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For those about to read The Hiram Key and its attendant references,be warned that it is not an" easy" book. More than 50% of the book deals with religion - in particular the way in which Christian doctrine evolved after its schism from Judaism. Lomas and Knight have not been afraid to tell the truth as they saw it; and their frankness is a far remove from the polite, inoffensive, and neutral discourse that usually passes for Masonic education. Consequently, there are many who will view this book as a concerted attack on their basic beliefs; however, such a conclusion undoubtedly misses the point. Lomas and Knight should instead be seen as "seekers after truth," with the truth that they seek being the origins of Masonry. Given the premiss that Masonry's genesis lies in the ancient past and is inextricably bound- up with both Judaism and Christianity, it follows that any meaningful discussion of Masonry's genesis, without first referring to the religious forces responsible for its evolution, would be an exercise in futility. Furthermore, when Lomas and Knight charge that modern archaeological research does not fully support church doctrine they are stating something that is factually correct; but regardless of how we may feel on a personal level about this, as Masons we ought to welcome the opportunity to examine evidence - even evidence that impinges upon traditional beliefs -- simply because truthis one of the three pillars upon which our Order is founded. I would argue in this regard that the veracity of Christianity's doctrines are undoubtedly at greater risk of being challenged than the other great religions of the Middle East: simply because it has embellished its central elements to a far greater extent than either Judaism or Islam, and, because those embellishments are often cited as part of the critical corpus of faith. In this regard we do well to contrast the profound difference between the questioning, problem-solving, logical, perspective of scientists and philosophers and the answer- supplying and faith-based perspective of theologians.

The reader ought to begin the book by asking the following questions: "what caused the men who framed Masonry to abandon a specificreligion with all of the richness of doctrine, liturgy, and customs?" Why, for example, is Masonry no longer as obviously Christian as it undoubtedly was at the time that the Old Charges were written; and, why does modern Masonry reflect more of Judaism than Christianity? What special reasons lay behind Masonry choosing to define itself as "a system of morality, veiled in allegory and illustrated by symbols?" The answer to the first question is undoubtedly associated with Masonry's aim of creating a "brotherhood." Such an association may have been originally founded upon early Christian notions as to what constitutes a moral individual, but these initial ideas undoubtedly underwent modification in the 16^th Century. In the case of the other questions it is evident that later, during the Age of Revolution, perhaps due to the prevailing thinking associated with universality, the structure was deliberately shaped to avoid any reliance on a specific doctrinal belief system-other than subscribing to the idea of a Devine Being. Masonry's strength can be seen to flow from its universality and its ability to attract candidates from any of the monotheistic religions. Masonry's record of tolerance lies behind its success over time in avoiding the terrible clashes which continue to haunt most religions. By defining their Order in terms of morality: morality based upon brotherly love, relief, and truth -- rather than upon church doctrine--Masons have also succeeded in creating a stable organization that is known world-wide for its humanitarian, democratic, and egalitarian structure. It cannot be denied however that the Church has often seen Masonry as a competitor and it is obvious that churchmen have felt threatened by Masonry's unique perspective (and perhaps by its "hidden" mysteries). The Deity aside, Masonry can be seen as an organization based upon a code of personal conduct that can be demonstrated as correct. This aspect is important because increasingly, arguments and organizations which are based solely upon faith, or edict, tend to fare poorly in a world that is increasingly democratic, urbanized, educated, and scientific in its perspective. With these factors in mind, Masons true to their fraternity need not fear any publication, however controversial.
 
 

The Hiram Key , the subject of this paper, is the most recent of the two books produced in 1997 by Knight and Lomas. Their other book, The Second Messiah really concerns only the Templars; however, it is linked to some extent and both are individually very entertaining and thought-provoking. They should be considered of especial interest to those Masons concerned with seeking the ancestral roots of both our Fraternity, and our society.
 

I feel compelled to warn those that intend to read The Hiram Key that it will without doubt offend those individuals, who, when reading the Bible, tend to interpret its wording in a literal way; consequently, I urge the reader to approach this work as a Mason, i.e., neither as a religious enthusiast, nor as a reviler of religions, but with an open mind, remembering always that there is an essential difference between sacred history and historical truth. Read in this manner, one can either accept or reject the evidence, the hypotheses, and the "splendid mental leaps" and make one's own conclusions as to its general veracity and its usefulness in terms of its contributions to knowledge and personal growth.
 

A Summary of The Hiram Key's Major Findings

The Hiram Key concerns the nature of the individual known to Masons as Hiram Abif. In this book the authors have attempted to show that Hiram was an actual historical figure who lived several thousand years ago within the Ancient Egyptian civilization. They have also attempted to show that much of the cultural and religious heritage of the Ancient Egyptians, including the story of Hiram, was then taken by the Hebrew priesthood at the time of the Exodus. They contend that just prior to the destruction of the City of Jerusalem and the Temple in 70 CE, the Hebrew priesthood buried their wealth and their religious documents and records deep in the rock beneath Mount Moriah, (and in the caves at Qumran) in order to protect their heritage from the Romans. The authors further contend that The Knights Templars discovered this treasure and information early in the 12^th Century and at their demise in the 14^th century they founded the Masonic Order. Lastly, the authors demonstrate that the ritual and operating principles of this new Order was partly based upon the documents and information left under the Temple by the Hebrew priesthood. In summary, Knight and Lomas have proposed a very ancient pedigree for Masonry, and in so doing assert that the "key" figure, Hiram, was not just a construct of the imagination, but a real person who actually existed deep in the historical past and was in actuality a prominent Egyptian priest and architect.

In the conclusions of this paper I have proposed an alternative hypothesis that negates that of Knight and Lomas and proposes instead that Hiram Abif was indeed based upon a historical figure, but that the central figure in the ritual of Freemasonry is a symbolic representation of the apostle James the Just.
 

The Nature of History

At this point I will "go out on a limb" and say that The Hiram Key should be considered as a piece of valuable research work: valuable in that it seeks to synthesize historical knowledge in a new way. It does draw extensively from the literature and it is evident that the authors went to some lengths to obtain pertinent archeological evidence. These data resulted in some new and interesting interpretations; however, the reader should be cautioned that history is not science. The Hiram Key is primarily an historical work, and time, as we know, tends to both blur and to conceal the truth. The time-span involved in this book covers the period from the dawn of civilization in the Tigris Valley to the beginnings of modern of Masonry: a period approaching 10,000 years. This lengthy period alone should caution the reader to read in a very critical way; moreover, The Hiram Key deals not only with the historical roots of Masonry, but it also explores the basis of conventional Jewish theology and refutes much of what is accepted by modern Christians. The book's greatest weakness results from the authors' use of speculation at critical junctures: which are due to the almost inevitable "knowledge gaps" that tend to occur when one is dealing with such an extensive time range. Add to this the fog of wars, deliberately hidden customs, the growth of myths over time, and, the many acts of deliberate fabrication of history on the part of the emerging Christian Church (and the persecution of those that disagreed with their novel interpretations) and one begins to understand the nature of attempting to study what is in essence more than just an explanation of Masonic history: The Hiram Key is in fact a history of Judeo-Christianity.

To be fair, the book falls into the research category that I call "grand theory" i.e., a very broad synthesis of ideas linking an array of seemingly related factors in an attempt to understand "a whole"-- as opposed to "a part." It is a very Hermetic way of looking at the world, i.e., it seeks to synthesize or put things together to create understanding - as opposed to using analysis, or breaking things into smaller and smaller parts for the same end. Their method means that we not looking for the trees in this kind of sturdy: we are looking at the woods, or, viewed in a slightly different way, we are looking for a model of how things or events can be satisfactorily explained, albeit in a very "broad brush" way, and perhaps leaving some details to be "fleshed out" in future studies employing a finer focus.
 

Who or What was Hiram Abif Representing?
 

Knight and Lomas began their research by examining the individual known in Masonic ritual as Hiram Abif and noting the curious fact that he does not consistently appear by that name in Biblical accounts, nor is there any record of him in the literature lying outside the domain of Freemasonry. Mackay, in The History of Freemasonry, (1876) says that The reason that Hiram Abif does not appear in the Bible as such is because his name there is rendered as Churam Abi (see Chron. 2: ~ 3, and, Chron. 2: iv., 6) and Churam Abiv, or Abiu. Apparently he was regarded by King Hiram of Tyre as "a master craftsman." Mackay says that the error regarding his name was the result of a mistranslation by Luther; which was later copied by Anderson when he wrote his Constitutions. There is no suggestion in the Bible that Hiram was in any way extraordinary except for the fact that he was pre-eminent in his field of work. However, in the First Book of Kings:13-]4 he is described as Hiram and is further described as "a widow's son." Again according to Mackay, if we examine the original Hebrew of that text we find that that particular Hiram's name is rendered as Adoniram, or the Lord Hiram. What is significant about these latter "Hirams"is that they all describe a cunning worker, a man skilled in the working of metals, stone, and wood. For the societies of the past such artisans were often associated with magic and the supernatural. It is but a step from that perspective to the creation of myths --including perhaps a Hiram myth. Let us for the sake of argument imagine the creation of a religious ceremony in which a man of "base metals" underwent a symbolic death and who was then resurrected and transformed into a "man of gold." The religious ceremony alluded to may not necessarily have been created in the very ancient past, indeed, it may well have been a fairly recent innovation, but one clearly based upon ancient ideas and possibly an actual historic figure.

It is a fact that most Masonic literature tends to portray Hiram purely as a symbolic figure and it is possible to see in the symbolism an ancient, universal, theme that involves the sacrifice of an individual bringing about rebirth and new life. In the tradition of the ancient Mystery Schools, to which Masonry bears more than a casual resemblance, it is usual to find a scheme where an earthly candidate undergoes a process of enlightenment and trial, at the end of which new man emerges who moves forward to the realization of a greater self. Wilmhurst, in The Meaning of Masonry, (1867) says that Masonry, while not a religion, may be described in the following way:
 

It is a"sacramental system possessing like all sacraments, an outward and visible side consisting of its ceremonial, its doctrines and its symbols which we can see and hear, and an inward, intellectual, and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols and which is available only to the man who has learned to use his spiritual imagination, and who can appreciate the reality that lies beyond the veil of the outward symbols."
 

