Occult Theocracy CHAPTER LVIII - LXII

CHAPTER LVIII

THE SCOTTISH PHILOSOPHIC RITE

(Founded 1799)

Rev. E. Cahill, S. J., in his book Freemasonry and the Anii-Christian Movement, page 143, names The Scottish Philosophic Rite as one of the principal divisions of Freemasonry, and he writes :

" The Scottish Philosophic Rite is practised by the Masons subject to the Lodge Alpina in Switzerland. This latter Grand Lodge, which is among those formally recognized by the Grand Lodges of the British Isles, is of special importance, as it is not unfrequently utilised as a kind of liaison body by the different rites and lodges of the several jurisdictions all over the world in their negotiations with each other. "

For root of this movement see Chapter XLVI.

ASSOCIATIONS OF THE 19 CENTURY

CHAPTER LIX

MODERN KNIGHTS TEMPLAR

ENGLAND

(Founded 1804)

In an address by Col. W. J. B. Macleod Moore, of the Grand Cross of the Temple Royal Arch, Grand Prior of the Dominion of Canada, printed in The Rosicrucian and Masonic Record (page 165), we obtain the following salient points of English Templar history :

" In 1791, we find the Templar Rite styled ' Grand Elect Knights Templar Kadosh, of St. John of Jerusalem, Palestine, Rhodes, and Malta', thus combining the modern and more ancient titles... In 1848 after the Ancient and Accepted Scottish Rite of 33° had been established in England, the Templar body resigned control over the Rose Croix and Kadosh, which had been incorporated into the Ancient and Accepted Rite as the 18th and 30th degrees. It was therefore necessary to suppress the old ceremonies and confine themselves to the Templar alone and to change the name into the degree of ' Masonic Knights Templar '. This title was not used in England before 1851, although the term Masonic appears in the warrants of Admiral Dunkerley between 1791 ' and 1796... Until 1853 the Order of the Temple and Malta remained combined.

" In 1863 the Grand Conclave again formally revived the Maltese Order, with a considerable ritual, but as a separate degree instead of combined with the Templars as it had been before 1853. "

The following, borrowed from The History of Freemasonry and Concordant Orders, a work by Stillson and Hughan, reputed authorities on Masonic matters, gives us the history of Modern English Templarism.

" In 1867-68 a proposal was promulgated to unite the branches of the Order in England, Ireland and Scotland, under one head ; andH.\ R.*. II.*. the Prince of Wales, who had been initiated into Masonry and the Templar degree in Sweden, consented, in 1869, to assume the Grand Mastership of the Templars of the United Kingdom. On the 7th April, 1N7:i, H.\ R.\ It.-, was installed Grand Master... This assumption by H.\ R.\ II.'. tlie Prince of Wales, to use the words of the Arch-Chancellor of the Order, Sir Patrick Colquhoun, ' effected a perfect reformation of the Order, and procured for it a status it had hitherto not enjoyed, even under the Duke of Kent, who must be practically regarded as its founder, with the additional advantage of IT/. R.\ II.\ being at mxve head of the Craft and Temple ; indeed, it may be said that as the Order was reformed in 1804-7 by the Duke of Kent, so it was again refounded under his grandson, the Prince of Wales, in 1873 '. At this date the Order assumed the name of United Religious and Military Order of the Temple and of St. John of Jerusalem, Palestine, Rhodes and Malta. "

Macleod Moore informs us that in 1813 the Craft degrees, including the. Royal Arch, 'were alone recognized as pure and ancient Freemasonry and that the possession of the Royal Arch degree in modern times has been, and is now, considered quite sufficient to preserve the link between the Temple Order and Freemasonry.

CHAPTER LX

MODERN KNIGHTS TEMPLAR

FRANCE

(Founded 1804)

Heckethorn in his well-known book Secret Societies of all Ages and Countries gives the following graphic description of the foundation of this order.

" We read that several lords of the Court of Louis XIV, including the Duke de Gramont, the Marquis of Biran, and Count Tallard, formed a secret society, whose object was pleasure. The society increased. Louis XIV, having been made acquainted with its statutes, banished the members of the Order, whose denomination was, ' A slight Resurrection of the Templars. '

" In 1705, Philippe, Duke of Orleans, ' collected the remaining members of the society that had renounced its first scope to cultivate politics. A Jesuit father, Bonanni, a learned rogue, fabricated the famous list of supposititious Grand Masters of the Temple since Molay, beginning with his immediate successor, Larmenius. No imposture was ever sustained with greater sagacity. The document offered all the requisite characteristics of authenticity, and was calculated to deceive the most experienced palaeologist. Its object was to connect the new institution with the ancient Templars. To render the deception more perfect, the volume containing the false list was filled with minutes of deliberations at fictitious meetings under false dates. Two members were even sent to Lisbon, to obtain if possible a document of legitimacy from the ' Knights of Christ ', an Order supposed to have been founded on the ruins of the Order of the Temple. But the deputies were unmasked and very badly received : one had to take refuge in England, the other was transported to Africa, where he died.

