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By the time she visited her family in 1858 she was already an accomplished spiritualist medium, and on her second trip to Cairo she established a spiritualist organization, the Sociéte Spirite or Spirit Society, with the help of French medium Emma Coulombe and her husband. The Society foundered a few years later amid charges of fraud and embezzlement, and Blavatsky proceeded to Paris. In 1873 she crossed the Atlantic to New York City, where she met Col. Henry Steele Olcott, whose abilities as an organizer and publicist made Blavatsky’s later career possible. Within a short time the two were living together, and had drawn up plans for an organization to teach the wisdom of the ages to the western world. Blavatsky’s friend Henry Sotheran, a high-ranking Freemason and occultist, suggested the name “Theosophical Society” for the new organization, and in 1875 the movement that would dominate western occultism for a century was born at a meeting in New York. See Theosophical Society.
For the next two years, while the Society slowly grew around her, Blavatsky labored over the first of her two massive books, Isis Unveiled (1877). An all-out attack on the materialist science and orthodox religion of her time, Isis Unveiled presented a worldview mostly drawn from the western occultism of the time, with particularly heavily borrowings from the writings of French magus Eliphas Lévi and American Rosicrucian Paschal Beverly Randolph. An instant success, it launched the Theosophical Society on a trajectory that gave it worldwide popularity. See Randolph, Paschal Beverly.
In 1878 Blavatsky and Olcott went to England, and the next year arrived in India, where they established a new headquarters for the Society at Adyar, near Bombay. Blavatsky’s old Cairo confidantes the Coulombes joined them there and took housekeeping positions at the headquarters building. At Adyar, Blavatsky astonished the local British community and visiting occultists by performing apparent miracles. Silverware disappeared and reappeared, and messages from mysterious Tibetan Mahatmas showed up in unlikely ways, on one occasion fluttering down from the ceiling after apparently materializing in mid air. This attracted the attention of the Society for Psychical Research (SPR) in London, and an investigator went to Adyar while Blavatsky and Olcott were conveniently away on a lecture tour. The investigation quickly turned up damning evidence of fraud, including detailed confessions from the Coulombes, who had been involved in manufacturing the “miracles.”
The SPR’s report, published in 1885, caused a widespread scandal, and Olcott broke with Blavatsky and forbade her to set foot in Adyar again. She returned to London and spent the next six years lecturing, writing, and organizing an inner circle of the Theosophical Society, called the Esoteric Section, to receive advanced instructions on her system of occultism. Her second major book, the massive The Secret Doctrine (1888), drew on material she had gathered while in India and became the essential text not only of Theosophy but also of most versions of popular occultism in the western world for the next three-quarters of a century. By the time of her death, despite the scandals, the Theosophical Society had become the largest occult organization in the world.
Further reading: Godwin 1994, Washington 1993.
BLUE LODGE
In the jargon of Freemasonry, a lodge working the three fundamental Masonic degrees of Entered Apprentice, Fellow Craft, and Master Mason. Blue is the symbolic color of these three degrees, while other degrees have their own distinctive colors; the Royal Arch and its associated degrees, for example, have red for their color. See Freemasonry; Royal Arch.
BOHEMIAN CLUB
One of dozens of private clubs in American cities that cater to the needs and interests of America’s economic and political elites, the Bohemian Club in San Francisco has attracted a good deal of attention in recent years by way of the ritual performed at its annual retreat in a pristine corner of northern California. Routinely labeled occult, pagan, or Satanic worship by fundamentalists and the far right press, the Bohemian Grove ritual actually has no religious or esoteric content at all. In contemporary conspiracy theory, however, it has come to play a role far out of proportion to its actual importance. See fundamentalism.
The Bohemian Club was founded in San Francisco in 1872. Originally a social club catering to artists, writers, and intellectuals, it began to attract members of the city’s financial elite within a few years of its founding, and by the early twentieth century was the most prestigious social club in town. Its imposing six-story building stands a few blocks from San Francisco’s financial district. The Club began hosting its annual male-only retreat at the Bohemian Grove, a wooded property 65 miles north of San Francisco, in 1878, and within a few years guests from high political and economic circles began putting in appearances at the encampment. At this point the attendees at the retreat include many of the top politicians, financiers, and corporate executives in North America.
The two-week retreat, held in late June and early July, features theatrical and musical performances, informal talks by influential speakers, and many other events, but the feature that has attracted nearly all the attention lavished on the Bohemian Club focuses on the annual ritual of the Cremation of Care. In the ceremony, the body of Dull Care is brought to a funeral pyre, but comes back to life before it can be burnt and mocks the guests for thinking they can be rid of their cares during the retreat. The Bohemians beseech the Owl, the emblem of the club, for his guidance, and the Owl tells them that only the flame of the Lamp of Fellowship can incinerate Dull Care. This is duly applied, and Care gives up the ghost in a blaze of pyrotechnic glory. The ceremony is a typical piece of nineteenth-century fraternal ritual. Inevitably, though, it has been redefined by conspiracy theorists and fundamentalists as a pagan ritual of sacrifice to Satan. See fraternal orders; Initiation.
