Difference between revisions of "Éliphas Lévi"

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Deeply agitated by the death of his friend Flora Tristan, he published ''L'Émancipation de la femme ou le Testament de la paria'', followed by his pacifist manifesto ''La Fête-Dieu ou le Triomphe de la paix religieuse'' a year later (1845). He intensely studied the humanistic and the utopian ideas of the time, particularly [http://en.wikipedia.org/wiki/Saint-Simonianism Saint-Simonianism] and the theories of [http://en.wikipedia.org/wiki/Charles_fourier Charles Fourier]. But neither could convince him: Saint Simon taught religion without religiousness, which he found repulsive. And Fourier's approach of man's necessity for acting out his drives he considered absurd and foolish.  
 
Deeply agitated by the death of his friend Flora Tristan, he published ''L'Émancipation de la femme ou le Testament de la paria'', followed by his pacifist manifesto ''La Fête-Dieu ou le Triomphe de la paix religieuse'' a year later (1845). He intensely studied the humanistic and the utopian ideas of the time, particularly [http://en.wikipedia.org/wiki/Saint-Simonianism Saint-Simonianism] and the theories of [http://en.wikipedia.org/wiki/Charles_fourier Charles Fourier]. But neither could convince him: Saint Simon taught religion without religiousness, which he found repulsive. And Fourier's approach of man's necessity for acting out his drives he considered absurd and foolish.  
  
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In the small town Choisy-le-Roi, located a few kilometres outside of Paris, he used to meet with a supervisor of a girls' school (presumably, see note). But while they were making plans to get married, her being pregnant from him, one of her friends fell in love with Constant, a minor by the name of [http://fr.wikipedia.org/wiki/Marie-Noémi_Cadiot Marie-Noémi Cadiot]. After some fiery love letters she escaped and hid in his attic. Faced with the choice between marrying her or being tried for seducing a minor, Constant married Cadiot on July 13, 1846. She gave birth to a daughter who died aged seven in 1854. Shortly after the death of their daughter, Cadiot left Constant.
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In the small town Choisy-le-Roi, located a few kilometres outside of Paris, he used to meet with a supervisor of a girls' school (presumably, see note). But while they were making plans to get married, her being pregnant from him, one of her friends fell in love with Constant, a minor by the name of [http://fr.wikipedia.org/wiki/Marie-Noémi_Cadiot Marie-Noémi Cadiot]. After some fiery love letters she escaped and hid in his attic. Faced with the choice between marrying her or being tried for seducing a minor, Constant married Cadiot on July 13, 1846. She gave birth to a daughter who died aged seven in 1854. Shortly after the death of their daughter, Cadiot left Constant.<ref>The events described in this paragraph ought to be taken cautiously, since most of what can be found on Constant in the internet seems to have been copied from the same source. As one example, all of them note a so-called "Institution Chandeau" in Choisy-le-Roi. However, even a lengthy research over several hours did not reveal any information on that institute, but identical wordings time and again, all of them apparently taken from the French Wikipedia (http://fr.wikipedia.org/wiki/Éliphas_Lévi). Chandeau is, as might be expected, a proper name, but nowhere mentioned with even a geographical connection to Choisy-le-Roi. Only one hint could be found: if "Institution Chandeau" is supposed to have been the name of a girls' school at the time in question, http://fr.topic-topos.com/ecole-emile-zola-choisy-le-roi might give at least a vague possibility for an explanation.</ref>
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In dem kleinen Ort Choisy-le-Roi, wenige Kilometer außerhalb von Paris gelegen, traf er sich seit seiner Rückkehr aus Évreux regelmäßig mit einer Aufseherin eines (vermutlich, siehe Anmerkung) Mädchenpensionats. Während er mit ihr Heiratspläne schmiedete und sie von ihm schwanger war, verliebte sich ihre Freundin in Alphonse, die noch minderjährige Marie-Noémi Cadiot. Nach einer Reihe heißer Liebesbriefe entfloh sie und versteckte sich in seiner Mansarde. Er wurde vor die Alternative gestellt, sie zu ehelichen oder ein Verfahren wegen Verführung einer Minderjährigen zu gewärtigen. Am 13. Juli 1846 heirateten sie. Sie gebar ihm eine Tochter, die 1854 mit sieben Jahren verstarb. Bald darauf verließ ihn Marie-Noémi.[3]
 
  
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The revolution of February 1848 brought more liberties for Alphonse-Louis too. Just one year ago he had once more been convicted for one of his pamphlets, ''La Voix de la famine'', now nothing could hamper his roaming the political stage any longer. He headed the left-wing magazine ''Le Tribun du peuple'' which died after the fourth issue, founded a political workers' association named (in revolutionary tradition) ''Le Club de la montagne''<ref>In the first National Assembly in 1791 the deputies of the political left were seated on the upper ranks, hence the name ''La montagne'' ("Mountain Party").</ref>, then in June, when the political reaction felt uneasy about the latest developments and tried to turn back the wheels, he nearly got killed by a firing squad. Luckily they took someone else for him and shot the wrong fellow. He tried to be elected to the National Assemply, but a friend of his made the race, after which the friendship broke. Under financial aspects however the couple Constant was well off now, because Marie-Noémi was emancipating herself. She published literary feuilletons, and received lessons from the sculptor [http://en.wikipedia.org/wiki/James_Pradier James Pradier] who had already been promoted by the Roi Citoyen and now helped her open the doors to the Parisian society. In this wake of hers Alphonse too was commissioned by the government with two paintings for the ministry of the interior.
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The revolution of February 1848 brought more liberties for Alphonse Constant, too. Just one year ago he had once more been convicted for one of his pamphlets, ''La Voix de la famine'', he was now able to freely act on the political stage. He was in charge of the left-wing magazine ''Le Tribun du peuple'' which faded away after the fourth issue, founded a political workers' association named (in revolutionary tradition) ''Le Club de la montagne''<ref>In the first National Assembly in 1791 the deputies of the political left were seated on the upper ranks, hence the name ''La montagne'' ("Mountain Party").</ref>, then in June, when the political reaction tried to turn back the wheel, he almost was shot by a firing squad. Another person was mistaken for him and executed in his place. Constant tried to be elected to the National Assemply, but a friend of his won the seat for which they competed, after which the long-term friendship broke up.  
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Financially, the Constant family was well off, since Marie-Noémie was now publishing literary feuilletons and received instructions from sculptor [http://en.wikipedia.org/wiki/James_Pradier James Pradier] who had already been promoted by the Roi Citoyen and now opened the doors to the society of Paris. In this connection, Constant received two government contracts for paintings for the Home Office.
  
