The Mysterious Origins of Baphomet


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You’ve seen Baphomet before, from your numerous years of being desensitized entertained by the TELL-A-VISION & Hollywood. Baphomet has been indoctrinated into Western culture & entertainment.

Back on Thor’s Day of last week August 16, 2018, the Satanic Temple in Arkansas unveiled a bronze statue of Baphomet at a rally in Little Rock in order to protest the Ten Commandments monument that is already erected in front of the State Capitol. They managed to display the statue for several hours on the State Capitol grounds. Depending on what source you use, there is some discrepancy as to the height of the statue. Some News outlets report 7.5 feet (2.3 meters) yet the Wikipedia page of the sculpture says 9 feet (2.7 meters). It is the same statue as mentioned below, so why the 1.5 inch difference?

No, you’re not suffering the Mandela Effect, this EXACT type of event happened in 2014 in Oklahoma with the Satanic Temple, when they erected the statue of Baphomet to protest against the Ten Commandments monument that WAS there, until the Oklahoma Supreme Court ruled that ANY religious monument was banned from being displayed on Capitol grounds  saying that the monument violated a section of the state constitution that bans the use of state property for the benefit of a religion.

On 25 July 2015, the same Baphomet statue was then erected in front of a warehouse in Detroit as a symbol of the modern Satanist movement. Even then, it was already planned to ship the statue to Arkansas when they heard a Ten Commandments monument was being placed. After 2017, state law of Arkansas states in order to solicit ANY kind of monument it has to have sponsorship from the legislature to even be considered. Unfortunately for the Satanic Temple, the likelihood of a state senator or congressman sticking their neck out to help in Arkansas is possibly slim to none. Some Satanists are so deep in the closet they can find Narnia.

If you think Baphomet is something new, then this article is for you. It’s true origin however is seemingly still a mystery.

In Thomas Wright’s book, Narratives of Sorcery & Magic, published in 1852, he describes the rituals the Knights Templar conducted, while being made to worship Baphomet.

Another charge in the accusation of the templars seems to have been to a great degree proved by the depositions of witnesses; the idol or head which they were said to have worshiped, but the real character or meaning of which we are totally unable to explain. Many templars confessed to having seen this idol, but as they described it differently, we must suppose that it was not in all cases represented under the same form. Some said it was a frightful head, with long beard and sparkling eyes; others said it was a man’s skull; some described it as having three faces; some said it was of wood and others of metal; one witness described it as a painting (tabula picta) representing the image of a man (imago hominis) and said that when it was shown to him, he was ordered to “adore Christ his creator.” According to some it was a gilt figure, either of wood or metal; while others described it as painted black and white. According to another deposition, the idol had four feet, two before and two behind; the one belonging to the order at Paris said to be a silver head, with two faces and a beard. The novices of the order were told always to regard this idol as their savior.

Wright goes on to say:

Some of the knights from the south added another circumstance in their confessions relating to this head. A templar of Florence, declared that, in the secret meetings of the chapters, one brother said to the others, showing them the idol. “Adore the head” This head is your God and your Mahomet.” Another, Gauserand de Montpesant, said, that the idol was made in the figure of Baffomet (in figuram Baffometi); and another, Raymond Rubei, described it as a wooden head, on which was painted the figure of Baphomet, and he adds “that he worshiped it by kissing its feet, and exclaiming, Yalla,” which he describes as “a word of the Saracens” (verbum Sacracenorum). This has been seized upon by some as proof that the templars had secretly embraced Mahometanism, as Baffomet or Baphomet is evidently a corruption of Mahomet; but it must not be forgotten that the Christians of the West constantly used the word Mahomet in the mere signification of an idol, and that it was the desire of those who conducted the prosecution of the templars to show their intimate intercourse with the Saracens. Others, especially Von Hammer, gave a Greek derivation of the word, and assumed it as a proof that Gnosticism was the secret doctrine of the Temple.

