Part VI

. "The Scapegoat," p. 412 (1914 edition); E.R. Bevan endorses this view.

[71] _Histoire de la Magie_, p. 69.

[72] The Magi or Wise Men are generally believed to have come from Persia; this would accord with the Zoroastrian prophecy quoted above.

[73] Drach, op. cit., II. p. 32.

[74] Ibid., II. p. xxiii.

[75] Joseph Barclay, _The Talmud_, pp 38, 39; cf. Drach, op. cit., I 167

[76] _The Talmud_, by Michael Rodkinson (alias Michael Levy Rodkinssohn).

[77] _Le Talmud de Babylone_ (1900).

[78] Le Zohar, translation in 8 vols by Jean de Pauly, published in 1909 by Emile Lafuma-Giraud. Wherever possible in quoting the Talmud or the Cabala I shall give a reference to one of the translations here mentioned.

[79] _Jewish Encyclopædia_, article Talmud.

[80] Drach, op. cit., I. 168, 169. The text of this encyclical is given by Drach in Hebrew and also in translation, thus: "This is why we enjoin you, under pain of excommunication major, to print nothing in future editions, whether of the Mischna or of the Gemara, which relates whether for good or evil to the acts of Jesus the Nazarene, and to substitute instead a circle like this O, which will warn the Rabbis and schoolmasters to teach the young these passages only viva voce. By means of this precaution the savants amongst the Nazarenes will have no further pretext to attack us on this subject." Cf. Abbé Chiarini, _Le Talmud de Babylone_, p. 45 (1831).

[81] On this point see Appendix I.

[82] _Jewish Encyclopædia_, article on "Jesus."

[83] Eliphas Lévi, _La Science des Esprits_, p. 40.

[84] Origen, _Contra Celsum_.

[85] S. Baring-Gould, _The Counter-Gospels_, p. 69 (1874).

[86] Cf. Baring-Gould, op. cit., quoting Talmud, treatise Sabbath, folio 104.

[87] Ibid., p. 55, quoting Talmud, treatise Sanhedrim, folio 107, and Sota, folio 47; Eliphas Lévi, _La Science des Esprits_, pp. 32, 33.

[88] According to the Koran, it was the Jews who said, "'Verily we have slain the Messiah, Jesus the son of Mary, an apostle of God.' Yet they slew him not, and they crucified him not, but they had only his likeness.... No sure knowledge had they about him, but followed an opinion, and they did not really slay him, but God took him up to Himself."--Sura iv. 150. See also Sura iii. 40. The Rev. J.M. Rodwell, in his translation of the Koran, observes in a footnote to the latter passage: "Muhammad probably believed that God took the dead body of Jesus to Heaven--for three hours, according to some--while the Jews crucified a man who resembled him."

[89] Sura iii. 30, 40.

[90] Sura xxi. 90.

[91] Sura iv. 150.

[92] Sura ii. 89, 250; v. 100.

[93] Sura v. 50.

[94] In the masonic periodical _Ars Quatuor Coronatorum_, Vol. XXIV, a Freemason (Bro. Sydney T. Klein) observes: "It is not generally known that one of the reasons why the Mohammedans removed their Kiblah from Jerusalem to Mecca was that they quarrelled with the Jews over Jesus Christ, and the proof of this may still be seen in the Golden Gate leading into the sacred area of the Temple, which was bricked up by the Mohammedans, and is bricked up to this day, because they declared that nobody should enter through that portal until Jesus Christ comes to judge the world, and this is stated in the Koran." I cannot trace this passage in the Koran, but much the same idea is conveyed by the Rev. J.M. Rodwell, who in the note above quoted adds: "The Muhammadans believe that Jesus on His return to earth at the end of the world will slay the Antichrist, die, and be raised again. A vacant place is reserved for His body in the Prophet's tomb at Medina."

[95] Graetz, _Geschichte der Juden_, III. 216-52.

[96] _The Essenes: their History and Doctrines_, an essay by Christian D. Ginsburg, LL.D. (Longmans, Green & Co., 1864).

[97] Ibid., p. 24.

[98] Edersheim (op. cit., I. 325) ably refutes both Graetz and Ginsburg on this point, and shows that "the teaching of Christianity was in a direction the opposite from that of Essenism." M. Vulliaud (op. cit., I. 71) dismisses the Essene origin of Christianity as unworthy of serious attention. "To maintain the Essenism of Jesus is a proof of frivolity or of invincible ignorance."

[99] Luke xvii. 7-9.

[100] Ginsburg, op. cit., pp. 15, 22, 55.

[101] Ginsburg, op. cit., p. 12.

[102] Fabre d'Olivet thinks this tradition had descended to the Essenes from Moses: "If it is true, as everything attests, that Moses left an oral law, it is amongst the Essenes that it was preserved. The Pharisees, who flattered themselves so highly on possessing it, only had its outward forms (_apparences_), as Jesus reproaches them at every moment. It is from these latter that the modern Jews descend, with the exception of a few real _savants_ whose secret tradition goes back to the Essenes."--_La Langue Hebraïque_, p. 27 (1815).

[103] Matter, _Histoire du Gnosticisme_, I. 44 (1844).

