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To: alt.magick.tyagi,alt.magick,talk.religion.misc,alt.pagan,alt.thelema,alt.magick.order From: nigris333Subject: Re: GD Cipher Forgery Shoddy? (was Fraudulent Hermetic Orders) Date: Sun, 21 Jul 2002 22:11:29 GMT 50020721 VII om issue: is the forgery of the docs initiating the Hermetic Order of the Golden Dawn and its rites "shoddy"? nigris333: >it's easy to misunderstand [an RCavendish quote] to be saying >that the cipher ms. was a 'forgery' (though I'm not sure what >this would mean ...).... > > ... > >...we have to examine more >particularly the essentials of the claims surrounding the cipher >manuscript in order to determine whether it is itself a "forgery", I wish to return to the main issues here. the manuscript is, as sri catyananda has already pointed out, not a copy of some extant document, so it does not qualify as 'counterfeit', or 'forgery' in this sense, but the contentions surrounding its origins appear to be less than clear. who started the stories about its origins would seem important to ascertain. important also is an analysis of its content, especially its initial pages and how they may present the material or orient the reader to what follows. I have not the accounts of the origins of the stories, so I pass to the examination of the facsimile presented by Poke and others in order to ascertain the character of the document itself and what it contains. immediate issues encountered, therefore, include the fact that only sections are numbered. the integrity or structure of the manuscript may therefore have easily be changed by the interested prior to its presentation (or indeed its deciphering), and in decipherment Poke notes that different authors present the manuscript in different configurations, radically changing the sequence of sections, though I'm sure each has their reasons for doing this (coming to understand them and how this may compare with in what structure the ms. is supposed to have been received will also add dimension to the examination). from Poke's book I derive general initial content of the ms./notes: # SECTION CONTENT # PGS # # 1. "Where members ought to sit in the Temple" 1 # (ms. marginal notes; ms. begins w/o intro.) # ["Temple set-up and administration page" -- CRunyon] # # 2. NEOPHYTE OPENING #1 (ms. marginal notes) 1 # "NOUGHT = NOUGHT" (top of ms. page) # # NEOPHYTE OPENING #2 (ms marginal notes) 1 # "NOUGHT = NOUGHT" (top of ms. page) # # 0=0 (ms. marginal notes; NEOPHYTE CLOSING) 1 # "CLOSE" (top of ms. page) # # 0=0 (ms. marginal notes NEOPHYTE ADMISSION) 3 (+ old pg) # "NOUGHT=NOGHT (sic *ms.*) GRADE # ADMISSION" (ms. p1 top) # "0" (ms. p2 top) # "[Hebr. Teth]"; old p, "[Teth] (9)" Poke; # ms. p3old top) # "[H. Teth]; new p, "[Teth] (9) [He] (5)"! Poke; # ms. p3new top) # # 3. "[H. Aleph] = [Yod]" [ZEALATOR] # ADMISSION" (ms. p1 top) ----------------------------------------------------------- 333's inference in examination of: "Secrets of the Golden Dawn Cypher Manuscript", deciphered/annotated by Carroll "Poke" Runyon, C.H.S. Inc., 2000; pp. 40, 65-81. =========================================================== etc. (I hope somebody's done the rest of this, else I'll have to return to it when I have more time and complete it. -- 333) it appears that the ms. itself has been subjected to some shuffling, probably for practical or presentation purposes. Poke indicates that Westcott began his decipherment with page 2 (the Neophyte Section), rather than with page 1, the 'Temple set-up and administrative page' (Poke's descriptor). what was the motivation for this odd decipher method? this seems to indicate he already knew what it contained or what its content was based on its structure. was Westcott given a description of its content before it was de-coded, or was he given some kind of Table of Contents? elsewise, why did he start his deciphering at page 2 of the ms.? page 1 (if this is indeed the first page; to which I'll quite possibly return in a later post) as presented by Poke contains no general descriptor or introduction in the original ms. it has placements and instructions for the conduct to "HOLD A TEMPLE", including the following two rules: * CHANGE OFFICERS EVERY [H. Vav] {(6) -- Poke} MONTHS and * AVOID ROMAN CATHOLICS BUT WITH PITY the ms. margin notes comment on this latter with: Avoid Roman Catholics \ What a strange but with pity. / statement! indeed, it is, isn't it? what would the motivation be to add such a rule? I'm insufficiently informed to hazard a reliable guess. Poke guesses though, and appears to think it is an attempt to CONVINCE THE READER OF THE MS. THAT IT DERIVES FROM THE 17TH CENTURY: [ed. note 4 p. 65 attached to the roman catholic line in the ms.: 17th Century Rosicrucianism was a Protestant movement and Roman Catholics had little use for Freemasons. Why is this statement "strange" (?)