The Figures

Éliphas Lévi (Alphonse-Louis Constant)

Éliphas Lévi is the pen name of Alphonse-Louis Constant (Paris, 8 February 1810 - Paris, 31 May 1875), a former French seminarian who in the 1840s was a socialist writer prosecuted by the courts and who, from 1854, published under that name the books usually regarded as founding texts of modern occultism: Dogme et rituel de la haute magie (in English, Transcendental Magic in Waite’s 1896 translation, or The Doctrine and Ritual of High Magic in the 2017 one), the Histoire de la magie (1860) and La clef des grands mystères (1861); the dates and places of his life come from the BnF authority record. The goat-headed Baphomet figure is his, and so is the system that assigns, card by card, a letter of the Hebrew alphabet to each of the twenty-two major arcana of the tarot, built on an idea already in circulation since 1781. This page separates three layers: what is documented in catalogues and in his own books, what historians dispute, and what was attributed to him afterwards.

Who was Éliphas Lévi? The documented record

Éliphas Lévi was Alphonse-Louis Constant, a former seminarian from Paris. The authority record of the Bibliothèque nationale de France (BnF) describes him as an “occultiste”, formerly “sous-diacre du diocèse de Paris”, and notes that most of his works are signed Éliphas Lévi; it also records the forms abbé Constant, Constant de Baucour and Éliphas Lévi-Zahed (BnF). The pen name is a Hebrew rendering of his first names, Alphonse Louis; his first English translator, A. E. Waite, introduced it cautiously: “it is said to be the Hebrew equivalent of that name” (Waite, 1896, preface). Lévi was neither Jewish nor a rabbi: he was a Catholic trained at the seminary of Saint-Sulpice who reached major orders (subdeacon according to the BnF, deacon according to Waite) and left the seminary without being ordained priest (Waite speaks of an expulsion for his opinions, while admitting that “the existing accounts of this expulsion are hazy”).

From 1841 to 1853 he was above all a political writer. His pamphlet La Bible de la liberté (Paris, Le Gallois, 1841; BnF record) brought him before the Cour d’assises, charged with attacking property and public and religious morality: at the hearing of 11 May 1841, at which he declared himself “diacre du diocèse de Paris” and thirty-one years old, he was sentenced to eight months in prison and a fine of 300 francs (Jules Thomas, Procès de « La Bible de la liberté », 1841, pp. 3 and 24: digital copy; BnF record).

According to Julian Strube, author of a monograph on the genealogy of his writings, in that decade he was known as “one of the most notorious socialist radicals”, with Lamennais as his main Catholic influence: in 1846 he edited the journal La vérité sur toutes choses with Charles Fauvety, and in 1848 he founded the Club de la Montagne with Alphonse Esquiros. He was imprisoned for political reasons three times, the last time in 1855 (Strube, 2016, pp. 40, 44, 47, 58 and 67).

He married Noémi Cadiot (1828-1888), who from 1851 wrote as Claude Vignon; the BnF dates the marriage “1848 (?)” and notes that the couple soon separated (BnF; BnF, Claude Vignon), though Strube still presents her as his wife when, in 1853, she reviewed Mirville’s Pneumatologie critically in the Revue progressive (p. 70). The same year, in the same journal, Constant published a scathing article titled “Les prétendues sciences occultes”, and his interest in magnetism, the framework of his later astral light, appears in his publications only after 1853 (pp. 53 and 66).

In the spring of 1854 he travelled to London. There, by his own account, a lady whom he declined to name proposed a complete evocation to him, which he carried out on 24 July 1854 after twenty-one days of preparation: the spirit evoked was Apollonius of Tyana (Dogme, 2nd ed., vol. 1, ch. XIII, pp. 265-272: Internet Archive). In 1861 he became a Freemason in the Paris lodge La Rose du Parfait Silence: he was initiated on 14 March and raised to Master on 21 August of that year (Chacornac, 1926, pp. 191-192 and 200-201, which we cite from the French text reproduced by T. W. McKeown). He died in Paris on 31 May 1875 (BnF). The sources we have consulted do not say what he died of.

Dogme et rituel de la haute magie: what it is and when it appeared

Dogme et rituel de la haute magie, Lévi’s central work, has two parts of twenty-two chapters each, the Dogme (theory) and the Rituel (practice), and the number follows a plan: each chapter corresponds to a Hebrew letter and to a tarot card. The table of contents of the first volume shows the programme: “Le grand œuvre. Magie hermétique. Dogmes d’Hermès” (ch. XII), “La pierre des philosophes” (ch. XIX) and a closing summary of the “four occult sciences”: Kabbalah, magic, alchemy and magnetism (ch. XXII) (2nd ed., vol. 1, pp. 369-371).

