Abstract
The secretive and controversial personality of Dr. Falk, the “Baal Shem” of London, presents unusual challenges for the historian who tries to trace his movement through the shadowy underground of international “illuminist” Freemasonry. As the following contemporary quotations reveal, Falk’s influence stretched from England to the far reaches of Russia, Algiers, and Italy:
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Notes
Transactions of the Jewish Historical Society of England 26 (1902–05), 148–73; Solomon Schechter, “The Baal-Shem, Dr. Falk,” Jewish Chronicle (9 March 1913), 15–16; Cecil Roth, “The King and the Cabalist,” in idem, Essays and Portraits in Anglo-Jewish History (Philadelphia, 1962), 139–64.
Michal Oron, “Dr. Samuel Jacob Falk and the Eibeschuetz-Emden Controversy,” in Mysticism, Magic and Kabbalah in Ashkenazic Judaism, ed. Karl Grözinger and Joseph Dan (Berlin and New York: Walter de Grutyer, 1995), 243–56.
[Jörgen Ludwig Albrecht Rantzau], Memoires du Comte de Rantzow, ou Les Heures de Récréation à l’usage de la Noblesse de l’Europe (Amsterdam: Pierre Mortier, 1741), 198–208. 1 have examined copies of this extremely rare volume in the National Library in Paris and Royal Library in Stockholm; so far, no copy has been located in Britain or the USA.
Gordon P. Hills, “Notes on Some Contemporary References to Dr. Falk, the Baal Shem of London, in the Rainsford MSS. at the British Museum,” Transactions of Jewish Historical Society of England 8 (1915–17), 124.
Rantzow, Memoires, 202–03.
Ibid., 199–201. I use the translation of this passage in Raphael Patai, The Jewish Alchemists (Princeton: Princeton UP, 1994), 457–58.
Rantzow, Memoirs, 221–22.
R. Patai, Jewish Alchemists, 461.
For the best accounts of Jacobite or Écossais Freemasonry on the Continent, see René Le Forestier, Les Illuminés de Bavière et le Franc-Maçonnerie Allemande (Paris: Hachette, 1915); Pierre Chevallier, Les Ducs sous l’Acacia (Paris: J. Vrin, 1964), La Première Profanation du Temple Maçonnique (Paris: J. Vrin, 1968), and Histoire de la Franc-Maçonnerie Française (Paris: Fayard, 1974), vol I; René Le Forestier, La Franc-Maçonnerie Templière et Occultiste au XVIIIe et XIXe Siècles, ed. Antoine Faivre (Paris: Louvain, 1970).
For Falk’s contacts with Swedenborg, Theodore, and other Freemasons, see the extensive documentation in my article, “Yeats and the Unknown Superiors: Swedenborg, Falk, and Cagliostro,” in Secret Texts: the Literature of Secret Societies ed. Marie Roberts and Hugh Ormsby-Lennon (New York: AMS, 1995), 114–67.
For Luzzatto’s probable influence on Swedenborg, see my essay, “Emanuel Swedenborg: Deciphering the Codes of a Celestial and Terrestrial Intelligencer,” in Rending the Veil: Concealment and Revelation of Secrets in the History of Religions ed. Elliot Wolfson (New York: Seven Bridges Press, 1999), 177–207.
List of Falk’s books in his diary, to be published in Hebrew and English editions by Professor Michal Oron of Tel Aviv University.
For examples, see Giacomo Casanova’s accounts of diplomatic-financial intrigue by the Swedish ambassador Preis, Tobias Boas, and the Rosicrucians St. Germain and Marquise d’Urfé; in Casanova’s History of My Life trans. W.R. Trask (New York: Harcourt Brace, 1966), V, 107–44, 292 n.37,293 n.51. His memoirs, despite their self-serving distortions, provide a valuable and comical backdrop to the combination of hard-nosed diplomatic and military intrigue with Masonic and kabbalistic schemes - a combination which undergirded much of the secret history of the eighteenth century.
Rantzow, Memoires, 222–23.
G. Hills, “Notes on… Falk.” 98.
I am currently completing a history of Stuart Freemasonry, entitled Restoring the Temple of Vision: Cabalistic Freemasonry and Stuart Culture. For background, see David Stevenson, The Origins of Freemasonry: Scotland’s Century, 1590–1710 (Cambridge: Cambridge UP, 1988); also, the generally accurate popular history by Michael Baigent and Richard Leigh, The Temple and the Lodge (London: Jonathon Cape, 1989).
