cagliostro - Prieuré de Sion

CAGLIOSTRO
AND
1-uS
EGYPTIAN RITE
OF
FREEMASONRY
HENRY RIDGELY EVANS, Lirr. D.,
INSPECTOR GENERAL HONORARY OF THE SUPREME
COUNCIL, 330, ANCIENT AND ACCEPTED SCOTTISH
RITE OF FREEMASONRY FOR THE SOUTHERN JURISDICTION OF THE UNITED STATES
AUTHOR OF
ttHXSTORY OF THE YORK AND THE SCOTTISH RITE OF
FREEMASONRY”; ~
NAPOLEON MYTH”; ttHXS—
TORY OF CONJURING AND MAGIC”; ETC.
THE MASONIC BIBLIOPHILES
NEW YORK
1930
COPYlIGHT, 1919
Br
THE
Sui’~n~rg COUNCIL,
330
ANcI~r
AND
AccRvrmn
SccrrrlsH RITE 01 FREEMASONRY FOR THE SOUTHERN
JURISDICrION 07
THE UNITED STATES
Copyuiowr,
Br
£930
THE MACOY PUDLISHING AND MASONIC
SUPPLY COMPAMY~
NEW YORK
Due to the very
many of the pa~
blurring of the c
missing text an
Because this is
believe it is bes
its original cond
Thank you for y
PaINT~o IN THE UNITED STATES OF AMERICA
To the Memory
of
Albert Pike,
Poet, Philosopher, and Freemason,
I Dedicate this Book
(
A
MASTER OP MAGIC
THE EGYPTIAN RITE
A
To
VISIT
THE HOUSE OP
BIBLIOGRAPHY
C~
.
APPENDIX A
RECEPTION OP AN APPRE
APPENDIX B
CAGLIOSTROS MASONIC ~
INDEX
.
.
.
.
LIST OP ADVANCE SUBSCRIBERS
Contents
PART I
1’AGE
A
1
MASTER OF MAGIC
PART II
26
THE EGYPTIAN RITE
PART III
A
VISIT
To
THE HOUSE op CAGLIOSTRO
BIBLIOGRAPHY
.
.
.
49
61
EGYPTIAN LODGE
65
•
Si
•
85
•
89
•
.
•
.
.
APPENDIX A
RECEPTION OF AN
APPRENTICE
INTO AN
APPENDIX B
CAGLIOSTRO’S MASONIC AFFILIATIONS
INDEX
.
.
LIST OF ADVANCE SUBSCRIBERS
[vii]
A MASTER OF MAGIC
“Enough ill has been Said of CaglioStro. I intend to speak well of
him, because I think this is always preferable, providing one can.
—
BARON DE GLEICHEN:
Souvenirs.
C
AG L lOS TRO ! —thenameisonetoconjurewith. It
has a cabalistic sound. Who in reality was this incomparable master of mystery, this Rosicrucian adept, and
arch-necromancer of the eighteenth century, who suddenly
emerged from profound obscurity, flashed like a meteor across
the stageof life, and then vanished into the darknessof the gloomy
dungeons of the Castle of San Leon, Italy, Charged by the Church
with magic, heresy, and Masonry? He was a pretender to genuine magic and occultism, and not a prestidigitator who exploited his wares for the amusement of the public; but he did not
disdain to use the methods of a Pinetti or a Philadelphia to enhance his mystical seances. He claimed to be able to evoke the
spirits of the dead. In fact, he was the prototype of the modern spirit medium.
Was he knave or martyr?
[3]
CAGLIOSTRO
AND
HIS
EGYPTIAN
RITE
One hundred and thirty-four years have passed since Cagliostro’s death. In drama, romance, and history his personality
has been exploited. Alexandre Dumas made him the hero of
his novel, Memoirs of a Physician. Grim old Carlyle penned
an essay about him full of vituperation and condemnation. The
great Goethe wrote a drama in five acts portraying his career,
called Der Gross-Cophta. Perhaps there never was a character
in modern history so denounced and vilified as Cagliostro. Were
there no good points about him? Was he simply a heartless and
unscrupulous charlatan preying on the credulous and superstitious? Did he not have some redeeming traits, some ideals?
Inthe year 1910 a voluminous work was published in London,
which treats in an impartial manner the subject of the archhierophant of the mysteries. It is entitled Cagliostro: the
Splendour and Misery of a Master of Magic, by W. R. H. Trowbridge. The author has, in my opinion, lifted the black pall of
evil which has rested upon the character of the sorcerer for over
a century, and has shown very clearly that Cagliostro was not
guilty of the heinous crimes imputed to him, but, on the contrary, was in many respects a badly abused and slandered man.
As all readers of history know, he was involved in the Diamond
Necklace trial, which dragged in the mire the fair name of
the beautiful and innocent Queen of France, Marie Antoinette.
But the necromancer was acquitted, after having been imprisoned for more than a year in the Bastille. He was afterwards
banished from France by order of Louis XVI. He took refuge
in England. At the time of the Affair of the Necklace the
French police did their best to throw light on Cagliostro’s past,
but all their efforts were baffled. It was in September, 1786, that
the assertion was first made by the Courrier de l’Europe, a French
newspaper published in London, that he was Joseph Balsamo, a
forger and swindler who some years before the advent of Cag[4]
A MAS
liostro in Paris had made a
and other countries, and thi
editor of the above-menti~
rande, a notorious blackma
government. His attempt
liostro were doubtless insti~
in order to discredit the a
eyes of the English public.
the French People, had arr~
tam terms, and the pamphii
and throughout France.
A book published in Rc~
Apostolic Chamber, purpo:
an account of his trial by t~
necromancer with the cnrni
It is special pleading from s
against Freemasonry, and.,
articles by Morande and the
Inquisition, all subsequent a
Cagliostro, the occultist, wa~
swindler, and panderer for ~
police of France, Italy, Spai
bridge, “there is another r~
two men. It is the most p
parently escaped the atten
singular theory of identffic~
known Balsamo ever saw Q
why nobody who had knowir
to identify Cagliostro with ~
Necklace trial or when the
*
Vie dc Joseph Balsamo
etc. Paris et
~ Rome, en 1790,
~CYPTIAN
RITE
have passed since Cagand history his personality
~s made him the hero of
Grim old Carlyle penned
in2 and condemnation. The
~s
~.,
acts portraying his career,
there never was a character
vi~ffied
as Cagliostro.
7as he simply
a heartlessWere
and
the credulous and supersti~ti2g traits, some ideals?
was published in London,
er the subject of the archis entitled Cagliostro: the
~Magic, by W. R. H. Trow~
lifted the black pall of
~cter of the sorcerer for over
~y that Cagliostro was not
to him, but, on the conabused and slandered man.
~asinvolved in the Diamond
c~e mire the fair name of
if France, Marie Antoinette.
~, after having been imprisksrille. He was afterwards
~uis XVI. He took refuge
Affair of the Necklace the
~ light on Cagliostro’s past,
~ in September, 1786, that
~a-TeT de l’Europe, a French
~ he was Joseph Balsamo, a
beiore the advent of Cagt
A MASTER
OF MAGIC
liostro in Paris had made a criminal record for himself in France
and other countries, and then had mysteriously disappeared. The
editor of the above-mentioned journal was Theveneau de Morande, a notorious blackmailer and spy in the pay of the French
government. His attempts to besmirch the character of Cagliostro were doubtless instigated by the French Minister of Police
in order to discredit the alchemist and wander-worker in the
eyes of the English public. Cagliostro, in his famous Letter to
the French People, had attacked royalty in France in no uncertain terms, and the pamphlet had been widely circulated in Paris
and throughout France.
A book published in Rome in 1791, under the auspices of the
Apostolic Chamber, purporting to be a life of Cagliostro, with
an account of his trial by the Holy Inquisition, also identifies the
necromancer with the criminal Balsamo; but no dates are given.”
It is special pleading from start to finish, full of bitter invectives
against Freemasonry, and, to my mind, unreliable. Upon the
articles by Morande and the so-called biography published by the
Inquisition, all subsequent authors have based their opinions that
Cagliostro, the occultist, was JasephBalsamo, blackmailer, forger,
swindler, and panderer for his own wife; a man “wanted” by the
police of France, Italy, Spain, and England. “But,” says Trowbridge, “there is another reason for doubting the identity of the
two men. It is the most powerful of all, and has hitherto apparently escaped the attention of those who have taken this
singular theory of identification for granted. Nobody that had
known Balsamo ever saw Cagliostro. * ** Again, one wonders
why nobody who had known Balsamo ever made the least attempt
to identify Cagliostro with him either at the time of the Diamond
Necklace trial or when the articles in the Courrier de l’Europe
Vie de Joseph Balsamo
extraite de Ia proc~dure instruite contre lui
~ Rome, en 1790, etc. Paris et Strasbourg, 1791.
*
.
.
[5]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
A MAST
brought him a second time prominently before the public. Now
Balsamo was known to have lived in London in 1771; at which
time his conduct was so suspicious to the police that he deemed
it advisable to leave the country. He and his wife accordingly
went to Paris; and it was here that, in 1773, the events occurred
which brought them both prominently under the notice of the
authorities. Six years after Balsamo’s disappearance from London, Comte de Cagliostro appeared in that city. How is it, one
asks, that the London police, who ‘wanted’ Joseph Balsamo,
utterly failed to recognize him in the notorious Cagliostro?” And
so also with his identification in Paris. The Balsamo legend seems
to be punctured. But, after allis said, who was Cagliostro? He
admitted that the name was an alias. Balsamo was devoid of
education, or even the appearance of respectability; grasping,
scheming, and utterly disreputable. Comte de Cagliostro was a
highly accomplished man; a chemist of no mean ability; an
empiric, who mademany remarkable cures ofdiseases that baffled
the medicos of the period; a psychic and a mesmerizer. He was
charitable and generous to a fault, and gave away large sums of
money to the poor. As Grand Master of the Egyptian Rite of
Freemasonry, he was fairly worshipped by his followers. How
could Balsamo have transformed his characterso completely from
a common crook to a humanitarian? As Trowbridge says:
“Whoever Cagliostro may have been, he could certainly never
have been Joseph Balsamo.”
Now let us turn to the man whose impenetrable incognito of
Comte de Cagliostro astonished all Europe. In July, 1776,
the
exact date is unknown
two foreigners arrived in London and
engaged a suite of furnished rooms in Whitcombe Street, Leicester Fields. They called themselves Comte and Comtesse de Cagliostro, and were presumably of Italian origin. They possessed
money and jewels in abundance. The Comte turned one of
the rooms he had rented intc
noised about that he was at
please some persons he had
the lucky numbers in a low
any further in such mattes
swindlers, and spent some m
various technical charges.
evidence is conclusive that li
ers who wished to use him as
predicting winning lottery n
fore doing so he was, acco:
Masonic lodge in Londoit
No. 369, and was composed
dents in London. Its sessions’
Gerard Street. It was attach
of the Strict Observance, w
ation and perfection of the ~
plars. The date of the initi
to have been some time in ~
the dreams of the Rosicrucs
termined to found an Egyp~
first three degrees of the fri
were to be perpetuated. Acc~
he borrowed his ideas for d
George Coston, whose man
picked up in a bookshop in
In his magical seances, C
—
—
*
F. T. B. Clavel, in his Histo~r~
1843, p. 175, contends that Caglin~
are no direct proofs that he was
of London. His name, according
in the records.
[6]
I
~C-YpTIAN
RITE
~4~efore the public. Now
.czrdon in 1771; at which
the police that he deemed
e ~2d his wife accordingly
p73, the events occurred
~y~
the notice of the
~ a~ppearance from Lon~r city. How is it, one
~waat~’ Joseph Balsamo,
~riousCagliostro?” And
The Balsamo legend seems
wno was Cagliostro? He
Balsamo was devoid of
4 respectability; grasping,
Gomte de Cagliostro was a
~ of no mean ability; an
cures of diseases that baffled
a mesmerizer.
He was
gave away large sums of
er of the Egyptian Rite of
~ed by his followers. How
~aracter so completely from
~? As Trowbridge says:
ne could certainly never
~,
~impenetrable incognito of
n~pe. In July, 1776,
the
~ers arrived in London and
W’hitcombe Street, Leices~mte and Comtesse de Cag~n origin. They possessed
The Comte turned one of
—
A MASTER
OF MAGIC
the rooms he had rented into a chemical laboratory. It was soon
noised about that he was an alchemist and a Rosicrucian. To
please some persons he had met he foretold by cabalistic means
the lucky numbers in a lottery. Later, refusing to be mixed up
any further in such matters, he was persecuted by a gang of
swindlers, and spent some months in the King’s Bench prison on
various technical charges. To avoid further trouble
and the
evidence is conclusive that he was the innocent victim of sharpers who wished to use him as a tool to obtain money for them by
predicting winning lottery numbers he left England. But before doing so he was, according to Morande, initiated into a
Masonic lodge in London. It was known as Esp~rance Lodge,
No. 369, and was composed mainly of French and Italian residents in London. Its sessions were held at the King’s Head Tavern,
Gerard Street. It was attached to the Continental Masonic Order
of the Strict Observance, which was supposed to be a continuation and perfection of the ancient association of Knights Templars. The date of the initiation of the famous psychic is said
to have been some time in April, 1 777~* Deeply immersed in
the dreams of the Rosicrucians and the mystics, Cagliostro determined to found an Egyptian Rite of Freemasonry upon the
first three degrees of the fraternity, in which magical practices
were to be perpetuated. According to the Inquisition biographer,
he borrowed his ideas for the ritual from an obscure spiritist,
George Coston, whose manuscript on the occult sciences he
picked up in a bookshop in London.
In his magical s~ances, Cagliostro made use of a young boy
—
—
*
F. T. B. Clavel, in his Histoire pittorcsque de Ia Franc—Ma~onnerie, Paris,
p. 17 S, contends that Cagliostro was made a Mason in Germany. There
are no direct proofs that he was actually initiated into the Loge dEsp&ance
of London. His name, according to recent investigations, does not appear
in the records.
1843,
[7]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
(Pupille) or a young girl (coloinbe) in the state of virgin innocence, to whom power was given over the seven spirits that
surround the throne of the Divinity, and preside over the seven
planets.
The boy or girl would kneel in front of a globe of
clarified water placed upon a table covered with a black cloth
embroidered with Rosicrucian symbols, and Cagliostro, making
strange mesmeric passes, would summon the angels of the spheres
to enter the globe; whereupon the youthful scryer would behold
the visions presented to his or her view, and often describe events
taking place at a distance. Many eminent persons testified
to the genuineness of the feats performed. This is what is called
t’crystal vision” by students of psychical research; but the object
employed is usually a ball of rock crystal and not a globe of water
such as Cagliostro used. The Society for Psychical Research has
shown that persons in a state of partial or complete hypnosis
frequently developclairvoyant and telepathic powers. The crystal is used to promote hypnosis; also to visualize the images that
appear in the mind. Undoubtedly Cagliostro was an accomplished mesmerizer. He possessed remarkable psychic powers
which he confessed that he did not understand. But, like many
mediums who have such gifts, he sometimes resorted (if his
enemies are to be believed) to trickery and sleight-of-hand to
accomplish results when the real powerwas not forthcoming.
Although Cagliostro, in his magical seances, generally used a
globe of pure water instead of a sphere of rock crystal, he sometimes made use of a metallic mirror which he carried on his person.
This fact we have on the authority of Madame du Barry, the
frail favorite of Louis XV. When ~Louis the Well Beloved”
went the way of dusty death, his lovely mistress spent her years
of banishment from the glories of the Court at her Chiteau de
Louve~iennes and her houses in Paris and Versailles. She related
that on one occasion the Cardinal de Rohan paid her a visit. In
[8]
A MM
the course of conversation
was discussed.
t(My dear Madame,” sa
be c
the Comte de Cagliostro.
communion with the elein
1
veil of the future by his
duce him to you.”
The curiosity ofMad~’
sented
receive the ill 4
day thetoCardinal
came,1
Cophta,” as he called
of Mesmer are not to
dressed, but not altogethe
on his breast and on his fir
was encrusted with precic
ever, was much struck witi
She realized that here wa~
cussing the question of sort
pocket of his coat a leathe~
saying that it contained a
the events of the past and
your liking,” he remarked i
use the mirror at your own
Madame du Barry open
an ebony frame ornamente
in gold and silver.” Cagi
and bade her gaze intently
few minutes was overcome
Such is the story as relat
have been edited by Prof.
thrque Nationale, Paris. S~
nessed by her in the magic ~
S EGYPTIAN
RITE
~ n the state af virgin innoover the seven spirits that
‘,and preside over the seven
~eel in front of a globe of
= covered with a black cloth
~s, and Cagliostro, making
a the angels of the spheres
y~xuthful scryer would behold
L. , and often describe events
y eminent persons testified
nzmed. This is what is called
4
research; but the object
and not a globe of water
for Psychical Research has
~arriaI or complete hypnosis
~.te~epathicpowers. The cryss~ to visualize the images that
~y Caghostro was an accom-
remarkable psychic powers
But, like many
‘~e sometimes resorted (if his
~ery and sleight-of-hand to
~rer was not forthcoming.
gical seances, generally used a
3~re of rock crystal, he somewhich he carried on his person.
y of Madame du Barry, the
~‘Louisthe Well Beloved”
zvdy mistress spent her years
the Court at her Chateau de
~s and Versailles. She related
~eRohan paid her a visit. In
understand.
A MASTER OF MAGIC
the course of conversation the subject of Mesmer and magnetism
discussed.
~‘Mydear Madame,” said the Cardinal, “the magnetic s~ances
of Mesmer are not to be compared with the magic of my friend
the Comte de Cagliostro. He is a genuine Rosicrucian who holds
communion with the elemental spirits. He is able to pierce the
veil of the future by his necromantic power. Permit me to introduce him to you.”
The curiosity of Madame du Barry was excited, and she consented to receive the illustrious sorcerer at her home. The next
day the Cardinal came, accompanied by Cagliostro, the “Grand
Cophta,” as he called himself. The magician was magnificently
dressed, but not altogether in good taste. Diamonds sparkled
on his breast and on his fingers. The knob of his walking stick
was encrusted with precious stones. Madame du Barry, however, was much struck with the powerof his bold, gleaming eyes.
She realized that here was no ordinary charlatan. After discussing the question of sarcery, Cagliostro took from the breast
pocket of his coat a leather case, which he handed to his hastess,
saying that it contained a magic mirror wherein she might read
the events of the past and the future. “If the vision be not to
your liking,” he remarked impressively, “do not blame me. You
use the mirror at your own risk.”
Madamedu Barry opened the case and saw a “metallic glass in
an ebany frame ornamented with a variety of magical characters
in gold and silver.” Cagliostro recited some cabalistic words,
and bade her gaze intently into the glass. She did so, and in a
few minutes was overcome with fright and fainted away.
Such is the story as related by du Barry in her memoirs, which
have been edited by Prof. Uon Vall~e, librarian of the Biblioth~que Nationale, Paris. She gives us no clue asto the vision witnessed by her in the magic glass. She says she afterwards refused
was
[9]
CAGLIOSTRO AND HIS EGYPTIAN RITE
to receive Cagliostro under any circumstances. What are we
to believe concerning this remarkable story? We might conjecture that Madame du Barry saw in the mirror a phantasmagoria
of the guillotine, and beheld her blonde head “sneeze into the
basket” and held up to public execration. Coming events cast
their shadows before.
The Regent d’Orkans of France experimented with the magic
mirror, as Saint-Simon records. The great traveler, Lane, speaks
of such divination among the modern Egyptians by means of
ink held in the palm of the hand. Mirrors of ivory, of metal, and
of wood coated with gypsum have been used. As Andrew Lang
puts it: “There is, in short, a chain of examples, from the Greece
of the fourth century B. C. to the cases observed by Dr. Mayo
and Dr. Gregory in the middle of the nineteenth century, and
to those which Mrs. de Morgan wished to explain by ‘spiritualism.’”
Max Dessoir, the German psychologist, says that “the phenomenaproduced by the agency of the magic mirror with regard
to their content proceed from the realm of the subconscious; and
that with regard to their form they belong to the category of
hallucinations. Hallucinations, the production of which is
facilitated by the fixation of shining surfaces, do not occur with
all persons; and there may be a kernel of truth in the tradition
which designates women and children as endowed with especial
capacities in this respect.” (Monist, Vol. I, No. 1.)
But to return to Cagliostro.
From England the arch-enchanter went to The Hague.
Throughout Holland he was received by the lodges with Masonic
honors “arches ofsteel,” etc. He discoursed learnedly on magic
and Masonry to enraptured thousands. He visited Mittau and
St. Petersburg in 1779. In May, 1780, he turned up at Warsaw,
where he “paraded himself in the white shoes and red heels of a
—
[10]
A MAS
noble.” In September, L
he founded one of his Egv
He lavished money ri~
pay, and treated the grea
Rohan invited the sorcere~
palace. Cagliostro present~
20,000 livres, which he cia
had a laboratory fitted up
experiments in gold-makin
fact, declared that he sail
into gold. Spiritualistic s~
the mise-en-sc~ne with w~
such occult doings.
The skeptical Baroness
that while at Strasbourg, C
Empress Maria Theresa of ~
at which she would expire,
Rohan told it to me in th
that the news arrived.” i
research, this feat savors of
In the year 1785 we fin~
he founded the world-fatr
and converted hundreds to
est triumph was achieved in
racy, mad after newsensatio
arms. The wayhad been p~
mer, and Saint-Martin. H~
capital on January 30, 178
and furnished a house for hh
executed his bust in marble
plaster were made and sold.
were to be had, bearing the f
GYPTIAN
RITE
~rnstances. What are we
story? We might conjec~emirror a phantasmagoria
~e head “sneeze into the
~on. Coming events cast
~-,enmentedwith the magic
geat traveler, Lane, speaks
Egyptians by means of
~s of ivory, of metal, and
~ ased. As Andrew Lang
~x.amples,from the Greece
observed by Dr. Mayo
~enineteenth century, and
to explain by ‘spiritu£ngist, says that “the phee magic mirror with regard
~ of the subconscious; and
~e1ongto the category of
~ podiiction of which is
s~faces, do not occur with
~ of truth in the tradition
~ endowed with especial
Vol 1, No. 1.)
went to The Hague.
~y the lodges with Masonic
smnrsed learnedly on magic
~ He visited Mittau and
~, he ruined up at Warsaw,
~e shoes and red heels of a
-
A MASTER OF MAGIC
noble.” In September, 1780, he arrived at Strasbourg, where
he founded one of his Egyptian lodges.
He lavished money right and left, cured the poor without
pay, and treated the great with arrogance. The Cardinal de
Rohan invited the sorcerer and his wife to live at the episcopal
palace. Cagliostro presented the Cardinal with a diamond worth
20,000 livres, which he claimed to have made. The churchman
had a laboratory fitted up in the palace for the alchemist, where
experiments in gold-making were undertaken. The Cardinal, in
fact, declared that he saw Cagliostro transmute baser metals
into gold. Spiritualistic s~ances were held in the palace, with all
the mise-en-sc~ne with which Cagliostro knew how to invest
such occult doings.
The skeptical Baroness d’Oberkirch, in her memoirs, says
that while at Strasbourg, Cagliostro predicted the death of the
Empress Maria Theresa of Austria. “He even foretold the hour
at which she would expire,” relates the Baroness. “Cardinal de
Rohan told it to me in the evening, and it was five days after
that the news arrived.” In the parlance of modern psychical
research, this feat savors of telepathy.
In the year 1785 we find the Comte at Lyons, France, where
he founded the world-famous lodge of Triumphant Wisdom
and converted hundreds to his mystical doctrines. But his greatest triumph was achieved in Paris. A gay and frivolous aristocracy, mad afternew sensations, welcomed the magicianwith open
arms. The way had been paved for him by Saint-Germain, Mesmer, and Saint-Martin. He made his appearance in the French
capital on January 30, 1785. The Cardinal de Rohan selected
and furnished a house forhim. Houdon, the celebrated sculptor,
executed his bust in marble, from which replicas in bronze and
plaster were made and sold. Engravings of him by Bartolozzi
were to be had, bearing the following inscription:
[11]
CAGLIOSTRO
AND HIS EGYPTIAN
RITE
De l’ami des humains reconnaissez les traits:
Tous ses jours sont marques par de nouveaux bienfaits,
Ii prolonge la vie, il secourt l’indigence,
Le plaisir d’~tre utile est seul sa recompense.
He was called “the divine Cagliostro.” His house in the Rue
Saint Claude was always thronged with noble guests who came
to witness the strange s~ances where ghosts from “thevasty deep”
were summoned. How were these phantoms evoked? Confederates, concave mirrors, and images cast upon the smoke
arising from burning incense may explain many of the materializations witnessed in the chambre 6gyptienne.
I do not doubt the truth of the telepathic, hypnotic, and
clairvoyant feats, for Ihave seen enough to warrant belief in the
genuineness of such phenomena; but I must take the so-called
materializations with a pinch of salt. Says Trowbridge: “To
enhance the effect of his phenomena he had recourse to artifices
worthy of a mountebank. The room in which his seances were
held contained statuettes of Isis, Anubis, and the ox Apis. The
walls were covered with hieroglyphics; and two lackeys, clothed
like Egyptian slaves as they are represented on the monuments
at Thebes, were in attendance to arrange the screen behind which
the pupilles or the colombes sat and the carafe or mirror into
which they gazed, or to perform any other service that was
required. To complete the nzise-en-scdne, Cagliostro wore a
robe of black silk on which hieroglyphics were embroidered in
red. His head was covered with a turban of cloth of gold ornamented with jewels. A chain of emeralds hung en sautoir upon
his breast, to which scarabs and cabalistic symbols of all colors
in metal were attached. A sword, with a handle shaped like
a cross, was suspended from a belt of red silk.” *
* Some years ago I heard that Dr. Encausse, of Paris, Grand Master of the
Martinists, had Cagliostro’s magic sword.
