12. The Asiatic Brethren

Golden and Rosy Cross

The founding of the Scottish Rite dates back to 1786, when the Rite of Perfection was reorganized and rechristened the “Ancient and Accepted Scottish Rite,” and it is said to have been Frederick the Great who conducted operations, drew up the new Constitutions of the Order. The signatories of the Grand Constitutions were D’Esterno, Starck, Wöllner and H. Willelm, and the initial letter D.... Wöllner was Minister of Justice to Frederick William II of Prussia, who led the Golden and Rosy Cross’ opposition to the Illuminati, and was a member of the Asiatic Brethren.[1] Johann August von Starck (1741 – 1816), another opponent of the Illuminati, claimed to be an emissary of the Clerici Ordinis Templarii, which was amalgamated to the Strict Observance.[2] Starck quarreled with Illuminati publisher Nicolai who accused him of Jesuitisms.[3] D’Esterno was the French Ambassador at Berlin, when Mirabeau went there, who referred to him in Histoire Secrete de la Cour de Berlin (“Secret History of the Court of Berlin”).[4]

Accompanied by his daughter Eve, Frank repeatedly traveled to Vienna and succeeded in gaining the favor of Empress Maria Theresa (1717 – 1780), the last of the House of Habsburg, who regarded him as a disseminator of Christianity among the Jews.[5] Maria Theresa’s husband, Emperor Francis I (1708 – 1765), the son of Leopold, Duke of Lorraine (1679 – 1729) and Élisabeth Charlotte d’Orléans, the daughter of Philippe I, Duke of Orleans and Elizabeth Charlotte, Madame Palatine. As the Duke of Lorraine and Bar, Francis inherited the title of King of Jerusalem from Charles I of Anjou, through René of Anjou, founder of the Order of the Fleur de Lys, and purported Grand Master of the Priory of Sion. Francis also became the Grand Master of the Habsburg branch of the Order of the Golden Fleece, which split off from its Spanish branch after the War of Spanish Succession. Their marriage originated the House of Habsburg-Lorraine. Their youngest child, Archduke Maximilian Francis of Austria (1756 – 1801), in addition to being a knight of the Order of the Golden Fleece, was also Grand Master of the Order of the Fleur de Lys, founded by René of Anjou, as well as a purported Grand Master of the Priory of Sion, having succeeded his uncle, Prince Charles Alexander of Lorraine (1712 – 1780). Francis and Maria Theresa’s youngest daughter was Marie-Antoinette, who along with her husband Louis XVI of France, was executed in 1793, during the French Revolution.

Baron von Hund (1722 – 1776), the founder of the Strict Observance, was a Counselor of State to Maria Theresa and her husband, Francis I, as well as Intimate Counselor of the husband of Maria Theresa’s first cousin, Augustus III of Poland (1696 – 1763), of the Albertine branch of the House of Wettin, who was Jacob Frank’s godfather at his baptism.[6] It is even said that Maria Theresa and Francis’ eldest son Joseph II (1741 – 1790) had an affair with Eve.[7] It is also possible that Frank first met his patron Prince Wolfgang Ernst II of Isenburg-Birstein in Offenbach through Joseph II, to whom he served as an adjutant.[8]

The architect of the principles which guided the “benevolent despotism” of Emperor Joseph II was Joseph von Sonnenfels (1732 – 1817), who along with along with Ignaz Edler von Born (1742 – 1791) was a leader of the Illuminati lodge, the famous Masonic Lodge Zur wahren Eintracht, the oldest daughter Lodge of Mother Lodge Three Globes in Berlin, which in 1764 was merged with the Strict Observance.[9] In 1771, von Born, who was the leading scientist in the Holy Roman Empire during the 1770s in the age of Enlightenment, was elected a foreign member of the Royal Swedish Academy of Sciences and a Fellow of the Royal Society. Sonnenfels was a member of a Sabbatean family from Moravia who had converted to Christianity. Sonnenfels’ grandfather was Rabbi Michael Chasid and Sonnenfels’ father Rabbi Lipman Perlin (1705 – 1768) was Rabbi Eybeschütz pupil in Prague.[10]

