A82.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.
Inglish Site.82.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
207.La Très Sainte Trinosophie/ The Most Holy Trinosophia/The Most Holy Threefold Wisdom.
208."The Historical Illuminatus Chronicles" by Robert Anton Wilson.
209.Carbonari.
*
207.La Très Sainte Trinosophie/ The Most Holy Trinosophia/The Most Holy Threefold Wisdom.
La Très Sainte Trinosophie, The Most Holy Trinosophia, or The Most Holy Threefold Wisdom, is a French esoteric book, allegedly authored by Alessandro Cagliostro or the Count of St. Germain. Dated to the late 18th century, the 96-page book is divided into twelve sections representing the twelve zodiacal signs. The veiled content is said to refer to an allegorical initiation, detailing many kabbalistic, alchemical and masonic mysteries. The original MS 2400 at the Library of Troyes is richly illustrated with numerous symbolical plates.
Contents.
In a self-published 1933 translation featuring parallel French and English texts, Manly Palmer Hall wrote:
La Très Sainte Trinosophie is MS. No. 2400 in the French Library at Troyes. The work is of no great length, consisting of ninety-six leaves written upon one side only. The calligraphy is excellent. Although somewhat irregular in spelling and accenting, the French is scholarly and dramatic, and the text is embellished with numerous figures, well drawn and brilliantly colored. In addition to the full-page drawings there are small symbols at the beginning and end of each of the sections. Throughout the French text there are scattered letters, words, and phrases in several ancient languages . . There are also magical symbols, figures resembling Egyptian hieroglyphics, and a few words in characters resembling cuneiform. At the end of the manuscript are a number of leaves written in arbitrary ciphers, possibly the code used by St.-Germain?s secret society. The work was probably executed in the latter part of the eighteenth century, though most of the material belongs to a considerably earlier period.
?Manly Palmer Hall, La Très Sainte Trinosophie
Manly Palmer Hall then cites Dr. Edward C. Getsinger, "an eminent authority on ancient alphabets and languages," in emphasizing that La Très Sainte Trinosophie is couched in secret codes intended to conceal its contents from the profane.
In all my twenty years of experience as a reader of archaic writings I have never encountered such ingenious codes and methods of concealment as are found in this manuscript. In only a few instances are complete phrases written in the same alphabet; usually two or three forms of writing are employed, with letters written upside down, reversed, or with the text written backwards. Vowels are often omitted, and at times several letters are missing with merely dots to indicate their number. Every combination of hieroglyphics seemed hopeless at the beginning, yet, after hours of alphabetic dissection, one familiar word would appear. This gave a clue as to the language used, and established a place where word combination might begin, and then a sentence would gradually unfold.
The various texts are written in Chaldean Hebrew, Ionic Greek, Arabic, Syriac, cuneiform, Greek hieroglyphics, and ideographs. The keynote throughout this material is that of the approach of the age when the Leg of the Grand Man and the Waterman of the Zodiac shall meet in conjunction at the equinox and end a grand 400,000-year cycle. This points to a culmination of eons, as mentioned in the Apocalypse: "Behold! I make a new heaven and a new earth," meaning a series of new cycles and a new humanity.
The personage who gathered the material in this manuscript was indeed one whose spiritual understanding might be envied. He found these various texts in different parts of Europe, no doubt, and that he had a true knowledge of their import is proved by the fact that he attempted to conceal some forty fragmentary ancient texts by scattering them within the lines of his own writing. Yet his own text does not appear to have any connection with these ancient writings. If a decipherer were to be guided by what this eminent scholar wrote he would never decipher the mystery concealed within the cryptic words. There is a marvelous spiritual story written by this savant, and a more wonderful one he interwove within the pattern of his own narrative. The result is a story within a story.
?Manly Palmer Hall, La Très Sainte Trinosophie
Disposition.
Two copies of this work were held by the Philosophical Research Society until the death of Manly Palmer Hall, at which time they were purchased, along with other Rosicrucian manuscripts, by the Getty Museum. They remain in boxes 34 and 35 of the Manly Palmer Hall collection of alchemical manuscripts, 1500-1825, as MS 209 and 210, preserving the manuscript numbering of Ron Charles Hogart's Alchemy, a comprehensive bibliography of the Manly Palmer Hall Collection of books and manuscripts: Including related material on Rosicrucianism and the writings of Jacob Böhme.
The original copy remains in the Library at Troyes, designated as MS 2400.
Format.
The manuscript copies are triangular in form, presumably "for magickal reasons."
In a discussion preserved in the archives of the Alchemy Web Site, Mr. Robert Word stated:
Both copies were bound as volumes in triangular form. Of the two copies which I regarded, one was under a red colored cover, and the other was a rather darkish color, but I don't recall the exact hue of the latter at this point. I recall that one of the two copies had a notice indicating that it emanated from the archives of a Lodge of the Grand Orient de France located in New York City.