" But the society was not discouraged; it grew, and was probably the same that concealed itself before the outbreak of the revolution under the vulgar name of the Society of the Bull's Head and whose members were dispersed in 1792. At that period the Duke of Cosse-Brissac was Grand Master. When on his way to Versailles with other prisoners, there to undergo their trial, he was massacred, and Ledru, his physician, obtained possession of the charter of Larmenius and the MS. statutes of 1705. These documents suggested to him the idea of reviving the order ; Fabre-Palaprat, a Freemason, was chosen grand master. Every effort was made to create a belief in the genuineness of the Order. The brothers Fabre, Arnal, and Leblond hunted up relics. The shops of antiquaries supplied the sword, mitre, and helmet of Molay, and the faithful were shown his bones, withdrawn from the funeral pyre on which he has been burned. "

This presumably is the particular Templar sect that furnished Isaac Long with all the Templar bric-a-brac that found its way to Charleston in 1804 " As in the Middle Ages, the society exacted that aspirants should be of noble birth ; such as were not were ennobled by it. Fourteen honest citizens of Troyes on one occasion received patents of nobility and convincing coats of arms. "

The order founded its first Lodge on Dec. 23, 1805, deriving from the Grand Orient of France.

From 1805 to 1815, the brother Francisco Alvaro da Silva, Knight of the Order of Christ, secret agent in paris of John VI of Portugal, was a member of the order. He knew its secret history from its organizers, and in 1812 became its Chief Secretary.

In 1814, Fabre-Palaprat found a Greek manuscript of the 15th century, containing a chapter of St. John the Evangelist which conflicted on many points with the Gospel inserted in the canons of the Roman Church and preceded by a sort of introduction and commentary entitled Leviticon. He forthwith determined to appropriate this doctrine to his order, which was thus transformed from a perfectly orthodox association into a schismatic sect. The author of this work was a monk at Athens called Nicephorus. He was a member of the Sufi sect, one which professes the doctrines of the Ancient Lodge of Cairo.

" Those knights that adopted its doctrines made them the basis of a new liturgy, which they rendered public in 1833 in a kind of Johannite church. "

The Order of the Temple of Paris described by Heckethorn, as stated above, gives a list of the names of the successors of Jacques de Molay as follows. Other Templars, who do not admit the legality of the Grand Mastership of Larmenius, give different lists of Grand Masters :

John Mark Larmenius 1314

Thomas Theobald Alexandrinus.... 1324

Arnold de Braque 1340

John de Claremont 1349

Bertrand du Guesclin 1357

John Arminiaeus 1381

Bertrand Arminiaeus 1392

John Arminiaeus 1419

John de Croy 1451

Bernard Imbault 1472

Robert Senoncourt 1478

Galeatino de Salazar 1497

Philip Chabot 1516

Gaspard de Jaltiaco Tavanensis 1544

Henry de Montmorency 1574

Charles de Valois 1615

James Ruxellius de Granceio 1651

Due de Duras 1681

Philippe Due d'Orleans 1705

Due de Maine 1724

Louis Henry Bourbon 1737

Louis Francis Bourbon 1741

Due de Cosse Brissac 1776

Claude M. R. Chevillon 1792

Bernard R. Fabre-Palaprat 1804

Admiral Sir Sidney Smith 1838 to 1840

This list is quoted from a manuscript of A. G. Mackey in the possession of the writer.

CHAPTER LXI

MODERN KNIGHTS TEMPLAR

SWEDEN

Stillson and Hughan, giving no date of foundation, state that :

" The Swedish Templars assert that Templary was introduced there by a nephew of De Molay, who was a member of the new Order of Christ in Portugal, and they now, with Denmark and other nationalities of Germany, practised the reformed system of the obsolete Templar rite of the ' Strict Observance '. " '

' Strict Observance ' was Templarism.

For root of this movement see Chapter XLIV.

CHAPTER LXII

RITE OF MIZRAIM

(Founded 1805)

This rite had 90 degrees. It was founded in 1805 at Milan by Le Changeur, Clavel, Marc Bedarride and Joly, and was introduced into France in 1816.

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 England under authority derived from the Grand Council of Rites for France, and that the Conservators General held a meeting at Freemasons Tavern, on Wednesday, the 28th December. The principal chairs were filled by 111. Bros. Wentworth Little 90° ; the Rt. Hon. The Earl of Limerick 90°; and S. Rosenthal 90°; by whom the ' Bective ' Sanctuary of Levites — the 33rd of the Rite — was duly opened...

