Secret Societies And Subversive Movements Part 3

The Valentinians are known to have divided their members into three cla.s.ses--the Pneumatics, the Psychics, and the Hylics (i.e.

materialists); the Basilideans are also said to have possessed secret doctrines known to hardly one in a thousand of the sect. From all this M. Matter concludes that:

1. The Gnostics professed to hold by means of tradition a secret doctrine superior to that contained in the public writings of the apostles.

2. That they did not communicate this doctrine to everyone....

3. That they communicated it by means of emblems and symbols, as the Diagram of the Ophites proves.

4. That in these communications they imitated the rites and trials of the mysteries of Eleusis.[122]

This claim to the possession of a secret oral tradition, whether known under the name of ???s?? or of Cabala, confirms the conception of the Gnostics as Cabalists and shows how far they had departed from Christian teaching. For if only in this idea of "one doctrine for the ignorant and another for the initiated," the Gnostics had restored the very system which Christianity had come to destroy.[123]

Manicheism

Whilst we have seen the Gnostic sects working for more or less subversive purposes under the guise of esoteric doctrines, we find in the Manicheans of Persia, who followed a century later, a sect embodying the same tendencies and approaching still nearer to secret society organization.

Cubricus or Corbicius, the founder of Manicheism, was born in Babylonia about the year A.D. 216. Whilst still a child he is said to have been bought as a slave by a rich widow of Ctesiphon, who liberated him and on her death left him great wealth. According to another story--for the whole history of Manes rests on legends--he inherited from a rich old woman the books of a Saracen named Scythia.n.u.s on the wisdom of the Egyptians. Combining the doctrines these books contained with ideas borrowed from Zoroastrianism, Gnosticism, and Christianity, and also with certain additions of his own, he elaborated a philosophic system which he proceeded to teach. Cubricus then changed his name to Mani or Manes and proclaimed himself the Paraclete promised by Jesus Christ. His followers were divided into two cla.s.ses--the outer circle of hearers or combatants, and the inner circle of teachers or ascetics described as the Elect. As evidence of their resemblance with Freemasons, it has been said that the Manicheans made use of secret signs, grips, and pa.s.swords, that owing to the circ.u.mstances of their master's adoption they called Manes "the son of the widow" and themselves "the children of the widow,"

but this is not clearly proved. One of their customs is, however, interesting in this connexion. According to legend, Manes undertook to cure the son of the King of Persia who had fallen ill, but the prince died, whereupon Manes was flayed alive by order of the king and his corpse hanged up at the city gate. Every year after this, on Good Friday, the Manicheans carried out a mourning ceremony known as the Bema around the catafalque of Manes, whose real sufferings they were wont to contrast with the unreal sufferings of Christ.

The fundamental doctrine of Manicheism is Dualism--that is to say, the existence of two opposing principles in the world, light and darkness, good and evil--founded, however, not on the Christian conception of this idea, but on the Zoroastrian conception of Ormuzd and Ahriman, and so perverted and mingled with Cabalistic superst.i.tions that it met with as vehement denunciation by Persian priests as by Christian Fathers. Thus, according to the doctrine of Manes, all matter is absolute evil, the principle of evil is eternal, humanity itself is of Satanic origin, and the first human beings, Adam and Eve, are represented as the offspring of devils.[124] Much the same idea may be found in the Jewish Cabala, where it is said that Adam, after other abominable practices, cohabited with female devils whilst Eve consoled herself with male devils, so that whole races of demons were born into the world. Eve is also accused of cohabiting with the Serpent.[125] In the Yalkut Shimoni it is also related that during the 130 years that Adam lived apart from Eve, "he begat a generation of devils, spirits, and hobgoblins."[126] Manichean demonology thus paved the way for the placation of the powers of darkness practised by the Euchites at the end of the fourth century and later by the Paulicians, the Bogomils, and the Luciferians.

So it is in Gnosticism and Manicheism that we find evidence of the first attempts to pervert Christianity. The very fact that all such have been condemned by the Church as "heresies" has tended to enlist sympathy in their favour, yet even Eliphas Levi recognizes that here the action of the Church was right, for the "monstrous gnosis of Manes" was a desecration not only of Christian doctrines but of pre-Christian sacred traditions.

2

THE REVOLT AGAINST ISLAM[127]

We have followed the efforts of subversive sects. .h.i.therto directed against Christianity and orthodox Judaism; we shall now see this attempt, reduced by gradual stages to a working system of extraordinary efficiency, organized for the purpose of undermining all moral and religious beliefs in the minds of Moslems. In the middle of the seventh century an immense schism was created in Islam by the rival advocates of successors to the Prophet, the orthodox Islamites known by the name of Sunnis adhering to the elected Khalifas Abu Bakr, Omar, and Othman, whilst the party of revolt, known as the Shiahs, claimed the Khalifate for the descendants of Mohammed through Ali, son of Abu-Talib and husband of Fatima, the Prophet's daughter. This division ended in open warfare; Ali was finally a.s.sa.s.sinated, his elder son Hason was poisoned in Medina, his younger son Husain fell at the battle of Kerbela fighting against the supporters of Othman. The deaths of Hasan and Husain are still mourned yearly by the Shiahs at the Moharram.

