Trinosophia Alpha Omega

DENUNCIA: un falso mason - pedro pablo acosta traña

2011-08-28T22:54:00.001-05:00

Este mensaje es para toda la comunidad Masonica latinoamericana.

Este sujeto se ha identificado como mason ante la MRGL York de Mexico y del Alto Consejo Masonico de Mexico, y no lo es.

Aqui sus datos:

Pais: Nicaragua
Ciudad: Managua
Nombre: Pedro Pablo Acosta Traña
Telefono: (505) 22 48 62 53 (despues de las 10 pm)
Celular: (505) 888 28 997
email: ppat196@gmail.com
perfil sonico: http://www.sonico.com/u/Pedro_Pablo_Acosta_Trana/34916834

US Declaration of Independence ::: Texte

2011-07-18T11:38:00.000-05:00

IN CONGRESS, JULY 4, 1776

The unanimous Declaration of the thirteen united States of America

When in the Course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

He has refused his Assent to Laws, the most wholesome and necessary for the public good.

He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.

He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.

He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their Public Records, for the sole purpose of fatiguing them into compliance with his measures.

He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.

He has refused for a long time, after such dissolutions, to cause others to be elected, whereby the Legislative Powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.

He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.

He has obstructed the Administration of Justice by refusing his Assent to Laws for establishing Judiciary Powers.

He has made Judges dependent on his Will alone for the tenure of their offices, and the amount and payment of their salaries.

He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people and eat out their substance.

He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.

He has affected to render the Military independent of and superior to the Civil Power.

He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:

For quartering large bodies of armed troops among us:

For protecting them, by a mock Trial from punishment for any Murders which they should commit on the Inhabitants of these States:

For cutting off our Trade with all parts of the world:

For imposing Taxes on us without our Consent:

For depriving us in many cases, of the benefit of Trial by Jury:

For transporting us beyond Seas to be tried for pretended offences:

For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies

For taking away our Charters, abolishing our most valuable Laws and altering fundamentally the Forms of our Governments:

For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.

He has abdicated Government here, by declaring us out of his Protection and waging War against us.

He has plundered our seas, ravaged our coasts, burnt our towns, and destroyed the lives of our people.

He is at this time transporting large Armies of foreign Mercenaries to compleat the works of death, desolation, and tyranny, already begun with circumstances of Cruelty & Perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.

He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.

He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.

Nor have We been wanting in attentions to our British brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.

We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States, that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. — And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.

New Hampshire:
Josiah Bartlett, William Whipple, Matthew Thornton

Massachusetts:
John Hancock, Samuel Adams, John Adams, Robert Treat Paine, Elbridge Gerry

Rhode Island:
Stephen Hopkins, William Ellery

Connecticut:
Roger Sherman, Samuel Huntington, William Williams, Oliver Wolcott

New York:
William Floyd, Philip Livingston, Francis Lewis, Lewis Morris

New Jersey:
Richard Stockton, John Witherspoon, Francis Hopkinson, John Hart, Abraham Clark

Pennsylvania:
Robert Morris, Benjamin Rush, Benjamin Franklin, John Morton, George Clymer, James Smith, George Taylor, James Wilson, George Ross

Delaware:
Caesar Rodney, George Read, Thomas McKean

Maryland:
Samuel Chase, William Paca, Thomas Stone, Charles Carroll of Carrollton

Virginia:
George Wythe, Richard Henry Lee, Thomas Jefferson, Benjamin Harrison, Thomas Nelson, Jr., Francis Lightfoot Lee, Carter Braxton

North Carolina:
William Hooper, Joseph Hewes, John Penn

South Carolina:
Edward Rutledge, Thomas Heyward, Jr., Thomas Lynch, Jr., Arthur Middleton

Georgia:
Button Gwinnett, Lyman Hall, George Walton

John Adams - Declaration of Independence

2011-07-18T11:36:00.001-05:00

Declaration of Independence of the United States of America

2011-07-18T10:57:00.000-05:00

Blog Trinosophia ::: Mobile Version

2011-07-18T10:47:00.002-05:00

THOSE MYSTERIOUS PILLARS : BOAZ and JACHIN

2011-05-22T19:19:00.000-05:00

In being associated with the construction industry and in having our lodges as a representation King Solomon's Temple, there is in myself and perhaps many others, a wonderment of the origin, the design, and the building, of this magnificent structure. Many individuals care not how their home is erected, only that the paint, the woodwork, and the carpets are pleasing and appealing to the eye. But for many others, there is the challenge of how it was fashioned, if the design and craftsmanship were of the finest available. If it was built strong enough to withstand the test of time and the physical demands which are to be placed upon it.

To perform an in-depth study of King Solomon's Temple would consume many pages and consummate a book in itself. Let us instead narrow our scope of view and pursue one of the most outstanding and manifest features of King Solomon's Temple, the two stalwart pillars of Boaz and Jachin, which guarded the Temples entrance, and that which we would view, if we were approaching on foot from a westerly direction.

The first complete architectural reference of the two pillars in our Fellow craft lecture deals very extensively with the design, height, weight, how they were cast, the location of their casting, the symbolic meaning of their adornments, where they were positioned, and the decorous names which are associated with them.

These twin pillars are now, and as they have been, very prosaic features in all of our Masonic Lodge rooms. But their placement is not uniform, or standardized, through out the balance of the Masonic world. As an illustration, in England and many other countries abroad, the two pillars are usually displayed in front of the Master's chair.

In the United States, the earliest description, from the 1700's, show both Wardens seated in the west, facing the Master. The two pillars were generally near them, forming a kind of portal, so candidates passed between them during their admission, to gaining access, to the Middle Chamber of King Solomon's Temple, a custom we have modified, and which inherently, we carry out today. In George Washington Lodge Number 22 A.F.& A.M. in Alexandria Virginia, the two pillars are found on one side of the Junior Warden's station in the south, perhaps to add strength to our Masonic thoughts that it was our first Junior Warden who originally fashioned them.

The application and employment of the two pillars, is common throughout the United States, where they are customarily placed at the northwest corner, near the entrance to the candidate's preparation room, preparatory to the Fellow craft lecture. But in this present time, and as every lodge seems to do something different, some have the pillars on either side of the Master's chair, at the entrance to the lodge room, or even on the right and left side of the Senior Wardens chair. There are some lodges and jurisdictions, where the two pillars are on the south of the Masters chair, or even positioned in the south with the Junior Warden, and in some portions of the world, they are not represented at all. The pillars of Boaz and Jachin seem to be physically represented by two ornately decorous columns which are always standing in their place, at the Senior Warden's and the Junior Warden`s stations. The Senior Warden's and the Junior Warden's columns are typically about twenty five inches long, and symbolically, but perhaps mistakenly, are taken to be supports for the porch of King Solomon's Temple. The Senior Warden's column is called Jachin and signifies "To establish in the Lord", whereas the Junior Warden`s column is called Boaz and signifies "Strength".

In the United States, and undoubtedly elsewhere as well, these two small columns now standing on the Senior Warden's and the Junior Warden's pedestals are merely symbols of their relationship with the pillars Jachin and Boaz, and their original attachment with antiquity is completely forgotten. These pillars are theorized by a few to have been structural members supporting the roof of the porch, leading into the Temple. There was in King Solomon's day, supported between these two pillars, a large traverse screen, or drape, to ward off the wind and retain the late afternoon sun from shining into the Temple itself. One question in our minds might be: Were they an architectural feature or an ornamental feature used to garnish the beauty of the Temple?

There is a majority of Masonic scholars who hold to the fact that the two pillars were free standing columns, conceptually ornamental and of emblematic disposition, just as they are depicted in our Fellow craft lecture. There are satisfactory reason, given elsewhere (in other Masonic papers), for the general belief that they were free standing and symbolic in character, being symbols of Deity.

The pillars of King Solomon's Temple may have been set up more specifically as an imitation of the obelisks that have been found at the entrance to many Egyptian Temples; additionally they may have been copied from Tyre, the home of Hiram Abif, where it is reported two pillars, which were fashioned of gold and emerald stood guard at the entrance to the Temple of Hercules. Also in Syria, recent excavations have uncovered a small chapel with two pillars, standing freely near the entrance, which appeared to be purely ornamental or symbolic in design, rather then architecturally supporting any part of the building.

Similarly it is interesting to note that there are some discrepancies between Masonic tradition and the Holy Scriptures, and even some inconsistency between several books of the Bible itself, and also, in the various versions of the Bible. The Biblical description of King Solomon's pillars, in the King James version, and according to the books of II Chronicles, I Kings, and II Kings, is written as follows:

II Chronicles 3:15-17
Also he made before the House two pillars of thirty and five cubits in heights and the chapiter that was on the top of each of them was made five cubits. And he made chains, as in the oracle, and put them on the heads of the pillars, and made an hundred pomegranates, and put them on the chains. And he reared up the pillars before the Temple, one on the right hand, and the other on the left; and called the name of that on the right hand "Jachin", and the name of that on the left he called "Boaz".

II Chronicles 13 & 17
And four hundred pomegranates on two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiter's which were upon the pillars. In the plain of Jordan did the King cast them, in the clay ground between Succoth and Zeredathah.

I Kings 15-17
For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about. And he made two chapiter's of molten brass, to set upon the tops of the pillars: the height of one of the chapiter's was five cubits, and the height of the other chapiter was five cubits.

I Kings 15-17 (cont.)
And the nets of checker work, and wreaths of chain work, for the chapiter which were upon the top of the pillars; seven for one chapiter, and seven for the other chapiter.

II Kings 25:17
The height of one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the other chapiter was three cubits; and the wreathing work, and the pomegranates upon the chapiter round about, all of brass and like unto these had the second pillar that of wreath work.

Several sets of discrepancies, with consideration to the pillars, are to be observed in these Biblical accounts. The first of these is in regard to their height, which is given as thirty five cubits in II Chronicles, and as eighteen cubits in the books of I Kings and II Kings. The length of a cubit is normally taken to be a foot and one half, and the royal cubit, which was used in the building of King Solomon's Temple, was the equivalent to about twenty one inches. The Genoa Bible, printed in 1560, has this to say:,"Every one was eighteen cubits long, but one half of a cubic could not be seen, for it was hidden in the roundness of the chapiter and therefore he giveth it as seventeen and one half cubits in height."

The question of the actual height has been commonly scrutinized to be of minor interest only. But as an interesting aspect, in 1903, the Grand Lodge of Iowa took a poll of all other American jurisdictions (and one Canadian) with respect to the question of Masonic usage of the pillars in their area. Four jurisdiction did not reply, but of the forty four who did, fourteen attested to the fact, that they used the eighteen cubits figure, while twenty seven utilized thirty five cubits as the total height, and one curiously enough used thirty. Four jurisdictions indicated that the height was either not given or not regarded in their lectures, while one declined giving any information on the grounds that it alleged it to be an improper request.

It is universally conceived that the two pillars were cast in one piece, and this common belief is expressed and emphasized in the Fellow craft lecture, which informs us that the pillars were cast of a hollow nature and to function as repositories. This explanation is only partially correct. For from a foundry man's viewpoint they may have been cast a handbreadth, or four inches in thickness, not only to reduce the weight, but also to simplify the casting.