[12]
I corresponded with him on the
A MAS
Speaking of Cagliostr
Waite says:
He assumed now the ri
ished the city by the evoca
appear, at the wish of the ii
of clear water. These pk
living beings, and as occasi1
well-nigh impossible, and
posterous, there is reason
which must sometimes have
rate, was set wondering at
Versailles, in the presence
said to have caused the appa
of the specters of absent or
moving beings of a phanr~
An interesting pen-po~
in the memoirs of Comte de
Ia Motte’s house in Paris. ~
Cagliostro was of rnedi~
complexion, a very shorc
level with the cheeks, and
hair was dressed in a way
several small tresses that urn~
up into what was then calie
He wore on that day an
gold lace, a scarlet waistco~
red breeches, his sword loop~
hat with a white feather, th
mountebanks, tooth drawe
who proclaim and retail the
_
subject, but he informed me rha
the arch-enchanter but to E1ip~
was used by the latter in his mystr~
EGYPTIAN
RITE
les traits:
de nouveaux bienfaits,
~gence,
DOmpense.
~rro,” His house in the Rue
with noble guests who came
ght~ts from “thevasty deep”
~ phantoms evoked? Con~ges cast upon the smoke
many of the material~ypIienne.
~e telepathic, hypnotic, and
~gh to warrant belief in the
~t I must take the so-called
~
Says Trowbridge: “To
~ ~e had recourse to artifices
= m which his s~ances were
~
and the ox Apis. The
and two lackeys, clothed
~ted
on the monuments
~ze the screen behind which
z~ze carafe or mirror into
azy other service that was
-~ne, Cagliostro wore a
>&hics were embroidered in
n of cloth of gold orna~a1ds hung en sautoir upon
~~~jj~jc:symbols of all colors
~ with a handle shaped like
fred silk.” *
~,
of Paris, Grand Master of the
1 corresponded with him on the
A MASTER OF MAGIC
Speaking of Cagliostro’s career in Paris, Arthur Edward
Waite says:
He assumed now the r6le of a practical magician, and astonished the city by the evocation of phantoms, which he caused to
appear, at the wish of the inquirer, either in a mirror or in a vase
of clear water. These phantoms equally represented dead and
living beings, and as occasionally collusion appears to have been
well-nigh impossible, and as the theory of coincidence is preposterous, there is reason to suppose that he produced results
which must sometimes have astonished himself. All Paris, at any
rate, was set wondering at his enchantments and prodigies. At
Versailles, in the presence of several distinguished nobles, he is
said to have caused the apparition in mirrors and vases, not merely
of the specters of absent ordeceased persons, but of animated and
moving beings of a phantasmal description.
An interesting pen-portrait of the enchanter is contained
in the memoirs of Comte de Beugnot, who met him at Madame de
la Motte’s house in Paris. Says Beugnot:
Cagliastro was of medium height, rather stout, with an olive
complexion, a very short neck, round face, two large eyes on a
level with the cheeks, and a broad, turned-up nose.
His
hair was dressed in a way new to France, being divided into
several small tresses that united behind the head, and were twisted
up into what was then called a club.
Hewore on that day an iron-gray coat of French make, with
gold lace, a scarlet waistcoat trimmed with broad Spanish lace,
red breeches, his sword looped to the skirt of his coat, and a laced
hat with a white feather, the latter a decoration still required of
mountebanks, tooth drawers, and other medical practitioners
who proclaim and retail their drugs in the open air. Cagliostro
.
.
.
subject, but he informed me that the sword in his possession belonged not to
the arch-enchanter but to tliphas Uvi, the Cabalist and Rosicrucian, and
was used by the latter in his mystical seances.
[13]
CAGLIOSTRO
AND HIS EGYPTIAN
RITE
set off his costume by lace ruffles, severalvaluable rings, and shoebuckles of antique design.
The face, the attire, the whole
man made an impression on me that I could not prevent. I listened to the talk. Hespoke some sort of medley, half French and
half Italian, and made many quotations which may have been
in Arabic, but which he did not trouble himself to translate. I could not remember any more [of his conversation]
than that the hero had spoken of heaven, of the stars, of the Great
Secret, ofMemphis, of the high priest, of transcendental chemistry, of giants and monstrous beasts, of a city ten times as large
as Paris, in the middle of Africa, where he had correspondents.
.
.
.
Cagliostro was at the height of his fame when suddenly he
was arrested under a Iettre de cachet and cast into the Bastille,
charged with complicity in the Affair of the Diamond Necklace.
Here is his own account of the arrest:
“On August 22, 1785, a commissaire, an exempt, and eight
policemen entered my home. The pillage began in my presence.
They compelled me to open my secretary. Elixirs, balms, and
precious liquors all became the prey of the officers who came to
arrest me. I begged the commissaire to permit me to use my
carriage. He refused! The agent took me by the collar. He had
pistols, the stocks of which appeared from the pockets of his
coat. They hustled me into the street and scandalously dragged
me along the boulevard all the way to the Rue Notre Dame du
Nazareth. There a carriage appeared which I was permitted to
enter to take the road to the Bastille.”
What was this mysterious Affair of the Diamond Necklace
which led to Cagliostro’s incarceration in a state prison? In
brief the story is as follows:
The court jewelers, Bbhmer and Bassenge, had in their possession a magnificent diamond necklace, valued at 1,800,000 livres,
originally designed for the ivory neck ofthe fair but frail Madame
du Barry, mistress of Louis XV. But Louis
the well be[14]
—“
A MA
loved
“—
died before ti
tana” went into exile, ai
selves with the diamond
neck of du Barry. They
bankrupt. Twice Bbhm
she refused to purchase it
so, stating that France Lu
of jewels. Poor Bbhmer
necklace, threatened to
food for gossip among di
necklace! it led to one of
involving in its jeweled to
a conjurer. Living at di
Madame de la Motte, a i
of an illegitimate scion of
forgery under Louis Xlii
soldier in the gendarmerie
Motte-Valois, boasting o
veins, had many times pet
pension had been granted,
her wants. She wished a
flutter amidst the butter
noble protector, some or~
pitched upon the Cardin~
moner of the King. He
plished very little else fo~
Cardinal, Louis de Rohai~
He was cordially detested
of his alleged dissolute ha
he had written about her
coldness on the part of
anguish, for he longed to
S EGYPTIAN RITE
~era1 valuable rings, and shoe~e face, the attire, the whole
I could not prevent. I lis~r of medley, half French and
zations which may have been
~ trouble himself to trans~ more [of his conversation]
~
of the stars, of the Great
£~r., of transcendental chemis~ of a city ten times as large
wfaere he had correspondents.
~is fame when suddenly he
~
and cast into the Bastille,
~r of the Diamond Necklace.
e, an exempt, and eight
~z~ir
~lage
began in my presence.
~rerary. Elixirs, balms, and
~ of the officers who came to
~e
to permit me to use my
me by the collar. He had
a-~ from the pockets of his
~ and scandalously dragged
~yw the Rue Notre Dame du
~ which I was permitted to
~ of the Diamond Necklace
~~on m a state prison? In
d Bassenge, had in their posses~e, valued at 1,800,000 livres,
r~ ofthe fair but frailMadame
But Louis
the well be—“
A MASTER OF MAGIC
loved
died before the necklace was completed; the “Sultana” went into exile, and the unlucky jewelers found themselves with the diamond collar on their hands, instead of on the
neck of du Barry. They were obliged to dispose of it, or become
bankrupt. Twice Bbhmer offered it to Marie Antoinette, but
sherefused to purchase it orpermit her husband, Louis XVI, to do
so, stating that France had more urgent need of war ships than
of jewels. Poor Bdhmer, distracted at her refusal to buy the
necklace, threatened to commit suicide. The matter became
food for gossip among the quid nunes of the Court. Unlucky
necklace! it led to one of the most romantic intrigues of history,
involving in its jeweled toils a queen, a cardinal, a courtesan, and
a conjurer. Living at the village of Versailles at the time was
Madame de la Motte, a former mantua-maker and descendant
of an illegitimate scion of the Valois family who had committed
forgery under Louis XIII. Her husband was a sort of gentlemansoldier in the gendarmerie, a gambler, and a rake. Madame de la
Motte-Valois, boasting of the royal blood that flowed in her
veins, had many times petitioned the King to assist her. A small
pension had been granted, but it was totally inadequate to supply
her wants. She wished also to be received at Versailles and to
flutter amidst the butterfly aristocracy. Looking about for a
noble protector, some one who could advance her claims, she
pitched upon the Cardinal de Rohan, who was the Grand Almoner of the King. He supplied her with money, but accomplished very little else for her. Though Grand Almoner and a
Cardinal, Louis de Rohan was persona non grata at the court.
He was cordially detested by Marie Antoinette, not only because
of his alleged dissolute habits, but because of slanderous letters
he had written about her when she was still a Dauphiness. This
coldness on the part of the Queen caused the Cardinal great
anguish, for he longed to be Prime Minister and to sway the des“—
[15]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
tinies of France through the Queen like a second Richelieu,
Fleury, or Mazarin. More than that, he loved the haughty
Antoinette. All these things he confided to Madame de Ia Motte.
When the story of Bohmer and the diamond necklace was noised
abroad, Madame de la Motte conceived a plot of amazing audacity. She determined to possess the precious collar and to
make the Cardinal the medium of obtaining it. She deluded the
Cardinal into the belief that she was in the Queen’s confidence.
She asserted that Marie Antoinette had at last yielded to her
pleadings for recognition as a descendant of the Valois and had
granted her social interviews. She confided to him that the
Queen secretly desired to be reconciled to him. She became the
pretended ‘tgo-between” of the Cardinal and the Queen, and
delivered numerous little notes to him, signed ~Antoinette de
France.” Finally she arranged an interview for him at night
in the park of Versailles; ostensibly with the Queen, but in
reality with a young girl named d’Oliva who bore a remarkable
resemblance to Marie Antoinette. The d’Oliva saw him for only
a few moments and presented him with a rose. The Cardinal
was completely duped. Madame de Ia Motte persuaded him into
the belief that the Queen was yearning for the necklace, but that
since she could not afford it, he could assure himself of her favor
by becoming security for the payment. She produced a forged
instrument, which purported to have been executed by the
Queen, and upon which he bound himself as security. The
necklace was delivered to the Cardinal, who handed it over to
Madame de la Motte to be given to Marie Antoinette. Thus it
was, as Carlyle says, that the collier de Ia reine vanished through
“the horn-gate of dreams.”
But, asks the curious reader, what has all this to do with
Cagliostro? What part had he to play in the drama? This:
When Madame de Ia Motte was arrested, she attempted to throw
[16]
A MAS
the blame of the affair up~
alleged that they had sum
s6ances, and that after the
made over to her a casket a
setting and had directed he~
instructions to dispose of ~
information Cagliostro anc1
was detained without a
January 30, 1786, when Ii
and he was not set at libert’
1
The trial was the most
Cagliostro and the Cardin~
dame de Ia Motte was senter
around her neck, in front oi
whipped and branded by da~
thief) on each shoulder.
imprisonment in the prison
from the latter place, howe
on August 23, 1791, by a
was sentenced in contumac
the time and had disposed
The d~Oliva was set free w
forged the letters for Mada~
lette
was banished for Ji~
honorably discharged.
The Cardinal was unqu~
tablished at the trial. His
love for Marie Antoinette K
machinations of the band (
But how about CagIiost~
Frantz Funck-Brentanc
Cagliostro in the intrigue ha~
—
—
EGYPTIAN
RITE
fike a second Richelieu,
~,
he loved the haughty
to Madame de Ia Motte.
~ond necklace was noised
a plot of amazing au~e precious collar and to
~ining it. She deluded the
~i the Queen’s confidence.
at last yielded to her
~t
of the Valois and had
crrafided to him that the
~xRtohim. She became the
5.
and the Queen, and
~ signed “Antoinette de
~rview for him at night
~ with the Queen, but in
iE~a who bore a remarkable
i~ d’Oliva saw him for only
a rose. The Cardinal
~Morte persuaded him into
5a~ the necklace, but that
~re himself of her favor
She produced a forged
~e been executed by the
~3n~se1fas security. The
~I, who handed it over to
i~rie Antoinette. Thus it
~ relne vanished through
__
~: has all this to do with
~y in the drama? This:
~,
she attempted to throw
A MASTER
OF MAGIC
the blame of the affair upon the Cardinal and Cagliostro. She
alleged that they had summoned her into one of their mystic
seances, and that after the usual hocus-pocus the Cardinal had
made over to her a casket containing the diamonds without their
setting and had directed her to deliver them to her husband with
instructions to dispose of them at once in London. Upon this
information Cagliostro and his wife were arrested. Cagliostro
was detained without a hearing from August 22, 1785, until
January 30, 1786, when he was first examined by the Judges;
and he was not set at liberty until June 1, 1786.
The trial was the most famous in the annals of the Parliament.
Cagliostro and the Cardinal were acquitted with honor. Madame de la Motte was sentenced to be exposed naked, with a rope
around her neck, in front of the Gonciergerie, and to be publicly
whipped and branded by the hangman with the letter V (voleuse
thief) on each shoulder. She was further sentenced to life
imprisonment in the prison for abandoned women. She escaped
from the latter place, however, to London, where she was killed
on August 23, 1791, by a fall from a window. Her husband
was sentenced in contumacium. But he was safe in London at
the time and had disposed of the diamonds to various dealers.
The d’Oliva was set free without punishment. The man who
forged the letters for Madame de la Motte her secretary, Viilette
was banished for life. The Comtesse de Cagliostro was
honorably discharged.
The Cardinal was unquestionably innocent, as was fully established at the trial. His overweening ambition and his mad
love for Marie Antoinette had rendered him an easy dupe of the
machinations of the band of sharpers.
But how about Cagliostro?
Frantz Funck-Brentano writes: ~~Theidea of implicating
Cagliostro in the intrigue had been conceived, as the Abb~ Georgel
—
—
—
[17]
CAGLIOSTRO
AND
HIS
EGYPTIAN
RITE
says, with diabolical cunning. If Jeanne de Valois had in the
first instance made a direct accusation against Cardinal de Rohan,
no one would have believed in it. But there was something mysterious and suspicious about Cagliostro, and it was known what
influence he exercised on the mind of the Cardinal. ‘The alchemist,’ she suggested, ‘took the necklace to pieces in order to
increase by means of it the occult treasures of an unheard-of
fortune.’ ‘To conceal his theft,’ said Doillot [Madame de Ia
Motte’s lawyer], ‘he ordered M. de Rohan, in virtue of the influence he had established over him, to sell some of the diamonds
and to get a few of them mounted at Paris through Madame de la
Motte, and to get more considerable quantities mounted and
sold in England by her husband.’ . . . Cagliostro had one unanswerable argument: the Cardinal had made his agreement
with the jewelers on the twenty-ninth of January, 1785, and he,
Cagliostro, had only arrived in Paris at nine in the evening of
the thirtieth.”
Cagliostro refuted the charges with remarkable sang froid.
He appeared in court “proud and triumphant in his coat of
green silk embroidered with gold.”
“Who are you? and whence do you come?” asked the attorney for the Crown.
“I am an illustrious traveler,” he answered bombastically.
“Then with imperturbable gravity,” says Trowbridge, “he began
in his loud, metallic voice, which Madame d’Oberkirch compared
to a ‘trumpet veiled in crape,’ to recite the story of his life.” He
informed the judges that he was unacquainted with the place
of his birth and the names of his parents, but that he had spent
his childhood in Medina, Arabia, and had been brought up under
the cognomen of Acharat. He said that he had resided in the
palace of the Great Muphti, with a retinue of servants to attend
to his wants, and that he had a tutor, named Althotas, who told
[18]
A MA
him that his (Cagliostro’
and nobles, who died whe
in the care of the Muphti.
“At last,” he said, “wi
informed me one day t~
travels. A caravan was~
taken our leave of the Mu~
tas presented me to the C
period of three years, and
where I inspected the py
progress were spent in ~
Asia. In 1766 I arrived
barked on a ship bound f
Pinto, the Grand aste~
wanderings I was acco
at Malta. It was at Mail
and with it the name o~
then described his visit th
Feliciani.
Cagliostro denied all
scornfully refuted the
was “an empiric, a mean ~
“As to my being a
quently, “I have not alwa~
Cardinal de Rohan tha:
dangerous woman, and thi
In conclusion he rIe~~
Ia Motte had preferred a~
mentiris impudentissime;
lawyers to translate for hi
for him to tell her in Freni
Cagliostro was acqusrz
EGYPTIAN
RITE
j~eanne de Valois had in the
~ against Cardinal de Rohan,
3~t there was something mysietro, and it was known what
~ of the Cardinal. ‘The al~ieck1aceto pieces in order to
~ treasures of an unheard-of
said Doillot [Madame de Ia
Rohan, in virtue of the influto sell some of the diamonds
LZ Paris through Madame de la
able quantities mounted and
Cagliostro had one un~al had made his agreement
nth of January, 1785, and he,
Lris at nine in the evening of
with remarkable sang froid.
~ triumphant in his coat of
you come?” asked the athe answered bombastically.
says Trowbridge, “he began
a!dame d’Oberkirch compared
~re the story of his life.” He
~macquainted with the place
~arents,but that he had spent
~ had been brought up under
aid that he had resided in the
retinue of servants to attend
our, named Althotas, who told
~“
A MASTER
OF MAGIC
him that his (Cagliostro’s) father and mother were Christians
and nobles, who died when he was three months old, leaving him
in the careof the Muphti.
~‘Atlast,” he said, “when I was in my twelfth year, Althotas
informed me one day that we were going to commence our
travels. A caravan was prepared, and we set out, after having
taken ourleave of the Muphti. On our arrival at Mecca, Althotas presented me to the Cherif. I remained at Mecca for the
period of three years, and then directed my course first to Egypt,
where I inspected the pyramids. The next three years of my
progress were spent in the principal kingdoms of Africa and
Asia. In 1766 I arrived at the island of Rhodes, and there embarked on a ship bound for Malta, where I was entertained by
Pinto, the Grand Master of the Knights of Malta. In all these
wanderings I was accompanied by Althotas, who died, alas,
at Malta. It was at Malta that I first assumed European dress
and with it the name of Comte de Cagliostro.” Cagliostro
then described his visit to Rome and his marriage to Lorenza
Feliciani.
Cagliostro denied all complicity in the necklace swindle, and
scornfully refuted the charge of Madame de la Motte that he
was “an empiric, a mean alchemist, and a false prophet.”
~As to my being a false prophet,” he exclaimed grandiloquently, “I have not always been so; for I once prophesied to the
Cardinal de Rohan that Madame de la Motte would prove a
dangerous woman, and the result has verified my prediction.”
In conclusionhe declared that every charge that Madame de
la Motte had preferred against him was false, and that she was
mentiris impudentissime; which two words he requested her
lawyers to translate for her, for it would not be polite, he said,
for him to tell her in French.
Cagliostro was acquitted. He drove in triumph from the
[19]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
Bastille to his residence, after hearing the order of discharge.
His coach was preceded by a fantastic cripple, who distributed
medicines and presents among the crowd. He found the Rue
Saint Claude thronged with friends and sympathizers, anxious
to welcome him home. At this period revolutionary sentiments
were openly vented by the people of France. The throne was
being undermined by the philosophers and the politicians. Any
excuse was made to revile Louis XVI and his Queen. Scurrilous
pamphlets were published declaring that Marie Antoinette was
equally guilty with the de Ia Mottes in the necklace swindle.
Cagliostro consequently was regarded as a martyr to the liberties
of man. His arrest under the detested lettre de cachet upon mere
suspicion, and the long incarceration in the Bastille before
the trial, were indeed flagrant abuses of justice and gave his
sympathizers a whip with which to lash the King and Court.
His wife, who had been liberated some time before him, met
him at the door of the temple of magic, and he swooned in her
arms.
The day after his acquittal Cagliostro was banished from
France by order of the King. At St. Denishis carriage was driven
between two dense and silent lines of sympathizers; and, as
his vessel cleared the port of Boulogne, five thousand persons
knelt on the shore to receive his blessing. He went direct to
London.
On June 20, 1786, Cagliostro addressed his Letter to the
French People, in which, says the Inquisition biographer, “he
seems clearly to predict the approaching revolution in France;
for he prophesies that ‘the Bastille shall be destroyed and become
a public walk,’ and announces that ‘a prince shall reign in France
who will abolish lettres de cachet, convoke the States-General,
and reestablish the true religion.’” But we have a different
opinion expressed by Trowbridge:
[20]
A MA
“Nearly all who hay
stating that the letter co
tille would be destroyed.
and that a king would re~
de cachet and convoke th
ally occurred three yean
the invention of the Inqu
ings, to put it mildly, attei
liostro merely says that
return to France he wouli
destroyed and its site turn
of this letter, now becomi
National Archives.”
The letter nevercheIe~
was,” says Sax Rohmer,”
While in London CagI
rande, as I have previous
ment by the Freemasons an
of the law, who threarent
to his old coign of vant
successes had been achiev~
his peculiar system of me
many, Russia, and Spain
he went to Rome. Foolis
a capital offense in the
made a feeble attempt to
betrayed by one of its me
Office. Suddenly on the
and his wife were arrested
incarcerated in the fortr~
manuscript of Egyptian ~
his other papers and his cc
Among Cagliostro’s eff
EGYPTIAN
RITE
the order of discharge.
~r cripple, who distributed
r~wd. He found the Rue
~d sympathizers, anxious
~ revolutionary sentiments
E France. The throne was
~ and the politicians. Any
~d his Queen. Scurrilous
~t
Marie Antoinette was
~ in the necklace swindle.
3as a martyr to the liberties
3 ifeitre de cachet upon mere
~nn in the Bastille before
of justice and gave his
~‘~‘
the King and Court.
e nine before him, met
~z, ~nd he swooned in her
was banished from
)~is his carriage was driven
~ o~ sympathizers; and, as
~e, five thousand persons
~ng.
He went direct to
z’dressed his Letter to the
L~qiiisition biographer, “he
~iing revolution in France;
~llbe destroyed and become
prince shall reign in France
xmvoke the States-General,
But we have a different
A MASTER
OF MAGIC
“Nearly all who have written on Cagliostro have erred in
stating that the letter contained the ‘predictions that the Bastille would be destroyed, its site become a public promenade,
and that a king would reign in France who would abolish letties
de cachet and convoke the States-General’ all of which actually occurred three years later, in 1789. The predictions are
the invention of the Inquisition biographer, to whose shortcomings, to put it mildly, attention has been frequently called. Cagliostro merely says that if in the future he was permitted to
return to France he would do so only ~providedthe Bastille was
destroyed and its site turned into a public promenade.’ A copy
of this letter, now become very rare, is to be seen in the French
National Archives.”
—
The letter nevertheless created a profound sensation. “It
was,” says Sax Rohiner, “the first tocsin heralding the Terror.”
While in London Cagliostro was attacked by the editor Morande, as I have previously stated. Disgusted with his treatment by the Freemasons and desirous of escaping from the harpies
of the law, who threatened him with a debtor’s prison, he fled
to his old coign of vantage, the Continent, where his great
successes had been achieved. But he was forbidden to practice
his peculiar system of medicine and Masonry in Austria, Germany, Russia, and Spain. Drawn like a needle to a lodestone,
he went to Rome. Foolish Grand Cophta! Freemasonry was
a capital offense in the dominions of the Pope. Cagliostro
made a feeble attempt to establish an Egyptian lodge, but was
betrayed by one of its members, a spy in the pay of the Holy
Office. Suddenly on the evening of December 27, 1789, he
and his wife were arrested by the sbirri of the Inquisition and
incarcerated in the fortress of St. Angelo. His highly prized
manuscript of Egyptian Masonry was seized, together with all
his other papers and his correspondence.
Among Cagliostro’s effects the Inquisition found a peculiar
[21]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
seal, upon which were engraved a serpent piercedby an arrow, and
holding an apple in its mouth, and the mysterious letters
~liphas Levi (Alphonse Louis Constant), the celebrated
French occultist, has the following to say regarding the seal: *
As explained by the cabalistic letters of the names Acharat
and Althotas, it expresses the chief characteristics of the Great
Arcanum and the Great Work. It is a serpent pierced by an arrow, thus representing the letter Aleph, an image of the union between active and passive, spirit and life, will and light. The arrow is that of the antique Apollo, while the serpent is the python
of fable, the green dragon of Hermetic philosophy. The letter
Aleph represents equilibrated unity. This pantacle is reproduced
under various forms in the talismans of old magic. .
The arrow signifies the active principle, will, magical action, the coagulation of the dissolvent, the fixation of the volatile by projection,
and the penetration of earth by fire. The union of the two ~ is
the universal balance, the Great Arcanum, the Great Work, the
equilibrium ofJachin and Boaz. The initials L.~ .P.~ .D.~., which
accompany this figure, signify Liberty, Power, Duty; also Light,
Proportion, Density; and Law, Principle, Right. The Freemasons have changed the order of these initials, and in the form
of L. .D.~ .P.~. they render them as Libert6 de Penser, Liberty of
Thought, inscribing these on a symbolical bridge; but for those
who are not initiated they substitute Liberty de Passer, Liberty
of Passage. In the records of the prosecution of Cagliostro
it is said that the examination elicited another meaning as follows: Lilia destine pedibus: Trample the lilies under foot; and
in support of this version may be cited a Masonic medal
of the sixteenth or the seventeenth century, depicting a
branch of lilies severed by a sword, having these words on the
exergue: Talem dabit ultio messem Revenge shall give this
harvest.
.