Johann Christoph von Wöllner (1732 – 1800), a member of the Strict Observance, along with Johann Rudolf von Bischoffwerder (1741 – 1803), was chiefly responsible for inducting Frederick William II into the Golden and Rosy Cross. The Golden and Rosy Cross was founded in 1747 or 1757 in Berlin, as a revival of the seventeenth-century Rosicrucians organized in 1710 by Sincerus Renatus. From 1766 to 1781, Wöllner worked as an employee of Allgemeine deutsche Bibliothek, founded by the Illuminati publisher Friedrich Nicolai (1733 – 1811). Wöllner became a member of the Lodge Zur Eintracht in 1768. Bischoffwerder was also a friend of Wolf Eybeschütz, the son of crypto-Sabbatean rabbi Jonathan Eybeschütz.[11] Bischoffwerder became a member of the Golden and Rosy Cross in Berlin-Potsdam, and with the help of Wöllner, managed to get Frederick William II to be accepted into the order in 1781 under the name Ormerus Magnus.

The acquaintances of Rabbi Eybeschütz’ son Wolf, who was an open follower of the Frankists, also included members of the Dobruschka family.[12] Wöllner and von Bischoffwerder were also members of the Asiatic Brethren, founded by Moses Dobruschka (1753 – 1794), the cousin of Jacob Frank.[13] As Franz Thomas von Schoenfeld, Dobruschka entered into Austrian Freemasonry and became involved with Hans Heinrich von Ecker und Eckhoffen (1750 – 1790 who had been a leader of the Golden and Rosy Cross. Having been expelled in 1780 from the order, Eckhoffen created the Ritter des Lichts (“Knights of Light”) or Fratres Lucis (“Brothers of Light”), later reorganized in 1781 as the Asiatic Brethren.[14]

The full name of the order was the Knights and Brethren of St. John the Evangelist of Asia in Europe. The Asiatic Brethren’s meetings were called Melchizedek lodges, and unlike other Masonic orders, they allowed Jews to join, as well as Turks, Persians and Armenians. The Asiatic Brethren were influenced by the ideas of St. Martin, whom Ecker and Schoenfeld had met, and according to Gershom Scholem, mixed Kabbalistic and Sabbatean ideas with Christian theosophical ones.[15] According to Franz J. Molitor (1779 – 1860) member of the order, the Jewish initiates drew on the theurgic traditions of “Shabbetai Zevi, Falk (the Baal Shem of London), Frank, and their similar fellows.”[16]

According to G. van Rijnberk, based on archives of the family, Prince Charles Hesse-Kassel, who became a Grand Master of the Asiatic Brethren, first introduced the Buddhist symbol of the swastika into the Asiatic Brethren—to represent the doctrine of reincarnation, as it was similar to a belief called Gilgul in the Kabbalah—alongside the Star of David, the Sabbatean symbol in the Order, introduced by Dobruschka.[17] Modern interpretations attributed the use of the Star of David to the influence of the Zohar through Isaac Luria, who identified it with the “Primal Man and the world of Emanations.”[18] However, as Scholem pointed out, the six-pointed star is not a true Jewish symbol, but is a magical talisman associated with the magic of the practical Kabbalah, where it is known as the Seal of Solomon.[19] The earliest identification of the symbol with David is found in the Book of Desire, which is an interpretation of the seventy magical names of Metatron, Prince of the Divine Presence, by Eleazar of Worms (c. 1176 – 1238) or one of his disciples.[20] Until the seventeenth century, the five-pointed pentagram and the six-pointed stars were called by one name, the “Seal of Solomon,” but slowly the Star of David became applicable only to the six-pointed star. The official use of the Star of David began in Prague and spread out from there to Moravia and Austria, strongholds of Sabbateanism. It was through the influence of Rabbi Eybeschütz that the Star of David finally became a messianic symbol.[21]