The attendee list for the Bohemian Grove retreat overlaps with the memberships of the Council on Foreign Relations, the Trilateral Commission, and the Bilderberg group, and it is often included by conspiracy theorists (together with the mythical Committee of 300) as one of the secret elite organizations intent on bringing about the New World Order. See Bilderberg Group; Committee of 300; Council on Foreign Relations (CFR); New World Order; Trilateral Commission.
Further reading: Domhoff 1974, van der Zee 1974.
BOOK OF SHADOWS
In modern Wicca and some related Pagan traditions, the usual name for the handwritten book of rituals and spells created by each initiate in the course of her training and copied in turn by her students. This process of transmission guarantees that Books of Shadows vary wildly, but nearly all contain ritual texts for the degrees of initiation and sabbats (seasonal celebrations) used in a given tradition, along with much else in the way of religious, magical, and divinatory lore. Several Wiccan Books of Shadows have been published; while a few of the more strident defenders of Wiccan tradition have insisted that these have nothing to do with the “real thing,” most Wiccans allow that these published versions are relatively accurate, while some Wiccan traditions now encourage students to use the published versions in place of the laborious and error-prone process of hand copying. See Wicca.
The term “Book of Shadows,” like most of the standard terminology of Wicca, has been claimed as an inheritance from ancient European Pagans, but it appears nowhere in occult or Pagan material from before 1950, when it appears in one of Gerald Gardner’s books on Wicca. He seems to have borrowed the phrase from an article in the British occult magazine The Occult Observer in 1949, “The Book of Shadows” by Mir Bashir, which described an alleged Hindu system of divination using the length of the querent’s shadow.
BROTHERHOOD OF LUXOR
According to the early writings of Helena Petrovna Blavatsky, the founder of Theosophy, a secret society active in America and elsewhere that sponsored the Theosophical Society. Some recent historians of Theosophy have suggested that the Brotherhood might have been inspired by, or descended from, the Fratres Lucis or Brotherhood of Light. So far, though, no independent evidence for the Brotherhood’s existence has yet surfaced, and Blavatsky changed her story completely after her first visit to India in 1879. See Blavatsky, Helena Petrovna; Theosophical Society.
Confusingly, Blavatsky’s Brotherhood of Luxor appears to have had no connection to the Hermetic Brotherhood of Luxor (H.B. of L.), an occult secret society founded in Britain in the early 1880s. The Theosophical Society and the H.B. of L. ended up as bitter enemies in the late 1880s. See Hermetic Brotherhood of Luxor (H.B. of L.).
BROTHERHOOD OF THE SNAKE
According to a handful of late twentieth-century conspiracy theorists, the oldest secret society in the world, founded in prehistoric times to carry out a diabolical plot of world domination and enslavement, culminating in a New World Order scheduled to arrive sometime in the very near future. The Brotherhood of the Snake, according to several recent books, was either founded or taken over by evil forces in Mesopotamia in the year 300,000 BCE. Every secret society in history, according to these same books, is simply a branch of the Brotherhood of the Snake and cooperates with all other branches of the conspiracy, despite careful manipulation of appearances to make it look as though the different branches are distinct and even opposed to one another. See New World Order.
The name of this alleged society, with its reference to the serpent of the Tree of Knowledge in the biblical book of Genesis, points to the origins of the claim in fundamentalist Christian fantasies about Satanism. It may be worth adding that the writers who claim to have detected the Brotherhood of the Snake behind every secret society in history have yet to present any evidence for its existence. See fundamentalism; Satanism.
Further reading: Cooper 1991, Goodrick-Clarke 2002.
BROTHERING
In seventeenth- and eighteenth-century England and Scotland, ceremonies used to welcome new servants to a household or new apprentices and employees to a business were known as “brotherings.” Customs varied by region and profession, but most brothering rituals began with a good deal of horseplay and pranks and finished with drinks for all paid for by the newcomer. Many Scottish brothering ceremonies included “washing the head” of the new initiate, usually by pouring a little water mixed with whiskey over him.
Most of the surviving records of brothering come from the futile efforts of Scottish civil and religious officials to suppress it. In 1639, for example, the Privy Council prohibited brothering among servants, on account of the “drinking, ryot and excesse” that took place. In 1663 the burgh council of Peebles formally denounced brothering among servants in the burgh. In 1701 the Society for the Reformation of Manners in Edinburgh petitioned the burgh council to suppress brothering in the city guard, and denounced “brothering and excessive drinking and spending thereat;” the captains of the guard promised to end the custom – a promise that may or may not have been kept – but the agitation apparently had no other effect.
Ceremonies of the brothering type can be traced back into the Middle Ages, when entry into almost every imaginable group was accompanied by some similar form of initiation, and continued in the more traditional corners of British society until the social transformations of the First World War era.
Further reading: Stevenson 1988.
