. Waite thinks it sufficiently important to include in a "Chronology of the Order," in his _Encyclopædia of Freemasonry_, I. 335.

[350] _Gentleman's Magazine_ for April 1737.

[351] Dates given in _A.Q.C._, XXXII.