Secret Societies And Subversive Movements Part 4

The founder of the Fatimite dynasty of the Khalifas was one Ubeidallah, known as the Mahdi, accused of Jewish ancestry by his adversaries the Abbasides, who declared--apparently without truth--that he was the son or grandson of Ahmed, son of Adbullah ibn Maymun, by a Jewess. Under the fourth Fatimite Khalifa Egypt fell into the power of the dynasty, and, before long, bi-weekly a.s.semblages of both men and women known as "societies of wisdom" were inst.i.tuted in Cairo. In 1004 these acquired a greater importance by the establishment of the Dar ul Hikmat, or the House of Knowledge, by the sixth Khalifa Hakim, who was raised to a deity after his death and is worshipped to this day by the Druses. Under the direction of the Dar ul Hikmat or Grand Lodge of Cairo, the Fatimites continued the plan of Abdullah ibn Maymun's secret society with the addition of two more degrees, making nine in all. Their method of enlisting proselytes and system of initiation--which, as Claudio Jannet points out, "are absolutely those which Weishaupt, the founder of the _Illuminati_, prescribed to the 'Insinuating Brothers'"[129]--were transcribed by the fourteenth-century historian Nowairi in a description that may be briefly summarized thus[130]:

The proselytes were broadly divided into two cla.s.ses, the learned and the ignorant. The Dai was to agree with the former, applauding his wisdom, and to impress the latter with his own knowledge by asking him perplexing questions on the Koran. Thus in initiating him into the first degree the Dai a.s.sumed an air of profundity and explained that religious doctrines were too abstruse for the ordinary mind, but must be interpreted by men who, like the Dais, had a special knowledge of this science. The initiate was bound to absolute secrecy concerning the truths to be revealed to him and obliged to pay in advance for these revelations. In order to pique his curiosity, the Dai would suddenly stop short in the middle of a discourse, and should the novice finally decline to pay the required sum, he was left in a state of bewilderment which inspired him with the desire to know more.

In the second degree the initiate was persuaded that all his former teachers were wrong and that he must place his confidence solely in those Imams endowed with authority from G.o.d; in the third he learnt that these Imams were those of the Ismailis, seven in number ending with Mohammed, son of Ismail, in contradistinction to the twelve Imams of the Imamias who supported the claims of Ismail's brother Musa; in the fourth he was told that the prophets preceding the Imams descending from Ali were also seven in number--namely Adam, Noah, Abraham, Moses, Jesus, the first Mohammed, and finally Mohammed son of Ismail.

So far, then, nothing was said to the initiate in contradiction to the broad tenets of orthodox Islamism. But with the fifth degree the process of undermining his religion began, he was now told to reject tradition and to disregard the precepts of Mohammed; in the sixth he was taught that all religious observances--prayer, fasting, etc.--were only emblematic, that in fact all these things were devices to keep the common herd of men in subordination; in the seventh the doctrines of Dualism, of a greater and a lesser deity, were introduced and the unity of G.o.d--fundamental doctrine of Islamism--was destroyed; in the eighth a great vagueness was expressed on the attributes of the first and greatest of these deities, and it was pointed out that real prophets were those who concerned themselves with practical matters--political inst.i.tutions and good forms of government; finally, in the ninth, the adept was shown that all religious teaching was allegorical and that religious precepts need only be observed in so far as it is necessary to maintain order, but the man who understands the truth may disregard all such doctrines. Abraham, Moses, Jesus, and the other prophets were therefore only teachers who had profited by the lessons of philosophy.

All belief in revealed religion was thus destroyed. It will be seen then that in the last degrees the whole teaching of the first five was reversed and therefore shown to be a fraud. Fraud in fact const.i.tuted the system of the society; in the instructions to the Dais every artifice is described for enlisting proselytes by misrepresentation: Jews were to be won by speaking ill of Christians, Christians by speaking ill of Jews and Moslems alike, Sunnis by referring with respect to the orthodox Khalifas Abu Bakr and Omar and criticizing Ali and his descendants. Above all, care was to be taken not to put before proselytes doctrines that might revolt them, but to make them advance step by step. By these means they would be ready to obey any commands.

As the instructions express it:

If you were to give the order to whoever it might be to take from him all that he holds most precious, above all his money, he would oppose none of your orders, and if death surprised him he would leave you all that he possesses in his will and make you his heir.

He will think that in the whole world he cannot find a man more worthy than you.

