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This Rite Had 90 Degrees

This Rite Had 90 Degrees

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Published by Jorge Quiñones

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Published by: Jorge Quiñones on May 14, 2013
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This rite had 90 degrees. It was founded in 1805 at Milan by Le Changeur, Clavel, arc Bedarride and Joly,and was introduced into France in 1816. Its trials of initiation were long and difficult, and founded onwhat is recorded of the Egyptian and Eleusinian mysteries and Heckethorn states that this rite isessentially autocratic there being no obligation on the Grand Master to account for his actions."We have great pleasure in announcing that this philosophic Masonic Rite (Ancient and Primitive Riteof 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 Ill. Bros. Wentworth Little 90°; the Rt. on.The Earl of Limerick 90°; and S. Rosenthal 90°; by whom the 'Bective' Sanctuary of Levites the 33rd of the Rite was duly opened. 408. It was then announced that the following brethren had accepted office inthe 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: "France (having) abandonedthe Rite, and the Ill. 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
Elders of Zion
, was brought to light. Abstracted from a Jewish Lodge of Mizraim in Paris, in1884, by Joseph Schorst, later murdered in Egypt, it embodied the programme of esotericJudaism. Schorst was the son of a man who, in 1881, had been sentenced in London to ten years penalservitude for counterfeiting. Before studying these
however, the reader should be madeacquainted with a few facts. This document was first published in 1905 at TsarskoeSelo (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 themarket for distribution and sale, the revolution had taken place (March 1917), and the ProvisionalGovernment had been replaced by that of Kerensky who himself gave the order to have the whole editionof 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 andone again to the United States of America in 1919. In each of these three countries, a few peopledetermined 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, aremarkable work was done by Gottfried zum Beck. In France, it was published by Mgr. Jouin of the
 Revue Internationale des Sociétés Secrètes
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 theother, later, by the Beckwith Company.
Then editions appeared in Italian, Russian, Arabic and even Japanese. No sooner had the document beenmade public than loud protests were heard coming from all sections of dispersed Israel. Writers andlecturers 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. Itconsists in suggesting that the person guilty of interest in the subject is crazy or becoming so. As theaverage 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 Eldersof Zion,
(1920). Israel Zangwill, another Jew, also wrote against the veracity of the
then,in America, followed articles by William Hard, in the
ridiculing belief in the document.More serious was the painstaking campaign undertaken against the publication of the
 by thechiefs of the U. S. Kahal or Kehillah, who intimidated the editor, George H. Putnam, and forced him tostop the publication of the book by threats to call his loans and thus ruin him financially. The BeckwithCo. was eventually induced by the Jewish Anti-Defamation League to enclose in every copy of theedition they published a small pamphlet containing the denial of the contents of the
 Among the Gentiles found ready to deny the truth of the
was a certain du Chayla, also aMrs. Hurlbut and the notorious Princess Catherine Radziwill who had previously reached the pinnacle of self-advertisement by having had her sentenced to a term of imprisonment in South Africa for forgery in1902. It seemed as if all the denials against the Jewish authorship of the
had been made, whenfinally in 1921 the London
made the sensational discovery through one of its correspondentsin Constantinople, a Mr. X.
of a French book which they called the
 Dialogues of Geneva,
 publishedanonymously at Brussels in 1865. It was this book, the
affirmed, which had been plagiarized by theauthor of the
The publication of this discovery by the
seemed to have closed all further discussion tending to prove the Jewish authenticity of the
and very little has been heard sinceon 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 tohear. The book 
The Times
The Geneva Dialogues
 bears in reality the following title:
 Dialoguesaux 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 wasaverred that he had written his book as an attack against the government of Napoleon III to which he hadlent all the Machiavelian plans revealed in the
 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,
Florentine Corbara Courtois,was a Corsican of Italian origin and a Roman Catholic. Her father, Laurent Courtois, had been paymaster-general ofCorsica. 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 theCoup d'Etat in 1851, a post in the Ministry of the Interior under M. Chevreau. In 1860 only, he terminatedhis 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 wereJules 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 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, Iam a Jacobin."Friend of Adolphe Crémieux, he shared in his hatred of Napoleon III. He hated absolutism as much as hehated 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". (FromMaurice Joly
Sonpassé, son programme
by himself, 1870).And here comes the important point which the
omitted to put before its readers when it made thesensational discovery about the Dialogues of Geneva in 1921!Maurice Joly, who hated Communism and, in 1864, ascribed the Machiavellian policy of Might over Right to the Imperialism of Napoleon III, was evidently ignorant of the fact that he himself was noinnovator, for, long before he ever entered the journalistic or political world, the very theory which he hadtried 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 itsappearance, 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 hisrevolutionary activities, he was expelled from Germany and sought refuge in France. While livingin Paris, in 1835, he edited a paper of subversive character called
 Le Proscrit 
which caused the police tosend him away from Paris. He then lived at Le Hâvre. Later, due to the intercession of Arago and Mignet,friends of Adolphe Crémieux, he was once more allowed to return to Paris. Meanwhile, he had publisheda 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 years1843-44 in England which at that time was the refuge and abode of all the master minds of the 1848revolution. In 1847 Venedy was in Brussels with KarlMarx who had founded there the secret organization called "The Communist League of Workers", whichwas eventually brought out into the open under the name of "The International Society of Democracy"
(SociétéInternationale de la Démocratie).

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