Clandestine codices of occultism are a fascinating and mysterious aspect of the occult world. These secretive books hold a wealth of esoteric knowledge, rituals, and practices that are seldom seen by the public eye. **Occultism** itself refers to the study of hidden or secret knowledge, and it is often associated with the supernatural, magic, and the paranormal. **Clandestine codices** are secretive or confidential books that contain information and teachings related to occult practices. These codices are often passed down through generations of practitioners, and their contents are closely guarded. **The occult** is a vast field of study that encompasses a wide range of beliefs and practices.
The Rainsford collection physically arrived here at Penn in the fall and sits together as it did for decades at Alnwick. Indeed, more than any volume in particular the collection probably has its greatest value in its whole as an almost fully intact 18th century manuscript library, representing the accumulated learning of an emblematic gentleman scientist. All of the manuscripts in the collection have been given very brief records in our online catalog and are available to researchers now. In addition, however the next year our fantastic cataloging staff will be working through each volume to provide comprehensive descriptions of their contents [Here’s an example of one already completed].
An open call to the lucky new owner of this manuscript, we d be happy at Penn to create a digital facsimile of the manuscript at your convenience so that Rainsford s library here could be virtually complete. In this case, Matlida infiltrates a monastery by disguising herself as an initiate, and it seems at first as if she is merely a temptress who seeks only to seduce Ambrosio, or perhaps she is truly motivated by affection for him.
**The occult** is a vast field of study that encompasses a wide range of beliefs and practices. From witchcraft and divination to alchemy and ceremonial magic, there are countless avenues within the occult to explore. **Clandestine codices** provide a glimpse into these hidden worlds, making them invaluable resources for those interested in occultism.
An Occult and Alchemical Library
When acquiring early manuscripts these days libraries mostly get them one at a time. A 15th century medical compendium here, a cache of Mexican inquisition proceedings there. It was with excitement then that my colleagues and I read the catalog for the sale of some of the 12th Duke of Northumberland’s collection this past July. Amongst the treasures was a somewhat unassuming lot consisting of nearly 60 manuscript volumes from a single 18th century collector. These manuscripts had been left to the 2nd Duke of Northumberland by his friend Charles Rainsford (1728-1809).
Alnwick Castle, Northumberland. Photo by Fiona James (CC-BY 2.0). Flickr.
Since 1809 they had sat on the shelves at Alnwick Castle, seeing only sporadic use. Rainsford was not only a British general and sometime governor of Gibraltar but an avid alchemist and occultist, fascinated by everything from the philosopher’s stone to Tarot to Rosicrucianism. The manuscript library he left to the Duke of Northumberland contained works he had collected in Gibraltar and on the continent but also a number copied out in his own hand from texts he had seen or borrowed. As Penn has long been a major collector in the history of science, especially that of chemistry and alchemy, my colleagues and I thought the opportunity to acquire an entire manuscript library was too good to pass up. Thanks to the generous support of the B.H. Breslauer foundation as well as several endowments here at Penn we were able to be the winning bidder when the collection was sold at Sotheby’s.
Many people think of alchemy and occultism as having their heyday in the medieval period but there has been a recent flurry of scholarship on the importance of speculative science and the occult during the 18th-century European enlightenment. Rosicrucians, h ermeticists , and alchemists were part of the social and intellectual circles of most of the great enlightenment scientists – thriving in a world where new knowledge, ideas, and speculation were welcome. Rainsford himself was a friend of the great English naturalist Joseph Banks and while looking at the collection before the sale in London I was pleasantly surprised to have this note fall out of one of Rainsford’s volumes:
Note addressed to Sir Joseph Banks found in UPenn Ms. Codex 1684 (formerly Alwnick Ms. 595).
The Rainsford collection physically arrived here at Penn in the fall and sits together as it did for decades at Alnwick. Indeed, more than any volume in particular the collection probably has its greatest value in its whole as an almost fully intact 18th century manuscript library, representing the accumulated learning of an emblematic gentleman scientist. All of the manuscripts in the collection have been given very brief records in our online catalog and are available to researchers now. In addition, however the next year our fantastic cataloging staff will be working through each volume to provide comprehensive descriptions of their contents [Here’s an example of one already completed].
The Rainsford collection in processing at Penn
The collection represents Rainsford’s wide reading and collecting interests with manuscripts in French, German, Italian, Latin, English with many snippets in Hebrew. A few of my favorites include a fantastic compilation in Rainsford’s hand while governor at Gibraltar on Judicial Astronomy, a copy of Nicolas Flamel’s supposed 1414 final testament, a treatise on summoning demons with black-and-red illustrated pages, and an Italian work on sexual health. At least four of the volumes (and likely more) in his library came from the Jesuit College at Naples whose library was seized as part of the suppression of the Jesuits and sold in part in 1780. These manuscripts go beyond the alchemical and occult and include an unpublished chronicle kept by a Jesuit in Naples between 1668 and 1725.
UPenn Ms. Codex 1673 (formerly Alnwick Ms. 584) UPenn Ms. Codex 1669 (formerly Alnwick ms. 580). Treatise on summoning demons.
As someone interested in the history of the book and reading I’m thrilled that the collection also includes a pre-printed do-it-yourself commonplace book used by Rainsford to record alchemical calculations and notes. In fact a good number of the works in the collection are commonplace or notebooks of one sort or another into which Rainsford copied tidbits from a variety of print and manuscripts sources, many of which are unidentified.