?Robert Word
Authorship controversy.
Some controversy persists over the authorship of the work. Ascribing authorship to the Count of St. Germain rests on a "bookseller's note" pasted to the front of the MS in Troyes, as well as Manly Palmer Hall's own statements, which have been described as partisan. Indeed, Mr. Hall states that the MS was very much in the possession of Cagliostro, who is alleged to be one potential author of the manuscript, but that "the Inquisition had seized it" when Cagliostro was arrested in Rome in 1789.
*
208."The Historical Illuminatus Chronicles" by Robert Anton Wilson.
The Historical Illuminatus Chronicles is a series of three novels by Robert Anton Wilson written after his highly successful The Illuminatus! Trilogy and his 1981 "Masks of the Illuminati". His co-author from the first trilogy, Robert Shea, was not involved in this series, providing only a praising blurb.
It is composed of three books: (1)The Earth Will Shake (1982) ISBN 1-56184-162-5, (2)The Widow's Son (1985) ISBN 1-56184-163-3, and (3)Nature's God (1991) ISBN 1-56184-164-1. A fourth book, The World Turned Upside Down, was promised at the end of Nature's God but was never written; Wilson also had stated he intended the Chronicles to be a pentalogy. His death in 2007 left the series as a trilogy, incomplete. There is an audiobook of the first novel read by Scott Crisp.
It concerns the adventures of Sigismundo Celine, an ancestor of the Hagbard Celine character from the Illuminatus! Trilogy, as he blunders through Europe and America during the Enlightenment, constantly fighting to escape becoming a part of history.
In the first book, Sigismundo is an adolescent in Naples, Italy, where his uncle introduces him to the teaching of the Freemasons. In the second book Sigismundo has been banished from Naples because of a lovers' duel. He lives in Paris and is taken captive twice. The first time he is imprisoned in the Bastille, from which he escapes using Masonic techniques of concentration to help distract himself from the pain involved in climbing down from his tower. The second time Sigismundo is imprisoned by a more mysterious group of captors, who seek to convince him that he is a descendant of Jesus Christ. In the third book, Sigismundo finds himself in further exile, in the wilderness of North America.
Kenneth Lamar Noid.
In an interview Wilson did with James Wallis of ESTWeb, Wallis mentioned "someone held up a fast-food restaurant demanding $100,000, a helicopter and a copy of The Widow's Son." Wilson was familiar with the case, which he said happened in Atlanta, Georgia where Kenneth Lamar Noid felt he was being insulted by a pizza commercial.
*
209.Carbonari.
The Carbonari (charcoal burners) were groups of secret revolutionary societies founded in early 19th-century Italy. The Italian Carbonari may have further influenced other revolutionary groups in Spain, France, Portugal and possibly Russia. Although their goals often had a patriotic and liberal focus, they lacked a clear immediate political agenda. They were a focus for those unhappy with the repressive political situation in Italy following 1815, especially in the south of the Italian Peninsula. Members of the Carbonari, and those influenced by them took part in important events in the process of Italian unification (called the Risorgimento), especially the failed Revolution of 1820, and in the further development of Italian nationalism.
In the north of Italy other groups, such as the Adelfia and the Filadelfia, were more important.
Organization.
The carbonari were a secret society of which were organized in the fashion of Freemasonry, broken into small covert cells scattered across Italy. Although agendas varied, evidence suggests that despite regional variations, most of the membership agreed upon the creation of a liberal, unified Italy.
Although some of the society's documents claimed that it had origins in medieval France, and that its progenitors were under the sponsorship of Francis I of France during the sixteenth century, this claim can not be verified by outside sources. Although a plethora of theories have been advanced as to the origins of the Carbonari, the organization most likely emerged as an offshoot of Freemasonry, in reaction to the spread of liberal ideas from the French Revolution; it first became influential in the Kingdom of Naples (under the control of Gioacchino Murat) and in the Papal States, the most resistant opposition to the Risorgimento.
Origins.
As a secret society that was often targeted for persecution, the Carbonari operated largely in secret, and hence much of the work that has been done on the origins of the Carbonari depends upon a very small selection of contemporary documents. The name Carbonari identified the members as rural ?charcoal-burners?; the place where they met was called a ?baracca?, the members called themselves ?good cousin? while people who did not belong to the Carbonari were ?pagani?. There were special ceremonies to initiate the members.
The aim of the Carbonari was the creation of a constitutional monarchy or a republic; they wanted also to defend the rights of common people against all forms of absolutism. Carbonari, to achieve their purpose, were ready to commit assassinations and foment armed revolts.
The membership was separated into two classes?apprentice and master. There were two ways to become a master: through serving as an apprentice for at least six months or by already being a Freemason upon entry. Their initiation rituals were structured around the trade of charcoal-selling, suiting their name.