As a result the central core of sand or clay was, most surely and laboriously, scooped out to aid the workers to trans-port and erect these mammoth pillars. The brass castings in themselves would have weighed about twenty seven tons, and being confronted with the task of moving so massive of a casting the twenty five miles or so from their origin, in the clay ground between Succoth and Zeredathah to their destination of King Solomon's Temple, would have necessitated that they were cast in a hollow fashion. We should though, bear in mind, that a pair of obelisks in front of the Temple of Karnak, which was erected some four centuries before King Solomon's Pillars, were said to have been almost ninety eight feet in height, and to have weighed approximately three hundred and fifty tons each. Such pillars in the Babylonian era were made hollow and contained the rules of deportment and behavior, as well as the etiquette governing the rites of the religious ceremonies, also to carefully preserve the properties, and the precious ancient writings.

Furthermore, there has been a good deal of speculation among Masonic scholars as to whether the designation of the pillars as "right" and "left" is from a viewpoint of a person entering or leaving the Temple. On one basis, the two pillars must be assumed as they would be first viewed when entering the temple from the outside. A worshiper leaving the Temple, and his view as to their placement of Boaz and Jachin would be unrealistic, for before he could leave, he must have first entered. Many writers, of Masonic papers, have contested this question, but Josephus clarifies the situation sufficiently well when he writes, "The one of these pillars he set up at the entrance of the porch on the left hand and called it Boaz." The word entrance, should leave no question in speculating which way these pillars were to be viewed. A person can only enter the Temple from the outside, when leaving he would be departing or exiting to the outside.

Another interesting facet which comes to the speculative Mason's mind deals with the meaning of the two names given in the Bible to these two pillars. It appears to have been the custom among the ancient mid-eastern people to give names to their sacred and religious objects. It is stated (in Exodus 17:15), "And Moses built an alter, and called the name of it Jehovahnissi". This name which Moses endowed upon the alter, when translated from the ancient Hebrew effectively states "God's Sacred and Holy Vestments". Thus we can establish the fact that the two pillars were not merely articles of architectural design and function, but also must have been objects of blessed sacraments, in relation to the names which were used to adore them.

These two pillars also served as memorials of Gods repeated commitment of support to His people of Israel and of a vision, which came to David, the father of King Solomon, where the voice of God proclaimed, (I Kings 9:5) "Then I will establish the Throne of thy Kingdom upon Israel forever, as I have promised to David thy father".

But why two pillars, if but one Deity is represented? This question could contain an entire topic in itself. Let us suffice to say that in the times of primitive people, that the gods went in pairs, male and female. Quite possibly this ancient custom was to retain their identity with the past, and therefore stood for male and female, who were the active and passive principles in nature.

Still some other points for the contemplative Mason to view and reflect upon would be the adornment and number of pomegranates, as well as the number of rows which were round about the chapiter.

The King James Version, II Chronicles, informs us of two wreaths on each chapiter and two rows of pomegranates in each row, or four hundred on each of the pillars. Additional the same book of the Bible speaks in an earlier chapter of chains with an hundred pomegranates on each row. Perhaps this discrepancy is the predominant reason why, in the United States, and generally throughout the rest of the world, we in our Masonic degrees disregard the number of rows as well as the number of pomegranates, thereby eliminating any deception.

To summarize this topic of the two twin pillars, we must learn to open our minds and hearts to all of mankind, to remember that each and every person on this earth of ours needs championship, understanding, inspiration, and above all, the love and guidance of our Supreme Architect.

To attempt to understand what the original intentions of these two pillars were designed to symbolize is lost somewhere in the chronicles of unwritten history dating to the emanation from the prehistoric era. And as the pillars of Boaz and Jachin do inhabit one designated position or another in our Lodge rooms, the inspirations which are represented by the "Pillar of fire" and the "Pillar of cloud", should teach us, as it did Moses, that although we may seem to be retracing our old footsteps, that it may appear we are only going in endless circles no matter what we do, even though our impression may be that the world is; "coming apart at the seams". And as how the Children of Israel were led through the Red Sea by a miraculous east wind, so should we ever remember that God promises to watch over us with grace and love and how He will redeem us into His own house at the end of our earthly existence.

In relation to these two pillars as representing parallels of mankind, we should study the illustration of their ornamental adornments. The lily, and the retired situation in which it flourishes, teaches us that we must learn to open our minds and hearts to all of mankind, to retain the fact, in our compassion, that as one pillar only serves to support the other, we are also obligated, and should offer our support, not only to the brother who may have stumbled and fell by the by the wayside of life but to the aggregate of all mankind; to offer help, aid and assistance to those who may be in dire need; to make that total concentrated effort to add to, and not subtract from, the whole of human existence.

From the intricate connection of the network, we can also perceive that all of mankind must learn to live in peace and harmony with his brothers and sisters and with nature; to appreciate the beauties which God has given us to enjoy, not to dominate, or exploit and manipulate it; and finally from the network, we should also be taught to discern the sounds of brotherly love which ring loud and true to all those who will only take the time to listen.

The pomegranates and their exuberance of seeds proclaim to many, in their minds, seeds of skepticism. To the avaricious person, that vast number of seeds represents greed --- greed, and its collaborator, the selfishness of despotism, because the word charity and the symbolic intention of this fruit, is alien and anonymous. To the educated and true man, who practices the application of his Masonic teachings, these pomegranates manifest the plenty which our Great Creator has provided for all. It is individuals of this caliber who have come to understand the true meaning of the pillars adornments; men whom unquestionably enjoy sharing the bounties of life. The pomegranates do address the revealing fact that the abundances of our earth were placed here to be apportioned equally.

There is no alternate misunderstanding of the two pommels or globes which adorn the top most portion of Boaz and Jachin. Their symbolic acknowledgment announces to the whole of humanity that Masonry is as unending, and as universal as the blue arch of heaven.

Summarily the most inspiring feature of our two friends, Boaz and Jachin, is the fact that God created us to be of equal status; we certainly were given by Him the power to be our brother's keeper, to console with our brother in time of need, and to share with him in times when the joys of life abound. God gave to us the Holy Bible which is the most beautiful love story ever told, and we, each and every one of us, should endeavor to learn and practice from its teaching every day of our life.

Never forget, my brother, the lessons of these two pillars, which are on guard at the entrance to our Lodge rooms. Stop and ponder a while the next time that you are in their presence. Let your mind become subjective and captive to all they represent silently and express tranquility. For as they are on guard at our Lodge's doorways so should we ever strive to attain them as symbols of charity, relief and brotherly love. These symbolic structures should become a pathway for all men to tread throughout there earthly existence.

I Asamblea Internacional de la Vª Orden Rito Frances

2011-05-22T13:05:00.000-05:00

Durante el I Congreso Internacional de Supremos Consejos y Grandes Capítulos Generales del Rito Moderno o Francés que será organizado por el Gran Capítulo General de España – Supremo Consejo del Rito Moderno para España y auspiciado por el Supremo Conselho do Rito Moderno – Brasil, que tendrá lugar en la ciudad de Barcelona los días 11 y 12 de Junio 2011 (E.•. V.•.), se llevará a cabo la I Asamblea Internacional del Vº Orden.

http://congresormrf.blogspot.com/

Este Congreso pretende ser un foro de reflexión, intercambio y enriquecimiento en el que estén presentes todas aquellas Potencias Filosóficas del Rito Moderno o Francés, así como Soberanos Capítulos Independientes, conducente a llevar a cabo una verdadera y real Cadena de Unión que nos enlace mediante la puesta en práctica de los principio de Absoluta Libertad de Consciencia, de Laicidad, absteniéndose de toda afirmación dogmática, permitiendo un desarrollo de la relación fraternal, fieles a los valores del Rito Moderno o Francés, consecuencia lógica de este espíritu abierto, de interacción constructiva y su efectiva práctica masónica, libre de cadenas, genuflexiones o rendimiento de pleitesías a supuestos garantes propietarios que en ocasiones se auto-titulan únicos curadores de la legitimidad.

Arropados por nuestra legitimidad histórica, iniciática y ritual, somos conscientes de que debemos dar un paso al frente en cuanto al trabajo que debemos realizar en pro de una efectiva materialización de la reunión de lo disperso, desde el consenso, el diálogo, el respeto a la pluralidad y una actitud constructiva.

A tal efecto, y en la línea antes expuesta, la I Asamblea Internacional del Vº Orden se define como sigue:

Esta asamblea constituye un laboratorio de pensamiento donde serán abordadas libremente y mediante el procedimiento filosófico apropiado ideas y temas conducentes a encontrar soluciones y respuestas a las preocupaciones del ser humano en su búsqueda del bienestar en el seno de una sociedad que desea mejor y más fraterna. Se encargará asimismo de plantear una reflexión prospectiva en el cuadro de un laboratorio ético conducente a dar un mayor y mejor sentido al pensamiento y conceptos masónicos y humanos para el Siglo XXI.

La Asamblea Internacional de la Vª Orden será presidida por el S.•. G.•. I.•. G.•. del Supremo Consejo del Rito Moderno – Brasil, el M.•. Il.•. H.•. José Maria Bonachi Batalla, por ser la Potencia Filosófica histórica más antigua en cuanto a práctica ininterrumpida de la totalidad de los Grados del Rito Moderno, siendo por tanto referente en cuanto a su práctica y experiencia a nivel mundial.

La Asamblea Internacional de la Vª Orden no tiene fronteras territoriales ni obedienciales. Su vocación universal la conduce a recibir a los más altos responsables Vª Orden del Rito Moderno de sus jurisdicciones, para trabajar y reflexionar en conjunto sobre los temas elegidos y sobre el futuro de la Masonería del futuro, salvando diferencias y enfrentamientos que distancian con frecuencia a algunas estructuras masónicas habituales.

La Asamblea Internacional de la Vª Orden estructurará una Academia del Rito que tiene por objeto la investigación y publicación de textos y obras relevantes del patrimonio histórico del Rito, cuyo contenido permita dar a conocer y valorar el Rito Moderno, rito de Fundación, en el que las múltiples y varias evoluciones son conocidas con los vocablos de Rito Moderno, Rito Francés, Rito Francés Moderno entre otros.

La Academia procederá igualmente al estudio científico y filosófico del contenido simbólico, humanista y ético contenido en los diferentes rituales incorporados al contenido inventariado por la Vª Orden y de los más Altos Grados de todos los Ritos atendiendo a su legitimidad histórica fundacional, dado que “la Vº Orden comprenderá todos los grados físicos y metafísicos y todos los sistemas, particularmente aquellos adoptados por las asociaciones masónicas en vigor”, los cuales podrán ser practicados en los talleres de altos grados, pudiendo así mismo, si fuera preciso, reactivar aquellos grados desaparecidos que presentaran un interés remarcable, y dando apoyo y asesoría por otra parte, a todo Supremo Consejo o Gran Capítulo General del Rito Moderno que lo demande, manteniendo estos últimos siempre su independencia jurisdiccional.

Joaquim Villalta
M.•. M.•. del Grande Oriente Ibérico
Miembro del Gran Capítulo General de España – Supremo Consejo del Rito Moderno para España
Miembro del Círculo de Estudios del Rito Francés "Roëttiers de Montaleau"

_____________________________
Fuente: masoneriaparatodos.blogspot.com

Un Masón sera nombrado Obispo....