—
*
History of Magic.
t That is to say the union of the arrow and the serpent.
[22]
.
A MAS
Cagliostro is supposed b
of the Illuminati, a secret o.
ofEurope and establish delE
letters L.~ .P.~ .D.’. have es~
The fleur de lis was the her
France; hence this tramplin~
ing out of the French mona~
order grafted on Freemaso~
L6vi contends that the n
when written cabalistically
triple unity. “The nameAk
is composed of the word Tix
if read cabalistically are S
The name as a whole thel
the messenger of the Egypti
Cagliostro recognized as his
Some think that Altho:
gave instruction In magic
Illuminati.
Both the names Cagliostr
cance, according to Alexai
Queries, v. 25, p. 216):
Baal Samen, the Phoenician ~
up of Kalos, beautiful, and.
After a long iinprisonn~
inquisitors of the Holy Off~
to death as a heretic, a sorc~
1791; but Pope Pius VI co~
onment. At first Cagliostri
castle of St. Angelo, but ~
fortress of San Leon, in the:
away his life in silence and
EGYPTIAN RITE
pierced by an arrow, and
~d the mysterious letters
~i
Constant), the celebrated
m ~y regarding the seal: *
~ters of the names Acharat
characteristics of the Great
a serpent pierced by an ar‘ph,an image of the union be~iife,will and light. The ar=e the serpent is the python
~c philosophy. The letter
This pantacle is reproduced
of old magic.
The ar~,
magical action, the coaguof the volatile by projection,
~ The union of the two t is
vanum, the Great Work, the
.
.
.
ry, Power, Duty; also Light,
~inciple, Right. The Free~ese initials, and in the form
LibertS de Penser, Liberty of
~boicalbridge; but for those
~e LibertS de Passer, Liberty
~eprosecution of Cagliostro
~tedanother meaning as fol~e the lilies under foot; and
be cited a Masonic medal
century, depicting a
i, having these words on the
Revenge shall give this
~nth
—
and the serpent.
A MASTER OF MAGIC
Cagliostro is supposed by some writers to have been an agent
of the Illuminati, a secret order pledged to overturn the thrones
of Europe and establish democracy. If this be true, the mystical
letters L. ~ .D.. have especial significance, as Levi explains.
The fleur de lis was the heraldic device of the Bourbon kings of
France; hence this trampling upon the lilies alluded to the stamping out of the French monarchy by the Illuminati, which was an
order grafted on Freemasonry.
Uvi contends that the name Acharat, assumed by Cagliostro,
when written cabalistically in Hebrew characters expresses the
triple unity. “The name Althotas, orthat of Cagliostro’s master,
is composed of the word Thot, with the syllables Al and As, which
if read cabalistically are Sala, meaning messenger or envoy.
The name as a whole therefore signifies: Thot (or Thoth),
the messenger of the Egyptians, and such in effect was he whom
Cagliostro recognized as his master above all others.”
Some think that Althotas was identical with Kblmer, who
gave instruction in magic to Weishaupt, the founder of the
Illuminati.
Both the names Cagliostro and Balsamo have an occult significance, according to Alexander Wilder, who says (Notes and
Queries, v. 25, p. 216): “The cognomen of Balsamo is itself but
Baal Samen, the Phoenician name of the sun. Cagliostro is made
up of Kalos, beautiful, and Aster, a star or sun.
After a long imprisonment and many examinations by the
Inquisitors of the Holy Office, Cagliostro was finally condemned
to death as a heretic, a sorcerer, and a Freemason, on March 21,
1791; but Pope Pius VI commuted the sentence to life imprisonment. At first Cagliostro underwent his punishment in the
castle of St. Angelo, but was subsequently transferred to the
fortress of San Leon, in the Duchy of Urbino, where he fretted
away his life in silence and darkness until August, 1795. The
[23]
CAGLIOSTRO
AND
HIS
EGYPTIAN
RITE
cause of his death and the place of his interment have never
been revealed. The secret is buried in the archives of the Holy
Office.
The Comtesse de Cagliostro died in a convent at Rome,
where she had been forcibly detained.
Such, in brief, is the history of a remarkable man; a most
sphinxlike character. That he believed in his mission to enlighten the world through his mystic doctrines admits, to my
mind, of no doubt. Had he been a mere charlatan he would not
have practiced his system of medicine and Masonry in such a
humanitarian manner. That he made use, at times, of natural
means to accomplish his wonders, such as the instruments of
conjuring and phantasmagoria, with all the effective mise-enscene of lights, draperies, Egyptian and Rosicrucian emblems,
etc., may be admitted; but that does not detract from his undoubted gifts as a genuine psychic, as I have previously noted.
Those who dabble in “psychic research and spiritism” (as I have
done these many years) have learned to discriminate between
what is false and what is true; and to make due allowance for
the weakness of human nature.
[24]
The I
S EGYPTIAN
RITE
of his interment have never
ed in the archives of the Holy
died in a convent at Rome,
of a remarkable man; a most
believed in his mission to enystic doctrines admits, to my
a mere charlatan he would not
£ine and Masonry in such a
~r2deuse, at times, of natural
s~ such as the instruments of
‘irh all the effective mise-en~.a and Rosicrucian emblems,
not detract from his unas I have previously noted.
~ch and spiritism” (as I have
med to discriminate between
to make due allowance for
PART
II
The Egyptian Rite
THE
lEG
“If it be true that a man’s w
reveals that of Cagliostro m~
Masonry.”
W. R. H. TRO~
Misery of a Master of Magic.
~
0 understand Caglic
masonry one must
his strange world-dr
mystical background.
vidual from the period in~
isolated phenomenon, nakei~
if one wishes to do him justi~
arch-enchanter appeared ~
were “out of joint.” It was ~
eenth century of skepticisr~
like a huge Cheshire cheese,~
until little but the rind was~
The rotten fabric ofi
about to disappear in the ~
and the very people who we~
doing their best to assist
disintegration. The dogn4
sailed by learned men. But
THE EGYPTIAN
RITE
“If it be true that a man’s works are the key to his character, nothing
reveals that of Cagliostro more clearly than his system of Egyptian
Masonry.”
W. R. H. TROWBRIDGE: Cagliostro: The Splendour and
—
Misery of a Master of Magic.
0 understand Cagliostro and his Egyptian Rite of Free-
Trh~
masonry
must knowits
thephilosophical,
epoch in which
he acted
strangeone
world-drama;
religious,
and
mystical background. One should not dissociate an individual from the period in which he lives and judge him as an
isolated phenomenon, naked and unadorned. One is compelled,
if one wishes to do him justice, to consider his environment. The
arch-enchanter appeared on this mortal scene when the times
were “out of joint.” It was the latter part of that romantic eighteenth century of skepticism and credulity. The Old World,
like a huge Cheshire cheese, was being nibbled away from within,
until little but the rind was left.
The rotten fabric of French society, in particular, was
about to disappear in the sulphurous flames of the Revolution,
and the very people who were to suffer most in the calamity were
doing their best to assist in the process of social and political
disintegration. The dogmas of the Church were bitterly assailed by learned men. But the more skeptical the age the more
[27]
CAGLIOSTRO
AND
HIS
EGYPTIAN
RITE
credulity extant. Man begins by denying, and then doubts his
doubts. Charles Kingsley says: “And so it befell, that this eight-
eenth century, which is usually held to be the most ‘materialistic’
of epochs, was in fact a most ‘spiritualistic’ one.” When the
Zeitge:st, the Spirit of the Age, verges on materialism, groups of
men will detach themselves from the skepticism of the schools
and form societies for the propagation of mystical and occult
doctrines. Freemasonry played no inconsiderable part in the
eighteenth century in fostering such ideas. Says Una Birch, in
her Secret Societies and the French Revolution:
The true history of the eighteenth century is the history of
the aspiration of the human race. In France it was epitomized.
The spiritual life of that nation, which was to lift the weight of
material oppression from the shoulders of multitudes, had been
cherished through dark years by the preachers of Freedom,
Equality, and Brotherhood. From the Swedenborgian stronghold of Avignon, from Martinist Lyons, from Narbonne, from
Munich, and many another citadel of freedom, there flashed on
the grey night of feudalism, unseen but to the initiates, the
watch-fires of great hope, tended by those priests of progress
who, though unable to lift the veil that shrouds the destiny of
man and the ends of worlds, by faith were empowered to dedi-
cate the future to the Unknown God.
In all great transition periods when worn-out dogmas are
relegated to the dust heap and old idols are broken, we find
doctrinaires and honest enthusiasts promulgating their schemes
for the moral and physical regeneration of mankind. We find
also quacks, adventurers, and impostors preying upon the credulous masses, taking advantage of the loosening of old bonds of
religious faith. Carlyle, with bitter pen, denounces this transition period of the eighteenth century as “the very age of impostors, cut-purses, swindlers, doublegoers, enthusiasts, ambiguous
[28]
THE E~
persons; quacks simple, ~
quackeries of all colors and I
cians, Cabalists, Swedenbc
and Devils of Loudon!”
quackeries of the eighteen~
deeper to find the truth. ~
the Swedenborgians among
his bilious temperament, cc~
madness or imposture.
He
masonry and its humaniw
mumbo-jumbo” and va~
beaten track of the Inquisi
lies of blackmailer Morande..
~agliostro, in which he he~
as the Arch-Impostor and
great majority of Masonic
Albert G. Mackey, should li
report on Cagliostro and
trouble to delve into more r
very fact that the Holy In
liostro’s condemnation sh
emanating from that trib
cyclopedia that attempts to
liostro (the Masonic
Cyclopedia of Kenneth R.
Freemasonry on the
occultism at the epoch of
in France was theosophical in
-
borgian Rite in other count
grafted on Freemasonry pn
which was the basis of our p
tish Rite of Freemasonry,
~S
EGYPTIAN
RITE
denying, and then doubts his
so it befell, that this eightto be the most ‘materialistic’
~virirualistic’one.” When the
~ges on materialism, groups of
~ the skepticism of the schools
~gation of mystical and occult
~o inconsiderable part in the
such ideas. Says Una Birch, in
~rbRe-volution:
~eenthcentury is the history of
~ In France it was epitomized.
which was to lift the weight of
~‘Adersof multitudes, had been
~v the preachers of Freedom,
i~m the Swedenborgian strong~Lyons, from Narbonne, from
~ of freedom, there flashed on
bseen but to the initiates, the
~ by those priests of progress
~ that shrouds the destiny of
were empowered to dedi-
God.
when worn-out dogmas are
old idols are broken, we find
~zspromulgating their schemes
e.rtion of mankind. We find
~ostrs preying upon the cred1.~,1
r~ loosening of old bonds of
~e.r pen, denounces this transias “the very age of impos-
~egoers,enthusiasts, ambiguous
THE
EGYPTIAN
RITE
quacks and
quackeries of all colors and kinds. How many Mesmerists, Magicians, Cabalists, Swedenborgians, Illuminati, Crucified Nuns,
and Devils of Loudon!” One cannot deny the rogueries and
persons; quacks simple, quacks compound;
.
.
.
quackeries of the eighteenth century, and yet one must look
deeper to find the truth. I should not include the Cabalists and
the Swedenborgians among doubtful people. But Carlyle, with
his bilious temperament, could see nothing in occultism but sheer
madness or imposture. He knew little or nothing about Freemasonry and its humanitarian aspirations, and denominated it
“mumbo-jumbo” and vain foolishness. Following the old,
beaten track of the Inquisition biographer, and swallowing the
lies of blackmailer Morande, he penned a virulent diatribe against
Cagliostro, in which he held him up to the scorn of the world
as the Arch-Impostor and Quack. Strange, is it not, that the
great majority of Masonic writers, among them the scholarly
Albert G. Mackey, should have blindly- followed the Inquisition
report on Cagliostro and his Egyptian Rite rather than take the
trouble to delve into more reliable sources of information? The
very fact that the Holy Inquisition at Rome had a hand in Cagliostro’s condemnation should have made suspect anything
emanating from that tribunal. I know of but one Masonic encyclopedia that attempts to do some measure of justice to Cagliostro (the Masonic martyr), and that is the Royal Masonic
Cyclopedia of Kenneth R. H. Mackenzie, New York, 1877.
Freemasonry on the Continent was deeply imbued with
occultism at the epoch of which I write. The Martinist Order
in France was theosophical in the extreme, and so was the Swedenborgian Rite in other countries. Both of these rites were engrafted on Freemasonry proper. The old Rite of Perfection,
which was the basis of our present Ancient and Accepted Scottish Rite of Freemasonry, had within its system degrees that
[29]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
savored more or less of Rosicrucianism and Hermeticism. It was
an age of magic and mystery, and of the manufacture of higher
degrees of Masonry of a cabalistic nature. To my mind that
fact makes the history of Continental Masonry more interesting
than it otherwise would be. English Masonry, because of its
rigid orthodoxy, played a very inconsiderable r6le in the eighteenth century. It was given up mostly to conviviality. When
an attempt is made to stupefy the soul with the anodyne of materialism, we always see a great reaction. There was a tremendons recrudescence of the supernatural in the eighteenth century because of the skepticism and atheism openly advocated by
scientists and metaphysicians. The occult assumed bizarre and
fantastic forms. We see the very same thing transpiring today
despite the materialism prevalent in the great institutions of
learning. The fact is that mankind cannot live on negations.
The soul turns instinctively towards its Divine Source as a flower
toward the sun. Says Trowbridge:
Never has the belief in the supernatural been more flourishing
and more invincible than at present. Side by side with the positivism of modern science marches the mysticism of the occult,
equally confident and undaunted, and equally victorious.
To deride it is ridiculous. Occultism is not a menace to progress,
but a spur. Its secrets are not to be ridiculed, but to be explained.
THE ~
century refused to study
terialistic scientists of the
tirely in the hands of th~
Cagliostro found the s~
exponent of mysticism ar
eighteenth century. Tht
liberation of mankind fr~
was still an effective tho~
members had been perse~
State were in league to re
free thought. It is chime
of the Illuminati; which~
money he had at his comr
medical services. If the
lieved, Cagliostro conf~sec
into the Illuminati in an ~
the-Main. This seems
pressedin 1784, Cagliostro
for he received large fees f
John Yarker, in his A
Today we do not invest the occult with the mise-en-sc~ne
of the theater; we study it scientifically in the laboratory. Telepathy, clairvoyance, hypnotism, mediumism, and all the phenomena of the subliminal self are subjected to most careful tests.
Some of our greatest investigators, such as Sir Oliver Lodge,
Sir Edward Barrett, and Professor Hyslop, have been convinced
“The Rite of Cagliostro ~
denced by his complete rr~
in the Paris monthly, L’Ini~
[of Pasqually] that it need
tro derived his system; a
founded on the manuscrip~
quired in London, it is pre~
in the metropolis.” *
of the reality of spirit messages, and have proclaimed their belief
in the Unseen Universe. The scientific men of the eighteenth
[30]
Martines Pasqually fonn&
was that of Rose-Croix. The cc
Communications were supposed
*
S EGYPTIAN
RITE
and Hermeticism. It was
of the manufacture of higher
~ nature. To my mind that
~ Masonry more interesting
~h
Masonry, because of its
ronsiderable r6le in the eightz~ly to conviviality. When
wl with the anodyne of ma~tion. There was a tremenair~iral in the eighteenth cen~atheism openly advocated by
~ occult assumed bizarre and
~me thing transpiring today
in the great institutions of
E~d cannot live on negations.
~s i~ Divine Source as a flower
~atural been more flourishing
~ Side by side with the posithe mysticism of the occult,
and equally victorious.
is not a menace to progress,
ridiculed, but to be explained.
ru~cult with the mise-en-sce~ne
~.lly in the laboratory. Telep~ediumism, and all the phe~b~ectedto most careful tests.
rs, such as Sir Oliver Lodge,
Hyslop, have been convinced
.~d have proclaimed their belief
~ntiflc men of the eighteenth
THE EGYPTIAN
RITE
century refused to study the phenomena, like many of our materialistic scientists of the present time, and left the matter entirely in the hands ofthose who posed as necromancers.
Cagliostro found the stage set for his appearance as the grand
exponent of mysticism and Masonry of the latter years of the
eighteenth century. The Illuminati, whose program was the
liberation of mankind from the thrall of Church and throne,
was still an effective though expiring force. In Germany its
members had been persecuted and imprisoned. Church and
Stare were in league to repress by violent means the growth of
free thought. It is claimed that Cagliostro was the secret agent
of the Illuminati; which would account for the great sums of
money he had at his command. He rarely received fees for his
medical services. If the Inquisition biographer is to be believed, Cagliostro confessed, at his trial, that he had been initiated
into the Illuminati in an underground cave near Frankfort-onthe-Main. This seems probable. When the society was suppressedin 1784, Cagliostro had no need of funds from that source,
for he received large fees from the Egyptian Rite.
John Yarker, in his Arcane Schools (Belfast, 1909), says:
“The Rite of Cagliostro was clearly that of Pasqually, as evidenced by his complete ritual, which has recently been printed
in the Paris monthly, L’Initiation; itso closely follows the theurgy
[of Pasqually] that it need leave no doubt as to whence Cagliostro derived his system; and as he stated himself that it was
founded on the manuscript of a George Coston, which he had acquired in London, it is pretty certain that Pasqually had disciples
in the metropolis.” *
*
Martines Pasqually founded a Masonic Rite in 1754. Its seventh degree
was that of Rose-Croix. The ceremonies were of a theurgic or magical nature.
Communications were supposed to be had with the spiritual world.
[31]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
It was the late Dr. Encausse, Grand Master of the Martinists
of France, who published the ritual of the Egyptian Rite in L’Inztiation (Paris) some twenty-three years ago. He asserted positively that it was authentic, having been copied from a transcript made by M. Morison of an original manuscript book on
Egyptian Masonry which had been composed by Cagliostro, in
the French language, for the use of the Egyptian lodges. M.
Morison declared that there were three copies of the abovementioned book, signed by Cagliostro and stamped with his
peculiar seal; one of them having been the property of the
Mother-Supreme Lodge of Lyons. The copy seen by M. Monson had passed through several hands before it came to his notice.
I see no reason for doubting the genuineness of the ritual published by Dr. Encausse. The Egyptian Rite was widely diffused
in France, and copies of its ritual were in the possession of the
masters of the various lodges in Lyons, Paris, and other cities.
The following from Mackenzie’s Royal Masonic Cyclopedia
is a very good r~sum~ of the Egyptian Rite:
Having acquired certain knowledge, according to his own
statement, from the various occult students he had met in the
East, Comte de Cagliostro resolved to communicate the results to
persons properly fitted to receive them. Barruel (History of
Jacobinism, vol. iii, p. 8) says that this Egyptian Masonry was introduced into Europe by a Jurland merchant, about 1771, who
had been in Egypt
his name was said to be Ananiah. He remained some time in Malta, where Cagliostro may have seen him.
His doctrines were those of Manes. Other statements aver that
Cagliostro bought certain manuscripts from one George Coston
in London, leading up to the idea of the Egyptian Rite.* However acquired, upon this basis he like many others
resolved
to build. To himself he assigned the post of Grand Cophta, a
—
—
—
The statement regarding George Coston is given in the Inquisition
biography.
*
[32]
THE EG’
title borrowed from that of
would also seem to have b~
purposed conducting them r~
regeneration. He taught t~
fable, and in that belief ma
shared; and he also promised ~
the pentagon, which restores
cence, forfeited by Adam aasserted to have been instirur~
its divine mysteries, and he ~
nous Masonry. The Grand (2
manding the angels.
A
system: a belief in God was
tional necessity of having bet
degrees [of Symbolic Masoni
added, and the initiates, if m~
prophets, while the women rc
In the admission to rht
ceremony were used, and al
tian system of Masonry was
of blasphemy brought against
In this degree, a young girl (.
cence, and called a dove, w
lodge then, with great cer
he possessed of communica~
were seven in number, govern.1
ing the throne of the Eternaf[~
Raphael, Gabriel, Uniel, Zob~
then placed before the
prayer to heaven, in order
Cophta might be exercised;
Being clothed in a long white.
a red scarf, she was inclosed
with white. In the doorof
which she gave her respo
seat with a small table on whir
Master then repeated the fort
.
.
.
-
EGYPTIAN
RITE
Master of the Martinists
the Egyptian Rite in L’Ini~s ago. He asserted posi; been copied from a tran~ginal manuscript book on
composed by Cagliostro, in
E the Egyptian lodges. M.
three copies of the above~tro and stamped with his
been the property of the
The copy seen by M. Monbefore it came to his notice.
~umenessof the ritual pub~n Rite was widely diffused
were in the possession of the
rs, Paris, and other cities.
s Royal Masonic Cyclopedia
~ Rite:
.2~
age, according to his own
~rudents he had met in the
~communicate the results to
~ein. Barruel (History of
~sEgyptian Masonry was inmerchant, about 1771, who
~id to be Ananiah. He reaghostro may have seen him.
Other statements aver that
~rs from one George Coston
the Egyptian Rite.* Howlike many others resolved
~e post of Grand Cophta, a
—
stan is given in
the Inquisition
THE EGYPTIAN
RITE
title borrowed from that of the high priests of Egypt, and he
would also seem to have been the initiator of his disciples. He
purposed conducting them to perfection by moral and physical
regeneration. He taught that the Philosopher’s Stone was no
fable, and in that belief many before and since his time have
shared; and he also promised to his followers to endow them with
the pentagon, which restores man to a state of primitive innocence, forfeited by Adam at the Fall. Egyptian Masonry he
asserted to have been instituted by Enoch and Elijah, who taught
its divine mysteries, and he reintroduced adoptive or androgynous Masonry. The Grand Cophta possessed the power of commanding the angels.
All religions were tolerated under this
system: a belief in God was the sole qualification, with the additional necessity of having been regularly initiated into the three
degrees [of Symbolic Masonry]. Three additional degrees were
added, and the initiates, if men, assumed the names of the ancient
prophets, while the women took the names of the ancient Sybils.
In the admission to the Master’s degree, great pomp and
ceremony were used, and although it is undoubted that this Egyptian system of Masonry was spurious, we nowhere find the charges
of blasphemybrought against it by the Roman Catholics justified.
In this degree, a young girl (sometimes a boy), in a state of innocence, and called a dove, was introduced. The Master of the
lodge then, with great ceremony, imparted to this child the power
he possessed of communicating with pure spirits. These spirits
were seven in number, governing the seven planets, and surrounding the throne of the Eternal, their names being Anael, Michael,
Raphael, Gabriel, Uniel, Zobiachel, and Anachiel. The dove was
then placed before the master, and the members offered up a
prayer to heaven, in order that the power granted to the Grand
Cophta might be exercised; in which prayer the dove joined.
Being clothed in a long white robe, adorned with blue ribbons and
a red scarf, she was inclosed in the tabernacle, which was hung
with white. In the doorof the tabernacle was a window, through
which she gave her responses; and within the tabernacle was a
seat with a small table on which three tapers were burning. The
Master then repeated the formulae by which the presence of the
.
.
.
[33]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
seven angels was invoked; and when they presented themselves
to the eyes of the seer or dove, certain questions as to the fitness
of the candidate were asked, and responses given; after which
other ceremonies completed the advancement of the individual.
The ceremony of admitting women to the degree of Mistress was
somewhat sim.il
The emblems used in the Rite were the
septangle, the triangle, the trowel, the compass, the square, the
gavel, the death’s head, the cubical stone, the rude ashlar, the
triangular stone, the wooden bridge, Jacob’s ladder, the phoenix,
the globe, time, and others. It seems somewhat uncertain at
what time Cagliostro perfected his system.
~liphas Levi, in his History of Magic, speaks as follows of
Cagliostro’s scheme of moral regeneration:
The precepts of moral regeneration according to the Grand
Copht were as follows: “You shall go up to Mount Sinai with
Moses; you shall ascend Calvary; with Phaleg you shall climb
Thabor, and shall stand on Carmel with Elias. You shall build
your tabernacle on the summit of the mountain; it shall consist
of three wings or divisions, but these shall be joined together and
that in the center shall have three stories. The refectory shall
be on the groundfloor. Above it there shall be a circular chamber
with twelve beds round the walls and one bed in the center: this
shall be the place of sleep and dreams. The uppermost room shall
be square, having four windows in eachof the four quarters; and
this shall be the room of light. There, and alone, you shall pray
for forty days and sleep for forty nights in the dormitory of the
Twelve Masters. Then you shall receive the signatures of the
seven genii and the pentagram traced on a sheet of virgin parchment. It is the sign which no man knoweth, save him who receiveth it. It is the secret character inscribed on the white stone
mentioned in the prophecy of the youngest of the Twelve Masters. Your spirit shall be illuminated by divine fire and your
body shall become as pure as that of a child. Your penetration
shall be without limits and great shall be also your power; you
shall enter into that perfect repose which is the beginning of
[34]
THE E
immortality; it shall be pc
from all pride: I am he w~
This enigma signifies ~
ation, the transcendent ~
realized. The three chartC
religious aspirations, and p~
are the great revealers wb
signatures of the seven spir
Arcanum. The whole is ~
a question of building a h
Jerusalem in Masonry.
When questioned by ~
sciences, Cagliostro “rep1i~
of being absurd and incom~
they had no ground of jud~
ing of the mystical philo~so~
of patient study to apprt
higher degrees of Masonry a
as all students know.
Perhaps the best expos~
masonry is that of Arthur ~
ditions of Freemasonry (Vc
made a study of the rituaLs
Grand Lodge of Scotland, ~
Egyptian Masonry was
apparently in separate t~~Craft, which offered a ves
shadow of the real illumina
more certainly, according
sonic qualification was re~
The statutes and regulation~
umphing, being the Mothe
for East and West, speciF
S EGYPTIAN
RITE
~en they presented themselves
r~n questions as to the fitness
~ responses given; after which
alvancement of the individual.