Mahometanism was a rather derogatory way of referring to Islam in Wright’s day & age. Mahomet happens to be the name Muhammad in French. Mohammedism was coined in the 17th century after the French mahométisme.

In the 1864 book Gnostics and their Remains, the author, C. W. King also hints that the Baphomet that Templars spoke of may have actually been Mahomet.

The Templars were suppressed by a Bull of Clement V., in 1312, extorted through the infiuence of Philippe le Bel, his patron and master, on charges similar to those that had led to the extirpation of the Albigenses exactly a century before. In these accusations there was doubtless some truth, although only taken up as a pretext for confiscating the wealth of the Order, which had long excited the cupidity of the necessitous sovereigns of Europe. Von Hammer (Mines de l’Orient, vi.) has attempted to substantiate, on the evidence of existing monuments, all the charges brought against the Order of” sharing in the apostasy, idolatry, and impurity of the Gnostics, and also of the Ophites.” In this, following Nicolai, he contends that the Baphomet, the pretended object of their worship, meant “Baptism of the Spirit ;” and he discovers an endless variety of Gnostic emblems in the bracteatu turned up occassionally on tho sites of their preceptories, and in the sculptures adorning the churches of the Order. But the mystic coins are merely bracteates issued by the bishops of Suabia and Westphalia, and the Brandenburg Markgraves; whilst the Baphomet, which, as it is set forth in the indictment, “they worshipped in the shape of an old man’s head with a long beard,” is perhaps merely the name Mahomet, corrupted in the mouths of the ignorant French witnesses. But this curious subject will be discussed at length in the Secpon “On the Preservation of Gnostic Symbols amongst the Freemasons.”

One theory seems to be that some Templar converted to Islam & begin worshiping Islam through their prophet Muhammad. They kept their newfound religion secret by taking the name Mahomet (Muhammad, as they were in France) & changed it to Baphomet.

Perhaps that theory has very little to do with the truth behind the identity of Baphomet, but let’s do further research.

According to Wikipedia and it’s open source of information, it is indeed connected to the Knights Templar that the name, Baphomet first originates.

The name Baphometh first appeared in July 1098 in a letter by the crusader Anselm of Ribemont:

As the next day dawned, they called loudly upon Baphometh, and we prayed silently in our hearts to God, then we attacked and forced all of them outside the city walls.

In the above case it does seem Baphometh may mean Mahomet… unless the Muslims were invoking the name of something else? In medical Latin, the word Baphometh is usually a term used to describe or explain a foreign deity an “idol” of sorts. In the Chanson de Simon Pouille, written before 1235, a Saracen idol is called Bafumetz.

The name Baphomet also appeared in trial transcripts for the inquisition of the Knights Templar in the early 14th century. It first came into popular English usage in the 19th century during debate & speculation on the reasons for the suppression of the Templars.

In the world of the occult, Baphomet is definitely not Muhammed.

Since 1856, the name Baphomet has been associated with a “Sabbatic Goat” image drawn by French Kabbilist, Occultist & Ceremonial Magician, Eliphas Levi, which contains binary elements representing the “sum total of the universe” (e.g. male and female, good and evil, on and off, etc.). On one hand, Lévi’s intention was to symbolize his concept of “the equilibrium of the opposites” that was essential to his magnetistic notion of the Astral Light; on the other hand, the Baphomet represents a heretical tradition that should result in a perfect social order, a notion that can only be understood against Lévi’s socialist background.

Lévi’s references to the School of Alexandria and the Templars can be explained against the background of debates about the origins and character of true Christianity. It has been pointed out that these debates included contemporary forms of Romantic Socialism, or Utopian Socialism, which were seen as the heirs of the Gnostics, Templars, and other mystics. Lévi, being himself an adherent of these schools since the 1840s, regarded the socialists and Romantics (such as Lamartine) as the successors of this alleged tradition of true religion. In fact, his narrative mirrors historiographies of socialism, including the Histoire des Montagnards (1847) by his best friend and political comrade Alphonse Esquiros. Consequently, the Baphomet is depicted by Lévi as the symbol of a revolutionary heretical tradition that would soon lead to the “emancipation of humanity” and the establishment of a perfect social order.