R.S. Mylne, The Master Masons to the Crown of Scotland (Edinburgh, 1893), 128–30.
Henry Adamson, The Muses Threnodie (Edinburgh, 1638).
On the Stuarts’ Masonic affiliation, see James Anderson, The Constitutions of the Freemasons (1723) and (1738). Facs. ed. (Abingdon: Burgess, 1976),39–41; on their Solomonic culture, Vaughan Hart, Art and Magic in the Court of the Stuarts (London: Routledge, 1994).
Arthur Williamson, “ `A Pil for Pork-Eaters’: Ethnic Identity, Apocalyptic Promises, and the Strange Creation of the Judeo-Scots,” in The Expulsion of the Jews: 1492 and After ed. Raymond Waddington and Arthur Williamson (New York: Garland, 1994), 237–58.
David S. Katz, The Jews in the History of England, 1485–1850 (Oxford: Oxford UP, 1994), 107–44.
National Library of Scotland. Kincardine Papers: Correspondence of Sir Robert Moray and Alexander Bruce. I discuss at length their kabbalistic-Masonic interests and Jewish contacts in Restoring the Temple of Vision.
David S. Katz, Sabbath and Sectarianism in Seventeenth-Century England (Leiden: E.J. Brill, 1988), 155–64. W.S. Samuel, “Sir William Davidson, Royalist (1616–1689) and the Jews,” Transactions of Jewish Historical Society of England 14 (1940), 39 79.
According to Andrew Michael Ramsay’s report to Carl Gustaf Tessin in 1741; see A.F. von Büsching, Beitrage zu der Lebensgeschichte Denkwürdiger Personen (Halle, 1783–89), III, 31938; G.D. Henderson, Chevalier Ramsay (London: Thomas Nelson,1952), 171. On Bruce’s role, see Hubert Fenwick, Architect Royal: The Life and Works of Sir William Bruce,1630–1710 (Kineton: Roundwood, 1970), xiii, xvi, 4–9.
J.C. Riley, “Catholicism and the Late Stuart Army: the Tangier Episode,” Royal Stuart Papers XLIII (Huntington: Royal Stuart Society, 1993), 2–3. Riley discusses the Whig hostility to Charles II’s policy of full religious toleration - including Catholics, Dissenters, Moslems, and Jews - in the British colony of Tangier.
Treloar MS. “Ye History of Masonry” (1665); reproduced in John Thorpe, “Old Masonic Manuscript. A Fragment,” Lodge of Research,No. 2429 Leicester. Transactions for the Year 1926–27, 40–48.
A.L. Shane, “Jacob Judah Leon of Amsterdam (1602–1675) and his Models of the Temple of Solomon and the Tabernacle,” Ars Quatuor Coronatorum 96 (1983), 146–69.
On Wren and Arlington as Freemasons, see J.Anderson, Constitutions,103–105. For Moray’s use of Masonic seals in his correspondence with Huygens, see my essay, “Leibniz, Benzelius, and Swedenborg: The Kabbalistic Roots of Swedish Illuminism,” in Leibniz, Mysticism, and Religion eds. A.P. Coudert, R.H. Popkin, and G.M Weiner (Dordrecht: Kluwer Academic Press,1998), 84 106.
On James II’s Declarations of Indulgence, see F.M.G. Higham, King James the Second (London: Hamish Hamilton, 1934), 257; on his protection of the Jews, see D. Katz, Jews, 146–50; on their receding rights under William III, see ibid., 161–62; also Norman Roth, “Social and Intellectual Currents in England in the Century Preceding the Jew Bill of 1753” (Ph.D. diss., Cornell University, 1978), 189–90.
Marcus Lipton, “Francis Francia — the Jacobite Jew,” Transactions of Jewish Historical Society of England 11 (1924–27), 190–205; John Shaftesley, “Jews in Regular English Freemasonry, 1717–1860,” Transactions of Jewish Historical Society of England 25 (1973–75), 159. My examination of the unpublished Stuart Papers at Windsor reveals that Francia was not a double-agent, as suggested by some historians, but a loyal Jacobite throughout his life (see microfilms 191/149; 227/164; 247/178; 295/146).
For the “Modern” system of Masonry, see Robert F. Gould, The History of Free-Masonry (New York: John Yorston, 1885); John Hamill, The Craft: a History of English Freemasonry (Aquarian Press, 1986); Margaret Jacob, Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe (New York: Oxford UP, 1991).
