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{{Quote source HPB TG|Levi, Eliphas}}
{{Quote source HPB TG|Levi, Eliphas}}
== [[Zirkoff, Boris|Boris de Zirkoff]] ==
'''{{Style S-Small capitals|Levi Zahed, Eliphas}}'''. Pseudonym of Alphonse-Louis Constant, renowned
French occultist and writer. He was born February 8, 1810,
in a poor family; his father was Jean-Joseph Constant, a shoemaker,
and his mother, a very pious woman of considerable intelligence,
was Jeanne-Agnes Beaucourt. The life of Eliphas Levi-who
is much better known by this literary pseudonym-can very
definitely be divided into three distinct epochs. During the first
of these, his associations were religious and clerical He received
his early education in a school for boys established by the Abbe
J.-B. Hubault Malmaison in Paris, and partook of his first communion
at the age of twelve. Partly because of his own inclination, and partly as a result of the influences he was subjected to
at the time, he was given a “push” in the direction of a clerical
profession. In October, 1825, he entered the Seminary of Saint-Nicolas
du Chardonnet, to complete his classical studies and familiarize
himself with Hebrew. He graduated in 1830 and went to the
College of Issy, to study literature; from there he moved to the
Seminary of Saint-Sulpice where he showed considerable talent for
poetry, a talent which he used throughout his life. In December,
1835, he became an assistant deacon, received his tonsure, and
took very strict vows which included celibacy. This must have been
the result of youthful enthusiasm at an age when, as he himself has
said, he was unaware of life's experiences. While giving lessons to
young girls, he became enamored of one Adele Allenbach. Eventually
he had to confess this to his superior, and the result was that
he never was ordained and left the Seminary in June, 1836. His
father had already died, and his poor mother, deeply shocked by
what her son had done, committed suicide.
There followed years during which Alphonse-Louis eked out a
livelihood by drawing, painting, and literary work, for all of
which he had real talent. His closest friends were Flora Tristan
and Alphonse Esquiros, well-known writers of the day. Within himself there was a constant struggle between early tendencies
to a life of retirement and meditation, and more worldy inclinations
which assailed his peace of mind and thwarted his plans.
In July, 1839, yielding to his early tendencies, he went to the
Benedictine monastery of Solemnes, planning to remain there permanently. He was totally disappointed in the way of life he encountered
there, although his stay was productive of some good results,
as he wrote there his ''Le Rosier de Mai'' (Paris: Gaume,
1839) a book of canticles and legends. He had occasion to dip into
the writings of the Gnostics, the early Fathers of the Church,
Cassien, and even Madame Guyon, all of whom influenced his mind
very considerably. He left Solemnes with little but recommendations,
and returned to Paris with no definite plan in view.
It is approximately at this time that begins the second epoch
of his life, partially overlapping the first. After brief periods
during which he got some work supervising studies in religious
schools, he met Le Gallois, an Editor, who enthusiastically decided
to publish his manuscript entitled ''La Bible de la Liberte'', a
work which he had written in a spirit of great rebelliousness and
in his search for freedom from oppression. As this work was
dangerous to the Church, the clerics sought to bribe him with
money, to consent to stop the book's publication. They did not
succeed, however, and the work was placed on sale at Versailles, on
Feb. 13, 1841. An hour later, most of the copies were confiscated
by the authorities and Alphone-Louis himself was arrested in
early April, 1841, hailed into Court for attacking public and
religious morals, and sentenced to eight months in prison and a
three hundred franc fine. While in prison, he discovered the
writings of Swedenborg, another mystic who exercised a very
marked influence upon his mind. He was helped in prison by his
friend Flora Tristan who brought him additional food.
Leaving the prison of Sainte-Pelagie in April, 1842, Alphonse-Louis
began another two years of wandering and mental uncertainty.
He engaged in some painting of murals, and tried for
a while to reinstate himself with the clergy. Under the name of
Beaucourt, he stayed at Choisy and Evreux, living there in the
Seminary and distinguishing himself by his eloquence. Unfavorable
publicity in the newspapers, probably due to his enemies
among the clergy, ruined his stay there and he left. At this time,
he was studying the writings of Lully, Agrippa and Postel, and
wrote another work entitled ''La Mere de Dieu'' (Paris: Gosselin,
1844). It was in the Fall of 1844 that Alphonse-Louis forsook his
clerical garb, and apparently renounced the vows he had taken.
The emotional side of his life, denied all expression through
the years of strenuous religious discipline, was in a turmoil. He
had an affair with a Mlle. Eugenie C. which resulted in a son
born three months after he was married in a civil ceremony to
Mlle. Naomi Cadiot, July 13, 1846, a girl who was considerably
younger than he. This marriage lasted some seven years during
which his wife was very helpful to him in various difficult circumstances. He seems to have paid no attention whatsoever to the fate of his natural son until many years later.
In 1846, he published ''La Voix de la famine'' (Paris: Ballay aine,
1846. 8vo), a work which was interpreted as instigating class
warfare, and which landed him in prison again; while sentenced
for one year and a fine of one thousand francs, he managed to
leave after six months, mainly due to his wife's exertions.
In 1848, he founded a paper entitled ''la Tribune du peuple'', and
wrote a number of pamphlets, most of which contained very radical
ideas, which of course did not help him in his rather strained
circumstances. While political in nature, these pamphlets reflected
a very high idealism and an inner revolt against the injustices
of the times. On the side, he was doing some interior decorating
of an artistic nature, was rebuilding furniture and renovating old
vases. In 1850, he met the renowned Abbe Migne, and was commissioned
by him to prepare for his enormous Patrological Series
the ''Dictionnaire de litterature chretienne'' (Migne, 1851, 4to), which
forms Vol. VII of his ''Nouvelle encyclopedie theologique''.
