cults in historical romance

Cults in history
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Cults in history

Let’s define the term cult. I’m using it to mean a relatively small group led by a charismatic and self-appointed leader.

Some of them grow, develop, transcend the need for the single leader, and become religions. Some of them make no particular impact on society as a whole and fall quietly apart when the leader dies. Some explode spectacularly when their beliefs lead them to break laws. My cult is based on historical precedent.

As to the reactions of my cult members to the corruption of their leaders, that, too, is based on historical precedent. Those who have been forced to see that their cult beliefs are untrue will, according to their natures and the reactions of those closest to them, go down fighting, adopt the beliefs of their invaders or rescuers, give up all beliefs and become determined cynics, or choose to die.

Whatever support is offered, whatever the evidence that they have been lied to, ultimately, each person makes their own choice about how to respond.

My cult might appear extreme on the surface, but a brief examination of cults in history will show cults with far more bizarre beliefs—and practices—than those adopted in Famberwold’s “Heaven.”

Were there cults in Regency England? I’m sure there were, just as there were in seventeenth- and eighteenth-century England. By the definition above, we could include the Quakers (mid-17th century) and the Shakers (mid-18th century), both of which sects went on to become religious sects within Christianity.

In 1837, not many years after this book is set, John Humphrey Noyes wrote to a friend, “In a holy community,” he wrote to a friend, “there is no more reason why sexual intercourse shall be restrained by law than why eating and drinking should be, and there is as little occasion for shame in the one case as in the other.” This was in the United States, and he went on to found a religion that included, among its beliefs, that John Humphrey was perfect and without sin.

And the rest of the nineteenth and the twentieth century produced many other cults, some even more bizarre.

We cannot expect to know how many charismatic leaders preached in their own backyards, developed a small group of followers, and were never heard of beyond their neighbourhoods.

As for violent or abusive cults, I cannot point you to solid evidence. Lots of gossip and even court cases, but at this distance, we don’t know how much was lies by critics for political gain—or neighbours for straightforward social or financial gain, for revenge or out of mass hysteria.

The Hellfire Club of the 18th century also doesn’t quite qualify. Their quasi-religious ceremonies (if they really happened) were theatre, not something the men involved really believed. The Cult of Reason (the Marquis de Sade was a proponent) and the Cult of the Supreme Being (Robespierre’s personal favourite) in post-Revolution France certainly had true believers, but they, too, don’t quite qualify, because even their believers knew they were manufactured religions.

The Marquis de Sade certainly taught a cult of the body, a veneration of the physical, and the sexual as channels of transcendence, and may well have been an influence on a young Famberwold.

None of these are as compelling as actual court, newspaper or survivor accounts and I cannot point you to any. However, absence of evidence is not necessarily evidence of absence. We know that violent or abusive cults in modern times have only come to light when someone in their ranks speaks out, often after many years of abuse.

And that is in recent times. We are talking about early nineteenth century England, before the birth of the investigative journalist, at a time when the Government feared revolution and had the power to quash reports, and when any survivor who spoke of what they had been through was likely to face social exclusion.

So why not? My cult is possible.

I choose to believe that my cult is depressingly likely, but that its downfall is equally likely. And in that, this is a hopeful story. If such evil exists, it will ultimately overreach, as evil inevitably does. And then, if those who value goodness band together, evil can be overcome. The darkness will end. The sun will rise again. And in the morning, life—and love—will be worth having.

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Tea with a worried son

Eleanor knew the signs. Anthony was worried about something. (She was so pleased that he had agreed to allow her to call him by his first name. He had been Aldridge since he was a babe in the cradle, but it made her stomach ache to call him Haverford, which was the proper way to address him, now. Haverford — her son’s father and her husband for nearly forty years — had always insisted on the formal address, and to address the son she loved by the title of the man she ha… that she did not love would be unpleasant, to say the least.)

Fortunately, Anthony and Cherry, his wife, were not keen on such formality when family were alone, so she could save the hated title for formal occasions, and even then found ways to address her beloved son without naming him. No doubt, in time, the memories would fade. Should she be fortunate enough to live long enough, Haverford past would be forgotten, and Haverford present would own the name, even in the mind of his predecessor’s widow.

Which was not to the point, but she was doing her best not to question the dear man, and thinking about something else was helping. She offered him another cup of tea, but he shook his head. He did take another shortbread biscuit. Anthony was very fond of shortbread the way the Scots made it. “Mama,” he said, as soon as he had swallowed, “did you know the Earl of Beckworth and his younger brother, Benjamin Famberwold?