 
=== ... ad occultum ===
 
=== ... ad occultum ===
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Is it allowed to judge a person, having come to know so little about him and in so compact a way? Maybe not, but one may have an impression of him, and this one may express. And if now, in 1850, Alphonse-Louis Constant were confronted with the notion that for all intents and purposes his life so far had been stranded he would flatly deny such a view, apalled perhaps and blustering, and yet all the while secretly suspecting that so completely wrong the thought might not have been. Because, what had he achieved as yet? His theological and (church) political scriptures had earned him not much more than troubles and the inconveniences of the penal system, his pastoral career wasn't worth much talking about, his political engagements remained without success, and all his artistical pursuit kept being a hobby-horse rather, if at all. One can imagine that all of this was beginning to prey on his mind.
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[[image:Baphomet.png|Baphomet, drawing in '' Dogme et Rituel de la Haute Magie'', 1856|left|thumb]]  
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[[image:Baphomet.png|Baphomet, drawing in '' Dogme et Rituel de la Haute Magie'', 1856|left|thumb]] But through all these years there existed another thread, woven into the fabric of his life. It started during his stay at Solesmes (1838-39), was spun a little longer by the convict's study of Swedenborg in 1841, nearly became extended with the almost achieved degree of Grand Master to the Rosicrucians at Evreux, strengthened itself just lately (1850/ 51) during a study of [http://en.wikipedia.org/wiki/Christian_Knorr_von_Rosenroth Rosenroth's] ''Kabbala denudata'', and now at last became visible for Alphonse himself as leitmotiv and anchor for his further life: [[mysticism]], [[theosophy]], in general the [[occultism|occult]] knowledge. He recalled the name Éliphas Lévi Zahed, once bestowed on him by the Rosicrucians and allegedly representing a translation of his name into Hebrew,<ref>That is, however, a rather questionable "translation". The name Alphonse roots in Germanic, although so far its origin couldn't be fully established. But Eliphas was as a matter of fact the son of Esau, this much for the saving of the Rosicrucians' honour.</ref> and chose it for his pseudonym. About this time he started the composition of his later opus magnum ''Dogme et rituel de la haute magie''. He had found his way.
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Constant now began to turn to mysticism, theosophy, and [[occultism|occult]] knowledge in general. This had begun during his sojourn in Solesmes (1838-1839) and continued with his studies of Swedenborg as a convict in 1841, the contacts to the Rosicrucians (1843), and the studies of [http://en.wikipedia.org/wiki/Christian_Knorr_von_Rosenroth Rosenroth's] ''Kabbala denudata'' (1850/51). He took up using the name of Éliphas Lévi Zahed as a pseudonym, bestowed on him by the Rosicrucians and allegedly a translation of his name to Hebrew.<ref>This translation, however, is rather questionable, since the name Alphonse has Germanic roots, although its origin could not be fully established.</ref> During this time he also began authoring ''Dogme et rituel de la haute magie'' later on viewed his main work.
  
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In spring 1854 Lévi went on a journey to London where he made the acquaintance of the in his days famous writer [http://en.wikipedia.org/wiki/Edward_Bulwer-Lytton,_1st_Baron_Lytton Edward Bulwer-Lytton]. Over their common interest in the occult they became friends.<ref>Bulwer-Lytton met in his fictional works the disposition of his times for the magical and super-natural, as well as the interest in archaeological discoveries. Both he knew to wrap up in thrilling stories which made him a well esteemed author in the salons of the bourgeosie, especially with the women. His late novel ''The Coming Race'' inspires adherents of the theory of Nazi UFOs up to the present day.</ref> Through Bulwer-Lytton's influence he came once more in contact with Rosicrucian circles, there he succeeds in several evocations, the most outstanding of which was that of [http://de.wikipedia.org/wiki/Apollonios_von_Tyana Apollonios of Tyana].<ref>Unfortunately the English Wikipedia contains no corresponding entry.</ref> During the London times his private affairs too came to an amicable settlement: the young woman he left in Choisy-le-Roi forgave him, and he accepted the illegitimate child as his own. At the same time Marie-Noémi left their common residence.
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In spring 1854, Lévi went to London where he made the acquaintance of then famous author [http://en.wikipedia.org/wiki/Edward_Bulwer-Lytton,_1st_Baron_Lytton Edward Bulwer-Lytton]. Their common interest in the occult soon made them friends.<ref>Having turned from social critic to occultist, Bulwer-Lytton's fictional work met the disposition for the magical and super-natural prevailant in his day, as well as the interest in archaeological discoveries. This he knew to wrap up in thrilling stories which made him an estimated author in the salons of the bourgeoisie, especially with a female audience. His late work ''The Coming Race'' still today inspires adherents of the theory of Nazi UFOs.</ref> Through Bulwer-Lytton's influence, he once more came into contact with Rosicrucian circles in which he succeeded in several alleged evocations, the most outstanding of which that of [http://de.wikipedia.org/wiki/Apollonios_von_Tyana Apollonios of Tyana]. During his times in London, Constant was also able to settle his private affairs in a favourable way: the young woman he had left in Choisy-le-Roi forgave him, and he accepted the illegitimate child as his. At the same time, the final separation from Marie-Noémi was realised with the help of a friend.
  