However, it is fairly obvious that Knight and Lomas did not subscribe to the normal Masonic interpretations regarding the nature of Hiram and were not content with the belief that Masonry had borrowed their spiritual doctrine from Pythagoras, or, that they had simply borrowed an ancient parable involving the breakdown of a divine scheme involving cosmic and universal loss. In other words, they rejected traditional Masonic explanations in favour of one that speaks to the idea of direct continuity with an ancient past. In this regard we should also acknowledge that some Masons, for reasons known only to themselves, have consistently attempted to conceal their own history, and it is only fairly recently that Masons started to write of happenings within the Fraternity that pre-date 1717

Let us now examine some recent ideas concerning Hiram. Current Masonic lore tells us that he was the individual who assisted Hiram King of Tyre with the building of Solomon's Temple. The same traditions tell us that Hiram Abif was the Grand Master who was murdered and who took the "secrets of a Master Mason" to his grave. The name itself is rather odd. According to Baigent and Leigh, The Messianic Legacy, (1987) the word "Hiram" means "King" in the Hebrew language, while "Abif" means "hidden" or, "lost" in old French. Baigent and Leigh suggest from these translations that the total meaning is "hidden King" or perhaps "lost King." In either of these translations the student of literature will immediately recognize an ancient, almost universal mythological theme that is common to the ancient Egyptian, Hebrew, Greek, Christian, Norse, and other societies. If we accept the premiss that the proper identification of Hiram Abif is vital to a real understanding of Masonry's genesis, then we can begin to understand why he became the central figure in the ritual: a ritual that includes the symbolic death and rebirth of a Masonic candidate. A logical next step would be to try to determine whether the drama was based upon the resurrection of Osiris, or Christ, or, some other person or myth, or, perhaps upon an ancient (or more modern) ceremony that marked the passage of a man from one state in his life to a higher state. Obviously these questions cannot be resolved until we have first determined with what kind of Hiram we are dealing: a flesh-and-blood Hiram who existed in the past, or, a purely symbolic figure. Even if we accept Masonic tradition we are still left with the problem that a complete understanding of Hiram requires answers to two other questions: (1) if Hiram is a purely symbolic figure, what kind of story or symbolism is involved, and, (2) during what era was the story developed? Was the story developed in very ancient times for example, or, was it created as a result of an influx of hermetic literature in the 16^th or 17^th century? It would be quite reasonable to suppose that Dee, Ashmole, Fludd, or any other of the erudite early Masons or Rosicrucians may have concocted both the character and his role. As previously mentioned, many Christian Masons see an enactment of the central part of their faith in the drama, i.e., Hiram as Christ, with his death followed by resurrection, or re-birth: while others see in the drama some kind of pre-Christian, possibly pagan symbolism, e.g., the Osiris myth. According to this myth, Osiris also met a violent death, and he was also resurrected. This very ancient understanding involves a leader who was "lost", i.e., was killed, only to be resurrected; who goes on to reign in heaven, and, whose death offers the believers or followers a possibility of resurrection. There are other similarities with Christianity. In both cases we have a father in heaven, a son, and a mother regarded as the "mother of God." Love too is a central element in the religion of the Ancient Egyptians. The belief in a life after death was an important ingredient in the Egyptian belief system and was symbolized in the trinity of Osiris, his wife Isis, and their son Horus. Horus, symbolized by the Falcon, was the reigning Pharaoh and was viewed by the faithful as a god-incarnate. These two ubiquitous notions; a divine trinity; and, the idea of immortality, are two of the most important Egyptian religious exports to the ancient world. By contrast, except for the Essenes, the Hebrews did not believe in an afterlife, but after both they and the Egyptians were conquered by the Greeks, many of the Greek thinkers were themselves influenced by Egyptian civilization. There can be no doubt that Greek philosophy with Egyptian elements can be detected in Jewish Essene beliefs; and those beliefs and rituals were in large part passed on to the early Christians. Thus we can see that there is a linkage that can explain the way in which Egyptian thought could have been passed to later civilizations.
 

Truth and the Scientific Method
 

In The Hiram Key the authors hypothesize that Hiram Abif was an actual figure in history; however, they state that he was not the person described in the ritual, i.e., a partner of Hiram King of Tyre, in the building of an actual (as apposed to a spiritual) King Solomon's Temple. It is useful at this point to say something about the Temple itself. Historically, one can identify three "Temples." The first, was King Solomon's, and was destroyed by the Babylonians; the second was the Prophet Ezekiel's; it was conceived during the Babylonian Captivity and was purely imaginary, an idealized Temple; and, the third was built by Zerubbabal: it was completed by King Herod during the early years of the 1^st century CE and was destroyed by the Romans in 70 CE. This latter temple was the one that Christ would have known and is the one of most significance for this paper. However, the authors did not confine their study to the era of Zerubbabal's temple and they began their search for the "true" Hiram Abif by first postulating certain linkages that seemingly exist among such disparate groupings as the Ancient Egyptians, the Ancient Hebrews, the Essenes, and, the Templars. The Templars for example were housed for several years in what remained of Zerubbabal's Temple on Mount Moriah. Their actual site was some distance from the "Dome of the Rock," which is the Muslim edifice that currently occupies the site believed to have also been the site of Solomon's Temple.

What one should realize at this point is that Knight and Lomas were not looking for stone masons when they constructed their linkage, what they were looking for was a certain persistent religious and cultural tradition; and they were looking for the existence of groups charged over the centuries with the responsibility of maintaining the continuity of those traditions, i.e., they were looking for the possible guardians or custodians of the traditions. It is fairly evident that only in the organized priesthoods of the past would one find the necessary knowledge and discipline vital to the long-term success of such a responsibility.

While there can be no doubt that their historical odyssey makes very entertaining reading, the reader will find many of its conclusions to be quite unsettling: mainly because their supporting evidence is so frequently questionable, and, for some, because their conclusions are at variance with commonly-held faith. However, this does not mean that their conclusions are wrong, they may well be proved correct in future studies, but for now we do well to be on our guard. I would be remiss if I failed to remind the reader that truth -- even scientific or mathematical truth -- is often discovered by a flash of insight, intuition, or even chance. We should therefore always remember that the methodology popularly known at the "scientific method" is not the only route to knowledge, but given our modern value bias, it is generally viewed as a more credible method -- than say an explanation based purely upon hunch, speculation, personal opinion, or even divine inspiration..
 

The Search for Answers and Meaning

In the past, man looked to miracles or magic when he sought answers or explanations concerning something unusual or perhaps difficult to understand. Thus the seer, the prophet, and the witchdoctor were in great demand in their respective societies. Consequently, we note that Merlin in the dark ages, Nostrodamus in the 16^th century, or Isaiah in biblical times, were viewed by their respective societies as individuals possessing a special, magical, gift of knowledge and insight: they had answers to mysteries and they competed in a sense with those whose knowledge was usually based more on logic, e.g. the philosophers. Today, many of us would regard their insights as dubious at best because we tend to place our trust in facts, statistics, and data that can be replicated. Conversely, one must recognize that even today we may occasionally have to face problems such as sickness or impending death and in such cases one may find strength in nonscientific values such as those associated with faith and spirituality. Throughout the ages mankind has searched in particular for answers to such great questions that ask for example:

"what is the purpose of life?"; "what do we mean by God?"; "how do we determine whether such a thing as universal truth or morality exists?"; or, "When we die, what happens to us?" Organized religion, mythology, philosophy, and poetry have worked to supply answers to such questions. It would also be incorrect to think that modern man possesses all the answers. There is no evidence to suggest that we are any more intelligent in the 20^th century than the ancient Egyptians or Greeks were 3000 years in the past. If one studies the writings of the theologians and philosophers, the range of possibilities that they discussed, and the answers that they proposed, one cannot help being very impressed with their knowledge, sensitivity and creativity. It seems to me that the problem for mankind is that our answers concerning the "great questions" are not always clear or consistent. What is very clear, regardless of the answers, is that mankind has also shown over the centuries a universal need to manipulate our experiences into some sort of comprehensive ordering system; and, we may note, that order itself is sometimes seen as even more important than truth.
 

History

At this point it is again worth looking at History itself as a discipline. Clearly, there must be a place for both those historians that employ a broad focus (with the occasional speculation), and, for those who employ a narrower focus: relying on a more painstaking form of study. This latter approach typically employs detailed analysis, offers complete documentation, normally cites the opinions of contemporary experts, and, generally eschews any form of speculation (and is often very dull reading for those normally residing "outside the gates"). Normally, we would expect to find most historians avoiding the former approach in our contemporary, cautious, and increasingly scientific world, when making their judgements. I now conclude this part of my paper by simply stating that Knight and Lomas definitely fall into the former grouping and what they lack in scientific credibility they more than make up in readability. In order to enjoy the book, I recommend that one takes the more controversial parts of The Hiram Key as hypotheses- rather than established "truths": it is then easier to partake of their conclusions without prematurely dismissing their work as falling within the realm of fantasy.
 

The Role of Mythology
 

The Mythology of a people is far more than a collection of pretty or terrifying fables to be retold in carefully bowdlerized form to our school children It is the comment of the men of one particular age or civilization on the mysteries of human existence and the human mind, their model for social behaviour, and their attempt to define in stories of gods and demons their perception of the inner realities. We can learn much from the mysteries of earlier people if we have the humility to respect ways of thinking widely differing from our own. Davidson. Gods and Myths of Northern Europe (1977).
 

Armstrong, P211, notes that the three words myth, mysticism, and mystery all derive from the Greek word mustejon - meaning to close the eyes or the mouth. The three words are in fact rooted in an experience of darkness and silence. She also says that they are not popular words today and that they generally convey the meaning of something being a lie, or something that is mistaken. Mysticism is for those two reasons usually associated with cranks and charlatans. On the other hand, mythology has often been used to explain the inner world of the psyche. Jung and Freud both used ancient myths such as that associated with Oedipus to explain their theories.

Seen yet another way, one may observe that soldiers often borrow the style of the uniforms of successful forces - even of their adversaries--presumably hoping to capture their success myth. Similarly, the myths and gods and religious practices of one culture are often borrowed by another - probably for similar reasons. The "Americanization" of virtually the entire world can be seen as a form of copying process where the less-successful emulate the culture that is seen as ''winning'' the mythical race for the good life.

For the historian, this tendency of one culture copying another poses a problem. One has to decide whether an event, process, organization, or individual is directly or historically inked to that which followed it, or, whether simple copying at a much later date is involved. In an effort to understand these kinds of copying, we should note as an example the similarity that exists between the Greek story of Oedipus Rex and the actual story of Akhenaton. The similarity in this instance can be explained in terms of real Egyptian history and folk lore being incorporated into Greek literature: with an actual, historical, Akhenaton being transformed into a mythological "Greek" tragic hero King. Notice that in this example an actual historical figure or event continues on to provide a successor culture with a similar understanding and truth; but the genesis of the theme nevertheless still lies in a totally separate culture. I have alluded to the similarity between the basic Christian story and that of Osiris. There is a very close similarity, in another example, between the Christian story and that of the Roman God Mithras. (Both involve being born in a cave, both use December 25^th, both involve a virgin birth, both celebrate a date close to that of Easter, etc., etc.). As mentioned, myths are commonly thought of as little more than fairy stories, but we should also remember that Schliemann discovered Troy after reading clues as to its location in Homer's Odyssey; a story that was considered wholly mythological in nature. An even more modern discovery relates to many of the claims made by the Celtic bards regarding the genealogy of their kings, formally thought to be preposterous, or "sheer mythology", and only in very recent times been found to be quite accurate.( See The Bloodline of the Holy Grail~ Gardener, 1996).

It has been suggested that "mythology often contains exceedingly important ideas and principles in stories that surround spiritual truths with the appearance of "history" (which may be speculative, poetic, or actual)." The point here is that because human beings seem to need to understand what they are, where they have been, and, they need to know something about their ultimate destiny, they often employ mythology in their search for truth. Reason may devise moral systems and models of reality based upon by what is thought to be useful to society, but mythology be seen as a kind of paradigm or model that deals with the complex and unknowable and which gives shape to an understanding of reality: even when that meaning is discovered at a later date to be inadequate or at variance with historical records. Armstrong, in A History of God (1993) p.114, says the following of Plato's view on the value of myths:
 

"Plato contrasted philosophy (which was expressed in terms of reason and thus capable of proof) with the equally important teaching handed down by mythology, which eluded scientific demonstration.."
 

Obviously it is important to understand when myths are being used by a writer and we must be constantly on our guard for myths masquerading as truth (and vice versa). Masonry itself makes extensive use of mythology in its teaching. I draw your attention to the controversy as to whether the Masonic Order of the Temple is an example of a modern organization that is merely emulating the garb, mannerisms, and spirit of the ancient Order, or, whether there is a genuine historical link between the Original Knights and those of modern Masonry. Masonry is so shrouded in its own rich mythology and arcane secrets, it is exceedingly difficult to separate its myths from its actual history. The Masonic book by Smyth, Brethren in Chivalry, (1991) says in this example that there is no historical link, but on the other hand the Chevalier Ramsay, in his famous oration, (circa 1750) said just the opposite. Increasingly, new evidence tends to support the idea that not only was Ramsay correct, but that if anything, he was understating his case. While there may or may not be a real link, that factor alone is really not important to most Masons. What is important is that the many of the modern members do have a certain understanding of the Templar mythology that is part of their ritual. For them it creates an important kind of meaning as they walk in the ancient ways. Similar observations can be made about historical evidence versus spiritual faith with regard to traditional Christianity, or indeed with regard to the general veracity of the Gospels or the Bible as a whole. Seen in this way the Volume of the Sacred Law is not only about law, it is history, poetry, and philosophy of the highest order. Much of its truth and beauty is however wrapped in a story that is best described as mythological; nevertheless, it is capable of imparting a profound understanding. Mythology can also be seen as playing a part in the basic organization of every state. We call that kind of super-myth the organizing myth. Its contents may or may not be not be totally verifiable, but when it is believed or generally subscribed to by the populace it provides national cohesion and is therefore a vital part of the fabric of the state. To return to the subject of this paper, the story of Hiram may or may not be based upon a myth, but regardless, it seems to function as such and it continues to play a major role in imparting meaning to generations of Masons as they progress towards understanding.
 