Samuel Oppenheim, “The Jews and Masonry in the United States before 1810,” Publications of the American Jewish Historical Society 19 (1910), 41, 76–87.
M. Schuchard, “Leibniz,” 93; James Curl, The Art and Architecture of Freemasonry (London: B.T. Batsford, 1991), 89.
Erich Beyreuther, “Zinzendorf und das Judentum,” Judaica 19 (1963), 193–246.
See Elliot Wolfson’s essay on Kemper’s theosophy in this volume.
I have published extensively detailed documentation on Swedenborg and his Masonic associates in “Yeats and the Unknown Superiors”; in order to avoid repetition here, I will footnote only new material that did not appear in that bibliography. For additional biographical information, see my articles, “Swedenborg, Jacobitism, and Freemasonry,” in Swedenborg and His Influence ed. E.J. Brock (Bryn Athyn: Academy of New Church, 1988), 359–79; “The Young Pretender and Jacobite Freemasonry: New Light from Sweden on his Role as `Hidden Grand Master’,” in The Consortium on Revolutionary Europe, 1750–1850 (Tallahassee: Florida State UP, 1994), 363–72; “Swedenborg’s Travels: New Documents Raise New Questions,” in Annual Report of the Swedenborg Society (London, 1998). As part of a long-term biographical project on Swedenborg, I am currently collating diplomatic documents from the Riksarkiv in Stockholm, Stuart Papers at Windsor, journals of Royal Society of Sciences in London, and Masonic archives in London, Edinburgh, and The Hague.
See D. Frank Benson, “The Geschwind Syndrome,” Advances in Neurology 55 (1991), 411–20.
William Smith, M.D., A Dissertation on the Nerves (London, 1768), and A Sure Guide to Sickness and Health (London, 1776).
On Falk’s treatment of mental illness and epilepsy, see M. Oron, “Dr. Samuel Falk.” 245, 249.
Falk initially lived on Prescott Street, near Wellclose Square. The Swedish clergymen, who served the Swedish church in the adjoining Prince’s Square, resided in Wellclose Square.
Emanuel Swedenborg, Concerning the Messiah About to Come trans. Alfred Acton (Bryn Athyn: Academy of New Church, 1949).
Laurence Bongie, “Voltaire’s English, High Treason and a Manifesto for Prince Charles,” Studies in Voltaire and the Eighteenth Century 171 (1977). 7–29. On 17 September 1745, Scheffer made veiled references to Tessin about the Scottish rebellion and a related “Manifeste,” at a time when he was collaborating with Voltaire; see Jan Heidner, Carl Frederick Scheffer: Lettres particulières Carl Gustaf Tessin 1744–1752 (Thése pour le doctorat a l’Université de Stockholm, 1982), 95–96.
D. Katz, Jews,161–62.
Schuchard, “Secret Masonic History,” 40–51; also, William Wonnacott, “The Rite of Seven Degrees in London,” Ars Quatuor Coronatorum 39 (1926), 63–98.
Jean Overton Fuller, The Comte de Saint-Germain:Last Scion of the House of Rakoc°y (London: East West,1988), 72.
Engraving reproduced in “A Symbolical Chart of 1789,” Ars Quatuor Coronatorum 3 (1890), 36.
Discussed in my article, “Swedenborg: Deciphering the Codes”
See M. Oron, “Dr. Samuel Falk,” 254 n.50.
Elliot Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism (Princeton: Princeton UP, 1994), 42.
Elijah Judah Schochet, The Hasidic Movement and the Gaon of Vilna (London: Jason Aronson. 1994), 44–48.
Wonnacott, “Rite of Seven Degrees,” 63–98. Also Grand Lodge Library, London: MS. Minute Book of Lodge St. George de l’Observance, 1777–79; in the Wonnacott Files, “Falck, John Christian” is identified as the Baal Shem.
G. Hills, “Notes on the Rainsford Papers in the British Museum,” Ars Quatuor Coronatorum 26 (1913), 98–99.
Henry Fielding, The Jacobite’s Journal and Related Writings ed. W.B. Coley (Wesleyan UP, 1975), 281–85.
I am grateful to Mrs. Cecil Roth for allowing me to consult her unpublished translation of Kalisch’s diary. Professor Michal Oron will publish Hebrew and English editions of Kalisch’s text and Falk’s commonplace book.