Such was the great secret society which was to form the model for the Illuminati of the eighteenth century, to whom the summary of von Hammer might with equal truth apply:

To believe nothing and to dare all was, in two words, the sum of this system, which annihilated every principle of religion and morality, and had no other object than to execute ambitious designs with suitable ministers, who, daring all and knowing nothing, since they consider everything a cheat and nothing forbidden, are the best tools of an infernal policy. A system which, with no other aim than the gratification of an insatiable l.u.s.t for domination, instead of seeking the highest of human objects, precipitates itself into the abyss, and mangling itself, is buried amidst the ruins of thrones and altars, the wreck of national happiness, and the universal execration of mankind.[131]

The Druses

The terrible Grand Lodge of Cairo before long became the centre of a new and extraordinary cult. Hakim sixth Fatimite Khalifa and founder of the Dar ul Hikmat--a monster of tyranny and crime whose reign can only be compared to that of Caligula or Nero--was now raised to the place of a divinity by one Ismail Darazi, a Turk who in 1016 announced in a mosque in Cairo that the Khalifa should be made an object of worship. Hakim, who "believed that divine reason was incarnate in him," four years later proclaimed himself a deity, and the cult was finally established by one of his viziers, the Persian mystic Hamza ibn Ali. Hakim's cruelties, however, had so outraged the people of Egypt that a year later he was murdered by a band of malcontents, led, it is said, by his sister, who afterwards concealed his body--a circ.u.mstance which gave his followers the opportunity to declare that the divinity had merely vanished in order to test the faith of believers, but would reappear in time and punish apostates. This belief became the doctrine of the Druses of Lebanon, whom Darazi had won over to the worship of Hakim.

It is unnecessary to enter into the details of this strange religion, which still persists to-day in the range of Lebanon; suffice it to say that, although the outcome of the Ismailis, the Druses do not appear to have embraced the materialism of Abdullah ibn Maymun, but to have grafted on a primitive form of Nature-worship and of Sabeism the avowed belief of the Ismailis in the dynasty of Ali and his successors, and beyond this an abstruse, esoteric creed concerning the nature of the Supreme Deity. G.o.d they declare to be "Universal Reason," who manifests Himself by a series of "avatars." Hakim was the last of the divine embodiments, and "when evil and misery have increased to the predestined height he will again appear, to conquer the world and to make his religion supreme."

It is, however, as a secret society that the Druses enter into the scope of this book, for their organization presents several a.n.a.logies with that which we now know as "masonic." Instead of the nine degrees inst.i.tuted by the Lodge of Cairo, the Druses are divided into only three--Profanes, Aspirants, and Wise--to whom their doctrines are gradually unfolded under seal of the strictest secrecy, to ensure which signs and pa.s.swords are employed after the manner of Freemasonry. A certain degree of duplicity appears to enter into their scheme, much resembling that enjoined to the Ismaili Dais when enlisting proselytes belonging to other religions: thus in talking to Mohammedans, the Druses profess to be followers of the Prophet; with Christians, they pretend to hold the doctrines of Christianity, an att.i.tude they defend on the score that it is unlawful to reveal the secret dogmas of their creed to a "Black," or unbeliever.

The Druses are in the habit of holding meetings where, as in the Dar ul Hikmat, both men and women a.s.semble and religious and political questions are discussed; the uninitiated, however, are allowed to exercise no influence on decisions, which are reached by the inner circle, to which only the "Wise" are admitted. The resemblance between this organization and that of Grand Orient Freemasonry is clearly apparent. The Druses also have modes of recognition which are common to Freemasonry, and M. Achille Laurent has observed: "The formula or catechism of the Druses resembles that of the Freemasons; one can learn it only from the _Akals_ (or Akels = Intelligent, a small group of higher initiates), who only reveal its mysteries after having subjected one to tests and made one take terrible oaths."

I shall refer again later in this book to the affinity between the Druses and Freemasons of the Grand Orient.

The a.s.sa.s.sins

It will be seen that the Druses, distinguishing themselves from other Ismaili sects by their worship of Hakim, yet retaining genuine religious beliefs, had not carried on the atheistical tradition of Abdullah ibn Maymun and of the Grand Lodge of Cairo. But this tradition was to find in 1090 an exponent in the Persian Hasan Saba, a native of Khorasan, the son of Ali, a strict Shiah, who, finding himself suspected of heretical ideas, ended by declaring himself a Sunni. Hasan, brought up in this atmosphere of duplicity, was therefore well fitted to play the Machiavellian role of an Ismaili Dai.

