What is an innovator?

Why do mp's have 'right honourable' in front of their names?

RITE OF MIZRAIM(Founded 1805)This rite had 90 degrees. It was founded in 1805at Milan by Le Changeur, Clavel, Marc Bedarride andJoly, and was introduced into France in 1816.Its trials of initiation were long and difficult, andfounded on what is recorded of the Egyptian andEleusinian mysteries.Heckethorn states that this rite is essentially autocraticthere being no obligation on the Grand Masterto account for his actions.In the Rosicrucian for January 1871 we read thefollowing notice (page 136)." We have great pleasure in announcing that thisphilosophic Masonic Rite (Ancient and Primitive Riteof Mizraim) has been recently established in Englandunder authority derived from the Grand Council ofRites for France, and that the Conservators Generalheld a meeting at Freemasons Tavern, on Wednesday,the 28th December. The principal chairs were filledby Ill. Bros. Wentworth Little 90° ; the Rt. Hon.The Earl of Limerick 90°; and S. Rosenthal 90°;by whom the ' Bective ' Sanctuary of Levites - the33rd of the Rite - was duly opened...407408 OCCULT THEOCRASYIt was then anounced that the following brethren hadaccepted office in the Rite : The Rt. Hon. the Earl ofBective, Sovereign Grand Master, etc., etc. "The Rite of Mizraim was amalgamated with that ofMemphis in 1775, when John Yarker, as stated byFreke Gould 1 " sanctioned the communication of thedegrees of Mizraim to members of the Rite of Memphis,the former having no separate governing body in thiscountry " (England)." According to an official statement, repeated inevery number of the Kneph : " France (having) abandonedthe Rite, and the Ill. Gd. Hierophant, J. E.Marconis, 33°, 97°, having died in 1868, Egypt tookfull possession. The Craft Gd. Lodge, our Antient andPrimitive Rite, and the Antient and Accepted Rite,executed a tripartite Treaty to render mutual aid, andrestored the Sov. Gd. Mystic Temple - Imp. CouncilCen., 96°, presided over by a Gd. Hierophant, 97°,in 1775. "Essentially Jewish, the historical activities of thisorder to date are interesting.Some years ago, a document to which the readermust be referred, The Protocols of the Wise Men orElders of Zion 2, was brought to light. Abstracted froma Jewish Lodge of Mizraim in Paris, in 1884, by JosephSchorst, later murdered in Egypt, it embodied the programmeof esoteric Judaism. Schorst was the son ofa man who, in 1881, had been sentenced in Londonto ten years penal servitude for counterfeiting.Before studying these Protocols however, the readershould be made acquainted with a few facts.This document was first published in 1905 at Tsarskoe1. Robert Freke Gould, The History of Freemasonry, vol. II,p. 135.2. L. Fry, Waters Flowing Eastward.RITE OF MIZRAIMSelo (Russia), embodied in a book called The GreatWithin the Small written by Sergius A. Nilus.In January 1917, a second edition, revised anddocumented, was ready, but before it could be put onthe market for distribution and sale, the revolutionhad taken place (March 1917), and the ProvisionalGovernment had been replaced by that of Kerenskywho 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 ofthem 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 people determinedto make a close study of the document with theresult that it was soon published everywhere.In England, it was and still is published by an organizationcalled " The Britons ".In Germany, a remarkable work was done by Gottfriedzum Beck.In France, it was published by Mgr. Jouin of theRevue Internationale des Societes Secretes and by thefearless M. Urbain Gohier of Vieille France.In the United States, two anonymous editions werepublished, one by Small Maynard of Boston, and theother, later, by the Beckwith Company.Then editions appeared in Italian, Russian, Arabicand even Japanese.No sooner had the document been made publicthan loud protests were heard coming from all sectionsof dispersed Israel. Writers and lecturers were recruitedto deny the assertion and shatter the growing beliefof a Jewish conspiracy for the political, economic andlegislative dominion of the world.The method of intimidation used to suppress discussionof The Protocols has always been the same. ItOCCULT THEOCRASYconsists in suggesting that the person guilty of interestin the subject is crazy or becoming so. As the averagemortal prefers to be thought sane by his fellow men,the trick generally works.A short review