See descriptions of Jewish hypnotists and magicians recorded during Swedenborg’s residence in Wellclose Square in 1748–49, in The Spiritual Diary of Emanuel Swedenborg trans. George Bush and John Smithson (1883; rpt New York: Swedenborg Foundation, 1966), #3719–23, 3771,4012,4045–47,4056,4140,4305. Swedenborg also recorded the name ‘Talker,“ which was used by Falk when referring to his own father.
On Theodore I’s political, kabbalistic, and masonic career, see Valerie Pirie, His Majesty of Corsica (New York: Appleton-Century, 1939), and André LeGlay, Theodore de Neuhoff (Monaco and Paris: Alphonse Picard, 1907). The diplomatic papers of the Swedish ambassador Preis at The Hague reveal Theodore’s continuing ties with Swedish Hats and Jacobites (Riksarkiv,Stockholm).
In London in November 1748, Swedenborg made an oblique allusion to a personage who had once been a king but would now be considered “a rebel, for he was now in the kingdom of another”; See Spiritual Diary, #3872, and for detailed documentation on Theodore, Falk, and their foreign visitors, “Yeats and the Unknown Superiors.”
M.K. Schuchard, “Young Pretender,” 363–72.
J. Shaftesley, “Jews,” 151–55.
Falk owned Solomon Buzaglo’s commentaries on the Zohar. For background, see Cecil Roth, “The Amazing Clan of Buzaglo,” Transactions of Jewish Historical Society of England 23 (1971), 11–22; H J. Zimmels, “Note on Solomon ben Joseph Buzaglo,” Transactions of Jewish Historical Society of England 17 (1951–52), 290–92. Swedenborg’s friends Preis and Tessin were approached by Joseph Buzaglo de Paz about a colonization scheme. When Buzaglo took the project to Copenhagen, Jacob Emden — Falk’s great adversary — claimed that they hoped to introduce Sabbatianism into Denmark. See Carl Sprinchorn, “Sjuttonhundratalets Svenska Kolonisplaner,” Svensk Historisk Tidskrift 43 (1923), 132–35.
On Prince Charles’s Polish connections, see Frank McLynn, Charles Edward Stuart (London: Routledge, 1988).
H. Adler, “Baal Shem,” 155; S. Schechter, “Baal Shem,” 15–16; M. Kukiel, Czartorisky and European Unity (1770 1861) (Princeton: Princeton UP, 1955).
Reinhard Breymayer, “`Elie Artiste’: Johann Daniel Müller de Wissenbach/Nassau (1716 jusqu’ après 1785), un aventurier entre le piétisme radicale et l’illuminisme,” Actes du Colloque International Lumières et Illuminisme ed. Mario Matucci (Université de Pisa, 1985), 65–84. Extremely rare information on Swedenborg and the German Rosicrucians is given (in German) in a Russian dissertation by I. Barskov, Perepiska Moskovskikh Masonov 18-Go Veka (St. Petersburg, 1915), 215–78 (available through University Microfilms).
Reinhard Breymayer, “Ein radikaler Pietist im Umkreis des jungen Goethe: der Frankfurter Konzertdirektor Johann Daniel Müller alias Elias/Elias Artista (1717 bis 1785),” Pietismus und Neuzeit 9 (1983), 220–24.
H. Adler, “Baal Shem,” 158–59.
Ch. Wirzubski, “The Sabbatian Kabbalist R. Moshe David of Podhajce” [Hebrew], Zion 7 (1942), 11, 83.
M. Oron, “Falk,” 254–55; Yehudah Liebes, “The Messianism of R. Jacob Emden and His Attitude Towards Sabbatianism” [Hebrew], Tarbiz,49 (1979–80), 122–65; “New Writings in Sabbatian Kabbalah from the Circle of Rabbi Jonathon Eibeschuetz” [Hebrew], Jerusalem Studies in Jewish Thought 5 (1984), 191–347.
Grand Lodge Library, London: Abraham and Benjamin Goldsmid appear on lodge lists in 1777.
Alfred Acton, Letters and Memorials of Emanuel Swedenborg ed. Alfred Acton (Bryn Athyn: Swedenborg Scientific Association, 1955), 736–53.
