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Robert Cochrane (26 January 1931 – 3 July 1966), who was born as Roy Bowers, was an English cunning man who founded the Neopagan Witchraft tradition known as Cochrane's Craft.

Born into a poor family in London, he claimed to have had family members with various connections to different forms of the occult, and to have been a member of a hereditary witch family, a claim that has been criticised by historians such as Ronald Hutton. He subsequently went on to found a coven known as the Clan of Tubal Cain, through which he propagated his Craft. In 1966, he committed suicide.

Ever since his death, a number of Neopagan and magical groups have continued to adhere to his teachings.

Early life

As noted by Michael Howard, "factual details about Cochrane's early life are scant".<ref name="Roebuck5">Шаблон:Cite book Page 5.</ref> He was born in an area between Hammersmith and Shepherds Bush in West London into a family of eight children.<ref name="Howard 41">Howard 2011. p. 41.</ref> He later described it as a "slum", though this has been refuted by family members, who considered it a "respectable working class area".<ref name="Howard 41"/> There, he lived through the Blitz.<ref name="Howard 41"/> Some of his family emigrated to Australia, while he went to art school, living a bohemian lifestyle.<ref name="Howard 41"/> His aunt would later claim that he first took an interest in occultism after attending a talk of the Society for Psychical Research in Kensington.<ref name="Howard 43">Howard 2011. p. 43.</ref>

During the early 1950s, he joined the army as a part of his national service, but went absent without leave; as punishment, he was sentenced to 90 days imprisonment in a military prison in Colchester.<ref name="Howard 41"/> He admitted to having a violent temper in his youth, but calmed after meeting Jane, whom he would later marry.<ref name="Howard 41"/> For a time he worked for London Transport as a blacksmith in a foundry; one potential reason why he adopted the mythical blacksmith Tubal Cain as a part of the mythos for his tradition.<ref name="Howard 42">Howard 2011. p. 42.</ref> He and Jane later worked as bargees transporting coal around the English Midlands, taking an interest in the folklore of the Bargee community, later believing that it contained traces of the "Old Faith".<ref name="Howard 42"/> By the start of the 1960s, he was living with Jane and their son on a London County Council-run council estate near to Slough, Berkshire; he did not like the neighbours, considering them "the biggest load of monkeys there have been trained since the Ark."<ref name="Howard 43"/> He worked as a typographical draughtsman in an office, but disliked his job.<ref name="Howard 43"/> He founded a witches' coven, but it soon broke up as one member died and he fell out with another.<ref name="Howard 43"/>

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In later life, he claimed that members of his family had been practitioners of an ancient pagan Witch-cult since at least the 17th century, and that two of them had been executed for it.<ref name="Roebuck7">Шаблон:Cite book Page 7.</ref> Claiming that his great-grandfather had been "the last Grand Master of the Staffordshire witches",<ref name="Roebuck7"/> he said that his grandparents had abandoned the Craft and converted to Methodism, for which his great-grandfather had cursed them. He said that his father had practiced witchcraft, but that he kept it a secret, and made his wife promise to not tell his son, Robert. Despite her oath, according to Cochrane, after his father's death, her mother did in fact tell him, at which he embraced his heritage.<ref name="Roebuck7"/> He asserted that his Aunt Lucy actually taught him all about the faith,<ref name="Roebuck7"/> but several other accounts of who initiated him have since emerged.

His nephew, Martin Lloyd, has refuted that the family were ever Witches, insisting that they were Methodists.<ref name="Howard 46">Howard 2011. p. 46.</ref>

Founding the Clan of Tubal Cain

Cochrane formed his second coven, which provided the basis for the Clan of Tubal Cain, in the early 1960s.<ref name="Howard 43"/> Searching for members, he placed an advert in the Manchester Guardian requesting that anyone interested in Graves' The White Goddess contact him; he received a response from the schoolteacher Ronald Milland White, known to his friends as "Chalky".<ref name="Howard 43"/> White then introduced him to George Arthur Stannard (also known as George Winter), who ran a betting shop near Kings Cross in Central London.<ref name="Howard 43"/> White and Stannard joined this nascent coven, the latter taking up the position of Summoner.<ref name="Howard 43"/> Describing his creation of his Witchcraft tradition, later Maid of the Clan Shani Oates remarked that "Like any true craftsman, he was able to mold raw material into a magical synthesis, creating a marvelous working system, at once instinctively true and intrinsically beautiful."<ref>Oates 2010. p. 228.</ref>