A protest filed at the Wilhelmsbad congress of 1782 denounced Ecker as a false Christian and as a magician dabbling in the occult. Prince Johann Baptist Karl von Dietrichstein, the Grand Master of the Austrian lodges, and Ignaz von Born, persuaded Joseph II to promulgate the Freimaurerpatent (1785), which placed Freemasonry under the emperor’s protection, bringing an end to the Asiatic Brethren in the Habsburg monarchy. Within a year, the brethren relocated from Austria to Schleswig. Around that time, Moses Dobruschka left the order, and settled in Vienna. However, he may also have switched allegiances and joined the Illuminati, since from 1786 to 1790, former members of the order were the dominant force in Moravian Freemasonry. There also is some evidence that Moses’ older brother, Carl, was a member of the Illuminati.[22]

 

Magic Flute

Though the term “classical music” includes all Western art music from the Medieval era to the early 2010s, the Classical Era was the period of Western art music from the 1750s to the early 1820s, the era of Wolfgang Amadeus Mozart (1756 – 1791), his friend and mentor Joseph Haydn (1732 – 1809), and his pupil Ludwig van Beethoven (1770 – 1827). Emperor Joseph II was a supporter of the arts, and most importantly of composers such as and Antonio Salieri (1750 – 1825) and Mozart, who also attended the Zur wahren Eintracht, led by Sonnenfels and von Born.[23] Mozart was also a close friend of Franz Anton Mesmer (1734 – 1815), a German Freemason and physician and associate of Count Cagliostro, who became widely popular for artificially inducing trance-like states, today known as hypnotism. Hans-Josef Irmen suspected that Mozart may have been a member of the Asiatic Brethren.[24] Also connected with the Asiatic Brethren was the patron of the notorious “womanizer,” Giacomo Casanova (1725 – 1798), who associated with European royalty, popes, and cardinals, along with luminaries such as Voltaire, Goethe and Mozart. Casanova’s Historie de ma vie refers to Saint-Germain, Cagliostro, and other adventurers. Casanova visited the Masonic lodge Zur aufgehenden Sonne im Orient (“The Rising Sun in the Orient”) in Brünn, of the Templar Strict Observance, who Grand Master was Count von Salm-Reifferscheidt, founder of the Golden and Rosy Cross, and who had been a representative for Austria at the Wilhelmsbad Masonic Congress in 1782.[25]

Casanova was also an avid practitioner of various occult disciplines and claimed to be highly proficient in the Kabbalah.[26] Casanova travelled to Brünn to meet with Frank, in context of the Habsburg Masonic scene.[27] In 1793, he wrote to Eve Frank: “[I have been] as diligent a student of this vast discipline as your late father.”[28] The lodge also included two members of the Frank family, who supported converted Jews and acted as patrons of the Dobruschka.[29] Casanova’s patron Count Joseph Carl Emmanuel Waldstein, was associated with Wolf Eybeschütz.[30] Casanova also had dealings with the Schönfeld family. It was Dobruschka’s godfather, Johann Ferdinand Edler von Schoenfeld, who published Casanova’s Soliloque d’un penseur and Historie de ma fuite des prisons de la Republique de Venise.[31] Casanova was also a friend of fellow Mason Count Karl von Zinzendorf und Pottendor (1739 – 1813), the nephew of Count Nicolaus Zinzendorf of the Moravian Church. Karl was privy finance minister to Emperor Joseph II.[32]