It was then anounced 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 ' " 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 : " France (having) abandoned the Rite, and the 111. Gd. Hierophant, J. E. Marconis, 33°, 97°, having died in 1868, Egypt took full possession. The Craft Gd. Lodge, our Antient and Primitive Rite, and the Antient and Accepted Rite, executed a tripartite Treaty to render mutual aid, and restored the Sov. Gd. Mystic Temple — Imp. Council Cen., 96°, presided over by a Gd. Hierophant, 97°, in 1775. "

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 ' , was brought to light. Abstracted from a Jewish Lodge of Mizraim in Paris, in 1884, by Joseph Schorst, later murdered in Egypt, it embodied the programme of esoteric Judaism. Schorst was the son of a man who, in 1881, had been sentenced in London to ten years penal servitude for counterfeiting.

Before studying these Protocols however, the reader should be made acquainted with a few facts.

This document was first published in 1905 at Tsarskoe Selo (Russia), embodied in a book called The Great Within the Small written by Sergius A. Nilus.

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 England, it was and still is published by an organization called " The Britons ".

In Germany, a remarkable work was done by Gottfried zum Beck.

In France, it was published by Mgr. Jouin of the Revue Internationale des Societes Secretes and by the fearless M. Urbain Gohier of Vieille France.

In the United States, two anonymous editions were published, one by Small Maynard of Boston, and the other, later, by the Beckwith Company.

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 Israel. Writers and lecturers were recruited to deny the assertion and shatter the growing belief of a Jewish conspiracy for the political, economic and legislative dominion of the world.

The method of intimidation used to suppress discussion of The Protocols has always been the same. It 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 America, followed articles by William Hard, in the Metropolitan, ridiculing belief in the document.

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 South Africa for forgery in 1902. It seemed as if all the denials against the Jewish authorship of the Protocols had been made, when finally in 1921 the London Times made the sensational discovery through one of its correspondents in Constantinople, a Mr. X. — of a French book which they called the Dialogues of Geneva, published anonymously at Brussels in 1865. It was this book, the Times affirmed, which 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 : Audealur 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 Brussels in 1864. The introduction ends thus : " Geneva, October 13, 1865 ".

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, nee Florentine Corbara Courtois, was a Corsican of Italian origin and a Roman Catholic. Her father, Laurent Courtois, had been paymaster-general of Corsica. He had an inveterate hatred of Napoleon I.

Joly's father was Philipe Lambert Joly, born at Dieppe, Normandy. He had a comfortable fortune and had been attorney general for the department of Jura for a period of 10 years under Louis Philippe. Maurice Joly

was educated at Dijon and began his law studies there, but in 1849 he left for Paris.

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 Cremieux, 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 Old World. I accept a great many of the solutions offered by Socialism but I reject Communism either as a social factor or as a political institution. Communism is but a school of Socialism. In politics I understand extreme means to gain one's ends — in that, at least, I am a Jacobin. "

Friend of Adolphe Cremieux, 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 compa- red 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 passe, 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 Machiavelian policy of Might over Right 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 Berlin in 1850. It was called Machiavelli, Montesquieu, Rousseau

by Jacob Venedy and was published by Franz Dunnicker, Berlin.  

Jacob Venedy, the author, was a Jew, born in Cologne, May 1805, died February 1871. Owing to his revolutionary activities, he was expelled from Germany and sought refuge in France. "While living in Paris, in 1835, he edited a paper of subversive character called he Proscrit which caused the police to send him away from Paris. He then lived at Le Havre. Later, due to the intercession of Arago and Mignet, friends of Adolphe Cremieux, he was once more allowed to return to Paris. Meanwhile, he had published a book, Romanisme, Christianisme et Germanisme, which had won for him the praise of the French Academy. Venedy was a close friend and associate of Karl Marx. He had spent the years 1843-44 in England which at that time was the refuge and abode of all the master minds of the 1848 revolution. In 1847 Venedy was in Brussels with Karl 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 " (Societe Internationale de la Democratic).

In 1848, after the February Revolution, Venedy returned to Germany, still in the company of Karl Marx. He soon afterwards became one of the chiefs of the revolutionary Committee of Fifty, organized at Frankfort-on-Main in March 1848. Venedy was sent as " Commissar " into the Oberland to stand against Ecker. In Hesse-Homburg he was elected a member of the Left and took his place in the Committee of Fifty. It was at this time that in Berlin he published his book Machiavelli, Montesquieu and Rousseau, upholding the ideas of Machiavelli and Rousseau for the slavery and demoralization of the people.

When order was once more re-established in Germany, Venedy was expelled from Berlin and Breslau.