In 1814 the Carbonari wanted to obtain a constitution for the Kingdom of the Two Sicilies by force. The Bourbon king, Ferdinand I of the Two Sicilies, was opposed to them. The Bonapartist Joachim Murat had wanted to create a united and independent Italy. In 1815 Ferdinand I found his kingdom swarming with them. Society in the Regno comprised nobles, officers of the army, small landlords, government officials, peasants and priests, with a small urban middle class. Society was dominated by the Papacy. On 15 August 1814, Cardinals Ercole Consalvi and Bartolomeo Pacca issued an edict forbidding all secret societies, to become members of these secret associations, to attend their meetings, or to furnish a meeting-place for such, under severe penalties.
In 1817 there was a revolt against Macerata, Ancona and other parts of the papal states which had been arranged by the Carbonari of Romagna and the Marches. They published a lot, mostly pamphlets, several of them in England.
History.
Although it is not clear where they were originally established, they first came to prominence in the Kingdom of Naples during the Napoleonic wars.
Uprisings of 1820?1821
They began by resisting the French occupiers, notably Joachim Murat, the Bonapartist King of Naples. However, once the wars ended, they became a nationalist organisation with a marked anti-Austrian tendency and were instrumental in organising revolution in Italy in 1820?1821 and 1831. The 1820 revolution began in Naples against King Ferdinand I of the Two Sicilies, who was forced to make concessions and promise a constitutional monarchy. This success inspired Carbonari in the north of Italy to revolt too. In 1821, the Kingdom of Sardinia obtained a constitutional monarchy as a result of Carbonari actions, as well as other reforms of liberalism. However, the Holy Alliance would not tolerate this state of affairs and in February, 1821, sent an army to crush the revolution in Naples. The King of Sardinia also called for Austrian intervention. Faced with an enemy overwhelmingly superior in number, the Carbonari revolts collapsed and their leaders fled into exile. The Carbonari passed for the first time from words to action in 1820 in Naples by organizing anti-absolutist and liberal constitution riots that took inspiration from the one made at Cadiz on 1 January of the same year: the two officers Michele Morelli and Joseph Silvati (which had the membership of former General Murat, as Guglielmo Pepe) on July 1, marched towards the town of Nola in Campania at the head of their regiments of cavalry.
Worried about the protests, King Ferdinand agreed to grant a new constitution and the adoption of a parliament. The victory, albeit partial, illusory and apparent, caused a lot of hope in the peninsula and local conspirators in Turin, led by Santorre di Santarosa, marched toward the capital of the Kingdom of Sardinia and 12 March 1821 obtained the democratic constitution.
However, the Holy Alliance did not tolerate such behavior and since February 1821 sent an army that defeated the insurgents in the south, outnumbered and poorly equipped. Even in Piedmont, King Vittorio Emanuele I, undecided what to do, abdicated in favor of his brother Charles Felix of Sardinia, who asked Austria to intervene militarily: April 8, the Habsburg army defeated the rebels and the uprisings of 1820 - 1821, triggered almost entirely by the Carbonari, ended up in a total failure.
On September 13, 1821 Pope Pius VII with the bull Ecclesiam a Jesu Christo condemned the Carbonari as a Freemason secret society, excommunicating its members.
Among the principal leaders of the Carbonari, Morelli and Silvati were sentenced to death; Pepe went into exile; Confalonieri, Pellico Maroncelli were imprisoned.
The uprisings of 1831 and the end of the Carbonari.
The Carbonari were defeated but not beaten, part in the revolution of July 1830 that supported the liberal policy of King Louis Philippe of France on the wings of victory for the uprising in Paris, even the Italian Carbonari took up arms against some states in central and northern And particularly the Papal States and Modena.
Ciro Menotti was to take the reins of the initiative, trying to find the support of Duke Francis IV of Modena, who pretended to respond positively in return for granting the title of King of Italy: but the Duke made the double play and Menotti, remained virtually unarmed, was arrested the day before the date fixed for the uprising. Francis IV, at the suggestion of the Austrian statesman Klemens von Metternich, had condemned him to death and many others among its allies.
Aftermath.
In 1820, the Neapolitan Carbonari once more took up arms, in order to wring a constitution from King Ferdinand I. They advanced against the capital from Nola under a military officer and the Abbot Minichini. They were joined by General Pepe and many officers and government officials, and the king took an oath to observe the Spanish constitution in Naples. The movement spread to Piedmont, and Victor Emmanuel resigned the throne in favour of his brother Charles Felix. It was only through the intervention of Austria. The Carbonari secretly continued their agitation against Austria and the governments in friendly connection with it. They formed a vendita. Pope Pius VII issued a general condemnation of the secret society of the Carbonari. The association lost its influence by degrees and was gradually absorbed into the new political organizations that sprang up in Italy; its members became affiliated especially with Mazzini's "Young Italy". From Italy the organization was carried to France where it appeared as the Charbonnerie, which, was divided into ventes. Members were especially numerous in Paris. The chief aim of the association in France also was political, namely, to obtain a constitution in which the conception of the sovereignty of the people could find expression. From Paris spread rapidly through the country, and it was the cause of several mutinies among the troops. The movement lost its importance after several conspirators had been executed, especially as quarrels broke out among the leaders. The Charbonnerie took part in the Revolution, 1830; after the fall of the Bourbons, its influence rapidly declined. After this a Charbonnerie démocratique was formed among the French Republicans; after 1841, nothing more was heard of it. Carbonari were also to be found in Spain, but their numbers and importance were more limited than in the other Romance countries.