The Methodology

Knight and Lomas began their work by searching the available literature. They seem to have had the idea that the genesis of Masonry could be found in Ancient Egypt. In any event, they looked initially at archaeological, Biblical, Roman, Jewish, Gnostic, Islamic, and early Christian/Roman sources, and, very significantly, they used current translations of several important biblical documents discovered in very recent times. In one of their early findings Knight and Lomas found that The Dead Sea Scrolls (found in 1947) indicated that the Jews (Essenes) living in Qumran, near the City of Jerusalem, from 200 BCE to 74 CE, had as part of their religious ritual a practice which included the enactment of a symbolic death, and a rebirth as a changed or new person. They also noted that the Essenes (who were essentially the monastics of the Jewish world) had an organization that was very secretive in nature; admitted only those considered worthy; who conducted some of their services in darkness; practiced "righteousness"; employed a form of progression in their temple hierarchy that was based upon levels or degrees; and, had at its core a belief in truth and godliness obtained through direct knowledge (Gnosis) and used a solar calender. However, after examining and finding obvious parallels with Masonry in their study of the Essenes, they failed in their preliminary researches to identify any individual within the whole period of the Hellenic occupation of the Middle East who conformed to the idea of Hiram Abif.

Knight and Lomas were puzzled by this lack of evidence and began a search of more ancient Hebrew history to confirm whether perhaps Hiram Abif had existed at an earlier period of time. Logically, they examined the period circa 970 BC - the time of the building of Solomon's Temple, but were again very surprised to find no references (other than the biblical ones alluded to) neither did they find any significant archaeological evidence. They then assumed that the scribes of the past had perhaps confused their dates. While they found no character by the name of Hiram, they did discover certain cultural practices prevailing from a very ancient time (roughly 4000 BCE, the time of the Flood) which suggested a linkage between the culture of the early Semites from the valley of the Tigris-Euphrates (Sumer) and the later Hebrew and Egyptian cultures. Among those practices was the symbolic use of pillars by the priestly leaders. In the case of both Hebrew and Egyptian cultures the pillars symbolized the unity of the state and may have had their earliest origin as phallic symbols in rites of fertility-worship. However, in Egypt the pillars came to represent the twin states of Upper and Lower Egypt, while for the Hebrews one of the pillars represented Israel and the other Judah. Also, one stood for kingly power while the other represented priestly power. When conjoined by the lintel stone (or arch), the system for both states represented peace and order. At this point Knight and Lomas were encouraged because they believed that they had established an important and very ancient symbol that linked Masonry, the early Jewish culture, and, that of the Ancient Egyptians. In other words, they had found a symbol that was perhaps part of an old tradition which has been described as: "more ancient than the Roman Eagle.... etc".

Continuing their search in the period 4000 BCE - 1459 BCE, the period which included the time in which the Hebrews were "captives" of the Egyptians, the authors "accidentally" discovered the following additional archaeological"evidence" in an Egyptian museum:
 

They discovered two mummies: one of whom visually fits the ritual description of Hiram (after being killed) and, the another who appears to have been tortured to death (possibly one of his assassins);
 

Because of the obviously violent end of these two mummified individuals, Knight and Lomas speculated that one of them in particular may have been the special King-High Priest Seqenenre Tao, whose death in very ancient times had brought about a great national crisis (part of an Ancient Egyptian organizing myth). This King-High Priest and Architect, who alone was responsible for transmitting the secrets of life and death; which were seen as ensuring passage to the afterlife, was unable to officiate in the funeral rites for the to the dead Pharaoh: due to his untimely death at the hands of certain unscrupulous individuals. In other words, "the secrets were lost." This ancient story is important because: (1) there is an obvious similarity with the Masonic story; and, (2) it reveals that the Egyptians thought of their priesthood as the key to an afterlife. It is also clear that the basic story defines the way that the Ancient Egyptians thought of their "constitution:" a constitution based upon the power of the priesthood (power through knowledge) and the power of the Pharaoh (power through the law), with these twin elements giving stability to their world.

In order to believe that Knight and Lomas were correct in assuming a direct Masonic link with the Ancient Egyptians, one must confirm that other organizations or societies existed that may have held similar beliefs and were capable of conveying the Egyptian traditions. Consequently they theorized that The Hebrew priesthood was the organization that possessed an historical connection, knowledge, and an organization that was capable of providing a linkage between the present and a very ancient past. The Hebrews could conceivably have held the "secrets" for example for the time period embracing the period from the Exodus until the destruction of Zerubbabal's Temple-roughly l6oo years. In fact a Greco-Egyptian civilization still existed during the period in which the Essenes practised. They were contemporaries for at

least two hundred years. Even if future historical evidence were to indicate that the Hebrew captivity in Egypt only involved some of the Hebrews, that kind of discovery would be less significant than the realization that while some of the Hebrews were mere "brick- makers," others were very involved in the actual administration of the Egyptian state and obviously privy to its arcane knowledge. Evidence from the Old Testament, indicating a very persistent Egyptian influence, shows that the Hebrews were criticized after the Exodus for continuing with secret practices and of using Egyptian symbols on the walls of their tombs and temples (see Ezekiel 8.8 and & 12). In fact the Hebrews used sacred Egyptian symbols (hieroglyphics) in their writing for more than 500 years after the Exodus. Archaeological evidence suggests that the Hebrews' northern neighbours, the Phoenicians, also used and disseminated Egyptian writing and numerals in their trading in the Mediterranean.
 
 
 

My Conclusions Regarding an Egyptian Hiram

What can one say about the authors' statements? I tend to believe that in the case of the two mummies, that Knight and Lomas wanted to find an individual who had died from massive head wounds, and, they were also gratified by finding an associated mummy who had died from the effects of some terrible torture. I further believe that the authors may have been too hasty in their conclusions A more prudent explanation would probably be that they were both prisoners of war and victims of execution in the tradition of Amenhotep the 2^nd, an individual, who, according to Immanuel Velikovski, in Oedipus and Akhnaton, (1960) p.40, frequently beat his prisoners to death using a hammer. This is surely a more reasonable explanation for the kind of trauma sustained by the one mummified individual than that proposed by the authors. Let us now examine the case of the other mummy, and their proposal that the individual was one of Hiram's murderers. It is an historical fact that the Ancient Egyptians had a very cruel practice of mummifying certain individuals while alive. While not a common practice, it was one that was reserved for those committing the more serious offences. As to the matter of the two pillars, the relationships are quite complicated. It is likely that the Hebrews both borrowed symbols from the Egyptians and incorporated their own symbols into the fabric of Egyptian society in a kind of cross-fertilization of ideas. This is because it is almost certain that the proto-Hebrews and the proto-Egyptians were of the same racial stock and most likely shared an ancient cultural past However, there can be little doubt that the Hebrews living at the time of the Exodus were profoundly influenced in a cultural and religious sense by their lengthy sojourn in Egypt. But is it likely that the form of Hebrew religious beliefs, and its attendant ritual, was heavily influenced by Egyptians practice? I believe that it is highly likely. This powerful and ancient state was probably the greatest civilization that has ever existed and one that not only inspired and taught the Greek- Minoan, Roman, and other Mediterranean and Middle-Eastern societies, but spread its influence over both time and space in many fields of learning.

We are therefore on fairly safe ground if we hypothesize that the Hebrews' knowledge of architecture, mathematics, philosophy, astronomy, medicine, and literature was essentially due to the Egyptians. To put this civilizati6n in perspective it is useful to know that the Egyptians had in fact reached such a high level of technological achievement by the time of the Ptolemies (circa 500 BCE) that succeeding civilizations would not begin to better them until the 18^th Century CE.

Turning to the subject of religion, we may note that the Hebrews, like the Egyptians, often worshiped more than one god in their long history. The Egyptians themselves were monotheist during one brief period: during the reign of the Pharaoh Akhnaton (or Akhenaton) This Pharaoh was in fact known to history as the "first monotheist" and he is remembered as being responsible for replacing the worship of Amon and a pantheon of gods with the single Sun-God Aton. It is an historical fact that before the Exodus, Yahweh (or Elohim) was only one god among many supported by the tribes that made up the Hebrew nation. However, after the Exodus, and the establishment of the law by Moses, it seems that the Hebrews began to adhere to the notion of monotheism and the subsequent rejection of gods other than Yahweh. Interestingly, there is a very strong similarity between the "totems" used on the banners of the tribes of Israel and the symbols used for the minor gods of Egypt. The lion, the snake, the man, the Ox, and the horse are examples of those essentially Egyptian symbols which also serve to represent the Jewish Tribes of Judah, Dan, Reuben, Ephraim, and Dan respectively. This is yet another indication of the extent to which the two societies shared a common culture.
 

The Moses Connection

It is an odd coincidence of history that the ideas of the Pharaoh Amenhotep IV (Akhnaton), i.e., regarding one god, and those of his contemporary, Moses, were so much in accord. Moreover, Akhnaton, as a child, like Moses, (and the later Jesus) was in peril of his life at the hands of a "wicked king". In all three accounts they went on a form of journey in order to escape this king only to emerge at a later time to establish their rightful place. Unfortunately for the historian, there is no grave site containing any remains for any of these individuals. Even the site attributed to Jesus (the holy sepulcher) is questionable at best. Be that as it may, several authors have suggested that Akhenaton and Moses were in fact the same person. I think that it is quite possible that they were contemporaries, (although there is no consistent agreement among archeologists due to lack of agreement on dating) but, in weighing this opinion we should be aware there is also a curious coincidence that involves a tradition that says that both became blind in old age. Velikovski, ibid, p.63, notes the great similarity that exists between a poem by Akhenaton dealing with a longing for unity with the deity and a very similar phrasing in the Hebrew Psalm 104. Moreover, Ahmad Osman, in his book Stranger in the Valley of the Kings, (1998) says flatly that Moses was in fact Akhenaton. He also says that there is strong evidence suggesting that Akhenaton's mother was a Hebrew. Velikovski may be confirming this when he alludes to evidence that Akhenaton spent his early childhood among the Mitanni (Modern northern Syria). As mentioned, no grave site for either individual was ever found, but it may be significant that a scarab bearing Akhnaton's royal cipher was found in the Sinai Desert. One should of course recognize that it is also possible that Moses himself was a mythical figure and that the entire story of the Exodus and the writing of the Laws on the Mount is simply part of the Jewish organizing myth.

In summary, what we can say with some degree of confidence is that Jewish culture was heavily influenced for millennia by Egyptian culture, and that it would be surprising if one did not find examples of Egyptian practices and even their vocabulary among the Hebrews who (according to the account in the Book of Exodus) re-established themselves in Canaan and which presumably involved at least part of the Hebrew nation.