For accounts of Van Geldern’s adventures in the kabbalistic-masonic underground, which often parallel Falk’s and Swedenborg’s, see Fritz Heymann, Der Chevalier von Geldern: Eine Chronik vom Abenteuer Juden (Amsterdam: Querido Verlag, 1937), 305–43; Ludwig Rosenthal, Heinrich Heines Grossoheim Simon van Geldern (Kastellum: Aloys Henn, 1978), 61–63.
J.S. Tuckett, “Savalette de Langes, les Philaletes, and the Convent of Wilhelmsbad, 1782,” Ars Quatuor Coronatorum 30 (1917), 156.
On Levison, see A.E. Arppe, Anteckningar om Finsk Alkemister (Helsingfors: Finska Vetenskapen Societen, 1870), 1–110; Gösta Bodman, “August Nordenskiöld, en Gustav IIIs alkemist,” and H.J. Schoeps, “Lakaren och Alkemisten Gumpertz Levison,” in Lychnos (1943), 189–229, 230–48; David Ruderman, Jewish Thought and Scientific Disovery in Early Modern Europe (New Haven: Yale UP, 1995), 344–70.
Samuel Beswick, The Swedenborg Rite and the Great Masonic Leaders of the Eighteenth Century (New York: Masonic Publishing Company, 1870), 46. Despite the many exaggerations in Beswick’s book, he did have access to rare Masonic oral and archival sources.
C.F. Nordenskjold wrote C.B. Wadstrom (31 January 1784) that “Herr Levison… gave himself out as a Swedenborgian”; letter in Academy Collection of Swedenborg Documents: #1664.31, Academy of New Church, Bryn Athyn, Pennsylvania. Theden’s participation with Swedenborg in a network of German—Russian Rosicrucians, who studied Kabbalah, is revealed in Barskov, 217–18.
Mungo Ferguson, The Printed Books in the Library of the Hunterian Museum in the University of Glasgow (Glasgow: Jackson, Wylie, 1930), 218–19, 347; G.P. Durant and W.D. Rolfe, “William Hunter (1718–1783) as Natural Historian: His Geological Interests,” Earth Science History 3 (1984), 12; Gumpertz Levison, An Essay on the Blood (London: T. Davies, 1776), 95n.
There was much mutual influence between Swedenborg and Linnaeus, who were cousins. On Linnaeus’s influence on Levison, see D. Ruderman, Jewish Thought, 347, 358–65.
Kenneth Collins, “Jewish Medical Students and Graduates in Scotland,” Jewish Historical Society of England 29 (1982–86), 79, 83. Aberdeen was the first British university to grant Jews medical degrees, beginning in 1739; see s.v. “Aberdeen,” Encyclopedia Judaica.
See Heinz Moshe Graupe, “Mordechai Schnaber-Levison: The Life, Works, and Thought of a Haslakah Outsider,” Leo Baeck Institute Yearbook 41 (1996), 3–20.
See my “Secret Masonic History,” 41, 45, 47n.24, 48–51. In future, J hope to publish a detailed study of Levison’s contacts with Swedenborgian Masons and “Asiatic Brethren” in London, Stockholm, and Hamburg.
Though Cecil Roth believed that Falk’s portrait was painted by John Singleton Copley, the art historian Stephen Lloyd (Scottish National Portrait Gallery) examined the portrait, with Mrs. Roth’s permission, and concluded that it was painted by De Loutherbourg.
Masonic Library, The Hague. Dutch Grand Lodge Historical Membership List: “Johan Falck,” member “Indissoluble” Lodge, 1772–73. Several Boases appear in the lodge registers.
For Gustav III’s diplomatic and Masonic initiatives, see Claude Nordmann, Grandeur et Liberté de la Suède (1660–1792) (Paris, 1962), and Gustav III: un démocrat courroné (Lille, 1982).
In-Ho Ly Ryu, “Freemasonry Under Catherine the Great: a Reinterpretation” (Ph.D. diss., Harvard University, 1967), 136, 145–59; and “Moscow Freemasons and the Rosicrucian Order,” The Eighteenth Century in Russia ed. J.G. Garrard (Oxford: Clarendon, 1973), 215.
W. Wonnacott, “Rite of Seven Degrees,” 75.
Gustave Bord, La Franc-Maçonnerie en France de Origines à 1815 I (Paris, 1908), 261.
Wellcome Institute of History of Medicine, London. Lalande Collection. MS. 1048: Transcript of “Lettre de Rodolphe Saltzmann à J.B. Willermoz (Strasbourg, 31 December 1780); A. Arppe, Anteckningar, 22, 99.