In 1830, Carbonari took part in the July Revolution in France. This gave them hope that a successful revolution might be staged in Italy. A bid in Modena was an outright failure, but in February 1831, several cities in the Papal States rose up and flew the Carbonari tricolour. A volunteer force marched on Rome but was destroyed by Austrian troops who had intervened at the request of Pope Gregory XVI. After the failed uprisings of 1831, the governments of the various Italian states cracked down on the Carbonari, who now virtually ceased to exist. The more astute members realised they could never take on the Austrian army in open battle and joined a new movement, Giovane Italia ("Young Italy") led by the nationalist Giuseppe Mazzini. Independent from French Philadelphians were instead the homonymous carbonara group born in Southern Italy, especially in Puglia and in the Cilento, between 1816 and 1828. In Cilento, in 1828, an insurrection of Philadelphia, who called for the restoration of the Neapolitan Constitution of 1820, was fiercely repressed by the director of the Bourbon police Francesco Saverio Del Carretto: among the interventions we remember the destruction of the village of Wood.
This defeat made them clear to many Carbonari that militarily, especially if alone, they could not compete with Austria, one of the greatest powers of the Old Continent: Giuseppe Mazzini, one of the most acute Carbonari. They founded a new secret society called the Young Italy in which many members would be channeled to the Carbonari, whole without supporters, practically ceased to exist, although the official history of this important company had continued wearily until 1848.
In Portugal.
The Carbonari (Carbonária) was first founded in Portugal in 1822 but was soon disbanded. A new organization of the same name and claiming to be its continuation was founded in 1896 by Artur Augusto Duarte da Luz de Almeida. This organisation was active in efforts to educate the people and was involved in various antimonarchist conspiracies. Most notably, Carbonari members were active in the assassination of King Carlos I of Portugal and his heir, Prince Luís Filipe, Duke of Bragança in 1908. Carbonari members also played a part in the Republican 5 October 1910 revolution. One commonality among them was their hostility to the Church and they contributed to the republic's anticlericalism.
From the European Point of View.
Two results of great importance in the progress of the European Revolution (Revolutions of 1848) proceeded from the events that occurred at Naples in 1820-21. One was the reorganization of the Carbonari, consequent upon the publicity given to the system when it had brought about the revolution, and the secrecy in which it had hitherto been enveloped was no longer deemed necessary; the other was the extension of the system beyond the Alps. When the Neapolitan revolution had been effected, the Carbonari emerged from their mystery, published their constitution statutes, and ceased to conceal their patents and their cards of membership.
In particular, the dispersion of the Carbonari leaders had, at the same time, effect of extending the system in France. General Guglielmo Pepe proceeded to Barcelona when the counter-revolution was imminent at Naples, and his life was no longer safe there; and to the same city went several of the Piedmontese revolutionists when the country was Austrianized after the same lawless fashion. The dispersion of Scalvini and Ugoni that took refuge at Geneva and others of the proscribed that proceeded to London added to the progress which Carbonarism was making in France, suggested to General Pepe the idea of an international secret society, which would combine for a common purpose the advanced political reformers of all the European States.
Relations with the Catholic Church.
The Carbonari were anti-clerical in both their philosophy and programme. The Papal constitution Ecclesiam a Jesu Christo and the encyclical Qui pluribus were directed against them. The controversial document, the Alta Vendita, which called for a liberal or modernist takeover of the Catholic Church, was attributed to the Sicilian Carbonari.
Prominent Carbonari.
Prominent members of the Carbonari included:
Gabriele Rossetti
Amand Bazard
Silvio Pellico (1788?1854) and Pietro Maroncelli (1795?1846)
both were imprisoned by the Austrians for years, many of which they spent in Spielberg fortress in Brno, Southern Moravia. After his release, Pellico wrote a book Le mie prigioni, describing in detail his ten-year ordeal. Maroncelli lost one leg in prison and was instrumental in translating and editing of Pellico's book in Paris (1833).
Giuseppe Mazzini
Marquis de Lafayette (hero of the American and French Revolutions),
Louis-Napoléon Bonaparte (the future French emperor Napoleon III) Almost certain but highly disputed.
French revolutionary Louis Auguste Blanqui.