In Lévi’s writings, the Baphomet does not only express a historical-political tradition, but also occult natural forces that are explained by his magical theory of the Astral Light. He developed this notion in the context of what has been called “spiritualist magnetism”: theories that stressed the religious implications of magnetism. Often, their representatives were socialists that believed in the social consequences of a “synthesis” of religion and science that was to be achieved by the means of magnetism. Spiritualist magnetists with a socialist background include the Baron du Potet and Henri Delaage, who served as main sources for Lévi. At the same time, Lévi polemicized against famed Catholic authors such as Jules-Eudes de Mirville and Roger Gougenot des Mousseaux who regarded magnetism as the workings of demons and other infernal powers. The paragraph just before the passage cited in the previous section has to be seen against this background:

Let us state now for the edification of the vulgar, for the satisfaction of M. le Comte de Mirville, for the justification of the demonologist Bodin, for the greater glory of the Church, which persecuted Templars, burnt magicians, excommunicated Freemasons, &c. let us state boldly and precisely that all the inferior initiates of the occult sciences and profaners of the great arcanum, not only did in the past, but do now, and will ever, adore what is signified by this alarming symbol.

According to Julian Strube (,

Although the Baphomet drawn by Eliphas Lévi (i.e., Alphonse-Louis Constant, 1810–1875) is one of the most famous esoteric images worldwide, very little is known about its context of emergence. It is well established that it has to be seen as a symbolic representation of Lévi’s magnetistic-magical concept of the Astral Light, but the historical background of this meaning remains largely obscure. This article demonstrates that a historical contextualization of the Baphomet leads to an understanding of its meaning that is significantly different from prevalent interpretations. It will firstly be shown that the formation of Lévi’s historical narrative can only be comprehended in the light of his radical socialist writings from the 1840s. It will then be discussed which sources he used to elaborate and re-signify this narrative. Secondly, it will be investigated how Lévi developed his magical theory in the 1850s by focusing on the contexts of “spiritualistic magnetism,” Spiritism, and Catholicism. This analysis will show that the Baphomet should be seen as more than a symbolization of Lévi’s magical theory. It is the embodiment of a politically connoted tradition of “true religion” which would realize a synthesis of religion, science, and politics. (read more – THE “BAPHOMET” OF ELIPHAS LÉVI Its Meaning and Historical Context (PDF))

Later in the 19th century, the name of Baphomet became further associated with the occult. Eliphas Levi published Dogme et Rituel de la Haute Magie (“Dogma and Rituals of High Magic“) as two volumes (Dogme 1854, Rituel 1856), in which he included an image he had drawn himself which he described as Baphomet and “The Sabbatic Goat”, showing a winged humanoid goat with a pair of breasts and a torch on its head between its horns. This image has become the best-known representation of Baphomet. Lévi considered the Baphomet to be a depiction of the absolute in symbolic form and explicated in detail his symbolism in the drawing that served as the frontispiece:

The goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of occultism, the one pointing up to the white moon of Chesed, the other pointing down to the black one of Geburah. This sign expresses the perfect harmony of mercy with justice. His one arm is female, the other male like the ones of the androgyne of Khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. The flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. The beast’s head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. The rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semi-circle above it the atmosphere, the feathers following above the volatile. Humanity is represented by the two breasts and the androgyne arms of this sphinx of the occult sciences.