It is now appropriate to draw the readers' attention forward in time and what appears to be an amazing coincidence. The words that are conveyed to the candidate who is being received on the "five points of fellowship" in the Masonic 3^rd degree appear to have an ancient Egyptian origin. The use of the five pointed star, which relates to Osiris, the "Evening Star"; the significance of "high noon", i.e., when the sun is at its zenith: so important to the sun-worshipper, are just some of the elements possessing obvious Egyptian overtones. It is a curious situation and one does well to question why Masons have this Egyptian emphasis in their ritual and why they use phraseology that seems to have its origin in the religious practices of the Ancient Egyptians. If we hypothesize that Judaic practices and some of Judaic ritual was derived from Egyptian ceremonial practices, then we have one possible explanation as to how Ancient Egyptian words and symbolism have found their way into Jewish culture. This would not however explain why modern Masons are using Ancient Egyptian words unless some erudite individual with a taste for the ancient world and the arcane decided to use his knowledge of the ancient Egyptian language to create a new ritual. But was this possible? Was it possible for some scholar to translate words from, for example, a monument, and then go on to employ them in a ritual? It is possible but not likely simply because the Rosetta Stone, that key to our modern understanding of the language of the Ancient Egyptians was not discovered until 1799, and not translated until 1826. This was 100 years after the actual introduction of the ritual of the 3^rd degree. In any event, Knight and Lomas looked for an alternative explanation by searching for an organized body that may have connected the cultures of the Ancient Egyptians, the Hebrews, and the modern world. They believe that the "bridge" organization was the Essene Priesthood. They site the use of the "key" Egyptian word Ma'at, meaning "truth," and, this word they contend, may have been just one of the words incorporated into the Hebrew vocabulary and ritual. They contend that this ritual or part of it was later conveyed to the Essenes and much later picked up by the Crusaders of the 12^th century, who subsequently incorporated it into Masonic ritual.
 

Knight and Lomas point to another example which appears to support their hypothesis of a link between Egyptian culture and Masonry when they mention their translation of the secret words transmitted to the candidate in the Masonic 3^rd degree and roughly meaning "Great is the fairness and justice of truth, truth is the spirit of harmony." One notes that the monotheist Akhenaton was described as "he who lives in truth" (ankh-em-Ma' at) and that the monotheist Moses is known to history and to Jews, Christians, and Muslims as "the law-giver"; which can be seen as quite similar in meaning.

Tentatively then, we can see that there are many linguistic examples that seem to suggest a direct cultural connection linking Masonry with a very ancient past; however, this does not prove that Hiram was an Egyptian, or, that he ever existed. Moreover, we may still be left with the possibility that Hiram was simply a convenient biblical name applied at a later date, and possibly amalgamated with the mythical story of Osiris. Evidently Knight and Lomas thought it prudent to look once more into Hebrew history to see if they could find other evidence, or a tradition pertaining to a "real" Hiram: indicating that he perhaps existed in a more recent past. They sought that evidence by closely examining the branch of Hebrew religious society known as the Essenes.

The Hebrews and the Essenes

If we examine those periods in history when man has created great works in stone, (in the western world) three periods come immediately to mind: The era of the Ancient Egyptians, that of the Greco-Roman world, and the era of the Gothic cathedral builders. The Mediterranean cultures owed their genesis almost completely to the earlier Egyptian example and that example included the practice of building holy structures in stone. In all of these eras many men regarded their sacred buildings as the actual "houses of God." Such works speak loudly of passion and belief, organization, knowledge, and power. Before the Egyptian captivity, the Hebrews were, architecturally-speaking, quite primitive, but some time after the Exodus they managed to construct the great temple under King Solomon that is so significant to Masonry. We can be fairly sure, in a technical sense, that in undertaking this great work that they were definitely "walking in the ways" of their former masters, and it is evident that they must also have possessed all or most of the other characteristics outlined. We can moreover make similar statements about the feudal Christian states of the 12^th Century in Northern Europe. There can be little doubt that the dominating presence and leadership of the Catholic Church led directly to a creative architectural outpouring that took the form of the distinctive "Gothic" style and a massive program of church and cathedral-building. This creative energy funneled into religious building bore a striking resemblance to the examples set by earlier priesthoods.

As previously mentioned, Hebrew knowledge of geometry and "sacred" numbers and proportions would have been originally accumulated by their priesthood: who transmitted it through the generations as "secret" knowledge to be revealed in turn only to those considered worthy. The Zohar, based on the Kabbalah, that corpus of beliefs based upon mysticism and numbers was obviously part of that knowledge. Normally we would expect to find that the Pharisees, as the priests of the Temple, would be the sole custodians of the secret traditions. This does not seem to have been the case however, because during the period when Israel was occupied by the Greeks, a quarrel broke out between religious factions over the question of adherence to the law. A schism then occurred with one side consisting of the "liberal" Sadducees and Pharisees and the other smaller group made up of the "radical" Essenes. History shows us that the popular revolt led by the Maccabees against Greek rule resulted in their leader, Jonathon Maccabaeus, being elected as the Jewish High Priest. Unfortunately, the Hasidim leadership was to reject him as not being sufficiently patriotic; and he was murdered. The Essene splinter group broke away from the Pharisees and were formed in protest against the rule of the Herodian kings - who were installed and ruled at the behest of Jonathon's brother Simon.

When the Essenes moved from the Temple in Jerusalem they established an alternative "Jerusalem" and priesthood at Qumran. It is plausible to suggest that the pious and aristocratic Essenes became the guardians of the secret traditions -- rather than the Sadducees or Pharisees--because of their great learning and their total adherence to the ancient ways. The Essenes organized themselves into a religious society that was based upon both merit and ancestry. They referred to themselves as "The Children of Light," the "Poor," or, "the Seekers after Righteousness" and their priestly positions and roles within their temple were named after the great men and women of Hebrew history. Particular care was taken to protect the lineage of those descended from the "Zaddokites," i.e., the line of Levi, (priests) and those of the House of David (kingly line). While Judaism must be generally regarded as a "this world" kind of religion, i.e.,one that stresses personal conduct rather than doctrinal correctness, one should be aware that it

also allows for considerable latitude in belief. It is for the latter reason that one finds some Jewish groups subscribing to ideas such as the immortality of the soul, emphasis upon the idea of a messiah-king or reincarnated David, and, the notion of millenarianism, or the apocalyptic tradition. The Essenes were among those that believed in the immortality of the soul and the latter doctrines.

In summary then, the Essenes were "right-wing" Jewish ascetics who were renowned for learning, (gnosis) their willingness to embrace Greek philosophy: especially that of Pythagorus with his belief in reincarnation; Socrates, with his belief in the immortality of the soul; and, Plato, with his belief that mind rather than matter was the root of reality. One should particularly note their piety, their emphasis upon asceticism and works, their patriotism, and their adherence to the laws of Moses.
 

The Link Between the Essenes and Emerging Christianity

What is not generally known about the Essenes and what has been recently discovered is that they were also closely associated with groups known for their ferocity, and their willingness to die for their faith, and, their unrelenting drive to expel first the Greeks and then the Romans from the Holy Land. We now know much more about the Essenes, and the era culminating in the destruction of Jerusalem and the expulsion of the Jews, thanks mainly to modern research capability and very fortuitous discovery of several key documents.

In order to understand why the Jewish State and the Temple were destroyed and why the hidden documents discovered at Qumran were concealed, we must understand something of the history of the Jews: particularly that part of history covering the period when Christianity evolved out of Judaism.
 

Firstly, it must be said that until very recently we know little about the man that we call Jesus. The writers of that period have written little about the life of the actual man (or it has disappeared) and it was exceedingly difficult to ascertain from the Gospels what could truly be attributed to Jesus. The books by Eisenman and Theiring have profoundly changed that situation because they are not only based on a profound knowledge of the Bible, but also on the new insights gained from their translations of the Dead Sea Scrolls, the Damascus Document, and the Nag Hammadi Documents. Another key reference of major importance is an obscure 1^st Century rabbinical text known as Tosefta Shebuot. (See The Hiram Key pp 307-309) Together these documents provide us with what is probably the most historically accurate and up-to-date accounting of the life and times of Jesus. The reader should be cautioned however that there is no consensus among modern theologians regarding their conclusions, but that does not mean that they are necessarily wrong. The following is an outline of their modern and radically different views reflecting a very different and unorthodox understanding of Christianity - and an understanding that is undoubtedly connected to the creation of Masonic ritual:
 

John the Baptist, Jesus, and the early disciples were associated with the Essene community at Qumran and belonged specifically to a sect known as the Nazoreans. They were required to join that sect after being married. That difference distinguished them from the celibates that made up the leadership of the Qumaran community. In dealing with this sect, one should notice the

difference between the name "Jesus of Nazareth" and "Jesus the Nazorean." The difference in meaning is profound and is one of the more obvious examples of misinformation and errors in translation to be found in the New Testament

The Nazoreans were associated with the Essene community of Qumran and were accepted as fellow-worshipers. In fact where the Bible alludes to Jesus spending time in the "wilderness" what it really means is that he was living in the wilderness of Qumran. Let us return to examining the history of these two important Nazoreans. Jesus and John were both descended from ancient Hebrew aristocratic families. In Jesus's case he was descended on the paternal side from the line of David, and from the line of Levi on the maternal side. John was descended from the line of Levi and most believed him to be the promised Messiah. (See Luke 3:15) He was murdered one year before the crucifixion on the orders of Herod: not because a dancing girl had asked for his head, but because as the dynastic priest he had criticized the king for his "illegal" marriage. Jesus was initially hailed as the "de jure" Messianic, (i.e., anointed) Davidic Crown Prince and he too as another perceived "competitor" was eliminated while under the rule of the "de facto" king, Herod. While Herod was from the kingly line established by Simon Maccabeaus and seems to have been accepted at the time of Jesus by the majority of Jews and Gentiles as their temporal king, in fact he ruled for Rome (See Appendix Map No.1) Nevertheless, Herod had a particular role in the religious ceremonies of the Essene community and received substantial revenues from its services. In his capacity as King "the Herod" stood on an elevated platform in the temple, a position higher than the High Priest and higher still than the "David" thus reminding all of his rank within the Essene community. Prior to his death in the year 23 CE, Joseph, Jesus's father, occupied the position of the Davidic King in the temple. Sadly for Jesus, his right of inheritance was marred by his parents' not following the proper Essene marriage protocols. Thiering, in Jesus of the Apocalypse (1997) says that Jesus was born "under a cloud" in that his parents had not observed the ritual timings that were so important for the Essenes: particularly when the heir to the throne of David was involved. An important outcome of this unfortunate timing was that in the year 18 CE, Caiphas, the High Priest, declared Jesus illegitimate and he was consequently deposed as the "Davidic Crown Prince." This led in turn to factions of support being created within the community, with some continuing to support Jesus while others viewed James, (James the Just) the second of Mary and Joseph's four children, as the rightful heir. For a comment from the gospels that relates to the esteem and trust in which James was held, I refer the reader to the following quotation by Simon-Peter:
 

"Wherefore observe the greatest caution, that you believe no teacher, unless he brings from Jerusalem the testimonial of James, the Lord's brother" Schonfleld, in The Hiram Key, (19 97) p320.
 
 
 

Jesus was regarded by the leaders in the community as "unclean" after Caiphas's declaration, and because of this he was assigned the task of teaching the "unclean" Gentiles. It may have been anger due to this humiliating treatment in the Temple, perhaps coupled with his teaching success with the Gentiles, that led him to endorse radical changes to Judaism and to embark on a course that would even alienate him from some of the more radical Jews (such as the Sicarii). In any event this alienation would lead eventually to Jesus's betrayal and crucifixion at the hands of the Romans. There is no doubt that many members of the Jewish community particularly resented Jesus upon his assumption of the dual role of priest and king, for taking liberties with the law, and, most of all perhaps when it became apparent that he was philosophically supporting an accommodation with Rome; and was therefore against the Zealots and Sicarii. Herod of course was the major figure in the actions that effectively ridded him of a troublesome "King" in the person of Jesus and a troublesome "Zaddokite" Priest in the person of John the Baptist.