~2ems
to the
degree
Mistress
used
in theofRite
were was
the
~
the compass, the square, the
~ stone, the rude ashlar, the
e, Jacob’sladder, the phoenix,
~ms somewhat uncertain at
~ system.
~,
~ Magic, speaks as follows of
‘~eration:
ration according to the Grand
go up to Mount Sinai with
; with Phaleg you shall climb
~ with Elias. You shall build
f she mountain; it shall consist
~ shall be joined together and
~ stories. The refectory shall
~e shall be a circular chamber
one bed in the center: this
~
The uppermost room shall
2 each of the four quarters; and
!&re, and alone, you shall pray
‘~hrs in the dormitory of the
receive the signatures of the
on a sheet of virgin parch~ knoweth, save him who reinscribed on the white stone
~ youngest of the Twelve Masnared by divine fire and your
of a child. Your penetration
shall be also your power; you
~se which is the beginning of
—
THE
EGYPTIAN
RITE
immortality; it shall be possible for you to say truly and apart
from all pride: I am he who is.”
This enigma signifies that, in order to attain moral regeneration, the transcendent Cabala must be studied, understood, and
realized. The three chambers are the alliance of physical life,
religious aspirations, and philosophical light; the Twelve Masters
are the great revealers whose symbols must be understood; the
signatures of the seven spirits mean the knowledge of the Great
Arcanum. The whole is therefore allegorical, and it is no more
a question of building a house of three stories than a temple at
Jerusalem in Masonry.
When questioned by the Inquisition regarding the occult
sciences, Cagliostro “replied enigmatically, and when accused
of being absurd and incomprehensible he told his examiners that
they had no ground of judgment.” They evidently knew nothing of the mystical philosophy of the Cabala, which takes years
of patient study to appreciate and comprehend fully. The
higher degrees of Masonry are based largely on the Jewish Cabala,
as all students know.
Perhaps the best exposition of the Egyptian Rite of Freemasonry is that of Arthur Edward Waite, in his The Secret Traditions of Freemasonry (Vol. I, p. 136 et seq.). Waite, who has
made a study of the rituals of Cagliostro in the possession of the
Grand Lodge of Scotland, says:
Egyptian Masonry was
conferred upon both sexes
apparently in separate temples. It was intended to replace the
Craft, which offered a vestige only of the true mystery and a
shadow of the real illumination; but in order to secure the end
more certainly, according to the mind of Cagliostro, the Masonic qualification was required of his male candidates.
The statutes and regulations of the Royal Lodge of Wisdom Triumphing, being the Mother Lodge of High Egyptian Masonry
for East and West, specify three grades as comprised by the
.
.
.
—
.
[35]
.
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
system. These were Egyptian Apprentice, Egyptian Companion
or Craftsman, and Egyptian Master. At the end of his experience the candidate is supposed to have exterminated vice from
his nature; to be acquainted with the True Matter of the Wise,
through intercourse with the Superiors Elect who encompass the
throne of the Sublime Architect of the Universe. These intelligences are seven angels, who preside over the seven planets,
and their names, most of which are familiar in ceremonial
magic, were said to be as follows: Anael, the angel of the Sun;
Michael, the angel of the Moon; Raphael, who was allocated
to Mars; Gabriel, referred to Mercury; Uriel, the angel of Jupiter; Zobiachel, attributed to Venus; and Anachiel, the ruler
of Saturn.
In the grade of neophyte, the candidate was prepared in a
vestibule containing a representation of the Great Pyramid and
the figure of Time guarding a cavern. He was introduced into
the temple in virtue of his ordinary Masonic titles and as a
seeker for the true Masonry possessed by the wise of Egypt. He
knelt before Cagliostro, who posed as the Grand Copht, founder
and Master of the Rite in all parts of the globe, and the Master
breathed upon him. This took place amidst not only the
swinging of censers but the recital of exorcisms to effect moral
regeneration. He was instructed in seven philosophical operations: (1) in connection with health and disease in man; (2) on
metals and the medicines thereof; (3) on the use of occult forces
to increase natural heat and that which the alchemists term the
radical humidity of things; (4) on the liquefaction of the hard;
(5) on the congelation of the liquid; (6) on the mystery of the
possible and the impossible; and (7) on the means of doing good
with the utmost secrecy.
Moral regeneration notwithstanding, the so-called knowledge
of the grade dwelt on the physical side of alchemy, though it was
presumably concerned with the search after God and the examination of self, all work undertaken being in view of the Divine
Glory. The other subjects recommended for study during the
period ofthe noviciatewere natural and supernatural philosophy.
Of the second there is no explanation; but natural philosophy
[36]
THE E
was described as the marrin
edge of the seven metals.
The maxim was: Qui
the significanceof which is
the discourse dwelt upon t
unveiled mystery for thos~
sessed by them. It is sym
its mercurial part is denor.~
is this which must suffer r~
and then the Stone ofPhila~
Star represents supernatur
a heptagram, signifying thi
who are intermediaries bea
ence with the divisions of ~
the system was dual, being
tion; but the word morali
Divine aid was necessary tn~
was recommended meditz
InthecaseofaF
~
said: “I breathe upon you,
penetrate your heart and
strengthen yourspiritual
your brothers and sisters.
the true Egyptian Adoprin
bers of the Rite and to eni
There were, at least by
between the first and the
datewas supposed to put in
The ceremony of receptio
Masters, and the presiding
hold from the Grand CoD
grace of God, I confer u
constitute you a guardiand
municate in virtue of th~
sun; Mene, which refers r~
The candidate was made ac
First Matter in the form 0:
EGYPTIAN
RITE
~i!ice,Egyptian Companion
At the end of his experi~ve exterminated vice from
~ True Matter of the Wise,
r~ Elect who encompass the
~e Universe. These intelliover the seven planets,
are familiar in ceremonial
~nael,the angel of the Sun;
~zphael, who was allocated
y; Uriel, the angel of Ju~s; and Anachiel, the ruler
andidate was prepared in a
of the Great Pyramid and
~ He was introduced into
~y Masonic titles and as a
5’bythewiseofEgypt. He
s the Grand Copht, founder
~fthe globe, and the Master
~ place amidst not only the
af exorcisms to effect moral
~ seven philosophical oper~and disease in man; (2) on
on the use of occult forces
5ch the alchemists term the
~ liquefaction of the hard;
; (6) on the mystery of the
on the means of doing good
~ing,the so-called knowledge
~eof alchemy, though it was
th after God and the examibeing in view of the Divine
~nded for study during the
md supernatural philosophy.
~n; but natural philosophy
THE
EGYPTIAN
RITE
was described as the marriage ofthe sun and the moon and knowledge of the seven metals.
The maxim was: Qui agnoscit martem, cognoscit artem
the significance of which is dubious. As connected with alchemy,
the discourse dwelt upon the First Matter, which is said to be an
unveiled mystery for those who are elect of God and to be possessed by them. It is symbolized by the Masonic acacia, while
its mercurial part is denoted by the rough or unhewn scone. It
is this which must suffer the death of philosophical putrefaction;
and then the Stone of Philosophy is madetherefrom. The Blazing
Star represents supernatural philosophy and its form is that of
a heptagram, signifying the seven angels about the throne of God,
who are intermediaries between God and man. In correspondence with the divisions of philosophy, as here stated, the term of
the system was dual, being (1) moral and (2) physical regeneration; but the word morality must be interpreted rather widely.
Divine aid was necessary to the progress of the candidate, and he
was recommended meditation daily for a space of three hours.
In the case of a Female Apprentice
the Grand Copht
said: ‘~I breathe upon you, that the truth which we possess may
penetrate your heart and may germinate therein. So shall it
strengthenyour spiritual nature and so confirmyou in the faith of
your brothers and sisters. We constitute you a Daughter of
the true Egyptian Adoption, to be recognized as suchby all members of the Rite and to enjoy the same prerogatives.”
There were, at least by the hypothesis, three years of noviciace
between the first and the second degree, during which the candidatewas supposed to put in practice the counsels of his initiation.
The ceremony of reception took place in the presence of twelve
Masters, and the presiding officer said: ‘~By the power which I
hold from the Grand Cophc, founder of our Order, and by the
grace of God, I confer upon you the Grade of Companion and
constitute you a guardian of the new knowledge which we communicate in virtue of the sacred names, Helios, signifying the
sun; Mene, which refers to the moon; and Tetragrammaton.”
The candidate was made acquainted with further symbols of the
First Matter in the form of bread and wine. He was given red
—
.
[37]
.
.
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
wine to drink, and this is a clear issue on the symbolical side; but
it is confused by the further indication that Adoniram is also the
First Matter and that this must be killed. There is here a reflection from the system attributed to L. G. de St. Victor, wherein
this name is ascribed to the spurious Master Builder. There are
also analogies with the Gradesof Memphis, which therefore drew
something from Egyptian Masonry.
It was only in the Grade of Master that the so-called magical
aspects appeared, for it was there that a clairvoyant girl or
boy was shut up in a tabernacle and, prior to the introduction
of the candidate, was interrogated as to his fitness. This ceremony was performed with great reverence, beginning with an
invocation addressed to God by all present, who solicited that
the power possessed by man before the Fall might be communlcated to the instrument thus chosen as mediator between the
seven planetary spirits and the Chief of the Lodge. The clairvoyant child demanded on her or his part the grace to act worthily. The Grand Copht also breathed upon the child. If the
answer was in the affirmative in respect to the candidate, he was
brought into the temple and into the presence of two Masters,
who represented Solomon and the King of Tyre. They sat upon
a single throne, reproducing an arrangement which we have met
with previously. Oneof them was clothed in white and the other
in blue bordered with gold, while on either side of them were the
names of the seven angels. Twelve other Masters were present,
and these were saluted as the Elect of God.
The candidate saw also the symbol of a phcenix rising from a
bed of fire. The procedure at his reception owed comparatively
little to the culminating degree of the Craft. He renounced all
his past life and was directed to prostrate himself on the ground
with his face laid against it. Prayers were recited over him; he
was lifted up, created a Master and decorated with the insignia
of the Grade. The child was finally interrogated to ascertain
whether that which had been done was agreeable to the Divinity.
The obligation of a Master included blind obedience as well as
perfect secrecy. The discourse of the Grade turned again upon
the symbol of the Rose, as representing a further type of the First
[38]
TEE
EG
Matter. Some additional e
the two regenerations which
germ of the system. That
prayer and meditation conri
followed by a specific rule.
the same time, and it is this w
to have undergone, but witl
instance of Cagliostro.
When a woman was mac
Chief Officer of the Templ~
and she alone remained er~
preme Being which first tooi~
trate on the ground, recited t
up; the dove (clairvoyante~
the Veni Creator and burnt
Worshipful Mistress scatten
said: Sic transit gloria mund
tality was drunk by the new
the dove prayed that the ange
with which she was about to b
to lay his hands in blessing on
about her head.
I have now given the rear
It is but a mere outline th
steeped in occultism admits o
in this respect, for it was on.
societies of the eighteenth ce
original three degrees of Freee
with the clairvoyant child ma
ers; but I have witnessed srra~
modern inediums, with thai
lights, and ttmaterializations.’1
Cagliostro was able~to tra
to others namely, to the ~
lodges. As Trowbridge says:
—
—
EGYPTIAN
RITE
e on the symbolical side; but
inn. that Adoniram is also the
Eired. There is here a reflecT~ G de St. Victor, wherein
3 Master Builder. There are
~bis, which therefore drew
~erthat the so-called magical
~ that a clairvoyant girl or
~,
prior to the introduction
~s to his fitness. This cereeverence, beginning with an
I present, who solicited that
the Fall might be communi~ as mediator between the
~ of the Lodge. The clair~art the grace to act worthupon the child. If the
~ect to the candidate, he was
the presence of two Masters,
~En.g of Tyre. They sat upon
~zgesnentwhich we have met
~zthed in white and the other
~ either side of them were the
e cther Masters were present,
:i God.
~ of a phcenix rising from a
eze~tion owed comparatively
the Craft. He renounced all
~ate himself on the ground
were recited over him; he
~ decorated with the insignia
~JJyinterrogated to ascertain
~as agreeable to the Divinity.
~ blind obedience as well as
the Grade turned again upon
ing a further type ofthe First
THE
EGYPTIAN
RITE
Matter. Some additional explanations were given concerning
the two regenerations which I have described as constituting the
germ of the system. That which is called moral depended on
prayer and meditation continued for a period of forty days and
followed by a specific rule. That of the physical kind lasted for
the same time, and it is this which the Cardinal Rohan is supposed
to have undergone, but without much profit to himself, at the
instance of Cagliostro.
When a woman was made a Mistress, the acting Mistress, or
Chief Officer of the Temple, represented the Queen of Sheba,
and she alone remained erect during the invocation of the Supreme Being which first took place. The candidate, lying prostrate on the ground, recited the Miserere mei; she was then raised
up; the dove (clairvoyante) was consulted; three sisters sang
the Veni Creator and burnt incense about the candidate. The
Worshipful Mistress scattered gold leaf with her breath, and
said: Sic transit gloria mundi. A symbolic draught of immortality was drunk by the new Mistress before the tabernacle, and
the dove prayed that the angels might consecrate the adornments
with which shewas about to be decorated; Moses also was invoked
to lay his hands in blessing on the crown of roses which was placed
about her head.
I have now given the reader some idea of the Egyptian Rite.
It is but a mere outline
the shadow of a shade. That it was
steeped in occultism admits of no doubt; but it was not peculiar
in this respect, for it was only one among many of the occult
societies of the eighteenth century that were engrafted on the
original three degrees ofFreemasonry. The fantastic ceremonial
with the clairvoyant child may seem absurd to many of my readers; but I have witnessed stranger doings in the seance-rooms of
modern mediums, with their cabinets, magnetic chains, dim
lights, and ~~materializations.”
Cagliostro was able ~‘totransmit his powers,” as it was termed,
to others namely, to the Venerable Masters of his Egyptian
lodges. As Trowbridge says:
—
—
[39]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
In reality it was nothing more nor less than the discovery of
the psychic the word must serve forwant of a better properties which are latent in every human being and in many are
capable of a very high degree of development. This discovery,
till then unimagined, was the secret of the veneration in which
Cagliostro was regarded by his followers.
—
—
Cagliostro never completely understood the psychism which
he possessed; there are many indications that ‘the regarded the
phenomena he performed as direct manifestations of divine
power.” Sometimes he shocked the orthodox by describing himself as ttl AM THAT I AM”
the words used by Jehovah when
revealing Himself to Moses on Mount Sinai. He used very bombastic language and would not brook criticism
if the Baroness
d’Oberkirch and the Comte de Beugnot are to be believed.*
‘~Cagliostro’s system of Masonry,” says Mackenzie, ttwas not
founded upon shadows. Many of the doctrines he enunciated
may be found in the Book of the Dead and other important
documents of ancient Egypt.” The Egyptian Rite must have
contained many exalted ideas ethical, humanitarian, and
theosophical; otherwise the intense enthusiasm of its initiates
cannot be accounted for. Many eminent men in France were
members of this Order. Cagliostro always insisted on the moral
and religious implications of his system of Masonry. Says Trowbridge:
—
—
—
In 1785 a religious element was likely to repel rather than to
attract. It was the wonder-man, and not the idealist, in whom
Paris was interested. But instead of taking the line of least resistance, so to speak, Cagliostro deliberately adopted a course that
could not fail to make enemies rather than friends.
Far from dropping the religious and moral character of the
Egyptian Rite, he laid greater stress on it than ever, and claimed
*
See M~moires of each.
[40]
THE E
for his sect a superiority o
the ground that it was base
which he had brought froi
to regard him as a fool as
tion his sincerity in the m~
sonic lodges ofParis rose in
ever, to triumph over all o~
purpose of expounding th~
eloquence was so persuasw
converted to his views the
addressed.”
The controversy beti~
Philal&hes (or Lovers of
Masonic history. On Feb
Philakthes, with Savalette
convention in Paris to d
Freemasonry; such as its o
the occult sciences, etc.
gives a list of those who Co.
were French and Austrian p
ambassadors, officers of the
general, and last but not I
Langes was a royal banker
Illummati.
A summons had been
vention, and he had
part in its deliberations. B~
that the Philal&hes adopt th
burn their archives, and be
Lyons QtTriumphant Wisli
in possession of the true Ma~
tend his hand over them, an~
the darkness of their tempIe.
~S EGYPTIAN
RITE
~or less than the discovery of
½e
for want of a better prop~iumanbeing and in many are
development. This discovery,
7et of the veneration in which
a~iowers.
THE EGYPTIAN
RITE
—
mderstood the psychism which
:~tIons that The regarded the
~ect manifestations of divine
:e orthodox by describing him~ewords used by Jehovah when
~znnt Sinai. He used very born~k criticism
if the Baroness
~ugnor are to be believed.*
iry,” says Mackenzie, c~was not
~fthe doctrines he enunciated
~e Dead and other important
The Egyptian Rite must have
ethical, humanitarian, and
enthusiasm of its initiates
eminent men in France were
~nalways insisted on the moral
stem of Masonry. Says Trow—
—
likely to repel rather than to
and not the idealist, in whom
of taking the line of least reEberately adopted a course that
~erthan friends.
~sand moral character of the
~ on it than ever, and claimed
s
s of each.
for his sect a superiority over all the others of Freemasonry, on
the ground that it was based on the mysteries of Isis and Anubis
which he had brought from the East. As no one ever ventured
to regard him as a fool as well as a knave, it is impossible to question his sincerity in the matter. At once the seventy-two Masonic lodges of Paris rose in arms against him. He managed, however, to triumph over all opposition. At a meeting held for the
purpose of expounding the dogmas of Egyptian Masonry “his
eloquence was so persuasive,” says Figuier, “that he completely
converted to his views the large and distinguished audience he
addressed.”
The controversy between Cagliostro and the Lodge of
Philal~thes (or Lovers of Truth) is an interesting episode in
Masonic history. On February 15, 1785, the members of the
Philakthes, with Savalette de Langes at their head, met in solemn
convention in Paris to discuss questions of importance regarding
Freemasonry; such as its origin, essential nature, relations with
the occult sciences, etc. Thory, in his Ada Latomorum, Vol. II,
gives a list of those who composed the conclave, and among them
were French and Austrian princes, councillors, financiers, barons,
ambassadors, officers of the army, doctors, theosophists, farmersgeneral, and last but not least two professors of magic. M. de
Langes was a royal banker who had been prominent in the old
flluminati.
A summons had been sent to Cagliostro to attend the convention, and he had assured the messenger that he would take
part in its deliberations. But he changed his mind and demanded
that the Philal~thes adopt the constitutions of the Egyptian Rite,
burn their archives, and be initiated into the Mother Lodge at
Lyons (ctTriumphant Wisdom”), intimating that they were not
in possession of the true Masonry. He deigned, as he said, to extend his hand over them, and consented “to give a ray of light in
the darkness of their temple.” The Baron von Gleichen was de[41]
CAGLIOSTRO
AND 1-uS EGYPTIAN
RiTE
puted to see Cagliostro and ask for more detailed information,
and at the same time to request the presenceof the members of the
Mother Lodge at the convention. Renewed correspondence took
place, but Cagliostro would not recede from his position. Finally
three delegates from the Philakthes, among them being the Marquis de Marnezia, of Franch~ Gomt~, repaired to Lyons, and were
initiated into Egyptian Masonry. In their report to the convention occur the following significant words: ‘tHis [Cagliostro’s]
doctrine ought to be regarded as sublime and pure; and though
without having a perfect acquaintance with our language, he
employs it as did the prophets of old.” The negotiations, however, fell through, and Cagliostro shook off the Philakthes altogether. Shortly after the above event came the Affair of the
Diamond Necklace, and Cagliostro sought refuge in England.
Never again did he set foot on the soil of la belle France, the scene
of his greatest exploits.
Cagliostro, assisted by a number of adepts from Paris and
Lyons, endeavored to found an Egyptian lodge in London, but
the attacks of the Courrier de l’Europe effectually put a quietus
on his efforts. He was continually harassed by trumped-up
charges preferred by the myrmidons of Morande. Says Trowbridge:
The Freemasons had welcomed him to their lodges with open
arms, as the victim of a degenerate and despicable despotism;
now, influenced by the scathing attacks of Morande, who was
himself a Mason, they gave him the cold shoulder. At a convivial
gathering at the Lodge of Antiquity which he attended about
this time (November 1, 1786), instead of the sympathy he expected he was so ridiculed by one Brother Mash, an optician, who
gave a burlesque imitation of the Grand Cophta of Egyptian
Masonry as a quack doctor vending a spurious balsam to cure
every malady, that the victim of his ridicule was compelled to
withdraw. The mortification which this incident caused Gag[42]
THE E~
liostro was further inten~
by Gillray in a cari~
The following doggere
mentioned cartoon:
given
t’EXTRACT OF THE
God knows w~
From whom descend~
Lord Crop * adopts ~
“Born,
And manly dares his
This self-dubb’d Cc~
A Brother Mason ~
For names like S~rnp~
And Proteus like, in ~
tBehold in me (he says
‘Of Soul benevolent, a
‘In me the guiltless A=
‘Who knows the my~
‘A feeling heart I bogs
~Iboast a Balsam ev~y
‘My Pills and Powders
‘Renew your vigour,
This cunning part ~e
And thus the weak a
But now, his history ~
The arrant hypocrite,
First as Balsarno, he r~r
But only daubing, he~
Then, as a Mounteban.
And many a name o~
Three times he visited
And every time a di~
The brave Alsatians h
By boasting ofEgypti
*Lor~
EGYPTIAN RiTE
more detailed information,
~ence ofthe membersof the
newed correspondence took
~from his position. Finally
Lmong them being the Marirepaired to Lyons, and were
their report to the convenwords: “His [Cagliostro’s]
~1e and pure; and though
nce with our language, he
P The negotiations, how~okoff the Philakthes alto~t
came the Affair of the
sought refuge in England.
of Ia belle France, the scene
~of adepts from Paris and
ptian lodge in London, but
pe effectually put a quietus
~ harassed by trumped-up
of Morande.
Says Trow-
~ to their lodges with open
and despicable despotism;
~cks of Morande, who was
Ld shoulder. At a convivial
y which he attended about
ead of the sympathy he exther Mash, an optician, who
~rand Cophta of Egyptian
a spurious balsam to cure
~ ridicule was compelled to
h this incident caused Gag-
THE EGYPTIAN RITE
liostro was further intensified by the wide notoriety that it was
given by Gillray in a caricature entitled “A Masonic Anecdote.”
The following doggerel verse was appended to the abovementioned cartoon:
“ExTiucT OF THE ARAEIAN COUNT’s MEMOIRS.”
“Born, God knows where, supported, God knows how;
From whom descended, difficult to know.
Lord Crop * adopts him as a bosom friend,
And manly dares his character defend.
This self-dubb’d Count, some few years became
A Brother Mason in a borrow’d name;
For names like Sempie numerous he bears,
And Proteus like, in fifty forms appears.
‘Behold in me (he says) Dame Nature’s child,
‘Of Soul benevolent, and Manners mild;
me the guiltless Acharat behold,
‘Who knows the mystery of making Gold.
‘A feeling heart I boast, a conscience pure;
‘I boast a Balsam every ill to cure.
‘My Pills and Powders all disease remove;
‘Renew your vigour, and your health improve.’
‘In
This cunning part the arch impostor acts,
And thus the weak and credulous attracts,
But now, his history is rendered clear,
The arrant hypocrite, and quack appear.
First as Balsarno, he to paint essay’d,
But only daubing, he renounc’d the trade.
Then, as a Mountebank, abroad he stroll’d;
And many a name on Death’s black list enroll’d.
Three times he visited the British shore,
And every time a different name he bore.
The brave Alsatians he with ease cajol’d
By boasting of Egyptian forms of old.
* Lord George Gordon.
[43]
CAGLIOSTRO AND HIS EGYPTIAN RITE
The self-same trick he practis’d at Bourdeaux,
At Strasbourg, Lyons, and at Paris too.
But fate for Brother Mash reserv’d the task
To strip the vile impostor of his mask.
May all true Masons his plain tale attend!
And Satire’s lash to fraud shall put an end.”
Cagliostro endeavored to interest the Swedenborgians in his
system of occultism. With this object in view he advertised in
the Morning Herald, calling upon all true Masons, in the name of
~J4j
:4<
Jehovah, to meet him at O’Reilly’s Tavern, in Great Queen Street,
on November 3, 1786, to formulate plans for the building of
the New Temple, or New Jerusalem. But the Swedenborgians
did not respondto his appeal. “It is a curious circumstance,” says
Brother Mackenzie, “that Cagliostro’s manifestoes while in London were issued from the Hercules Pillars, a tavern still in existence, immediately opposite Freemason’s Hall, in Great Queen
Street.”
The condemnationof Cagliostro by the Inquisition, on March
21, 1791, was based principally on the fact that he was a heretic
and a Freemason. The sentence caused a revulsion of feeling in
his favor throughout Europe among those who were convinced
that he was a charlatan. His numerous followers in France were
heartbroken over the affair. But the Revolution was then at its
height. The lodges were disrupted and the archives in many in-
“A Mh
stances had been destroyed. Many of the influential members of
the Fraternity had to flee for their lives or go into hiding to escape
the “Red Widow” the guillotine. They were powerless to aid
their old chief.
Cagliostro’s visit to the Lodge o~
a rare engraving of which copi~ are
and Accepted Scottish Rite of Freersaaz
and the Grand Lodgc of Iowa, A. F. & ~
—
I quote the sentence of the Inquisition in full:
Giuseppe Balsamo, attainted and convicted of many crimes,
~nd of having incurred the censures and penalties pronounced
against heretics, dogmatics, heresiarchs, and propagators of magic
[441
LS
EGYPTIAN RITE
~s’d at Bourdeaux,
Pans too.