BRUDERS SCHWEIGEN
A violent revolutionary secret society that flared and burnt out in early 1980s America, the Bruders Schweigen (German, “Silent Brotherhood”) was the brainchild of Robert Mathews, a member of the racist Christian Identity movement. Mathews’ conviction that racial war was brewing between “Aryan” whites and other races was inflamed by William Pierce’s racist novel The Turner Diaries (1978), a fictional account of the overthrow of the US government by a white supremacist secret society. In 1983, Mathews decided to put the novel’s scenario into practice by organizing a secret society and launching a terrorist campaign. See Christian Identity.
The Bruders Schweigen found recruits among members of the racist right eager to begin the long-awaited war against ZOG, the so-called “Zionist Occupation Government.” To raise funds for the coming apocalypse, Mathews and his followers carried out an armored car robbery and counterfeited US money. They also assassinated Alan Berg, a Denver radio talk-show host who made a habit of baiting racists on his program. See Zionist Occupation Government (ZOG).
These actions brought down a massive response from federal law-enforcement officials, who had little difficulty placing an undercover agent within the group. Mathews was cornered by federal marshals in a safe house in Washington State and gunned down, while most of the other members of the organization were arrested in 1985 and 1986 and are currently serving long prison terms. The Bruders Schweigen effectively ceased to exist with these arrests, and its complete failure to accomplish its goals did much to turn the racist right away from standard revolutionary methods and toward the occult teachings of the Black Sun and the ideology of “leaderless resistance.” See Black Sun; neo-Nazi secret societies.
Further reading: Barkun 1997, Flynn and Gerhardt 1989, Goodrick-Clarke 2002.
BRUNO, GIORDANO
Italian author, magician, and (possibly) founder of secret societies, 1548–1600. Born in the little town of Nola not far from Naples, Bruno entered the Dominican Order at the age of 15. At the time, the Dominicans made a special study of the art of memory, a method of mental training that allows the human mind to accurately store and recall large amounts of information. Bruno mastered the art so well that he was taken to Rome to display his skills to the Pope. See art of memory.
In 1567, however, his superiors discovered that he had taken up the study of ritual magic. Bruno abandoned his friar’s habit and fled from Naples across the length of Italy, crossing the Swiss border just ahead of the Inquisition. Safe in France, where the Catholic Church had little influence at that time, he taught astronomy at the University of Toulouse for two years, then moved to Paris, where he wrote his first book on the art of memory. Thereafter he took up a wandering life, traveling through France, England, and Germany, teaching magic and the art of memory. He was suspected by the Catholic Church of founding secret groups of “Giordanisti” (“Giordanists”) in Germany, though no solid evidence for these has surfaced.
In 1591 he returned to Italy, in response to an offer of money from the Venetian nobleman Zuan Mocenigo. It proved to be a fatal mistake. Mocenigo handed Bruno over to the Inquisition, and he spent eight years in church dungeons in Venice and Rome. In 1600 he was burned at the stake as a relapsed heretic at the Campo de Fiori in Rome.
Bruno’s career ended in failure and a wretched death, and his circles of “Giordanisti,” if they ever existed, left no traces. His impact on the later history of secret societies, though, was surprisingly large. Bruno’s version of the art of memory, passed on by his disciple Alexander Dicson, was apparently prescribed for early Scottish Freemasons by William Schaw, the royal master of works who did much to foster the transition from operative to speculative Masonry at the end of the sixteenth century. In the early seventeenth century, the Irish philosopher John Toland, the founder of at least one secret society and a significant figure in the origins of modern Druidry, studied Bruno closely, translated his Expulsion of the Triumphant Beast into English, and reformulated Bruno’s ideas into the pantheism that motivated many eighteenth-century radicals. See Druid Revival; Freemasonry; Schaw, William; Toland, John.
Further reading: Jacob 1981.
Builders of the Adytum [BOTA]
One of the major American occult societies of the twentieth century, the Builders of the Adytum started out in 1921 as the Hermetic Order of Atlantis, a small working group within the Thoth-Hermes Temple in New York City. Thoth-Hermes was a local lodge of the Alpha et Omega, one of the surviving fragments of the Hermetic Order of the Golden Dawn. The head of the working group was Paul Foster Case, who at that time was Praemonstrator (chief of instruction) of Thoth-Hermes. When Case left the Alpha et Omega in 1922, he took most of the members of the Hermetic Order of Atlantis with him, and in 1923 he renamed the group the School of Ageless Wisdom. See Case, Paul Foster; Hermetic Order of the Golden Dawn.
The School of Ageless Wisdom started out as a provider of occult correspondence courses with no group ritual or local organizations. After he was initiated into Freemasonry in 1926, however, Case revised the course, and allowed any student who had reached an advanced level of study to set up a local chapter, or Pronaos. The first Pronaoi were established in 1928. In 1938 he renamed the order the Builders of the Adytum. See Freemasonry.
The system of occult training and philosophy taught in BOTA started from the same intellectual foundations as the Hermetic Order of the Golden Dawn but moved in a different direction. The Tarot cards play so central a role in BOTA’s training system that many people in today’s occult community think of BOTA primarily as a Tarot school. Ritual magic, the core of the Golden Dawn system, has been sharply down-played in BOTA. Case’s ideas about the higher reaches of occult practice are likewise entirely his own; he claimed that intensive practice of occult meditation would cause an alchemical transformation of the practitioner’s small intestine, causing him to digest food in a new and more spiritual way and thus achieve physical immortality. Unfortunately Case himself failed to achieve this, and died in the normal way in 1954.