Lord Byron
Giuseppe Garibaldi
*
Inglish Site.82.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
207.La Très Sainte Trinosophie/ The Most Holy Trinosophia/The Most Holy Threefold Wisdom.
208."The Historical Illuminatus Chronicles" by Robert Anton Wilson.
209.Carbonari.
*
207.La Très Sainte Trinosophie/ The Most Holy Trinosophia/The Most Holy Threefold Wisdom.
La Très Sainte Trinosophie, The Most Holy Trinosophia, or The Most Holy Threefold Wisdom, is a French esoteric book, allegedly authored by Alessandro Cagliostro or the Count of St. Germain. Dated to the late 18th century, the 96-page book is divided into twelve sections representing the twelve zodiacal signs. The veiled content is said to refer to an allegorical initiation, detailing many kabbalistic, alchemical and masonic mysteries. The original MS 2400 at the Library of Troyes is richly illustrated with numerous symbolical plates.
Contents.
In a self-published 1933 translation featuring parallel French and English texts, Manly Palmer Hall wrote:
La Très Sainte Trinosophie is MS. No. 2400 in the French Library at Troyes. The work is of no great length, consisting of ninety-six leaves written upon one side only. The calligraphy is excellent. Although somewhat irregular in spelling and accenting, the French is scholarly and dramatic, and the text is embellished with numerous figures, well drawn and brilliantly colored. In addition to the full-page drawings there are small symbols at the beginning and end of each of the sections. Throughout the French text there are scattered letters, words, and phrases in several ancient languages . . There are also magical symbols, figures resembling Egyptian hieroglyphics, and a few words in characters resembling cuneiform. At the end of the manuscript are a number of leaves written in arbitrary ciphers, possibly the code used by St.-Germain?s secret society. The work was probably executed in the latter part of the eighteenth century, though most of the material belongs to a considerably earlier period.
?Manly Palmer Hall, La Très Sainte Trinosophie
Manly Palmer Hall then cites Dr. Edward C. Getsinger, "an eminent authority on ancient alphabets and languages," in emphasizing that La Très Sainte Trinosophie is couched in secret codes intended to conceal its contents from the profane.
In all my twenty years of experience as a reader of archaic writings I have never encountered such ingenious codes and methods of concealment as are found in this manuscript. In only a few instances are complete phrases written in the same alphabet; usually two or three forms of writing are employed, with letters written upside down, reversed, or with the text written backwards. Vowels are often omitted, and at times several letters are missing with merely dots to indicate their number. Every combination of hieroglyphics seemed hopeless at the beginning, yet, after hours of alphabetic dissection, one familiar word would appear. This gave a clue as to the language used, and established a place where word combination might begin, and then a sentence would gradually unfold.
The various texts are written in Chaldean Hebrew, Ionic Greek, Arabic, Syriac, cuneiform, Greek hieroglyphics, and ideographs. The keynote throughout this material is that of the approach of the age when the Leg of the Grand Man and the Waterman of the Zodiac shall meet in conjunction at the equinox and end a grand 400,000-year cycle. This points to a culmination of eons, as mentioned in the Apocalypse: "Behold! I make a new heaven and a new earth," meaning a series of new cycles and a new humanity.
The personage who gathered the material in this manuscript was indeed one whose spiritual understanding might be envied. He found these various texts in different parts of Europe, no doubt, and that he had a true knowledge of their import is proved by the fact that he attempted to conceal some forty fragmentary ancient texts by scattering them within the lines of his own writing. Yet his own text does not appear to have any connection with these ancient writings. If a decipherer were to be guided by what this eminent scholar wrote he would never decipher the mystery concealed within the cryptic words. There is a marvelous spiritual story written by this savant, and a more wonderful one he interwove within the pattern of his own narrative. The result is a story within a story.
?Manly Palmer Hall, La Très Sainte Trinosophie
Disposition.
Two copies of this work were held by the Philosophical Research Society until the death of Manly Palmer Hall, at which time they were purchased, along with other Rosicrucian manuscripts, by the Getty Museum. They remain in boxes 34 and 35 of the Manly Palmer Hall collection of alchemical manuscripts, 1500-1825, as MS 209 and 210, preserving the manuscript numbering of Ron Charles Hogart's Alchemy, a comprehensive bibliography of the Manly Palmer Hall Collection of books and manuscripts: Including related material on Rosicrucianism and the writings of Jacob Böhme.
The original copy remains in the Library at Troyes, designated as MS 2400.
Format.
The manuscript copies are triangular in form, presumably "for magickal reasons."
In a discussion preserved in the archives of the Alchemy Web Site, Mr. Robert Word stated:
Both copies were bound as volumes in triangular form. Of the two copies which I regarded, one was under a red colored cover, and the other was a rather darkish color, but I don't recall the exact hue of the latter at this point. I recall that one of the two copies had a notice indicating that it emanated from the archives of a Lodge of the Grand Orient de France located in New York City.