~rv’d the task
~hismask.
2 tale attend!
~ll put an end.”
-~r~t the Swedenborgians in his
cbject in view he advertised in
all true Masons, in the name of
~Tavern, in Great Queen Street,
.lare plans for the building of
~
But the Swedenborgians
nsa curious circumstance,” says
itro’s manifestoes while in Lon~ Pillars, a tavern still in exist~nason’sHall, in Great Queen
~o by the Inquisition, on March
2 the fact that he was a heretic
cansed a revulsion of feeling in
~g those who were convinced
~-ous followers in France were
the Revolution was then at its
~ and the archives in many in~yof the influential members of
or go into hiding to escape
~.
They were powerless to aid
~runsItnon in full:
and convicted of many crimes,
~
and penalties pronounced
nirchs, and propagators of magic
“A
MASONIC ANECDOTE”
Cagliostro’s visit to the Lodge of Antiquity. London. (Caricature by Giliray.) Pr3m
a rare engraving of which copies are in the possession of the Supreme Council of the Ancient
and Accepted 5cottish Rite of Freemasonry for the Southern Jurisdiction of the United 5tate~.
and the Grand Lodge of Iowa, A. F. & A. M. Published No~ember 21, 1786.
THE 36
and superstition, has been I
said —
and penalties
Clement ~ ~
mans: whacever favor or’
Fremsonry,aswell. byrhj
ail personsconvicted ofthisi
inthedominians ofthe Popel
Notwithstanding, by spu~
death by which this crime a
perpetual imprisonment ina
strictlyguardedwithoutany:
more, after he shall have abj
place ofhis imprisonment he
penances wa &~ a
hereby ordered to submit
Likewise, the manuscrj~
Si.. Macsty is solemnlycon
done, doctrince, and a system
heretical, and altogether Ma
and thedestructionof the C
kre,shaflbebnbytheema
documents relating to this.
By a new Apostolic law,
thelawsofthe prtceding pm
conventiclesot Freeniasonrj
Egyptian sect and of anothi
butwedasildecreethatthea
reserved for heretics shall hi
hold communion with,or pe
—
Truly was Cagliostro a
Charlatan or no charlata,
charactersofhis time. His.
ofthebrethren. Itislaighi
considerably their views reg
pages of Troubridge a weal
THE EGYPTIAN RITE
and superstition, has been found guilty and condemned to the
said censures and penalties as decreed by the Apostolic laws of
Clement XII and Benedict XIV against all persons who in any
manner whatever favor or form societies and conventicles of
Freemasonry, as well asby the edict of the Council of State against
all persons convicted of this crime in Rome or in any other place
m the dominions of the Pope.
Notwithstanding, by special grace and favor the sentence of
death by which this crime is expiated is hereby commuted into
perpetual imprisonment in a fortress, where the culprit is to be
strictly guarded without any hope of pardon whatever. Furthermore, after he shall have abjured his offenses as a heretic in the
place of his imprisonment he shall receive absolution, and certain
salutary penances will then be prescribed for him to which he is
hereby ordered to submit.
Likewise, the manuscript book which has for its title Egyp-
tian Masonry is solemnly condemned as containing rites, propositions, doctrines, and a system which, being superstitious, impious,
heretical, and altogether blasphemous, opens a road to sedition
and the destruction of the Christian religion. This book, therefore, shall be burnt by the executioner, together with all the other
documents relating to this sect.
By a new Apostolic law we shall not only confirm and renew
the laws of the preceding ponriffswhich prohibit the societies and
conventicles of Freemasonry, making particular mention of the
Egyptian sect and of another vulgarly known as the Illumines,
but we shall decree chat the most grievous corporal punishments
reserved for heretics shall be inflicted on all who shall associate,
hold communion with, orprotect these societies.
Truly was Cagliostro a Masonic martyr!
Charlatan orno charlatan, he was one of the most fascinating
characters ofhis time. His sad fate ought to enlist the sympathies
of the brethren. It is high time for Masonic writers to change
considerably their views regarding him. They will find in the
pages of Trowbridge a wealth of bibliographic data throwing
[45]
CAGLIOSTRO
AND
light on Cagliostro’s career
HiS EGYPTIAN
RITE
excerpts from the secret archives
—
of the Parisian police, from old memoir writers of the eighteenth
century too numerous to mention, from Masonic authorities,
etc.*
In the summer of 1927, when in Rome, I paid a special visit
to the Castle of St. Angelo, where Cagliostro was imprisoned for
two years prior to his condemnation by the Holy Office. I was
shown his dungeon and saw also in a glass case in the Council
Chamber of the Castle a facsimile of a page taken from Liber 3
de Mon: (The Book of Death), page 25, which recorded Cagliostro’s death as having taken place on August 28, 1795.
Alexandre Dumas, in his romantic novel, The Memoirs of a
Physician, represents Cagliostro as the chief of the Illuminati, the
avowed object ofwhich was to overthrow the thrones of Europe
and bring about the golden age of democracy, and to free mankind from the shackles ofsuperstition and political enthrallment.
In the prologue, the Secret Superiors of the Order meet at midnight in a ruined chateau near Strasbourg to devise plans to accomplish these things. They come from the uttermost parts of
the world. Cagliostro reveals himself to be the Grand Cophta,
or Arch-Master of the Fraternity, recently come from Egypt,
the land of mystery. He undertakes, himself, to bring about a
great revolution in France
“the storm center of Europe.”
—
This he purposes accomplishing by pandering to the vices of royalty; by widening the breach between the submerged tenth and
the upper classes; by fanning class hatred; by enveloping the
monarchy in disgrace; and thus producing an upheaval in society that will lead to civil war. This warhe contends will spread
like a devouring flame throughout Europe. Thrones will totter
A superb bibliography of Cagliostro is contained in “Borsenblatt far den
deutschen Buchliandel,” 1904 (Nos. 210—212, 214, September 9—12, 14), pp.
7488—92, 7524—75. To be found in the Library of Congress.
*
[4~]
THE
E~
and liberal ideas will be sp
from its sleep of cenruri~
tread the lilies under fooff
symbol of the French mo~
Torrini, the conjurer, he ha
a miniature house on whet
apartment and also as a labc
the sage Aithotas seeks fo~
Cagliostro arrives at ~
regime, where he meets
toinette, on her way to ParE
of courtiers and attendants.
tan. In revenge he causes
of her death by the guilTh~
terrible phantasmagoria. C
by the Freemasons to enco:
necromantic powers aid h~
veloped the story of the faz
in the Bastille and caused h
:s
EGYPTIAN
RITE
~rpts from the secret archives
~oir writers of the eighteenth
m, from Masonic authorities,
in Rome, I paid a special visit
~agliostro was imprisoned for
inn by the Holy Office. I was
in a glass case in the Council
of a page taken from Liber 3
oage 25, which recorded Cage on August 28, 1795.
antic novel, The Memoirs of a
the chief of the Illuminati, the
erthrow the thrones of Europe
democracy, and to free man~on and political enthrallment.
~nrsof the Order meet at mid~asbourg to devise plans to ac-
~ from the t~ttermost parts of
oseif to be the Grand Cophta,
recently come from Egypt,
~
himself, to bring about a
~e storm center of Europe.”
pandering to the vices of roy~ecn the submerged tenth and
a~ hatred; by enveloping the
producing an upheaval in so~hiswar he contends will spread
: Europe. Thrones will totter
;,
THE
EGYPTIAN
RITE
and liberal ideas will be spread broadcast.
Humanity will rise
from its sleep of centuries, rejuvenated and mighty. “I will
tread the lilies under foot!” he says, alluding to the fleur-de-lis,
symbol of the French monarchy. He goes on his mission. Like
Torrini, the conjurer, he has a van drawn by two Flemish horses;
a miniature house on wheels, as it were, fitted up as a sleeping
apartment and also as a laboratory for alchemical studies wherein
the sage Althotas seeks for the Elixir of Life.
Cagliostro arrives at the ch&teau of a nobleman of the old
regime, where he meets the lovely young Dauphiness, Marie Antoinette, on her way to Paris, accompanied by a splendid cortege
of courtiers and attendants. She taunts the magician as a charlatan. In revenge he causes her to see in a carafe of water a vision
of her death by the guillotine. She swoons with horror at the
terrible phantasmagoria. Cagliostro goes to Paris, and is helped
by the Freemasons to encompass the downfall of royalty. His
necromantic powers aid him. In The Diamond Necklace is developed the story of the famous trial which landed the sorcerer
in the Bastille and caused his banishment from France.
~is contained in “Bbrsenblatt fUr den
—2122, 214, September 9—12, 14), pp.
~br~r~of Congress.
I
r 47]
PA
A Visit to the ]
PART
III
A Visit to the House of Cagliostro
A VISIT T
OFCA
“And one can imagine w~
house would produce at night,
concealed by ancient trees, its d
• the flames
the live flames ~
showed themselves through th2
—
C
AGLIOSTRO’S house
its walls could but ~?
and Masonry they mi,g
are reputed to have ears,
ing tongues. Scientists clain
substance is the imponderab
light. t’It is,”says ~liphas U
mon receptacle for vibration
a fluid and a force which m
imagination of Nature.” A~
refined, jelly-like substance r~
of all thoughts and ideas and
existed on this earth-plane.
be said, in a certain sense, t~r
which are impressed the gooc~
have lived therein. If we ar
port with these thoughts we ~
A VISIT
TO THE
HOUSE
OF CAGLIOSTRO
“And one can imagine without great effort, the effect which the
house would produce at night, with its angular pavilions, at that time
concealed by ancient trees, its deep courtyards, its wide terraces, where
• the flames the live flames from the crucibles of the alchemist —
showed themselves through the high window-blind.” — LEN~mE.
—
C
AGLIOSTRO’S house possesses a fascination for me. If
its wails could but speak, what tales of magic, mystery,
and Masonry they might unfold. But, alas, though walls
are reputed to have ears, they are not credited with possess-
mg tongues. Scientists claim that the ultimate basis of matter or
substance is the imponderable ether. Occultists call it the astral
light. “It is,” says ~liphas Levi, in his History of Magic, “a common receptacle for vibrations of movement and images of form,
a fluid and a force which may be called, in a sense at least, the
imagination of Nature.” According to the occultists this ultrarefined, jelly-like substance receives and preserves the impressions
of all thoughts and ideas and the simulacra of all forms that have
existed on this earth-plane. Therefore, the walls of a house may
be said, in a certain sense, to be like photographic plates, upon
which are impressed the good and the evil thoughts of those who
have lived therein. If we are sufficiently psychic to get en rabport with these thoughts we may, it is claimed, evoke them as ap[51]
CAGLIOSTRO AND HIS EGYPTIAN RITE
paritions or hallucinations. There may be, then, a measure of
A VISIT TO THE I
truth in the belief in hauntedhouses, if psychical investigators are
to be credited. Lord Buiwer-Lytton, Rosicrucian and Freemason, m his story, The House and the Brain, treats this subject
in a remarkable manner.
made no changes in it, excel
additions for the machines w
The plan of the buildin~
The outer gate opens upon t
the Boulevard Beaumarchais
solemn aspect. At the end ~
Although my visit to the house of Cagliostro was not productive of any phantasmal appearances, the gloomy old mansion
of the Rue Saint Claude affected me strangely. Perhaps it was
my imagination. Howbeit, I was able to conjure up in my mind
the visions of an old dead past and to behold a pageant of magic
and Masonry that was highly enjoyable to me, to say the least.
Alexandre Dumas, in his Memoirs of a Physician, describes
the conjurer’s mansion in the Rue Saint Claude with considerable accuracy, but says nothing about its history. It was my ambition when a young man to find this house of mystery, using
Dumas’ description as a guide, and to give its story to the world.
But Baron Haussmann, builder of boulevards in the Second
Empire, had demolished so much of historical Paris that I did
not feel quite certain that Cagliostro’s house was still in existence.
In the summerof 1899, however, the Courrier des Atats-Unis, of
New York, contained the following interesting article on the
mansion:
Cagliostro’s house still stands in Paris. Few alterations have
been madein it since the days of its glories and mysteries; and one
may easily imagine the effect which it produced in the night upon
those who gazed upon its strange pavilions and wide terraces when
the lurid lights of the alchemist’s furnaces streamed through the
outer window blinds. The building preserves its noble lines in
spite of modern additions and at the same time has a weird appearance which produces an almost depressing effect. But this doubtless comes from the imagination, because the house was not built
by Cagliostro; he simply rented it. When he took up his quarters
in it, it was the property of the Marquise d’Orvilers. Cagliostro
[52]
•
•
staircase worn by time, but
On looking at that staircase, c
of beautiful women, attrac
sorcerer, and terrified at wh~
see, who placed their tremblir
we can evoke the shade of ~
steps, with her head covereG
valets of Cardinal de Rohan
carriage with a lantern at tin
pany with the Great Gph
metallurgy, cabala, or oneiro
constitute the four elemenra~
A secret stairway, now;
the second story, where its rr~
narrow and tortuous, still ex
on the boulevard side. It is i~
darkness, and leads to the old
windows of which look out ~
Below, with their mould
and the stable
the stable ol
Lorenza Feliciani, the wife o
—
To verify the above stal
Ricaudy, editor of L’Echo dr
arch~ological matters, who
1900:
The house [the exterior]
of Cagliostro. Upon the bo~
there was formerly the shop
now occupied by an upholsr~
ostro took up his residence in
I EGYPTIAN
RITE
~y be, then, a measure of
~if psychical investigators are
~on, Rosicrucian and Free:ke Brain, treats this subject
~ of Cagliostro was not proz~es, the gloomy old mansion
~estrangely. Perhaps it was
to conjure up in my mind
~ behold a pageant of magic
to me, to say the least.
airs of a Physician, describes
Saint Claude with consider~t its history. It was my amthis house of mystery, using
~o give its story to the world.
,f boulevards in the Second
of historical Paris that I did
~‘shouse was still in existence.
e Courrier des Atats-Unis, of
~g interesting article on the
Paris. Few alterations have
~ries and mysteries; and one
~ produced in the night upon
iElfions and wide terraces when
~rnzcesstreamed through the
~gpreserves its noble lines in
~me time has a weird appear~ing effect. But this doubt~use the house was not built
When he took up his quarters
uise d’Orvillers. Cagliostro
•
A VISIT
TO THE
HOUSE
OF CAGLIOSTRO
made no changes in it, except perhaps a few temporary interior
additions for the machines which he used in his s&lnces in magic.
The plan of the building may well be said to be abnormal.
The outer gate opens upon the Rue Saint Claude at the angle of
the Boulevard Beaumarchais. The courtyard has a morose and
solemn aspect. At the end under a flagged porch there is a stone
staircase worn by time, but it still preserves its old iron railing.
On looking at that staircase, one cannot help thinking of the hosts
of beautiful women, attracted by curiosity to the den of the
sorcerer, and terrified at what they imagined they were about to
see, who placed their trembling hands upon that old railing. Here
we can evoke the shade of Madame de Ia Motte running up the
steps, with her head covered with a cloak; and the ghosts of the
valets of Cardinal de Rohan sleeping in the driver’s seat of the
carriage with a lantern at their feet, while their master, in company with the Great Cophta,~ is occupied with necromancy,
metallurgy, cabala, or oneirocritics, which, as everybody knows,
constitute the four elementary divisions of Cagliostro’s art.
A secret stairway, now walled up, ran near the large one to
the second story, where its traces are found; and a third stairway,
narrow and tortuous, still exists at the other end of the building
on the boulevard side. It is in the center of the wall, in complete
darkness, and leads to the old salons now cut into apartments, the
windows of which look out upon a terrace.
Below, with their mouldering doors, are the carriage house
and the stable the stable of Djerid, the splendid black horse of
Lorenza Feliciani, the wife of Cagliostro.
—
To verify the above statement, I wrote to M. Alfred de
Ricaudy, editor of L’Echo dit Public, Paris, and an authority on
arch~ological matters, who responded as follows, January 13,
1900:
The house [the exterior] still exists just as it was in the time
of Cagliostro. Upon the boulevard, contiguous to the mansion,
there was formerly the shop of one Camerlingue, a bookseller,
now occupied by an upholsterer. On January 30, 1785, Cagliostro took up his residence in this quaint old house. It was then
[53]
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
No. 30 Rue Saint Claude, at the corner of the Boulevard Saint
Antoine, afterwards the Boulevard Beaumarchais. The Marquise
d’Orvillers was the owner of the premises occupied by the thaumaturgist of the eighteenth century. Her father, M. de Chavigny, captain in the royal navy, had built this house on ground
acquired in 1719 from Madame de Harlay, who had inherited it
from her father, le Chevalier Boucherat. (Se~ Lefeuve, Old
Houses of Paris, Vol. IV, issue 51, page 24, published by Achille
Faure, Paris, 1863.)
Cagliostro’s house is now Number 1, the numbering of the
street having been altered in the reign of the citizen-king, Louis
Philippe, of inglorious memory. Says M. de Ricaudy:
The numbering originally began at the Rue Saint Louis, now
Rue de Turenne, in which is situated the church of Saint Denis
du Sacrement. ‘When the houses were renumbered with reference to the direction of the current of the Seine (under Louis
Philippe) , the numbers of the Rue Saint Claude, which is parallel
to the river, began at the corner of the boulevard, and in that
way the former Number 30 became Number 1.
The weird old mansion has had a peculiar history. Cagliostro
locked the doors of the laboratories and seance-room some time
in June, 1786, on the occasion ofhis exile from France. Twentyfour years of undisturbed repose ensued. All during the great
Revolution the house remained closed and intact. The dust settled thick upon everything; spiders built their webs upon the
gilded ceilings of the salons and the chambre ~gyptienne where
the magical seances were held. Finally, in the year 1810, the
doors of the temple of magic and mystery were unfastened, and
the furniture and rare curios, the retorts and crucibles belonging to the dead alchemist of the old regime, were auctioned off by
order of the municipal government. An idle crowd of quid
A VISIT
H
nuncs gathered to witness the
Len6tre, in his Paris r6volutir
piers, says: ~Since the auctio~
of the Rue Saint Claude has ~
taken. In 1855 some repairs
was removed, and the one tha~
ruins of the Temple. There i
and immense locks. The doo~
the house of Cagliostro.” Lif
The late F~licien Trewev
my request, visited the pla.c~
to me that it had been converte
The salons were cut up into
~gyptienne was no more. A g
facturer of cardboard boxes
of the fact that the world-ren
Alas, the history of these old
splendid prosperity, followed
sordid decay.
Yes, in this ancient house,
Paris, to the picturesque old ~
of the Egyptian Rite of Freez
fame. In those golden years o
disturbing visions of the dung~
ing to receive him? Ah, who
Accompanied by Bro. Tr~
summer of 1908 to the house 4$
talk with the concierge, I cro~
of large stones blackened by
portal, and up the great stop
*
[54]
TO THE
See Dictionnaire de la France, i
Paris, 1851.
EGYPTIAN
RITE
ximer of the Boulevard Saint
Beaumarchais. The Marquise
r~uses occupied by the thauzv. Her father, M. de Chaa~ built this house on ground
H.a.rlay, who had inherited it
:zi~erat. (See Lefeuve, Old
~ge 24, published by Achille
~er 1, the numbering of the
~ of the citizen-king, Louis
~aysM. de Ricaudy:
~ at the Rue Saint Louis, now
~ the church of Saint Denis
were renumbered with refer~z of the Seine (under Louis
Saint Claude, which is parallel
~f the boulevard, and in that
~Number 1.
a peculiarhistory. Cagliostro
~ and s~ance-room some time
sexile from France. Twentyensued. All during the great
~d and intact. The dust set~s built their webs upon the
~echambre e’gyPtienne where
:inally, in the year 1810, the
~vsrery were unfastened, and
etorts and crucibles belongregime, were auctioned off by
~nt. An idle crowd of quid
A VISIT
TO THE
HOUSE
OF CAGLIOsTRO
nuncs gathered to witness the sale and pry about the building.*
Len6tre, in his Paris r6volutionnaire, vieilles maisons, vieux papiers, says: Since the auctioning of Cagliostro’s effects the house
of the Rue Saint Claude has had no history. Ab, but I am mistaken. In 1855 some repairs were made. The old carriage door
was removed, and the one that took its place was taken from the
ruins of the Temple. There it stands today with its great bolts
and immense locks. The door of the prison of Louis XVI closes
the house of Cagliostro.” Life has, indeed, its little ironies!
The late F~licien Trewey, the French fantaisiste, who, at
my request, visited the place in the summer of 1901, wrote
to me that it had been converted into a commercial establishment.
The salons were cut up into small apartments. The chambre
dgyplienne was no more. A grocer, a feather curler, and a manufacturer of cardboard boxes occupied the building, oblivious
of the fact that the world-renowned Cagliostro once lived there.
Alas, the history of these old houses! They have their days of
splendid prosperity, followed by shabby gentility, and finally by
sordid decay.
Yes, in this ancient house, dating back to pre-revolutionary
Paris, to the picturesque old regime, the great arch-hierophant
of the Egyptian Rite of Freemasonry lived in the zenith of his
fame. In those golden years of his life, was he never haunted by
disturbing visions of the dungeons of the Holy Inquisition, yawning to receive him? Ab, who can tell!
Accompanied by Bro. Trewey, I made a pilgrimage in the
summer of 1908 to the house of Cagliostro. Leaving Trewey to
talk with the concierge, I crossed the courtyard with its cordons
of large stones blackened by time, passed through the somber
portal, and up the great stone staircase with its wrought-iron
*
See Dictionnaire de Ia France, by A. G. de St. Fargeau, Vol. III, page 245.
Paris, 1851.
[55]
CAGLIOSTRO
AND
HIS
EGYPTIAN
RITE
railing, and peeped into what was formerly the chambre ~gyptienne, on the second floor. There I saw a young French workman upholstering a chair. He paid no attention to me. Iclimbed
even to the attic of the ancient mansion, and looked down into the gloomy courtyard, half expecting every minute, in my
excited imagination, to see the gilded coach of the Cardinal
de Rohan come rolling up to the doorway, and the Cardinal,
in his splendid court costume, alight. Those were the days of
romance! It was something to be a nobleman or a prelate then.
I slowly descended the ghost-haunted, time-worn staircase,
feeling my way carefully along in the semi-darkness, and holding
on to the forged-iron balustrade, thinking all the while of the
high-born seigneurs and ladies who once passed up and down
that winding way. I could almost hear the frou-frou of their
silken coats and dresses, and the tap, tap of their red heels on the
steps. How anxious they must have been, how full of emotion,
how curious to peer into the future! What visions did Cagliostro
evoke for them in his magic glass? How many of those powdered, perfumed heads were destinedto fall under the bladeof the
guillotine,
the ctRed Widow,” beloved of the sans-culottes!
And then Ithought of Cagliostro in the dungeon of the Castle
of San Leon in rags and chains, lying upon a pile of straw, the
wretched victim of the Inquisition.
A dooron the landing below me opened slowly and noiselessly
I stopped, scarcely breathing, in expectation of some mystic
revelation. Was the phantom of the arch-necromancer coming
out to greet me? No; it was but the wind! I closed the door
softly behind me and hastily descended the steps. I was soon
out in the sunshine. Desecration of desecrations!
one of the
rooms on the ground floor of the mansion had been turned into
a brasserie, and the name of the establishment was the
~Bar de Cagliostro.” Workmen in blouses were leaning against
[56]
—
—
—
A VISIT
TO THE
a galvanized-iron counter,
Iaskedtheconcierge~
‘EYes, monsieur,” he r~
Comte de Cagliostro, the ce
tells all about him in one oi
From the mansion of ~
Saint-Gilles, No. 10, not £
de la Motte, of Diamond N
1
landed the Cardinal de Ro~
after that Imade a pilgrimi~
at the time of my visit uses
but now demolished to mai
splendid H6tel de Rohan,, K
a number of seances, with ~
Ia Motte, acting as clairvoy~
Inthe summerof 1927,
the enchanter. The brasse~
supply shop. The chamb
Goldstein, furrier, who eyj
windows. The Hebraic ccl
suggestive ofthe Phiosophef
ing base metals into gol&[
incarnation of Cagliostroj
from a theosophical point
4
Cagliostro has not on1~
but modern conjurers have
magic such as the
liostro,” etc. Robert-Ho’
Philippe at Saint Cloud,
tic seal, which Cagliostro
upon his Masonic diploma~
little paper called Cagliosh
—
-
IIS EGYPTIAN
RITE
~sformerly the chambre e’gy~~ I saw a young French workno attention to me. I climbed
mansion, and looked down inxpecting every minute, in my
gilded coach of the Cardinal
~ doorway, and the Cardinal,
ight. Those were the days of
e a nobleman or a prelate then.
..3~=aunted,time-worn staircase,
the semi-darkness, and holding
thinking all the while of the
once passed up and down
~ hear the frou-frou of their
~zp,tap of their red heels on the
~vebeen, how full of emotion,
e~ What visions did Cagliostro
s? How many of those powto fall under the bladeof the
he~oved of the sans-culottes!
in the dungeon of the Castle
ying upon a pile of straw, the
nfl.
e opened slowly and noiselessly
~ expectation of some mystic
the arch-necromancer coming
: the wind! I closed the door
ended the steps. I was soon
of desecrations! — one of the
~ans~on had been turned into
the establishment was the
~ blouses were leaning against
A VISIT
TO THE
HOUSE
OF CAGLIOSTRO
a galvanized-iron counter, sipping cognac of doubtful quality.
I asked the concierge if he knew the history of the house.
“Yes, monsieur,” he replied, “it was once inhabited by le
Comte de Cagliostro, the celebrated sorcerer. Alexandre Dumas
tells all about him in one of his novels.”