In the course of his married life, he had four children, all of
whom died in infancy. In 1853, his wife, infatuated by another
man, ran away-a circumstance which left a deep wound in
Alphonse-Louis' heart which was never entirely healed.
In the Spring of 1854 he went to London, met Bulwer-Lytton
and engaged with him in some magical evocations, such as one of
Apollonius of Tyana, concerning which H.P.B. writes in the present
Volume. In 1855 he founded with Charles Fauvety ''la Revue philosophique
et religieuse'', a monthly which lasted some three years
or so. It is at about this time of his life that Eliphas Levi-as
he now signed himself-began publishing in serial installments
his ''Dogme et Rituel de la haute magie'' which appeared in book
form in 1856 (Paris, Germer-Bailliere). Another “subversive”
piece of literature, a poem this time, landed him in prison once
more, but he was pardoned by Napoleon III. In 1859 and 1861 respectively, appeared from the same publisher
two other works by Eliphas Levi, namely, ''l'Histoire de la magie and La Clef des grands mysteres''-works which brought
him considerable prestige, reputation and esteem; this was a rather
peaceful period in his life during which a growing number of
disciples and followers, among people of power and wealth in Paris,
helped him financially as well.
For a short time in 1861, he became a Freemason in the Lodge
called ''Rose du parfait silence'', but he quit on becoming disgusted
with what he found therein.
He made another trip to London and most likely had a considerable
influence on the studies of Bulwer-Lytton, as the latter's
work, ''A Strange Story'', definitely reflects.
In 1865, Eliphas Levi published ''La Science des esprits''.
His wife, after some years of absence, suddenly sued him, and
in January, 1865, a Civil Court annuled his marriage, as having
been contracted by a cleric, this being against the laws of the
land. This fact, if nothing else, goes to show that Eliphas Levi
was never “defrocked,” as has been wrongly stated by a number
of writers.
The period oi 1869-70 was one of creative eftort but also of
failing health. Eliphas Levi had a bad heart which troubled him
more and more.
In 1870, his fortunes sustained another blow on account of
the Franco-Prussian War. Most of his income stopped and he was
very hard up. After the Commune, in July, 1871, he went by
invitation to visit his great friend, Madame Mary Gebhard, at
Elbedeld, Germany, and stayed there about two months. This, of
course, was before Mary Gebhard had met H.P.B., and at a time
when she had found in Eliphas Levi’s works what she had been
looking for. She remained his staunch disciple until his death,
and used to travel to Paris once a year to see him.<ref>''Vide'' Vol. VI of H.P.B.’s ''Collected Writings'' where, on pp. 434-36, will he found a comprehensive account of the Gebhard Family. Mary Gebhard was horn in Dublin in 1832, and for a time was educated in the Convent of Sacre Coeur in Paris.</ref> She received
from him the original manuscript of ''Les Paradoxes de la Haute Science'' (Paradoxes of the Highest Science). By consulting Vol.
VI, pp. 257-63, of the present Series, the reader will find a comprehensive
exposition of the background connected with this manuscript,
and how it was finally published with comments by Master K. H. Madame Gebhard contributed to the pages of ''The Theosophist''
(Vol. VIII, Jan., 1886, pp. 241-42) some brief “Personal
Recollections of Eliphas Levi,” which, unfortunately give a somewhat
inaccurate picture of this remarkable man.
As the years went by, Eliphas Levi continued to write and some
of his unpublished MSS were copied by different people from among
his immediate pupils. A number of these fragments found their
way into the hands of Theosophists, probably through Baron
Spedalieri, one of his pupils, and were published in English translation
at various times in the early volumes of ''The Theosophist''.
Eventually Eliphas Levi’s heart condition brought about dropsy,
and he died quietly on May 31, 1875. The Catholic clergy promoted
a story that he had recanted and received communion
before his death-a story which has been denied by his closest
friends who knew the circumstances. He was interred at the Cemetery
of Ivry, but in 1881 was placed in a common grave the
location of which is not known.
Three other works from the pen of Eliphas Levi were published
posthumously. These are: ''Le Livre des Splendeurs; Le Grand Arcane'' (Paris: Chamuel, 1896; 2nd ed., 1921); and ''Le Livre des Sages'' (Paris: Chacornac, 1913).
Most of the chief works mentioned above have been translated
at various times into foreign languages, and received world-wide
distribution, so that the writings of Eliphas Levi have become very
well known throughout the world.
H.P.B. had a very considerable regard for Eliphas Levi and his
learning, but warned her students against accepting literally some
of his teachings. According to her, he expounded “the true Hermetic
Philosophy in the rather coarse language of the Jewish Seers
and for the benefit of a Christian-born public”; to her he was
“undoubtedly a great occultist,” but “being a charming and witty
writer,” has “more mystified than taught in his many volumes
on magic.” Under no circumstances did she look upon him as an
initiate or a practical occultist.
For a comprehensive and rather detailed account of Eliphas Levi’s
life and work, consult Paul Chacornac, ''Eliphas Levi: 1810-1875''.
Renovateur de I”occultisme en France. Paris: Chacornac Freres,
1926. xviii, 300 pp., ill.
{{Quote source
|author = Boris de Zirkoff
|title = H. P. Blavatsky Collected Writings
|detail = vol. 1, pp. 491-495
|link = Zirkoff B. - Appendix (BCW vol.1)#491
}}
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