The group performed their rituals either at Cochrane's house, or, more often, at Burnham Beeches, though they also performed rituals at the South Downs, after which they would stay the night at Doreen Valiente's flat in Brighton.<ref name="Roebuck"/>

Cochrane's Craft

Main article see Cochrane's Craft

The Clan of Tubal Cain revere a Horned God and Fate, expressed as the Pale Faced Goddess, named Hekate. The Goddess was viewed as "the White Goddess", a term taken from Robert Graves' book of the same name. The God was associated with fire, the underworld and time, and was described as "the goat-god of fire, craft, lower magics, fertility and death". The God was known by several names, most notable Tubal Cain, Bran, Wayland and Herne. Cochrane's tradition held that these two deities had a son, the Horn Child, who was a young sun god.<ref name="Roebuck"/>

However, differences between the two also existed, for instance Gardnerians always worked skyclad, or naked, whereas Cochrane's followers wore black hooded robes. Similarly, Cochrane's coven did not practice scourging, as Gardner's did. Cochrane himself disliked Gardner and the Gardnerians and often ridiculed them, even coining the term "Gardnerian" himself.<ref>The Rebirth of Witchcraft, page 122</ref>

Whilst they used ritual tools, they differed somewhat from those used by Gardner's coven. The main five tools in Cochrane's Craft were a ritual knife, a staff known as a stang (according to Ronald Hutton's Triumph of the Moon, Bowers is responsible for the introduction of this into Wicca), a cup, a stone (used as a whetstone to sharpen the knife), and a ritual cord worn by the coven members.<ref>The Rebirth of Witchcraft, page 123</ref> Cochrane never made use of a Book of Shadows or similar such books, but worked from a "traditional way of doing things", which was both "spontaneous and shamanistic".<ref name="ValienteCochrane">Шаблон:Cite book Preface, pages 7 to 13</ref>

Cochrane's later years

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Cochrane arose to public prominence in November 1963, when he published an article titled "Genuine Witchcraft is Defended" in Psychic News, a weekly Spiritualist publication. In it, he outlined his beliefs regarding Witchcraft, and first publicly made the claim that he came from a hereditary line of Witches.<ref name="Howard 44-45">Howard 2011. pp. 44–45.</ref>

In 1964, further individuals joined the Clan. Among these was Evan John Jones, who would later become an author upon the subject of pagan witchcraft. Jones had met Cochrane through his wife Jane, as they both worked at the same company.<ref name="Roebuck">Шаблон:Cite book Chapter One.</ref>

His friend and correspondent, the Qabbalist and ceremonial magician William G. Gray introduced him to John Math, a practicing Witch and the son of the Earl of Gainsborough.<ref name="Howard 48">Howard 2011. p. 48.</ref> Math joined the Clan, and invited Cochrane to publish some of his articles in Pentagram, the newsletter of the Witchcraft Research Association (WRA), which Math had recently co-founded along with Sybil Leek.<ref name="Howard 58">Howard 2011. p. 58.</ref>

Doreen Valiente and the Clan's breakup

In 1964 Cochrane met Doreen Valiente, who had formerly been a High Priestess of the Gardnerian Bricket Wood coven, through mutual friends which he had met at a gathering at Glastonbury Tor held by the Brotherhood of the Essenes.<ref>The Rebirth of Witchcraft, Doreen Valiente, page 117</ref> The two became friends, and Valiente joined the Clan of Tubal Cain. She later remarked that there were certain things in this coven that were better than those in Gardner's, for instance she thought that "[Cochrane] believed in getting close to nature as few Gardnerian witches at that time seemed to do".<ref>The Rebirth of Witchcraft, page 118</ref> She also commented on how Cochrane did not seem to want lots of publicity, as Gardner had done, something which she admired. She began to become dissatisfied with Cochrane however, over some of his practices.

Cochrane often insulted and mocked Gardnerian witches, which annoyed Valiente. This reached such an extreme that at one point in 1966 he called for "a Night of the Long Knives of the Gardnerians", at which point Doreen, in her own words, "rose up and challenged him in the presence of the rest of the coven. I told him that I was fed up with listening to all this senseless malice, and that, if a 'Night of the Long Knives' was what his sick little soul craved, he could get on with it, but he could get on with it alone, because I had better things to do".<ref name="Valiente 129"/> She left the coven, and never came back.