In Vienna, with the help of the composer Salieri, Casanova met Emperor Joseph II and subsequently Mozart, at the residence of Baron Wetzlar, a converted Jew. Wetzlar supported Mozart and wanted to help Lorenzo Da Ponte (1749 – 1838), who converted to Christianity with his family and was baptized in 1763.[33] Mozart immortalized his former patron by including a comedic reference to Mesmer in his opera Così fan tutte, or as it is subtitled, La Scuola Degli Amanti, or the school for lovers.[34]  It is commonly held that Così fan tutte was written and composed at the suggestion of the Emperor Joseph II.[35] The libretto to Mozart’s Così fan tutte was written by Da Ponte, who also wrote Don Giovanni and The Marriage of Figaro, an opera based on a play by Pierre Beaumarchais (1732 – 1799), another Freemason. Both Da Ponte and Mozart were Masons. Together with da Ponte, Emanuel Schikaneder (1751 – 1812), who wrote the libretto to Mozart’s Masonic The Magic Flute, and numerous high-ranking members of the nobility and army, Mozart was a brother with equal rights in the Masonic lodge called Zur Wohltätigkeit.[36]

It has been theorized for some time that von Born, who was a close friend of Mozart, was the prototype behind the character Sarastro in his Masonic opera, The Magic Flute.[37] All the characters in The Magic Flute are symbolical: Sarastro, Hierophant and Dispenser of Light, is von Born, the Queen of the Night is Maria Theresa, the anti-Masonic Empress, Monostatos, the villain, is the clergy, Pamina is Austria, while the Neophyte is the Emperor Joseph II, who succeeded Francis I; and who, it was hoped at the time, entertained thoughts of becoming a Mason.[38]

Mozart himself was also a friend of Adam Weishaupt, the founder of the Illuminati.[39] An entry in the autograph album of Mozart’s fellow lodge member Johann Georg Kronauer suggests that Mozart may himself have been a member of the Asiatic Brethren.[40] A number of members of the Asiatic Brethren were also friends and benefactors of Mozart, including Karl Hieronymus Paul von Erdod, Prince Wenzel Paar, Count Franz Joseph Thun und Hohenstein (1734 – 1800), and Baron Otto Heinrich von Gemmingen (1755 – 1836), who was also a member of the Illuminati.[41] In or before 1777, Gemmingen became a Hofkammerrat in Mannheim, assuming a set of duties from which Lessing had just resigned from, which extended to supervision of the National Theatre Mannheim. In 1778, the national theatre project became a reality when Wolfgang Heribert von Dalberg, brother of high-ranking Illuminati member, Karl Theodor von Dalberg, was appointed intendant of the National Theatre in Mannheim. Friedrich Schiller, whose own later play Intrigue and Love was clearly influenced by Gemmingen’s Hausvater, wrote effusively to Dalberg, with praises to be passed to the author of the work.[42] Backed by other influential Freemasons, Gemmingen tried to support Joseph II’s reforms, using his contributions to the weekly political journals Weltmann and Wahrheiten for which he became editor in 1783. There were contributions from other Freemasons, and some of the ideas of the Illuminati were found in the journals.[43]

Count von Thun was listed among the number of contacts of Wolf Eybeschütz.[44] Count von Thun und Hohenstein, who was of one of the most celebrated alchemists and Rosicrucians in Vienna, served as the Grand Master of the Golden and Rosy Cross, practiced both as a mystic Mesmerist and a channeler of spirits.[45] Count von Thun, who later became an Imperial Chamberlain, married Countess Maria Wilhelmine von Thun und Hohenstein, née Countess von Ulfeldt, a Viennese aristocrat known as the hostess of a musically and intellectually outstanding salon. Emperor Joseph II often stayed incognito in the house.[46] Regarded as was a “fine pianist,” she was a patron of both Mozart and Beethoven.[47]