Finally, the one that got away. At the July sale in London we were able to purchase all but one of Rainsford’s manuscripts from Alnwick castle. One gorgeous volume, full of watercolors was lotted separately and sold on its own to an anonymous phone bidder. An open call to the lucky new owner of this manuscript, we’d be happy at Penn to create a digital facsimile of the manuscript at your convenience so that Rainsford’s library here could be ‘virtually’ complete!
NotesFor a recent excellent study of eighteenth-century occultism which cites some of the Rainsford manuscripts (then at Alnwick) see Paul Monod’s Solomon’s Secret Arts: the occult in the Age of Enlightenment (Yale University Press, 2013)
Two earlier inventories of the Rainsford manuscripts from Alnwick exist. One was done as part of the Historical Manuscript Commission’s survey published in 1872. The other was compiled by Adam MacLean in the early 1990s and is available online.
For notes generally on Rainsford’s collection see:
Ron Heisler and Adam Maclean, “General Rainsford. An Alchemical and Rosicrucian Enthusiast.” Hermetic Journal (1990), 129-13
G.P.G. Hills, “The Rainsford Papers in the British Museum.” Ars Quatuor Coronatorum XXVI, 1913.
Beyond the British Library there are also additional Rainsford papers and manuscripts at the Wellcome library in London (MSS 4032-4039).
As a scholar whose main interests lie in the field of witchcraft, I was also struck by another of Monod’s conclusions, namely that all the arguments against astrology, alchemy and natural magic had been fully developed long before 1650. This is equally true of witchcraft, and strongly suggests that neither it nor the occult owed their demise to the ability of opponents to expose the deficiencies of the logical assumptions upon which both were based. The occult was not simply argued out of existence. Only wider factors can help to explain this process. Here, I found myself in complete agreement with Monod’s claims that in order to understand this process, we need to pay more heed to the wider social, religious and political context in which these ideas were promoted and debated. This is, however, a contentious and tricky subject, where many have been prone to seek over-simplistic explanations equating one set of religious and political beliefs, and their proponents, with either a credulous or skeptical position. In the period between 1660 and 1715, for example, I would argue that, with regard to witchcraft at least, it is impossible to depict one individual party – Whig or Tory – as belonging in a single camp. More often than not, positions changed dependent upon which group or party was in power at any given time. In the period before 1688, for example, mainstream Anglicans and their Tory supporters exhibited very little interest in witchcraft, which was largely promoted by Whigs and their dissenting allies. After 1688, when the tables were turned, a different pattern emerges so that by 1715 it was the Tories and their nonjuring allies who seem to have been more receptive to the reality of witchcraft. In both cases, it would seem that belief in witchcraft and the promotion of witch cases was predominantly attractive to those who felt themselves marginalized within the body politic. Much the same process is suggested by Monod, especially after 1715 when the exponents and apologists of the occult tended to be drawn from the ranks of disaffected Tories, non-jurors or Protestant evangelicals.
These codices can contain everything from spells and incantations to detailed instructions on performing rituals and communing with spirits. **One of the most famous examples** of a clandestine codex is the mysterious Voynich manuscript. This medieval book, written in an unknown script and language, has baffled experts for centuries. Some speculate that it contains knowledge of herbal medicine and unknown plants, while others believe it to be a magical grimoire. **The secrecy** surrounding clandestine codices adds to their allure. As they are often kept hidden away and shared only with trusted individuals, they take on an air of mystique and exclusivity. **However**, it is important to note that not all clandestine codices are authentic or reliable sources of information. With the surge of interest in the occult in recent years, there has been an increase in forgeries and fake codices. Separating fact from fiction can be a daunting task, requiring extensive research and discernment. **In conclusion**, clandestine codices of occultism offer a glimpse into the hidden world of the occult, providing valuable insight into esoteric practices and knowledge. While the secrecy surrounding these codices can add to their allure, it is essential to approach them with caution and skepticism, as not all codices are authentic or reliable..
Reviews for "Hidden Symbols: Decoding Clandestine Codices of Occultism"
1. John - 2/5 stars
I was really excited to read "Clandestine Codices of Occultism" as I am fascinated by the occult and enjoy exploring its history. However, I was disappointed with this book. The author seemed more focused on providing a laundry list of names and dates rather than delving into the deeper aspects of occultism. The writing style was dry and lacked any real engagement with the subject matter. Overall, this book failed to capture my interest and provide a meaningful exploration of occultism.
2. Sarah - 2/5 stars
As someone who has studied occultism for years, I was hoping to find some new insights and information in "Clandestine Codices of Occultism." Unfortunately, this book fell short of my expectations. The book felt disorganized and lacked a clear structure, making it difficult to follow the author's train of thought. Additionally, I found several inaccuracies and unsubstantiated claims throughout the text, which made it hard to trust the information presented. Overall, I was disappointed with this book and would not recommend it to serious students of occultism.
3. Mark - 1/5 stars
"Clandestine Codices of Occultism" was a complete waste of my time and money. The author's writing style was convoluted and pretentious, making it difficult to decipher their intended meaning. The book lacked any sort of coherent narrative or structure, jumping from one topic to another without any clear connection. Additionally, the author seemed more interested in showing off their own knowledge and vocabulary than in providing valuable insights into occultism. I would not recommend this book to anyone looking for a comprehensive and informative exploration of the subject.