of the affray must be made. Firstand foremost came a strong denial made by a Jew,Lucien Wolf, who wrote the pamphlet : The JewishBogey and the Forged Protocols of the Learned Eldersof Zion, (1920). Israel Zangwill, another Jew, alsowrote against the veracity of the Protocols. Then, inAmerica, followed articles by William Hard, in theMetropolitan, ridiculing belief in the document.More serious was the painstaking campaign undertakenagainst the publication of the Protocols by thechiefs of the U. S. Kahal or Kehillah, who intimidatedthe editor, George H. Putnam, and. forced him to stopthe publication of the book by threats to call his loansand thus ruin him financially. The Beckwith Co. waseventually induced by the Jewish Anti-DefamationLeague to enclose in every copy of the edition theypublished a small pamphlet containing the denial of thecontents of the Protocols.Among the Gentiles found ready to deny the truthof the Protocols was a certain du Chayla, also a Mrs. Hurl-but and the notorious Princess Catherine Radziwillwho had previously reached the pinnacle of self-advertisementby having had herself sentenced to a term ofimprisonment in South Africa for forgery in 1902.It seemed as if all the denials against the Jewish authorshipof the Protocols had been made, when finally in1921 the London Times made the sensational discoverythrough one of its correspondents in Constantinople,a Mr. X. - of a French book which they called theDialogues of Geneva, published anonymously at Brusselsin 1865. It was this book, the Times affirmed, whichRITE OF M1ZRAIM411had been plagiarized by the author of the Protocols.The publication of this discovery by the Timesseemed to have closed all further discussion tending toprove the Jewish authenticity of the Protocols andvery 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, AsherGinzberg : Audealur et altera pars. It is this other sideof the story which the reader is now asked to hear.The book The Times called The Geneva Dialoguesbears in reality the following title : Dialogues auxEnfers entre Machiavelli et Montesquieu. It had beenpublished anonymously in Brussels in 1864. The introductionends thus : " Geneva, October 13, 1865 ".It was soon discovered by the police of Napoleon IIIthat the author of the book was a certain lawyer,Maurice Joly, who was arrested, tried, and sentencedto two years' imprisonment (April 1865), as it wasaverred that he had written his book as an attackagainst the government of Napoleon III to which hehad lent all the Machiavelian plans revealed in theDialogues.A short sketch of the author's life is necessary inorder to understand the spirit of his book.Maurice Joly (1831-1878), was born at Lons-le-Saulnier.His mother, nee Florentine Corbara Courtois, wasa Corsican of Italian origin and a Roman Catholic. Herfather, Laurent Courtois, had been paymaster-general ofCorsica. He had an inveterate hatred of Napoleon I.Joly's father was Philipe Lambert Joly, born atDieppe, Normandy. He had a comfortable fortune andhad been attorney general for the department of Jurafor a period of 10 years under Louis Philippe. MauriceJolywas educated at Dijon and began his law studiesthere, but in 1849 he left for Paris.OCCULT THEOCRASYThere, thanks to his maternal grandfather's masonicassociations, he secured, just before the Coupd'Etat in 1851, a post in the Ministry of the Interiorunder M. Chevreau. In 1860 only, he terminated hislaw studies, - he wrote several articles, showed acertain amount of talent and ended by founding apaper called Le Palais for lawyers and attorneys. Theprincipal stockholders were Jules Favre, Desmaret,Leblond, Adolphe Cremieux, Arago, and Berryer.Joly was a Socialist. He wrote of himself: " Socialismseems to me one of the forms of a new life for the peoplesemancipated from the traditions of the Old World.I accept a great many of the solutions offered by Socialismbut I reject Communism either as a social factoror as a political institution. Communism is but a schoolof Socialism. In politics I understand extreme meansto gain one's ends - in that, at least, I am a Jacobin. "Friend of Adolphe Cremieux, he shared in his hatredof Napoleon III. He hated absolutism as much as hehated Communism and as, under the influence of hisPrime Minister Rouher, the French Emperor led apolicy of reaction, Maurice Joly qualified it as Machiavelianand depicted it as such in his pamphlet.In one of his books he wrote of it :" Machiavelli