G. Hills, “Notes… Falk,” 124. It is presently unknown if this Falk-Boas correspondence survives.
See Charles Porset, Les Philalèthes et les Convents de Paris: Une politique de folie (Paris: Honoré Champion, 1998), 137, 665 n.9, 586–87.
Maria Luisa Trebiliani, “L’Esoterismo mistico e scientista di Bourrée de Corberon,” Annuario dell’Instituto Storico Italiano per l’eta moderna e contemporaneo, XVII-XVIII (1965–66), 21,31–35.
Falk’s raid occurred in a complicated political context. After De Lintot’s lodge elected the Duke of Cumberland (disaffected brother of George III) as Grand Master, they received visits from Danish Freemasons, who were rivals of the Swedish Masons and hoped to gain dominance in the Rite of Heredom. Falk remained loyal to the former Écossais-Swedish associations. See W. Wonnacott, “Rite of Seven Degrees,” 79–80, 94. Suggestions of the rivalry between De Lintot and Falk appear in “Livre des deliberations de la loge de l’Union, no. 170,” in Grand Lodge Library, London. The Masonic library in Copenhagen has documents of Danish participation in the London controversy.
Percy Colson, The Strange History of Lord George Gordon (London: Robert Hale, 1937), 16972. The section on Falk was contributed anonymously by Cecil Roth. I give further information on the links of Falk and Cagliostro with Gordon in “Lord George Gordon and Cabalistic Freemasonry: Beating Jacobite Swords into Jacobin Ploughshares,” to be published in Secret Conversions to Judaism in Early Modern Europe, eds. Martin Mulsow and Richard Popkin.
Jacques Grot, ed., Lettres de Grimm à l’Imperatrice Catherine II. Sbornik Imperatorskago Russago Istorischaskago Obscestva, 2nd. rev. ed., vol. 44 (St. Petersburgh, 1884), 212–13.
See Wilfrid René Chettoui, Cagliostro et Catherine II: la satire impériale contre le Mage (Paris: Editions Champs-Elysées, 1947), 63–96. My identification of Cagliostro and Falk as the model for “Kalifalkerston” draws on his study.
H. Schoeps, “Läkaren,” 236–37; H. Graupe, “Mordechai,” 11–12.
Jacob Schatzky, The History of the Jews of Warsaw I [Yiddish] (New York: Yiddish Scientific Institute, 1947–53), 89.
Wellcome Institute: Lalande Collection. MS. 1048.
J. Tuckett, “Savalette de Langes,” 153–54.
C. Porset, Philalèthes,586–87.
Charles-Henri, Baron de Gleichen, Souvenirs ed. M.P. Grimblet (Paris: Léon Techener, 1868), 176.
C. Hills, “Notes on… Falk,” 125.
See the chapter on the Asiatic Brethren in Christopher McIntosh, The Rose Cross and the Age of Reason (Leiden: Brill, 1992), 162–77.
Jacob Katz, Jews and Freemasons in Europe, 1723–1939 (Cambridge: Harvard UP, 1970); Gershom Scholem, Du Frankisme au Jacobinisme (Paris: Le Seul Gallimard, 1981).
G. Scholem, Du Frankisme, 39.
C. Porset, Philalèthes, 502.
G. Hills, “Notes on… Falk,” 125. Falk died in April 1782.
[Monsignor Barberi], The Life of Joseph Balsamo, Commonly Called the Count Cagliostro (Dublin, 1792), 152–53.
G. Hills, “Notes on Rainsford,” 107.
For this transmission from Blake to Yeats, see my “Secret Masonic History” and “Yeats and the Unknown Superiors.”
Édouard A. Drumont, La France Juive I (Paris: C. Marpon, 1886), 275–76; Benjamin Fabre [Jean Guiraud], Un Initié des Sociétés Secrètes supérieures: “Franciscus, Eques a Capite Galeato” 1753–1814 (Paris: La Renaissance Française, 1913), 84–110; Nesta Webster, Secret Societies and Subversive Movements (London: Boswell, 1924), 174–95.
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Schuchard, M.K. (2001). Dr. Samuel Jacob Falk: A Sabbatian Adventurer in the Masonic Underground. In: Goldish, M.D., Popkin, R.H. (eds) Millenarianism and Messianism in Early Modern European Culture. International Archives of the History of Ideas / Archives Internationales D’Histoire des Idées, vol 173. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-2278-0_10
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