According to A. E. Waite’s translation of DOGME ET RITUEL DE LA HAUTE MAGIE, Levi describes his vision:

A pantheistic and magical figure of the Absolute. The torch placed between the two horns represents the equilibrating intelli- gence of the triad. The goat’s head, which is synthetic, and unites some characteristics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. The hands are human, to exhibit the sanctity of labour ; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. The lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. The belly of the goat is scaled, and should be coloured green ; the semi-circle above should be blue ; the plumage, reaching to the breast, should be of various hues. The goat has female breasts, and thus its only human characteristics are those of maternity and toil, otherwise the signs of redemption. On its forehead, between the horns and beneath the torch, is the sign of the microcosm, or the pentagram with one beam in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. This Pantheos should be seated on a cube, and its footstool should be a single ball, or a ball and a triangular stool. In our design we have given the former only to avoid complicating the figure.

Lévi called his image “The Goat of Mendes”, possibly following Herodotus‘ account that the god of Mendes—the Greek name for Djedet, Egypt—was depicted with a goat’s face and legs. Herodotus relates how all male goats were held in great reverence by the Mendesians, and how in his time a woman publicly copulated with a goat (see Thrice Greatest Hermes Vol. I 1906 by G. R. S. Mead page 367 (PDF)). E. A. Wallis Budge writes,

At several places in the Delta, e.g. Hermopolis, Lycopolis, and Mendes, the god Pan and a goat were worshipped; Strabo, quoting (xvii. 1, 19) Pindar, says that in these places goats had intercourse with women, and Herodotus (ii. 46) instances a case which was said to have taken place in the open day. The Mendisians, according to this last writer, paid reverence to all goats, and more to the males than to the females, and particularly to one he-goat, on the death of which public mourning is observed throughout the whole Mendesian district; they call both Pan and the goat Mendes, and both were worshipped as gods of generation and fecundity. Diodorus (i. 88) compares the cult of the goat of Mendes with that of Priapus, and groups the god with the Pans and the Satyrs. The goat referred to by all these writers is the famous Mendean Ram, or Ram of Mendes, the cult of which was, according to Manetho, established by Kakau, the king of the IInd dynasty.

Historically, the deity that was venerated at Egyptian Mendes was a ram deity, Banebdjedet (literally Ba of the lord of djed, and titled “the Lord of Mendes”), who was the soul of Osiris.

in the 1886 book The Mysteries of Magic, a digest of the writings of Eliphas Levi, 33rd Degree Freemason & Ceremonial Magician Arthur Edward Waite (ST) mentions Baphomet as being the Goat of Mendes:

Would you behold something less fantastic and of greater reality? You shall assist at the punishment of Jaques de Molay and his accomplices or brothers in martyrdom… Do not err, however; confound not the guilty and the innocent! Did the Templars in reality worship Baphomet? Did they offer a humiliating salutation to the buttocks of the goat of Mendes? What was that secret and mighty association which imperiled both Church and State, and which thus was destroyed without a hearing?

The Baphomet of Lévi was to become an important figure within the cosmology of Thelema, the mystical system established by Aleister Crowley in the early twentieth century. Baphomet features in the Creed of the Gnostic Catholic Church recited by the congregation in The Gnostic Mass, in the sentence:

And I believe in the Serpent and the Lion, Mystery of Mysteries, in His name BAPHOMET.

In Magick (Book 4), Crowley asserted that Baphomet was a divine androgyne and “the hieroglyph of arcane perfection”: Seen as that which reflects.

What occurs above so reflects below, or As above so below

The Devil does not exist. It is a false name invented by the Black Brothers to imply a Unity in their ignorant muddle of dispersions. A devil who had unity would be a God… ‘The Devil’ is, historically, the God of any people that one personally dislikes… This serpent, SATAN, is not the enemy of Man, but He who made Gods of our race, knowing Good and Evil; He bade ‘Know Thyself!’ and taught Initiation. He is ‘The Devil’ of The Book of Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of arcane perfection… He is therefore Life, and Love. But moreover his letter is ayin, the Eye, so that he is Light; and his Zodiacal image is Capricornus, that leaping goat whose attribute is Liberty.