2011-05-15T14:09:00.001-05:00

Link:
http://www.telegraph.co.uk/news/religion/8514169/Archbishop-allows-freemason-to-be-bishop.html

================================

Archbishop allows freemason to be bishop

The Archbishop of Canterbury is at the centre of a row after it emerged he had appointed a Freemason to be a bishop.

Cadaver en tierras Masonicas....

2011-05-15T14:06:00.001-05:00

Texto original del Artículo:

http://www.mercurynews.com/breaking-news/ci_18064729?nclick_check=1
====================

Fairfield man's body found on Masonic Temple grounds

By Lanz Christian Banes (Vallejo) Times-Herald

Posted: 05/14/2011 02:30:26 PM PDT

Updated: 05/14/2011 02:30:26 PM PDT

Vallejo police are investigating the city's sixth homicide of the year after a Fairfield man's body was found late Friday morning on the grounds of the Masonic Temple.

Just after 11 a.m. Friday, employees of the Springbrook Masonic Temple at 101 Temple Way discovered the body, later identified as Keith Erick Osby of Fairfield, Sgt. Kevin Bartlett said.

The body was found in the bushes near the southeast corner of the temple's parking lot, and apparently had gunshot wounds, Bartlett said.

Responding firefighters pronounced Osby dead at the scene, Battalion Chief Patrick Dunn said.

Bartlett said Osby's body has been at the temple for a "recent" amount of time, though it was unclear exactly how long.

Neighbors have reported they heard gunshots a few nights before the incident, though it is unclear whether they called 911 to report them, Bartlett said.

Nevertheless, a few neighbors interviewed Friday afternoon said it is a safe neighborhood and that they didn't hear anything suspicious Thursday night.

"We're really stunned because nothing ever happens around here," said Ruth Trimble, who lives near the temple.

Anyone with information can call investigators at (800) 488-9383 or leave an anonymous message on the Crime Stoppers Tip Line at (707) 644-STOP (7867).

Staff writer Tony Burchyns contributed to this article. Contact staff writer Lanz Christian Banes at (707) 553-6833 or lbanes@timesheraldonline.com.

Masonic Temple ::: Free-Masonry, Fellowcraft and Symbolism

2011-05-15T14:00:00.003-05:00

http://www.artfact.com/auction-lot/exceptionnelle-interpretation-d-un-temple-maconni-128-c-e2229c584e

AL-QAIDA ::: and now?

2011-05-05T10:38:00.001-05:00

YORK : Maçon de l'Arc Royal : instructions et exhortation

2011-04-14T02:29:00.002-05:00

Chers Compagnons, maintenant que vous avez passé les cérémonies de ce grade, nous exprimons le souhait que ce n'est pas la simple et vaine curiosité, qui ne se nourrit que de nouveauté, qui vous a amené à recevoir ce grade très sublime de la Franc-Maçonnerie, beaucoup plus important que tous ceux qui l'ont précédé. Il est destiné à nous inculquer une ferme croyance en l'Essence et l'Existence de Dieu, et à nous enseigner un profond respect de Son Grand et Saint Nom. Ce grade ramène à la lumière quelques uns des secrets lés plus importants du Métier, qui demeurèrent dans les ténèbres depuis la mort de notre Grand Maître H. A., jusqu'à la construction du Second Temple, et sans lesquels l'ensemble de la Maçonnerie n'est pas complet. Le grade de Maçon de l'Arc Royal est fondé sur la destruction du premier Temple et la construction du second Temple.

Les cérémonies de ce grade ont une base historique intéressante et scripturaire ainsi qu'une signification morale profonde et révérencieuse. Le grade de Maçon de l'Arc Royal est le complément du grade de Maître; le développement en un second volet, de l'histoire de ce qui fut perdu jusqu'à sa redécouverte finale sous l'Arc Royal. Le grade de Maître n'est qu'un chant à demi chanté, un conte en partie raconté, ou une promesse inaccomplie.

L'histoire des 418 ans écoulés depuis l'achèvement du premier Temple jusqu'à sa destruction par Nabuchodonosor est remplie des gloires, des triomphes, de la chute ultime et de la disparition du Royaume de Juda, la dispersion du peuple et la perte du Royaume d'Israël. Il est inutile de rappeler à celui qui étudie l'histoire biblique et ancienne, les tragiques événements qui entourèrent la fin des dix tribus d'Israël, dont l'histoire commença avec la révolte contre Jéroboam, après la mort du Roi Salomon. Il n'est pas plus nécessaire de s'étendre sur l'histoire des deux tribus restantes, celles de Juda et de Benjamin, qui constituèrent le Royaume de Juda et demeurèrent fidèles à leur allégeance envers Réhoboam, le fils de Salomon. En l'an 586 av. J.C., le Temple de Salomon fut incendié et rasé jusqu'au sol par Nabuchodonosor, Roi des Chaldéens; tandis que l'infidèle Sédécias, dernier Roi de Juda, fut rendu aveugle et enfermé dans un donjon à Babylone. Les Colonnes d'Airain, et tous les trésors de la Maison du Roi, de ses palais et de ses Princes, furent emportés comme butin. Le pays de Juda demeura saccagé. Le Temple de Dieu désolé. Le reste du peuple, à l'exception des indigents, fut amené captif en terre étrangère. La douleur de ces captifs à Babylone est exprimée dans le Psaume CXXXVII (137):

On pourra chanter la traduction de Clément Marot (1539) du Ps. 137, selon les Psautiers de Strasbourg et Genève (1551) .

Assis au bord du fleuve à Babylone,

Terre d'exil où Dieu nous abandonne,

Avec douleur nous songions à Sion.

En ce séjour de notre affliction,

Chacun de nous, la douleur au visage,

Pendit sa harpe aux saules du rivage.

Là, nos vainqueurs raillaient notre détresse,

Chantez nous donc ces hymnes d'allégresse,

Qui remplissaient, jadis, votre Cité !

Comment ces chants, pourrions‑ nous les chanter,

Et profaner sur la terre étrangère,

Nos hymnes saints qui louaient Dieu naguère ?

Jérusalem, si jamais je t'oublie,

À mon palais que ma langue se lie,

Et que m'oublie aussi ma propre main.

Ô seule joie, espoir qui seul m'étreint,

Que sous mes doigts nulle corde ne vibre,

Jérusalem, tant que tu n'es pas libre.

Sinon, J. récitera le Ps. 137, selon la traduction du Rabbinat Français.

Sur les rives des fleuves de Babylone,

Là nous nous assîmes, et nous pleurâmes Au souvenir de Sion.

Aux saules qui les bordent,

Nous suspendîmes nos harpes;

Car là nos maîtres nous demandaient des hymnes,

Nos oppresseurs, des chants de joie.

"Chantez-nous un des cantiques de Sion ! "

Comment chanterions-nous l'hymne de l'Éternel

En terre étrangère ?

Si je t'oublie jamais, Jérusalem,

Que ma droite me refuse son service !

Que ma langue s'attache à mon palais,

Si je ne me souviens toujours de toi,

Si je ne place Jérusalem

Au sommet de toutes mes joies !

Souviens-Toi, Seigneur, pour la perte des fils d'Edom,

Du jour fatal de Jérusalem,

Où ils disaient:

"Démolissez-la, démolissez-la jusqu'en ses fondements!"

Fille de Babel, vouée à la ruine,

Heureux qui te rendra le mal que tu nous as fait !

Heureux qui saisira tes petits, et les brisera contre le rocher !

Josué Quarante-huit ans après la destruction du premier Temple, dans la première année de son règne, Cyrus, Roi de Perse, promulgua un édit permettant aux captifs de retourner dans leur pays et de reconstruire le Temple de leur Dieu. Il nomma Zorobabel, un Prince de la Maison de Juda, Gouverneur du Peuple, sous la direction duquel la reconstruction du Temple à Jérusalem fut commencée. Mais par suite de la pauvreté du peuple et du harcèlement de leurs ennemis, très peu fut accompli pendant dix-huit années, lorsque Darius, le Roi, promulgua un édit déclarant que les Juifs ne soient plus harcelés ou retardés dans la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Il fit renvoyer les Trésors Sacrés à Jérusalem et, par ordonnance royale, détermina que les frais de reconstruction du Temple seraient payés sur le Trésor Royal.

En l'an 520 av. J.C., suite aux appels pressants des prophètes Aggée et Zacharie, Zorobabel reprit la reconstruction de la Maison du Seigneur. Elle fut achevée en l'an 516 av. J.C.. Ainsi, la période allant de la destruction du premier Temple [586] à 1' achèvement du second Temple [516], accomplit les soixante-dix ans de captivité prophétisés par Jérémie.

Le Grand Conseil qui se constitua à Jérusalem pour la reconstruction du Temple, comprenait Zorobabel, en tant que Roi, Josué, le fils de Jotsadak, comme Grand Prêtre, et Aggée, le Prophète, comme Scribe. Ils tenaient leurs réunions dans un Tabernacle semblable, en sa structure et sa décoration, à celui érigé par Moïse au Désert. Ce Tabernacle fut élevé près des ruines du premier Temple, et des gardes furent stationnés à l'entrée des Voiles pour s'assurer que nul ne pourrait entrer, sauf ceux qui seraient dûment qualifiés en étant des descendants authentiques des douze tribus d'Israël, et qui se feraient connaître par les mots, donnés par Dieu à Moïse depuis le Buisson Ardent.

Dans ce grade vous avez représenté trois de ces captifs hébreux qui? heureux de leur liberté récemment recouvrée, accomplirent la marche longue et fatigante, sur les routes pénibles et inégales, de Babylone à Jérusalem et, ayant prouvé en être dignes, furent admis devant le Grand Conseil, comme trois voyageurs fatigués, arrivant de la captivité à Babylone, qui venaient pour aider à la tâche noble et glorieuse de reconstruire la cité et la Maison du Seigneur, sans attendre salaire ou récompense. Vous avez exprimé le désir de travailler à n'importe quelle partie des travaux, même la plus humble. Vous avez alors commencé vos travaux, au cours desquels vous avez fait certaines découvertes importantes, dont la principale le M. L. P. D. M. (34)

Vous vous souvenez que dans le grade de Maître, on vous fit vivre la mort tragique de notre Grand-Maître H. A., qui refusa de révéler le Mot de Maître. Suite à son décès prématuré le Mot de Maître fut perdu. Nos trois anciens Grands-Maîtres s'étaient en effet mis d'accord pour ne jamais communiquer le Mot sauf en la présence, et avec le consentement des trois.

La tradition maçonnique nous informe qu'une crypte fut construite, au dessous du Temple, dans laquelle nos anciens Grands-Maîtres tenaient leurs réunions. Là furent déposés de nombreux trésors de la Fraternité. A la mort de notre Grand-Maître H. A., la crypte fut scellée. Le Roi Salomon décida alors d'utiliser un Mot substitué jusqu'à ce que les générations futures découvrent le Mot véritable.