After Doreen's departure, Cochrane's adultery with a new woman who had joined the coven, and, according to other coven members, did not care that his wife Jane knew.<ref name="Valiente 129">Valiente 1989. p. 129.</ref> In May 1966, Jane left Cochrane, initiating divorce proceedings and considering performing a death rite against her husband involving the sacrifice of a black cockerel.<ref name="Howard 70">Howard 2011. p. 70.</ref> Without her, the coven collapsed.<ref name="Howard 71">Howard 2011. p. 71.</ref>

Cochrane was also aware of Charles Cardell, who ran his own coven in Suffolk, but disliked him.<ref name="DoyleWhite192">Doyle White 2010. p. 192.</ref>

Joe Wilson and the 1734 Tradition, ca. 1973

In December 1965 to April 1966,<ref>Letters to Joe Wilson from Robert Cochrane</ref> Cochrane corresponded with an American witch named Joe Wilson.<ref>Шаблон:Cite web</ref> Mr. Wilson formed a new tradition, known as the 1734 tradition<ref name=w1734>The Foundations of 1734: The Words of Joseph B. Wilson</ref> based upon teachings of Ruth Wynn Owen, a tradition taught by a man he refers to as Sean, and Robert Cochrane's teaching.<ref name=Trad1734>1734 Method of Witchcraft</ref>

The numerological number '1724' (a possible misprint in the book), was explained by Doreen Valiente in her 1989 book The Rebirth of Witchcraft. Valiente claimed that Cochrane had given the American witch Justine Glass a photograph of a copper platter with '1724' printed on it for her 1965 book Witchcraft, the Sixth Sense - and Us. He had told Glass that it depicted a witch's ritual bowl that had been in his family for many centuries. Valiente revealed that this was a lie by Cochrane - she had herself, in fact, bought that very item for him only the year before in a Brighton antiques shop to be used in a ritual.<ref name=w1734 /><ref>Valiente 1989. p. 122.</ref>

Death, 1966

Cochrane ingested belladonna and Librium on Midsummer eve 1966, and died nine days later in hospital without recovering consciousness. He left a suicide note expressing his intent to kill himself "while of sound mind".

Legacy

Michael Howard considered him to be "one of the most fascinating, enigmatic and controversial figures of the modern Craft revival."Шаблон:Sfn John of Monmouth claimed that Cochrane was "the man behind, what is now called, 'Traditional Witchcraft'."Шаблон:Sfn Historian Ethan Doyle White asserted that Cochrane left behind "an ever-expanding legacy", noting that by the 21st century, he had become an "almost tutelary figure" within the Traditional Witchcraft movement, and warrants the title of "Father of Traditional Witchcraft" more than any other occultist.Шаблон:Sfn

Following Cochrane's death, the Mantle of Magister of the Clan of Tubal Cainw as given to Evan John Jones.Шаблон:Sfn Another of Cochrane's initiates, Evan John Jones wrote a book, Witchcraft: A Tradition Renewed (a collaboration with Doreen Valiente)<ref>Evan John Jones 1936-2003</ref> outlining his version of the Cochrane tradition. Whilst there was no objective way to validate Cochrane's claim to be a hereditary witch, the experience of being in his coven was that of being one of "Diana's darling crew" (Jones, cited in Clifton, 2006). A group called The Regency was formed by Ronald "Chalky" White and his friend, George Winter, to preserve and continue Cochrane's tradition; it eventually disbanded in 1978 but recently a website has been set up to preserve The Regency memory.<ref>Ronald Chalky White</ref>

Following correspondence with Cochrane in the mid 1960s, an American named Joseph Wilson founded a tradition called the 1734 Tradition, based on his teachings circa 1974.Шаблон:Sfn<ref name=Trad1734 />

A similarly Cochrane-inspired tradition was the Roebuck,<ref>The Roebuck Tradition</ref> whose lore is also used by the "Ancient Keltic Church".<ref>The Ancient Keltic Church</ref>

There are currently two groups operating under the title of “Clan of Tubal Cain”; each of them has their own interpretation and expression of the legacy of Robert Cochrane, although they may not necessarily completely agree with each other.<ref>Tubal Cain Controversy</ref>

Published writings

Cochrane did not write any books in his lifetime,<ref name="Roebuck5"/> though some of his collected writings and letters have been assembled since his death:

The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition, Capall Bann Publishing, 2001
The Robert Cochrane Letters: An Insight into Modern Traditional Witchcraft, Capall Bann Publishing, 2002