In 1932 Case moved BOTA’s headquarters to Los Angeles, the occult capital of the United States in the Depression years. Unlike many of its competitors, BOTA weathered its founder’s death without noticeable disruption and has continued as one of the largest American occult orders ever since. Still based in Los Angeles, it has Pronaoi in most large American cities and keeps most of Case’s books in print.
Further reading: Case 1985b.
BUONARROTI, FILIPPO
Italian revolutionary and secret society leader, 1761–1837. Born at Pisa to an aristocratic family, Buonarroti spent his childhood in patrician circles, serving as a page at the court of the Grand Duke of Tuscany in 1773 and becoming a cavalier in the Order of St Stephen, a military order in Tuscany, in his teen years. A headstrong and temperamental boy, he ran away to Marseilles in 1780 and spent a short time in the French army, before officials of the Grand Duke arranged to have him sent home. His rebellious streak soon landed him in radical circles; in 1786 he was initiated as a Freemason, in a lodge that had been under Illuminati control until the break-up of the order two years previously. See Bavarian Illuminati.
That same year the authorities raided his house and discovered seditious books. He escaped with a warning, but by 1789 Buonarroti’s political activities made Tuscany too hot to hold him and he went to Corsica, where he immediately took an active role in revolutionary agitation there. In 1791 he was chased off the island by an angry Catholic mob, but returned within a month and plunged back into local politics. Visits to Paris and meetings with Robespierre brought him into the midst of the French revolutionary government, and when France invaded Italy, Buonarroti was posted to the town of Oneglia as its administrator. There he became the focus of a network of Italian exiles who wanted to copy the French revolutionary experiment in Italy. See French Revolution.
With the fall of Robespierre’s government and the establishment of the more moderate Directory in the Thermidor coup d’etat of 1794, Buonarroti lost his support in Paris; in March 1795 he was recalled to the French capital and imprisoned for redistributing wealth from landowners to peasants in Oneglia. While in prison he met François “Gracchus” Babeuf, another ambitious radical. When they were released in October 1795, they plunged into politics, organizing the Societé du Panthéon (Society of the Pantheon) to spread egalitarian ideas and oppose the Directory’s policies. When the Society was suppressed by police in February the following year, its most committed members formed a revolutionary secret society, the Conspiracy of Equals. See Babeuf, François “Gracchus”; Conspiracy of Equals.
The mass arrests that followed the failure of the Conspiracy landed Buonarroti in jail again, where he remained until 1806. While in prison he renewed contacts with his Italian associates, and managed to become a member of another secret society, the Philadelphes. On his release he moved to Geneva, where he supported himself by teaching music; he resumed his revolutionary activities, starting a Philadelphe group in the local Masonic lodge and planning a coup against Napoleon’s government. He also organized another secret society, the Sublimes Maîtres Parfaits or Sublime Perfect Masters, which went on to become the first international political secret society of the nineteenth century. A police informant leaked news of the Philadelphe plot, but the authorities in Paris decided to bide their time, and merely ordered Buonarroti to leave Geneva. See Philadelphes; Sublime Perfect Masters.
Buonarroti spent the rest of Napoleon’s reign at Grenoble, returning to Geneva at the Restoration. There, working through the Sublime Perfect Masters, he plotted a continent-wide revolution to establish republican governments and abolish private property. His efforts had some influence on the widespread risings of 1820–22. A subordinate, Alexandre Andryane, was arrested in Milan in 1822 with compromising papers, and details soon were circulated among European police officials and the general public, where they sparked a flurry of anti-secret society literature.
While Buonarroti’s secret society was all but destroyed by the revelations, and Buonarroti himself was driven out of Switzerland, he gained a continent-wide reputation as the conspirator’s conspirator. He went to Brussels, where he attracted a circle of young radicals who studied the art of conspiracy with him. He relaunched the Sublime Perfect Masters as Le Monde (The World), and published a book on the French Revolution and the conspiracies that followed it, Conspiration pour l’Egalité (Conspiracy for Equality, 1828), which became the Bible of liberal secret societies all through the nineteenth century.
In 1830, when a new revolt broke out in France, he moved to Paris, where he spent his final years pursuing his lifelong dream of revolution. In 1832 he created a new international secret society, the Charbonnerie Réformée or Reformed Carbonarism, and expanded it into the Charbonnerie Démocratique Universelle or Universal Democratic Carbonarism in 1833. He died in 1837, surrounded by friends and admirers. See Carbonari.
Further reading: Eisenstein 1959, Roberts 1972.
BURLESQUE DEGREES
A feature of American fraternal secret societies in the late nineteenth and early twentieth centuries, burlesque degrees were humorous ceremonies enacted for the entertainment of the members, usually at the expense of new initiates. The fashion for burlesque degrees started in the 1870s and reached a peak of popularity between 1890 and the outbreak of the First World War.