It was also in connection with the unfortunate circumstances surrounding Jesus's birth that Eisenman identifies Christ as "the Liar", or "man of a lie," alluded to in the Dead Sea Scrolls and meaning that "all was not as it should have been" i.e., that in the eyes of Caiphas, Jesus was "illegitimate." The history of this era is incredibly complex, shielded at it is by popular faith, shrouded in myth, and obscured by layers of misinformation and multiple names for the same person. Consequently, there are many components of the life and character of the Jesus, which belong to popular faith, but which are now being questioned because of their seeming inconsistencies. The following examples serve to illustrate that point:

Jesus is regarded by most modern Christians as bringing a message of peace, and the Christian faith is usually thought of as being different from Judaism by virtue of its emphasis on love (See Matt. 10:34). However, consider the following statements:
 

"Think not that I am come to send peace on earth: I come not to send peace but a sword." "For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law."

"And a man's foes shall be they of his own household" (Matt. x 34-6, Cf Luke xii.51-3)
 

The gospels describe Simon Zelotes, (who was later to be crucified along with Jesus) as a member of the Essene community and both a close friend and a disciple of Jesus. It is curious to find that "Zelotes" is in fact a corruption of "the Zealot" (or "Fanatic" perhaps). Although Simon was later to be crucified beside Jesus, they both survived, and, according to Thiering, Simon saved Jesus's life by purging him of the poison (given to him while on the cross) while they were both entombed. Simon although nominally a Jew was a complex character. Doctor of medicine in the Egyptian tradition, a gnostic, and practitioner of occult arts, Simon (also known as the magician) seems to have been anything but a conventional Jew. Thiering says that it was Simon who was first to proclaim a supernatural "resurrection" for Jesus. Note that her statements regarding the events following the crucifixion are in most ways confirmed by the Islamic accounts that are to be found in the 7^th Century Koran. (See Sura 4:157 or p.312 of The Hiram Key).

A similar surprise involves the individual known as Judas Iscariot: whose name was really" Judas Sicarii": the "dagger man", or "hit man"). These two examples serve to show that the "man of peace" was in reality immersed in a society that was anything but peaceful! There is more. Simon, who with his wife Helena, led a faction that appears to have been Gnostic in its orientation, (rather than Jewish) was a skilled physician or Therapeut and was later to be vilified by the church under the name of the sinister "Dr Faustas." In fact the Gnostics themselves were later labeled as "heretics" by the Church and were persecuted for their beliefs. Traditional teaching also says that Judas hanged himself after the betrayal, but recent research seems to indicate that the whole story of the betrayal by Judas is mythic~ in nature and designed to support the story of the resurrection.(See Eisenman's James the Brother of Jesus).

All of the Apostles, and not just Simon and Judas, were unique in terms of their religious and political orientation. When one closely examines each of the early disciples, including all of the "Marys,"(who were priests in their own rights) one finds that they were all associated with the Qumran, Essene community, they all belonged to fiercely nationalistic sects and all held messianic beliefs in common.

Evidence from the Dead Sea Scrolls, and the Apocrypha, and, from Revelations (when read with the aid of the key "peshers") indicates that Jesus and his early disciples did not initially think highly of the Herods, and did not always agree with the Phari sees and Sadducees, but under St Paul's leadership, and after the crucifixion, the followers of Jesus appear to have made major compromises and accommodations with them. The early alliance with Simon, by contrast, shifted to opposition after the crucifixion. The initial cooperation on the part of Peter and Paul with James the brother of Christ (and Bishop of Jerusalem) eventually soured and turned to violence. It was to end tragically for James, who was murdered as a result of the internal power-struggle.

In summary then, the internal politics of the Holy Land in the 1^st Century CE, as "Christianity" (Greek for Messianism) was emerging from pure Judaism, must be seen as complex, and very violent, with the prevailing religious alliances constantly in a state of flux.

What is also important to understand is that for the Romans, and according to Josephus, in The Jewish Wars, (1^st Century) the Essenes, the Zealots, and the Sicarii (considered to be all of the same group) were "bandits", "terrorists", and "lestai." The latter term you will remember was the term applied to the two men described as being crucified with Jesus; however we should realize that they were not "robbers"- they were in fact Jewish patriots. Barabbas, the "thief' who was freed by the crowd in the crucifixion story, was really bar Abbas, i.e., "son of the father" and meaning son of Joseph. This means that Jesus's brother was also one of the men sentenced by the Romans to be crucified. Thiering identifies that brother as James the Just.

The animosity that appears to have existed between some of the Phari sees and the Sadducees of Jerusalem and the Essenes of both Qumran and the diaspora was caused by the former two groups being closely aligned with Herodian and Roman rule. They were regarded by the Essenes somewhat as we regarded Vichy French officials vis-a-vis the Nazis during the 2^nd World War. The Essenes, and their associated followers should be seen therefore as Jewish patriots who were not prepared under any circumstances to accommodate Roman rule. The Romans, who were pagans in the eyes of the Essenes, were literally seen by many as "polluting" the Holy Land by their continuing presence.

For those adhering to the messianic tradition (the Essenes) the aim was simply that of restoring Jewish rule and of driving the Romans out. History shows that they failed in that aim and peace came to the Holy Land only after hundreds of Zealots committed mass suicide at Masada, and this was followed by Titus's destruction of the Temple and Jerusalem and his expulsion of the surviving Jewish population. Before the Temple was destroyed however, it is clear that the priesthood buried their most precious documents and artifacts under the Temple, and in the caves at Qumran, to preserve them from Roman looting..

As one of many "Messiahs," Jesus Christ too had obviously failed to achieve the aim, but the energetic St Paul and his followers (with the later assistance of Constantine) was to turn the patriotic enthusiasm felt by some of the Jewish community (and converts) for the person and the suffering of Christ into a larger following; and, with the aid of Simon the Zealot's supernatural claims regarding the resurrection, and Paul's contributions with respect to a "virgin birth," etc., he was to totally change the direction of "Christianity" by actively proclaiming "a miracle resurrection:" thereby creating a new religion based upon a fictitious divine and spiritually-oriented Christ.

In summary then, to be Christian in the early years meant simply to be a Jew who held messianic beliefs, i.e., belief in their leader Jesus as "the anointed one" destined to become the savior of his country in the tradition of King David. What must be emphasized is that most if not all these early followers of Jesus thought of him as a man rather than a god and most would have thought of the possibility of a man-god as blasphemy. After roughly the year 80 CE the followers of Christ were regarded as non-Jews and not allowed to congregate in a Jewish place of worship.
 

Jesus, as the "anointed one" i.e., "the David," became a leader of those Jews who accepted his teachings in Israel, and, those who later supported his teachings in the diaspora. His true teachings and philosophy were not far removed from traditional Judaism and can be seen as quite similar to that of the great and gentle Jewish theologian Hillel of the 2^nd Century BCE. On the other hand, Jesus seems to have been very interested in the equality of man, and in the spirit rather than the letter of the law and as such offended the Herodians and other conservative Jews by violating their sensibilities. He seems also to have recognized the inherent advantage of having a "power base" resulting from his success in attracting gentiles to Judaism; and saw that a modified or "relaxed" form of Judaism would probably be necessary if that aim were to reach its potential. Christ's ministry only lasted about 18- months and his goal of directly attracting large numbers of converts into a revised Judaism was to be thwarted by his crucifixion. The idea of teaching the gentiles did not begin with Christ. The Herodian Kings established missions from a very early date in order to convert the pagan people of the Roman Empire to Judaism. There is literary evidence that they may even have had a mission in England, early in the 1^st Century CE, and at the site of present Glastonbury.

The Christian cause however was to be carried forward under the apparent leadership of St Paul, but was in fact directly guided for many years (according to Thiering) by Jesus himself -who was crippled by his ordeals suffered on the cross. She even suggests that the Gospel according to St John was dictated by Christ himself. Theologians have for many years recognized that that particular Gospel was quite different in its style and content.

What was significant about "Paul's" new movement was that Jesus, as the "King" of a spiritual kingdom, posed no temporal threat to Roman rule, and, after a tumultuous two centuries, the movement ultimately became acceptable to the Romans. In fact Roman order and approval was finally stamped on the face of Christianity at Nicaea, in Greece, in the ₄th century, when the assembled bishops voted (a close vote) to accept Christ as divine, and to adopt, under the watchful eye of the Emperor Constantine, a uniform set of Christian beliefs (the Nicene creed). This latter agreement (and order) was deemed vital to the Emperor: as the popular monk Aranius held very different views about Christ's divinity and was sowing discord within the empire by successfully competing for the hearts and minds of the populace. Constantine did not want to see more messianic leaders emerging and contending with Roman power. He was a non-Christian, and he himself was regarded by the Romans as divine (the earthly representative of the Sun-God, Sol Invictus). Constantine undoubtedly perceived that in Paul's version of Christianity, with Jesus as a

divine figure, that it would be possible to put an end to the whole notion of competing, earthly, messiahs. Jesus the Christ therefore had to become divine, unique and the last Messiah! The council convened at Nicaea followed that line of logic and its vote had the effect of making it Roman law that Jesus was an integral part of a triune God. By this act Constantine had managed to put an end to the debate regarding the true nature of Christ and was able to "Romanize" the Jewish Son, Father, and the Holy Ghost in one great step and move on to use the concept to further the ends of the Roman state. In fact roughly one hundred years later Rome was to collapse as a power and Rome was to metamorphose into the Catholic Church and the Byzantine empire.

It is important to realize that the idea of making a man divine would not have been thought unusual by most of the people of the Roman Empire: as it was really part of an ancient, pagan, Egyptian and Greco-Roman tradition that encouraged the idea of human beings as incarnations of gods. Herod was regarded by some as a god-king, and, (because of his "magical abilities") so was Simon Zelotes.

What is historically disturbing about this period is that we now have proof that the gospels were creatively re-written in the 1^st Century CE by the 1^st century ecclesiastic Tatian, who had noticed many inconsistencies in their structure and who proceeded to reconstruct them in a way that allowed them to see "eye to eye" (the so-called synoptic gospels). Eisenman identifies many instances where such changes made to the gospels were not minor in nature, but were actually wholesale reversals of the truth of situations. This was often accompanied by confusion created by the creation of several names for the same person. The early church was even involved in the destruction of the world's biggest library at Alexandria. In that event, many of the earliest works and written records associated with the emerging Christianity were destroyed. It was only recently, when the Dead Sea Scrolls, the Nag Hammadi Scrolls, and the Damascus Document, were discovered that we came to see that much of the trust formally placed in the veracity of the Gospels was in fact misplaced.. Early Churchmen and the Jewish-Roman historian Josephus (1^st century) are shown by the new information as both partisan, and, in some instances, less than careful with the truth and "creative" in regard to their teachings and writing.

At some time during the first century following the crucifixion the essentials of Christianity as we know it to day began to crystalize. As mentioned, Thiering says that Jesus himself was responsible for writing the Gospel according to St John after the crucifixion. See The Book that Jesus Wrote (1998). The initial writing of the first Gospels all began shortly after the crucifixion, probably during the late 40's CE, and most of the books of the New Testament were started by roughly the year 70 CE, but it was not until the Jews had been driven out of Jerusalem by the Romans in 74 CE that the Gospels began to take on their present form. By the middle of the 1^st century CE the people who knew Christ at first hand were all dead and we can therefore safely assume that at the time of Tatian's rewriting, all knowledge of him was second-hand and subject to the normal processes of deletion and accretion. Early churchmen such as Eusebius, Irenaeus, Jerome, Clement, Ambrose and Augustine began the process of defending and extending Paul's teachings. Augustine placed emphasis on the notion that God had condemned mankind to eternal damnation at the time of Adam and Eve. By portraying Christ as a "Redeemer" who was sent to save mankind from the results of this "original sin" he was to extend the Christian religion to one that offered the possibility of an afterlife to the believers. The image of the crucified Christ was to become a constant reminder of the sacrifice that was necessary to attain that end. Later churchmen such as St Thomas Aquinas and others were to add their own elements to the defensive fabric of the Christian church and laid great emphasis on the idea of wholeness and preservation of the doctrines. The single incarnation idea logically proceeded from these later doctrines and became central to Christianity. It has resulted in the conclusion that the "whole of the inexhaustible reality of God had been manifest in one human being" (Armstrong, p.80). Unfortunately, this conclusion left little hope for those outside of the faith; and they were (and are) usually dismissed as pagans, infidels, or heretics. This kind of religious arrogance (which today is manifest among such "enthusiasts" as the so-called "born again Christians") was to set the stage for the religious imperialism of the crusades that began in the 11^th Century. In modern times we can also see the difficulties that are presented when powerful groups within a nation believe literally in the organizing myth describing them as "God's chosen people."