[sic] -- CRR.] ------------------------------------------------- Runyon, Ibid., p. 65. ============================ if my reading of this is accurate (please correct me if I err here), then we have clear evidence that this document is intented to represent something much older than it is, especially combined with its being written on old paper in brown ink and including a note in code providing faulty German provenance (whatever actual provenance it may have). so the fact that it is a forgery seems to be proven. the assertion of its shoddiness seems to turn on how CONVINCING it is, but this is why Greer and Runyon thereafter turn to the motivation and targets of the deception in response. they would like to soften the criticism, buffer it by virtue of its special sociocultural conditions, ones which seem to pervade religious cultures of numerous types and time periods. btw, Poke, I noticed that your decipherment omitted a line of demarcation between lines (7) and (8): (7) WITH THE HIEROPHANT ______________________________________ should be line here (8) INC{E}NSE SHOULD BE BURNING (9) IN THE TEMPLE AT ALL CEREMONIES ______________________________________ I corrected my copy and think it of only minor importance. >well! Mary K. Greer appears to think the motivation at best was to >impersonate a presumed authority in the hopes that the actuality >would pay attention and establish contact. this is questionable and I think Poke's description far more likely. >the fact that discussion about the contents of the letter to the >mysterious Frauline Sprengel occurred SIX WEEKS BEFORE RECEIVING >SAID LETTER rather nails the coffin on both Sprengel and Germanic >origins. this seems premature in the wake of possible influences on the Wockley/Mackenzie origins and claims pertaining to Mackenzie's possible (if not merely 'romanticized') exposure and initiation into Germatic esoteric co-masonry. I'm unsure whether there is evidence in support of these stories about Mackenzie but would be interested to learn of it. >if he's lying about the letter of authority, why shouldn't >he lie about the origin and authority of the cipher manuscript? that he was is now established, the motivation and quality of the lie appear to be the remaining outstanding issues. just to fend off Hermetic umbrage here, I would like to re-iterate that I am not attempting to assess the *quality of the system for which this document serves as a skeletal ancestor*, merely the historicity of its origins and character of is manifestation. >so your contention is that because it was so utilizable its >character should not be considered "shoddy forgery"? if so, this is illogical and an emotional appeal to overlook the fabricated nature of this book and books like it. >why would Levi have had it? apparently Mackenzie met Levi. perhaps he provided him with a glimpse of it or told him about it? what seems credible here? >from where would he have obtained it? not sure this is relevant if we can't trust he ever had it. >was it maintained that Sprengel claimed Levi had created the thing? it sure isn't part of the inserted Sprengel authority-claim, which Poke calls a "letter" and says "is not a part of the Cypher Manuscript" (Ibid., p. 179 whereat the facsimile of the note is included, thanks!). was the note from the fabled Sprengel on any special kind of paper? in brown ink? we may presume not, but it isn't stated anywhere that I can see in Runyon's text. the code being the same as he ms. merely indicates that whoever wrote the note was familiar with the code and probably its content. I wonder if one might do some kind of 'symbol-writing analysis' comparing the Sprengel note with the ms. Trithemian code symbols. >... you [Poke] admit it didn't >come from Eliphas Levi, so this is an admission that the ms >is a forgery. this appears to have been mistaken. you seem to admit that it didn't come from the 17th century, however. >the rest of the argument pertains to whether it >is a "shoddy forgery". given that it translates using Abbot >Johannes Trithemius's "Polygraphaeia" (1561) into ENGLISH this it does, but does it try to translate into some kind of old English? it uses "Thy" poorly (compared to Mathers) as you point out, and the reference to Roman Catholics and use of old paper could give the impression that this is the intent of the appearance. as such a valuable way to analyze whether the forgery is "shoddy" would be to see whether it approximates Old English or something to which it aspires. is the use of NOUGHT contiguous with older English (compared with NAUGHT)? any other terms or comments indicating same? as Poke has already said, whether the forgery is convincing is probably not that important to its presentation as a foundation document for an esoteric order. thus 'shoddy' is probably overly harsh unless it can be established that there was a significant difference of calibre between it and COMPARABLE DOCUMENTS. we must thereafter select what we think comparable. it helps if what we pick has similarly-traceable original manuscripts and sociological character. one might suggest "Liber CCXX" (Liber Al vel Legis, penned by Crowley and at one point in time a foundation document for The Order of Thelema if memory serves, possibly also fundamental to other orders) if one found this of interest or the "Fama Fraternitas" or other foundation documents from Rosicrucian and similar esoteric orders. >...doesn't add any defense to >why the cipher ms of the Golden Dawn should not be categorized as >an influential, shoddy forgery, utilized to found an influential >Rosicrucian order of co-masonry whose offshoots survive to the >present day. the answer to this appears to be that the sociological context excuses the poor quality of the presentation and therefore should be assessed with a wider perspective on the entire subject. I look forward to some attempt to dismantle or qualify this answer. nigris333
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