Von Hammer regards Hasan as a mighty genius, one of a splendid triad, of which the two others were his schoolfellows the poet Omar Khayyam and Nizam ul Mulk, Grand Vizier under the Seljuk Sultan, Malik Shah. Hasan, having through the protection of Nizam ul Mulk secured t.i.tles and revenues and finally risen to office at the Court of the Sultan, attempted to supplant his benefactor and eventually retired in disgrace, vowing vengeance against the Sultan and vizier. At this juncture he encountered several Ismailis, one of whom, a Dai named Mumin, finally converted him to the principles of his sect, and Hasan, declaring himself now to be a convinced adherent of the Fatimite Khalifas, journed to Cairo, where he was received with honour by the Dar ul Hikmat and also by the Khalifa Mustansir, to whom he became counsellor. But his intrigues once more involving him in disgrace, he fled to Aleppo and laid the foundations of his new sect. After enlisting proselytes in Bagdad, Ispahan, Khusistan, and Damaghan, he succeeded in obtaining by strategy the fortress of Alamut in Persia on the Caspian Sea, where he completed the plans for his great secret society which was to become for ever infamous under the name of the Hashishiyin, or _a.s.sa.s.sins_.

Under the pretence of belief in the doctrines of Islam and also of adherence to the Ismaili line of succession from the Prophet, Hasan Saba now set out to pave his way to power, and in order to achieve this end adopted the same method as Abdullah ibn Maymun. But the terrible efficiency of Hasan's society consisted in the fact that a system of physical force was now organized in a manner undreamt of by his predecessor. As von Hammer has observed in an admirable pa.s.sage:

Opinions are powerless, so long as they only confuse the brain, without arming the hand. Scepticism and free-thinking, as long as they occupied only the minds of the indolent and philosophical, have caused the ruin of no throne, for which purpose religious and political fanaticism are the strongest levers in the hands of nations. It is nothing to the ambitious man what people believe, but it is everything to know how he may turn them for the execution of his projects.[132]

Thus, as in the case of the French Revolution, "whose first movers," von Hammer also observes, "were the tools or leaders of secret societies,"

it was not mere theory but the method of enlisting numerous dupes and placing weapons in their hands that brought about the "Terror" of the a.s.sa.s.sins six centuries before that of their spiritual descendants, the Jacobins of 1793.

Taking as his groundwork the organization of the Grand Lodge of Cairo, Hasan reduced the nine degrees to their original number of seven, but these now received a definite nomenclature, and included not only real initiates but active agents.

Descending downwards, the degrees of the a.s.sa.s.sins were thus as follows: first, the Grand Master, known as the Shaikh-al-Jabal or "Old Man of the Mountain"--owing to the fact that the Order always possessed itself of castles in mountainous regions; second, the Dail Kebir or Grand Priors; third, the fully initiated Dais, religious nuncios and political emissaries; fourth, the Rafiqs or a.s.sociates, in training for the higher degrees; fifth, the Fadais or "devoted," who undertook to deliver the secret blow on which their superiors had decided; sixth, the Lasiqus, or law brothers; and lastly the "common people," who were to be simply blind instruments. If the equivalents to the words "Dai," "Rafiqs," and "Fadais" given by von Hammer and Dr. Bussell as "Master Masons," "Fellow Crafts," and "Entered Apprentices" are accepted, an interesting a.n.a.logy with the degrees of Freemasonry is provided.

Designs against religion were, of course, not admitted by the Order; "strict uniformity to Islam was demanded from all the lower rank of uninitiated, but the _adept_ was taught to see through the deception of 'faith and works.' He believed in nothing and recognized that all acts or means were indifferent and the (secular) end alone to be considered."[133]

Thus the final object was domination by a few men consumed with the l.u.s.t of power "under the cloak of religion and piety," and the method by which this was to be established was the wholesale a.s.sa.s.sination of those who opposed them.