The late Middle Ages also saw the growth of the cult of the Virgin Mary. This cult has a particularly interesting history as it is both linked to ancient earth goddesses: (who were proving difficult to suppress) so were absorbed, and, it was also linked to persistent stories concerning that other "Mary," Mary Magdalene. Curiously, it seems that most of the Templar- sponsored churches currently dedicated to "our Lady" e.g., Notre Dame, were in fact originally dedicated to Mary Magdalene. The reason for that choice is not intuitively obvious, but it is evident that the Roman Catholic orthodox leadership came to understood the original (hidden) reason and did not approve. In a program of church-sponsored disinformation after the demise of the Templars, Mary Magdalen became the patron of "fallen women" while "mother" Mary was raised to the level of "Mother of God." One should understand that the Reformation under Luther, and Calvin, received its initial impetus over the issue of indulgences, but it also involved disagreement over the nature of salvation and the Eucharist. Apart from these issues it did not challenge the essence of Catholic orthodoxy, and really only changed some of the details of doctrine where there was an absence of congruence with scripture. The veneration of Mary obviously fell into that latter category. In the main, the Protestant changes to doctrine can be seen as attempts to limit the temporal power of the Church. However, it is significant that there have always been groups in existence from the earliest beginnings of Christianity who have challenged both the power and the fundamental doctrines of the established church, and who have resisted movement away from the basic teachings of the Essenes. Because this tendency is also seen as being part of the genesis of Freemasonry we ought now to review the conditions and elements reasons responsible.
 

The teachings and example of St John the Baptist ( referred to in the Dead Sea Scrolls as "The Righteous One") brought about a very large following; and some of his spiritual descendants (The Mandaeans)still exist today, (in Iraq) where they continue to practice a ritual that remains basically unchanged from the time of Christ. In more recent times we can see the teachings of the Essenes in the practices of groups such as the Cathars, the Nestorians, and the later Waldensians:

all of whom resisted the worldliness of the church and were interested in returning to a "simpler" form of Christianity, i.e., a form that reflected beliefs closer to those thought to be held by earlier Christians. Keep in mind that that form was essentially Essene, (Jewish) Gnostic, Hermetic, Neo Platonic, and was often dualistic in nature. An important question relates to whether it is possible to see traces of these kinds of thought within the ritual and ethos of modern Freemasonry: obviously it would be a small step from such a recognition to seeing Masonry as an organization which may have been founded on an Essene belief structure.

Interestingly, the spirit of the Hermetic and that of dualism definitely do seem to be part of the Templar / Masonic tradition. Examples are the Hermetic "all-seeing eye"; the Gnostic symbolism in the form of the Beausant: the half black, half white, flag carried by the Knights Templar and symbolizing the dualistic notions of light and dark, and good and evil; and, the black and white fringing pavement of a Masonic lodge. One might also look at the symbolism involved in "the circle from which a mason cannot err." or allusions to that sun-symbol, "the most high". Such symbolism can be seen as both Gnostic and Rosicrucian in its origin.

It may also be of some significance that St John's Day was celebrated by the Templars and is still a special day for the Masonic Order. Remember that John the Baptist was a Nazarene Jew and the "Zadok." He was never a "Christian" in the modern sense and died one year before Christ was crucified. This leaves us with the puzzling problem as to why a Jew is held in such high esteem by a Christian Order. The answer in part probably lies with yet another Templar connection with the Jews. Gerard de Ridefort, a particularly fierce Grand Master of the Temple wrote the following:
 

"remember your fathers the Maccabees whose duty of fighting for the (church), the laws, for the inheritance of the crucified one, you have been carrying out for a long time...." Nicholson, (1993) p 104
 

Without doubt de Ridefort was admitting that the Order of the Temple was following and copying the warrior-Jewish tradition; it is nevertheless a remarkable statement in an age when being a Jew was to be a heretic and at the very least it confirms a close philosophical connection between the Templars and a Jewish tradition. Baigent and Leigh, in The Temple and the Lodge (1990) state that nine Templars excavated under Temple Mount (Mt. Moriah) for over nine years and were specifically looking for those items buried by the Jewish priesthood prior to the destruction of the Temple. They suggest that they discovered a vast treasure and documents very similar to those discovered during modern times at Qumran. If this statement is correct, we can see that the Templars acquired direct knowledge of the Jews of the 1^st century CE, were thus able to understand more about the Jews of the 1^st century, and, the true nature of Christianity. It also seems that in the process they, and the Benedictines, became immensely wealthy. That the Templars conducted extensive excavations under Mount Moriah there can be no doubt. Explorations carried out by the British Army in the 19^th century confirmed indeed that the Templars had dug a great number of passages under the rock and they left behind a number of artifacts testifying to their work.
 

Early Christianity and the Templar Connection

Knight and Lomas in The Hiram Key and Baigent and Leigh in The Messianic Legacy (1986) both point out the inherent dangers of interpreting a work of literature or mythology as absolute or historical truth. They argue that Christianity is particularly vulnerable in this regard since many accept the written word in the New Testament as absolute truth, i.e., "Gospel truth." Given the fact that religious beliefs are usually inculcated at an early age {"give me a child until he is six and he will be mine for life..." (St Paul)} and given that religious education frequently takes on the form of religious indoctrination, it is hardly surprising that most people have never questioned the basic beliefs of their society. Add to those effects the power of conformity, (we like the familiar and distrust that which appears new and strange) the inherently powerful effects of the beauty of the music, the majestic poetry and prose of the Bible, the compelling nature of the liturgy, family and folk tradition, and, the psychological effects of music, architecture and colour, and we can see powerful incentives for continuing with our childhood beliefs.

In Christianity we are asked to believe in things that we would not take very seriously in any other part of our life, and which for many on close inspection become the source of much concern. We are asked for example to believe in a virgin birth; in several other "miracles" or supernatural events attributed to the life of Christ; in a crucifixion followed by a resurrection; in a triune God; in the notion of original sin and a redeemer sent to save those that believe; in the basic truth of the Gospels and the Bible as a whole; and, of course in the detailed interpretations and teachings of the "Holy Catholic Church." The Nicene Creed tells us precisely what to believe. There is no latitude or range in this essentially Roman interpretation of the nature of truth, neither is there any intimation that the basic story of Christ may be a mythology, i.e., partly truth and partly poetic literature.

The problem for the Christian belief system is that modern research shows that the elements mentioned do not stand up under the close scrutiny of the historian. Due to its emphasis on order and maintaining the structure, regardless of historical truth, the Church has in fact been fighting a "rear-guard" action with science since the ₁₅th century. It lost with Galileo and Darwin and it will probably lose in this current action simply because it chooses to retreat behind doctrine rather than defending that part of faith which is essential. This leads of course to the questions dealing with the essential nature of our faith. It is probable that that matter was debated by the Templar leadership, as it was most certainly being debated by their religious contemporaries, and their adversaries, the followers of Islam. There is no doubt in my mind that at the end, their faith broken due to their Church's treachery, the surviving Templars were driven to a fundamental shift in emphasis in their basic beliefs. It is on that basis that many modern writers have postulated that Masonry's essential beliefs: founded as they are on harmony, unity, and service, represent a return to Essene principles - principles that are believed to have been consistently practiced by the leadership of the Order of the Temple, and which they conveyed to Masonry.
 

Templar Beliefs

Returning to St Paul, the "architect" of the Roman Church, we should recognize that he was a Roman citizen and only partly Jewish. He had therefore little in his background that would motivate him to perpetuate Judaism. Modern evidence overwhelmingly indicates that he was not only responsible for constructing the Christian myth, but that he was also very interested in ensuring that his version of truth was "politically correct" for the dominant Roman-controlled world in which he lived. He had no time for the Jewish Zealots and radicals and felt that accommodation with the Romans was better than confrontation if his embryonic organization was to survive. There seems to be little doubt that he was personally responsible for the dissemination and possibly the fabrication of much religious history (the modern form of Christianity should be renamed "Paulism") and he justified some of his more contentious claims by resorting to his formula of "Justification by faith alone " Uniformity and order in the embryonic religion were seen as more important than veracity; and St Paul himself, the most energetic figure in the writing and compiling of the New Testament, was known to his Jewish adversaries in the Essene community of Qumran as "The Liar" This historical fact was one of the many uncovered as a result of the discovery of the Dead Sea Scrolls at Qumran in 1948; which, together with the discovery of Gnostic literature at Nag Hammadi in the Nile delta, has led researchers to a better understanding of the life and times of Christ: a life as we have seen that was very different to that understood by most modern Christians.

The following statements related to that era are also based on recent interpretations of those documents and are believed to be historically reliable. What makes these interpretations different is the discovery that reveals that the gospels themselves were written on two distinct levels, with the higher level dramatically different in meaning to that of the lower level. This discovery is confirmed in by Armstrong's A History of God, p114, in the following statement:
 

Behind the liturgical symbols and the lucid teachings of Jesus, there was a secret dogma which represented a more developed understanding of the faith
 

Armstrong also refers to Bishop Basel's comment on the same subject in the following passage:
 

...which our holy fathers have preserved in a silence that prevents anxiety and curiosity so as to safeguard by this silence the sacred character of the mystery. The uninitiated are not permitted to behold these things: their meaning is not to be divulged by writing it down. Bishop Basil of Caesarea, On the Holy Spirit (4^th Century) 28.66
 

Why did Knight and Lomas make such a point of drawing Christian beliefs into their book? Simply because their linkage is Ancient Egyptian> Hebrew> Essene> Knight Templar> Masonic Order. They have hypothesized that the Templars discovered a duplicate copy of the scrolls found at Qumran and via that discovery seemingly came to the understanding that "Pauline" Christianity was in many ways better understood in terms of an elaborate and creative mythology. They also concluded that that particular understanding probably led the Templars to adopt an unorthodox ritual: the teachings of which may have been related to their requirement for secrecy. We should in this regard also remember that the Inquisition itself was created by the Church during the period embraced by the crusades. Suspicions, jealousy, envy, debts, ambition, perhaps orthodoxy, and certainly revenge led Philip Le Bel, King of France to attack the Order in 1307 and ultimately destroy it and have most of its French members tortured, excommunicated and murdered. After the dissolution of their Order in France, the surviving knights in Scotland created a "metamorphosed Templar organization" that became known as Masonry. This new organization was to adopt a religious stance that avoided specific doctrines but had as its essence a concentration on basic morality, good works and love of God. (Basically a reformed Judaism.) An outrageous assumption? Perhaps, but if we look at the evidence supporting it, we find the assumption quite tenable. We know for example that the Templars styled themselves the "poor" Knights of the Temple of Jerusalem. Why poor? Because they modeled themselves in a religious sense on the Ebionites, a sect that still existed in Jerusalem in the 11^th century: and who were the direct successors to the Essenes; also, we know that The Templars deliberately altered their original rule so as to welcome those who had been excommunicated. Why? Possibly because they looked for individuals who were primarily good soldiers, and, probably because they simply did not really care about the rationale behind the excommunications! We also know from the transcripts of their trials for "heresy", that there was a part of their ritual which involved paying respect to an object known as the "Bahomet". Using the Atbash cipher, (the cipher used by the Templars in their correspondence) we can translate the word Bahomet into Greek and it is rendered as "Sophia", meaning "wisdom." Wisdom and truth are both very Hellenic and Platonic concepts: as is the notion of "Gnosis"; and both of these words represent philosophical links with the Essenes, The Zealots, The Gnostics, The Hermetics, Islam, and several other cults or schools that existed at the time of Christ.