From the mansion of the sorcerer I went to the Rue NeuveSaint-Gilles, No. 10, not far away, to see the house of Madame
de la Motte, of Diamond Necklace fame, whose strange intrigue
landed the Cardinal de Rohan and Cagliostro in the Bastille; and
after that I made a pilgrimage to the old palace of the de Rohans,
at the time of my visit used as the Government Printing Works,
but now demolished to make room for improvements. In this
splendid H6tel de Rohan, Rue Vieille-du-Temple, Cagliostro held
a number of seances, with Mlle. de la Tour, niece of Madame de
Ia Motte, acting as clairvoyante.
In the summer of 1927, I paid another visit to the old home of
the enchanter. The brasserie had given place to an automobile
supply shop. The chambre dgyptienne was occupied by M.
Goldstein, furrier, who eyed me suspiciously from one of the
windows. The Hebraic cognomen “Goldstein” (gold-stone) is
suggestive ofthe Philosopher’s Stone, which is credited with turning base metals into gold. Perhaps the gentleman furrier is an
incarnation of Cagliostro. The subject is worth considering
from a theosophical point of view.
Cagliostro has not only been exploited in plays and novels,
but modern conjurers have used his cognomen for their feats of
magic such as the “Cards of Cagliostro,” the “Casket of Cagliostro,” etc. Robert-Houdin, in his seance before King Louis
Philippe at Saint Cloud, made splendid use of the sorcerer’s mystic seal, which Cagliostro used upon his bottles of liquid gold and
upon his Masonic diplomas. Robert-Houdin also published a
little paper called Cagliostro. Henri Robin issued his L’Alman[57]
—
CAGLIOSTRO
AND
HIS EGYPTIAN
RITE
ach Illustr~: le Cagliostro. In 1891, Hercat and Col. H. J. Sargent, the “Wizard of the South,” opened a magical show in
London called the “Cagliostromantheum.”
M. Caroly, in 1893, in his conjuring exhibition at the Capucine Theatre of the Isola Brothers, Paris, presented an ingenious
trick called the “Mask of Balsamo,” which I had the pleasure of
seeing. The effect was as follows:
The prestidigitator brought forward a small, undraped
table, which he placed in the center aisle of the theater; and then
passed around for examination the mask of a man, very much
resembling a death-mask, but unlike that ghastly memento mon
in the particulars that it was exquisitely modeled in wax and
artistically colored.
~Messieurset mesdames,” remarked the professor of magic,
“this mask is a perfect likeness of Joseph Balsamo, Comte de Cagliostro, the famous sorcerer of the eighteenth century, modeled
from a death-mask in the possession of the Italian Government.
Behold! I lay the mask upon this table in your midst. Ask any
question you please of the oracle and it will respond.”
The mask rocked to and fro with weird effect at the bidding
of the conjurer, rapping out frequent answers to queries put by
the spectators. It was an ingenious electrical trick. The modus
operandi is thus explained in Hopkins’s Magic, Stage Illusions, and
Scientific Diversions: “That part which forms the chin of the
mask is replaced by a small strip of iron, which is painted the
same color as the mask, so that it cannot be seen; an electro-magnet is set into the top of the table, so that the cores shall be opposite the strip of iron when the mask is laid on the table. Contact
is made by means of a push-button somewhere in the side scenes
of the theatre; the wires run under the stage, and connection is
established through the legs of the table when the legs are set on
the foreordained places.”
[58]
A VISIT
TO THE
After witnessing Caroly’
little hotel in the historic R
the “Mask of Balsamo,” whi
bedroom, over the carved
set in a tarnished gilt frame,
Said I to myself: “Would th~
ror of Nostradamus, whereii~
goria of that Paris of long aj
idea, I retired to rest, closed
four-poster, and was soon
Strange visions disturbed m~
searching for the Elixir of Ii
de Strasbourg; while near
breathlessly awaiting the rest
Cagliostro! Cagliostro!
for weeks afterwards with
wretched ‘Mask of Balsamo,’
witched me with your sphin~
the book-stalls, antiquarian s.z
ale for rare prints and litera
necromancer of the old r~gi2!
my endeavors. Thus began
character in the history of m~
EGYPTIAN
RITE
Hercat and Col. H. J. Saropened a magical show in
ing exhibition at the Capu~zris,presented an ingenious
which I had the pleasure of
rward a small, undraped
~e of the theater; and then
~ask of a man, very much
hat ghastly memento mon
~itely modeled in wax and
~ the professor of magic,
~ Balsamo, Comte de Cag~g~t~nth century, modeled
c=the Italian Government.
~ in your midst. Ask any
it will respond.”
weird effect at the bidding
: answers to queries put by
~zrrica1 trick. The modus
~sMagic, Stage Illusions, and
~h forms the chin of the
nron, which is painted the
~t be seen; an electro-mag~t
the cores shall be oppolaid on the table. Contact
mewhere in the side scenes
~e stage, and connection is
~iewhen the legs are set on
A VISIT TO THE
HOUSE
OF CAGLIOSTRO
After witnessing Caroly’s entertainment I went home to my
little hotel in the historic Rue de Beaune, to think and dream of
the “Mask of Balsamo,” which had obsessed my mind. In my
bedroom, over the carved oak mantel, was a curious old mirror,
set in a tarnished gilt frame, a relic of the eighteenth century.
Said I to myself: “Would this were a ghost-glass, a veritable mirror of Nostradamus, wherein I might conjure up a phantasmagoria of that Paris of long ago.” Possessed with this fantastic
idea, I retired to rest, closed in the red curtains of the antique
four-poster, and was soon wafted into the land of dreams.
Strange visions disturbed my sleep. I seemed to see Cagliostro
searching for the Elixir of Life in the laboratory of the H8tel
de Strasbourg; while near him stood the Cardinal de Rohan,
breathlessly awaiting the results of the mystic operation.
Cagliostro! Cagliostro! I was pursued all the next day and
for weeks afterwards with visions of the enchanter. “Ah,
wretched ‘Mask of Balsamo,’” I cried, “why have you thus bewitched me with your sphinx-like smile?” I took to haunting
the book-stalls, antiquarian shops, and the Biblioth~que Nationale for rare prints and literature relating to the incomparable
necromancer of the old regime, and was liberally rewarded for
my endeavors. Thus began my study of the most enigmatic
character in the history of magic and Masonry.
[59]
J
BIBLI~
Alm&as, Henri d’. Cagliost~
au XVIII. si&Ie. Paris, 1904.
Beugnot, Comte de. M~mc~
Bbrsenblatt fur den deutrc~
210—2 12, 214, September 9—12,
Cagliostro d~masqu~ ~ Vaz~
op&ations aichimiques et magi~
Par un t~moin oculaire. [Laus~
Campardon, Emile. Marie•
1863. 8vo.
Carlyle, Thomas. Count
laneous essays. Vol. 4. Londo
The diamond n
essays. Vol. 5. London, 1840.
Clavel, F. T. B. Histoire
des soci~t~s secr~tes anciennes e4
Courrier de I’Europe, gazette
bers for September, October,
Funck-Brentano, Frantz.
story of Marie Antoinette andd~
Edwards. Philadelphia, 1901
Cagliostro and cam~
Gleichen, Charles Henry.
Gleichen. Paris, 1868.
~
BIBLIOGRAPHY
Alm~ras, Henri d’. Cagliostro: la Franc-Ma~onnerie et l’occultisme
au XVIII si&le. Paris, 1904.
Beugnot, Comte de. M~moires. Paris, 1866.
B&rsenblatt fur den deutschen Buchhandel, Leipzig, 1904. (Nos.
210—212, 214, September 9—12, 14.) pp. 7488—92, 7524—75.
Cagliostro d~masqu~ ~ Varsovie, ou relation authentique de ses
operations aichimiques et magiques faites dans cette capitale en 1780.
Par un t~moin oculaire. [Lausanne, Strasbourg] 1786.
Campardon, Emile. Marie Antoinette et le proc~s du collier. Paris,
1863. Svo.
Carlyle, Thomas. Count Cagliostro. In his Critical and miscel-
laneous essays. Vol. 4. London, 1840.
The diamond necklace. In his Critical and miscellaneous
essays. Vol. 5. London, 1840.
Clavel, F. T. B. Histoire pittoresque de Ia Franc-Ma~onnerie et
des soci~t~s secr&es anciennes et modernes. Paris, 1843.
Courrier de l’Europe, gazette anglo-fran~aise, London, 1786. Numbers for September, October, and November.
Funck-Brentano, Frantz. The diamond necklace, being the true
story of Marie Antoinette and the Cardinal de Rohan. Trans. by H. S.
Edwards. Philadelphia, 1901. pp. 91—112.
Cagliostro and company. London, 1902.
Gleichen, Charles Henry. Souvenirs de Charles-Henri, Baron de
Gleichen. Paris, 1868.
[61]
BIBLIOGRAPHY
Goethe, J. W. von. Der Gross-Cophta. (A comedy in five acts.)
Werke, Vol. 18. Stuttgart, 1868.
Hall, Manly P. The Comte de Cagliostro. In his An encyclopedic
outline of Masonic, Hermetic, cabalistic and Rosicrucian philosophy.
San Francisco, 1928. pp. cxcviii—ix.
Haven, Dr. Marc. L’evangile de Cagliostro retrouv~, traduit du
latin et publi~ avec une introduction. Paris, 1910.
Le maitre inconnu, Cagliostro. etude sur Ia haute magie.
Paris, 1912.
Ivanoff, B. Cagliostro in Eastern Europe (Courland, Russia, and
Poland). In Transactions of the Quatuor Coronati Lodge No. 2076.
Vol. 40, Part 1. London, 1928.
Len6tre, G. Paris r~volutionnaire, vieilles maisons, vieux papiers.
Paris, 1900. (La maison de Cagliostro, pp. 161—171.)
Lettre du Comte de Cagliostro au peuple anglais. Pour servir de
suite ~ses m~moires. London, 1786.
Lettre du Cosine de Cagliostro au peuple fran~ais. London, 1786.
Life of Joseph Balsamo, commonly called Count Cagliostro: containing the singular and uncommon adventures of that extraordinary
personage from his birth till his imprisonment in the Castle of St. Angelo. To which are added the particulars of his trial before the Inquisition, the history of his confessions concerning common and Egyptian Masonry, etc. Trans. from the original proceedings published at
Rome by order of the Apostolic Chamber. London, 1791.
M~moire pour le Cosine de Cagliostro, accuse; contre M. le Procureur-G~n&al, accusateur; en presence de M. le Cardinal de Rohan,
delaComtesse de la Motte, et autres co-accuses. .
Paris, 1786.
.
.
English translation by P. MacMahon, London, 1786.
Mackenzie, Kenneth R. H. Royal Masonic cyclopedia. New York,
1877.
M~moire pour le Comte de Cagliostro, demandeur contre Maitre
Chesnon le fils commissaire au ch~telet de Paris et le Sieur de Launay,
Chevalier de l’Ordre Royal Militaire de St. Louis, Gouverneur de la
Bastille, d~fendeurs. Paris et London, 1786.
Oberkirch, Baronne d’. M~moires. Tome premier. Paris, 1853.
Recke, Charlotta Elisabeth Konstantia von der. Nachricht von
des beriichtigten Cagliostro Aufenthalte in Mittau im Jahre, 1779,
[62]
BIB
und von dessen dortigen m~
tin, 1787.
Rohmer, Sax. Cagliostrin
York, E. P. Dutton & Co. [~i
Spence, Lewis. Cag1iostr~
New York, 1920.
Telepsief, B. Freemasonr
tuor Coronati Lodge No. 207
Thory. Annales originis r
Acta Latomorum
Trowbridge, W. R. R C
master of magic. London, 19
Vie de Joseph Balsamo,
traite de la procedure instru~
d’apr~s l’originalitalien, impri
notes curieuses, et orn~e de son
Waite, A. H. The secret
don, 1911. p. 136et seq.
Zotov, V. Cagliostro, his
Starina, St. Petersburg, 1875.
2~.A PH Y
Zc~hta. (A comedy in five acts.)
BIBLIOGRAPHY
agliostro. In his An encyclopedic
niisric and Rosicrucian philosophy.
und von dessen dortigen magischen Operationen.
tin, 1787.
~e Cagliostro retrouv~, traduit du
York,E. P. Dutton &Co. [1914]. pp.180—234.
~
Paris, 1910.
~nsrro. etude sur la haute magie.
~ Europe (Courland, Russia, and
~aruor Coronati Lodge No. 2076.
ie,
vieilles maisons, vieux papiers.
~u peuple anglais. Pour servir de
~ ~euplefran~ais. London, 1786.
nDy called Count Cagliostro: conadventures of that extraordinary
risonment in the Castle of St. An~iru1arsof his trial before the In~ concerning common and Egyp-
Rohmer, Sax. Cagliostro. In his The romance of sorcery. New
Spence, Lewis. Cagliostro. In his An encyclopedia of occultism.
New York, 1920.
Telepsief, B. Freemasonry in Russia. In Transactions of the Quatuor Coronati Lodge No. 2076. Vol. 35. London, 1922.
Thory. Annales originis magni Galliarum Orientalis. Paris, 1812.
Acta Latomorum. Paris, 1812.
Trowbridge, W. R. H. Cagliostro: the splendour and misery of a
master of magic. London, 1910.
Vie de Joseph Balsamo, connu sous le nom de Comte Cagliostro, extraite de la proc~dure instruite contre lui ~ Rome, en 1790, traduite
d’apr~s l’original italien, imprim~ ~la Chambre Apostolique; enrichie de
notes curieuses, et orn~e de son portrait. Paris et Strasbourg, 1791.
Waite, A. H. The secret traditions of Freemasonry. Vol 1. London, 1911. p. 136et seq.
Zotov, V. Cagliostro, his life and visit to Russia. ln Russkaye
Starina, St. Petersburg, 1875. Vol. 12. (In the Russian language.)
original proceedings published at
~riber. London, 1791.
~!instro, accuse; contre M. le Pro-
i~ce de M. le Cardinal de Rohan,
~-accusds.
Paris, 1786.
.
.
Berlin und Stet-
.
ahoin, London, 1786.
~ Xllasonic cyclopedia. New York,
~1io~rro,demandeur contre Mahre
~et de Paris et le Sieur de Launay,
~ de St. Louis, Gouverneur de Ia
1786
Tome premier. Paris, 1853.
.s~antia von der. Nachricht von
halte in Mit tau im Jahre, 1779,
r—~
[63
J
Appe~
RECEPTION OF AN
I
EGYPTII
(Translated from L’In~
by Horace Park~
PREPARATION
I-I E lodge shall be decora
white, without gilding.
Above the head of the
containing the name JEHOVAH, ‘a
to be embroidered in blue silk.
~J’
The throne of the Master shill
The altar shall stand before thi
Upon the altar shall be a brasi~
alcohol.
At the right of the throne shai
the moon.
The Treasurer shall be provi~
and with two pairs of gloves, one
TRACING BOAE2~
Upon the tracing board there~
with seven steps; in the door sh~
inscription composed of the words
words, gemma secretorum.
Appendix A.
RECEPTION OF AN APPRENTICE INTO AN
EGYPTIAN LODGE
(Translated from L’Initiation, of August, 1906,
by Horace Parker McIntosh,
330.)
PREPARATION OF THE LODGE
~
H E lodge shall be decorated with a canopy of sky blue and
white, without gilding.
Above the head of the Venerable Master shall be a triangle
containing the name JEHovAH, with radiations therefrom; the whole
to be embroidered in blue silk.
The throne of the Master shall stand upon three steps.
The altar shall stand before the throne.
Upon the altar shall be a brasier containing a sponge saturated with
alcohol.
At the right of the throne shall be represented the sun; at the left,
the moon.
The Treasurer shall be provided with a robe and girdle of white;
and with two pairs of gloves, one for a man, the other for a woman.
TRACING BOARD OF THE LODGE
Upon the tracing board there shall be painted the door of a temple,
with seven steps; in the door shall appear a curtain; at the right an
inscription composed of the words, arcanum magnum; at the left, the
words, gemma secretorum.
[65]
-.
APPENDIX
A
Before the door shall be represented a Master, with the red cordon,
the green dress coat, vest, breeches, and spotted stockings, and hussar
boots.
This Master shall be shown standing erect at the right of the temple;
he shall have the forefinger of his left hand upon his lips, and in his
right hand he shall hold a sword with which he threatens a sleeping
Mercury reclining at the left of the door. Above the head of the
Mercury shall appear the words, rough ashlar. This tracing board
shall be lighted by seven candles, three of which shall be on one side,
three on the other, and one in the middle.
DRESS OF THE VENERABLE MASTER
The Venerable Master shall be clothed in a white robe girded with
a girdle of watered silk sky blue in color. He shall wear also a stole of
watered blue silk bordered by a narrow strip of gold lace, and with
the monogram of the founder embroidered in gold spangles at each
end. The ends of this stole shall be fringed with gold. The ends shall
be fastened together and the Master shall wear it over the right shoulder
and under the left arm. Over all he shall wear the Master’s red cordon.
In his hand he shall carry a sword.
THE CHAMBER OF REFLECTION
The chamber of reflection shall have the form and decoration of a
grotto, and shall be lighted by a single lamp suspended from the middle.
The tracing board (tableau) of this chamber shall be translucent;
on it shall appear in the center a great pyramid, at the base of which
shall be shown a cavern. Before the cavern shall be a figure of Time
under the form of an old man having an hour-glass on his head, a scythe
in his left hand, and two large wings upon his shoulders. His gaze,
expressing terror, shall be fixed upon the entrance to the cavern. At
his right shall be painted a horn of plenty, and at his left, chains, a
serpent, and some philosophical instruments.
The candidate shall be shut up in this chamber during an hour or
thereabouts. When the time shall come for admitting him to the
lodge, the Inspector of the lodge with two apprentices shall enter the
chamberto prepare him. The Inspector, without speaking, shall begin
to unbind the hair of the candidate and to removehis clothing. He shall
[.66]
order him to take off his
Afterwards he shall deliver ~
and concerning the tracing
has been made to understand Z
how crowded with dangers a~A
decided to be initiated into th~e
perils, of the study of nature t~o
the world. If he persists, the k~
conduct him to the door of the
To the demand that will be rm~
who, having passed through ~fl
presents himself for initiation ~
door shall then be closed.
The Master shall direct ~
spector the paper containing ~e
names, and qualities of the ~
frt~re terrible, opening the door
hand of the Inspector and brus~
opened again until the Master o~
frt~re terrible shall deliver the ~
~
OPENJN
The Master having taken ~
observed. It is forbidden ev~
throat.
When the Master rises, all ~
hand he shall carry his sword, ~
he is speaking. He shall say ~
name of the Great God, let us ~
and constitutions of the Great ~
He shall descend from his t~
step he shall turn about and face
ren, prostrate yourselves with
protect and assist me in the labc~
Having finished the silent p~
floor with his right hand as a sig
The Master, being seated upon ~
—
DIX A
a Master, with the red cordon,
and spotted stockings, and hussar
ng erect at the right of the temple;
~t hand upon his lips, and in his
i~ which he threatens a sleeping
~ door. Above the head of the
~gb ashlar. This tracing board
r~ of which shall be on one side,
~d1e.
~3ABLE
MASTER
~ed in a white robe girded with
tar. He shall wear also a stole of
~w strip of gold lace, and with
~idered in gold spangles at each
aged with gold. The ends shall
wear it over the right shoulder
~ll wear the Master’s red cordon.
REFLECTIoN
~vethe form and decoration of a
I~p suspended from the middle.
~ chamber shall be translucent;
~ pyramid, at the base of which
~vern shall be a figure of Time
hour-glass on his head, a scythe
~ upon his shoulders. His gaze,
entrance to the cavern. At
~2enty,and at his left, chains, a
~ents.
~is chamber during an hour or
~me for admitting him to the
two apprentices shall enter the
:zn~, without speaking, shall begin
to remove his clothing. He shall
APPENDIX
A
order him to take off his shoes and to divest himself of all metals.
Afterwards he shall deliver to him a lecture appropriate to the occasion
and concerning the tracing board of the chamber. After the candidate
has been made to understand how painful is the path of philosophy and
how crowded with dangers and troubles, he shall be asked if he is well
decided to be initiated into these mysteries, and to prefer the labor, the
perils, of the study of nature to the romance, the ease, and the wealth of
the world. If he persists, the Inspector shall take him by the hand and
conduct him to the door of the lodge, where he shall give seven knocks.
To the demand that will be made of him he shall reply: ttlt is a Mason,
who, having passed through all the degrees of the ordinary Masonry,
presents himself for initiation into the true Egyptian Masonry.” The
door shall then be closed.
The Master shall direct the frt~re terrible to demand of the Inspector the paper containing the age, the place of birth, the name, surnames, and qualities of the candidate and those of his vouchers. The
fr~re terrible, opening the door again, shall take the paper from the
hand of the Inspector and brusquely close the door, which shall not be
opened again until the Master orders the candidate to be admitted. The
fn~re terrible shall deliver the paper to the Master.
OPENING THE LODGE
The Master having taken his station, the strictest silence shall be
observed. It is forbidden even to blow one’s nose or to clear one’s
throat.
When the Master rises, all shall rise at the same time. In his right
hand he shall carry his sword, which shall not leave his hand while
he is speaking. He shall say to the assembly: t~My brethren, in the
name of the Great God, let us open this lodge according to the rite
and constitutions of the Great Chief, our founder.”
He shall descend from his throne, and at seven paces from the lowest
step he shall turn about and face the triangle and shall say: “My brethren, prostrate yourselves with me, and let us supplicate the Divinity to
protect and assist me in the labors in which we are about to engage.”
Having finished the silent prayer, the Master shall strike upon the
floor with his right hand as a signal to the brethren that they may rise.
The Master, being seated upon his throne, shall announce to the breth[67]
APPENDIX
A
ren present that the candidate (naming him), who has passed through
all the degrees of ordinary Masonry, begs the grace of being received
and admitted into the true Egyptian Masonry.
If any brother has anything to allege against the candidate, he
must, upon his honor and conscience, state it at this time. This complaint or reason shall be discussed, and the Master shall decide whether
the candidate shall be admitted or rejected; but in case all give their
consent to his reception, the Master shall direct the Inspector and two
brethren to prepare and conduct the candidate.
ENTRANCE OF THE CANDIDATE
The Master having ordered the candidate to be admitted, the Inspector shall conduct him before the throne, where he shall cause him
to kneel. The Master shall rise to his feet and shall say: “Man, you have
already been warned that the objectof our labors is as far removed from
frivolity as that of ordinary Masonry is from true philosophical knowledge. All our operations, all our mysteries, all our proceedings have no
other aims than to glorify God and to penetrate into the sanctuary of
nature; and one achieves this only by much toil. But with resignation,
with patience, and the time fixed by our founder for these precepts,
you may have the hope of seeing your arduous trials crowned with the
happiest success. Before being clothed with the sacred habit of our
Order, and before being recognized as one of our members, repeat
after me, word for word, the oath that I require of you in the presence
of God and of all the brethren.”
The alcohol sponge which is upon the altar shall now be lighted,
and the candidate, placing his right hand above the flame, shall repeat
the following oath:
“I promise, I engage, and I swear, that I will never reveal the secrets
which shall be communicated to me in this temple, and that I will
blindly obey my superiors.”
The Master shall cause the candidate to be clothed with the robe
and girded with the white cord, and shall give to him two pairs of
gloves, one of them for a man, the other for a woman. He shall deliver
to him a lecture concerning each of these things and shall instruct
him in the signs and passwordscontained in the catechism of this degree.
He shall cause the candidate again to kneel, and, striking him three
strokes upon the shoulder with his sword, he shall say:
[.68]
“By the grace of God, an~
Great Chief, the founder of o~
of Apprentice of the true
guardian of the philosophical
to you.”
The Master shall then dir
brother ~othe place destined
brethren to be seated; and give
him to deliver the lecture conc
livered, the catechism must be
The Master shall rise from
brethren shall prostrate himsei
to return thanks to Him. He s
THE CATECHISM OF AN
Q.
AP
Are you an Egyptian ~
A. Yes, I am, with strengt~
Q. From what place do yc
A. From the depth of the
Q. What have you observ~
A. The exceedingly great
Q. What did he teach yon
A. The knowledge of God
Q. What did he recomm~
A. To take two routes:
philosophy.
Q. What is signified by n
A. The marriage of the S~
the seven metals.
Q. Did he indicate to
philosophy?
A. After having made me
metals, he added: Qui agnoscz
recognizes Mars, knows art.”)~
[The Venerable Master, a:
the neophyte.]
~irn), who has passed through
~ the grace of being received
~nry.
:~
against the candidate, he
~ze it at this time. This com~e Master shall decide whether
~~d; but in case all give their
direct the Inspector and two
~Edate.
CANDIDATE
~dare to be admitted, the In~
where he shall cause him
:and shall say: “Man, you have
labors is as far removed from
true philosophical knowl~.
all our proceedings have no
~etrate into the sanctuary of
th toil. But with resignation,
founder for these precepts,
~o~is trials crowned with the
with the sacred habit of our
s c~e of our members, repeat
require of you in the presence
~e altar shall now be lighted,
~ above the flame, shall repeat
~ I will never reveal the secrets
2 this temple, and that I will
~ ro be clothed with the robe
~l give to him two pairs of
a woman. He shall deliver
things and shall instruct
in the catechism of this degree.
~eeI, and, striking him three
~heshall say:
~e
APPENDIX
A
“By the grace of God, and by the power which I hold from the
Great Chief, the founder of our Order, I confer upon you the degree
of Apprentice of the true Egyptian Masonry, and I constitute you
guardian of the philosophical knowledge which I shall communicate
to you.”