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Back in Paris, he in 1854 published the first volume of ''Dogme et rituel de la haute magie''. His intensive occupation with the Kabbala he documented in a number of essays, all of which he published in the ''Revue philosophique et religieuse'', a periodical he founded in 1855 together with the Belgian writer [http://en.wikipedia.org/wiki/Camille_Lemonnier Camille Lemonnier] and the French philosopher [http://fr.wikipedia.org/wiki/Charles_Fauvety Charles Fauvety], and which they co-productively managed over the three years of its existence. For his diversion he wrote a couple of chansons. In one of these he compared Louis Napoléon Bonaparte, meanwhile emperor Napoléon III, with Caligula. That - we know him by now - earned him another term in prison. (Anyway, some of the chansons he managed to place in ''Le Mousquetaire'', a magazine [http://en.wikipedia.org/wiki/Alexandre_Dumas Alexandre Dumas] published at that time.)
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Back in Paris, Constant published the first volume of ''Dogme et rituel de la haute magie'' in 1854. In a number of essays, he documented his intensive studies of the Kabbala in a number of essays, all of which he published in the ''Revue philosophique et religieuse''. The periodical was founded in 1855 by Constant, Belgian writer [http://en.wikipedia.org/wiki/Camille_Lemonnier Camille Lemonnier] and French philosopher [http://fr.wikipedia.org/wiki/Charles_Fauvety Charles Fauvety], who managed the periodical during the three years of its existence. Constant additionally wrote several chansons, comparing Louis Napoléon Bonaparte, meanwhile emperor Napoléon III, to Caligula in one of them. This earned him another term in prison.
  
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Then in 1859, at long last (he was 49 years old now), the economical breakthrough: the publication of his ''History of Magic'' brings a return of 1,000 Francs, at today's purchasing power an equivalent of more than 30,000 Euros. But ''l'Histoire de la magie'' isn't just the economical success, it also gets him recognition in wide sections of the "esoteric" France, among them the physician [[Fernand Rozier]] who would become a student of Lévi's.<ref>Rozier had studied not only medecine, but pharmacy, chemistry, and physics as well. That couldn't prevent him from financially salubrious performances as clairvoyant.</ref> Eventually in March 1861 he was accepted in the Masonic Lodge ''La Rose du parfait silence'' who soon after grant him the degree of a Master. In the same year ''La Clef des grands mystères'' appears, last part of the trilogy that starts with ''Histoire de la magie'' and of which ''Dogme et rituel de la haute magie'' was conceived the second part.  [[file:levi_seal_solomon.jpg|Titel page of ''Le Grand Arcane'', edition of 1910|left|thumb]]
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In 1859, at the age of 49 years, Constant saw an economical breakthrough: the publication of his ''History of Magic'' yielded some 1,000 Francs, the equivalent of more than 30,000 Euros in today's terms. ''L'Histoire de la magie'' was not only an economical success, but also gained him a wide recognition in the "esoteric" France, among them the physician [[Fernand Rozier]] who was to become a student of Lévi's. Eventually In March 1861, he was accepted into the Masonic Lodge ''La Rose du parfait silence'' and soon bestowed with the degree of a Master. A further book, ''La Clef des grands mystères'', appeared in the same year,the last part of the trilogy that starts with ''Histoire de la magie'' and of which ''Dogme et rituel de la haute magie'' was conceived the second part.  [[file:levi_seal_solomon.jpg|Titel page of ''Le Grand Arcane'', edition of 1910|left|thumb]]
  
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Lévi works a lot now, mainly as teacher for the high aristocracy, and that he even teaches the new bishop of Évreux<ref>Supposed the date is correct that was [http://fr.wikipedia.org/wiki/Jean-Sébastien_Devoucoux Jean-Sébastien Devoucoux] who had headed the Évreux diocese since 1858. For a complete list of bishops see here: http://fr.wikipedia.org/wiki/Liste_des_évêques_d'Évreux</ref> on the kabbalah does speak for his professional reputation. He is doing well financially, every surplus he invests in his growing library. During a further visit to London Eugène Vintras is introduced to him, a workingman who is convinced of being a reincarnation of the prophet Elijah. Lévi on the contrary, all expert now, considers him more a gifted psychic, an interesting object of study anyway. This same year marks the start of a correspondence with the Italian baronet Spedalieri, about whom nothing seems to have been passed on to us except that he became Lévi's most important patron and in reverse received in over 1,000 letters a course on the kabbalah. This exchange of letters lasted for almost thirteen years.
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Lévi now did much work, mainly as teacher for the high aristocracy, and his teaching the Kabbalah to the new bishop of Évreux<ref>Supposed the date is correct that was [http://fr.wikipedia.org/wiki/Jean-Sébastien_Devoucoux Jean-Sébastien Devoucoux] who had headed the Évreux diocese since 1858. For a complete list of bishops see here: http://fr.wikipedia.org/wiki/Liste_des_évêques_d'Évreux</ref> speaks for his professional reputation. Financially he was well off and invested any surplus in his growing library. Lévi also started a correspondence with the Italian baronet Spedalieri, about whom nothing seems to have been passed on to us except that he became Lévi's most important patron and in reverse received a course on the Kabbalah in more than 1,000 letters. This exchange of letters lasted for almost thirteen years.
  