I have alluded to the fact that the Jews who made up the various factions that resisted the Roman occupation of Palestine, were given many different names by their opponents. The Nazarenes, Essenes, the Zealots, the Sicarii, Rehabites, being just a few of the names. These names were succeeded by others (after the fall of Jerusalem) and all of those new groupings were to be called "heretics" by the emerging (Pauline) Catholic Church. Also as previously mentioned, one of the 13^th century groupings (initially protected by the Order of the Temple) that was thriving in southern Europe in the 13^th century were known as the Albigensians or Cathars. They too were indirectly related to the Essenes, and, because they taught a form of Christianity that was Jamesian and Gnostic, rather than Pauline, they were totally destroyed by the Catholic Church in the so-called Albigensian Crusade. The reader will judge whether it is simply a coincidence that one of the Grand Masters of the Order of the Temple was from a Cathar family; that the Templars tried to protect Cathar families; and, that the Order's main property holdings were centered on what is now Province, in southern France; moreover, that same area, during the last years of the Roman Empire and for some time after, was settled by Jews and became an independent Jewish Principality (which included the Hedodian estates). Many of the "French" aristocrats of the 12^th century were of Jewish decent and the original small band of nine Templars who undertook the excavation of Temple mount at the beginning of the Order, were all of Jewish decent! It was also the area where the Benedictine Order was established, (during the 5^th century) and, the area, according to legend, where Mary Magdalene (the wife of Jesus) is buried. See Binski, Medieval Death, (1996).}

The Benedictines were the Order from which the Templars' initial rule was drawn and it is highly likely that they were very interested in knowing more about early Christianity/late Judaism. We tend to think of the monastic Orders as mediaeval creations. In fact the Cassianites and Benedictines provide us with a direct link with the dying years of the Roman Empire. The Templars undoubtedly provided their sponsors with factual knowledge of the 1^st Century and aided in creating their incredible wealth. Such wealth was undoubtedly a factor in the emergence of the great era of the Gothic cathedral, which was ushered-in by the Benedictines, coincident with the creation of the Order of the Temple. The era ended with the demise of the Templars. Similar observations can be made with regard to the growth and demise of the "esoteric" literature concerning the Holy Grail (the "Sacred Blood") and non-conventional religious traditions, and, the era of the wandering troubadour. A better insight into the first 400 years of Christianity and the linkages with the Europe of the 11^th to the 14^th centuries can be found by reading Baigent and Leigh's books, Holy Blood, Holy Grail. (1982); and, The Temple and the Lodge (1989).
 

Conclusions

For those who are willing to pursue the truth with regard to the teachings of St Paul, I recommend the theologian Barbara Thiering's books Jesus of the Apocalypse (1997), Jesus the Man (1996) and The Book that Jesus Wrote (1998). She reiterates that Jesus was in fact a revolutionary, Messianic, figure, whose true aim was the expulsion of the Romans from Israel. According to her evidence, he was a bono fide King, Rabbi and Priest, his real father was Joseph (of the line of King David) and his mother was a "Mary" i.e., also a dynastic figure, but in the priestly line, and definitely not a virgin in the modern sense of the word. Furthermore, and contrary to the central teachings of the Church, Jesus had three brothers (1 Cor. 9.5) She further claims that there is concealed evidence in the Gospels, that are revealed by the "Peshers" or insights, particularly in Acts and in Revelations, and which totally support her contentions. She also says that Jesus married Mary Magdalene and fathered a family of three and later divorced to marry once again. As mentioned, he did not die on the cross, having been restored to health by Simon Zelotes from a poisoning which caused apparent death and was administered while on the cross, and, he lived on to at least the year 64AD; guiding St. James and St Paul after the crucifixion, and probably dying in Rome. Her evidence is based upon first-hand interpretations of the Dead Sea Scrolls and her use of the "Peshers," "Midrashes" and Parables, i.e., codes and explanations contained within sacred writings that enable the reader read on a "higher level" (in the words of Jesus, in the Gospel of Thomas) permitting one to "eat meat rather than milk") so as to interpret the real meaning behind the wording. This kind of insight is vital to one attempting to understand the intent of the author in such difficult books as Acts and Revelations and the obvious confusion created by the constant re-naming of the same person.

I also recommend a book by Robert Eisenman, James the brother of Jesus (1997). Eisenman, a leading Jewish scholar and theologian, also used the Dead Sea Scrolls as evidence, together with a profound analysis of the works of writers living in the first three centuries after Christ. He confirms many of the conclusions of Theiring and adds to the evidence that she compiled. He also defines St Paul as "a liar" (See 1 Corinthians 9:20-25 and Romans 3:4-8) and concludes moreover that James was senior to either Peter or Paul and was the named successor to Jesus.(see Gal. 2:11-12) He further details the way in which historical truth was distorted in the Gospels (in some cases using total fabrications) in order to win the acceptance of "Christianity" in a Romanized world. He points out that the "gentle Jesus, meek and mild" of the popular children's hymn, was a fabrication - the spirit of the real Jesus was much closer to the man who advised his followers that he came "bearing a sword... "i.e, the "real" Jesus was messianic and a revolutionary and his true aim was to re-establish Jewish rule in the Holy Land and the expulsion of the hated Romans; however, he was also a realist who reasoned that the Romans could be beaten by means other than the direct application of force. The reasons for baptizing non-Jews and recruiting them his movement was part of a strategy of absorbing the Gentiles into his movement, i.e., 'if you can't beat them, absorb them." The tragedy for Jesus was that the Jewish community beyond his following was filled with those seeking a simple, non-religious accommodation with Rome; and who violently contested Jesus's relaxed rules regarding the Law and whom could become part of the "Jewish" community. Eisenman's book gives an excellent insight into the organization of the Essenes and the competing factions of their era. He makes the point that much of the tradition that we tend to attribute to Christ is incorrect and should instead be attributed to James, his brother. James, according to both Theiring and Eisenman was the real hero of the Christian story and he lost his rightful place due to the machinations of his enemy, Paul (who, being a Roman citizen, had friends in high places).

The brother of Christ, James, led a very strong, more traditionally Jewish movement, which for many years was far stronger than that of St Paul. What is very interesting about James the Just is that in the year 62 AD, he was apparently murdered, probably on the orders of St Paul, on the steps of the Temple by being struck on the head by a mallet.

As Joseph had died in 23 CE and Mary his wife was for many years referred to as "the Widow", James can also be seen as yet another historical example of a "Widows Son" It is my contention that James, the legal "David", the individual who had "received the secret teachings of Christ" (Gospel of Thomas, (Apocrypha) Nag Hammadi Documents) was very likely the individual upon whom a mythical Hiram was modeled. James was an upright man who defended the law and who observed an unswerving moral code. He died defending his essential beliefs as a member of the Essene community and, unlike Jesus or St Paul, was held in high regard by most of the Jewish people.

It is not unreasonable to suppose that the Templars knew more of James and his teachings than we know today. They were known for example to have their own scholars who were steeped in the teachings of Judaism and Islam. The Order that was the advisor and banker for monarchs; that wrote sophisticated documents such as the Magna Carta; which undoubtedly assisted with the Arbroath Declaration; that established banking in Europe; that built more than 900 buildings; and, maintained through their organizational abilities, thousands of estates and 20,000 soldiers in the field were no "mere soldiers." They understood the Kabbalah (the mysterious Jewish science" of numbers that were held to possess magical properties) for example, and they definitely worked for an understanding, a "modus vivendi", between the three faiths of the Holy Land. They were in contact for more than two centuries with sects who were the direct descendants of the Essenes. In acting as a conciliator between Islam, Judaism, and Christianity they demonstrated that they understood the difference between a religion's essence and its details. In this regard, we should recognize that Christianity, when stripped of its accretions which were based upon an initial falsehood, is left looking remarkably like Judaism. It is probably significant that The Order of The Knights of St John was frequently the adversary of the Templars. I believe that the "Hospitallers" were more orthodox in their beliefs than the Templars and as a result less flexible in their dealings with the Muslims. The Templars were closer in many respects to the Teutonic Knights - whose leader Frederick was excommunicated and who had no regard for the teachings of the Church. It is an historical fact that some of the Templars who survived Phillip Le Bel's atrocities fled to Germany and joined either the Brethren of the Sword or the Teutonic Knights. Conversely, some fled to Scotland and joined the excommunicated king Robert the Bruce while others joined Spanish and Portuguese military Orders. It has even been suggested that some joined the ranks of the Muslims.

I do not suggest that all of the Templars were secretly practicing Judaism, but I do think that some possibly were; moreover, I am convinced that their leadership was guided by a very unorthodox, sophisticated, enlightened, and probably mystical understanding of the nature of God. Given that the Templars seem to have been a conduit for mysticism and given that the Order of the Temple (and the Masonic Order) practiced their rituals in secret, it is important to understand what was going on. It is my opinion that they were careful regarding their beliefs because they believed that the mysteries could only be gradually perceived by the worthy and then only with the assistance of the light of special training. Practical men, they also knew that heresy was punishable by death. Let us examine the rapidly-changing society in which they lived and fought. First of all the Templars had discovered the literature of the very moral society known as the Essenes, and many now contend that they used that knowledge as their model. Secondly, they were fighting, negotiating and living beside the Muslims: whose leaders were far better educated and generally more tolerant than those of the Christians. We should therefore consider the real possibility that the faith, discipline, and morality of Islam , which was also derived from the Essene example, (see Appendix Chart No.1) set an example that did not go unnoticed by the Templars or by European theologians. The Middle East was the birth-place of civilization and a cross-road for world trade and the exchange of ideas. It is no accident that three of the currently great religions of the world had their origin there, or that many other religions and philosophies were developed in close proximity to that region. With regard to Europe of the 12^th to 14^th centuries, the era witnessed the sudden rise of the Mendicant Orders: which placed a great emphasis on poverty and an ascetic life-style. Of profound influence were the teachings of John Wycliffe, whose writing and preaching became the inspiration for both the Peasant's Rebellion and the Reformation. In these two movements we can see evidence of a widespread dissatisfaction with both the feudal system and church orthodoxy. I am convinced that both of these movements were themselves at least partly inspired by the teachings of Islam and the Essenes. Moreover, there were numerous sects of Christianity-albeit labeled as heretics by the Church-who also had a profound influence on the thinkers of that era. Thirdly, one has also to remember that by the end of the 13^th century people and their leaders seem to have been heartily sick of the crusades and ready for alternative ideas in religion and personal freedom. There is no question that the Templars and others had been influenced by people such as Roger Bacon, the great "seeker after truth;" by Roscellin, with his views on the Trinity; by the sheer decency of the Cathars; by Peter Waldo, (The poor men of Lyon) with his ideas on moral rigor; and, by the Islamic Philosophers, who are best exemplified by the 9^th Century Islamic writer Yaqub ibn lshaq al-Kindi, with his beliefs in science, an overall purposeful order, and rationality. I have alluded to the fact that many European churches of that era were dedicated to "Our Lady," e.g., Notre Dame Cathedral. If the Templars venerated Mary Magdalene rather than Mother Mary it may have been because they knew that she was not only the wife of Jesus and mother of his three children, but that their bloodlines were perpetuated in those of the Frankish and Merovingian aristocracies.

It is also remotely possible that the Desposyni, that grouping of hereditary , (as apposed to apostolic Church leaders,) who were descended from Jesus and Mary, and who definitely existed in the 5^th Century, still existed at the time of the crusades.