“Yes, my dear,” Eleanor was pleased to be able to reply. “An unconscionable pair of rakehells. Even worse than your father, who at least felt a sense of duty to his estates and his country. That pair of reprobates cared for nothing and no one except their own pleasure. There were a number of very unpleasant incidents with innocent girls. No one was safe from them. They were, if you can believe it, worse than Richport, for he at least leaves innocent ladies alone, mostly.”

She frowned, slightly. “Although, perhaps I am being unfair. As I remember it, the younger one had a religious conversion, and convinced his brother to give up his evil ways. They retired to the country to live godly lives, or so we have been told. Certainly, I have not heard a word from them since. Except…” she paused to catch the elusive thought she had glimpsed from, as it were, the corner of her mind’s eye. “That’s it. Beckworth took a wife to the country, and has remarried twice since. Country marriages, I believe. A baronet’s daughter, and the spinster daughter of a viscount.” She frowned, and then brought the rest of the thought to the surface. “A lady in her thirties who had had a single Season in Town, where she did not take. I have heard of no children. Does that help, dearest?”

“It is of interest, Mama. It seems that the religious conversion was not to anything resembling Christianity, and the earl’s lack of children has been countered by a multitude belonging to his brother, who had more than fifty wives, many of them at the same time. I’m telling you in the strictest confidence, of course. We are trying to untangle the legal and moral mess, which also includes depravities I have no intention discussing with my mother, up to and including wholesale murder. Beckworth was in it up to his eyeballs, but the new Beckworth, whomever he may be, does not deserve to have his father’s and uncle’s scandals hanging over his head, and nor does Beckworth’s widow.”

Eleanor nodded her agreement. “Both brothers are dead,” she deduced.

Anthony nodded. “the Famberwolds made the mistake of tangling with one of Lion’s Zoo,” he said.

The former Aldridge, now the Duke of Haverford, is on a Parliamentary committee making enquiries into the scandalous goings on at a village called Heaven, a month or two after the events covered in The Darkness Within, Book 4 in Lion’s Zoo, planned for publication in December 2023

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Religions and revival in Georgian England

Shakers worshipped in dance

I’ve been reading up about dissenters, pantheists, cults, and other non-traditional religionists in the 18th and early 19th century. In religion, as in society as a whole, it was a time of ferment. New ideas and new ways of doing things led to (and came out of) the industrial revolution, the French and American revolutions, revolutions in the approaches to scientific inquiry, artistic expression, fashion, farming, architecture, and all kinds of other aspects of human society. How people worshipped was part of, and in part fuelled, that change.

Some writers make the direct link. It was those driven from France into the Lowlands after the Edict of Nantes (Lutherans, Catholics, Jews, and members of other persecuted sects) that, thrown together in exile, began to question conventional social mores.

Their heretical opinions about orthodox Christianity led some of them into the extremes of Puritanism, and others to deny all labels. ” I am not Lutheran, Calvinist, Arminian, Socinian, Anabaptist, or Quaker,” says book factor, Prosper Marchand, one of the voices in that place and time. He avowed a Christianity with no organised church and no official doctrine, and this in 1712. From such radical thinking, itself fuelled by Renaissance humanism, came the Enlightenment, as well as Hellfire clubs, messianic cults, poetic pantheism, and the Great Awakening, with its new forms of established religion such as Methodism. These, in time, led to the reform of those institutions that had triggered the change.

Millenialism was a strong strain in the American Revolution. Victory over the British showed that God favoured America, and those with millenialist leanings became convinced that it was in the United States that Christ would reign for 1000 years. Even the French revolution had religious roots, with the diaspora mentioned above strongly shaping the politics of the revolutionaries. Some argue that the industrial revolution, likewise, was a consequence of religious thinking.

Religions influenced by dualistic philosophies view the material world with suspicion and hostility. The material world is considered evil, while the spiritual world is considered good and noble. Renouncing this world became the mark of holiness. Equally detrimental to the development of science were world views that did not have a concept of a supreme personal Creator God. Some of the ancient civilizations, for example, which did develop some mathematics and technologies, did not develop general scientific theories, because of the absence of a creationist perspective that gives confidence in the existence of rational laws in nature. This clearly explains the lack of interest on the part of these cultures in scientific research and technology. It also shows how the Reformation, with its return to Biblical Christianity, spurred a phenomenal interest in fundamental research and technology. The great scientific advances and the industrial revolution that followed bear this out. (Institute for Christian Research)

The abolition of slavery, wide-spread education, broadening of the suffrage, workers rights — all of these 19th century innovations were championed by those who inherited the Great Awakening; that is, by the intellectual and spiritual children of those religious exiles.

In my book The Darkness Within, my hero’s investigation into a disappearance leads him into a pantheist cult.