Burlesque degrees featured a combination of raucous humor and ingenious mechanical devices designed to startle a blindfolded candidate out of his wits. Examples include chairs rigged to fire a blank cartridge and collapse when someone sat on them; imitation wells containing real water, with a spark coil beneath to provide a harmless but startling shock to anyone touching the water; paddle machines designed to swat the candidate unexpectedly on the backside; and mechanical goats that candidates had to ride. See riding the goat.
Many burlesque degrees remained informal entertainments put on by individual lodges, but some took on a life of their own and turned into societies in their own right. Freemasonry, always quick to establish new orders, took the lead in this department with at least three major burlesque branches – the Ancient Arabic Order of Nobles of the Mystic Shrine (Shriners), the Mystic Order of Veiled Prophets of the Enchanted Realm (Grotto), and the Tall Cedars of Lebanon. A similar profusion of burlesque degrees in Odd Fellowship, including the Imperial Order of Muscovites and the Oriental Order of Humility and Perfection, underwent consolidation in 1902 into the Ancient Mystic Order of Samaritans (AMOS). The Knights of Pythias had their Dramatic Order Knights of Khorassan, and the Red Men their Order of Haymakers; even the Knights of Columbus climbed aboard the burlesque bandwagon with the International Order of Alhambra. Other organizations, such as E Clampus Vitus, were simply burlesque orders with no fraternal order behind them. See Ancient Arabic Order of Nobles of the Mystic Shrine (AAONMS); E Clampus Vitus; Freemasonry; Improved Order of Red Men; Knights of Columbus; Knights of Pythias; Odd Fellowship.
During the twentieth century, changes in social habits, the rising fear of lawsuits, and a belief among fraternal secret societies that their survival depended on becoming as respectable as possible, all worked against the survival of the old burlesque degrees. Most of the burlesque orders disappeared, and many of those that survived banished the old pranks and pratfalls from their rituals and refocused their efforts on charitable causes. By the late 1960s the Shriners, who once prided themselves on throwing the wildest parties in North America, had refocused their publicity on their chain of free children’s hospitals and burn treatment centers, and boasted that while alcohol could still be found in Shriner conventions, it was limited to private room parties.
Further reading: Goldsmith 2004, van Deventer 1964.
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CABALA
One of the core elements of the western occult tradition, the Cabala emerged in Jewish mystical circles in southern France around the middle of the twelfth century CE. In English it is spelled variously Cabala, Kabbalah, and Qabala, due to the difficulty of expressing Hebrew sounds adequately in Latin letters. In recent times various branches of the tradition have adopted different spellings as a way of differentiating themselves from the competition, but the Hebrew word
(QBLH) simply means “tradition,” or “that which is passed down.”
Like most mystical traditions, the Cabala engaged in retrospective recruitment, backdating itself centuries before its actual origin. According to some texts, the Cabala was originally revealed to Adam in the Garden of Eden by the angel Raziel. Adam’s third son, Seth, when he journeyed to the gates of Paradise, then learned the Cabala from the angels who guarded the garden with a flaming sword. The patriarch Abraham is also cited as an early Cabalist, while all accounts agree that Moses received the Cabala as well as the Ten Commandments on Mount Sinai. From one or another of these beginnings, according to traditional histories, the Cabala has been passed on from master to disciple until the present. See retrospective recruitment.
The actual origins of the Cabala can be traced to a circle of mystics around Rabbi Isaac the Blind, a leader of the Jewish community in Narbonne, France, who died around 1235. Rabbi Isaac and his students had material from two older systems of Jewish mysticism, the Ma’aseh Berashith (Work of Creation), based on the Book of Genesis, and the Ma’aseh Merkabah (Work of the Chariot), based on the Book of Ezekiel. They also had a good working familiarity with Neoplatonism, a Greek mystical philosophy that had been borrowed and reworked extensively by Jewish, Christian, and Muslim mystics alike. An old book from the Ma’aseh Berashith literature, the Sepher retzirah (Book of Formation) and a collection of old fragments reworked by Isaac’s circle into the Sepher ha-Bahir (Book of Radiance), provided essential elements for the new synthesis.
The Cabala caught on quickly in Jewish communities in Spain, where schools started by Isaac’s pupils sprang up in the thirteenth century in Burgos, Gerona, and Toledo. The masterpiece of the tradition, the sprawling Sepher ha-Zohar (Book of Splendor), was written by Moses de Leon in the thirteenth century, but attributed by him to the second-century Rabbi Simeon bar Yochai. In the century or so before the expulsion of the Jews from Spain in 1492, Cabalistic ideas became all but universal in the Jewish communities of that country, and spread across the Mediterranean world.
In 1486, the Italian Hermetic philosopher and magician Giovanni Pico Della Mirandola learned about the Cabala from a Jewish friend, and shocked intellectuals across Europe by proclaiming that, “no science can better convince us of the divinity of Jesus Christ than magic and the Cabala.” By the time Pico died in 1494, the German scholar Johannes Reuchlin had published De Verbo Mirifico (On the Wonder-working Word), the first published introduction to Christian Cabala. In 1533 Henricus Cornelius Agrippa launched a Hermetic, magical Cabala with his bestselling Three Books of Occult Philosophy. From that point on, the Cabala was an integral part of most western occult traditions, and permeated the underworld of occult secret societies throughout the western world.
