The Cabala caught on quickly in Jewish communities in Spain, where schools started by Isaac’s pupils sprang up in the thirteenth century in Burgos, Gerona, and Toledo. The masterpiece of the tradition, the sprawling Sepher ha-Zohar (Book of Splendor), was written by Moses de Leon in the thirteenth century, but attributed by him to the second-century Rabbi Simeon bar Yochai. In the century or so before the expulsion of the Jews from Spain in 1492, Cabalistic ideas became all but universal in the Jewish communities of that country, and spread across the Mediterranean world.
In 1486, the Italian Hermetic philosopher and magician Giovanni Pico Della Mirandola learned about the Cabala from a Jewish friend, and shocked intellectuals across Europe by proclaiming that, “no science can better convince us of the divinity of Jesus Christ than magic and the Cabala.” By the time Pico died in 1494, the German scholar Johannes Reuchlin had published De Verbo Mirifico (On the Wonder-working Word), the first published introduction to Christian Cabala. In 1533 Henricus Cornelius Agrippa launched a Hermetic, magical Cabala with his bestselling Three Books of Occult Philosophy. From that point on, the Cabala was an integral part of most western occult traditions, and permeated the underworld of occult secret societies throughout the western world.
The factor that made the Cabala so pervasive is its flexibility. At its foundation is a simple act of counting. In the opening passages of the Book of Genesis, the phrase “God said” appears 10 times, while God is described as doing 22 other things in the process of creating the world. The circles of Jewish mystics around Isaac the Blind linked these divine speeches and acts to the numbers from 1 to 10 and the 22 letters of the Hebrew alphabet. Later generation’s of Cabalists added more layers of symbolism, resulting in an infinitely expansive symbolic matrix in which everything in the universe relates to one of the 10 sephiroth (“numberings” in Hebrew), and the Hebrew letters define 22 paths that connect the sephiroth together and channel energy from one to another. Together, the sephiroth and paths form a diagram called the Tree of Life.
The symbolic patterns of the Tree of Life can be used in a galaxy of different ways. Traditional Jewish Cabala applies them largely to the task of interpreting the scriptures, a task made much easier by the fact that every Hebrew letter is also a number. In Cabalistic analysis, or gematria, the numerical values of words, phrases, and whole sentences are added up, and their totals compared with those of others; any two words or passages that add up to exactly the same value, according to the Cabalistic tradition, have exactly the same meaning. Thus in Genesis 18:2, where God visits Abraham, the Hebrew words for the phrase “And behold, three men” adds up to the same number as the phrase “These are Michael, Raphael and Gabriel;” by this equation, Cabalists know that the “three men” were actually these three great angels. See Gematria.
In the Hermetic and magical branch of Cabala, by contrast, analysis of scripture plays little if any role, and the Cabala functions as the fundamental symbolic toolkit of the operative magician. A Hermetic occultist designing a ritual to bring balance into a situation, for example, starts by identifying this goal with one of the 10 sephiroth – in this case Tiphareth (Beauty), the sixth sephirah, which represents the point of balance between extremes. The occultist drapes her altar with a yellow cloth, places six candles on it, burns frankincense in the censer, and wears a crown of laurel leaves; she begins the ritual, during the day and hour assigned to the sun, by ringing a bell or chime six times, and calls on the archangel Raphael, or on solar gods such as Apollo or Ra – all these being symbols of Tiphareth. See Magic.
The Cabala has been one of the major sources of symbolism for secret societies of every kind. Magical secret societies such as the Hermetic Order of the Golden Dawn relied on it constantly, and most of the higher grades of Freemasonry borrowed from it extensively. It is not accidental, for example, that the Scottish Rite has 33 degrees – these represent the 10 sephiroth and 22 paths, plus one more to represent the pure potential from which the paths and sephiroth alike unfolded – or that its predecessor, the Rite of Perfection, had 22 degrees. More surprising, but equally relevant, the Independent Order of Odd Fellows – the largest fraternal order in the world a century ago – has a total of 10 degrees of initiation, and assigns 22 emblems to these degrees. In all three cases the symbolism of the degrees can be mapped onto the Cabalistic Tree of Life precisely. It is fair to say that a knowledge of the Cabala is one of the master keys to the secret society traditions of the western world. See Ancient and Accepted Scottish Rite (AASR); Hermetic Order of the Golden Dawn; Odd Fellowship; Rite of Perfection.
Further reading: Greer 1996, Scholem 1974.
CABIRI
See Samothracian mysteries.
CAGLIOSTRO, ALESSANDRO
Sicilian adventurer, 1743–95. Born Giuseppe Balsamo into a working-class family in Palermo, he spent a short time in his youth as a novice of the Brothers of Mercy, a Catholic monastic order, but was expelled after a series of scandals and launched a new career as a confidence artist and forger who claimed to have magical powers. After convincing several landowners that spirits would show him buried treasure on their property for a price, he was caught forging the title deed to an estate and fled Palermo.
He next turned up in Rome, where he met and married the beautiful blonde Lorenza Feliciani, a belt-maker’s daughter in her teens with a taste for high living and no moral scruples worth mentioning. The two of them quickly found a niche preying on the highest circles of European society. Balsamo at first called himself the Marquis Pellegrini, then settled on the more dashing Count Alessandro Cagliostro, while Lorenza became the Countess Seraphina Cagliostro. He sold patent medicines and elixirs of life for inflated prices, while she marketed her charms to rich noblemen and dabbled in blackmail as well. The proceeds proved rewarding enough to ensure that Cagliostro was soon in the forefront of society, moving from city to city just often enough to keep the threat of exposure at bay.
In 1777 he was in London, and there applied for membership to a Masonic lodge affiliated with the Rite of Strict Observance, then the most popular Masonic rite in Germany. He was initiated in the first four degrees of the Rite’s system, and a short time thereafter announced that he had found an old Masonic manuscript at a London bookstall, containing rituals for a system of Egyptian Masonry as old as the pyramids, full of occult and alchemical secrets. His new Egyptian Rite was launched in 1778, with Cagliostro as Grand Copht, and immediately attracted a wide following. Since the initiation fees and dues paid by members of the Rite ended up in Cagliostro’s pocket, this proved much more lucrative than his previous trade in elixirs and launched the most successful phase of his career. See Rite of Strict Observance.
He traveled around Europe with Lorenza for most of the following decade, establishing lodges of the Egyptian Rite and spending money lavishly. In 1780 he came to Strasbourg and became an intimate of Louis, Cardinal Rohan, one of the most influential men in France. After traveling elsewhere in France, establishing the Grand Lodge of his Egyptian Rite in Lyons, Cagliostro made a triumphant entry into Paris in 1785, cutting a dashing figure in Parisian society. In August of that year, however, he was arrested along with Rohan as the “affair of the diamond necklace” came to light. This was a complicated fraud in which Rohan was duped into spending 1,600,000 livres on a diamond necklace, supposedly for the French queen Marie Antoinette, whose political and sexual favors Rohan hoped to enjoy. While Cagliostro’s complicity in the hoax has never been proved, he repeatedly advised Rohan to do what the plotters wanted.
For his part in the affair, Cagliostro spent most of a year in the Bastille; in June 1786 he was released and banished from France. Through the whole affair, the French popular press mocked him unmercifully as a fraudulent alchemist and poseur. The final blow fell late in 1786, when a newspaper article by a hack journalist