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  • The Freemasons' Monthly Magazine
  • July 26, 1862
  • Page 7
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The Freemasons' Monthly Magazine, July 26, 1862: Page 7

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    Article THE SUPREME GRAND COUNCIL OF FRANCE AND MARSHAL MAGNAN. ← Page 3 of 3
    Article KABBALISM , SECRET SOCIETIES , AND MASONRY. Page 1 of 3 →
Page 7

Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

The Supreme Grand Council Of France And Marshal Magnan.

you into one great family which will receive you with { - ¦ lien arms , which will be honoured to see—thanks to your influence—the schism cease . " I have no need to tell you that all ranks of the Supreme Grand Council will be recognised by me -with great satisfaction . " I have the honour to request you to accept the

¦ assurance , very dear and very illustrious brother and very good ancl old military comrade , of my high esteem and fraternal attachment . " ( Signed ) "THE GRAST ) MASTEE , MAESHAI MAGS " AJT . " ( To be continued . )

Kabbalism , Secret Societies , And Masonry.

KABBALISM , SECRET SOCIETIES , AND MASONRY .

( Continued from page 47 . ) AVe must now turn our attention to another phase of Kabbalism , which was apparently developed out of the former , or purely Jewish . AVe mean the Gnostic . Into the origin and history of this remarkable sect we do not mean to enter , excepting as showing its

connexion with the former . Of its extensive existence in the apostolical times we have the universal testimony of the early Fathers , as well as for the frequent allusions , condemnatory of the doctrines , in the New Testament *

Simon Magus is the reputed founder of Gnosticism , About this many erroneous opinions have been held , and many erroneous statements made , most , if not all . arising from writers who , unacquainted with Kabbalism , and not seeing that Gnosticism was only a different p hase of an existing system , imagined that

it was a new heresy , whose founder was Simon Magus . That Gnosticism borrowed much from the teachings of the Apostles there can be no doubt , but it is equally clear that these were only importations , supplementing a previously organized system . AVe shall give a conjectural account of the conversion of Simon Magus

, which , if true , will fully account for the Christ-ain element in Gnosticism . Simon was , we are told in the Acts of the Apostles , a "magician" (/ c-ryeiW ) , calling himself " some great one" ( ¦ " » imnhv ) i . i-ytu > } and that the people esteemed him as "the ( or «) great Power of God ; " for "of a

long time he had bewitched ( astonished , e £ 5 orai « Vai ) them with his sorceries ^ ayelais ' ) . " This man , witnessing tlie miracles done by Philip , especially that of exercising a power of controlling demons , believed , and desired and received baptism . Afterwards , when SS . Peter and John came clown from Jerusalemand

, displayed further acts of power , viz . giving the Holy Spirit by laying on of hands , which was followed by visible proofs that this supernatural influence was actuall y imparted , Simon offered money that this power mi ght be bestowed on him . From this narrative we learn that Simon was a magiciani . e . that

, , he actuall y did , or pretended to , control demons . AVhat these demons were we have stated above . The power of controlling these demons was the art of magic , and magic is a branch of the Kabbala . Simon Magus , then , was a Kabbalist . As such he had been

initiated into the " mystery , " of Kabbalism ; as such he gave himself out to be " some great one , " and was acknowledged by the Samaritans to be " a great Power of God , " or as it is in some MSS . and in the Vulgate , "a Power of God , whieh is called Great " ( SiW / xu Bead 5 ) Ka \ ovf . Uv-rj p-eyate ) , YirtllS Dei qU 03 VOCatur

Magna ) . * This "Power" answers exactly . to the Sepinroth , since the Kabbalists held that God created all things by them . The first of these , as we have mentioned above , is " the Spirit of the living God , " ... the Sp irit , the A oice , the AVord—this is the Holy "Sp irit . " The second is , "the Breath which comes from

the Sp irit . " Another Sephirah is power , Siva , ais , the very word used by S . Luke . f S . Jerome tells us ( in Matt , xxiv . ) that Simon thus describes himself , ' Ego sum Sermo dei , ego speciosus , ego Paracletus . ' He thus seems to have set himself up as a visible manifestation of one of the Sephiroth , perhaps as a sort of

incarnation of it ; ancl that the sorceries he worked were clone by the energising power of those creative attributes of God . J Seeing the miracles of S . Phili p ,