The factor that made the Cabala so pervasive is its flexibility. At its foundation is a simple act of counting. In the opening passages of the Book of Genesis, the phrase “God said” appears 10 times, while God is described as doing 22 other things in the process of creating the world. The circles of Jewish mystics around Isaac the Blind linked these divine speeches and acts to the numbers from 1 to 10 and the 22 letters of the Hebrew alphabet. Later generation’s of Cabalists added more layers of symbolism, resulting in an infinitely expansive symbolic matrix in which everything in the universe relates to one of the 10 sephiroth (“numberings” in Hebrew), and the Hebrew letters define 22 paths that connect the sephiroth together and channel energy from one to another. Together, the sephiroth and paths form a diagram called the Tree of Life.
The symbolic patterns of the Tree of Life can be used in a galaxy of different ways. Traditional Jewish Cabala applies them largely to the task of interpreting the scriptures, a task made much easier by the fact that every Hebrew letter is also a number. In Cabalistic analysis, or gematria, the numerical values of words, phrases, and whole sentences are added up, and their totals compared with those of others; any two words or passages that add up to exactly the same value, according to the Cabalistic tradition, have exactly the same meaning. Thus in Genesis 18:2, where God visits Abraham, the Hebrew words for the phrase “And behold, three men” adds up to the same number as the phrase “These are Michael, Raphael and Gabriel;” by this equation, Cabalists know that the “three men” were actually these three great angels. See Gematria.
In the Hermetic and magical branch of Cabala, by contrast, analysis of scripture plays little if any role, and the Cabala functions as the fundamental symbolic toolkit of the operative magician. A Hermetic occultist designing a ritual to bring balance into a situation, for example, starts by identifying this goal with one of the 10 sephiroth – in this case Tiphareth (Beauty), the sixth sephirah, which represents the point of balance between extremes. The occultist drapes her altar with a yellow cloth, places six candles on it, burns frankincense in the censer, and wears a crown of laurel leaves; she begins the ritual, during the day and hour assigned to the sun, by ringing a bell or chime six times, and calls on the archangel Raphael, or on solar gods such as Apollo or Ra – all these being symbols of Tiphareth. See Magic.
The Cabala has been one of the major sources of symbolism for secret societies of every kind. Magical secret societies such as the Hermetic Order of the Golden Dawn relied on it constantly, and most of the higher grades of Freemasonry borrowed from it extensively. It is not accidental, for example, that the Scottish Rite has 33 degrees – these represent the 10 sephiroth and 22 paths, plus one more to represent the pure potential from which the paths and sephiroth alike unfolded – or that its predecessor, the Rite of Perfection, had 22 degrees. More surprising, but equally relevant, the Independent Order of Odd Fellows – the largest fraternal order in the world a century ago – has a total of 10 degrees of initiation, and assigns 22 emblems to these degrees. In all three cases the symbolism of the degrees can be mapped onto the Cabalistic Tree of Life precisely. It is fair to say that a knowledge of the Cabala is one of the master keys to the secret society traditions of the western world. See Ancient and Accepted Scottish Rite (AASR); Hermetic Order of the Golden Dawn; Odd Fellowship; Rite of Perfection.
Further reading: Greer 1996, Scholem 1974.
CABIRI
See Samothracian mysteries.
CAGLIOSTRO, ALESSANDRO
Sicilian adventurer, 1743–95. Born Giuseppe Balsamo into a working-class family in Palermo, he spent a short time in his youth as a novice of the Brothers of Mercy, a Catholic monastic order, but was expelled after a series of scandals and launched a new career as a confidence artist and forger who claimed to have magical powers. After convincing several landowners that spirits would show him buried treasure on their property for a price, he was caught forging the title deed to an estate and fled Palermo.
He next turned up in Rome, where he met and married the beautiful blonde Lorenza Feliciani, a belt-maker’s daughter in her teens with a taste for high living and no moral scruples worth mentioning. The two of them quickly found a niche preying on the highest circles of European society. Balsamo at first called himself the Marquis Pellegrini, then settled on the more dashing Count Alessandro Cagliostro, while Lorenza became the Countess Seraphina Cagliostro. He sold patent medicines and elixirs of life for inflated prices, while she marketed her charms to rich noblemen and dabbled in blackmail as well. The proceeds proved rewarding enough to ensure that Cagliostro was soon in the forefront of society, moving from city to city just often enough to keep the threat of exposure at bay.
In 1777 he was in London, and there applied for membership to a Masonic lodge affiliated with the Rite of Strict Observance, then the most popular Masonic rite in Germany. He was initiated in the first four degrees of the Rite’s system, and a short time thereafter announced that he had found an old Masonic manuscript at a London bookstall, containing rituals for a system of Egyptian Masonry as old as the pyramids, full of occult and alchemical secrets. His new Egyptian Rite was launched in 1778, with Cagliostro as Grand Copht, and immediately attracted a wide following. Since the initiation fees and dues paid by members of the Rite ended up in Cagliostro’s pocket, this proved much more lucrative than his previous trade in elixirs and launched the most successful phase of his career. See Rite of Strict Observance.