?Robert Word
Authorship controversy.
Some controversy persists over the authorship of the work. Ascribing authorship to the Count of St. Germain rests on a "bookseller's note" pasted to the front of the MS in Troyes, as well as Manly Palmer Hall's own statements, which have been described as partisan. Indeed, Mr. Hall states that the MS was very much in the possession of Cagliostro, who is alleged to be one potential author of the manuscript, but that "the Inquisition had seized it" when Cagliostro was arrested in Rome in 1789.
*
208."The Historical Illuminatus Chronicles" by Robert Anton Wilson.
The Historical Illuminatus Chronicles is a series of three novels by Robert Anton Wilson written after his highly successful The Illuminatus! Trilogy and his 1981 "Masks of the Illuminati". His co-author from the first trilogy, Robert Shea, was not involved in this series, providing only a praising blurb.
It is composed of three books: (1)The Earth Will Shake (1982) ISBN 1-56184-162-5, (2)The Widow's Son (1985) ISBN 1-56184-163-3, and (3)Nature's God (1991) ISBN 1-56184-164-1. A fourth book, The World Turned Upside Down, was promised at the end of Nature's God but was never written; Wilson also had stated he intended the Chronicles to be a pentalogy. His death in 2007 left the series as a trilogy, incomplete. There is an audiobook of the first novel read by Scott Crisp.
It concerns the adventures of Sigismundo Celine, an ancestor of the Hagbard Celine character from the Illuminatus! Trilogy, as he blunders through Europe and America during the Enlightenment, constantly fighting to escape becoming a part of history.
In the first book, Sigismundo is an adolescent in Naples, Italy, where his uncle introduces him to the teaching of the Freemasons. In the second book Sigismundo has been banished from Naples because of a lovers' duel. He lives in Paris and is taken captive twice. The first time he is imprisoned in the Bastille, from which he escapes using Masonic techniques of concentration to help distract himself from the pain involved in climbing down from his tower. The second time Sigismundo is imprisoned by a more mysterious group of captors, who seek to convince him that he is a descendant of Jesus Christ. In the third book, Sigismundo finds himself in further exile, in the wilderness of North America.
Kenneth Lamar Noid.
In an interview Wilson did with James Wallis of ESTWeb, Wallis mentioned "someone held up a fast-food restaurant demanding $100,000, a helicopter and a copy of The Widow's Son." Wilson was familiar with the case, which he said happened in Atlanta, Georgia where Kenneth Lamar Noid felt he was being insulted by a pizza commercial.
*
209.Carbonari.
The Carbonari (charcoal burners) were groups of secret revolutionary societies founded in early 19th-century Italy. The Italian Carbonari may have further influenced other revolutionary groups in Spain, France, Portugal and possibly Russia. Although their goals often had a patriotic and liberal focus, they lacked a clear immediate political agenda. They were a focus for those unhappy with the repressive political situation in Italy following 1815, especially in the south of the Italian Peninsula. Members of the Carbonari, and those influenced by them took part in important events in the process of Italian unification (called the Risorgimento), especially the failed Revolution of 1820, and in the further development of Italian nationalism.
In the north of Italy other groups, such as the Adelfia and the Filadelfia, were more important.
Organization.
The carbonari were a secret society of which were organized in the fashion of Freemasonry, broken into small covert cells scattered across Italy. Although agendas varied, evidence suggests that despite regional variations, most of the membership agreed upon the creation of a liberal, unified Italy.
Although some of the society's documents claimed that it had origins in medieval France, and that its progenitors were under the sponsorship of Francis I of France during the sixteenth century, this claim can not be verified by outside sources. Although a plethora of theories have been advanced as to the origins of the Carbonari, the organization most likely emerged as an offshoot of Freemasonry, in reaction to the spread of liberal ideas from the French Revolution; it first became influential in the Kingdom of Naples (under the control of Gioacchino Murat) and in the Papal States, the most resistant opposition to the Risorgimento.
Origins.
As a secret society that was often targeted for persecution, the Carbonari operated largely in secret, and hence much of the work that has been done on the origins of the Carbonari depends upon a very small selection of contemporary documents. The name Carbonari identified the members as rural ?charcoal-burners?; the place where they met was called a ?baracca?, the members called themselves ?good cousin? while people who did not belong to the Carbonari were ?pagani?. There were special ceremonies to initiate the members.
The aim of the Carbonari was the creation of a constitutional monarchy or a republic; they wanted also to defend the rights of common people against all forms of absolutism. Carbonari, to achieve their purpose, were ready to commit assassinations and foment armed revolts.
The membership was separated into two classes?apprentice and master. There were two ways to become a master: through serving as an apprentice for at least six months or by already being a Freemason upon entry. Their initiation rituals were structured around the trade of charcoal-selling, suiting their name.