Countess Maria Wilhelmine’s daughter Maria Christiane Josepha married a Karl Alois, Prince Lichnowsky (1758 – 1814), an Imperial Court Chamberlain, musician and composer, and also a friend and patron to both Beethoven and Mozart. Lichnowsky was a member of the Viennese Lodges Zur Wohltätigkeit and Zur Wahrheit. With Mozart, Lichnowsky took a mysterious trip to Berlin in the spring of 1789, where they met with the Rosicrucian monarch Frederick William II. Mozart’s biographer Nicholas Till suggests that the “most likely explanation is that Lichnowsky and Mozart travelled to Berlin at Frederick William’s invitation as Rosicrucian emissaries from Vienna.”[48]

Beethoven, was deeply influenced by Mozart’s work, with which he was acquainted as a teenager.[49] According to Maynard Solomon, “Beethoven’s name does not appear on the surviving membership lists of any Masonic or other fraternal society; nor has it ever been claimed that he belonged to a specific lodge or order.”1 Nevertheless, Solomon judged there to be “abundant indications of Beethoven’s close associations with Freemasons and Illuminists,” and “a variety of remarks and allusions in Beethoven’s letters and other writings that may have Masonic overtones.”[50] Beethoven was associated with the Bonn Reading Society, which was exclusively controlled by former members of the Illuminati. Upon the death of Emperor Joseph II, the society commissioned Beethoven to compose a cantata in the emperor’s honor.[51] Joseph von Sonnenfels was also the dedicatee of Beethoven’s Piano Sonata No. 15, Op. 28, which was published in 1801.[52] Joseph II’ brother, Maximilian of Lorraine, purported Grand Master of the Priory of Sion, had a keen interest in the arts especially music and among his protégés were Mozart, Hayden and Beethoven, who in his early formative years intended to dedicate his first symphony to Maximilian who unfortunately died before its completion.[53] Beethoven used the musical theme from the centuries-old Hebrew prayer Kol Nidre, for the sixth movement of his Quartet in C-sharp minor, which he composed the following year. Kol Nidre is the opening prayer on Yom Kippur, the Day of Atonement, the holiest day of the year in the Jewish religion.

 

House of Romanov

One of many aliases, Saltykoff was the name the Comte St. Germain assumed when he served as a Russian General, where he participated in a conspiracy when the Russian army assisted Catherine the Great (1729 – 1796) in usurping the throne from her husband Peter III of Russia (1728 – 1762), of the House of Romanov.[54] Before their rise to power in the seventeenth century, the Romanovs were accused by their enemies of practising magic and possessing occult powers.[55] Mikhail Romanov (1596 – 1645), the first Tsar of the Romanov dynasty, allegedly ascended the throne with the help of the British Secret Service and John Dee’s son Arthur (1579 – 1651).[56] Arthur had accompanied his father in travels through Germany, Poland, and Bohemia. In 1586, Tsar Boris Godunov (c. 1551 – 1605), whose career began at the court of Ivan the Terrible, had offered Arthur’s father John Dee, who was mathematical advisor to the Muscovy Company, to enter his service, an offer which Dee declined.[57]

Mikhail’s son, Alexis of Russia (1629 – 1676), was committed to the care of his tutor Boris Morozov, a corrupt, self-seeking boyar and was accused of sorcery and witchcraft.[58] There is a tradition in Russia that Alexis’s son, Peter the Great (1672 – 1725), was initiated by Sir Christopher Wren and introduced Freemasonry in his dominions.[59] Peter the Great’s son, Alexei Petrovich, Tsarevich of Russia (1690 – 1718), married Charlotte Christine of Brunswick-Wolfenbüttel, the great-granddaughter of Augustus the Younger, Duke of Brunswick-Lüneburg, a friend of Johann Valentin Andreae, purported author of the Rosicrucian manifestos, and of Rabbi Templo, who created the famous model of the Temple of Jerusalem, and whose design of the cherubim became the basis for the coat of arms of the Grand Lodge of Antients.