In order to stimulate the energy of the Fadais, who were required to carry out these crimes, the superiors of the Order had recourse to an ingenious system of delusion. Throughout the territory occupied by the a.s.sa.s.sins were exquisite gardens with fruit trees, bowers of roses, and sparkling streams. Here were arranged luxurious resting-places with Persian carpets and soft divans, around which hovered black-eyed "houris" bearing wine in gold and silver drinking-vessels, whilst soft music mingled with the murmuring water and the song of birds. The young man whom the a.s.sa.s.sins desired to train for a career of crime was introduced to the Grand Master of the Order and intoxicated with haschisch--hence the name "Hashishiyin" applied to the sect, from which the word a.s.sa.s.sin is derived. Under the brief spell of unconsciousness induced by this seductive drug the prospective Fadai was then carried into the garden, where on awaking he believed himself to be in Paradise. After enjoying all its delights he was given a fresh dose of the opiate, and, once more unconscious, was transported back to the presence of the Grand Master, who a.s.sured him that he had never left his side but had merely experienced a foretaste of the Paradise that awaited him if he obeyed the orders of his chiefs. The neophyte, thus spurred on by the belief that he was carrying out the commands of the Prophet, who would reward him with eternal bliss, eagerly entered into the schemes laid down for him and devoted his life to murder. Thus by the lure of Paradise the a.s.sa.s.sins enlisted instruments for their criminal work and established a system of organized murder on a basis of religious fervour. "'Nothing is true and all is allowed' was the ground of their secret doctrine, which, however, being imparted but to few and concealed under the veil of the most austere religionism and piety, restrained the mind under the yoke of blind obedience."[134] To the outside world all this remained a profound mystery; fidelity to Islam was proclaimed as the fundamental doctrine of the sect, and when the envoy of Sultan Sajar was sent to collect information on the religious beliefs of the Order he was met with the a.s.surance: "We believe in the unity of G.o.d, and consider that only as true wisdom which accords with His word and the commands of the prophet."

Von Hammer, answering the possible contention that, as in the case of the Templars and the Bavarian Illuminati, these methods of deception might be declared a calumny on the Order, points out that in the case of the a.s.sa.s.sins no possible doubt existed, for their secret doctrines were eventually revealed by the leaders themselves, first by Hasan II, the third successor of Hasan Saba, and later by Jalal-ud-din Hasan, who publicly anathematized the founders of the sect and ordered the burning of the books that contained their designs against religion--a proceeding which, however, appears to have been a strategical manoeuvre for restoring confidence in the Order and enabling him to continue the work of subversion and crime. A veritable Reign of Terror was thus established throughout the East; the Rafiqs and Fadais "spread themselves in troops over the whole of Asia and darkened the face of the earth"; and "in the annals of the a.s.sa.s.sins is found the chronological enumeration of celebrated men of all nations who have fallen the victims of the Ismailis, to the joy of their murderers and the sorrow of the world."[135]

Inevitably this long and systematic indulgence in blood-l.u.s.t recoiled on the heads of the leaders, and the a.s.sa.s.sins, like the Terrorists of France, ended by turning on each other. The Old Man of the Mountain himself was murdered by his brother-in-law and his son Mohammed; Mohammed, in his turn, whilst "aiming at the life of his son Jalal-ud-din, was antic.i.p.ated by him with poison, which murder was again avenged by poison," so that from "Hasan the Illuminator" down to the last of his line the Grand Masters fell by the hands of their next-of-kin, and "poison and the dagger prepared the grave which the Order had opened for so many."[136] Finally in 1250 the conquering hordes of the Mongol Mangu Khan swept away the dynasty of the a.s.sa.s.sins.

But, although as reigning powers the a.s.sa.s.sins and Fatimites ceased to exist, the sects from which they derived have continued up to the present day; still every year at the celebration of the Moharram the Shiahs beat their b.r.e.a.s.t.s and besprinkle themselves with blood, calling aloud on the martyred heroes Hasan and Husain; the Druses of the Lebanon still await the return of Hakim, and in that inscrutable East, the cradle of all the mysteries, the profoundest European adept of secret society intrigue may find himself outdistanced by pastmasters in the art in which he believed himself proficient.

The sect of Hasan Saba was the supreme model on which all systems of organized murder working through fanaticism, such as the Carbonari and the Irish Republican Brotherhood, were based, and the signs, the symbols, the initiations, of the Grand Lodge of Cairo formed the groundwork for the great secret societies of Europe.

How came this system to be transported to the West? By what channel did the ideas of these succeeding Eastern sects penetrate to the Christian world? In order to answer this question we must turn to the history of the Crusades.