Other works have been published about Cochrane based upon his teachings, and on his Craft, or based upon his ideas

Sacred Mask, Sacred Dance by Evan John Jones with Chas S. Clifton, Llewellyn, 1997
Witchcraft, A Tradition Renewed, by Evan John Jones with Doreen Valiente, Hale, 1989
" The Star Crossed Serpent Vol One by Evan John Jones, Edited by Shani Oates, Mandrake of Oxford 2011
" The Star crossed Serpent Vol Two by Shani Oates, Mandrake of Oxford, 2012
" The People of Goda by Shani Oates, Create Space, 2012
" Tubelo's Green Fire by Shani Oates, Mandrake of Oxford, 2010
" The Arcane Veil by Shani Oates, Mandrake of Oxford, 2011

References

^ Jump up to: a b Howard, Mike (2001). The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition. Capall Bann. Page 5. ^ Jump up to: a b c d e f Howard 2011. p. 41. ^ Jump up to: a b c d e f g h Howard 2011. p. 43. ^ Jump up to: a b Howard 2011. p. 42. Jump up ^ Howard, Mike (2001). The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition. Capall Bann. Page 8. ^ Jump up to: a b c d Howard, Mike (2001). The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition. Capall Bann. Page 7. Jump up ^ Howard 2011. p. 46. Jump up ^ Oates 2010. p. 228. ^ Jump up to: a b c Howard, Mike (2001). The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition. Capall Bann. Chapter One. Jump up ^ The Rebirth of Witchcraft, page 122 Jump up ^ The Rebirth of Witchcraft, page 123 Jump up ^ Valiente, Doreen (1990). Witchcraft: A Tradition Renewed. Hale. Preface, pages 7 to 13 Jump up ^ Valiente 1989. pp. 120–121. Jump up ^ Howard 2011. pp. 44–45. Jump up ^ Howard 2011. p. 48. Jump up ^ Howard 2011. p. 58. ^ The Rebirth of Witchcraft, Doreen Valiente, page 117 Jump up ^ The Rebirth of Witchcraft, page 118 ^ Jump up to: a b Valiente 1989. p. 129. Jump up ^ Howard 2011. p. 70. Jump up ^ Howard 2011. p. 71. Jump up ^ Doyle White 2010. p. 192. Jump up ^ Letters to Joe Wilson from Robert Cochrane Jump up ^ "Warts And All - Part Twenty Six". Retrieved 26 December 2010. ^ Jump up to: a b The Foundations of 1734: The Words of Joseph B. Wilson ^ Jump up to: a b 1734 Method of Witchcraft Jump up ^ Valiente 1989. p. 122. Jump up ^ Howard 2011, p. 41. Jump up ^ John of Monmouth & 2011 19. Jump up ^ Doyle White 2013, pp. 77–78. ^ Jump up to: a b Doyle White 2013, p. 77. Jump up ^ Evan John Jones 1936-2003 Jump up ^ Ronald Chalky White Jump up ^ The Roebuck Tradition Jump up ^ The Ancient Keltic Church Jump up ^ Tubal Cain Controversy

Bibliography

Clifton, Chas S. (2006). Her Hidden Children: The Rise of Wicca and Paganism in America. Oxford and Lanham: AltaMira. ISBN 978-0-7591-0202-6. Doyle White, Ethan (2010). "The Meaning of "Wicca": A Study in Etymology, History and Pagan Politics". The Pomegranate: The International Journal of Pagan Studies 12 (2): 185–207. Doyle White, Ethan (2011). "Robert Cochrane and the Gardnerian Craft: Feuds, Secrets, and Mysteries in Contemporary British Witchcraft". The Pomegranate: The International Journal of Pagan Studies 13 (2): 205–224. Doyle White, Ethan (2013). "An Elusive Roebuck: Luciferianism and Paganism in Robert Cochrane's Witchcraft". Correspondences: An Online Journal for the Academic Study of Western Esotericism 1 (1): 75–101. Howard, Michael (2011). Children of Cain: A Study of Modern Traditional Witches. Richmond Vista: Three Hands Press. Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford and New York: Oxford University Press. ISBN 978-0198207443. Oates, Shani (2010). Tubelo's Green Fire. Oxford: Mandrake. Valiente, Doreen (1989). The Rebirth of Witchcraft. London: Robert Hale. ISBN 978-0-7090-3715-6.