represents the policy of Might comparedto Montesquieu's, which represents the policy ofRight - Machiavelli will be Napoleon III who willhimself depict his abominable policy ". (From MauriceJoly - Son passe, son programme - by himself, 1870).And here comes the important point which theTimes omitted to put before its readers when it madethe sensational discovery about the Dialogues of Genevain 1921!Maurice Joly, who hated Communism and, in 1864,ascribed the Machiavelian policy of Might over RightRITE OF MIZRAIMto the Imperialism of Napoleon III, was evidentlyignorant of the fact that he himself was no innovator,for, long before he ever entered the journalistic or politicalworld, the very theory which he had tried to exposeand refute had been the guiding principle of a groupof ardent revolutionists, promoters of Communism,and worthy followers of Illuminatis and Babouvists,the group of Karl Marx, Jacoby, etc. the agitators ofthe 1848 revolution.Long before Maurice Joly's book Dialogues aux Enfersentre Machiavelli et Montesquieu had made its appearance,another book bearing much the same title hadbeen published in Berlin in 1850. It was calledMachiavelli, Montesquieu, Rousseauby Jacob Venedy and was published by Franz Dun-nicker, Berlin. 3Jacob Venedy, the author, was a Jew, born in Cologne,May 1805, died February 1871. Owing to his revolutionaryactivities, he was expelled from Germany andsought refuge in France. "While living in Paris, in 1835,he edited a paper of subversive character called he Proscritwhich caused the police to send him away fromParis. He then lived at Le Hâvre. Later, due to theintercession of Arago and Mignet, friends of AdolpheCremieux, he was once more allowed to return to Paris.Meanwhile, he had published a book, Romanisme,Christianisme et Germanisme, which had won forhim the praise of the French Academy. Venedy was aclose friend and associate of Karl Marx. He had spentthe years 1843-44 in England which at that time wasthe refuge and abode of all the master minds of the 1848revolution. In 1847 Venedy was in Brussels with Karl3.L. Fry, Waters Flowing Eastward.OCCULT THEOCRASYMarx who had founded there the secret organizationcalled " The Communist League of Workers ", whichwas eventually brought out into the open under thename of " The International Society of Democracy "(Societe Internationale de la Democratic).In 1848, after the February Revolution, Venedyreturned to Germany, still in the company of KarlMarx. He soon afterwards became one of the chiefsof the revolutionary Committee of Fifty, organizedat Frankfort-on-Main in March 1848. Venedy was sentas " Commissar " into the Oberland to stand againstEcker. In Hesse-Homburg he was elected a memberof the Left and took his place in the Committee ofFifty. It was at this time that in Berlin he published hisbook Machiavelli, Montesquieu and Rousseau, upholdingthe ideas of Machiavelli and Rousseau for theslavery 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 OrderBauhlitte which was affiliated to the Carbonari. (SeeDie Bauhlütte for Feb. 25, 1871).It is to be regretted that the Times, which had startedan investigation to trace the authorship of The Protocolsof the Wise Men of Zion, and lift it off the shoulders ofJewry upon which it rested, should have missed lookinginto the literary and revolutionary activities of JacobVenedy.Following the apparent contradiction between JacobVenedy and Maurice Joly, one showing the Machiavelliand Rousseau policy as that of triumphant Communism, whilst the other makes it the policy of Reactionand Imperialism, one is apt to overlook the link betweenthe two. The student of the 1830-1848 period of historyis here confronted by a remarkable fact.RITE OF MIZRAIMFould, the Rothschilds of Paris, London and Vienna,Montefiore, Disraeli, the Goldsmids, were not less Jewsthan Karl Marx, Moses Hess, Jacoby, Lassalle, Venedy,Riesser. The Liberal Conservatism of Disraeli, thereactionary Imperialism of Fould and the revolutionaryCommunism of Karl Marx all point towards the sameaim, namely, the establishment of Jewish power, whetherunder a Constitutional Monarchy, an Empire, or aRepublic. And although their respective activities seemto stand so far apart, yet they are all linked, all tendingtowards the same end. One of the most striking instancesis the case of Adolphe Cremieux who played a prominentpart in the period we are now concerned with, andwho was connected with all parties