The date changes from source to source, and the three in circulation are each right for something different. In 1854 the work began to appear in instalments (livraisons) from Guiraudet et Jouaust, with a notice promising twenty instalments and a print run of 500 copies; the two-volume edition was published by Germer Baillière in 1855-1856, and the second edition, “très augmentée”, in 1861 (Strube, 2016, pp. 38 and 43). The BnF catalogue dates Baillière’s two-volume edition to 1856 (BnF) and the second to 1861 (BnF). The quotations on this page come from the 1861 edition, the one digitized in open access; its title page lists the Madrid distributor C. Bailly-Baillière alongside Paris, London and New York.

Dogme et rituel in English: the editions on record

Dogme et rituel has been in English since A. E. Waite’s Transcendental Magic (London, 1896), and the Library of Congress records later editions of it and a new translation of 2017. We describe the 1896 edition from the title page of a scanned copy and the others from the Library of Congress records; none of them says which French edition was translated.

If you are looking for the full text as a PDF, the legal free copies we know of are the French original of 1861, in the public domain, and Waite’s English translation of 1896 (links in the table of works and in “How to read him today”); any translation is worth checking against the French.

The astral light, the “great magical agent”

The astral light is Lévi’s name for the piece that holds his whole system together. He presented it as ancient knowledge: according to the introduction of the Dogme, “the ancients knew this force”, and it was this that was worshipped in the secret rites “under the hieroglyphic figure of Baphomet” (our translation; vol. 1, pp. 83-84). For Lévi it is a fluid that pervades everything, an “electro-magnetic ether” (ch. II, p. 131), which shows itself in four kinds of phenomena that the profane sciences call caloric, light, electricity and magnetism, and which has received other names, among them azoth, ether, od, soul of the earth, serpent or Lucifer (ch. IV, p. 152). That light, “the terrestrial fluid that we call the great magical agent”, is saturated with images and reflections of every kind, which the soul can evoke: dreams and the visions of magnetized somnambulists would come from it (ch. V, pp. 171-172). Historically it is a nineteenth-century idea: Strube describes it as the basis of Lévi’s “magnetistic” theory and places its immediate sources among the “spiritualistic magnetists”, such as Du Potet (Strube, 2016, pp. 39 and 66).

Where Hermes is in Lévi

Lévi’s relationship with Hermeticism does not have to be guessed: it is written in his books, although his “Hermes” is not the Hermes of the Greek treatises. He is a figure who combines Thoth, the supposed Egyptian author of the tarot and the author of the Emerald Tablet, in the manner of nineteenth-century syncretism. Four passages show it:

• In chapter II of the Dogme he paraphrases the second clause of the Tablet: “What is above, says Hermes, is equal to what is below” (our translation; 2nd ed., vol. 1, ch. II). Compare the Latin text in clause 2 and our page on “as above, so below”.
• In the Rituel he identifies the “great agent” of the operation of the sun with “that force described in the symbol of Hermes on the emerald tablet”, which he calls the astral light, and equates it with the “secret fire” of which the Hermetic philosophers speak only with reserve (our translation; 2nd ed., vol. 2, ch. XII, p. 167).
• In chapter XIX of the Rituel, “Le magistère du soleil”, he calls the great work “what Hermes calls the work of the sun” and the philosophers’ stone “the whole secret of Hermes” (our translation; vol. 2, ch. XIX). The phrase points to the last clause of the Tablet, “operatione Solis” (clause 14).
• The full title of La clef des grands mystères presents it as the key “according to Enoch, Abraham, Hermes Trismegistus and Solomon” (BnF).

Alchemy enters by the same route. In the introduction to the Dogme the universal agent is “what the adepts of the Middle Ages called the first matter of the great work”, and in the Rituel the androgyne of the frontispiece “has SOLVE written on its right arm and COAGULA on its left” (our translation; vol. 1, introduction, p. 84; vol. 2, p. 92), the old formula of dissolving and coagulating from the Great Work. Strube also points to influences mentioned more or less explicitly: the alchemical androgyne of Heinrich Khunrath’s Amphitheatrum sapientiae aeternae (1595) and a 1639 engraving that accompanies the treatises of Clovis Hesteau de Nuysement (Strube, 2016, p. 41). The list of figures for the Rituel also includes a “trident of Paracelsus” (vol. 1, p. VII), the physician to whom we devote another page. In the passages we have read there is no philological reading of the Hermetica: Lévi uses Hermes as an authority, not as a text that he edits or comments on.