Vous avez travaillé longtemps et fidèlement, et la découverte du Mot de Maître est votre récompense. Et maintenant, mes chers Compagnons, vous avez reçu toute l'instruction qui appartient à notre noble Fraternité. Vous êtes parvenus, par une progression régulière, au sommet de notre Art royal et sublime.

Vous avez visité les cours extérieures du Temple, admiré ses magnifiques proportions, ses colonnes massives, son firmament étoilé, son dallage ou pavé mosaïque, ses lumières, ses joyaux et ses meubles. Vous avez été admis dans la Chambre du Milieu et y avez appris, tels nos anciens Frères, à révérer le Nom sacré de la Divinité. Vous avez pénétré dans le Saint des Saints inachevé et, par l'intégrité et l'inflexible fidélité de l'illustre Tyrien, vous avez là, été témoin d'un exemple de fermeté et de force de caractère inégalées dans l'histoire humaine.

Vous avez travaillé dans les carrières et fourni des preuves de votre habileté puis on vous apprit comment recevoir, de la manière prescrite, votre salaire maçonnique. Vous avez régulièrement passé la Chaire, et appris ses importants devoirs un savoir qui seul qualifie à présider les fils de la Lumière. Vous avez été présent et avez participé à l'achèvement et à la dédicace de notre temple mystique et, pour votre zèle et votre fidélité au Métier, vous avez reçu le titre émérite de Très Excellent Maître.

Puis vous avez été témoin de la désolation funeste de Sion, du pillage et de la destruction de la Cité et du Temple de Dieu, et de la perte totale, comme les prophéties l'annonçaient, de tous les objets contenus dans le Saint des Saints.

Vous avez vu le Peuple élu de Dieu, forcé par un despote étranger à quitter les beaux vallons et les paisibles vignobles de sa terre natale d'Israël, et emmené en captivité sur les rives du lointain Euphrate. Mais vous avez pu aussi voir les fils affligés de Sion, au plus profond de la nuit de leur adversité, visités par une lumière de paix venue des cieux, qui les guida, par des chemins pénibles et inégaux, vers la terre de leur ancienne gloire. Vous les avez vus, rendus capables, par le Sceau de la Vérité Éternelle, de passer les Voiles qui s'interposaient entre eux et leurs plus chers espoirs.

Vous les avez vus se vouer avec succès, à la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Enfin, vous avez pu voir les trésors sacrés du premier Temple, ramenés à la lumière et le Livre Saint rétabli, aux yeux éperdus des Juifs dévots, comme guide et règle, réconfort et soutien, du peuple de Dieu, pour les temps à venir.

Mes chers Compagnons, si dans tout cela, vous n'avez perçu qu'une série de rites insignifiants, si l'esprit de vérité n'a pas, en même temps, insufflé en vos cœurs les enseignements moraux de ces cérémonies, alors, vraiment, nous avons tous oeuvre en vain ,et vos propres efforts sont tout aussi futiles et vains. Mais je suis porté à espérer mieux de vous. Je suis sûr que vous avez pénétré l'esprit de ces cérémonies solennelles, et compris toute l'importance de ces intéressants symboles. Je suis persuadé que tous les rites et cérémonies par lesquels vous êtes passés, depuis l'instant où vous avez, pour la première fois, foulé les cours extérieures du Temple, jusqu'à votre admission à l'intérieur des Voiles, ont puissamment gravé dans votre esprit les grands principes fondamentaux de notre Institution vénérée.

Car, c'est à cette condition, et à cette condition seulement, que vous pouvez justement prétendre au noble nom de Franc-Maçon. Car, c'est alors, et alors seulement, que vous pourrez vraiment éprouver vous-mêmes et ressentir chez vos frères, cette amitié, cette union, ce zèle et cette pureté du cœur qui doivent animer chacun de ceux qui souhaitent user du digne titre de Compagnon qui ne craint aucune honte.

EXHORTATION

Mes Dignes Compagnons, du plein consentement et avec l'assistance des membres de ce Chapitre, vous êtes maintenant exaltés au grade sublime et honorable de Maçon de l'Arc Royal. Les rites et mystères développés dans ce grade ont été transmis, par la chaîne ininterrompue de quelques élus, immuables malgré le passage du temps et inaltérés malgré les hommes; et nous espérons avec confiance que vous les considérerez avec la même vénération et les transmettrez dans la même scrupuleuse pureté, à vos successeurs.

Nul ne peut réfléchir sur les cérémonies d'admission en ce lieu, sans être frappé par les enseignements importants qu'elles contiennent. En ces lieux, nous sommes nécessairement amenés à contempler, avec gratitude et admiration, la source sacrée d'où découlent tous les bienfaits terrestres. Nous trouvons ici encore un motif supplémentaire pour, demeurant fermes et imperturbables, remplir fidèlement les devoirs qui nous incombent et, ici même, encore, il nous est enjoint, par les engagements les plus solennels, de promouvoir notre mutuel bien-être et de corriger nos fautes réciproques, au moyen de l'avis amical, de l'admonition ou du reproche. Notre désir le plus cher, comme notre devoir envers nos Compagnons, est que l'admission de tout candidat au sein de ce Chapitre ne soit prononcée qu'après une enquête stricte. Nous pouvons alors espérer la satisfaction de n'y rencontrer que de fidèles défenseurs du grand dessein de notre Institution.

Si vous vous conformez strictement à cela, nous pouvons espérer que vous ne recommanderez jamais aucun candidat dans ce Chapitre, dont

vous ne pourriez garantir les capacités ou la connaissance des grades précédents, et dont vous ne soyez fermement assuré qu'il se conformera aux principes de ce grade et aux obligations d'un Maçon de l'Arc Royal.

Tant que les membres de ce Chapitre seront de cette trempe, nous pouvons être sûrs d'être unis dans un seul but, sans tiédeur, désaffection ou négligence. Que le zèle, la fidélité et l'affection soient les traits caractéristiques de notre Société pour que nous puissions jouir de la satisfaction, de l'harmonie et de la paix, qu'aucune autre société humaine ne peut garantir.

Vous pouvez maintenant prendre place parmi vos Compagnons

Source: http://hautsgrades.over-blog.com/article-york-ma-on-de-l-arc-royal-instructions-et-exhortation-69277073.html

BSA 100 – Origins Scouting and Masonry

2011-02-20T12:58:00.000-06:00

Posted on September 3, 2010 by masonictraveler

The Boy Scouts of America in three parts:
Part I – Being a Boy Scout | Part II – Origins | Part III – Organization

There are many stories about how the Boy Scouts came into existence: Unknown Scouts on foggy London streets, clubs organized for wayward boys, or alternatives to a growing urban way of life. What is for sure is the zeitgeist or spirit of the age in which the idea of the Scouts emerged.

In short, as the middle class began to take shape in early 20th century and families moved from rural farms to urban city, there was a growing concern among some about the loss of patriotism and individualism instilled in young people. Part of that drive was a sort of early social welfare that included programs to provide physical, mental, and spiritual development for those who wanted them. The YMCA was an early promoter of these reforms and an early proponent (and organizer) for the Scouts which in quick turn, in 1910, incorporated as the Boy Scouts of America with the express purpose of teaching boys “…patriotism, courage, self-reliance, and kindred values.” The Scouts first Director, Edgar Robinson was a former YMCA administrator who brought his skills and expertise and applied them to the newly formed Boy Scouts.

Read a complete time-line of the Early Scouts formation.

The prospect of a National Boys movement as such even garnered a national Federal Charter by Congress in 1916 as both a Patriotic and National organization.

What the scouts captured was an ideal citizen, a compassionate, reverent, and committed member. The ideal of this is codified in its mission statement which has gone through some evolution from its origins to present day.

1936 – “Each generation as it comes to maturity has no more important duty than that of teaching high ideals and proper behavior to the generation which follows.”

2008 – “to prepare young people to make ethical and moral choices over their lifetimes by instilling in them the values of the Scout Oath and Law”

Two notable predecessors of the Boy Scouts in the United States were the Woodcraft Indians started by Ernest Thompson Seton at Cos Cob, Connecticut, in 1902 and the Sons of Daniel Boone founded by Daniel Carter Beard in 1905 at Cincinnati, Ohio. A more pronounced source came in 1907 from the founding of the Scouting movement in England by British General Robert Baden-Powell who used elements of Seton’s works to create Several small local scouting programs for boys.

Wikipedia says of this inspiration:

“In 1909, Chicago publisher W. D. Boyce was visiting London, where he encountered the Unknown Scout and learned of the Scouting movement. Soon after his return to the U.S., Boyce incorporated the Boy Scouts of America on February 8, 1910. Edgar M. Robinson and Lee F. Hanmer became interested in the nascent BSA movement and convinced Boyce to turn the program over to the YMCA for development in April 1910. Robinson enlisted Seton, Beard, Charles Eastman and other prominent leaders in the early youth movements. In January 1911, Robinson turned the movement over to James E. West who became the first Chief Scout Executive and Scouting began to expand in the U.S.”

It makes for an interesting Masonic aside to find the parallels between Masonry and Scouting, yet only a few concrete connections to American Freemasonry can be found that have carried to present day.

Beard (right) with Scouting founder Robert Baden-Powell (seated) and Ernest Thompson Seton (left)

First of those connections being through Daniel Carter Beard and his Sons of Daniel Boone, of which a notable Masonic award exists today for the support of Freemasonry and Boy Scouting aptly called the Daniel Carter Beard Masonic Scouter Award which is presented to any Master Mason who has made significant contributions to youth through Scouting. This is a selective award, the purpose of which is to recognize the recipient’s outstanding service to youth through the Boy Scouts of America.

A second, and perhaps more prevalent in the daily operation of lodge and troop, is the National Association of Masonic Scouters which works to foster and develop support for Boy Scouts of America by and among Freemasons while upholding the tenants of Freemasonry.

A third connection is a bit more at the root of the early organization. Following Robinson as director of the newly formed BSA, James E. West was appointed director. West also happened to be a Freemason (complete records of his lodge affiliations have been a challenge to find).

Freemasons for Dummies blog recently reported on the Lodge opened at the 100th Jamboree in conjunction with Fredericksburg Lodge No. 4. Said of the event: The meeting was simply amazing as nearly 500 masons attended. The Lodge was opened on the Entered Apprentice degree, so that all Masons could attend. Most of us were dressed in our full scout uniforms. Introductions were made and the wealth of Masonic knowledge in the room was impressive. Numerous Masters and Past Masters, 3-4 past state Grand Masters, heads of Scottish Rite and York Rite bodies, etc.

In his career, West was instrumental in the early Scouts being a strong champion for it on many fronts, building its acceptance and credibility to many groups including the unions who disliked its early anti organizing language and with the Catholic Church (which at first prohibited membership because of its non Catholic start with the protestant YMCA).

Looking beyond Beards contribution and West’s obvious affiliations to Masonry, another possible Masonic connection to the Boy Scouts comes in Baden-Powell himself.

Much has been written on this subject, and its easy to find many references that say that Baden-Powell was NOT a Freemason (including a letter from then UGLE Secretary J. MacDonald in 1990) , and that the Scouts were in no way a Masonic club for boys.