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The years beginning with 1861 are the most fruitful for his authorship. ''Le Sorcier de Meudon'' (1861) is followed one year later by ''Fables et symboles'', containing extensive analyses of the symbolisms of Pythagoras, of the gospels, the talmud, and other sources. In 1865 he publishes ''Science des esprits'', and [http://en.wikipedia.org/wiki/Pierre_Larousse Pierre Larousse] asks him to contribute an essay on the kabbalah for his ''Grand Dictionnaire''. At the same time he starts working on a monograph about the [http://en.wikipedia.org/wiki/Zohar Zohar], however this work won't be published until after his death.<ref>http://gallica.bnf.fr/ark:/12148/bpt6k56839792/f107.image - This source claims that at the time in question he acted also as "head" of a society of "Grand Magicians". As a matter of fact that document is a belated apology of the Marian apparition at [http://en.wikipedia.org/wiki/Our_Lady_of_La_Salette La Salette], 1846. Hence its objectiveness is rather dubious.</ref>
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The years from 1861 were the most fruitful for his authorship. ''Le Sorcier de Meudon'' (1861) was followed by ''Fables et symboles'' a year later, containing extensive analyses of the symbolisms of Pythagoras, of the gospels, the talmud, and other sources. In 1865 he published ''Science des esprits'', and [http://en.wikipedia.org/wiki/Pierre_Larousse Pierre Larousse] asked him to contribute an essay on the Kabbalah for his ''Grand Dictionnaire''. At the same time he started working on a monograph on the [http://en.wikipedia.org/wiki/Zohar Zohar] which only got published after his death.<ref>http://gallica.bnf.fr/ark:/12148/bpt6k56839792/f107.image - This source claims that he also acted as the "head" of a society of "Grand Magicians" at this point in time. As a matter of fact the document is a belated apology of the Marian apparition at [http://en.wikipedia.org/wiki/Our_Lady_of_La_Salette La Salette] in 1846. Hence its objectiveness is rather dubious.</ref>
  
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His private life, however, is running less pleasantly meanwhile. Sure, he makes up his mind to care more for his son, and gets the mother's approval for it, but after six years an ultimate discord drives the parents apart, and neither his son nor the mother he shall ever see again. Adding to this, headaches arise, tormenting him more and more frequently. Then in 1870 the siege of Paris cuts off all contributions from his students, and when he serves in the National Guard a heart disease manifests. In May 1861, with the episode of the Commune finally being over, Lévi once again finds himself at the end of all material resources. [[image:Eliphas_Levi_sul_letto_di_morte.jpg|Éliphas Lévi on his deathbed, 1875|thumb]]
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Then in 1870 The siege of Paris in 1870 happened to cut off Lévi from allowances from his students, and during his service
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with the National Guard a heart disease manifested. In May 1861, with the episode of the Commune having ended, Lévi found himself at the end of all material resources once again. [[image:Eliphas_Levi_sul_letto_di_morte.jpg|Éliphas Lévi on his deathbed, 1875|thumb]]
  
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Although he still continues working (in December 1871 already he completes the ''Grimoire franco-latomorum'' on rites of the French freemasons), but his physical status deteriorates increasingly. His heart disease repeatedly causes him to faint - he were not the one he is, of course, would he not report of ecstatic visions during his blackouts. But the path of life he had found only so late he cannot leave: in 1873 ''L'Évangile de la science'' comes into existence, followed by the ''Catéchisme de la paix'' in January 1875, the last of his works. He wrested it from his life (or was it already death?), fighting against chronic bronchitis, permanent fever, water retention in the legs, and recurrent shortages of breath. On May 31, 1875 Éliphas Lévi dies at the age of 65.
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Although still continuing with his work (in December 1871 he completed the ''Grimoire franco-latomorum'' on rites of the French freemasons), his physical condition deteriorated increasingly. In 1873, ''L'Évangile de la science'' was written, followed by his last work ''Catéchisme de la paix'' in January 1875. On May 31, 1875 Éliphas Lévi died at the age of 65.
  
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=== Review ===
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== Reception ==
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[[image:Eliphas_Levi_1872_Photo_Originale.jpg|Portrait from 1872|left|thumb]] How crooked, bumby, and tangled the way of Lévi's life may appear, yet it always followed one goal: social advancement, and the recognition in society that would hopefully come with it. Young Alphonse was a promising boy, that his way in school proved clearly right. In France during the age of restauration the direction towards a clerical vocation promised with certainty a future where he would be able to leave the petit-bourgeois milieu of his ancestors, and to live a life secured financially as well socially.  For how large his parents' hopes had been his mother's suicide is an eloquent mark. That at least they were not unjustified one may read from the Parisian archbishop's commitment on Alphonse's behalf.
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[[image:Eliphas_Levi_1872_Photo_Originale.jpg|Portrait from 1872|left|thumb]]
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In Second Empire Paris, Éliphas Lévi was a well known figure. His pursuit of esoteric matters, initially a rather casual interest, later provided him with a unique knowledge. By applying methods and forms of presentation of natural sciences to concepts of the supernatural, a connection between these two seemingly emerged, and the ''occult sciences'' took shape.
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The effects his mother's suicide and the reproach connected to it had on Constant may merely be surmised. One cannot reject though the notion that both didn't help stabilize his connections with other people. The only friend he would ever have throughout his life, Flora Tristan, died too early. Both his marriage, and the relationship with the mother to his son ended in discord. He is a lonely chap, one can't help thinking. Lots of people cross his paths, but not from one of these encounters a stable, level relationship manages to emerge. It appears he deliberately kept himself distant, in the superior position of the teacher, the other-worldliness of a medium, the posture of knowingness about the unreachable, the occult. This may have been calculated as belonging to the chosen role. But it seems that only one of his relationships turned out stable and long lasting: the one with Baronet Spedalieri, with its twofold distance of geography and that between teacher and student.
 