Tarot and the Hebrew letters: who came first

Lévi was not the first to tie the tarot trumps to the Hebrew letters, but he gave them an order of his own. In chapter X of the Dogme, devoted to the Kabbalah, Lévi gives a “religious and kabbalistic key of the tarot” in twenty-two verses, each with its Hebrew letter: the Bateleur (the Magician) is the first, aleph; the Papesse, the second; and the Fool, the card without a number, goes between 20 and 21, on the letter shin (vol. 1, pp. 228-230). In the Rituel he says it without ambiguity: the twenty-second key bears the number 21 “because the fool who precedes it in the kabbalistic order bears no number” (our translation; vol. 2, p. 172). Among the decks he mentions are the “Italian tarot”, which in his day meant the Tarot of Marseille, and that of Besançon (Strube, 2016, p. 41).

The idea of linking the twenty-two trumps to the Hebrew alphabet goes back to 1781. In volume VIII of Court de Gébelin’s Monde primitif, the essay “Recherches sur les Tarots”, signed “M. le C. de M***”, already treated the first twenty-two cards as letters: in a note it recalls that the Hebrew alphabet has 22, and of the unnumbered card, Folly, it says that it “has no rank”, that it “completes the sacred alphabet” and that it corresponds to tau (our translation; vol. VIII, p. 400, notes 1 and 2). The same author read the trumps in reverse, with XXI as the first card (p. 396). What Lévi contributed was an order of his own (the Magician on aleph and the Fool on shin), explained card by card and joined to the Kabbalah of the sefirot. For the origin of the tarot as a card game and the Egyptian legend, see Tarot: the invented pedigree, and the real one.

The Hermetic Order of the Golden Dawn, founded in London in 1888, inherited the idea but not the order. In the table of attributions published by Israel Regardie, the Fool (“The Foolish Man”, 0) sits on path 11 and carries the letter aleph (Regardie, The Golden Dawn, vol. 1, Chicago, 1937, p. 139, table “Attribution of the Tarot Trumps”). So there are at least two incompatible “kabbalistic tarots”, Lévi’s French one and the Golden Dawn’s English one, and the tables of correspondences in circulation often mix them without saying so.

The Baphomet: what Lévi said and what he was made to say

The Baphomet is Lévi’s own drawing: it was first published in the 1854 instalments and was the frontispiece of the Rituel in 1855-1856 and in 1861 (Strube, 2016, p. 38). Lévi captions it “Bouc du Sabbat. Baphomet de Mendès” and explains it thus: it is a “pantheistic and magical figure of the absolute” (our translation; vol. 1, p. VI). In the same explanation he goes through each element: the torch between the horns as intelligence, the pentagram on the forehead with the point upwards, the hands pointing up and down, a white moon and a black moon for good and evil. All of it can be seen in the 1861 plate, in the second volume digitized by the Wellcome Library (public domain).

Three things often said about it do not hold:

• That it is a Templar idol copied from a medieval source. According to Strube, its most direct inspiration is the Devil card of the Tarot of Marseille (Strube, 2016, p. 41). Lévi did write that the grand masters of the Temple “worshipped the Baphomet” and that the plate of the Rituel gives “the exact figure” of that “terrible emperor of the night”, though he adds that its worshippers did not see the devil in it but the god Pan (our translation; vol. 2, ch. XV, pp. 208-209). Strube reads this as an allegory of the ideas Lévi attributed to the idol: his account of Gnostic Templars depends on nineteenth-century debates, in particular on the Mysterium Baphometis revelatum of the Orientalist Joseph von Hammer-Purgstall (Vienna, 1818) (Strube, 2016, pp. 43 and 49).
• That it is the inverted pentagram with a goat’s head. That figure was suggested by Lévi, but it was drawn by Stanislas de Guaita in 1897 and popularized by Anton LaVey in The Satanic Bible of 1969 (Strube, 2016, p. 39). Lévi wrote that the pentagram with two points upwards represents Satan or the goat of the sabbath, and with a single point upwards, the Saviour (vol. 2, ch. V, pp. 93-94).
• That Lévi was a Satanist. In Strube’s words, Lévi “hardly qualifies as a Satanist”, and the drawing is “neither satanic nor anti-Christian” (Strube, 2016, p. 39).