The direct male line of the Romanovs ended when Peter the Great’s daughter Empress Elizabeth of Russia died in 1762, thus the House of Holstein-Gottorp—a cadet branch of the German House of Oldenburg that reigned in Denmark—ascended to the throne in the person of Peter III of Russia. Peter’s second wife, was his second cousin, Catherine the Great, who succeeded him as Empress of Russia from 1762 until 1796. Their son Tsar Paul I (1754 – 1801) visited Jacob Frank in Vienna as he was developing strong connections there into the Masonic communities. Frank also deliberately fostered rumors that his daughter Eve was Catherine’s illegitimate daughter.[60] Catherine was also the author of a satire Obmanshchik (“The deceiver”), in which the protagonist Kalifalkzherston was an intentional conflation of Cagliostro and Rabbi Falk.

Catherine the Great is remembered as one of the “Enlightened Monarchs,” because she implemented several political and cultural reforms on behalf of the Illuminati. Catherine suspected the Freemasons of turning her son Paul against her, and of being a tool in the hands of her enemy, Frederick II the Great, the King of Prussia. In the 1780s, the teachings of the Order of Golden and Rosy Cross were brought to Russia from Germany by two Martinists, Nikolay Novikov (1744 – 1818) and Johann Georg Schwarz (1751 – 1784), and became an important movement of Russian Freemasonry. Duke Ferdinand of Brunswick invited Schwarz to take part in the Masonic Congress at Wilhelmsbad in 1782, where Russia was recognized as the Eighth Autonomous province of the Rite of Strict Observance, with Novikov as President and Schwarz as Chancellor. Schwarz had been sent to Germany the year before with the mission of to become affiliated with the Three Globe Lodge in Berlin, which during these years had become the center of the Golden and Rosy Cross, headed by Johann Christoph von Wöllner.[61] Soon afterwards, Schwarz met Duke Ferdinand of Brunswick, Grand Master of all Scottish lodges in Germany, who agreed to the independence of the Russian lodges. Schwarz also came under the influence of Willermoz and he and Novikov joined his Chevaliers Bienfaisants de la Cité Sainte. Due in large part to Schwarz’s system, Martinism became widely fashionable in Russia.[62]

In addition to being a Freemason, Paul was also a Grand Master of the Sovereign Order of St. John of Jerusalem (SOSJ), part of the Russian Tradition of the Knights Hospitaller, which evolved from the Knights of Malta.[63] When Paul was assassinated in 1801, he was succeeded by his son Alexander I (1777 – 1825), during whose reign the secret societies exerted their greatest influence at the Russian court. Following his victory over Napoleon, who had attacked Russia in 1812, which he saw as divine intervention, Alexander developed an interest in mysticism, including the writings of Boehme, Swedenborg, Saint-Martin and Illuminatus Karl von Eckartshausen (1752 – 1803). It has been proposed that Alexander’s vision of the Holy Alliance was also inspired by his reading of Eckartshausen and by his contacts with Heinrich Jung-Stilling and with the Bavarian Christian mystic Franz von Baader (1765 – 1841).[64]

Alexander had come under the influence of Madame von Krüdener (1764 – 1824), a famous psychic who was a student of the Emmanuel Swedenborg, who helped him to understand Eckartshausen’s work.[65] She had an influence on the Swiss Réveil, a revival movement within the Swiss Reformed Church of western Switzerland and some Reformed communities in southeastern France initiated by earlier efforts missionaries of the Moravian Church.[66] Through her contact with Alexander, she and Henri-Louis Empaytaz, a member of the Réveil, were in part responsible for the religious aspects of the Holy Alliance, the coalition linking the monarchies of Russia, Austria and Prussia, created after the final defeat of Napoleon at the behest of Alexander I and signed in Paris in 1815.[67]

 


 


[1] Mcintosh. Rose Cross and the Age of Reason.

[2] “Johann August, Freiherr von Starck (1741-1816).” The Bloomsbury Dictionary of Eighteenth-Century German Philosophers, ed. Heiner F. Klemme & Manfred Kuehn (Bloomsbury, 2010).