  
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These two aspects fall into place to form a picture: There is, rooted deeply into him during his childhood, the desire for social advancement, for recognition and importance, and there is that ultimate gesture of boundless condemnation for his betrayal of this goal, his mother's suicide. Her accusation derails him for a long time, he will suffer visibly, all his activities during the following years becoming a trifle too noisy, too conspicuous, too much begging for effect - as if of someone being plagued by a bad consciousness that nobody ever must notice. Only the next mighty blow to come, the death of his daughter in 1854, puts a limit to this compulsion - albeit for a high price: Under the impression of this latest loss he accepts his mother's old reproach. Loneliness becomes the chosen punishment for his guilt, and in the drive to overcome both guilt and punishment arises the momentum for the rest of his life. From now on he will write in order to free himself. He will not realize that relief lies exclusively in himself, because it was he who accepted that guilt in the first place. And the more he is going to write, the deeper this one and only realistic chance of exoneration will sink back into the occult, and the deeper he will dig into the arcane - without ever hitting what he is actually looking for.
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One reason for Éliphas Lévi's success may be seen in the fact that he was the first to follow this path consequently. He was the first after Heinrich Cornelius Agrippa von Nettesheim to study occultism more intensely than just fleetingly and thus was able to draw from substantial sources. Due to the wide range of subjects covered as well as because of their comparative originality, his works influenced all notable mystics in the afermath. His inclination for eccentric appearances, calculated for effect and regardless of possible negative outcome, contributed to further boosting his popularity. Seven years after his death,Paris newspaper ''Le Figaro'' published an editorial on him.<ref>[http://gallica.bnf.fr/ark:/12148/bpt6k278346v Un maitre sorcier. Le Figaro v. 6. Oktober 1882] (provides a detailed description of incidents connected to Lévi's near execution in 1848)</ref>
  
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[[image:Talisman_universel_selon_levi.png|According to Papus, the universal charm discovered by Lévi banning all evil spirits, provided it was drawn on pristine parchment in golden ink and carried in a golden silk bag.|thumb]]
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Apart from Fernand Rozier mentioned above, further mystics particularly influenced by Lévi were:
  
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== Reception ==
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* Gérard Encausse (1865-1916), publishing as Papus,
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In the Paris of the Second Empire Éliphas Lévi was a well known person. In the beginning a rather casual interest, his pursuit of esoteric matters later earned him a singular knowledge, almost tailor-made for a society that could no longer believe in the solacements from the church, yet neither in those the ersatz religion science would offer<ref>What sounds polemical in fact is not. It took us over 100 years (until after Chernobyl) until eventually we managed to free science from the nimbus the 19th century had bestowed upon it.</ref>. Although the political revolutions which had been turning the French society literally upside down for six decades finally found a temporary slowdown under Napoléon III, neither his imperialistic foreign policy nor the pomp of his self-stagings could resolve the deeply rooted feeling of uncertainty. People sensed something had been lost, and albeit only a small minority actually wanted to turn back the clock there was a widespread, diffuse longing - for a modern past, for a "like back then, but today". Esotericism appeared to offer a solution of this dilemma. By applying methods and forms of representation of the natural sciences on conceptions of the supernatural a connection between these two seemingly emerged, and the ''occult sciences'' took shape.
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* Stanislas de Guaita (1861-1897),
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* Joséphin Péladan (1858-1918), calling himself Sâr Mérodack Joséphin Péladan.
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One reason for Éliphas Lévi's success may of course be seen in the fact that he was the first who consequently followed this path. He was the first after [[Heinrich Cornelius Agrippa von Nettesheim|Agrippa von Nettesheim]] who occupied himself with occultism more intensely than just en passant. That way he could draw from an extensive well - without being hampered by the lesser developed ability in him to working systematically. Almost every notable mystic of the following times would be influenced by his scriptures, for the wide range of subjects they cover as well as for their relative originality. His taste for excentric appearances, calculated for effect and regardless of possibly negative outcome, helped boost his popularity even further. Seven years after his death the Parisian newspaper ''Le Figaro'' would publish a leading article about him.<ref>[http://gallica.bnf.fr/ark:/12148/bpt6k278346v Un maitre sorcier. Le Figaro v. 6. Oktober 1882] (describes in detail the incidents around Lévi's near execution in 1848)</ref> [[image:Talisman_universel_selon_levi.png|According Papus the universal charm Lévi discovered, by which all evil spirits can be banned, provided you drew it with golden ink on a pristine parchment, and carry it in a bag of golden silk.|thumb]] Apart from the above-mentioned Fernand Rozier the mystics particularly influenced by him were:
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Among the English-language mystics he reached were:
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* [[Gérard Encausse]] (1865 - 1916), who published under the pseudonym Papus,
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* [[Helena Blavatsky]] (1831-1891),
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* [[Stanislas de Guaita]] (1861 - 1897),
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* H.P. Lovecraft (1890-1937),
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* [[Joséphin Péladan]] (1858 - 1918), who called himself Sâr Mérodack Joséphin Péladan.
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* [[Aleister Crowley]] (1875-1947), considering himself a reincarnation of Lévi.
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In the English language area he reached amongst others:
 
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* [[Helena Blavatsky]] (1831 - 1891),
 
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* [[H.P. Lovecraft]] (1890 - 1937),
 
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* [[Aleister Crowley]] (1875 - 1947), who considered himself a reincarnation of Lévi.
 