The association with Satanism came later: in 2015 The Satanic Temple unveiled a monument inspired by the drawing (Strube, 2016, p. 38).

The evocation of Apollonius: a magician who doubted

The London evocation is the most quoted episode of his life, and it is almost always told only halfway. Lévi describes the cabinet, the mirrors, the perfumes and the apparition, and then writes: “I am neither hallucinated enough to believe it, nor unserious enough to affirm it” (our translation; vol. 1, ch. XIII, p. 271). He attributes the effect of the perfumes, mirrors and pantacles to an “intoxication of the imagination”, but in the next sentence he states that he saw and touched “clearly and distinctly” and that this is enough to believe in the real efficacy of the ceremonies. He repeated the experiment twice more and calls the practice “dangerous and harmful” if it becomes a habit (our translation; vol. 1, pp. 271-272). He is not a sceptic: he is a practitioner who will not commit himself on what he saw and who advises against repeating it.

What is disputed

Historians disagree above all about the continuity of his life: whether Lévi’s occultism broke with his socialist past. Paul Chacornac’s biography (1926), which according to Strube reproduced the narrative of French occultists such as Papus and Guaita, presented Lévi as the rénovateur de l’occultisme, the renewer of occultism, who had left the socialist Constant behind. Strube argues the opposite: his occultism of the 1850s reformulates the socialism and neo-Catholicism of the 1840s, and the Baphomet embodies a “true religion” that was to unite religion, science and politics (Strube, 2016, pp. 37-40). Strube himself notes that “most observers more or less implicitly accept the idea that Lévi was the continuator of an esoteric tradition”, a rénovateur de l’occultisme (p. 39).

There are also smaller disagreements. His departure from Freemasonry: according to Chacornac, Lévi stopped attending the lodge after a quarrel in September 1861 (pp. 200-201); according to the historian André Combes, in his history of the lodge La Rose du Parfait Silence, he withdrew in 1864 (p. 15). We know both passages from the French and English extracts reproduced by T. W. McKeown; we have not seen the books. And the authorship of certain texts: the BnF notes that works signed “Hortensius Flamel” are sometimes attributed to him but are probably by Jean-Marie Ragon (BnF), a minor example of the same game of pseudonyms that surrounds Nicolas Flamel.

Reception: from Waite to the Golden Dawn

His influence spread quickly and across borders. In France, Papus treated him as the master of the tarot and presented Oswald Wirth’s deck as a work “suggested by Eliphas Levi” (Papus, The Tarot of the Bohemians, 1892); the same book gives 1870 as the year of his death, an error that shows how soon the man became a legend. In England, A. E. Waite published the first complete translation of the Dogme et rituel in 1896 (Waite, 1896), and Aleister Crowley translated La clef des grands mystères as a supplement to The Equinox (vol. I, no. 10, London, September 1913). In his translator’s note Crowley lists errors in the anthology of Lévi that Waite had published as The Mysteries of Magic; in the introduction he calls the book “the high-water mark of the thought of Eliphas Levi” (supplement, pp. v-ix; scan of the issue).

The Golden Dawn went further and wrote him into its own genealogy. The order’s historical lecture, which Regardie quotes in the introduction to his first volume, counts “Eliphas Levi the greatest of modern French magi” among the adepts of the order (Regardie, vol. 1, 1937, p. 16). It is a foundation legend: the order was founded in 1888, thirteen years after his death. The same lecture traces the order back to the Fratres Roseae Crucis of Germany, that is, to the story of the seventeenth-century Rosicrucian manifestos.

How to read him today

If you want to read Lévi in his own language, the second edition of 1861 is complete at the Internet Archive in public-domain copies (Dogme, Rituel), and the Histoire de la magie is at Project Gutenberg. The English editions on record are listed above, under Dogme et rituel in English. For context, Strube’s article on the Baphomet is open access (PDF, CC BY-NC). And to place Lévi in relation to ancient Hermeticism, keep in mind the distinction we draw in Hermeticism and its neighbours: what Lévi called “Hermetic magic” is a nineteenth-century construction that takes from Hermes Trismegistus the name, the authority and one sentence of the Emerald Tablet.

