THE CONSOLATION

THE CONSOLATION


  HISTORICAL Notices.— ltaly, though watched by Rome, nay because watched, supported the new doctrines. Milan was one of the most active foci of the Cathari; in 1166 that city was more heretical than catholic. In 1150 there were Cathari at Florence, and the women especially were most energetic in the dissemination of the dogmas of the sect which became so powerful as to effect in the city a revolution in favour of the Ghibeliines. At Orvieto Catharism prevailed in 1125, and was persecuted in 1163 ; the persecution was most fierce at Verona, Ferrara, Modena, &c. In 1224 a great number of these sectaries met in Calabria and Naples, and even Rome was full of them. But Lombardy and Tuscany were always the chief seats of this revolt.

  Doctrines and Tenets.—But we have only scanty notices of this sect, because unlike other heretical associations, it sought to conceal its operations. It bore great resemblance to Manichseism and the dogmas of the Albigenses, like which latter, it concealed its doctrines not only from the world at large, but even from its proselytes of inferior degrees. They believed in the metempsychosis, assuming that to attain to the Hght, seven such transmigrations were required; but, as in other cases, this was probably an emblematic manner of speaking of the degrees of initiation. They had communistic tendencies, and were averse to marriage ; philanthropists, above all they led industrious lives, combined saving habits with charity, founded schools and hospitals, crossed lands and seas to make proselytes, denied to magistrates the right of taking away Hfe, did not disapprove of suicide, and preceded the Templars in their contempt of the cross. They could not understand how Christians could adore the instrument of the death of the Saviour, and said that the cross was the figure of the beast mentioned in the Apocalypse and an abomination in a holy place. They performed their ceremonies in woods, caverns, remote valleys ; wherefore those belonging to this heresy and others deriving from it could well answer the question : Where' did our ancient brethren meet before there were any lodges ? In every place. They were accused of strangling or starving the dying, and of burning children; charges also brought against the Mithraics, Christians, Gnostics, Jews, and quite recently against the Irish Roman Catholics. The accusation, as in the other cases, probably arose from some symbolical sacrifice, literally interpreted by their opponents. They had four sacraments, and the consolation consisted in the imposition of hands, or baptism of the Holy Spirit; which, bestowed only on adults, remitted sins, imparted the consoling spirit, and secured eternal salvation. During persecutions the ceremonies were shortened and were held at night and secretly; the lighted tapers symbolized the baptism of fire. At the ceremony of initiation the priest read the first eighteen verses of the gospel of St. John, a custom still. practised in some masonic degrees. In remembrance of his initiation the novice received a garment made of fine linen and wool, which he wore under his shirt ; the women a girdle, which they also wore next to the skin just under the bosom.




CHIVALRY


  ORIGINAL Aim.—An idea of conservation and propagandism produced the association of the San Greal, whose members professed to be in search of the vase of truth, which once contained the blood of the Eedeemer ; or, to leave metaphorical language, to bring back the Christian Church to apostoUc times, to the true observance of the precepts of the gospel. At the round Table, a perfect figure, which admitted neither of first nor of last, sat the Knights, who did not attain to that rank and distinction but after many severe trials. Their degrees at first were three, which were afterwards raised to seven, and finally, at the epoch of their presumed fusion with the Albigenses, Templars and Ghibellines, to thirty-three. The chief grades, however, may be said to have been—1, Page ; 2, Squire; 3, Knight.