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== Works ==
 
== Works ==
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After having chosen Éliphas Lévi for his pseudonym he no longer published under his original name. With regards to contents a similarly clear distinction can be observed: works of theosophical/ occult contents are written exclusively "by" Éliphas Lévi; for the political pamphlets and the ''Dictionnaire de la littérature chrétienne'' Alphonse-Louis Constant signs as their author.
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Having chosen Éliphas Lévi for his pseudonym, he no longer published under his common name. A similarly clear distinction may be observed regarding with regards to content: works of theosophical/occult contents are authored exclusively by Éliphas Lévi, while the political pamphlets and the ''Dictionnaire de la littérature chrétienne'' was authored by Alphonse-Louis Constant.
  
 
=== Alphonse-Louis Constant ===
 
=== Alphonse-Louis Constant ===
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== References ==
 
== References ==

Latest revision as of 10:53, 10 November 2014

Alphonse-Louis Constant, alias Éliphas Lévi in 1874

Éliphas Lévi, also Éliphas Lévi Zahed was the pseudonym used by the Catholic cleric Alphonse-Louis Constant (February 8, 1810, Paris - May 31, 1875, ibid.) to write and publish scripts of occult and magical contents from 1854 on. Lévi is said to have re-established occultism in the 19th century.[1]


Life

Per aspera ...

Constant's father was a shoemaker in Paris. Although the material conditions of his family were rather limited, Constant attended a school for the poor free of charge run by a parish and was able to attend a seminary. Ordained as a sub-deacon in 1835, he was entrusted with teaching assignments. Since he fell in love with one of his pupils (whom he thought to be a reincarnation of the Virgin Mary), he left the seminary prior to the ordination to priesthood. The relationship, however, failed shortly after this.

Portrait of the young man, 1836

Disappointed with him leaving his education, Constant's mother committed suicide a few weeks later. Constant then saw a period of erratic quest. Within the following year, he made the acquaintance of Honoré de Balzac, befriended militant socialist Flora Tristan, and yet still dreamt of a future as a priest. This dream took him to St. Peter's Abbey, a Benedictine monastery in whose library of 20,000 volumes he became acquainted with scripts from early Christianity, by ancient gnostics, as well as the works of religious mystics. It was there he authored his first book "Le Rosier de Mai" which was as pious as it was romantic, but at the same time enthused about matters of love in such fancyful and vivid ways he was expelled from the monastery.

Since the archbishop of Paris, Denis Auguste Affre, interceded on his behalf, Constant received an appointment as a supervisor at Juilly College east of Paris. Treated badly by his seniors, he wrote his first furious pamphlet, La Bible de la liberté. Its publication in February 1841 not only caused a scandal within the church hierarchy, but also at the court in Versailles.[2] Constant was arrested and sentenced to a prison term of eight months and a fine of 300 Francs. Unable to raise this sum, he served eleven months in prison, studying the works of Swedish mystic Emmanuel Swedenborg.

Following Constant's discharge, Bishop Affre recommended him to his colleague in Évreux[3], where, from February 1843, he preached so successfully that his fellow ministers jealously announced the death of abbé Constant in the newspapers. Despite a swift denial another scandal could not be avoided; the bishop, however, kept holding a protective hand over him, commissioning him with the realisation of a mural painting in a nunnery. Due to friends of his father's vouching for him, he almost was accepted as a member of the secretive Rosicrucian Order and rumour has it he even had prospects of being made a Grand Master. However, this did not materialise, and the mural likewise never was finished, as in early 1844, Constant's rapport to the bishop rapidly deteriorated due to a further publication, La Mère de Dieu, and Constant returned to Paris.

Deeply agitated by the death of his friend Flora Tristan, he published L'Émancipation de la femme ou le Testament de la paria, followed by his pacifist manifesto La Fête-Dieu ou le Triomphe de la paix religieuse a year later (1845). He intensely studied the humanistic and the utopian ideas of the time, particularly Saint-Simonianism and the theories of Charles Fourier. But neither could convince him: Saint Simon taught religion without religiousness, which he found repulsive. And Fourier's approach of man's necessity for acting out his drives he considered absurd and foolish.

In the small town Choisy-le-Roi, located a few kilometres outside of Paris, he used to meet with a supervisor of a girls' school (presumably, see note). But while they were making plans to get married, her being pregnant from him, one of her friends fell in love with Constant, a minor by the name of Marie-Noémi Cadiot. After some fiery love letters she escaped and hid in his attic. Faced with the choice between marrying her or being tried for seducing a minor, Constant married Cadiot on July 13, 1846. She gave birth to a daughter who died aged seven in 1854. Shortly after the death of their daughter, Cadiot left Constant.[4]

The revolution of February 1848 brought more liberties for Alphonse Constant, too. Just one year ago he had once more been convicted for one of his pamphlets, La Voix de la famine, he was now able to freely act on the political stage. He was in charge of the left-wing magazine Le Tribun du peuple which faded away after the fourth issue, founded a political workers' association named (in revolutionary tradition) Le Club de la montagne[5], then in June, when the political reaction tried to turn back the wheel, he almost was shot by a firing squad. Another person was mistaken for him and executed in his place. Constant tried to be elected to the National Assemply, but a friend of his won the seat for which they competed, after which the long-term friendship broke up.

Financially, the Constant family was well off, since Marie-Noémie was now publishing literary feuilletons and received instructions from sculptor James Pradier who had already been promoted by the Roi Citoyen and now opened the doors to the society of Paris. In this connection, Constant received two government contracts for paintings for the Home Office.

... ad occultum

Baphomet, drawing in Dogme et Rituel de la Haute Magie, 1856

Constant now began to turn to mysticism, theosophy, and occult knowledge in general. This had begun during his sojourn in Solesmes (1838-1839) and continued with his studies of Swedenborg as a convict in 1841, the contacts to the Rosicrucians (1843), and the studies of Rosenroth's Kabbala denudata (1850/51). He took up using the name of Éliphas Lévi Zahed as a pseudonym, bestowed on him by the Rosicrucians and allegedly a translation of his name to Hebrew.[6] During this time he also began authoring Dogme et rituel de la haute magie later on viewed his main work.