He was an active member of the Masonic Order Bauhlitte which was affiliated to the Carbonari. (See Die Bauhliitte for Feb. 25, 1871).

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.

Fould, the Rothschilds of Paris, London and Vienna, Montefiore, Disraeli, the Goldsmids, were not less Jews than Karl Marx, Moses Hess, Jacoby, Lassalle, Venedy, Riesser. The Liberal Conservatism of Disraeli, the reactionary Imperialism of Fould and the revolutionary Communism of Karl Marx all point towards the same aim, namely, the establishment of Jewish power, whether under a Constitutional Monarchy, an Empire, or a Republic. And although their respective activities seem to stand so far apart, yet they are all linked, all tending towards the same end. One of the most striking instances is the case of Adolphe Cremieux who played a prominent part in the period we are now concerned with, and who was connected with all parties and actually helped form the centre which united them all, viz. The ALLIANCE Israelite universelle, which was, in fact, the central Kahal for Universal Jewry.

The life of Adolphe Cremieux 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 Cremieux, and that of his confidential agent, Leon 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 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 Cremieux 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 Cremieux (1796-1880) came from a Jewish family of the South of France, that had members in Aix, Nimes and Marseilles.  

In his youth, Cremieux was an enthusiastic admirer of Napoleon I ; yet in 1831, he pronounces the funeral eulogy of the ill famed revolutionist of 1789, the Abbe Gregoire. He chose law as his profession and was admitted to the Bar at Nimes in 1817.

Briefly, Cremieux's life may be viewed from three sides : 1st, his racial Jewish activities, 2nd, his Masonic activities, 3rd, his political influence.

Cremieux'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 Alliance Israelite Universelle. Officially founded in 1860, this international union of disseminated Jewry had, as we know, existed for centuries, but after the Damascus 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 Cremieux 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 Cremieux 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, Cremieux succeeded him as Grand Master.

The political activities of Cremieux 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 " Egalite "

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 French Republic. Cremieux had had hopes of being made Chief Executive under Louis Napoleon and thus play in France the same role which Disraeli played in England, that is ruling the country from behind the scenes. Both Disraeli and Cremieux had the same financial backing, namely the wealth of the Rothschilds and Montefiores who, in London, were friends of Disraeli and, in Paris, friends of Cremieux. Cremieux was therefore keenly disappointed when General Cavaignac was appointed Prime Minister in the Republican Government of Louis Napoleon, and as a revenge, he directed his activities against the Prince President, his former friend. He became so hostile to him, that in 1851, after the Coup d'Etat of December 2, by which Louis Napoleon recreated the Empire and assumed the title of Napoleon III, Cremieux was imprisoned at Vincennes and Mazas.

After his release, he made himself the champion and defender of the Communist associates of Karl Marx, the revolutionaries Louis Blanc, Ledru Rollin, Pierre Leroux and others.

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 France at the hands of Germany in 1871, and the establishment of the Republic, Cremieux once more took an open part in the political affairs of the country.

He pushed to the front his former secretary Gambetta and effectively directed him in his shady negotiations with Bismarck, the latter himself being guided by the Jew Bamberger (1852-1899), a former revolutionist of 1848, but who, having found refuge in France, had been for many years manager in Paris of the Jewish Bank Bischoffsheim and Goldschmidt. He was one of Cremieux's friends, and the war could not affect the ties linking the Jews united in the Alliance Israelite Universelle.

From 1871 until his death, it can be safely asserted that Cremieux as President of the Alliance Israelite Universelle and Grand Master of the Scottish Rile. exercised a tremendous influence upon the anti-religious campaign which followed the Franco-Prussian War. In this as in all his lifelong activities, Cremieux 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 Israelite Universelle, on May 31 1864, Cremieux had said : " The Alliance is not limited to our cult, it voices its appeal to all cults and wants to penetrate in all the religions as it has penetrated into all countries. Let us endeavour boldly to bring about the union of all cults under one flag of Union and Progress. Such is the slogan of humanity. "

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 Cremieux ? His activities are one of the clearest examples of Jewish internationalism and Jewish efforts for the realization of the Messianic ideal.

The Alliance Israelite 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 a new Temple of Solomon, containing the treasures and material wealth of the whole world, and over which is placed the six pointed star of Zionism.

Leon Gambetta (1838-1882) an Italian Jew, obtained French naturalization on Oct. 29, 1859, and in 1862 became the secretary of Cremieux. He was Depute in 1869, Dictator of National Defence, head of the War Office and Minister of the Interior after the Commune of 1870 and Dictator again after the Coup d'Etat of the President of the Republic Marshal MacMahon in 1877.

The following quotation from a letter which he wrote to his father on June 22, 1863 is interesting.

" My chief, Maitre Cremieux, 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. "