Despite the similarities between the two and the obvious awards and rank progression it is possible, however, to find a small connection to Baden-Powell and Masonry through Rudyard Kipling, who, as many readers will know, was a very prolific Mason and who took his Masonry very seriously in both his works of fiction (See the The Man Who Would Be King film and its original book) and in his poetry (see The Mother Lodge). Baden-Powell and Kipling were very much associated from their initial friendship which developed somewhere between 1882 and 1884 in Lahare, India. Its doubtful to say that the friendship led to a Masonry based civic organization for boys, but its possible to see how through conversation and comparison some elements might have been wound together, especially as you read more extensively into their friendship which continued for many years until their passing.

Further, its more likely to see how the spirit of the age contributed to the early Scouting movement, especially as youth orders seemed to lend themselves to more grown up responsibilities expressed, in some measure, through the Scout Defense corps (or even perhaps in the more nefarious Hitler Youth which existed from 1922 to 1945, the Young

The Young Soviet Pioneers

Soviet Pioneers from 1922 – 1991, or even more alarming the American Boy Scouts which was a parallel of the Boy Scouts of America which existed from 1910-1920 and organized as a more militaristic program to train boys). A bolder aspect of this ideal of civic citizen contribution can perhaps be seen in the Civil Conservation Corps which had a two fold aspect of building the well-being of the country and putting unemployed men to work. In that same period there was a growing sense of losing the youth to the changing society, and the Boy Scouts were an early precognition of just how important it was to keep the youth engaged and conscious to civic involvement. In the years following the BSA incorporation, Eleanor Roosevelt was a champion for youth engagement as she championed in 1930 the American Youth Congress which saw, then as now, the need to engage youth and instill values.

But, from the relationship of Baden-Powell and Kipling, and this spirit of the age, came the essence of what would become the Cub Scouts taking shape from Kipling’s work “The Jungle Book” (see both the Film The and the Book). The Wolf Cubs, as Baden-Powell had styled them, felt that the Jungle Book was every bit suitable to the idea of youth scouting. Kipling was in such agreement that he even contributed much of his Jungle Book to it including the exact method of the Wolf Cub howl instructing its call as:

“A-KAY-Lar with an accent on the second syllable which can be prolonged indefinitely. The initial A on the other hand is almost a grunt – ‘Er’- Try this and you will see the beauty of the thing.”

Some other notable elements from The Jungle book that made there way into the Cub Scouts include “Law of the Pack,” “Akela,” “Wolf Cub,” “grand howl,” “den,” and “pack” all (and more) used with Kipling’s blessing.

See the History of Cub Scouting for a time line of its formation up to its 75th anniversary in 2005.

The obvious connections mentioned above, Freemasonry and the Boy Scouts have a few other traces in common. Besides the obvious interaction of Masons in the ranks of the Scouts, its been suggested that the Order of the Arrow, created in 1915, is a Masonic ritual embedded into the Boy Scout organization.

Created by E. Uner Goodman and Carroll Edison, the two collaborated to make a club within the club – to create a camp fraternity to improve the Scout’s summer camp experience.

From Wikipedia:

Goodman and Edson decided that a “camp fraternity” was the way to improve the summer camp experience and to keep the older boys coming back. In developing this program they borrowed from the traditions and practices of several other organizations. Edward Cave’s Boy’s Camp Book was consulted for the concept of a camp society that would perpetuate camp traditions. College fraternities were also influential for their concepts of brotherhood and rituals, and the idea of new members pledging themselves to the new organization. Ernest Thompson Seton’s Woodcraft Indians program was also consulted for its use of American Indian lore to make the organization interesting and appealing to youth. Other influences include the Brotherhood of Andrew and Phillip, a Presbyterian church youth group with which Goodman had been involved as a young man, and Freemasonry. The traditions and rituals of the latter contributed more to the basic structure of the rituals than any other organization. In an interview with Edson during his later years, he recalled that the task of writing the first rituals of the society was assigned to an early member who was “a 32nd degree Mason.” Familiar terms such as “lodge” and “obligation,” were borrowed from Masonic practice, as were some ceremonial practices. Even the early national meeting was called a “Grand Lodge,” thought to be a Masonic reference. Goodman became a Mason only after the OA was established.

Goodman was Raised in Lamberton Lodge No. 487, Philadelphia, Pa. about 1917 according to Denslow’s 10,000 Famous Freemasons.

The aim of the order of the arrow is to allow Scouts to choose from among their numbers the individual who best exemplifies the ideals of Scouting. Those selected are to embody a spirit of unselfish service and brotherhood.

Goodman said of it:

“The Order of the Arrow is a ‘thing of the spirit’ rather than of mechanics. Organization, operational procedure, and paraphernalia are necessary in any large and growing movement, but they are not what count in the end. The things of the spirit count: Brotherhood, in a day when there is too much hatred at home and abroad; Cheerfulness, in a day when the pessimists have the floor; Service, in a day when millions are interested only in getting or grasping rather than giving.”

From the other side of the threshold there are some Masonic Grand Lodges that recognize cross over clubs like the National Association of Masonic Scouters and promotes a greater level of interactivity with troops. The most significant interactions with Freemasonry today, however, are those Masons with sons who have served in some capacity in the leadership of their Troop or Local Council.

Freemasonry does not rank in the top 10 of organizations that support the Scouts (the top 5 being the LDS Church, the Methodist Church, the Roman Catholic Church, PTA Groups, and private citizen groups) which is a terrible missed opportunity for lodges to engage and support an organization in such affinity to its own ideals. The reason for this I can only extrapolate is that Scouting is perceived to encroach on its own membership from participating in DeMolay, the Masonic youth order, founded in 1919.

With this briefest glimpse at the Scouts origins, the next step is to look at its organization to appreciate its flexible and member friendly approach to put the priority on the Scouter and less on the place the Scouts practice.

The Companion's Jewel of the Royal Arch

2011-01-30T21:49:00.001-06:00


Symbolism

The Companion's Jewel of the Royal Arch is a double triangle, sometimes known as the Seal of Solomon, within a circle of gold; at the bottom is a scroll bearing the words, Nil nisi clavis deest - "Nothing is wanting but the Key;" and on the circle appears the legend, Si talia jungere possis sit tibi scire satis - "If thou canst comprehend these things, thou knowest enough." On the triangle is inscribed EYPHKAMEN (Eurekamen) - invenimus cultor dei civis mundi - "We have found the worship of God, O citizen of the world." On the reverse of the circle are engraven the words, Deo, regi, et fratribus; honor, fidelitas, benevolentia - "For God, king and the brethren; honour, fidelity and benevolence;" and on the reverse of the triangles, Wisdom, Strength, Beauty, Peace, Concord, Truth.

Within these is another triangle, with the sun in the centre, irradiated; a pair of compasses issue from the sun, suspending a globe representing the earth, beneath these is , the triple Tau, signifying, among other occult things, Templum Hierosolyma, the Temple at Jerusalem. It also means Clavis ad Thesaurum - "A key to the treasure" - and Theca ubi res pretiosa - "A place where the precious thing is concealed," or Res ipsa pretiosa - "The precious thing itself." It is usual to add on the scroll the date of the exaltation of the wearer to the Companionship of the Holy Royal Arch.

This Jewel, by its intersections, forms a given number of angles, to be taken in five several combinations, which, being reduced to their amounts in right angles will be found equal to the five regular Platonic bodies, representing the four elements and the Universal Sphere. These combinations will be found respectively to correspond in geometrical value with the five regular solids contained under equal and equilateral triangle equal squares and equal and equilateral pentagons, viz., the Tetrahedron, Octahedron, Cube, Icosahedron and Dodecahedron, which were used by the Platonists to express the four elements and the sphere of the Universe. It may be proper here to state that the Platonic theory was this, that the Universe itself, as well as its subordinate parts, both animate and inanimate, were created by the Deity from the four elements - Fire, Air Water and Earth. It was conceived according to this theory that all created matter must be both visible and tangible. Now, considering Fire as the source of light, it was plain that nothing can be visible without it; and since nothing can be tangible but what is solid, and that the earth is the most properly solid of all the four elements, therefore, all created matter was constituted of Fire and Earth.

Again, it was supposed by the Platonists that no two bodies could unite and cohere without some intervening medium to consolidate them; that two planes required one such medium, and solids two. Therefore, the Deity constituted two intervening elements between fire and earth, viz., air and water, in such a manner that there might be an exact analogy between the four' i.e., as fire is to air, so is air to water, and as air is to water, so is water to earth; thus forming a regular and harmonious gradation from the lightest and most penetrating of the elements to the heaviest and most obtuse. Now all the elements except the earth are without form in themselves; yet, in order to assist the mind in arranging its ideas, it is necessary to attach some form to them. Therefore, since the elements are bodies, and all bodies are solid, and bounded by superficies which consist of triangles either equilateral or otherwise, the

Platonic theory assigned to each of the four elements the form of a solid, bounded by plane surfaces constituted of triangles; for although one of those solids is bounded by square and another by pentagons, yet it will be evident that equilateral rectilineal figures may be resolved into as many triangles as the sides have united by their vertices in a common centre.(See Figs.1 and 2)

Having thus stated the general outline of the Platonic theory, we proceed to show that, by the assistance of the Key , the Jewel forms by its various triangles and intersections an equivalent in geometrical value for the five regular solids expressing the four elements and the sphere of the universe. The hermetic T was a most ancient hieroglyphical representation of the Deity, and consequently the , denotes His triunessence, and in geometrical value is eight right angles, viz., two on each of the exterior lines, and two at the point of union in the centre.

In this figure (Fig. 3) which is similar to that in which the six lights are arranged, there will be found a geometrical value equivalent to the , for since the interior angles of every triangle are together equal to two right angles, the whole triangle here displayed resolves itself into four equal and equilateral triangles; that is, three on the extremities (a, b & c), and a fourth (d) by their union at the centre. It follows, therefore, that the triangle thus resolved is equal to eight right angles, and consequently to one .

If you look at the Jewel, or on this figure (Fig. 4), where it is represented, you will perceive that it consists of two larger equal and equilateral triangles, A B C and D E F, inscribed in one circle and equally intersecting each other and of a smaller triangle in the centre, G H I, which divides or resolves the larger inverted triangle, D E F, after the manner explained in the former figure.

First, then, the central triangle G H I, resolved into its elements according to the first figure, will be equal to eight right angles, or , and these are equal in amount to those found in the Tetrahedron - a solid figure contained under four equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of three plane acute angles), on account of its lightness, as well as its acute and pyramidal form, is used by the Platonists to express the element Fire.

2dly The two larger triangles A B C, D E F, considered without regard to their intersections, and resolved upon the foregoing principles, will be = 2 , or 16 right angles, which are equal in amount to those contained in the Octahedron, a solid figure comprised of eight equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of four plane acute angles), being next in lightness and acuteness to the Tetrahedron, was used by the Platonists to express the element Air.

3dly. The triangles A B C, D E F, and G H I (i.e., the two larger and the small central triangle), considered without regard to intersections, and resolved by the same rule, will be found = 3 , or 24 right angles which are equal in amount to those contained in the Cube, a solid figure contained by six equal squares. This body (each of the solid angles of which is formed by the union of three plane right angles), being the most substantial in form, as well as the firmest and most immovable on its basis, of all the solids, was used by the Platonists to express the element Earth.