In spring 1854, Lévi went to London where he made the acquaintance of then famous author Edward Bulwer-Lytton. Their common interest in the occult soon made them friends.[7] Through Bulwer-Lytton's influence, he once more came into contact with Rosicrucian circles in which he succeeded in several alleged evocations, the most outstanding of which that of Apollonios of Tyana. During his times in London, Constant was also able to settle his private affairs in a favourable way: the young woman he had left in Choisy-le-Roi forgave him, and he accepted the illegitimate child as his. At the same time, the final separation from Marie-Noémi was realised with the help of a friend.

Back in Paris, Constant published the first volume of Dogme et rituel de la haute magie in 1854. In a number of essays, he documented his intensive studies of the Kabbala in a number of essays, all of which he published in the Revue philosophique et religieuse. The periodical was founded in 1855 by Constant, Belgian writer Camille Lemonnier and French philosopher Charles Fauvety, who managed the periodical during the three years of its existence. Constant additionally wrote several chansons, comparing Louis Napoléon Bonaparte, meanwhile emperor Napoléon III, to Caligula in one of them. This earned him another term in prison.

In 1859, at the age of 49 years, Constant saw an economical breakthrough: the publication of his History of Magic yielded some 1,000 Francs, the equivalent of more than 30,000 Euros in today's terms. L'Histoire de la magie was not only an economical success, but also gained him a wide recognition in the "esoteric" France, among them the physician Fernand Rozier who was to become a student of Lévi's. Eventually In March 1861, he was accepted into the Masonic Lodge La Rose du parfait silence and soon bestowed with the degree of a Master. A further book, La Clef des grands mystères, appeared in the same year,the last part of the trilogy that starts with Histoire de la magie and of which Dogme et rituel de la haute magie was conceived the second part.

Titel page of Le Grand Arcane, edition of 1910

Lévi now did much work, mainly as teacher for the high aristocracy, and his teaching the Kabbalah to the new bishop of Évreux[8] speaks for his professional reputation. Financially he was well off and invested any surplus in his growing library. Lévi also started a correspondence with the Italian baronet Spedalieri, about whom nothing seems to have been passed on to us except that he became Lévi's most important patron and in reverse received a course on the Kabbalah in more than 1,000 letters. This exchange of letters lasted for almost thirteen years.

The years from 1861 were the most fruitful for his authorship. Le Sorcier de Meudon (1861) was followed by Fables et symboles a year later, containing extensive analyses of the symbolisms of Pythagoras, of the gospels, the talmud, and other sources. In 1865 he published Science des esprits, and Pierre Larousse asked him to contribute an essay on the Kabbalah for his Grand Dictionnaire. At the same time he started working on a monograph on the Zohar which only got published after his death.[9]

Then in 1870 The siege of Paris in 1870 happened to cut off Lévi from allowances from his students, and during his service

with the National Guard a heart disease manifested. In May 1861, with the episode of the Commune having ended, Lévi found himself at the end of all material resources once again.

Éliphas Lévi on his deathbed, 1875

Although still continuing with his work (in December 1871 he completed the Grimoire franco-latomorum on rites of the French freemasons), his physical condition deteriorated increasingly. In 1873, L'Évangile de la science was written, followed by his last work Catéchisme de la paix in January 1875. On May 31, 1875 Éliphas Lévi died at the age of 65.

Reception

Portrait from 1872

In Second Empire Paris, Éliphas Lévi was a well known figure. His pursuit of esoteric matters, initially a rather casual interest, later provided him with a unique knowledge. By applying methods and forms of presentation of natural sciences to concepts of the supernatural, a connection between these two seemingly emerged, and the occult sciences took shape.

One reason for Éliphas Lévi's success may be seen in the fact that he was the first to follow this path consequently. He was the first after Heinrich Cornelius Agrippa von Nettesheim to study occultism more intensely than just fleetingly and thus was able to draw from substantial sources. Due to the wide range of subjects covered as well as because of their comparative originality, his works influenced all notable mystics in the afermath. His inclination for eccentric appearances, calculated for effect and regardless of possible negative outcome, contributed to further boosting his popularity. Seven years after his death,Paris newspaper Le Figaro published an editorial on him.[10]

According to Papus, the universal charm discovered by Lévi banning all evil spirits, provided it was drawn on pristine parchment in golden ink and carried in a golden silk bag.

Apart from Fernand Rozier mentioned above, further mystics particularly influenced by Lévi were:

  • Gérard Encausse (1865-1916), publishing as Papus,
  • Stanislas de Guaita (1861-1897),
  • Joséphin Péladan (1858-1918), calling himself Sâr Mérodack Joséphin Péladan.

Among the English-language mystics he reached were:

Works

Having chosen Éliphas Lévi for his pseudonym, he no longer published under his common name. A similarly clear distinction may be observed regarding with regards to content: works of theosophical/occult contents are authored exclusively by Éliphas Lévi, while the political pamphlets and the Dictionnaire de la littérature chrétienne was authored by Alphonse-Louis Constant.