Key facts

Name	Alphonse-Louis Constant (abbé Constant); pen name Éliphas Lévi or Éliphas Lévi Zahed
Dates	Paris, 8 February 1810 - Paris, 31 May 1875 (BnF)
Training	Seminary of Saint-Sulpice; subdeacon of the diocese of Paris according to the BnF, deacon according to Waite and to his own statement in court in 1841; never ordained priest
1841 trial	For La Bible de la liberté: eight months in prison and a fine of 300 francs (Cour d’assises, 11 May 1841)
Central work	Dogme et rituel de la haute magie: instalments in 1854, 2 vols. in 1855-1856 (BnF: 1856), 2nd ed. in 1861
In English	Transcendental Magic, trans. A. E. Waite (London, Redway, 1896; reissues on record in 1910, 1938, 1958 and 1970); The Doctrine and Ritual of High Magic, trans. Mark Anthony Mikituk (New York, TarcherPerigee, 2017)
Trilogy	Dogme et rituel; Histoire de la magie (1860); La clef des grands mystères (1861)
Tarot	Magician = aleph; Fool between 20 and 21, on shin (Dogme, 1861). The Golden Dawn put the Fool on aleph
Baphomet	Frontispiece of the Rituel: “pantheistic and magical figure of the absolute”, with SOLVE and COAGULA on the arms
Practical magic	Described an evocation in London in 1854 and two more; does not claim to have seen Apollonius and speaks of an intoxication of the imagination, but says what he experienced is enough to believe in the efficacy of the ceremonies, and that habitual practice is dangerous
Astral light	The “great magical agent” of the Dogme: a fluid that, according to Lévi, is saturated with images the soul can evoke (vol. 1, pp. 152 and 171-172)

Fair questions

Who was Éliphas Lévi and what did he do?

He was Alphonse-Louis Constant (1810-1875), a former Paris seminarian who in the 1840s wrote as a radical socialist and from 1854, under the pen name Éliphas Lévi, published books on magic, Kabbalah and alchemy. His Dogme et rituel de la haute magie set the vocabulary of modern occultism: the astral light, the Baphomet and the kabbalistic reading of the tarot.

What is Dogme et rituel de la haute magie about, and when was it published?

It has two parts of 22 chapters, one theoretical (Dogme) and one practical (Rituel), each chapter tied to a Hebrew letter and a tarot trump. It began to appear in instalments in 1854; the complete two-volume edition dates from 1855-1856 (the BnF dates it 1856), and the enlarged second edition, the one digitized in open access, from 1861.

Is there an English translation of Dogme et rituel de la haute magie?

Yes. A. E. Waite translated it as Transcendental Magic, its Doctrine and Ritual (London: George Redway, 1896); the Library of Congress records later editions of Transcendental Magic from 1910 (Chicago), 1938 (New York), 1958 (London) and 1970 (New York), and a new translation by Mark Anthony Mikituk, with introduction and notes by John Michael Greer, The Doctrine and Ritual of High Magic (New York: TarcherPerigee, 2017). None of those records says which French edition was translated. The French original of 1861 is in the public domain and digitized at the Internet Archive.

What is the astral light according to Eliphas Lévi?

It is Lévi’s name for the “great magical agent”: a fluid that, according to the Dogme, pervades everything, shows itself as caloric, light, electricity and magnetism, and is saturated with images and reflections that the soul can evoke, so that dreams and the visions of magnetized somnambulists would be readings of that light. Lévi presented it as ancient knowledge; the historian Julian Strube places it in the animal magnetism of his time, which Lévi takes up in his publications only after 1853.

What does Eliphas Lévi’s Baphomet mean?

Lévi defined it as a pantheistic and magical figure of the absolute: a symbol of the balance of opposites, with SOLVE and COAGULA written on the arms and the pentagram, point upwards, on the forehead. It does not copy a medieval image (its most direct model, according to the historian Julian Strube, is the Devil card of the Tarot of Marseille), although Lévi believed the Templars had worshipped the Baphomet and presented his plate as the “exact figure” of that idol. The satanic reading came later: Guaita (1897), LaVey (1969).

Was Eliphas Lévi a Satanist?

No. He considered himself a Catholic and presented his books as Catholic. The historian Julian Strube, author of a monograph on his writings, holds that he hardly qualifies as a Satanist and that his Baphomet is neither satanic nor anti-Christian. He did write that the pentagram with two points upwards represents Satan, and that sentence has since been used to argue the opposite.

Was Eliphas Lévi a Freemason?

Yes, briefly. He was initiated on 14 March 1861 in the Paris lodge La Rose du Parfait Silence and became a Master on 21 August of that year. According to his biographer Paul Chacornac, he stopped attending the lodge after a quarrel in September 1861; according to the historian André Combes, he withdrew in 1864.