  Knights the Military Apostles of the Religion of Love.-—This association was above all a proud family of apostles and missionaries of the Religion of Love, military troubadours, who, under the standards of justice and right, fought against the monstrous abuses of the Theocratic regime, consoled the " widow " —perhaps the Gnostic Churcli—protected the " sons of the widow " —the followers of Manes —and overthrew giants and dragons, inquisitors and churchmen. The powerful voice of the furious Roland, which made breaches in the granite rocks of the mountaius, is the voice of that so-called heresy which found its way into Spain, thus anticipating the saying of Louis XIV., "There are no longer any Pyrenees. This may seem a startling assertion, but it is nevertheless true. Of course I do not now speak' of the chivalry of feudal times, but of that which existed even before the eleventh century, 'that issued from the womb of Manichseism and Catharism, and was altogether hostile to Rome. But even at that period the Papal church acted on the principle afterwards so fully carried out by the Jesuits, of directing what they could not suppress ; and having nothing more to fear than spiritualism, whether mystical, Platonic, or chivalric, Rome, instead of opposing its current, cunningly turned it into channels where, instead of being destructive to the Papacy, it became of infinite advantage to it.

  Tenets and Doctrines.—Those who composed the romances of the Ronad Table -and the San Greal were well acquainted with the Gallic triads, the mysteries of the theological doctrines of the Bards and Celtic myths. These romances have their origin in the phenomena of the natural world, and the San Greal is only a diminutive Noahs Ark. From Chaucer's " Testament of Love," which seems founded on the " Consolation of Philosophy," by Boethius, it has been supposed that the love of chivalry was the love of woman, in- its highest, noblest, and most spiritualized aspect. But the lady-love of the knight in the early period of chivalry was the Virgin Sophia, or philosophy personified. The phraseology employed in the rites of initiation, the religious vows taken on that occasion, the tonsure to which the knights submitted, with many other circumstances, sufficiently indicate that the love so constantly spoken of has no reference to earthly love. This applies especially to the knights who may be called Voluntary Knights, and whose charter is the curious book called " Las Siete Partidas," by Alfonso, King of Castile and Leon. Their statutes greatly resembled those of the Templars and Hospitallers ; they were more than any other a religious order, bound to very strict lives; their clothes were of three colours, and^strange coincidence—analogous with those with which Dante beheld Beatrice clothed, and the three circles he describes towards the end of " Paradise." They had two meals a day, and drank only water, a regimen scarcely fit for a militia whose duties were not always spiritual; for, besides their special duties, they were also subject to all the rules of chivalry, and bound to protect the weak against the strong, to restore peace where it had been disturbed, to serve their body (the Lodge), and protect the (evangelical) religion They are said to have branded their right arms in sign of their fraternity; but this is perhaps only a figure of the baptism of fire and the Spirit, one of the most essential rites of the Religion of Love.



THE LODGE OF WISDOM



  VARIOUS Sects sprung from Manichceism. —Manichseisin was not the only secret association that sprang from the initiations of the Magi. In the seventh century of our era we meet with similar societies, possessing an influence not limited to the regions in which they arosOj variations of one single thought which aimed at combining the venerable doctrines •of Zoroaster with Christian belief. Of these societies or sects the following may be mentioned : the followers of Keyoumerz ; the worshippers of Servan, infinite time, the creator and mover of all things ; disciples of Zoroaster properly so called ;  Dualists ; Gnostics, admitting two principles, the Father and the Son, at war and reconciled by a third celestial power ; and lastly the followers of Mastek, the most formidable and disastrous of all, preaching universal equality and liberty, the irresponsibility of man, and tbe community of property and women.

  Secret Doctrines of Islamism.—The Arabs having rendered themselves masters of Persia, the sects of that country set to work to spread themselves among Islamism, in order to undermine its base. In Islamism even we find indications of an exoteric and an esoteric doctrine. The punctuated initials which Mahomet put at the head of each chapter, according to Mahomedan teachers, contain a profound secret, which it is a great crime to reveal. The name mufti, which is equivalent to Icey, intimates that the priests of Islamism are the living keys of a secret doctrine. But the conquered revenged themselves on the conquerors. The Persian sects examined the Koran, pointed out its contradictions, and denied its divine origin. And so there arose in Islamism that movement, which attacks dogmas, destroys faith, and substitutes for blind belief free inquiry. False systems are fruitful in schisms. A great and enduring harmony is impossible in error ; ' truth alone is one, but error has many forms.