Alphonse-Louis Constant

1839 Le Rosier de mai
1841 La Bible de la liberté
  L'Assomption de la femme ou le Livre de l'amour
  Doctrines religieuses et sociales
1845 La Fête-Dieu ou le Triomphe de la paix religieuse
  Paix! Paix! Réprimande adressée par un abbé et un théologien à Timon qui n'est ni l'un ni l'autre
  Le Livre des larmes ou le Christ consolateur, Essai de conciliation entre l'Église catholique et la philosophie moderne
  Les Trois Harmonies
1846 La Dernière Incarnation
  La Voix de la famine
1847 Le Deuil de la Pologne. Protestation de la Démocratie française et du Socialisme universel
  Rabelais à la Basmette
  Les Trois Malfaiteurs
  Le Sorcier de la Devinière
1848 Two Chansons: La Marseillaise du peuple und Le Règne du peuple
  Le Testament de la liberté
1851 Dictionnaire de la littérature chrétienne
unknown La Bible de l'humanité[11]


Éliphas Lévi

1854 Dogme et rituel de la haute magie, Tome 1: Dogme
  La Clavicule universelle des clavicules de Salomon ou le Grimoire des Grimoires (published posthumously)
1856 Dogme et rituel de la haute magie, Tome 2: Rituel
1856 et seq. Carnet de notes (published posthumously)
1860 La Clavicule prophétique des sept esprits de Jean Trithème (p.p.)
1861 Histoire de la magie, avec une exposition claire de ses procédés, de ses rites et de ses mystères. Paris: Germer-Baillère, 1861[12]
  La clef des grands mystères suivant Hénoch, Abraham, Hermès Trismégiste et Salomon. Paris: Germer-Baillère, 1861.
  Le sorcier de Meudon. Paris: Librairie nouvelle, 1861
1861 ff. Cours de philosophie occulte. Lettres au baron Spedalieri (until Feb. 1874, p.p.)
1862 La philosophie occulte. Fables et symboles, avec les explications. Paris: Germer-Baillère, 1862/ 63 (2 Bde.)[12]
1863 Appel de la Pologne à la France par un Polonais
1864 La science des esprits. Paris: Germer-Baillère, 1864[12]
1868/ 69 Le Grand Arcane ou l'Occultisme dévoilé. Paris: Chamuel, 1898 (p.p.)
1869/ 70 Le livre des Sages. Paris: Bibliothèque Chacornac, 1912 (p.p)
1870 Les Éléments de la Kabbale (p.p.)
1871 Les Portes de l'avenir ou les Dernières Paroles d'un voyant (p.p.)
  Le Grimoire franco-latomorum (p.p.)
1872 - 74 Le Voile du temple déchiré (p.p.)
1873 L'Évangile de la science (p.p.)
  La Religion de la science (p.p.)
  Les Paradoxes de la haute science (p.p.)
1874 La Sagesse des Anciens (p.p.)
  Le Livre d'Abraham le Juif retrouvé (p.p.)
1875 Le Catéchisme de la paix (p.p.)
unknown Clefs majeures et clavicules de Salomon. Paris, 1895[13]
unknown Le Livre d'Hermès restitué et expliqué par Éliphas Lévi et commenté par Éliphas Ben Zahed
unknown L'Annexe de Salomon

References

  1. ↑ l'Estoile, Arnaud de: Qui suis-je? Éliphas Lévi. Grez-sur-Loing: Pardès, 2008.
  2. ↑ A contemporary, if rather sardonic report of these incidents and of the following may be seen at: Mystères galans des théâtres de Paris. Paris: Cazel, 1844. Page 88 et seqq.
  3. ↑ Nicolas-Théodore Olivier
  4. ↑ The events described in this paragraph ought to be taken cautiously, since most of what can be found on Constant in the internet seems to have been copied from the same source. As one example, all of them note a so-called "Institution Chandeau" in Choisy-le-Roi. However, even a lengthy research over several hours did not reveal any information on that institute, but identical wordings time and again, all of them apparently taken from the French Wikipedia (http://fr.wikipedia.org/wiki/Éliphas_Lévi). Chandeau is, as might be expected, a proper name, but nowhere mentioned with even a geographical connection to Choisy-le-Roi. Only one hint could be found: if "Institution Chandeau" is supposed to have been the name of a girls' school at the time in question, http://fr.topic-topos.com/ecole-emile-zola-choisy-le-roi might give at least a vague possibility for an explanation.
  5. ↑ In the first National Assembly in 1791 the deputies of the political left were seated on the upper ranks, hence the name La montagne ("Mountain Party").
  6. ↑ This translation, however, is rather questionable, since the name Alphonse has Germanic roots, although its origin could not be fully established.
  7. ↑ Having turned from social critic to occultist, Bulwer-Lytton's fictional work met the disposition for the magical and super-natural prevailant in his day, as well as the interest in archaeological discoveries. This he knew to wrap up in thrilling stories which made him an estimated author in the salons of the bourgeoisie, especially with a female audience. His late work The Coming Race still today inspires adherents of the theory of Nazi UFOs.
  8. ↑ Supposed the date is correct that was Jean-Sébastien Devoucoux who had headed the Évreux diocese since 1858. For a complete list of bishops see here: http://fr.wikipedia.org/wiki/Liste_des_évêques_d'Évreux
  9. ↑ http://gallica.bnf.fr/ark:/12148/bpt6k56839792/f107.image - This source claims that he also acted as the "head" of a society of "Grand Magicians" at this point in time. As a matter of fact the document is a belated apology of the Marian apparition at La Salette in 1846. Hence its objectiveness is rather dubious.
  10. ↑ Un maitre sorcier. Le Figaro v. 6. Oktober 1882 (provides a detailed description of incidents connected to Lévi's near execution in 1848)
  11. ↑ found in: Dictionnaire des pseudonymes, Paris, 1887. p. 461
  12. ↑ 12.0 12.1 12.2 Information taken from: Manne, Edmond-Denis: Nouveau dictionnaire des ouvrages anonymes et pseudonymes. Lyon: Scheuring, 1868
  13. ↑ Taken from: Le Monde occulte Nr. 5-6. Paris, 1903. Possibly erroneous, see 1854

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