The Ismailis

The Shiahs themselves split again over the question of Ali's successors into four factions, the fourth of which divided again into two further sects. Both of these retained their allegiance to the descendants of Ali as far as Jafar-as-Sadik, but whilst one party, known as the Imamias or Isna-Asharias (i.e. the Twelvers), supported the succession through his younger son Musa to the twelfth Iman Mohammed, son of Askeri, the Ismailis (or Seveners) adhered to Ismail, the elder son of Jafar-as-Sadik.

[Ill.u.s.tration:

Choice of SUNNIS Abu Bakr (1st Khalifa) 632 Omar 634 Othman 644 Ali

Choice of SHIAHS

Abd-ul-Muttalib Abdullah MOHAMMED A.D. 570-632 Fatima married Ali Abu Talib ALI (4th Sunni and 1st Shiah Khalifa murdered in Kufa) (2) Hasan poisoned A.D. 680 (3) Husain killed at battle of Kerbela A.D. 680 (4) Ali II (5) Mohammed (6) Jafar-as-Sadik Choice of ISMAILIS (7) Ismail Mohammed disappeared circ. 770 Choice of IMAMIAS or ISNA-ASHARIAS (7) Abu'I Hasan Musa (8) Ali III (9) Abu Jafar Mohammed (10) Ali (11) Abu Mohammed al Askari (12) Mohammed al Mahdi

SHIAHS ISMAILIS circ. A.D. 770 BATINIS (founded by Abdullah ibn Maymun) circ. A.D. 872 FATIMITES (under Ubeidallah 1st Fatimite Khalifa) A.D. 909 Fatimite Khalifas of Egypt A.D. 977 HAKIM 6th Fatimite Khalifa A.D. 996 Founds Dar-ul-Hikmat A.D. 1004 a.s.sa.s.sINS (under Hasan Saba) A.D. 1090 DRUSES (under Hazza) circ. A.D. 1021 KARMATHITES (under Hamdan Karmath) A.D. 896

THE SUCCESSORS OF THE PROPHET

The above table shows the rival lines of Khalifas--on the left the elected successors, choice of the Sunnis; on the right the lineal descendants, choice of the Shiahs. The figure at the side of each name indicates the number in succession of the Khalifa mentioned.

The table inset shows the sects to which the disputes over the succession gave birth.

So far, however, in spite of divisions, no body of Shiahs had ever deviated from the fundamental doctrines of Islamism, but merely claimed that these had been handed down through a different line from that recognized by the Sunnis. The earliest Ismailis, who formed themselves into a party at about the time of the death of Mohammed, son of Ismail (i.e. circ. A.D. 770), still remained believers, declaring only that the true teaching of the Prophet had descended to Mohammed, who was not dead but would return in the fullness of time and that he was the Mahdi whom Moslems must await. But in about A.D. 873 an intriguer of extraordinary subtlety succeeded in capturing the movement, which, hitherto merely schismatic, now became definitely subversive, not only of Islamism, but of all religious belief.

This man, Abdullah ibn Maymun, the son of a learned and free-thinking doctor in Southern Persia, brought up in the doctrines of Gnostic Dualism and profoundly versed in all religions, was in reality, like his father, a pure materialist. By professing adherence to the creed of orthodox Shi-ism, and proclaiming a knowledge of the mystic doctrines which the Ismailis believed to have descended through Ismail to his son Mohammed, Abdullah succeeded in placing himself at the head of the Ismailis.

His advocacy of Ismail was thus merely a mask, his real aim being materialism, which he now proceeded to make into a system by founding a sect known as the Batinis with seven degrees of initiation. Dozy has given the following description of this amazing project:

To link together into one body the vanquished and the conquerors; to unite in the form of a vast secret society with many degrees of initiation free-thinkers--who regarded religion only as a curb for the people--and bigots of all sects; to make tools of believers in order to give power to sceptics; to induce conquerors to overturn the empires they had founded; to build up a party, numerous, compact, and disciplined, which in due time would give the throne, if not to himself, at least to his descendants, such was Abdullah ibn Maymun's general aim--an extraordinary conception which he worked out with marvellous tact, incomparable skill, and a profound knowledge of the human heart. The means which he adopted were devised with diabolical cunning....

It was ... not among the Shi-ites that he sought his true supporters, but among the Ghebers, the Manicheans, the pagans of Harran, and the students of Greek philosophy; on the last alone could he rely, to them alone could he gradually unfold the final mystery, and reveal that Imams, religions, and morality were nothing but an imposture and an absurdity. The rest of mankind--the "a.s.ses," as Abdullah called them--were incapable of understanding such doctrines. But to gain his end he by no means disdained their aid; on the contrary, he solicited it, but he took care to initiate devout and lowly souls only in the first grades of the sect. His missionaries, who were inculcated with the idea that their first duty was to conceal their true sentiments and adapt themselves to the views of their auditors, appeared in many guises, and spoke, as it were, in a different language to each cla.s.s. They won over the ignorant vulgar by feats of legerdemain which pa.s.sed for miracles, or excited their curiosity by enigmatical discourse. In the presence of the devout they a.s.sumed the mask of virtue and piety.