[3] A Historical Enquiry in Regard to the Grand Constitutions of 1786 (Freemasons. United States. Scottish Rite. Supreme Council for the Southern Jurisdiction, 1883), p. 144.

[4] Albert Pike. Ancient and Accepted Scottish Rite of Freemasonry: The Grand Constitutions and Regulations of 1762 (New York, Masonic Publishing Company), p. 164.

[5] Ben Zion Wacholder, “Jacob Frank and the Frankists Hebrew Zoharic Letters.” Hebrew Union College Annual, Vol. LIII (1982).

[6] Lynn Picknett & Clive Prince. The Sion Revelation: The Truth About the Guardians of Christ’s Sacred Bloodline (Simon and Schuster, 2006), p. 319.

[7] Pawel Maciejko. “Sabbatian Charlatans: the first Jewish cosmopolitans.” European Review of History—Revue européenne d’histoire, Vol. 17, No. 3 (June 2010), p. 367.

[8] Maciejko. The Mixed Multitude, p. 233.

[9] Melanson. Perfectibilists.

[10] Maciejko. The Mixed Multitude, p. 195 n. 95.

[11] Pawel Maciejko. “Sabbatian Charlatans: the first Jewish cosmopolitans.” European Review of History—Revue europe´enne d’histoire, Vol. 17, No. 3 (June 2010), p. 362.

[12] Pawel Maciejko. “A Portrait of the Kabbalist as a Young Man,” p. 570.

[13] Mcintosh. Rose Cross and the Age of Reason, p. 163; Jacob Katz. Jews and Freemasons in Europe 1723-1939 (Harvard University Press, 1970).

[14] Godwin. The Theosophical Enlightenment, p. 121.

[15] Mcintosh. Rose Cross and the Age of Reason, p. 168; Katz. Jews and Freemasonry in Europe.

[16] Franz Joseph Molitor, cited in Gershom Scholem. Du Frankisme au Jacobisme (Paris: Le Seul Gallimard, 1981) p. 39.

[17] G. van Rijnberk. Épisodes de la vie ésotérique, 1780-1824 : Extraits de la correspondance inédite de J. B. Willermoz, du prince Charles de Hesse-Cassel et de quelques-uns de leurs contemporains (Lyon: Derain, 1948); Novak. Jacob Frank, p. 61.

[18] Gershom Scholem (1949). “The Curious History of the Six-Pointed Star. How the ‘Magen David’ Became the Jewish Symbol.” Commentary. Vol. 8. pp. 244.

[19] Ibid.. pp. 243–251.

[20] Ibid. pp. 247.

[21] Ibid. pp. 247.

[22] Maciejko. The Mixed Multitude, p. 228, n. 190.

[23] Ibid. (Kindle Locations 5719-5720).

[24] M.F.M. Van Den Berk. The Magic Flute (Leiden: Brill, 2004), p. 507.

[25] Terry Melanson. “Roots of the Hermetic Order of the Golden Dawn.” Conspiracy Archive (July 28, 2015).

[26] Casanova. The History of My Life, 2: 195; Pawel Maciejko. The mixed multitude, pp. 222.

[27] Maciejko. The mixed multitude, pp. 224-225.

[28] Casanova. Briefwechsel, pp. 333-34; and Patrizi e avventurieri, pp. 416-17; Casanova. The History of My Life, 2: 195; Maciejko. The mixed multitude, pp. 223.

[29] Maciejko. The mixed multitude, pp. 224.

[30] Maciejko. “A Portrait of the Kabbalist as a Young Man,” pp. 521-576.

[31] Ibid.

[32] P. G. M. Dickson (2007). “Count Karl von Zinzendorf’s ‘New Accountancy’: the Structure of Austrian Government Finance in Peace and War, 1781–1791.” International History Review. 29 (1), pp. 22–56.

[33] Erol Araf. “Mozart, Casanova and a Jewish Poet.” Canadian Jewish News (June 2, 2016).