In 1814 the Carbonari wanted to obtain a constitution for the Kingdom of the Two Sicilies by force. The Bourbon king, Ferdinand I of the Two Sicilies, was opposed to them. The Bonapartist Joachim Murat had wanted to create a united and independent Italy. In 1815 Ferdinand I found his kingdom swarming with them. Society in the Regno comprised nobles, officers of the army, small landlords, government officials, peasants and priests, with a small urban middle class. Society was dominated by the Papacy. On 15 August 1814, Cardinals Ercole Consalvi and Bartolomeo Pacca issued an edict forbidding all secret societies, to become members of these secret associations, to attend their meetings, or to furnish a meeting-place for such, under severe penalties.
In 1817 there was a revolt against Macerata, Ancona and other parts of the papal states which had been arranged by the Carbonari of Romagna and the Marches. They published a lot, mostly pamphlets, several of them in England.
History.
Although it is not clear where they were originally established, they first came to prominence in the Kingdom of Naples during the Napoleonic wars.
Uprisings of 1820?1821
They began by resisting the French occupiers, notably Joachim Murat, the Bonapartist King of Naples. However, once the wars ended, they became a nationalist organisation with a marked anti-Austrian tendency and were instrumental in organising revolution in Italy in 1820?1821 and 1831. The 1820 revolution began in Naples against King Ferdinand I of the Two Sicilies, who was forced to make concessions and promise a constitutional monarchy. This success inspired Carbonari in the north of Italy to revolt too. In 1821, the Kingdom of Sardinia obtained a constitutional monarchy as a result of Carbonari actions, as well as other reforms of liberalism. However, the Holy Alliance would not tolerate this state of affairs and in February, 1821, sent an army to crush the revolution in Naples. The King of Sardinia also called for Austrian intervention. Faced with an enemy overwhelmingly superior in number, the Carbonari revolts collapsed and their leaders fled into exile. The Carbonari passed for the first time from words to action in 1820 in Naples by organizing anti-absolutist and liberal constitution riots that took inspiration from the one made at Cadiz on 1 January of the same year: the two officers Michele Morelli and Joseph Silvati (which had the membership of former General Murat, as Guglielmo Pepe) on July 1, marched towards the town of Nola in Campania at the head of their regiments of cavalry.
Worried about the protests, King Ferdinand agreed to grant a new constitution and the adoption of a parliament. The victory, albeit partial, illusory and apparent, caused a lot of hope in the peninsula and local conspirators in Turin, led by Santorre di Santarosa, marched toward the capital of the Kingdom of Sardinia and 12 March 1821 obtained the democratic constitution.
However, the Holy Alliance did not tolerate such behavior and since February 1821 sent an army that defeated the insurgents in the south, outnumbered and poorly equipped. Even in Piedmont, King Vittorio Emanuele I, undecided what to do, abdicated in favor of his brother Charles Felix of Sardinia, who asked Austria to intervene militarily: April 8, the Habsburg army defeated the rebels and the uprisings of 1820 - 1821, triggered almost entirely by the Carbonari, ended up in a total failure.
On September 13, 1821 Pope Pius VII with the bull Ecclesiam a Jesu Christo condemned the Carbonari as a Freemason secret society, excommunicating its members.
Among the principal leaders of the Carbonari, Morelli and Silvati were sentenced to death; Pepe went into exile; Confalonieri, Pellico Maroncelli were imprisoned.
The uprisings of 1831 and the end of the Carbonari.
The Carbonari were defeated but not beaten, part in the revolution of July 1830 that supported the liberal policy of King Louis Philippe of France on the wings of victory for the uprising in Paris, even the Italian Carbonari took up arms against some states in central and northern And particularly the Papal States and Modena.
Ciro Menotti was to take the reins of the initiative, trying to find the support of Duke Francis IV of Modena, who pretended to respond positively in return for granting the title of King of Italy: but the Duke made the double play and Menotti, remained virtually unarmed, was arrested the day before the date fixed for the uprising. Francis IV, at the suggestion of the Austrian statesman Klemens von Metternich, had condemned him to death and many others among its allies.
Aftermath.
In 1820, the Neapolitan Carbonari once more took up arms, in order to wring a constitution from King Ferdinand I. They advanced against the capital from Nola under a military officer and the Abbot Minichini. They were joined by General Pepe and many officers and government officials, and the king took an oath to observe the Spanish constitution in Naples. The movement spread to Piedmont, and Victor Emmanuel resigned the throne in favour of his brother Charles Felix. It was only through the intervention of Austria. The Carbonari secretly continued their agitation against Austria and the governments in friendly connection with it. They formed a vendita. Pope Pius VII issued a general condemnation of the secret society of the Carbonari. The association lost its influence by degrees and was gradually absorbed into the new political organizations that sprang up in Italy; its members became affiliated especially with Mazzini's "Young Italy". From Italy the organization was carried to France where it appeared as the Charbonnerie, which, was divided into ventes. Members were especially numerous in Paris. The chief aim of the association in France also was political, namely, to obtain a constitution in which the conception of the sovereignty of the people could find expression. From Paris spread rapidly through the country, and it was the cause of several mutinies among the troops. The movement lost its importance after several conspirators had been executed, especially as quarrels broke out among the leaders. The Charbonnerie took part in the Revolution, 1830; after the fall of the Bourbons, its influence rapidly declined. After this a Charbonnerie démocratique was formed among the French Republicans; after 1841, nothing more was heard of it. Carbonari were also to be found in Spain, but their numbers and importance were more limited than in the other Romance countries.
