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 Ill. 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...

407

408 OCCULT THEOCRASY

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 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) abandoned

the 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 or

Elders of Zion 2, 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

1. Robert Freke Gould, The History of Freemasonry, vol. II,

p. 135.

2. L. Fry, Waters Flowing Eastward.

RITE OF MIZRAIM

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

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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. Hurl-

but 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

RITE OF M1ZRAIM

411

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.

OCCULT THEOCRASY

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 compared

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

RITE OF MIZRAIM

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 Dun-

nicker, Berlin. 3

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 Hâvre. 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

3.L. Fry, Waters Flowing Eastward.

OCCULT THEOCRASY

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 Bauhlütte 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 Commu

nism, 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.

RITE OF MIZRAIM

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

OCCULT THEOCRASY

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 Crémieux

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, Nîmes and Marseilles. 4

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

4. Gaston Cremieux, another member of the same family

(1836-1871) was an active Socialist and Revolutionary. He participated

in the Paris Commune and was court-martialled and

executed in 1871.

RITE OF MIZRAIM 417

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

418 OCCULT THEOCRASY

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

RITE OF MIZRAIM 419

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.

" 5

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

5. " Union and Progress " was the name given to several

revolutionary associations and also to several Masonic Lodges.

420 OCCULT THEOCRASY

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.

6. The means for the attainment of Crémieux's ambition are

set forth in a book entitled Paris, Capitale des Religions, by

Jean Izoulet.

7. P. B. Gheusi, Gambetta, Life and Letters, p. 207.

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