and actually helpedform the centre which united them all, viz. The ALLIANCEISRAELITE UNIVERSELLE, which was, in fact, the centralKahal for Universal Jewry.The life of Adolphe Cremieux and the activities ofhis Jewish contemporaries, belonging to widely divergentsocial spheres, illustrate forcibly the concertedplan of Judaism to reach its secret Messianic hope ofworld domination.Until about 1848, it seemed somewhat difficult toshow conclusively the link between Judaism andIlluminism, Communism and Capitalism, but a closestudy of the life of Adolphe Cremieux, and that ofhis confidential agent, Leon Gambetta, throws fulllight on the subject.Whereas in Gentile life, there is an unbridgeableabyss between Conservatism and Anarchy, Religionand Atheism, there is no such chasm in the Jewishmentality. There, all currents, no matter in whatdirection they may seem to flow, are finally united andchannelled in one unique direction.If it has been somewhat difficult for historians ofOCCULT THEOCRASYthe French Revolution to see the close link betweenJudaism and Illuminism, we repeat that no such difficultyexists for the student of the 1848 revolutionaryperiod, after he has followed the life of Adolphe Crémieuxand the activities of his Jewish contemporaries.The main difference is that the term " Illuminism "used in the 18th century is replaced by the wide termFreemasonry which embraces all the existent secretsocieties.Adolphe Isaac Cremieux (1796-1880) came from aJewish family of the South of France, that had membersin Aix, Nîmes and Marseilles. 4In his youth, Cremieux was an enthusiastic admirerof Napoleon I ; yet in 1831, he pronounces the funeraleulogy of the ill famed revolutionist of 1789, the AbbeGregoire. He chose law as his profession and was admittedto the Bar at Nimes in 1817.Briefly, Cremieux's life may be viewed from threesides : 1st, his racial Jewish activities, 2nd, his Masonicactivities, 3rd, his political influence.Cremieux's racial Jewish activities are exemplifiedby the part he took in the Damascus Affair with MosesMontefiore, a Jew of England, when Jewry successfullybut unconvincingly silenced the accusation of ritualmurder committed upon the Catholic priest, FatherThomas, at Damascus, in 1840. He had a prominentshare in the foundation and development of the AllianceIsraelite Universelle. Officially founded in 1860, thisinternational union of disseminated Jewry had, as weknow, existed for centuries, but after the Damascus4. Gaston Cremieux, another member of the same family(1836-1871) was an active Socialist and Revolutionary. He participatedin the Paris Commune and was court-martialled andexecuted in 1871.RITE OF MIZRAIM 417affair, the Jewish leaders knew that they had attainedsufficient power to feel enabled to show to the wholeworld that although the civil rights they enjoyed hadbeen granted them by different countries, the realallegiance of each and every one of them was due totheir Jewish nationality.The Masonic activities of Adolphe Cremieux weremany and powerful. His connection with Louis Bonaparteand his brother, who both were affiliated to theCarbonari, would suggest that he was also connectedwith this secret society. But it is a fact that Cremieuxbelonged to the Lodge of Mizraim, the Scottish Rite,and also the Grand Orient. He was in the SupremeCouncil of the Order of Mizraim and, at the death ofViennet, in whose person the Grand Orient and theScottish Rite had been united, Cremieux succeededhim as Grand Master.The political activities of Cremieux are also manifoldand varied. In his youth, he had been an admirer ofNapoleon I and later became an intimate friend aswell as the legal adviser of the Bonaparte family andjoined their party which was undermining the governmentof Louis Philippe, son of Philippe " Egalite "In 1848, he was one of the most ardent supporters ofLouis Napoleon and took an active part in the overthrowof Louis Philippe. He had been one of the foremostspeakers in the association known as the Campagnedes Banquets which had done so much to promote theRevolution of Feb. 1848.He became a member of the provisional governmentand was appointed Minister of Justice. He stronglyadvocated the candidature of his friend, Louis Napoleon,for the post of President of the French Republic.Cremieux had had hopes of being made Chief Executiveunder Louis Napoleon and thus play in France the418 OCCULT THEOCRASYsame role which Disraeli played in England, that isruling