He traveled around Europe with Lorenza for most of the following decade, establishing lodges of the Egyptian Rite and spending money lavishly. In 1780 he came to Strasbourg and became an intimate of Louis, Cardinal Rohan, one of the most influential men in France. After traveling elsewhere in France, establishing the Grand Lodge of his Egyptian Rite in Lyons, Cagliostro made a triumphant entry into Paris in 1785, cutting a dashing figure in Parisian society. In August of that year, however, he was arrested along with Rohan as the “affair of the diamond necklace” came to light. This was a complicated fraud in which Rohan was duped into spending 1,600,000 livres on a diamond necklace, supposedly for the French queen Marie Antoinette, whose political and sexual favors Rohan hoped to enjoy. While Cagliostro’s complicity in the hoax has never been proved, he repeatedly advised Rohan to do what the plotters wanted.
For his part in the affair, Cagliostro spent most of a year in the Bastille; in June 1786 he was released and banished from France. Through the whole affair, the French popular press mocked him unmercifully as a fraudulent alchemist and poseur. The final blow fell late in 1786, when a newspaper article by a hack journalist in London, Charles Théveneau de Morande, traced him back to his origins and revealed, behind the dashing image of Count Cagliostro, the far less impressive figure of Giuseppe Balsamo, the confidence artist from Palermo. Abandoned by his patrons, Cagliostro fled from London to Switzerland, and Lorenza, who wanted to see her family again, convinced him to go on to Rome. There, in 1789, he was arrested by the Inquisition. The Roman Catholic Church at that time considered Freemasonry to be a religious heresy; Cagliostro was condemned to death, but the pope commuted his sentence to life imprisonment. He lingered in the dungeons of the papal fortress of San Leo until 1795, when he died of a stroke.
Cagliostro’s dazzling career and his dismal fate in the pope’s dungeons predisposed many people in the Protestant countries of Europe to remember him as the mysterious Masonic adept he pretended to be. There are still occultists and occult traditions that insist that Cagliostro the Grand Copht and Giuseppe Balsamo the petty crook were two different people. The Fratres Lucis, a small British occult order of the late nineteenth century, claimed to have received its teachings from the spirit of Cagliostro via crystal ball.
Further reading: Butler 1948, Trowbridge 1910.
CAGOULE
French for “hood.” Popular name of the Organisation Secrete de l’Action Révolutionnaire Nationale (Secret Organization of National Revolutionary Action), a French right-wing secret society founded in 1935 to oppose the Third Republic and prepare the way for a fascist takeover. Some of its members borrowed the Ku Klux Klan’s custom of wearing hoods to conceal their identity, thus their popular name, and the Klan’s activities in America seem to have been a source of inspiration for the Cagoule’s leaders. Much of the Cagoule’s ideology, however, came from synarchy, a right-wing political ideology popular among French secret societies in the early twentieth century. See Ku Klux Klan; synarchy.
The Cagoule had a military organization and recruited heavily from other secret societies on the French right wing. Arms from Germany, Italy, and Spain provided the wherewithal for the planned seizure of power. An attempt to fake left-wing bombings of industrial employers’ associations in Paris in September of 1937, though, brought the attention of the authorities down on the would-be revolutionaries. The Cagoule’s leader, Eugène Deloncle, was arrested the following month, and the organization’s arms dumps surfaced shortly thereafter. Stripped of their weapons and publicly humiliated, the Cagoule sank into insignificance, though many of its members collaborated with the Nazis and the Vichy regime after the French defeat in 1940.
CANON EPISCOPI
A text from Catholic canon law dating from ninth-century France, the canon Episcopi (the title comes from the Latin for the first word of the text, “Bishops”) was mistakenly thought to come from the fourth-century Council of Ancyra, and found its way into several major medieval collections of canon law. In criticizing various forms of semi-pagan folk belief as superstitious and un-Christian, it provides the first solid documentation for a tradition found in many other parts of medieval and early modern Europe. The specific passage runs as follows:
Some wicked women…profess that in the hours of the night they ride out with Diana, the goddess of the pagans and an innumerable multitude of other women, and in the silence of the dead of night they journey over vast distances of the earth, and obey her commands as their mistress, and are summoned to her service on certain nights.
This tradition of nocturnal shamanistic journeys appears in various places – a group of goddess worshippers rounded up by the Inquisition in fourteenth-century Milan, the benandanti (“good walkers”) of northeastern Italy in the sixteenth and seventeenth centuries, the testimony of a seventeenth-century werewolf from Estonia, and many others. Exactly what was going on is difficult to tell from this distance of time, but clearly a widespread but coherent shamanistic tradition existed in organized form in medieval Europe, and survived until quite recent times in a few areas. Some scholars have argued that distorted accounts of these traditions may have helped inspire the first great wave of witchcraft persecution. See Benandanti; witchcraft persecutions.