“The Freemasons' Monthly Magazine: 1862-07-26, Page 7” Masonic Periodicals Online, Library and Museum of Freemasonry, 9 June 2025, django:8000/periodicals/mmr/issues/mmr_26071862/page/7/.
  • List
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Title Category Page
EIGHTS OF THE WARDENS OF PRIVATE LODGES. Article 1
THE THREATENED SECESSION EBOM THE SUPREME GBANDBOYAL AECH CHAPTER OE SCOTLAND.—No. II. Article 3
THE SUPREME GRAND COUNCIL OF FRANCE AND MARSHAL MAGNAN. Article 5
KABBALISM , SECRET SOCIETIES , AND MASONRY. Article 7
MASONIC NOTES AND QUERIES. Article 9
NOTES ON LITERATURE, SCIENCE, AND ART. Article 10
THE MAGAZINE IN A NEW CHARACTER. Article 11
CORRESPONDENCE. Article 11
SUDDEN DEATH. Article 11
THE MASONIC MIRROR. Article 12
MASONIC MEMS. Article 12
METROPOLITAN. Article 12
PROVINCIAL. Article 12
ROYAL ARCH. Article 17
KNIGHTS TEMPLAR. Article 17
NOTES ON MUSIC AND THE DRAMA. Article 17
PUBLIC AMUSEMENTS. Article 17
THE WEEK. Article 18
TO CORRESPONDENTS. Article 20
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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

The Supreme Grand Council Of France And Marshal Magnan.

you into one great family which will receive you with { - ¦ lien arms , which will be honoured to see—thanks to your influence—the schism cease . " I have no need to tell you that all ranks of the Supreme Grand Council will be recognised by me -with great satisfaction . " I have the honour to request you to accept the

¦ assurance , very dear and very illustrious brother and very good ancl old military comrade , of my high esteem and fraternal attachment . " ( Signed ) "THE GRAST ) MASTEE , MAESHAI MAGS " AJT . " ( To be continued . )

Kabbalism , Secret Societies , And Masonry.

KABBALISM , SECRET SOCIETIES , AND MASONRY .

( Continued from page 47 . ) AVe must now turn our attention to another phase of Kabbalism , which was apparently developed out of the former , or purely Jewish . AVe mean the Gnostic . Into the origin and history of this remarkable sect we do not mean to enter , excepting as showing its

connexion with the former . Of its extensive existence in the apostolical times we have the universal testimony of the early Fathers , as well as for the frequent allusions , condemnatory of the doctrines , in the New Testament *

Simon Magus is the reputed founder of Gnosticism , About this many erroneous opinions have been held , and many erroneous statements made , most , if not all . arising from writers who , unacquainted with Kabbalism , and not seeing that Gnosticism was only a different p hase of an existing system , imagined that

it was a new heresy , whose founder was Simon Magus . That Gnosticism borrowed much from the teachings of the Apostles there can be no doubt , but it is equally clear that these were only importations , supplementing a previously organized system . AVe shall give a conjectural account of the conversion of Simon Magus

, which , if true , will fully account for the Christ-ain element in Gnosticism . Simon was , we are told in the Acts of the Apostles , a "magician" (/ c-ryeiW ) , calling himself " some great one" ( ¦ " » imnhv ) i . i-ytu > } and that the people esteemed him as "the ( or «) great Power of God ; " for "of a

long time he had bewitched ( astonished , e £ 5 orai « Vai ) them with his sorceries ^ ayelais ' ) . " This man , witnessing tlie miracles done by Philip , especially that of exercising a power of controlling demons , believed , and desired and received baptism . Afterwards , when SS . Peter and John came clown from Jerusalemand

, displayed further acts of power , viz . giving the Holy Spirit by laying on of hands , which was followed by visible proofs that this supernatural influence was actuall y imparted , Simon offered money that this power mi ght be bestowed on him . From this narrative we learn that Simon was a magiciani . e . that

, , he actuall y did , or pretended to , control demons . AVhat these demons were we have stated above . The power of controlling these demons was the art of magic , and magic is a branch of the Kabbala . Simon Magus , then , was a Kabbalist . As such he had been

initiated into the " mystery , " of Kabbalism ; as such he gave himself out to be " some great one , " and was acknowledged by the Samaritans to be " a great Power of God , " or as it is in some MSS . and in the Vulgate , "a Power of God , whieh is called Great " ( SiW / xu Bead 5 ) Ka \ ovf . Uv-rj p-eyate ) , YirtllS Dei qU 03 VOCatur

Magna ) . * This "Power" answers exactly . to the Sepinroth , since the Kabbalists held that God created all things by them . The first of these , as we have mentioned above , is " the Spirit of the living God , " ... the Sp irit , the A oice , the AVord—this is the Holy "Sp irit . " The second is , "the Breath which comes from

the Sp irit . " Another Sephirah is power , Siva , ais , the very word used by S . Luke . f S . Jerome tells us ( in Matt , xxiv . ) that Simon thus describes himself , ' Ego sum Sermo dei , ego speciosus , ego Paracletus . ' He thus seems to have set himself up as a visible manifestation of one of the Sephiroth , perhaps as a sort of

incarnation of it ; ancl that the sorceries he worked were clone by the energising power of those creative attributes of God . J Seeing the miracles of S . Phili p ,

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