the country from behind the scenes. Both Disraeliand Cremieux had the same financial backing,namely the wealth of the Rothschilds and Montefioreswho, in London, were friends of Disraeli and, in Paris,friends of Cremieux. Cremieux was therefore keenlydisappointed when General Cavaignac was appointedPrime Minister in the Republican Government of LouisNapoleon, and as a revenge, he directed his activitiesagainst the Prince President, his former friend. Hebecame so hostile to him, that in 1851, after the Coupd'Etat of December 2, by which Louis Napoleon recreatedthe Empire and assumed the title of Napoleon III,Cremieux was imprisoned at Vincennes and Mazas.After his release, he made himself the champion anddefender of the Communist associates of Karl Marx,the revolutionaries Louis Blanc, Ledru Rollin, PierreLeroux and others.His untiring efforts were directed against the Empirein general and Napoleon III in particular, and he consortedwith all the Emperor's enemies, among them,Maurice Joly, the author of the Dialogue between Machiavelliand Montesquieu. After the overthrow of NapoleonIII and the defeat of France at the hands of Germanyin 1871, and the establishment of the Republic,Cremieux once more took an open part in the politicalaffairs of the country.He pushed to the front his former secretary Gambettaand effectively directed him in his shady negotiationswith Bismarck, the latter himself being guidedby the Jew Bamberger (1852-1899), a former revolutionistof 1848, but who, having found refuge in France,had been for many years manager in Paris of theJewish Bank Bischoffsheim and Goldschmidt. He wasone of Cremieux's friends, and the war could not affectRITE OF MIZRAIM 419the ties linking the Jews united in the Alliance IsraeliteUniverselle.From 1871 until his death, it can be safely assertedthat Cremieux as President of the Alliance IsraeliteUniverselle and Grand Master of the Scottish Rile.exercised a tremendous influence upon the anti-religiouscampaign which followed the Franco-PrussianWar. In this as in all his lifelong activities, Cremieuxwas only obeying the teachings of the Talmud andtrying to destroy every religion but that contained inJudaism. His favourite theme was that there shouldbe 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 Allianceis not limited to our cult, it voices its appeal to allcults and wants to penetrate in all the religions as ithas penetrated into all countries. Let us endeavourboldly to bring about the union of all cults under oneflag of Union and Progress. Such is the slogan of humanity." 5One cult, one flag ! Are the Protocols of the WiseMen of Zion or the speeches of Machiavelli in Joly'sbook anything but a lengthy exposition of the ideasbriefly expressed by Cremieux ? His activities are oneof the clearest examples of Jewish internationalismand Jewish efforts for the realization of the Messianicideal.The Alliance Israelite Universelle issued from theRite of Mizraim plus Universal Freemasonry, subsidizedby International Finance, would spell the doom ofChristian civilization, the destruction of nationalism,the death of nations upon whose ruin has been erected5. " Union and Progress " was the name given to severalrevolutionary associations and also to several Masonic Lodges.420 OCCULT THEOCRASYa new Temple of Solomon, containing the treasures andmaterial wealth of the whole world, and over which isplaced the six pointed star of ZIONISM.6Leon Gambetta (1838-1882) an Italian Jew, obtainedFrench naturalization on Oct. 29, 1859, and in 1862became the secretary of Cremieux. He was Depute in1869, Dictator of National Defence, head of the WarOffice and Minister of the Interior after the Communeof 1870 and Dictator again after the Coup d'Etat of thePresident of the Republic Marshal MacMahon in 1877.The following quotation from a letter which he wroteto his father on June 22, 1863 is interesting." My chief, Maitre Cremieux, treats me as if I werehis adopted son, and if within three years time he iselected a deputy (which is quite possible) my careerwill be settled once and for all. I must devote myself tolaw and politics, and then I may hope to triumph over"7all obstacles and finally to attain great honours.6. The means for the attainment of Crémieux's ambition areset forth in a book entitled Paris, Capitale des Religions, byJean Izoulet.7. P. B. Gheusi, Gambetta, Life and Letters, p. 207.

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