Further reading: Ginzburg 1991.
CARBONARI
A powerful force in the European revolutionary struggles of the early nineteenth century, the Carbonari (“Charcoal Burners”) traced its roots back to southeastern France around the beginning of the French Revolution, where a fraternal association called la Charbonnerie was among the most popular social groups. La Charbonnerie claimed descent from medieval charcoal burners, but probably derived from the Order of Woodcutters (Ordre des Fendeurs), a fraternal secret society founded by Masons and their wives in the 1740s in Paris. See Order of Woodcutters.
One of the initiates of la Charbonnerie, Pierre Joseph Briot, ended up in Naples after the French conquest of Italy. Briot had been a member of the House of Five Hundred, the lower house of the French revolutionary parliament under the Directory, and remained faithful to the ideals of the Revolution even after Napoleon’s seizure of power. In Naples, along with other French Republicans opposed to the march toward empire, Briot blended the rituals and traditions of la Charbonnerie with elements from Masonic sources to create the Carbonari. See Freemasonry; French Revolution.
Members of the Carbonari called one another “good cousins” and pledged mutual support and protection on the blade of an ax. Their lodges were termed venditas, literally “shops.” They worked a system of two degrees, apprentice and master; in the latter, initiates were taught the legendary origin of the Carbonari, a long tale involving St Theobald, King Francis I of France, and poor but honest Scottish charcoal burners. Members took Carbonaro names drawn from the history of the Middle Ages, and had secret signs and passwords to identify themselves to other Carbonari. All this follows patterns shared with many other secret societies of the same time. Less standard was the requirement that each Carbonaro acquire a rifle, fifty cartridges, and a dagger immediately after initiation and be prepared to use them in the struggle for liberty.
During the first four decades of the nineteenth century, the Carbonari had a remarkable degree of success in organizing political pressure and revolutionary violence across Europe. The keys to the Carbonari achievement were twofold. First was its use of popular religious symbolism instead of the symbols of esoteric spirituality; these made it more acceptable in the devoutly Catholic and Eastern Orthodox countries where it flourished. Second was its deliberate strategy of recruiting from the middle classes, who provided most government functionaries and junior army officers for the European governments of the time. The Carbonari ideal of constitutional government appealed powerfully to these classes, since it offered them a voice in government and protection against the abuses of autocracy. Carbonari venditas built on this by recruiting bureaucrats, policemen, and soldiers, with dramatic results over the following decades as the rulers of Europe’s autocratic states found their own officers and civil servants on the other side of the barricades. This program of infiltration also made it easier for the Carbonari to counter the efforts made to suppress them, since the police and soldiers detailed to hunt them were as often as not members themselves.
Alongside this strategy ran an organizational flexibility that few other secret societies achieved. While a Supreme Vendita in Paris served as a central coordinating body, and High Venditas in each country had authority over venditas in their territories, the control exercised by these bodies over individual venditas was modest at best, and local venditas were, for most purposes, independent. Members of the Carbonari’s second degree were also free to establish groups of their own, called economias (“economies”), to pursue specific goals within the broad framework of the overall Carbonari agenda. Some of the major revolutionary secret societies of the early nineteenth century started out as Carbonari economias, and many stayed in close contact with the Carbonari throughout their existence.
The Carbonari first flexed their muscles in 1814, during the waning days of Napoleon’s power, when the order helped topple French puppet governments the length of the Italian peninsula. In 1820 and 1821, Carbonari revolts set up short-lived constitutional regimes in Spain and several Italian states, and a Greek branch of the order, the Philike Hetairia, launched a massive rising that won Greek independence after four centuries of Turkish rule. The Decembrist rising in St Petersburg and the Ukraine against Tsar Nicholas I of Russia in 1824 was largely inspired by the Carbonari example, and revolts in Paris in 1830 and central Italy in 1831 had strong backing from the Carbonari. Outside Greece, none of the Carbonari revolts succeeded in their immediate aims, as the conservative powers of Europe quickly sent troops to suppress any successful rising, but the constant threat of Carbonari risings played a large part in forcing governments across Europe to grant civil rights to their people. See Decembrists; Philike Hetairia.
Some of the most famous revolutionists of the age were members of the Carbonari at various points in their careers. The veteran conspirator Filippo Buonarroti, a tireless organizer of revolutionary secret societies, had close connections with the Carbonari during his years in Swiss exile, and made use of his Carbonaro connections in recruiting for his primary secret society, the Sublime Perfect Masters. Later in his career he reorganized the Carbonari in France in 1832 as the Reformed Carbonarism (Charbonnerie Réformée), renamed Universal Democratic Carbonarism (Charbonnerie Démocratique Universelle) the next year. Buonarroti’s great opponent in the revolutionary debates of the early nineteenth century, Giuseppe Mazzini (1805–72), shared his Carbonaro background; Mazzini’s main secret society, Young Italy, started out as a Carbonari economia. See Buonarroti, Filippo; Sublime Perfect Masters; Young Italy.
Further reading: Billington 1980, Hales 1956, Mackenzie 1967, Roberts 1972.