4thly. Consider now the inverted triangle D E F, as divided into 4 lesser ones by the central triangle G H I, and add to these the other large triangle A B C. These five triangles, considered again without regard to intersection, and resolved in the same manner as before, will be = 5 , or 40 right angles, which are equal in amount to those contained in the Icosahedron, a solid body bounded by 20 equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of 5 plane acute angles), being the heaviest of the solids contained by triangles, and the next in weight to the Cube, was used by the Platonists to express the element Water.

Thus 1st, the central triangle G H I = , is equivalent to the Tetrahedron which expresses the element Fire. 2d, the two large triangles A B C, D E F, = 2 , are equivalent to the Octahedron which expresses the element Air. 3d, the 3 triangles A B C, D E F, G H I, = 3 , are equivalent to the Cube, which expresses Earth. 4th, the five triangles A B C, E G I, F H I, D G H and G H I = 5 , are equivalent to the Icosahedron, which expresses Water.

It now remains to find an equivalent in the R.A. Jewel for the solid expressing the sphere of the Universe, which is the Dodecahedron, a solid body bounded by 12 equal and equilateral pentagons. (See Fig. 5)

The 6 small triangles round the circumference of the Jewel (formed by the intersections of the 2 larger triangles), together with the central triangle G H I, if resolved in the same manner as the former, will be found to be = 7 , or x 8 = 56 right angles; to these add the external angles of the before-mentioned 6 triangles formed by the intersections of the 2 larger triangles = 16 right angles. For since the exterior angle of every triangle formed by producing one of its sides is equal to the sum of 2 interior and opposite angles, and every angle of one equilateral triangle is equal to one third of two right angles; and as they are 12 in number, their amount in right angles will be 16, that is 12 x ²/₃ of 2 = 12 x 1 ¹/₃ = 16. Then 16 added to the before-mentioned 56 right angles will make 72. But by a corollary to the 32d Prob. of the 1st book of Euclid, the interior angles of every rectilinear figure are equal to twice as many right angles - 4 as the figure has sides; hence the interior angles of the 5 sided figure, called a pentagon, are 10-4 = 6 right angles; whence the solid figure called a Dodecahedron being contained by 12 equal and equilateral pentagons, will be 12 x 6 = 72, corresponding with the number of right angles contained in the 7 triangles before mentioned, and the 12 exterior angles of intersections. Thus the Dodecahedron (each of the solid angles of which is formed by the union of 3 plane obtuse angles), approaching nearer to the form of a sphere than any of the other solids bounded by plane superficies, was used by the Platonists to express the sphere of the Universe.

Thus it is proved, by the assistance of the Key , that the R.A. Jewel is equivalent to the five geometrical solids, which were used by the Platonists to express their 4 elements and the sphere of the Universe. In conclusion, let our attention be directed to the fact that the R.A. Jewel thus presents us with an emblem of those great attributes of the Deity - his eternity and triunessence. The former is represented by the circle which surrounds the Jewel, the latter by the relation which its component parts bear to the ; while by the equivalent we find in those parts for the 5 solids expressing the 4 elements and the sphere of the Universe, we are further reminded of His Omnipotence and Creative power, who first formed the elements out of nothing, and from them constituted that mighty frame within whose comprehensive sphere are included myriads of worlds, each containing millions of animated beings dependent on His will and mercy. The Jewel which every Companion wears on his breast should inspire him with profound veneration for that Incomprehensible Being at whose command the world burst forth from chaos into light, and all created matter had its birth; whose Infinite Wisdom directs, and whose unspeakable Goodness preserves and blesses, every work that has proceeded from His hands.

Ser o no ser Mason, es querer o no querer ser libre?

2011-01-30T21:46:00.000-06:00

Vivre a l'heure Maconnique :: Vivir a la hora Masonica

2011-01-30T21:44:00.000-06:00

Ritos Masonicos :: Rites Maconniques

2011-01-30T21:42:00.000-06:00

Altos Grados REAA :: High Degrees AASR :: Haut Grades du REAA

2011-01-30T21:03:00.003-06:00

Lodge of Perfection

The Degrees of the Lodge of Perfection are better known as the "Ineffable Degrees" of Scottish Rite Masonry because their principal purpose is the investigation and contemplation of the ineffable (unspeakable) name of Deity. We provide a brief statement of the moral teachings found within each degree.

	4° - Secret Master Duty, reflection and study are the gateway to opportunity. As such, one honors those relationships to God, family, country and Masonry. The apron of the 4th Degree is white and black, with a letter "Z" and all-seeing eye. The jewel of this degree is an ivory key with the letter "Z" on the wards. The duties are secrecy, obedience and fidelity.
	5° - Perfect Master The degree teaches Masonic honor; that honesty and trustworthiness is the cornerstone of the foundation of such. This virtue should be in all of our undertakings with mankind. The apron of the 5th Degree is white and green, with a cubic stone and a Hebrew YOD. The jewel is represented by a compass open on a segment of a circle, to an angle of sixty degrees. The duties are honesty, sincerity, good faith and industry.
	6° - Intimate Secretary In this degree one should expand their knowledge of duty, charity and toleration. We are instructed to reshape ourselves and our thinking into charity, self-control and success, i.e. to be a peacemaker. The apron of the 6th Degree is white and red, with Hebrew letters YOD HEH in the center and a small triangle containing the Hebrew letters (clockwise from top) BETH, NUN and SHIN. The gold triangle with the same three letters inscribed is the jewel that represents this degree. The duties are zeal, faithfulness, benevolence and to act the peacemaker.
	7° - Provost & Judge We learn that impartial justice protects person, property, happiness and reputation. We are instructed to judge with patience and impartially. The apron of the 7th Degree is white edged with red, with a key and five rosettes. The jewel is a golden key. The duty is justice.
	8° - Intendant of the Building We should strive for perfection by using the great principles of God's inherent love, charity, morality and kindness. The apron of the 8th Degree is white with red and green, with a balance, a nine-pointed star, and a triangle with the Hebrew letters BETH for Ben-Khurim; YOU for Jakinah; and ALEPH for Achar. The jewel of this Degree is a gold triangle with the same three letters. The duties are benevolence and charity.
	9° - Elu of the Nine (Elected Knight of the Nine) Truth, candor and generosity. The foundation of Scottish Rite Masonry is most reflected in this degree. We should use these truths to shape our lives and conduct. The apron of the 9th Degree is white, lined with black and sprinkled with blood, with an arm holding a dagger and a severed head held by the hair. The jewel of this degree is a dagger, hilt of gold and blade of silver. The duties are enlightenment of soul and mind, vigilance, tolerance and being on guard for fanaticism and persecution.
	10° - Elu of the Fifteen (Illustrious Elect of the Fifteen) This degree teaches us to be tolerant and respect the opinions of others. Freedoms of political and spiritual ideologies should be shared by all. The apron of the 10th Degree is white, with a black flap with three arch-shaped gates, over each a head on a spike. The jewel of this degree is a dagger as in the 9th Degree. The duties are enlightenment of soul and mind, vigilance, tolerance and being on guard for fanaticism and persecution.
	11° - Elu of the Twelve (Sublime Knight Elect of the Twelve) This degree teaches sympathy. We should be compassionate to our brother Masons and to all mankind as well. The apron of the 11th Degree is white, lined with black, with a flaming heart in the center. The jewel is a dagger suspended from a black cordon inscribed with the words "Vincere aut Mori" the pledge "that you will rather die than betray the cause of the people, or be overcome through your own fear or fault". The duties are to be earnest, true, reliable and a champion of the people.
	12° - Master Architect This degree teaches faith in morality, virtue and God. "Life is what each man makes of it; the optimist turns a trial into a blessing". The apron of the 12th Degree consists of a white outer shell lined with blue and gold, symbolizing the Craft Degrees, with a protractor, plain scale, sector and compasses. The jewel is a heptagonal medal of gold. The duty is to seek wisdom through knowledge.
	13° - Royal Arch of Solomon (Knight of the Ninth Arch) Liberty in our mind and hearts and motivated by duty and honor are the lessons of this degree. The apron of the 13th Degree is purple, bordered with white and with the "Enochian delta" (hexagram with inscribed Tetragrammation) in the center. The jewel comprises a circular medal of gold. The duties are to seek knowledge and to be motivated by duty and honour.
	VIRTUS JUNXIT MORS NON SEPARABIT "whom virtue unites death shall not separate" 14° - Perfect Elu (Grand Elect, Perfect and Sublime Mason) This degree teaches us to reflect and scrutinize ourselves. We should strive to be true to ourselves and our God. The apron being of white silk, bordered in gold with the Ineffable Delta in the Center, is truly emblematical of the degree. The jewel of the 14th Degree is split; one being a quadrant (compass open to ninety degrees) topped by a crown and with a nine-pointed star on the obverse; the other being a five-pointed blazing star with the Tetragrammaton on the reverse. The compass is opened on a segment of a circle inscribed with the numbers 3, 5, 7, 9. The duties are to assist, encourage and defend the brethren; to protect the oppressed and relieve want and distress; to enlighten the people and serve the common good.

Chapter of Rose Croix

The Chapter of Rose Croix attempts to provide the candidate with a deeper understanding of religion, philosophy, ethics and history though a variety of complex "historical degrees". The intellectual challenges presented in these degrees are numerous, at times overwhelming, and can take years to master. A thorough reading of the chapters related to them in Morals and Dogma and in Legenda and Readings is essential to achieve even a basic comprehension of their true meaning.

	15° - Knight of the East, of the Sword, or of the Eagle Fidelity to obligations and perseverance of purpose under difficulties and discouragement are the lessons of this degree. The striking crimson velvet apron of this degree is edged with green, having a bleeding head above two crossed swords and a triangle (top point to the left) with three interlaced triangles inside it. The jewel is three golden concentric triangles encompassing two crossed swords. The duty is to rebuild the Masonic Temple of liberty, equality and fraternity in the souls of men.
	16° - Prince of Jerusalem We learn of heroism of patience, the nobility of self-sacrifice and compassionate judgment; along with charity, fidelity and brotherhood. The crimson apron is edged in gold and aurora-color, with a square, shield, Delta with three YODs, balance and a hand of justice. The jewel is a mother-of-pearl lozenge with a hand holding a balance in equipoise; under it a sword with five stars surrounding the point. On the left is a Hebrew D, on the right is a Hebrew Z. The duties are to aid those who labor to build the Symbolic Temple; to judge equitably and fairly; to keep faith in the justice and beneficence of God and to press forward with hope for the persecuted and oppressed.
	17° - Knight of the East & West The wisdom of this degree is that loyalty to God is man's primary allegiance and that temporal governments not founded upon God and His righteousness will inevitably fall. The apron is of yellow satin with crimson and gold, with a sword and Tetractys of the Tetragrammaton on it. The jewel is a heptagon of half silver and half gold, with crossed swords on a balance on the obverse and a lamb on the Book of Seven Seals on the reverse. The jewel is hung from a double order - one black (left-to-right) and one white (right-to-left), representing good versus evil. A gold coronet is also presented. The duties are to work, reflect and pray; to hope, trust and believe; to teach the truths that are hidden in allegory and concealed by the symbols of Freemasonry.
	18° - Knight Rose Croix This degree emphasizes that life and its strength come from God. The rose signifies the dawn and the cross is a sacred symbol of antiquity in many cultures. One is also taught to be tolerant of other's errors and faults. The apron is of white leather or satin, bordered in red, with a skull and cross-bones, a red passion cross and three red rosettes. The grand jewel is a gold compass open a quarter circle. A rose-cross is between the legs of the compass and under it is a pelican, tearing its breast to feed its seven young on the obverse and an eagle with wings extended on the reverse. On the circle are the letters I.N.R.I. The duties are to practice virtue; to labor to eliminate vice; to purify humanity; to be tolerant of the faith and creed of others.