The Master shall then direct the Inspector to conduct the new
brother ..o the place destined for him. He shall give the sign to the
brethren to be seated; and give to the orator the catechism, and charge
him to deliver the lecture concerning it. As soon as the lecture is delivered, the catechism must be immediately returned to the Master.
The Master shall rise from his throne, and together with all the
brethren shall prostrate himself before the sacred name of the Divinity
to return thanks to Him. He shall then close the Lodge.
THE CATECHISM OF AN APPRENTICE OF THE EGYPTIAN LODGE
Q.
Are you an Egyptian Mason?
A. Yes, I am, with strength and singleness of purpose.
Q. From what place do you come?
A. From the depth of the East.
Q. What have you observed there?
A. The exceedingly great power of our founder.
Q. What did he teach you?
A. The knowledge of God and of myself.
Q. What did he recommend to you before your departure?
A. To take two routes: Natural philosophy and supernatural
philosophy.
Q. What is signified by natural philosophy?
A. The marriage of the Sun and the Moon and the knowledge of
the seven metals.
Q. Did he indicate to you a sure route for arriving at that
philosophy?
A. After having made me acquainted with the power of the seven
metals, he added: Qui agnoscit martem, cognoscit artem. (“Whoever
recognizes Mars, knows art.”)
[The Venerable Master, at this juncture, demands the sign from
the neophyte.]
[69]
APPENDIX
A
GIVING THE SIGN
The sign is given by bending back the body, raising the head, openmg wide the eyes, and with a strong exhalation pronouncing the word
Elohim.
The answer to this sign is made by standing on the point of the left
foot, the right thrown back and raised, having the body bent backward, the head raised majestically and the two arms extended, the left
toward the ground and the right elevated, throwing the right hand
forward with the fingers open wide and separated. Both being thus
mutually recognized, they should kiss each other on the forehead and
continue the catechism.
Q. I beg you, my brother, to begin giving me instruction concerning natural philosophy.
A. Willingly, but on condition that you cast from your mind
every worldly and profane idea, that you have no faith in any writer,
living or dead, and that you be persuaded, as I am, that all men who
deny the divinity and the immortality of the soul, are in our eyes not
only profane, but unprincipled.
Q. Having often heard of the Philosopher’s Stone, I earnestly desire
to know if its existence is real or imaginary.
A. Then you did not comprehend when I spoke to you concerning the marriage of the sun and the moon?
Q. I admit that I did not, and that, my mind not being su~ciently
enlightened to enable me to know by my own reflections what this marriage may mean, I have need of your aid and your light.
A. Hear then with attention, and strive to comprehend.
By the wisdom given me by the founder of our Order, I know that
primal matter was created by God before He created man, and that He
created only man to be immortal; but man having abused the goodness
of the Divinity, He determined to accord this gift no longer except to a
very small number: pauci sunt electi. In effect, by the knowledge that
we have, Moses, Enoch, Elias, David, Solomon, the King of Tyre, and
other great ones, all beloved by the Divinity, came to know and enjoy
the primal matter, as well as supernatural philosophy.
Q. But, tell me more particularly, I beseech you, what this precious
primal matter can be, and what are its effects?
[70]
APPE
A. Know that this primal m~
the elect of God and that, in ordje
be great, rich, or powerful; but, ~
lutely necessaryto be loved and prn
by all that is most sacred, that, b~
to me by my Master, I can assert ~
precious matter becomes a projeri
eyes and ears.
Seven are the transitions for p~
Seven are the colors.
Seven are the effects which slim:
ations.
1st. Ad sanitatem et ad homi~
2nd. Ad metallorum.
3rd. To rejuvenate and repai
radical heat and humidity.
4th. To soften and liquefy th
5th. To congeal and harden d~
6th. To render the possible im~
7th. To procure all the means
time the greatest precautions aga
doing anything in this connecticr~
occult manner.
Q. The confidence you inspirer
doubt of the truth of your opmri~
my mind to you. Our languagei~
who have written concerning the
di~cult to reconcile your discours~
your caution to have no faith in
may make an exception m favor o~
ration, and who have always been~
and instructed men of modern
Hermes Trismegistus, Bazile Vak~
neuve, Raymond Lully, etc.
A. You are neither so weflt ~
Master, nor so long a member of c
cause me surprise; but a few r~
[7
APPENDIX
body, raising the head, openration pronouncing the word
2ding on the point of the left
saving the body bent back~two arms extended, the left
ed, throwing the right hand
separated. Both being thus
~ other on the forehead and
grving me instruction conyou cast from your mind
have no faith in any writer,
as I am, that all men who
the soul, are in our eyes not
5~’s Stone, I earnestly desire
y.
—r~~ I spoke
to you concern-
y mind not being sufficiently
~n reflections what this marA your light.
~ve to comprehend.
~ of our Order, I know that
created man, and that He
: having abused the goodness
~ gift no longer except to a
~t,
by the knowledge that
~on, the King of Tyre, and
~me to know and enjoy
~ilosophy.
you, what this precious
-~
A
A. Know that this primal matter always exists in the hands of
the elect of God and that, in order to obtain it, it does not suffice to
be great, rich, or powerful; but, as I have already told you, it is absolutely necessary to be loved and protected by God. I assure you further,
by all that is most sacred, that, by means of the light communicated
to me by my Master, I can assert to you positively that a grain of this
precious matter becomes a proiection to infinity. Open wide your
eyes and ears.
Seven are the transitions for perfecting the matter.
Seven are the colors.
Seven are the effects which should complete the philosophical operations.
1st. Ad sanitatem et ad homines morbis.
2nd. Ad metallorum.
3rd. To rejuvenate and repair the lost forces, and to increase the
radical heat and humidity.
4th. To soften and liquefy the solid part.
5th. To congeal and harden the liquid part.
6th. To render the possible impossible, and the impossible possible.
7th. To procure all the means of doing good, taking at the same
time the greatest precautions against working, speaking, acting, or
doing anything in this connection, except in the most reserved and
occult manner.
Q. The confidence you inspire in me does not permit the slightest
doubt of the truth of your opinions; nevertheless, let me unburden
my mind to you. Our language is so different from that of all those
whohave written concerning the Philosopher’s Stone that I find it most
difficult to reconcile your discourse with theirs. I have not forgotten
your caution to have no faith in these writers, but it seems to me that I
may make an exception in favor of those who enjoy the highest reputation, and who have always been considered by the most enlightened
and instructed men of modern times as true philosophers; such as
Hermes Trismegistus, Bazile Valentin, Tr~viseau, Armand de Villeneuve, Raymond Lully, etc.
A. You are neither so well instructed in the principles of our
Master, nor so long a member of our school, that your perplexities can
cause me surprise; but a few reflections will suffice to disabuse your
[71]
APPENDIX
A
mind and fix unshakably your ideas upon this subject. There has never
been, nor will there ever be, any man possessing and enjoying this
precious matter except those who have been admitted and initated
into the religion of the children of the great founder of our sublime
lodge.
Q. May I hope to be fortunate enough to acquire all the light
that you possess?
A. Yes, but one must have a right, just, and beneficent heart; one
must renounce every motive of vanity and of curiosity; one must crush
vice and confound incredulity.
Q. Are these virtues sufficient for arriving at this sublime knowledge?
A. No, one must furthermore be loved and particularly protected
by God; one must be submissive and respectful toward one’s sovereign;
one must love his neighbor, and must seclude himself for meditation
at least three hours every day.
Q. How should one employ these three hours devoted to meditation?
A. In penetrating into the grandeur, the wisdom, and the omnipotence of the Divinity, in drawing near to Him with fervor, in so
intimately uniting one’s physical and moral being that one may come
into possession of this natural and supernatural philosophy.
But before continuing our conversation, I require you to give me
a proof and a sign whereby I may know if you are really joined to our
society, and to know as you ought to know that the first, the most important, and the most severe of our obligations consists in a sacred
engagement never to write or divulge any of our mysteries.
You
should by this be convinced that all the writers that you have cited to
me either were not true philosophers, or that, if they were, all their
writings, whether manuscript or printed, that are attributed to them
are entirely false and apocryphal, and that these are but the fruit of
the cupidity of those who invented them to feed the cupidity of those
who believe in them. Moreover, repeat with great exactitude all the
operations taught in these books, and see if any of them will everprosper
you. Confine yourself, then, as I do, to having pity for and compassion
upon these simple and prejudiced ones who believe in and work according to these writers, since they will all positively end by losing their
[72]
A P4
credit and their fortune, by m~
tunately, becoming insane.
Q. Is it, then, necessary tu
order to come into possession of
A. Yes, but you will obtat~
inspire him in your favor.
Q. What means must be ~
A. To adore Him, to res~
consecrate oneself to the relief a:
being the first duty of a phih~
the Eternal. To this conduct t
deserve of His goodness that H
to you the arcana of nature.
Q. What do you mean by
A. The knowledge of the
philosophy of which I have sp~
the principles concealed in the
Masonry and by the tracing be
lodges.
Q. Can ordinary Masonry p~
mysteries? I have been a Mason
through all the degrees, and du
suspected what you have the gain
upon that Masonry as anythm~
in order to amuse themselves,
united, have adopted signs and
luminous interpretations, to ~
of which you speak.
A. God inspires me, and I
which conceals the truth from
as to the origin of Masonry, I
of the Masonic tracing board, a~
the full extent of the sublime an~
Q.
Your goodness, increasz
tude, will permit me hereafter
by substituting, in my confeser
that of brother. I beseech y~z
~X
A
pon this subject. There has never
~n possessing and enjoying this
heve been admitted and initated
the great founder of our sublime
e enough to acquire all the light
~t, just,
and beneficent heart; one
and of curiosity; one must crush
arriving at this sublime knowl-
loved and particularly protected
~pectful toward one’s sovereign;
~ seclude himself for meditation
~
three hours devoted to medi-
~r, the wisdom, and the omniprear to Him with fervor, in so
~ moral being that one may come
‘ernatural philosophy.
~tion,
I require you to give me
~w if you are really joined to our
know that the first, the most imobligations consists in a sacred
~ge any of our mysteries. You
the writers that you have cited to
or that, if they were, all their
.~,
n~d, that are attributed to them
d that these are but the fruit of
to feed the cupidity of those
~t
with great exactitude all the
if any of them will ever prosper
~ having pity for and compassion
~~~~jjo
believe in and work accordall positively end by losing their
APPENDIX
A
credit and their fortune, by ruining their health and, perhaps, unfortunately, becoming insane.
Q. Is it, then, necessary to have recourse to a true philosopher in
order to come into possession of these secrets?
A. Yes, but you will obtain no aid from him except the Divinity
inspire him in your favor.
Q. What means must be employed to obtain this grace of God?
A. To adore Him, to respect one’s sovereign, and above all to
consecrate oneself to the relief and well-being of one’s neighbor, charity
being the first duty of a philosopher and the work most agreeable to
the Eternal. To this conduct there must be joined fervent prayer to
deserve of His goodness that He may incite one of His elect to unveil
to you the arcana of nature.
Q. What do you mean by the arcana of nature?
A. The knowledge of that beautiful natural and supernatural
philosophy of which I have spoken to you before; and you will find
the principles concealed in the emblems presented by the Order of
Masonry and by the tracing board placed before your eyes in all the
lodges.
Q. Can ordinary Masonry possibly furnish any idea of these sublime
mysteries? I have been a Mason for thirty-three years and have passed
through all the degrees, and during that long time I have never even
suspected what you have the goodness to tell me. I have never looked
upon that Masonry as anything but a society of people who assemble
in order to amuse themselves, and who, in order to be more closely
united, have adopted signs and a particular language. Deign, by your
luminous interpretations, to uncover to me the true and firm goal
of which you speak.
A. God inspires me, and I am going to raise a corner of the veil
which conceals the truth from you. I will begin by instructing you
as to the origin of Masonry, I will give you the philosophical explanation
of the Masonic tracing board, and I will finish by acquainting you with
the full extent of the sublime and victorious aims of true Masonry.
Q. Your goodness, increasing your enlightenments and my gratitude, will permit me hereafter to render you more complete justice
by substituting, in my conferences with you, the name of Master for
that of brother.
I beseech you, then, my dear Master, to follow out
[73]
APPENDIX
A
your program and begin my instruction concerning the origin of true
Masonry.
A. Masonry has among its brethren Enoch and Elias. These, after
having been clothed with the supreme power which was accorded them
by the Divinity, implored His goodness and mercy in behalf of their
neighbors, so that it was permitted them to communicate to other
mortals His greatness.
.
.
.
Having obtained that permission, they
chose twelve (12) dependents whom they called Elect of God. One
of these, known to you, was called Solomon. This philosopher king
sought to imitate and walk in the footsteps of his two masters by forming a company of men fitted to preserve and propagate the sublime
wisdom they had acquired. Counselling with the other plus it was
agreed that each of them should choose two dependents, making in all
24 companions, the first of whom was Boaz. Each of these 24 companions had afterwards the liberty to choose three (3), making in all
two (2) supreme chiefs, 12 Masters or plus of God, 24 companions, and
72 apprentices; from these last are descended the Templars, and from
one of the Templars, who took refuge in Scotland, follow the Freemasons to the number of 13, afterward 33, etc.
Such is the origin and affiliation of Masonry.
Q. This relation leaving me nothing to desire, pass on, I beg of
you, to the explanation of the Masonic ceremonies and tracing board.
On entering the lodge for the first time, why was I blindfolded?
A. In order to give you to understand that every man who does
not possess this high wisdom, in which I am instructing you, is a man
blind and circumscribed; but, having a Mason for Master, he will pass
out of the darkness and know the truth.
Q. Why were my hands bound?
A. To acquaint you with the full extent of the submission and subordination necessary for you to render to the orders of your Master.
Q. Why was I divested of part of my clothing and of all the metals
in my possession?
A. To teach you that every man who desires to become a good
Mason or true ~lu must renounce all sorts of honors, riches, and glory,
and that to obtain that favor it is not necessary to be great or rich or
powerful.
Q. What is the purpose of the gloves?
[74]
APPI
A. To give you to know
have clean hands; that he must
above all, that he must never
hands.
Q.
What does the apron me~
A. To teach you that the an
to cover his nakedness when he
Q. Let us now come, I beg o~
board. What means the trowel?
A. It was the first instrum~
enable him successfully to begin
the supernatural.
Q. Of what use is the comp~
A. To teach every good Mast
.-n.
take anything without having
Q. What is meant by the pin
A. That before communi~
the arcana of nature, it is nec~
his walks and doings.
Q. What is meant by the ~
A. That in order to avoid a~
Masons their hearts must be draii~
confidence, and a boundless frate
Q.
What is the object of the
A. To teach you that Omne
Q.
What is the meaning of
A. These two columns, callet
stand for men who made close s~
not find in the first of these the c
true Mason.
J was
accordingly
dass; but the second, B, having
the significance of the acacia, by
of Solomon he not only succee&~
its impurities, but also in rendeti4
to become triangular or more
Q. I beseech you to explain
different stones: I know that ~
:x
A
n concerning the origin of true
APPENDIX
2 Enoch
and Elias. These, after
~wwerwhich was accorded them
n and mercy in behalf of their
iie
to communicate to other
dhained that permission, they
~ey called Elect of God. One
~rmnon. This philosopher king
~ of his two masters by form~e and propagate the sublime
~gwith the other ~lus it was
wo dependents, making in all
3c~ Each of these 24 com~
three (3), making in all
~ of God, 24 companions, and
~
the Templars, and from
~ Scotland, follow the Free33, etc.
~asanry.
to desire, pass on, I beg of
o~unonies and tracing board.
why was I blindfolded?
and that every man who does
am Instructing you, is a man
Mason for Master, he will pass
~t
of the submission and sub-
~ the orders of your Master.
y clothing and of all the metals
zho desires to become a good
~ of honors, riches, and glory,
~c~ary to be great or rich or
A
A. To give you to know that every true Mason must always
have clean hands; that he must never stain them with blood; and
above all, that he must never touch the primal matter with bare
hands.
Q. What does the apron mean?
A. To teach you that the apron is the first garment used by man
to cover his nakedness when he had lost his innocence.
Q. Let us now come, I beg of you, to the explanation of the tracing
board. What means the trowel?
A. It was the first instrument used by man and was necessary to
enable him successfully to begin his labors on the natural as well as
the supernatural.
Q. Of what use is the compass?
A. To teach every good Mason that he must neither do nor undertake anything without having the compass in his hand.
Q. What is meant by the plumb?
A. That before communicating to a profane the knowledge of
the arcana of nature, it is necessary to have the exact measure of all
his walks and doings.
Q. What is meant by the mosaic union?
A. That in order to avoid all sorts of schism and disunion among
Masons their hearts must be drawn to each other by an attachment, a
confidence, and a boundless fraternal devotion.
Q. What is the oblect of the triangle?
A. To teach you that Omne trinum est perfectum.
Q. What is the meaning of the two columns?
A. These two columns, called J and B, are not really columns, but
stand for men who made close study of our philosophy. Solomon did
not find in the first of these the qualities and disposition necessary to a
true Mason. J was accordingly set aside and placed in an inferior
class; but the second, B, having been fortunate enough to recognize
the significance of the acacia, by the pleasure of God and with the aid
of Solomon he not only succeeded in ridding the rough ashlar of all
its impurities, but also in rendering it cubical and finally in causing it
to become triangular or more than perfect.
Q. I beseech you to explain clearly to me the significance of the
different stones: I know that on the tracing board there is a rough
[75]
APPENDIX
A
ashlar, a cubical stone, and a triangular stone; but all this being an
enigma to me, I beg you to favor me by giving me the key.
A. Hearken: The acacia is the primal matter and the rough ashlar
the mercurial part; and when this rough ashlar or mercurial part has
been thoroughly purified, it becomes cubical. Operating, then, with
this primal matter, this poniard in hand, you must assassinate this
Master
this rough ashlar that has become cubical. This operation
being finished, and the body enshrouded, it is now a question of purifying it by following out the seven philosophical transitions which are
symbolized by the seven steps placed before the door of the temple;
the first five are the primitive colors, the sixth is black, and the seventh
is that of purple or of fire or of fresh blood. It is thus that you may
bring about the marriage of the sun and the moon, thus you may come
by the triangularstone and bring about the perfect progeny. Quantum
sufflcit, et quantum appetit.
Q. But you have not told me concerning Adoniram, who, according to ordinary Masonry, was assassinated, and what is the significance
of the poniard and the black cordon in the degree of ~lu.
A. Masonry has caused you to err on this point. It was not
Adoniram who was assassinated, but rather the liquid part which it is
necessary to slay with this poniard. In the last analysis it is, as I have
already told you, the volatile or mercurial part which it is absolutely
indispensable to solidify. In regard to Adoniram, desiring to convince
you of my good faith, my sincerity, and my affection for you, I will tell
you all the history.
Adoniram was the son of Urabis Rahim and was called Jokim.
Raham,who worked in the superstitious part of Masonry, had imparted
some information to his son; but he, protected and favored by God,
having come to a knowledge of the superior power possessed by Solomon, as well in natural as in supernatural philosophy, left the North
and came to the South where the great king resided, and in the hope of
attracting notice to himself he stationed himself at the door of the
temple. Solomon, having noticed him, demanded what he sought; to
which he replied: Adonai. The king, inspired and touched by the
respect and veneration evidenced by this mortal being in thus using
with confidence the name Adonai, which is the chosen name of the
Divinity, not only welcomed him with kindness and benevolence, but
—
[76]
APPE
caused him to enterwith him into
instructed in the metallic part, h
and changed his name from Jokk
language, signifies of God, also
Adoniram, proud of this flatterin
mand over himself to refrain 2
informing him of the matter and
J becoming very Iealous of the pre
to Adoniram, there resulted m~’~-~
Solomon, fearing the consequ~
favorite Adoniram, in order to
jealousy determined to initiate h~
wisdom. Consequently he cau~
the temple and revealed to him
sacred and perfect triangle. It ~
B—, under which, as you kno~
the companions and apprentices.
gave him as a reward the kingdo~n
Q. I am enchanted with rh
have just given me concerning
board. But permit me to say
confided to me, you have said no~
A. This star is the emblem of
natural philosophy, and is a new
of modern Masons; because it o~
or angles, and you never see it r~
or 6. Besides, these poor children
any other merit for it than that o~
which they spiritually explain b
fruit of an hundred years of r~
tion that their brilliant genius has’
or angles are the representation ol
throne of the Divinity, and the ~e
name of the great God called G6~
Q. Confide to me, I beseech
these seven primitive angels.
A. These seven angels are
flX A
APPENDIX
~ar stone; but all this being an
y giving me the key.
naI matter and the rough ashlar
~gh ashlar or mercurial part has
cubical. Operating, then, with
~nd, you must assassinate this
aeoome cubical. This operation
i~ is now a question of purify~ust~phicaltransitions which are
before the door of the temple;
~ sixth is black, and the seventh
b~od. It is thus that you may
~ the moon, thus you may come
the perfect progeny. Quantum
~,
~nriing Adoniram, who, accordand what is the significance
the decree of flu.
on this point. It was not
nther the liquid part which it is
~ the last analysis it is, as I have
urinl part which it is absolutely
Adoniram, desiring to convince
5 my affection for you, I will tell
~,
—~
R.abim and was called Jokim.
s part of Masonry, had imparted
~r’otectedand favored by God,
~e’riorpower possessed by Solo~al philosophy, left the North
king resided, and in the hope of
zed himself at the door of the
cf~nanded what he sought; to
inspired and touched by the
~ mortal being in thus using
~h is the chosen name of the
a kindness and benevolence, but
~,
~,
I
A
caused him to enter with him into the temple and, knowing that he was
instructed in the metallic part, he confided to him the primal matter
and changed his name from Jokim to Adoniram, which, in the Arabic
language, signifies of God, also son of Raham or worker in metals.
Adoniram, proud of this flattering distinction, had not sufficient command over himself to refrain from communicating the fact to J,
informing him of the matter and making use of him in his operations.
J becoming very jealous of the preference which Solomon had accorded
to Adoniram, there resulted much discontent and inconvenience.
Solomon, fearing the consequenses that this might bring upon his
favorite Adoniram, in order to protect him from the baleful effects of
jealousy determined to initiate him into the spiritual and supernatural
wisdom. Consequently he caused him to enter into the sanctuary of
the temple and revealed to him all the mysteries connected with the
sacred and perfect triangle. It was then that he was given the name
B—, under which, as you know to be a fact, he paid the wages of all
the companions and apprentices. The temple being finished, Solomon
gave him as a reward the kingdom of Tyre.
Q. I am enchanted with the sublime interpretation which you
have just given me concerning the Masonic ceremonies and tracing
board. But permit me to say that, among the details you have just
confided to me, you have said nothing concerning the blazing star.
A. This star is the emblem of the greatmysteries revealed in supernatural philosophy, and is a new proof of the blindness and ignorance
of modern Masons; because it ought to be terminated by seven points
or angles, and you never see it represented in any lodge except by 3, 5,
or 6. Besides, these poor children of the widow have never discovered
any other merit for it than that of containing in its middle the letter G,
which they spiritually explain by the word geometry. Such is the
fruit of an hundred years of reflection and the marvelous interpretation that their brilliant genius has suggested to them. The seven points
or angles are the representation of the seven angels that surround the
throne of the Divinity, and the letter G is the first letter of the sacred
name of the great God called G6hova, or Jehova Adonai, etc.
Q. Confide to me, I beseech you, a more profound knowledge of
these seven primitive angels.
A. These seven angels are intermediary beings between us and the
[77]
APPENDIX
A
Divinity: they are the seven planets, or, more correctly speaking, they
direct and govern the seven planets. As they have a fixed and particular influence over each of the realms necessary for the perfection
of the primal matter, the existence of these seven angels is as certain
as that man has the power to control these same beings.
Q. My astonishment and my eagerness for instruction increase!
But how can it be possible for man to command and be obeyed by these
angelic creatures?
A. God having created man in his own image and likeness, he is
the most perfect of all His works; and so long as the first man preserved his innocence and purity, he was, after the Divinity, the highest
and most powerful of all created beings; for God had not only given
him the knowledge of these intermediary beings, but He had also conferred on him the power to rule and govern them next to Himself.
Man having degenerated by abusing this great power, God deprived
him of that superiority and denied him communication with these
celestial beings.
Q. Were the Elect of God made exceptions in this general
proscription?
A. Yes, and these are they to whom alone God has accorded the
grace to enjoy His wisdom and all the power that He had conferred
upon the first man.
Q. Every good and true Mason, such as I glory in being, may then
hope to be regenerated and to become one of the Elect of God?
A. Yes, without doubt; but, besides the necessity of practicing all
the virtues in the highest degree, such as charity and benevolence, it is
further necessary that God, sensible of your adoration, your respect,
your submission, and your fervent prayers, should move and determine
one of His Elect to aid you, to instruct you, and to render you worthy
of this supreme happiness; for, one of the twelve ~lus being in repose, or
being called nearer to the Divinity, the most virtuous of the twentyfour companions succeeds him, likewise the wisest of the seventy-two
apprentices takes the place left vacant by the advanced companion.
Q. Deign, I beg of you, to give me greater enlightenment concerning this natural philosophy.
A. It is necessary that this philosophy be divided into three classes:
The first is called superior, primitive, or direct.
[78]
A P P2
The second is acquired or con
The third is inferior, or supe
The first is exercised by the
physical and moral parts, succe
cence, and who, after having ar~
great name of God and the atn
at the point of using the name a~
functions of man, and of know~
God and the means of enabling
the power to which his estate enn1
[NOTE.
Here ends the an
close is the announcement ~a
is evident that we have not here
—
~;x
A
a~, more correctly speaking, they
As they have a fixed and parnecessary for the perfection
~ these seven angels is as certain
~me beings.