  The Candidati.—Prom among the many sects which arose I will mention only one, that of the Sefid-Schamegan, the Candidati, or those clothed in white, whose habitat was the Caucasus, and at whose head was the Veiled Prophet. Hakem-benHaschem wore a golden mask, and taught that God put on a human form from the day He commanded the angels to adore the first man, and that from the same day the divine nature was transmitted from prophet to prophet down to him ; that after death evil men would pass iato beasts, whilst the good should be received into God ; and he, who considered himself very good, in order that no trace should be found of his body, and the people should think that, like Romulus, he had ascended to heaven—threw himself into a pit filled with corrosive matter, which consumed him.

   Cruelty of Babeck the Gay. —-The fury with which the sects of Islam contested the government of conscience and political power has scarcely a parallel in the history of religion. Extermination had no bounds. A revolutionary heresiarch, who preached communism, Babeck the Gay, for twenty years filled the caliphate of Bagdad with death and ruin—a dismal gaiety ! A million of men are said to have perished through him, and one of the ten executioners he had in his pay boasted of having slaughtered twenty thousand ; and he himself died laughing by the hand of one of his colleagues. But these murders were not all due to hostile religious views ; political ambition had as great a share in them. The caliphate, whose power was growing from day to day, raised open and secret opponents, and a violent reaction set in.

  The Ishmaelites.—Egypt especially seems as if predestined to be the birthplace of secret societies. of priests, warriors, and fanatics. It is tlie region of mysteries. The spreading light seems not to affect it. Cairo has succeeded the ancient Memphis, the doctrine of the Lodge of Wisdom that of the Academy of Heliopolis ; 'Abdallah determined secretly to overthrow the caUphate and to uphold the rights of Mahomet the son of Ishmael, the descendant of the prophet by Patima. The new sect succeeded in delivering from prison Obeidillah, the pretended descendant of Ishmael, and in placing him on the throne of Mahdia, and subsequently one of his successors on that of Cairo, thus subjecting Egypt to the sway of the descendants of Fatima. The caliphs of Egypt, more grateful than princes usually are, favoured the doctrine that had gained them the throne.

  Teaching of the Lodge of Cairo.—The Doial Doat, or supreme missionary or judge, shared the power with the prince. Meetings were held in the Lodge of Cairo, which contained many books and scientific instruments ; science was the professed object, but the real aim was very different. The course of instruction was divided into nine dearrees. The first sought to inspire the pupil with doubts, and with confidence in his teacher who was to solve them. For this purpose captious questions were to show him the absurdity of the literal sense of the Koran, and obscure hints gave him to imderstand that under that shell was hidden a sweet and nutritious kernel ; but the instruction went no further unless the pupil bound himself by dreadful oaths to blind faith in, and absolute obedience to his instructor. The second inculcated the recognition of the imaums, or directors, appointed by God as the fountains of every kind of knowledge. The third informed him of the number of those blessed or holy imaums, and that number was the mystical seven. The fourth informed him that God had sent into the world seven legislators, each of whom had seven coadjutors, and who were called mutes whilst the legislators were called speakers. The fifth informed him that each of these coadjutors had twelve apostles. The sixth placed before the eyes of the adept, advanced so far, the precepts of the Koran, and he was taught that all the dogmas of religion ought to be subordinate to the rule of philosophy ; he was also instructed in the systems of Plato and Aristotle. The seventh degree embraced mystical pantheism. The eighth again brought before him the dogmatic precepts of the Mahomedan law, estimating it at its just value. The ninth degree, finally, as the necessary result of all the former, taught that nothing was to be believed, and that everything was lawful.