Council of Kadosh

The word "Kadosh" is a Hebrew word meaning Holy. Although Pike identifies the Degrees of the Council of Kadosh as chivalric and philosophical, they are all intensely mystical with respect to the lessons conveyed and symbols employed.

"Faith in moral principles, in virtue and in God is as necessary for the guidance of a man as instinct is for the guidance of an animal." - Albert Pike

	19° - Grand Pontiff We learn from the past and how it affects the present and the influence we live in the future in this degree. We as mortals strive to endure, produce and improve the world as it surrounds us. There is no apron, but the jewel is a gold parallelogram with a Greek Alpha on one side and an Omega on the other. The duties are to be content to labor for the future; to serve the cause of truth with patience and industry; and to destroy error, falsehood and intolerance with truth, honesty, honour and charity.
	20° *- Master of the Symbolic Lodge* This degree demonstrates liberty, fraternity and equality. These truths teach morals, religious and philosophical understandings. This degree helps one to comprehend Deity, the forces of nature and good and evil. The apron is yellow bordered in blue, with three concentric point-down triangles, with the Tetragrammaton (horizontal) and Fiat Lux (vertical) at the center forming a cross. Its triangular shape relates to the "fourth great light, which reminds us of the Deity and his attributes". The jewel is made of gold with the same three concentric triangles. The duties are to dispense light and knowledge and to practice Masonic virtues.
	21° *- Noachite, or Prussian Knight* The lessons to be learned from this degree are that arrogance, defamation and cowardice are unworthy attributes of a Mason; and that humility, modesty and courtesy are the true virtues of men and Masons. The apron is yellow and contains an arm holding a sword, a winged figure holding a key in the left hand and the right forefinger on the lips (the Egyptian figure of silence). The jewel can be described as a point-up triangle, with an arrow, point downward, an arm holding a sword and the motto "Fiat Justitia, Ruat Coelum". The duties are humility, modesty, trust in God and to be steadfast and courageous in the face of adversity.
	22° *- Knight Royal Axe, Prince of Libanus* This degree emphasizes work ethics. By doing good work we improve character and become better citizens. The apron of this degree is white, bordered in purple, and contains a three-headed serpent and a table with instruments and plans on it. The jewel is an axe and handle of gold. On the top of the handle are the initials of Noah and Solomon. In the middle of the handle are the initials of Libanus and Tsidun. On the blade are the initials of Adoniram, Cyrus, Darius, Zerubbabel, Nehemiah and Ezra on one side and Shem, Kham, Yapheth, Moses, Ahaliab and Betselal on the other. The duties are to respect labor for its own sake and to do work.
	23° - Chief of the Tabernacle We learn in this degree that the man who forgets his duty to God, family, country and himself will be in danger of moral and spiritual destruction by thoughts and unworthy ambition. The apron worn is white bordered with red, blue and purple ribbons. These colors, from the curtains of the Tabernacle, represent earth, fire, air and sea respectively, as well as the Lord's beneficence, glory, wisdom and power. On the apron is the golden seven-branched candlestick, representing the seven planets and virtues; the sun, faith, and aspiration toward the infinite; the moon, hope; Venus, charity; Mars, fortitude, "victory over rage and anger"; Mercury, prudence; Saturn, temperance; Jupiter, conqueror of the Titans and justice. The jewel worn is a small silver censer, or ornamented cup, held by a handle in the shape of an open hand. The duties are to be devoted to the service of God; to constantly endeavor to promote the welfare of man; to act with proper subordination to your superiors.
	24° *- Prince of the Tabernacle* A Mason must show evidence of compassion, piety and justice in this degree. After initiation he may "manifest faithfully the social virtues in order to receive the rewards", to serve humanity through our brotherhood. The apron is of white lambskin with scarlet green and blue. On it is a violet myrtle tree and a gold representation of an Arabian tent. The jewel worn is the Hebrew letter ALEPH, suspended from a violet ribbon. The duties are to labor incessantly for the glory of God, the honor of your country and the happiness of your brethren.
	25° - Knight of the Brazen Serpent This degree attempts to explain the conceptualities of celestial purity and the eternal soul of man. The apprentice is driven to look within his faith, life and God to get a clear look at his inner self. The apron is white, lined in black with gold stars on the white side (Pleiades, Hyades, Orion, Capella) and with silver stars on the black side (Perseus, Scorpio, Bootes). Also on it is a serpent (ouroboros) surrounding a scarab, a triangle in a glory with the Tetragrammaton in its center and the four initials of the stars Regulus, Aldebaran, Antares and Fomalhaut. The jewel is a gold tau cross (crux ansata) with a serpent entwined around it and the Hebrew words HLThI (he has suffered or been wounded) and NChShThN (the Brazen Serpent) on it. The duty is to fulfill your destiny and to re-create yourself by reformation, repentance and enlarging your knowledge.
	26° - Prince of Mercy, or Scottish Trinitarian In this degree we explore for "the rewards of the trinity of Gods attributes - wisdom or intelligence, force or strength, harmony or beauty". The apron is scarlet, bordered in white, with a green triangle (point-down) in the center. In the triangle are the initials of force, wisdom and harmony, and a flaming heart of gold with the initials I.H.S. (Jesus Hominum Salvator or Imperium, Harmonia, Sapientia). The jewel is gold and is the same triangle, suspended by a purple ribbon. The duties are to practice forgiveness and mercy; tolerance; to be devoted to the teaching of the principles of Masonry.
	27° - Knight Commander of the Temple This degree teaches the apprentice to scorn selfishness and to uphold the knightly virtues of charity, truth and honor. We should always strive to assist the poor, helpless and infirm. The apron is of scarlet lambskin, lined in black, with a Teutonic Cross (cross potent sable, charged with a smaller cross double potent or surcharged with the escutcheon of the Empire, the two-headed black eagle) and a black key surrounded by a laurel wreath. The jewel is the Teutonic Cross shown on the apron. The duties are to be a lover of wisdom and to be faithful to your promises made within Masonry.
	28° - Knight of the Sun, or Prince Adept We learn in this degree that our love for God manifests itself in our love for truth, justice and nobility of soul. The apron worn is white lambskin with a vermilion pentagram. The jewel is a gold five-pointed star. The duties are to be devoted to truth, honour, loyalty, justice and humanity.
	29° - Scottish Knight of Saint Andrew The virtues taught in this degree are love of God, loyalty to superiors, faithful adherence to promise and active resistance to unfair judgment. There is no apron. The jewel is a gold St. Andrew's cross ("X"), surmounted with a knight's helmet with a thistle of gold between the arms at the bottom. In the center of the cross is a Hebrew YOD and on its points, clockwise from bottom, the Hebrew letters N M I N. The duties are to reverence and obey God; to serve the truth; to protect virtue and innocence; to defend the people against tyranny.
	30° *- Knight of Kadosh, or Knight of the White & Black Eagle* The lesson of this degree is to be true to ourselves, to stand for what is right and to be just in our lives today with a belief in God, country and oneself. There is no apron, but the jewel is a gold Teutonic cross, enameled in red, with a silver double-headed eagle with wings spread pointing downward resting upon it. The duty is to labor unceasingly for the good of mankind.

Consistory

The Consistory Degrees are very different from each other in form and content. The 31° reveals the dynamic relationship that has existed for centuries between human law as a means of achieving justice, and divine justice as an ideal. The 32° reviews the Degrees of the Lodge of Perfection, the Chapter of Rose Croix and the Council of Kadosh. In it we learn the very ancient roots of Masonic Truth - in the East!

"Where Freemasonry flourishes, there will be found the highest type of citizenship and the best standard of living." - Albert Pike

31° - Inspector Inquisitor In this degree the apprentice learns prayerful self-examination. The mistakes today should not be committed tomorrow. Simply, the daily look at ones self to learn to live with the future. No apron is worn in the Supreme Tribunal, but the traditional apron displayed is of pure white lambskin with a Teutonic Cross of black and silver embroidered upon the flap. The jewel is a silver Teutonic cross. The jewel is suspended from a white collar, with a gold triangle with a "31" inside it. The duty is to judge yourself in the same light as you judge others, considering both actions and motives.

SPES MEA IN DEO EST
"my hope is in god"

32° - Master of the Royal Secret The lessons taught in this degree are that genuine brotherhood requires mutual regard, opinion, esteem and charity. We always look for the good in all and make allowances for other's shortcomings. We trust the Supreme Architect to lead us to friendship, morality and brotherly love. The apron of this degree is white, lined in black, with a double-headed eagle and a plan of the Camp of the Princes. The jewel worn is a golden Teutonic Cross. In the center are the letters XXXII, surrounded by a green wreath. The cap of a Master of the Royal Secret is black silk with a black band trimmed in gold. In the center front is a double-headed eagle emblem with a rayed equilateral triangle above in gold. The triangle is red, has 32° in its center and is trimmed with gold. The duties are: a Soldier of the Light seeks truth and knowledge; a Soldier of Freedom demands for the people free vote and voice and attains freedom of voice, vote and opinion for himself; a Soldier of the True Religion combats spiritual tyranny with reason and truth; a Soldier of the People encourages men to be self-reliant and independent; a Soldier of Scottish Rite Masonry is zealous and ardent in the performance of his duties to God, his country, his family, his brethren and himself.

Court of Honour

The Scottish Rite confers a number of honors upon members who have contributed extraordinary service to the Rite, to Masonry in general and to the world at large.

Knight Commander of the Court of Honour The Rank and Decoration of Knight Commander of the Court of Honor is not a degree, but an investiture bestowed upon members deserving recognition for faithful services to the Rite, Freemasonry or to mankind. At the biennial session of the Supreme Council, certain Masters of the Royal Secret are chosen to be invested with the Rank and Decoration of Knight Commander of the Court of Honour. The respective Sovereign Grand Inspectors General, or Deputies, nominate members for this honor and they must also be unanimously approved by the Supreme Council. This Investiture is a prerequisite to receiving the Thirty-third Degree. The rank of K.∙.C.∙.C.∙.H.∙. may not be requested, and if requested must be refused. The cap of the Knight Commander Court of Honour is red with a darker red band trimmed in gold. In the center front is a representation of the Knight Commander Jewel, a Passion Cross, fitched, featuring in the center a trefoil embroidered in green encircled by "Kt.∙. Comm.∙. Court of Honour" embroidered in gold.