~zj~nessfor instruction increase!
~a~mmandand be obeyed by these
~
own image and likeness, he is
so long as the first man preafter the Divinity, the highest
z~; for God had not only given
~ry beings, but He had also con~govern them next to Himself.
this great power, God deprived
~
communication with these
~,
~e
exceptions in this general
~
alone God has accorded the
APPENDIX
A
The second is acquired or communicated.
The third is inferior, or superstitious.
The first is exercised by the man who, in purifying his individual
physical and moral parts, succeeds in recovering his primitive innocence, and who, after having attained that perfection with the aid of the
great name of God and the attributes in the right hand, has arrived
at the point of using the name and exercising the sublime and original
functions of man, and of knowing the entire extent of the power of
God and the means of enabling every innocent child of God to enjoy
the power to which his estate entitles him.
[Nom.
Here ends the article as printed in L’Initiation. At its
close is the announcement ~a suivre” (to be continued); from which it
is evident that we have not here the whole of the lecture.]
—
e power that He had conferred
as I glory in being, may then
a~e of the Elect of God?
~ the necessity of practicing all
~ charity and benevolence, it is
~f your adoration, your respect,
.~ess,should move and determine
~you, and to render you worthy
~e twelve ~lus being in repose, or
~e most virtuous of the twentyn~ the wisest of the seventy-two
~y the advanced companion.
~greater enlightenment concernp~y be divided into three classes:
‘re, or direct.
E 79 J
App~
CAGLIOSTRO’S
MM
(From ~‘Cagliosrroin Easter
Transactions of the Quat~
London, VoL XL
~lj
HEVENEAU DE MO~
1’Europe, who spared no
came to London after
claimed to have ascertained defini
Freemasonry in London on April
ticulars of this event. Accordin~
lodge was the Esp&ance Lodge,
Head Tavern in Gerard Street, Sc
tion, Cagliostro described himseif
3rd Regiment of Brandenburg.’ I
informs his readers further
valet, Count Ricciarelli, mus~_the Countess Cagliostro.
“Trowbridge, in his CagIio~
Master of Magic, having reprodur
that Cagliostro’s Masonic cerrift
was formerly in the celebrated c
the Marquis de Chateaugiron, an
filiated with the Order of Strict C
of the many secret societies grafte
—
Appendix B.
CAGLIOSTRO’S
MASONIC AFFILIATIONS
(From “Cagliostro in Eastern Europe,” etc. By B. Ivanoff.
Transactions of the Quatuor Coronati Lodge No. 2076,
London,Vol. XL, Part 1, pp. 47—48.)
~
HEVENEALT DE MORANDE, editor of Le Courrier de
l’Europe, who spared no effort to discredit Cagliostro when he
came to London after the Affair of the Necklace (1786),
claimed to have ascertained definitely that Cagliostro was initiated into
Freemasonry in London on April 12, 1777, and even gave all the particulars of this event. According to de Morande, Cagliostro’s mother
lodge was the Esp&ance Lodge, which met in a room at the King’s
Head Tavern in Gerard Street, Soho, and, on the occasion of his initiation, Cagliostro described himself as ‘Joseph Cagliostro, Colonel of the
3rd Regiment of Brandenburg.’ At the same time so de Morande
informs his readers further there were admitted Pierre Boileau, a
valet, Count Ricciarelli, musician and alchemist, aged seventy-six, and
the Countess Cagliostro.
“Trowbridge, in his Cagliostro: the Splendour and Misery of a
Master of Magic, having reproduced the statement of de Morande, adds
that Cagliostro’s Masonic certificate, for which he paid five guineas,
was formerly in the celebrated collection of autographs belonging to
the Marquis de Ch&teaugiron, and that the Espdrance Lodge was affiliated with the Order of Strict Observance, which he describes as ‘one
of the many secret societies grafted upon Freemasonry in the eighteenth
[81]
—
—
APPENDIX
B
century.’ Later, according to the information obtained by Trowbridge, Cagliostro was also admitted as a Freemason into a lodge of the
Order of Strict Observance in The Hague.
“F. T. B. Clavel asserts that Cagliostro was made a Mason in Germany, and was initiated into all the mysteries possessed by the lodges
of that country.
“Cagliostro himself, replying to de Morande’s public declaration
to the effect that he had received in the Loge d’Esp6rance in London
Masonic degrees of an Apprentice, a Fellowcraft, a Master Mason, and
a Scotch Master; and that the members of that lodge were mostly domestic servants and small artisans, wrote in his Letter to the English
People, 1786, as follows:
“‘For a long time I had known the zeal of the English for Masonry.
When I came to this Island, my first care was to visit their lodges. I
made enquiries as to the names of those among them where French was
spoken. The Loge d’Esp~rance was indicated to me as one of the most
regular. This information was sufficient for a real Mason, and it never
entered my head to enquire about the social position of every member
of that lodge. In order to study better the English method, I wanted
to present myself as a postulant. I confess that I was completely satisfled, that I found in the Loge d’Esp~rance excellent Masons, and that
whatever is the social position of the good men of whom it is composed,
I shall always pride myself on bearing the title of their brother.’
“According to the Inquisition biographer, Cagliostro, during his
trial in Rome, also confessed to his association in London with a Masonic Order ‘occupied with the discovery of secrets in the Hermetic art,
and more especially the Philosopher’s Stone.’
“Unfortunately I have not found any direct proofs that Cagliostro
was actually initiated into the Loge d’Esp&ance. But the fact that the
very definite and detailed statements made in the Courrier de l’Europe
were not contradicted in the press at the time appears to me to be indirect proof that in any case Cagliostro was admitted into it as a member. Although the question of Cagliostro’s initiation into Freemasonry
remains obscure, he must have been a recognised Mason of his time, because he freely visited Masonic lodges all over Europe (including England), and because the Masonic Convocation which took place in Paris
in 1785, by the initiative of the Philal~thes, made quite exceptional ef[82]
APP~
forts to persuade Cagliostro to:
help in finding out the truth abe
and aims of Masonry. Repeated
delegation were sent to Cagliost~
to participate in it on the ground
so-called Egyptian Rite introduo
fore there was nothing to discus
~X
B
~=ormation obtained by Trows a Freemason into a lodge of the
ague.
~tro was made a Mason in Germysteries possessed by the lodges
de Morande’s public declaration
~e Loge d’Esp~rance in London
~d1owcraft,a Master Mason, and
of that lodge were mostly dorote in his Letter to the English
APPENDIX
B
forts to persuade Cagliostro to take part in the Convocation and to
help in finding out the truth about Masonic symbolism and the origin
and aims of Masonry. Repeated written invitations and even a special
delegation were sent to Cagliostro by the Convocation, but he refused
to participate in iton the ground that the only true Masonry was in the
so-called Egyptian Rite introduced into Europe by himself, and therefore there was nothing to discuss.”
zeal of the English for Masonry.
~re was to visit their lodges. I
C among
them where French was
:dicated to me as one of the most
~t for a real Mason, and it never
social position of every member
er the English method, I wanted
~
that I was completely satis~anceexcellent Masons, and that
rod men of whom it is composed,
the title of their brother.’
zgrapher, Cagliostro, during his
saciacion in London with a Ma~y of secrets in the Hermetic art,
Stone.’
a~y direct proofs that Cagliostro
Esp&aice. But the fact that the
~de in the Courrier de l’Europe
the time appears to me to be ino was admitted into it as a memmo’s initiation into Freemasonry
recognised Mason of his time, beall over Europe (including Engxation which took place in Paris
~thes,made quite exceptional ef-
[ 83 J
E
Acharat, 18, 19, 22, 23.
Ada Lalomorum, 41.
Adoptive Masonry, 33.
Affair of the Diamond Necklace, 14—20.
Alchemy, 11, 37.
L’Almanach Illuuird: Ia Cagtioslro, 58.
Althotas, 18, 22, 23.
Ananiah, 32.
Apostolic Chamber, life of Cagliastro, 5.
Apprentice, reception into an Egyptian l~
65—79.
~‘ArabianCossnt~s Memoirs,’~ 43—44.
Arcane schools, 31.
Arrest of Cagliostro, 17, 21—22.
Astral light, 51.
Balsamo, Joseph, 4—6, 44-AS, 58—S9; ~
significance of name, 23.
Banishment of Cagliostro, 20.
Barrett, Sir Edward, 30.
Barruel, 32.
Barry, Madame du, 8—10.
Bartolozzi. 11.
Bassenge, court jeweler, 14—IS.
Bastille, imprisonment of Cagliostrn,
prophecy of destruction, 21.
Benedict XIV, 45.
Beugnot, Comte de, 13, 40.
Bibliography, 61—63.
B8hmer, court jeweler, 14—IS.
Book of Death, 46.
Book of the Dead, 40.
Boucherat, Chevalier, 54.
Bulwer, Lord, 32.
INDEX
Acharat, 18, 19, 22, 23.
Ada Latomorsem, 41.
Adoptive Masonry, 33.
Affair of the Diamond Necklace, 14-20.
Alchemy, 11, 37.
L’Almassach Illssstrd: le Cagliostro, 58.
Althotas, 18, 22, 23.
Anannab, 32.
Apostolic Chamber, life of Cagliostro, S.
Apprentice, reception into an Egyptian lodge.
63—79.
“Arabian Count’s Memoirs,” 43—44.
Arcane schools, 31.
Arrest of Cagliostro, 17, 21—22.
Astral light, ST.
Balsamo, Joseph. 4-6, 44—43, 58—39; occult
significance of name, 23.
Banishment of Cagliostro, 20.
Barrett, Sir Edward, 30.
Barruel, 32.
Barry, Madame du, 8—10.
Bartolozzi, 11.
Bassenge. court jeweler. 14-13.
Bastille, imprisonment of Cagliostro, 14;
prophecy of destruction, 21.
Benedict XIV, 41.
Beugnot. Comte de, 13, 40.
Bibliography, 61—63.
Bsihmer. court jeweler, 14—13.
Book of Death, 46.
Book of the Dead, 40.
Boucherat, Chevalier, 54.
Bulwer, Lord. 12.
Cabala. 3S.
Cabalists, 29.
Cagisoslro, 38.
Cagliostro, Comtesse de, 6, 17, 24.
Cagliostro, occult significance of name, 23.
Cagliostro in Eastern EuroPe, 81.
Cagisostro: the Splendour and Misery of a
Master of Magic, 4, 3, 27, 81.
“Cagliosirornaniheum,” 38.
Carlyle, Thomas, 4, 16, 28—29.
Caroly, M., 58.
Castle of St. Angelo. dungeon of Cagliostro.
46.
Castle of San Leon, 3, 24.
Chambre dgyptienne, 12.
Chateau de Louve~iennes, 8.
Chavigny, M. de, 34.
Clairvoyance, 8, 12.
Clavel, F. T. B., 7, 81.
Clement XII, 45.
Colombe, 8. 12, 33—34.
Condemnation and sentence of Cagliostro,
Rome, 24, 44—43.
Constant, Alphonse Louis. See LEvi, Eliphas.
Continental Masonic Order of the Strict Observance, 7.
Coston, George. 7, 31, 32.
Cozirrier de l’Europe, 4—3, 42, 81, 82.
Cos.rrwr des Atats-Unis, 32.
Crystal vision, 8—10, 13.
Death mask. See ~‘Maskof Balsamo.”
Der Groas-Cophta, 4.
Dessoir, Max, 10.
[ 85]
INDEX
Diamond Necklace, The, 47.
Diamond Necklace trial, 4, 18—19. See also
Affair of the Diamond Necklace,
Dierid, 33.
Doillot, Maitre, 18.
Dumas, Alexandre, 4, 46, 32.
Dungeon of Cagliostro, Castle of St. Angelo.
46,
L’Echo du Psiblic, 33.
Egyptian lodge, reception of an apprentice.
House of Cagliostro, 31—39.
Hyslop, Professor, 30.
Iliuminati, 23, 31.
L’Instiatzon, 63.
Initiation of Cagliostro into Masonry. 7.
Inquisition. 3, 23, 24, 29, 44—43.
Ivanoff, B., 81.
Jewish Cabala. See Cabala.
63—79.
Egyptian Rite of Freemasonry, 7, 21, 22, 34—
41, 43, 63—79; ritual, 32—39.
Eighteenth Cantury, era of skepticism and
credulity, 27—28.
Encausse, Dr., 12—13, 32.
Espfrance lodge, 7, 8 1—82.
Feliciani, Lorenza, 33.
Comtesse de.
Hs5tel de Rohan, 37.
Houdon, 11.
See also Cagliostro,
Figuier, 31.
Fleur-de-lis, symbol of French monarchy, 47.
Freemasonry on the Continent, 29—30.
Funck-Brentano, Frantz, 17—18.
King’s Bench prison. 7.
Kingsley, Charles, 28.
Knights Templars, 7.
K~lmar, 23.
Lane, 10.
Lang. Andrew, 10.
Langes. Savalette de, 41.
Lefeuve, 34.
Len6tre, 33.
Letter to the French People, 3, 20—21.
Lettre de cachet, 14.
LEvi, Eliphas. 13, 22, 34—33, 31.
Georgel, AbbE, 17—18,
Gleichen, Baron von, 3, 41—42.
Lodge, Sir Oliver, 30.
Goethe, ‘.
Goldstein, 37.
Lodge of Triumphant Wisdom, 11, 41.
Gordon, Lord George, 43.
Louis Philippe, 38,
Louis XVI, 20, 33.
Lodge of Antiquity, 42—43.
London, Cagliosero’s early experiences, 6—7.
“Grand Cophta.” 4, 21, 32—33, 37, 38.
Great Arcanum, 22.
Great Muphti. 18.
Gregory, Dr., 10.
McIntosh, Horace Parker, 63—79.
Mackenzie, Kenneth K. H., 29, 3 2—34, 40.
Mackey. Albert G., 29.
Magic mirrors, 8—10.
Magical sEances, 7—10, 12—13.
Hague. The, Cagliostro’s reception, 10.
Harlay, Madame de, 34.
Haunted houses, theory, 31—32.
Hausaman, Baron, 32.
Hercat, 38.
Hercules Pillars, 44.
Hermet,cism, 22, 30.
Histoire pittoresque de Ia Franc-Ma~onnerse,
7,
History of Jacobinism, 32.
History of Magic, 34.
Holy Office. See Inquisition.
Hopkins. 38.
[86]
Magic, Stage Illusions, and Scientific Diversions, 38.
Magic sword, 12.
Maria Theresa of Austria, death foretold, 11.
Marie Antoinette, 4, 13—16, 20, 47.
Martinist Order, 29.
Mash, Brother, 42, 43.
“Mask of Balsamo,” 38—39.
Masonic affiliations of Cagliostro, 81—82.
“Masonic anecdote,” 43.
Mayo. Dr., 10.
Mecca, 19.
Memoirs of a Physician, 46—47, 32.
Memphis, Rste of, 38.
Mesmer, Anton, 11.
Mesmerism, 8.
Moral regeneration, Caglsostro’s ‘—~-——•
34-3 3.
Morande, Theveneau de, 3, 81—82.
Morgan, Mrs. de, 10.
Morison. M., 32.
Mother Supreme Lodge of Lyons, 32, 33, 41
Motte, Comte de Ia, 13.
Moste, Madame de Ia, 13—18, 19, 33, 57.
Mysteries of Isis and Anubis, 41.
Oberkirch, Baroness d’, 11, 40.
Occultism, eighteenth century, 29—30;
teenth century, 30—3 1.
Old Houses of Paris, 34.
Oliva. Baroness d’, 16, 17.
O’Reilly’s Tavern, 44.
OrlEans, Regent d’, 10.
Orvillers, Marquise d’, 34.
Paris stvolutionnaire, vicilles maisoiss,
pa piers, 33.
-
Parliament, Diamond Necklace trial, 17.
Pasqually, Martines, 3 1.
Pen portrait of Cagliostro, 13—14.
Phantasmagoria, 13,
Philadelphia, 3.
Philalsthes, 41—42, 82.
Philosopher’s Stone, 33, 37.
Psnetti, 3.
Pius VI, 23.
Planetary spirits, 33.
Pupille, 8, 12.
Psychic research. 24, 30—31.
Psychology of crystal vision, 10.
Ricaudy, Alfred de, 33, 34.
Rite of Memphis, 31.
Rite of Perfection, 29—30.
Ritual, Egyptian Rite of Freemasonry, Az—
prentice, 63—79.
Robert-Houdin, 38.
Robin, Henri, 38.
de Rohan, 37,
11.
of Cagliostro, 31—39.
~
Professor, 30,
~on
of Cagliostro into Masonry. 7.
~sition, 3, 23, 24, 29, 44—43.
sn~5, B., 81.
~iv~ Cabala. See Cabala.
z~g~s Bench prison. 7.
z~sy, Charles, 28.
:~
Tesoplars, 7.
£~, 23.
~, 10.
~
Andrew, 10.
Savalette de, 41.
~n~we, 34.
~
33.
~,
~?zrt3 the French People, 3, 20—2 1.
dt cachet, 14.
ei~~p~as, 13,22,34-33,31.
~g!, Sfr Oliver, 30.
of Antiquity, 42—43,
~ of Triumphant Wisdom, 11, 41.
of~ Cagliostro’s early experiences, 6—7.
~ ~Bippe, 38.
~ XVI, 20, 33.
~zzs~, Horace Parker, 63—79.
~n~zin, Kenneth R. H., 29, 32—34, 40.
&~y,A1bertG,,29.
f ~ror
8-10.
~,
~
~
~
S4ge Illusions, and Scse,stijlc Diver38.
Mecca, 19.
Memoirs of a Physician, 46—47, 32.
Memphis, Rite of, 38.
Mesmer, Anton, 11.
Mesmerism, 8.
Moral regeneration, Cagliostro’s scheme,
34-3 3.
Morande, Theveneau de, 3, 81—82.
Morgan, Mrs. de, 10.
Morison, M., 32.
Mother Supreme Lodge of Lyons, 32, 33, 41.
Motte. Conste de Ia, 13.
Motte, Madame de Ia, 13—18, 19, 33, 37.
Mysteries of Isis and Anubsi, 41.
Oberkirch, Baroness d’, I1~ 40.
Occultism, eighteenth century, 29—30; nineteenth century. 30—31.
Old Houses of Paris, 34.
Oliva, Baroness d’, 16, 17,
O’Reilly’s Tavern, 44.
OrlEans, Regent d’. 10.
Orvilers. Marquise d’, 34.
Paris rdvolutiossnaire, vseslles maisons, vieux
papiers, 33.
Parliament, Diamond Necklace trial, 17.
Pasqually, Martines, 31.
Pen portrait of Cagliostro, 13—14.
Phantasmagoria, 13.
Philadelphia, 3.
Philal~thes, 41—42, 82.
Philosopher’s Stone, 33. 37.
Pinetti, 3.
Pius VI, 23.
Planetary spiritsi 33.
Pupillri 8, 12.
Psychic research. 24, 30—3 1.
Psychology of crystal vision, 10.
eword, 12.
~Th~es.a of Austria, death foretold, 11.
Antoinette, 4, 13—16, 20, 47.
:~az Order, 29,
~ Brother, 42, 43.
~ of Balsamo,” 38—39.
a~ affi]aations of Cagliostro, 81—82.
anecdote.” 43.
~ Dr., 10.
Zn
INDEX
Ricaudy, Alfred de, 33, 34.
Rite of Memphis. 38.
Rite of Perfection, 29—30.
Rituali Egyptian Rite of Freemasonry, Apprentice, 63—79,
Rohert-Houdin, 38.
Robin, Henri, $8.
[87
Rohan, Cardinal de, S—9. 11, 13, 18, 19, 33,
37.
Rohmer, Sax, 21.
Rosicrucianism, 30.
Royal Masossic Cyclopedia, 29, 32—34.
Rue Saint Claude. See House of Cagliostro.
Saint-Germain, Comte de, 11.
Saint-Martin, 11.
St. Victor, L. G. de, 38.
Sargent. Col. H. J., 38.
Seal, Cagliostro’s, 22—23.
Secret Tradstiosss of Freemasonry, 33.
Sherif of Mecca, 19.
Society for Psychical Research. 8.
States-General. 21.
Strasbourg. Cagliostro at, 11.
Strict Observance, Continental Masonic Order of the, 7.
Subliminal self, 30.
Swedenborgians, 29, 44.
Tabernacle, 33—34. 38.
Telepathy, 8, 11.
Temple, doors, 33.
Thory. 41.
Tour, MIle. de Ia, 37.
“Transmission of powers.~’ 39—40.
Transmutation of metals, 11.
Trewey, Fe!scsen, 33—36.
Trowbridge, W. R. H.. 4, 3, 6, 12, 27, 39—40.
42—43. 81.
VallEe, LEon, 9.
Versailles, park. impersonation of Mare Antoinette, 16.
Vie de Joseph Bahama, 3.
Waste, Arthur Edward. 13. 33.
Warsaw, Cagliostro at. 10.
Weishaupt. 23.
Wilder. Alexander, 23.
Women, initiation into Egyptian Rite, 39.
Yarker, John, 31.
Zeirgeist, 28.
1
LIST OF
ADV
Allen, R. P., Minnesota
Baum, Dr. Harry L., Colorado
Berg, Joseph, New York (2 copies)
Berolzhesmer, D. D., New York
Bielefeld, Jeanne Luise, California
Bsngham. S. Clifton, New Zealand
Boock, Darwin F., Washington
Bridges, Dr. Milton A.. New York (2 ~Z2~
Buckalew,
Burgess.
4
3.
3.
D., Texas
L., Texas
Clegg, Robert I., Illinois
Committee on Masonic Research,
Cornish, F. 3. G., Wales
Craven, Bruce, North Carolina
Crook, Douglas, Massachusetts
Crook, Joseph, England
Denslow, Ray V., Missouri
Ells.’orth, F. H., Ohio
English, B. M., England
Evans, Henry C., Maryland
Evans, Henry Ridgely, District of CcLz~
(11 copies)
Finlayson, Frank G.. California
Firebrace. Capt. C. W., England
Foyle, Ltd., W. & G., England (3 cczs~
Friedlander, Harry D., California
Grand Chapter of Michigan RAN.
Gudmundion, G. G., New Jersey
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Hansen, Vee, New York
Harriman. A. S., Vermont
Hayes. W. H., Nova Scoda
LIST OF ADVANCE SUBSCRIBERS
Allen, R. P., Minnesota
Henry L. Palmer Lodge No. 301, F. & A.M.,
Baum, Dr. Harry L., Colorado
Wisconsin
Hickox, Norman B., Illinois
Berg, Joseph, New York (2 copies)
Berolxheimer, D. D.. New York
Bielefeld, Jeanne Luise, California
Bsngham, & Clifton, New Zealand
Hunser, Frederick C., New York
Iowa Maronic Library
Iraizox, Dr. Antonio, Cuba
Boock, Darwin F., Washington
Bridges, Dr. Milton A., New York (2 copies)
Buckalew, J. D., Texas
Burgess, J. L., Texas
Clegg, Robert I., Illinois
Committee on Masonic Research, Wisconsin
Cornish, F. J. G., Wales
Craven, Bruce, North Carolina
Crook, Douglas, Massachusetts
Crook, Joseph, England
Denslow, Ray V., Missouri
Ellsworth, F. H., Ohio
Engluh, B. M., England
Evans, Henry C.. Maryland
Evans, Henry Ridgely, District of Columbia
(II copies)
Jewell, John
J., Montana
Knocker, G. S., England
Kress, A. L., Connecticut
Laureyns, G. G.
Leary, Stuart Company, Pennsylvania (2
copies)
Lennhoff, Eugen, Austria
Library of the Grand Lodge of Massachusetti
Library of the Grand Lodge of North Dakota
Library of the Grand Lodge of Texas
Library of the Supreme Council, 330,
A.A.S.R., S.J., District of Columbia (2
copies)
Lippy, Jr., John D., Pennsylvania
Macny Publishing and Masonic Supply Co.,
Finlayson, Frank G., California
Firebrace, Capt. C. W., England
Foyle, Ltd., W. & G., England (3 copies)
Friedlander, Harry D., California
Grand Chapter of Michigan R.A.M.
Gudnsundson. G. G., New Jersey
Hansen, Vee, New York
Harriman, A. S., Vermont
Hayes, W. H., Nova Scotia
New York (100 copies)
Marz, Ernest B.
Masonic Library Association, Ohio
Mayers, W. H. J., Australia
McLachlan, Maj. Gen. J. D., England
N. V. Boekhandel, Holland
New York Public Library
Oakland Bodies A.A.S.R., California
Owen, Edward J., District of Columbia
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LIST OF ADVANCE
SUBSCRIBERS
Tasch, William L., New York
Parker, Arthur C., New York
Poolman, Henri, Holland
Powell, Cecil, England
Puerta, Vincent L., Cuba
Tatach, Clarence 0., Washington
Tatach, Jacob Hugo. New York
Thistlewhite, Robert, California
Thurston, Howard, New York
Quint, Hans, Germany
Towie, Ed, Hawaii
Raudin, Dr. M., Indiana
Reilly. Francis B., Saskatchewan
Research Lodge of Wellington, No. 194, New
Zealand
Roberts, George C., Pennsylvania
Rosenberger, L. R., Ontario
Vail, Arthur H., Pennsylvania
Verlag Franz Wunder, Germany
Vincent, William David, Washington
Voorhis, Harold Van Buren, New Jersey
Willard, Cyrus Field, California
Schmerr, Fred W., Ohio
Scottish Rite Library, Minnesota
Shattuck, L. H., Illinois
Williamson, Harry A., New York
Wilson, Gilbert M., Australia
Wiach, Frank H.. Pennsylvania
Shumaker, L. K.. Oregon
Worthington, 3d, Thomas C., Maryland
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