   Progress of Doctrines.—These were the ends aimed at—human responsibility and dignity were to be annihilated ; the throne of the descendants of Patima was to be surrounded with an army of assassins, a formidable body-guard; a mysterious militia was to be raised, that should spread far and wide the fame and terror of the caliphate of Cairo, and inflict fatal blows on the abhorred rule of Bagdad. The missionaries spread widely, and in Arabia and Syria partisans were won, to whom the designs of the order were unknown, but who had with fearful solemnity sworn blind obedience. The nocturnal labours of the Lodge of Cairo lasted a century; and its doctrines, which ended with denying all truth, morality, and justice, necessarily produced something very extraordinary. So terrible a shock to the human conscience led to one of those phenomena that leave a sanguinary and indelible trace on the page of history.



THE ASSASSINS



  FOUNDATION of Order.— Only Arabia and Syria could have been the theatre of the dismal deeds of the " Old Man “ or rather ''Lord of the Mountain." Hassan Sabbah was one of the days or missionaries of the School of Cairo, a man of adventurous spirit, who, having greatly distinguished himself, acquired much influence at Cairo. This influence, however, excited the envy of others, who succeeded in having him exiled. He had been put on board a ship to take him out of the country, but a storm arising, all considered themselves lost. But Hassan, assuming an authoritative air, exclaimed, "The Lord has promised me that no evil shall befal me." Suddenly the storm abated, and the sailors cried, " A miracle ! " and became his followers. Hassan traversed Persia, preaching and making proselytes, and having seized the fortress of Alamut, on the borders of Irak and Dilem, whicli he called the "House of Fortune “  he there established his rule.

  Influence of Hassan.—^What kind of rule ? The history of his time ia full of his name. Kings in the very centre of Europe trembled at it ; his powerful arm reached everywhere. Philip Augustus of France was so afraid of him that he dared not stir without his guard aroimd him ; and perhaps the otherwise implacable Lord of the Mountain forgave him because of his fear. At first he showed no other intention but to increase the sway of the caliphate of Cairo, but was not long before throwing off the mask, because his fierce character submitted with difficulty to cunning and hypocrisy. He reduced the nine degrees into which the adherents of the Lodge of Cairo were divided to seven, placing himself at the head, with the title of Seydna or Sidna, whence the Spanish Gid, and the Italian Signore. The term Assassins is a corruption of Hashishim, derived from hashish (the hemp plant), with which the chief intoxicated his followers when they entered on some desperate enterprise.

  Gatechism of the Order.—To regulate the seven degrees he composed the Catechism of the Order. The first degree recommended to the missionary attentively to watch the disposition of the candidate, before admitting him to the order. The second impressed it upon him to gain the confidence of the candidate, by flattering his inclinations and passions ; the third, to involve him in doubts and difficulties by showing him the absurdity of the Koran; the fourth, to exact from him a solemn oath of fidelity and obedience, with a promise to lay his doubts before his instructor , and the fifth, to show him that the most famous men of Church and State belonged to the secret order. The sixth, called "Confirmation,'" enjoined on the instructor to examine the proselyte concerning the whole preceding course, and firmly to establish him in it. The seventh finally, called the " Exposition of the Allegory," gave the keys of the sect.

 Devotion of Followers.—The followers were divided into two great hosts, " self-sacrificers " and " aspirants." The first, despising fatigues, dangers, and tortures, joyfully gave their lives whenever it pleased the great master, who required them either to protect himself or to carry out his mandates of death. The victim having been pointed out, the faithful, clothed in a white tunic with a red sash, the colours of innocence* and blood, went on their mission, without being deterred by distance or danger. Having found the person they sought, they awaited the favourable moment for slaying him ; and their daggers seldom missed their aim. Conrad of Montferrat, having either quarrelled with the Lord of the Mountain, or excited the jealousy of some Christian princes who wished for his removal, was one of the first victims of the sect. Two Assassins allowed themselves to be baptized, and placing themselves beside him, seemed only intent on praying; but the favourable opportunity presenting itself, they slew him, and one of them took refuge in ,a church. But hearing that the priuce had been carried off still alive, he again forced his way into Montferrat's presence, and stabbed him a second time ; and then expired, without a complaint, amidst refined tortures.