3

THE TEMPLERS

In the year 1118--nineteen years after the first crusade had ended with the defeat of the Moslems, the capture of Antioch and Jerusalem, and the instalment of G.o.defroi de Bouillon as king of the latter city--a band of nine French _gentilshommes_, led by Hugues de Payens and G.o.defroi de Saint-Omer, formed themselves into an Order for the protection of pilgrims to the Holy Sepulchre. Baldwin II, who at this moment succeeded to the throne of Jerusalem, presented them with a house near the site of the Temple of Solomon--hence the name of Knights Templar under which they were to become famous. In 1128 the Order was sanctioned by the Council of Troyes and by the Pope, and a rule was drawn up by St.

Bernard under which the Knights Templar were bound by the vows of poverty, chast.i.ty, and obedience.

But although the Templars distinguished themselves by many deeds of valour, the regulation that they were to live solely on alms led to donations so enormous that, abandoning their vow of poverty, they spread themselves over Europe, and by the end of the twelfth century had become a rich and powerful body. The motto that the Order had inscribed upon its banner, "_Non n.o.bis, Domine, sed nomini tuo da gloriam_," was likewise forgotten, for, their faith waxing cold, they gave themselves up to pride and ostentation. Thus, as an eighteenth-century masonic writer has expressed it:

The war, which for the greater number of warriors of good faith proved the source of weariness, of losses and misfortunes, became for them (the Templars) only the opportunity for booty and aggrandizement, and if they distinguished themselves by a few brilliant actions, their motive soon ceased to be a matter of doubt when they were seen to enrich themselves even with the spoils of the confederates, to increase their credit by the extent of the new possessions they had acquired, to carry arrogance to the point of rivalling crowned princes in pomp and grandeur, to refuse their aid against the enemies of the faith, as the history of Saladin testifies, and finally to ally themselves with that horrible and sanguinary prince named the Old Man of the Mountain, Prince of the a.s.sa.s.sins.[137]

The truth of the last accusation is, however, open to question. For a time, at any rate, the Templars had been at war with the a.s.sa.s.sins. When in 1152 the a.s.sa.s.sins murdered Raymond, Comte de Tripoli, the Templars entered their territory and forced them to sign a treaty by which they were to pay a yearly tribute of 12,000 gold pieces in expiation of the crime. Some years later the Old Man of the Mountain sent an amba.s.sador to Amaury, King of Jerusalem, to tell him privately that if the Templars would forgo the payment of this tribute he and his followers would embrace the Christian faith. Amaury accepted, offering at the same time to compensate the Templars, but some of the Knights a.s.sa.s.sinated the amba.s.sador before he could return to his master. When asked for reparations the Grand Master threw the blame on an evil one-eyed Knight named Gautier de Maisnil.[138]

It is evident, therefore, that the relations between the Templars and the a.s.sa.s.sins were at first far from amicable; nevertheless, it appears probable that later on an understanding was brought about between them.

Both on this charge and on that of treachery towards the Christian armies, Dr. Bussell's impartial view of the question may be quoted:

When in 1149 the Emperor Conrad III failed before Damascus, the Templars were believed to have a secret understanding with the garrison of that city; ... in 1154 they were said to have sold, for 60,000 gold pieces, a prince of Egypt who had wished to become a Christian; he was taken home to suffer certain death at the hands of his fanatical family. In 1166 Amaury, King of Jerusalem, hanged twelve members of the Order for betraying a fortress to Nureddin.

And Dr. Bussell goes on to say that it cannot be disputed that they had "long and important dealings" with the a.s.sa.s.sins "and were therefore suspected (not unfairly) of imbibing their precepts and following their principles."[139]

By the end of the thirteenth century the Templars had become suspect, not only in the eyes of the clergy, but of the general public. "Amongst the common people," one of their latest apologists admits, "vague rumours circulated. They talked of the covetousness and want of scruple of the Knights, of their pa.s.sion for aggrandizement and their rapacity.

Their haughty insolence was proverbial. Drinking habits were attributed to them; the saying was already in use 'to drink like a Templar.' The old German word _Tempelhaus_ indicated a house of ill-fame."[140]

The same rumours had reached Clement V even before his accession to the papal throne in 1305,[141] and in this same year he summoned the Grand Master of the Order, Jacques du Molay, to return to France from the island of Cyprus, where he was a.s.sembling fresh forces to avenge the recent reverses of the Christian armies.

Du Molay arrived in France with sixty other Knights Templar and 150,000 gold florins, as well as a large quant.i.ty of silver that the Order had ama.s.sed in the East.[142]