In 1830, Carbonari took part in the July Revolution in France. This gave them hope that a successful revolution might be staged in Italy. A bid in Modena was an outright failure, but in February 1831, several cities in the Papal States rose up and flew the Carbonari tricolour. A volunteer force marched on Rome but was destroyed by Austrian troops who had intervened at the request of Pope Gregory XVI. After the failed uprisings of 1831, the governments of the various Italian states cracked down on the Carbonari, who now virtually ceased to exist. The more astute members realised they could never take on the Austrian army in open battle and joined a new movement, Giovane Italia ("Young Italy") led by the nationalist Giuseppe Mazzini. Independent from French Philadelphians were instead the homonymous carbonara group born in Southern Italy, especially in Puglia and in the Cilento, between 1816 and 1828. In Cilento, in 1828, an insurrection of Philadelphia, who called for the restoration of the Neapolitan Constitution of 1820, was fiercely repressed by the director of the Bourbon police Francesco Saverio Del Carretto: among the interventions we remember the destruction of the village of Wood.
This defeat made them clear to many Carbonari that militarily, especially if alone, they could not compete with Austria, one of the greatest powers of the Old Continent: Giuseppe Mazzini, one of the most acute Carbonari. They founded a new secret society called the Young Italy in which many members would be channeled to the Carbonari, whole without supporters, practically ceased to exist, although the official history of this important company had continued wearily until 1848.
In Portugal.
The Carbonari (Carbonária) was first founded in Portugal in 1822 but was soon disbanded. A new organization of the same name and claiming to be its continuation was founded in 1896 by Artur Augusto Duarte da Luz de Almeida. This organisation was active in efforts to educate the people and was involved in various antimonarchist conspiracies. Most notably, Carbonari members were active in the assassination of King Carlos I of Portugal and his heir, Prince Luís Filipe, Duke of Bragança in 1908. Carbonari members also played a part in the Republican 5 October 1910 revolution. One commonality among them was their hostility to the Church and they contributed to the republic's anticlericalism.
From the European Point of View.
Two results of great importance in the progress of the European Revolution (Revolutions of 1848) proceeded from the events that occurred at Naples in 1820-21. One was the reorganization of the Carbonari, consequent upon the publicity given to the system when it had brought about the revolution, and the secrecy in which it had hitherto been enveloped was no longer deemed necessary; the other was the extension of the system beyond the Alps. When the Neapolitan revolution had been effected, the Carbonari emerged from their mystery, published their constitution statutes, and ceased to conceal their patents and their cards of membership.
In particular, the dispersion of the Carbonari leaders had, at the same time, effect of extending the system in France. General Guglielmo Pepe proceeded to Barcelona when the counter-revolution was imminent at Naples, and his life was no longer safe there; and to the same city went several of the Piedmontese revolutionists when the country was Austrianized after the same lawless fashion. The dispersion of Scalvini and Ugoni that took refuge at Geneva and others of the proscribed that proceeded to London added to the progress which Carbonarism was making in France, suggested to General Pepe the idea of an international secret society, which would combine for a common purpose the advanced political reformers of all the European States.
Relations with the Catholic Church.
The Carbonari were anti-clerical in both their philosophy and programme. The Papal constitution Ecclesiam a Jesu Christo and the encyclical Qui pluribus were directed against them. The controversial document, the Alta Vendita, which called for a liberal or modernist takeover of the Catholic Church, was attributed to the Sicilian Carbonari.
Prominent Carbonari.
Prominent members of the Carbonari included:
Gabriele Rossetti
Amand Bazard
Silvio Pellico (1788?1854) and Pietro Maroncelli (1795?1846)
both were imprisoned by the Austrians for years, many of which they spent in Spielberg fortress in Brno, Southern Moravia. After his release, Pellico wrote a book Le mie prigioni, describing in detail his ten-year ordeal. Maroncelli lost one leg in prison and was instrumental in translating and editing of Pellico's book in Paris (1833).
Giuseppe Mazzini
Marquis de Lafayette (hero of the American and French Revolutions),
Louis-Napoléon Bonaparte (the future French emperor Napoleon III) Almost certain but highly disputed.
French revolutionary Louis Auguste Blanqui.
Lord Byron
Giuseppe Garibaldi
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