  The Imaginary Paradise.—How was such devotion secured ? The story goes that whenever the chief had need of a man to carry out any particularly dangerous enterprise, he had recourse to the following stratagem :—In a province of Persia, now named Sigistan, was the' famous vaUey Mulebat, containing the palace of Alladin, another name of the Lord of the Mountain. This valley was a most delightful spot, and so protected by high mountains terminating in perpendicular cliffs, that from them no one could enter the valley, and all the ordinary approaches were guarded by strong fortresses. The valley was cultivated as the most luxurious gardens, with pavilions splendidly furnished, their sole occupants being the most lovely and charming women. The man selected by the lord to perform the dangerous exploit was first made drunk, and in this state carried into the valley. wliere he was left to roam whithersoever he pleased. On coming to his senses sufficiently to appreciate the beautiful scenery, and to enjoy the charms of the sylph-like creatures, that kept him engaged all the time in amorous dalliance, he was made to believe that this was Elysium ; but ere he wearied . or became satiated with love and wine, he was once more made drunk, and in this state carried back to his own home. When his services were required, he was again sent for by the lord, who told him that he had once permitted him to enjoy paradise, and if he would do his bidding he could luxuriate in the same delights for the rest of his life. The dupe, believing that his master had the power to do all this, was ready to commit whatever crime was required of him.

  Sanguinary Character of Hassan.—In that inaccessible nest the vulture-soul of its master was alone with his own ambition ; and the very solitude, which constituted his power, must at times have weighed heavy upon him. And so it is said that he composed theological works, and gave himself up to frequent religious exercises. And this need not surprise us ; theological studies are no bar to ferocity, and mystical gentleness is often found united with sanguinary fury. But he killed with calculation, to gain fame and power, to inspire fear and secure success . A Persian caliph thought of attacking and dispersing the sect, and found on his pillow a dagger and a letter from Hassan, saying, " What tas been placed beside thy head may be planted in thy heart." In spite of years he remained sanguinary to the last. With his own hand he killed his two sons : the one for having slain a day, and the other for having tasted wine. He did not design to found a dynasty, or regular government, but an order, sect, or secret society; and perhaps his sons perished in consequence of badly disguising their desire to siicceed him.

  Further Instances of Devotion in Followers.— The obedience of the faithful did not cease with Hassan's death, as the following will show. Henry, Count of Champagne, had to pass close by the territory of the Assassins ; one of the successors of Hassan invited him to visit the fortress, which invitation the count accepted. On making the round of the towers, two of the " faithful," at a sign from the "Lord," stabbed themselves to the heart, and fell at the feet of the terrified count; whilst the master coolly said, "Say but the word, and at a sign from me you shall see them all thus on the ground." The Sultan having sent an ambassador to summon the rebellious "Assassins to submission, the lord, in the presence of the ambassador, said to one of the faithful, " Kill thyself!" and he did it; and to another, " Throw thyself from this tower ! " and he hurled himself down. Then turning to the ambassador, he said, " Seventy thousand followers obey me in tlie same manner. This is my reply to your I master." The only exaggeration in this is probably in the number, which by some writers is never estimated above forty thousandj many of whom moreover were not "faithful ones," but only aspirants.

  Christian Princes in league with Assassins. — Several Christian princes were suspected of conniving at the deeds of the Assassins. Richard of England is one of them ; and it has been the loyal task of English writers to free him from the charge of having instigated the murder of that Conrad of Montferrat spoken of above. There also existed for a long time a rumour that Eichard had attempted the life of the King of France through Hassan and his Assassins . The nephew of Barbarossa, Frederick II., was excommunicated by Innocent II. for having caused the Duke of Bavaria to be slain by the Assassins ; and Frederick II., in a letter to the King of Bohemia, accuses the Duke of Austria of having by similar agents attempted his hfe. Historians also mention an Arab who, in 1158, was discovered in the imperial camp at the siege of Milan, and on the point of stabbing the emperor. Who had armed that Assassin ? It is not known. Mutual distrust existed amongst the rulers of Europe, and the power of Hassan and his successors increased in accordance with it.