For Crowley, Baphomet is further a representative of the spiritual nature of the spermatozoa while also being symbolic of the “magical child” produced as a result of sex magicAs such, Baphomet represents the Union of Opposites, especially as mystically personified in Chaos and Babalon combined and biologically manifested with the sperm and egg united in the zygote.

Crowley proposed that Baphomet was derived from “Father Mithras”. In his Confessions he describes the circumstances that led to this etymology.

I had taken the name Baphomet as my motto in the O.T.O. For six years and more I had tried to discover the proper way to spell this name. I knew that it must have eight letters, and also that the numerical and literal correspondences must be such as to express the meaning of the name in such a ways as to confirm what scholarship had found out about it, and also to clear up those problems which archaeologists had so far failed to solve … One theory of the name is that it represents the words βαφὴ μήτεος, the baptism of wisdom; another, that it is a corruption of a title meaning “Father Mithras”. Needless to say, the suffix R supported the latter theory. I added up the word as spelt by the Wizard. It totaled 729. This number had never appeared in my Cabbalistic working and therefore meant nothing to me. It however justified itself as being the cube of nine. The word κηφας, the mystic title given by Christ to Peter as the cornerstone of the Church, has this same value. So far, the Wizard had shown great qualities! He had cleared up the etymological problem and shown why the Templars should have given the name Baphomet to their so-called idol. Baphomet was Father Mithras, the cubical stone which was the corner of the Temple.

While modern scholars and the Oxford English Dictionary, state that the origin of the name Baphomet was a probable Old French version of “Mahomet”, alternative etymologies have also been proposed.

According to Pierre Klossowski in Le Baphomet (1965, Editions Mercure de France, Paris; translated into English by Sophie Hawkes and published as The Baphomet in 1988 by Eridanos Press): “The Baphomet has diverse etymologies… the three phonemes that constitute the denomination are also said to signify, in coded fashion, Basileus philosophorum metaloricum: the sovereign of metallurgical philosophers, that is, of the alchemical laboratories that were supposedly established in various chapters of the Temple. The androgynous nature of the figure apparently goes back to the Adam Kadmon of the Chaldeans, which one finds in the Zohar” (pages 164-165).

In the 18th century, speculative theories arose that sought to tie the Knights Templar with the origins of Freemasonry. Bookseller, Freemason and Illuminatus Christoph Friedrich Nicolai (1733–1811), in Versuch über die Beschuldigungen welche dem Tempelherrenorden gemacht worden, und über dessen Geheimniß (1782), was the first to claim that the Templars were Gnostics, and that “Baphomet” was formed from the Greek words βαφη μητȢς, baphe metous, to mean Taufe der Weisheit, “Baptism of Wisdom”. Nicolai “attached to it the idea of the image of the supreme God, in the state of quietude attributed to him by the Manichaean Gnostics”, according to F. J. M. Raynouard, and “supposed that the Templars had a secret doctrine and initiations of several grades” which “the Saracens had communicated … to them.” He further connected the figura Baffometi with the pentagram of Pythagoras:

What properly was the sign of the Baffomet, ‘figura Baffometi,’ which was depicted on the breast of the bust representing the Creator, cannot be exactly determined … I believe it to have been the Pythagorean pentagon (Fünfeck) of health and prosperity: … It is well known how holy this figure was considered, and that the Gnostics had much in common with the Pythagoreans. From the prayers which the soul shall recite, according to the diagram of the Ophite-worshippers, when they on their return to God are stopped by the Archons, and their purity has to be examined, it appears that these serpent-worshippers believed they must produce a token that they had been clean on earth. I believe that this token was also the holy pentagon, the sign of their initiation (τελειας βαφης μετεος).

Émile Littré (1801–1881) in Dictionnaire de la langue francaise asserted that the word was cabalistically formed by writing backward tem. o. h. p. ab, an abbreviation of templi omnium hominum pacis abbas, ‘abbot’ or ‘father of the temple of peace of all men.’ His source is the “Abbé Constant”, which is to say, Alphonse-Louis Constant, the real name of Eliphas Levi.