Sources & further reading

• Bibliothèque nationale de France, authority record “Constant, Alphonse (1810-1875)”: catalogue.bnf.fr/ark:/12148/cb118975447 (consulted 30 October 2026).
• Bibliothèque nationale de France, bibliographic records: Dogme et rituel de la haute magie, G. Baillière, 1856 (cb30265163b) and 1861 (cb30265164p); Histoire de la magie, 1860 (cb30265167q); La clef des grands mystères, 1861 (cb30265157d); La science des esprits, 1865 (cb302651740); La Bible de la liberté, 1841 (cb330784426) and its Procès, 1841 (cb314608835); authority record of Claude Vignon (Noémi Cadiot, 1828-1888) (cb12333037n); Le livre des splendeurs, 1894 (cb30265170m); Le grand arcane, 1898 (cb30265166c).
• Éliphas Lévi, Dogme et rituel de la haute magie, 2nd ed., 2 vols. (Paris: Germer Baillière, 1861): vol. 1 archive.org/details/bub_gb_lxQRrFze2A0C, vol. 2 archive.org/details/bub_gb_LBMUb7rZNVYC (copies of the Biblioteca Nazionale di Napoli, Public Domain Mark 1.0); also University of Michigan and Wellcome Library.
• Éliphas Lévi, Histoire de la magie (Paris: G. Baillière, 1860), text at Project Gutenberg, no. 21013.
• Éliphas Lévi, La clef des grands mystères (Paris: G. Baillière, 1861), Library of Congress copy: archive.org/details/leclefdesgrandsm00lvil.
• Julian Strube, “The ‘Baphomet’ of Eliphas Lévi: Its Meaning and Historical Context”, Correspondences 4 (2016), pp. 37-79: correspondencesjournal.com, PDF at UvA-DARE (CC BY-NC 4.0). By the same author, Sozialismus, Katholizismus und Okkultismus im Frankreich des 19. Jahrhunderts (Berlin and Boston: De Gruyter, 2016), cited through the article.
• Arthur Edward Waite (trans.), Transcendental Magic, its Doctrine and Ritual (London: George Redway, 1896): archive.org/details/transcendentalma00leviuoft.
• Antoine Court de Gébelin, Monde primitif, vol. VIII (Paris, 1781), with “Recherches sur les Tarots”, signed “M. le C. de M***”, from p. 395 (we quote pp. 396 and 400): archive.org/details/mondeprimitifana08cour_0 (Getty Research Institute copy).
• Israel Regardie, The Golden Dawn, vol. 1 (Chicago: The Aries Press, 1937): the order’s historical lecture quoted in the introduction (p. 16) and the table “Attribution of the Tarot Trumps” (p. 139). Record of the work (4 vols., 1937-1940) in the Library of Congress catalogue; we know of no authorized digital copy.
• Papus, The Tarot of the Bohemians (London: Chapman and Hall, 1892), Cornell University Library copy: archive.org/details/cu31924028930571.
• Aleister Crowley (trans.), “The Key of the Mysteries”, supplement to The Equinox, vol. I, no. 10 (London: Wieland & Co., September 1913): translator’s note (pp. v-vi) and introduction (pp. vii-ix). Scan of the issue, with the supplement, at aleistercrowleytimeline.com.
• Paul Chacornac, Éliphas Lévi, rénovateur de l’occultisme en France (1810-1875) (Paris: Librairie générale des sciences occultes, Chacornac frères, 1926), XVIII-300 pp. (BnF record), pp. 191-192 and 200-201, and André Combes, history of the lodge La Rose du Parfait Silence (1813-1993), p. 15: we cite both from the French extracts, with English translation by Trevor W. McKeown (2001), at freemasonry.bcy.ca; we have not consulted the books.
• Jules Thomas, Procès de « La Bible de la liberté », recueilli à l’audience (Paris: Pilout, 1841), 24 pp.: digital copy in the OAR@UM repository of the University of Malta, um.edu.mt/library/oar/handle/123456789/118461; BnF record cb314608835.
• English editions of Dogme et rituel de la haute magie, Library of Congress records: 10016966 (Chicago: de Laurence, Scott & Co., 1910), 39000492 (New York: E. P. Dutton, 1938), 77268062 (London: Rider, 1958), 72016629 (New York: S. Weiser, 1970) and 2016040845 (New York: TarcherPerigee, 2017) (consulted 12 November 2026).