As an aside, it may also be possible that the Gothic Arch, which the Templars introduced into Europe after copying it from the Muslims, and which they used to replace the weaker, and geometrically less elegant Roman Arch, stands as symbolic testimony indicating the real esteem in which they held their foes' knowledge and insight. Furthermore, in naming John the Baptist as their "saint," (he who was also an inspiration for Mohammed) it is possible that what they were really doing was following yet another Muslim example. Conversely, John the Baptist may have been a cover -- a "politically correct" cover -- for their real hero, James the Just. Remember that James, who has almost been written out of the record, was undoubtedly the Nazorean whom they really venerated. The Templars consistent use of the Tau, the Megan David, (or Seal of Solomon) in their buildings, and the sculpture at Roslin of the "man with the wound on his temple" are examples of evidence that point only to James, the "hidden" king-priest-rabbi and a continuing Judaic tradition. It is on such a basis that I offer an alternative hypothesis that "The Poor Fellow-Soldiers" (The Templars) transmitted to Masonry the Essene idea of James the Just in the symbolic person of Hiram: the Grand Master who met his "untimely death at the hands of the cowens". It is significant that James stood for truth, obedience to the Law and good works! (Uprightness, brotherly love, relief and truth perhaps?). I would point out that a more easily-read book than Eiseninan's, that nevertheless gives one an excellent insight into the life of James and the complex nature of Jewish society prior to the destruction of Jerusalem in 74 CE is provided by Baigent and Leigh's book The Messianic Legacy (1987).
 

Summary

* It is not unreasonable to support some of Knight and Lomas's claims in this book. The idea that Masonry has inherited information, language and perhaps ritual from the ancient Egyptians via the Hebrew tradition is undoubtedly true.
 

* As to the claims regarding the murdered Egyptian Priest being Hiram, I believe that more evidence is required before one could treat it very seriously. They outline a set of remarkable coincidences, but they are even less believable than the statements of the 19^th Century Mason, Wilmhurst, who contends that Hiram is a symbolic Christ, with the three "Jewes" being Pilot, Judas and Caiphas respectively. A good case however could be made for Jacques De Molay, as Hiram-- he was after all the last actual Grand Master, but that is another paper!
 

* While it is evident that some of the Hebrew tradition may also have been transmitted in the way that was suggested, it is also probable that Jewish culture was also transmitted at a later time via scholars in Alexandria and other places in the Middle East. The Jewish centers of civilization in Spain, Province, and Edessa in Asia Minor contributed to the pool of esoteric knowledge as they were driven from their homes during the Inquisition, and by the Muslim Turks at the time of the Renaissance. The Rosicrucians, the followers of the Kabbalah, the initiates of Throth-Hermes -- all added their ancient insights in a great flood of influence to the European pool of learning in the period roughly beginning with the end of the crusades.
 

* It is important to realize that since the very inception of the religion that we know as Christianity there have been groups who have attempted to uphold traditions that were different to those held by St Paul. These opinions were for centuries driven underground by persecution, but circulated nevertheless via a secret tradition. These traditions circulated amongst the intelligencia and probably influenced the Templars and almost certainly influenced the embryonic Masonic Order - especially later eminent 16^th century Masons such as Isaac Newton.
 

* Masonry undoubtedly inherited some of its knowledge via the chain as was suggested, but there can be little doubt that they also came by information via the traditions of the Celtic Church. This Church was initially led by monastics from Egypt rather than Rome and its Christian tradition as practiced in Northern England, Ireland, Wales and Scotland was quite different in form from that of Roman Catholicism. Its philosophy, liturgy and ritual was Egyptian and Jewish and those elements were still evident in Scotland at the beginning of the 14^th century. There can be little doubt that the refugee Templars in Scotland would also have come into close contact with these Egyptian-Hebrew-Celtic traditions and teachings. I am convinced that the record of that particular contact can be seen in the carved "Temple" at Roslin.
 

* I have proposed as an alternative, that Hiram actually represents James, the murdered brother of Christ. I further contend that the evidence supporting James as Hiram is very persuasive. He was killed at or on the Temple, he was killed by a blow to the head, and, his name is quite similar to Hiram. Hime, is a modern Jewish name, Jaime, is a Spanish rendering, and the Latin has a similar sound but different spelling. James was known as an "upright man," just, and regular! He was never referred to as "the Liar;" he was a Priest, King, and Rabbi; and, his murder directly caused the revolution that led to Titus destroying the Temple and expelling the Jews from Palestine. He was a "Widows Son." As the successor to John the Baptist he was therefore the "Zadok," or High Priest. The secrets can be said to have been truly lost when this "master" was killed in the year 62 CE. I further contend that the Templars knew of James (better than most people today, most of whom are ignorant of the fact that Christ had brothers) and that their practices show clearly that they were following a "different star." There is evidence from their trial transcripts that indicates that they knew that the critical circumstances surrounding the crucifixion were contrived; consequently, their organization seems to have not only embraced an unorthodox form of Christianity, but was also responsible for the wide dissemination of esoteric and unorthodox knowledge. It is my contention that they were following Essene teachings, and, specifically were following the teachings of James the Just. I have no intention in this paper of attempting to prove the Templar-Masonic Order connection, suffice it to say that I believe that Baigent and Leigh in The Temple and the Lodge have adequately demonstrated that connection. In this regard , I draw your attention to the curious fact that many stone masons of the late middle ages often belonged to an organization known as the followers of brother Jacques (frere Jacques or frere mason perhaps?) Given that a Jacobite is someone who follows James, Jack or Jacques being a variant of James, it is evident that they too were either following Jacques de Molay, or, perhaps that they were following the Templars' other "Master Jacques."

The reason that the Templars chose to be closely associated with masons was undoubtedly because (a) masonry was venerated because of its special place in the construction of houses of worship; (b) the Benedictines, Cistercians, and the Templar Orders became the priestly guardians of the "special knowledge" behind most of the great construction projects and the innovative architecture of the 12^th to the 14^th Centuries. In their 200 years of influence the Templars were responsible for the construction of more than 900 major buildings-many of them castles or defensive structure built in one of the greatest military engineering feats in history. It is therefore not surprising that as builder-architects they drew their analogies and used the terms of the stonemason when constructing their model for rectitude. Archeological evidence in this regard exists in the form of the square or compass motif which is engraved on hundreds of tombstones that have been identified as Templar and ranging in location from Athlit in Israel to Western Scotland. (See The Temple and the Lodge)
 

In conclusion, I would remind the reader that James's religious emphasis was on personal works, living a good life, and obeying the laws of Moses. There is obviously a great emphasis on morality and far less emphasis on the idea of the supernatural. On that basis and on the foregoing text, I contend that it is likely that Hiram was the historical James, and his ritual death and re-birth is used by Masons to illustrate the progress from ordinary man to a man based James's example.
 

Obviously much more needs to be done to establish the accuracy of my proposal and I recognize that it too occasionally rests on flimsy evidence; however, let us all agree that with time and perseverence we can overcome the difficulties posed by time, myths, and ingrained traditions and we will eventually overcome them all and reach the light of true understanding if we adhere to the following advice:
 

we should not be ashamed to acknowledge truth and to assimilate it from whatever source it comes to us, even if it is brought to us by former generations and foreign peoples. For him who seek the truth there is nothing of higher value than truth itself; it never cheapens or debases him who reaches for it but ennobles and honours him.

Quoted in S.H.Nasr, In Islamic Spirituality: Manifestations, London, 1991, P411
 
 

Appendix maps

Era

4000 BCE Civilization of Sumer (After the Flood) Tradition of the Pillars begins.

3250 BCE First known writing

3200 BCE Secret Egyptian king-making ceremony known to exist.

1780 BCE Abraham travels to Egypt from Ur.

1574 BCE Seqenenre Tao becomes King of Egypt.

1574 BCE Seqenenre Tao murdered.

1450-1500 Most probable time of the Exodus from Egypt under Moses.

1002 BCE David becomes King of Israel.

972 BCE Solomon builds the Temple.

586 BCE Temple destroyed by the Babylonians.

573 BCE Ezekiel's visions while in captivity in Babylon.

187 BCE Earliest date of Qumran community.

166 BCE Maccabean revolt against rule by the Greeks.

152 BCE Jonathan Maccabee becomes the High Priest.

37 BCE Herod the Great crowned and the re-building of the Temple begins.

7 BCE Birth of Christ

4 BCE Herod the Great dies.

14 CE Tiberius crowned Emperor of the Roman Empire.

16CE Joseph, father of Jesus, becomes the ritual David in the Temple.

18 CE Jesus is declared illegitimate by Caiphus, the High Priest in the Temple.

23 CE Joseph dies, James, the brother of Jesus, is named as the David.

26 CE Pilate becomes the Procurator.

29 CE Jesus begins his ministry.

30 CE Jesus and Mary Magdalene are married.
 

31 CE John the Baptist is killed.

32 CE Jesus assumes the role of both King and Priest.

33 CE Jesus is crucified; Judas is killed; Simon proclaims a miracle resurrection; Gospel of John is written by Jesus; and, a daughter is born to Mary Magdalene.

36 CE Pilot is dismissed from his position.

37 CE Caligula crowned Emperor; and, ₁st son of Jesus and Mary is born (Jesus Justus).

40 CE Saul becomes Paul and begins to create a new form of religion. Acts begun.

41 CE Claudius becomes Emperor.

44 CE 2^nd son of Jesus and Mary born; Jesus and Mary divorced same year; Revelations Part A completed; and, Agrippa 1^st poisoned by Simon.

45 CE Gospel according to Mark written. Peter in Rome, Jesus in Asia Minor with Paul.

48 CE Gospels of Luke and Matthew started.

49 CE Gospels canonized.

50 CE Jesus in Phillipi, Greece, marries Lydia.

51 CE Revelations Part B completed.

54 CE Nero crowned Emperor.

60 CE Jesus in Rome.

62 CE Jesus's brother James murdered on the steps of the Temple.

64 CE Paul, Peter and Timothy killed in Rome.

70 CE Jesus (now 76) arrives in Ephesus. Last appearance. City of Jerusalem falls; and, Vespasian is crowned Emperor.

73 CE Jesus's son, Justus, is married.

74 CE Masada falls; Revelation Part C is completed.

77 CE A son to Jesus Justus is born (Jesus the 3^rd )

79 CE Titus becomes Emperor.

80 CE Gospels according to Luke, Matthew completed.

98 CE Trajan becomes emperor.

112 CE Ephesus becomes a Christian monastery.

113 CE Birth of Jesus the 4^th Revelations Part D written.

325 CE Conference at Nicea (Creed written).

354 CE St Augustine born.

5^th century Rome falls- center of Roman power moves to Constantinople.

5^th to 8^th centuries - era of Merovingian Kings in France.

540 CE Benedictine Order created.

570 CE Mohammed born.

771 CE Charles the Great crowned "Holy Roman Emperor" by the Church.

8^th Century (exact date uncertain) forgery of "Donation of Constantine".

1096 CE Crusades begin.

1099 CE Theologian Peter Abelard born; Latin Kingdom of Jerusalem created.

1109 CE Order of the Temple founded by Hugh de Payns. Scrolls and treasure is discovered under the Temple site by the Templars.

1113 CE Order of St John founded by Raymond du Puy.

1222 CE Teutonic Knights founded.

1224 CE St Thomas Aquinas born.

1291 CE Acre falls.

1307 CE Templars arrested by Phillip of France. (Night of Oct the 13^th )

1314 CE Templars fight with Robert the Bruce at Bannockburn. Jacques de Molay is burned to death in Paris by order of Phillip le bel.

1381 CE Templar-inspired Peasants Revolt under Watt the Tyler.

1440 CE Roslin Chapel built by the St Clairs in Scotland.

C.1400 CE Oldest known existing Masonic document.

1517 CE Reformation begins at Worms in Germany.

1945 CE Nag Hammadi Scrolls discovered in Egypt.

1947 CE Dead Sea Scrolls discovered in Israel
 
 

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