With mystics they were mystical, and unfolded the inner meanings of phenomena, or explained allegories and the figurative sense of the allegories themselves....

By means such as these the extraordinary result was brought about that a mult.i.tude of men of diverse beliefs were all working together for an object known only to a few of them....[128]

I quote this pa.s.sage at length because it is of immense importance in throwing a light on the organization of modern secret societies. It does not matter what the end may be, whether political, social, or religious, the system remains the same--the setting in motion of a vast number of people and making them work in a cause unknown to them. That this was the method adopted by Weishaupt in organizing the Illuminati and that it came to him from the East will be shown later on. We shall now see how the system of the philosopher Abdullah paved the way for bloodshed by the most terrible sect the world had ever seen.

The Karmathites

The first open acts of violence resulting from the doctrines of Abdullah were carried out by the Karmathites, a new development of the Ismailis.

Amongst the many Dais sent out by the leader--which included his son Ahmed and Ahmed's son--was the Dai Hosein Ahwazi, Abdullah's envoy to Irak in Persia, who initiated a certain Hamdan surnamed Karmath into the secrets of the sect. Karmath, who was a born intriguer and believed in nothing, became the leader of the Karmathites in Arabia, where a number of Arabs were soon enlisted in the society. With extraordinary skill he succeeded in persuading these dupes to make over all their money to him, first by means of small contributions, later by larger sums, until at last he convinced them of the advantages of abolishing all private property and establishing the system of the community of goods and wives. This principle was enforced by the pa.s.sage of the Koran: "Remember the grace of G.o.d in that whilst you were enemies, He has united your hearts, so that by His grace you have become brothers...."

De Sacy thus trans-scribes the methods employed as given by the historian Nowairi:

When Karmath had succeeded in establishing all this, and everyone had agreed to conform to it, he ordered the Dais to a.s.semble all the women on a certain night so that they should mingle promiscuously with all the men. This, he said, was perfection and the last degree of friendship and fraternal union. Often a husband led his wife and presented her himself to one of his brothers when that gave him pleasure. When he (Karmath) saw that he had become absolute master of their minds, had a.s.sured himself of their obedience, and found out the degree of their intelligence and discernment, he began to lead them quite astray. He put before them arguments borrowed from the doctrines of the Dualists. They fell in easily with all that he proposed, and then he took away from them all religion and released them from all those duties of piety, devotion, and the fear of G.o.d that he prescribed for them in the beginning. He permitted them pillage, and every sort of immoral licence, and taught them to throw off the yoke of prayer, fasting, and other precepts. He taught them that they were held by no obligations, and that they could pillage the goods and shed the blood of their adversaries with impunity, that the knowledge of the master of truth to whom he had called them took the place of everything else, and that with this knowledge they need no longer fear sin or punishment.

As the result of these teachings the Karmathites rapidly became a band of brigands, pillaging and ma.s.sacring all those who opposed them and spreading terror throughout all the surrounding districts.

Peaceful fraternity was thus turned into a wild l.u.s.t for conquest; the Karmathites succeeded in dominating a great part of Arabia and the mouth of the Euphrates, and in A.D. 920 extended their ravages westwards. They took possession of the holy city of Mecca, in the defence of which 30,000 Moslems fell. "For a whole century," says von Hammer, "the pernicious doctrines of Karmath raged with fire and sword in the very bosom of Islamism, until the widespread conflagration was extinguished in blood."

But in proclaiming themselves revolutionaries the Karmathites had departed from the plan laid down by the originator of their creed, Abdullah ibn Maymun, which had consisted not in acts of open violence but in a secret doctrine which should lead to the gradual undermining of all religious faith and a condition of mental anarchy rather than of material chaos. For violence, as always, had produced counter-violence, and it was thus that while the Karmathites were rushing to their own destruction through a series of b.l.o.o.d.y conflicts, another branch of the Ismailis were quietly reorganizing their forces more in conformity with the original method of their founder. These were the Fatimites, so-called from their professed belief that the doctrine of the Prophet had descended from Ali, husband of Fatima, Mohammed's daughter. Whilst less extreme than the Karmathites, or than their predecessor Abdullah ibn Maymun, the Fatimites, according to the historian Makrizi, adopted the method of instilling doubts into the minds of believers and aimed at the subst.i.tution of a natural for a revealed religion. Indeed, after the establishment of their power in Egypt, it is difficult to distinguish any appreciable degree of difference in the character of their teaching from the anarchic code of Abdullah and his more violent exponent Karmath.

The Fatimites