[34] Andrew Steptoe. “Mozart, Mesmer and ‘Cosi Fan Tutte’” Music & Letters, 67, 3 (1986), pp. 248–255.

[35] Bruce Alan Brown. W. A. Mozart: Così fan tutte (Cambridge University Press, 1995), p. 10.

[36] Maynard Solomon. Mozart: A Life (HarperCollins, 1995), p. 321.

[37] Ibid. (Kindle Locations 5858-5860).

[38] Ibid. (Kindle Locations 5864-5867).

[39] Katherine Thomson. The Masonic Thread in Mozart (London: Lawrence and Wishart, 1977), p. 14.

[40] Nicholas Till. Mozart and the Enlightenment: Truth, Virtue and Beauty in Mozart’s Operas (W. W. Norton & Company, 1995), p. 297.

[41] Katz. Jews and Freemasonry, cited in McIntosh. Rose Cross and the Age of Reason, p. 166.

[42] “Otto Heinrich von Gemmingen.” Epoche Napoleon. Retrieved from https://www.epoche-napoleon.net/bio/g/gemmingen.html

[43] Ibid.

[44] Pawel Maciejko. “A Portrait of the Kabbalist as a Young Man: Count Joseph Carl Emmanuel Waldstein and His Retinue.” The Jewish Quarterly Review, Vol. 106, No. 4 (Fall 2016), p. 568.

[45] Melanson. Perfectibilists.

[46] “Otto Heinrich von Gemmingen.” Epoche Napoleon. Retrieved from https://www.epoche-napoleon.net/bio/g/gemmingen.html

[47] Peter Clive. Beethoven and His World: A Biographical Dictionary (Oxford University Press, 2001), p. 367.

[48] Nicholas Till. Mozart and the Enlightenment: Truth, Virtue and Beauty in Mozart’s Operas (W. W. Norton & Company, 1995), p. 297. Cited in Melanson. Perfectibilists.

[49] Otto Jahn & Pauline D.Townsend & George Grove. Life of Mozart (London, Novello, Ewer & Co. 1882).

[50] Maynard Solomon. Late Beethoven: Music, Thought, Imagination (University of California Press, 2004), p. 143.

[51] Ibid. (Kindle Locations 1432-1433).

[52] Ibid. (Kindle Location 5720).

[53] “Maximilian Von Habsburg.” The Order of the Fleur de Lys. Retrieved from https://www.orderofthefleurdelys.org.uk/order-history/maximilian-von-hapsburg/

[54] Anonymous. Rituals of the Fratres Lucis.

[55] Howard. Secret Societies, p. 113.

[56] Mehmet Sabeheddin. “The Secret of Eurasia: The Key to Hidden History and World Events.” New Dawn (68).

[57] Bernice Glatzer Rosenthal. The Occult in Russian and Soviet Culture (Cornell University, 1997), p. 46.

[58] Walter Moss. A History of Russia: To 1917 (Anthem Press, 2002), pp. 163–166.

[59]  George William Speth. Royal Freemasons (Masonic Publishing Company, 1885), p. 70.

[60] Rachel Elior. “Frank, Eva.” Encyclopedia Judaica.

[61] Boris Telepnef. Outline of the History of Russian Freemasonry (Kessinger Publishing, 2003), p. 21.

[62] Mcintosh. Rose Cross and the Age of Reason (SUNY Press, 2012), pp. 153–154.

[63] Schuchard, Marsha Keith. Why Mrs. Blake Cried.

[64] McIntosh. The Rose Cross and the Age of Reason, p. 158.

[65] Ibid.

[66] Léon Maury. Le Réveil religieux dans l’Église réformée à Genève et en France (Paris, 1892), pp. 316-319.

[67] Timothy C.F. Stunt. From awakening to secession: radical evangelicals in Switzerland and Britain, 1815-35 (illustrated ed.), (Continuum International Publishing Group, 2000), p. 30.

Zionism