  Extinction of Sect.—There was a period when a prior or lord, less corrupt or cruel than his predecessors, attempted to restore the Ishinaelite faith and to purge Alamaut from the abominations that polluted it; but it was either mere pretence, or he was unsuccessful. His successors became only more ferocious. And it was only just that death should visit those that sent forth decrees of death ; that suspicion and treachery should pursue those who spread them among men ; that crime should destroy what crime had built up. The rock which was the chief residence of the Lords of the Mountain became the seat of hatred and plotting. The fathers looked upon their sons with jealous fear, and these impatiently awaited the death of their parents. They avoided one another, and, when obliged to meet, one would wear under his clothes a coat of mail, and the other redouble his guards. Parricide was punished with parricide; and this implacable Nemesis filled with horror and remorse the descendants of Hassan. The cup of poison avenged the dagger. But the measure was full ; the Mongolians, led by Prince Hulagu in 1256, attacked and overthrew the Assassins, and the world was delivered from the reproach which the existence of such a sect had brought upon it.



THE DRUSES


  ORIGIN of Sect of Druses.— The Ishmaelites of Egypt and Syria may be found even  to this day in some of the sects of Islam. Their primitive physiognomy reveals itself but faintly ; but their profile is seen in the lineaments of some of the heretical families wandering in the wilderness or on Mount Lebanon ; objects of inquietude to the Turkish government, of wonder to travellers, and of study to science. Of these the Druses, living in northern Syria, and possessing about forty towns and villages, are perhaps the most remarkable. Their sect may be said to date its rise from the supposed incarnation of God in Hakem Biamr Allah, publicly announced at Cairo in 1029. This Hakem was the sixth caliph of Egypt; and Darazi, his confessor, took an active part in promoting the imposture, which, however, was at first so badly received that he was compelled to take refuge in the deserts of Lebanon. Hamze, a Persian mystic and vizier of Hakeni, was inore successful, and is considered the real founder of the sect,

   Doctrines.—The Druses heHeve in the transmigration of souls ; but probably it is merely a figure, as it was to the Pythagoreans. Hakem is their prophet; and they have seven commandments, rehgious and moral. The first of these is veracity, by which is understood faith in the unitarian religion they profess, and the abhorrence of that lie which is called polytheism, incredulity, error. To a brother perfect truth and confidence are due ; but it is allowable, nay, a duty, to be false towards men of another creed. The sect is divided into three degrees. Profanes, Aspirants, and Wise. A Druse who has entered the second, may return to the first degree, but incurs death if he reveals what he has learned. In their secret meetings they are supposed to worship a calf's head ; but as their religious books are full of denunciations against idolatry, and as they also compare Judaism, Christianity, and Mahomedanism to a calf, it is more probable that this effigy represents the principle of falsehood and evil, Iblis, the rival and enemy of Hakem. The Druses have also been accused of licentious orgies ; but, according to the evidence of resident Christians, a young Druse, as soon as he is initiated, gives up all dissolute habits, and becomes, at least in appearance, quite another man, meriting, as in other initiations, the title of " new born." They have a peculiar phraseology, and recognize each other by enigmatic sentences. They claim, in fact, some connection, with the Freemasons, who have degrees called the " United Druses," and " Commanders of Lebanon."

  Recent Events.—Besides the forty towns and villages occupied by the Druses exclusively, they also divide possession of about four hundred towns and villages more with the Maronites, who in 1860 provoked hostilities with the Druses, which ended in much bloodshed. Since then the latter have been placed under the protection of a governor appointed by the Porte.