Hugh J. Schonfield (1901–1988), one of the scholars who worked on the Dead Sea Scrolls, argued in his book The Essene Odyssey that the word “Baphomet” was created with knowledge of the Atbash substitution cipher, which substitutes the first letter of the Hebrew alphabet for the last, the second for the second last, and so on. “Baphomet” rendered in Hebrew is בפומת; interpreted using Atbash, it becomes שופיא, which can be interpreted as the Greek word “Sophia“, meaning wisdom.

In 1818, the name Baphomet appeared in the essay by the Viennese Orientalist Joseph Freiherr von Hammer-PurgstallMysterium Baphometis revelatum, seu Fratres Militiæ Templi, qua Gnostici et quidem Ophiani, Apostasiæ, Idoloduliæ et Impuritatis convicti, per ipsa eorum Monumenta (“Discovery of the Mystery of Baphomet, by which the Knights Templars, like the Gnostics and Ophites, are convicted of Apostasy, of Idolatry and of moral Impurity, by their own Monuments”), which presented an elaborate pseudohistory constructed to discredit Templarist Masonry and, by extension, Freemasonry. Following Nicolai, he argued, using as archaeological evidence “Baphomets” faked by earlier scholars and literary evidence such as the Grail romances, that the Templars were Gnostics and the “Templars’ head” was a Gnostic idol called Baphomet.

His chief subject is the images which are called Baphomet … found in several museums and collections of antiquities, as in Weimar … and in the imperial cabinet in Vienna. These little images are of stone, partly hermaphrodites, having, generally, two heads or two faces, with a beard, but, in other respects, female figures, most of them accompanied by serpents, the sun and moon, and other strange emblems, and bearing many inscriptions, mostly in Arabic … The inscriptions he reduces almost all to Mete[, which] … is, according to him, not the Μητις of the Greeks, but the Sophia, Achamot Prunikos of the Ophites, which was represented half man, half woman, as the symbol of wisdom, unnatural voluptuousness and the principle of sensuality … He asserts that those small figures are such as the Templars, according to the statement of a witness, carried with them in their coffers. Baphomet signifies Βαφη Μητεος, baptism of Metis, baptism of fire (wisdom, craft or skill), or the Gnostic baptism, an enlightening of the mind, which, however, was interpreted by the Ophites, in an obscene sense, as fleshly union … the fundamental assertion, that those idols and cups came from the Templars, has been considered as unfounded, especially as the images known to have existed among the Templars seem rather to be images of saints.

Hammer’s essay did not pass unchallenged, and F. J. M. Raynouard published an “Etude sur ‘Mysterium Baphometi revelatum'” in Journal des savants the following year. Charles William King criticized Hammer saying he had been deceived by “the paraphernalia of … Rosicrucian or alchemical quacks,” and Peter Partner agreed that the images “may have been forgeries from the occultist workshops.” At the very least, there was little evidence to tie them to the Knights Templar—in the 19th century some European museums acquired such pseudo-Egyptian objects,[which were cataloged as “Baphomets” and credulously thought to have been idols of the Templars.

It’s crazy that a word like Baphomet in 2018 may be so misunderstood. Because of it’s occult origins, the Satanic Temple has hijacked the image that a wizard, Eliphas Levi, drew & placed in his work. Now so many centuries later, the name still brings a chill to the air. History has shown that the name Baphomet itself has been transformed into a deity.

Don’t take all of these authors word for it. Research it yourself (via Google & the IAPSOP network) & see where the word “Baphomet” leads you!Learn why 33rd Degree Freemason, Confederate General, Albert Pike said:

It is absurd to suppose that men of intellect adored a monstrous idol called Baphomet. Their symbolism, invented ages before, to conceal what it was dangerous to avow, was of course misunderstood by those who were not adepts.

2 Replies to “The Mysterious Origins of Baphomet”

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