[104] _Jewish Encyclopædia_, article on Cabala.

[105] Matter, op. cit., II. 58.

[106] Ragon, _Maçonnerie Occulte_, p. 78.

[107] "The Cabala is anterior to the Gnosis, an opinion which Christian writers little understand, but which the erudites of Judaism profess with a legitimate assurance."--Matter, op. cit.. Vol. I. p. 12.

[108] _Jewish Encyclopædia_, article on Cabala.

[109] John Yarker, _The Arcane Schools_, p. 167; Matter, op. cit., II. 365, quoting Irenæus.

[110] Eliphas Lévi, _Histoire de la Magie_, p. 189.

[111] Eliphas Lévi, op. cit., p. 218.

[112] Dean Milman, _History of the Jews_ (Everyman's Library edition), II. 491.

[113] Matter, II. 171; E. de Faye, _Gnostiques et Gnosticisme_, p. 349 (1913).

[114] De Luchet, _Essai sur la Secte des Illuminés_, p. 6.

[115] _Manuel d'Histoire Ecclésiastique_, par R. P. Albers, S.J., adapté par René Hedde, O.P., p. 125 (1908); Matter, op. citt., II. 197.

[116] Matter, op. cit., II. 188.

[117] Matter, op. cit., II. 199, 215.

[118] Eliphas Lévi, _Histoire de la Magie_, pp. 217, 218.

[119] Matter, op. cit., II. 115, III. 14; S. Baring-Gould, _The Lost and Hostile Gospels_ (1874).

[120] Matter, op. cit., II 364.

[121] Ibid., p. 365.

[122] Ibid., p. 369.

[123] _Some Notes on Various Gnostic Sects and their Possible Influence on Freemasonry_, by D. F. Ranking, republished from _Ars Quatuor Coronatorum_ (Vol. XXIV, p. 202, 1911) in pamphlet form, p. 7.

[124] Hastings, _Encyclopædia of Religion and Ethics_, article on Manicheism.

[125] Zohar, treatise Bereschith, folio 54 (De Pauly's translation, I. 315).

[126] The Yalkut Shimoni is a sixteenth-century compilation of Haggadic Midrashim.

[127] Principal authorities consulted for this chapter: Joseph von Hammer, _The History of the Assassins_ (Eng. trans., 1835); Silvestre de Sacy, _Exposé de le Religion des Druses (1838) and Mémoires sur la Dynastie des Assassins_ in _Mémoires de l'Institut Royal de France_, Vol. IV. (1818); Hastings _Encyclopædia of Religion and Ethics_; Syed Ameer Ali, _The Spirit of Islam_ (1922); Dr. F. W. Bussell, _Religious Thought and Heresy in the Middle Ages_ (1918).

[128] Reinhart Dozy, _Spanish Islam_ (Eng. trans.), pp. 403-5.

[129] Claudio Jannet, _Les Précurseurs de la Franc-Moçonnerie_, p. 58 (1887).

[130] The following account is given by de Sacy in connexion with Abdullah ibn Maymūn (op. cit., I. Ixxiv), and Dr. Bussell (_Religious Thought and Heresy in the Middle Ages_, p. 353) includes it in his chapter on the Karmathites. Von Hammer, however, gives it as the programme of the Dar ul Hikmat, and this seems more probable since the initiation consists of nine degrees and Abdullah's society of Batinis, into which Karmath had been initiated, included only seven. Yarker (_The Arcane Schools_, p. 185) says the two additional degrees were added by the Dar ul Hikmat. It would appear then that de Sacy, in placing this account before his description of the Karmathites, was anticipating. The point is immaterial, the fact being that the same system was common to all these ramifications of Ismailis, and that of the Dar ul Hikmat varied but little from that of Abdullah and Karmath.

[131] Von Hammer, op. cit. (Eng. trans.), pp. 36, 37.

[132] Von Hammer, _The History of the Assassins_, pp. 45, 46.

[133] Dr. F. W. Bussell, _Religious Thought and Heresy in the Middle Ages_, p. 368.

[134] Von Hammer, op. cit., p. 55.

[135] Von Hammer, op. cit., pp. 83, 89.

[136] Ibid., p. 164.

[137] _Développement des abus introduits dans la Franc-maçonnerie_, p. 56 (1780).

[138] Jules Loiseleur, _La doctrine secrète des Templiers_, p. 89.

[139] Dr. F W. Bussell, D.D., _Religions Thought and Heresy in the Middle Ages_, pp. 796, 797 note.

[140] G. Mollat, _Les Popes d'Avignon_, p. 233 (1912).

[141] Michelet, _Procès des Templiers_, I. 2 (1841). This work largely consists of the publication in Latin of the Papal _bulls_ and trials of the Templars before the Papal Commission in Paris contained in the original document once preserved at _Notre Dame_. Michelet says that another copy was sent to the Pope and kept under the triple key of the Vatican. Mr. E. J. Castle, K.C., however, says that he has enquired about the whereabouts of this copy and it is no longer in the Vatican (_Proceedings against the Templars in France and in England for Heresy_, republished from _Ars Quatuor Coronatorum_, Vol. XX.