DEUS MEUMQUE JUS
"god and my right "

33° - Inspector General Honorary The Thirty-third Degree is conferred by the Supreme Council upon members of the Rite in recognition of outstanding work in the Rite or in public life. At its biennial session, the Supreme Council elects members of the Rite to receive the Degree. Members unanimously so elected become honorary members of the Supreme Council. The Thirty-third Degree may not be requested, and if requested must be refused. The Degree is granted solely out of recognition for outstanding services. These 33° Masons are Inspectors General Honorary and honorary members of the Supreme Council. The active members of the Supreme Council are chosen from among them. The cap for an Inspector General Honorary is white with a white band edged in gold, featuring the symbol for this honorary degree, a red slanting Patriarchal Cross.

Grand Cross of the Court of Honour This is the highest individual honor that The Supreme Council bestows. It is voted, very rarely, to Thirty-third Degree Masons only for the most exceptional and extraordinary services. The Grand Cross cap is white with a blue band. On the front is a replica of the Grand Cross jewel, which is composed of a Teutonic Cross with an embroidered crimson rose with green leaves at its center.

Flower of life

2011-01-24T02:48:00.003-06:00

A drawing of a metacube of 3 is allegedly found on several pillars of the Temple of Osiris, Osireion, in Abydos. The only photo from Osireion I have seen is here. If the inscriptions above the Flower of Life are considered by the same hand, than the mandala doesn’t seem to originate in the ancient Egypt, but more probably a merry gnostic passing by draw the Flower of Life on this pillar. Since the interwoven circles of the scheme form many shapes of vesica pisces that are easily seen as “eyes” the Flower of Life is supposedly related to Osiris. He was sometimes represented as completely covered with eyes (Book of Dead) and also his name contains an “eye”. I will show that the Flower of Life comes in the line of other successive cubes also containing “eyes” so this attribution proves to be useless.

This simple mandala of nineteen interlinked circles is found across the globe, even in such remote places as the Sikh temple at Amritsar.

The Platonic Solids

2011-01-24T02:38:00.000-06:00

The Platonic Solids

Merkaba

2011-01-23T19:44:00.003-06:00

Merkaba (del antiguo Hebreo: מרכבה, carroza. Presenta una raíz consonántica r-k-b, que tiene el significado general de dirigir (a un animal, en una carroza)). Aparece en la Biblia, Ezequiel 1:4-26, para referirse al trono-carroza de Dios, como un vehículo de cuatro ruedas conducido por cuatro Querubínes, cada uno de la cuáles poseyendo cuatro alas y cuatro caras: de un hombre, un león, un buey y un águila. En el Judaísmo medieval, el comienzo del libro de Ezequiel fue reconocido como el mayor pasaje místico de la Biblia, y sus estudios quedaban en continuo desacuerdo.

En las modernas enseñanzas esotéricas, el Merkaba es presentado como un vehículo interdimensional bajo forma isométrica, compuesto por dos tetraedros de luz entrelazados por un centro común, donde un tetraedro apunta hacia arriba y el otro hacia abajo, girando en sentidos contrarios (contrarrotatoria). Este punto de simetría es conocido como stella octangula u octaedro estrellado, el cual puede ser obtenido también extendiendo las caras de un octoedro regular hasta provocar su intersección de nuevo.

Ozymandias (fr & en) / Ramses II

2011-01-23T19:27:00.001-06:00

Un jour un voyageur d'un pays antique
Me dit : « Deux énormes jambes en pierre, sans le tronc,
Se dressent dans le désert... Auprès d'elles, dans le sable,
À moitié enterré gît un visage fracassé, dont le front renfrogné

La lèvre retroussée, le sourire d'une froide autorité,
Proclament que le sculpteur savait lire les passions
Qui, imprimées sur ses choses sans vie, survivent encore
À la main qui les imita comme au cœur qui les nourrit;

Et sur le piédestal on pouvait lire ces mots:
Je suis Ozymandias, le Roi des rois,
Contemplez mon œuvre Ô puissants, et désespèrez !

Rien à part cela ne reste. Autour des décombres
De ce colossal naufrage, s'étendent dans le lointain
Les sables solitaires et plats, vides jusqu'à l'horizon »

_______________________________________________

I met a traveller from an antique land
Who said: "Two vast and trunkless legs of stone
Stand in the desert. Near them, on the sand,
Half sunk, a shattered visage lies, whose frown,

And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read,
Which yet survive, stamped on these lifeless things,
The hand that mocked them and the heart that fed,

And on the pedestal these words appear:
'My name is Ozymandias, king of kings:
Look on my works, Ye Mighty, and despair!'

Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare,
The lone and level sands stretch far away."

Somos...

2011-01-23T17:44:00.000-06:00

Somos el medio por el cual el universo toma conciencia de si mismo.

EL ARQUETIPO MAESTRO

2011-01-22T14:07:00.000-06:00

El Arquetipo Maestro forma una sorprendente composición, parece un poema que el plan divino escribiera para el Hombre.
Está compuesto de diez afirmaciones, que provienen de la decena de emanaciones divinas del Árbol de Vida Cabalístico o Sephiroth. No solamente llevan elevada la antorcha de la Realidad, sino que la técnica de meditación que nos ofrecen, es de inmediata aplicación. Esta decena de imágenes sucesivas, devela la estructura espiritual del ser humano y aclara su destino a la luz de promesas de evolución.
Por lo que esta Orden nos invita a un verdadero aprendizaje de cualidades cósmicas.

________________

0. Todo el poder que fue o será está aquí y ahora.

1. Soy un centro de expresión para la Primaria Voluntad hacia el bien que eternamente crea y sostiene el universo.

2. A través de mí, su infalible sabiduría toma forma de pensamiento y palabra.

3. Lleno de entendimiento, y de su perfecta ley, soy guiado momento a momento por el sendero de la liberación.

4. De las inagotables riquezas de su ilimitada substancia, extraigo todas las cosas necesarias espirituales y materiales.

5. Reconozco la manifestación de la indesviable justicia en todas las circunstancias de la vida.

6. En todas las cosas grandes y pequeñas veo la belleza de la expresión divina.

7. Viviendo de esa voluntad, sostenido por su infalible sabiduría y entendimiento, mía es la vida victoriosa.

8. Espero confiado la perfecta realización del eterno esplendor de la luz ilimitada.

9. En pensamiento, palabra y obra, confío mi vida, día a día, al firme fundamento del Ser Eterno.

10. El reino Divino está incorporado en mi carne, Yo Soy El Que Soy.

Ana Bekoach (Es)

2011-01-22T13:54:00.005-06:00

El poder del nombre de DIOS y de sus 42 letras escondidas

EL gran rabino cabalista escribio la oracion An Becoach durante el primer siglo de nuestra era. la oraciones contiene los 70 nombres de Dios (Ref. Abraham). La oración esta compuesta de 7 lineas con 6 palabras cada una.

LA combinación del Ana BEcoach esta disimulada en las 42 primeras letras del GEnesis (desde Bereshit hasa Vavohoo)

Los cabalistas tienen mu presentes esta oración por la influencia de la combinación de las 42 letras.

Es utilizada para sanación, equilibrio y protección.

_______________________________

Ana becho'ach,
g'dulat yemincha,
tatir tz'rura

Kabel rinat amcha sagveinu,
tahareinu nora
(x2)

Na gibor dorshei yichudcha,

k'vavat shamrem

Barchem taharem, rachamei tzidkatcha
Tamid gamlem, chasin kadosh
Berov tuvcha,
nahel adatecha

Yachid ge'eh le'amcha p'neh,
zochrei k'dushatecha

Shavateinu kabel ushma tza'akateinu,
yode'a ta'alumot

(Baruch shem k'vod malchuto
le'olam va'ed)

Ana Bekoach (Fr)

2011-01-22T13:47:00.004-06:00

Le pouvoir du nom de Dieu et ses 42 LETTRES cachées

Un grand Rabin cabaliste - Rabin Nehonia, écrivit la prière du Ana Becoach au cours du premier siècle de notre ère. La prière fut écrite selon les soixante-dix noms de Dieu – un terme en relation avec Abraham. La prière du Ana Becoah est composée de sept lignes contenant six mots chacune. En retenant la première lettre de chaque mot, le nom en 42 lettres est créé.

La combinaison du Ana Becoach est dissimulée dans les 42 premières lettres du livre de la Genèse (du mot BERESHIT au mot VAVOHOO). Les lettres se traduisent en utilisant un calcul cabalistique secret.

La prière du Ana Becoach est tenue en grande estime par les adeptes spirituels et cabalistes qui connaissent la grande influence que contient cette combinaison de 42 lettres.

Les cabalistes emploient la prière du Ana Becoach pour la protection, la guérison et l’équilibre.

Orphelinat maçonnique :: Orfanato Masonico

2011-01-19T14:56:00.001-06:00

Orphelinat maçonnique

Association reconnue d'utilité publique, le 2 décembre 1927.

MISSION

Manifester concrètement aux veuves des Frères décédés, la fraternité en permettant aux enfants de vivre convenablement en famille et de mener à bien leur scolarité.
Solidarité Jeunesse participe également à leur vie scolaire, sociale et culturelle par l’attribution de bourses, de prix d’encouragement scolaire et par l’organisation de stages à l’étranger, de visites culturelles et de vacances.

SIEGE

90 rue du Faubourg Saint Martin
75010 PARIS

CORRESPONDANCE

Adresser toute correspondance à :
Monsieur le Président de Solidarité Jeunesse - 90 rue du Faubourg Saint Martin - 75010 PARIS

PERMANENCES

Mardi et Jeudi de 10h à 18h
Mercredi de 14h à 18h
Téléphone : 01 40 40 97 33 - Télécopie : 01 42 06 81 70
Mail : solidarite-jeunesse@wanadoo.fr

LES DONS

En accord avec la loi de finance, un avoir fiscal vous sera transmis.
CCP : n° 1162-00K Paris
Chèque à l’ordre de : Solidarité Jeunesse

HISTOIRE

1862 : Naissance de l’Orphelinat Maçonnique, sous l’égide du Suprême Conseil de France et du Grand Orient de France.

1863 : Installation de l’orphelinat au 19, rue de Crimée.

1909 : achat des locaux.

1914-1918 : suspension des cotisations et dons ; la Solidarité Maçonnique se poursuit grâce à l’aide des Frères de l’armée américaine.

1927 : Décision du Convent de la Grande Loge de France du devoir d’adhésion de tous les Ateliers ; reconnaissance d’Utilité Publique.

1937 : Guerre civile espagnole : l’Orphelinat recueille des enfants de Frères espagnols.

1939-1944 : Séquestre et mise à sac des locaux de la rue de Crimée ; les enfants sont dispersés dans des familles d’accueil.

Octobre 1944 : reconstruction de l’édifice ; fin de l’internat, les enfants sont maintenus dans les foyers maternels, l’association subvient à leurs besoins.

1947 : Les Convents de la GLDF et du GODF décident que les cotisations seront obligatoires, collectées par les Obédiences et reversées à l’Orphelinat.

1985 : « L’ Orphelinat Maçonnique » change de nom et devient « Solidarité Jeunesse ».

1997 : Le GODF décide d’assurer de façon autonome la prise en charge des orphelins des Frères de son obédience. La Grande Loge de France poursuit son action de son côté.

FONCTIONNEMENT

Tous les frères de la Grande Loge de France participent par leur cotisation, leurs dons et legs à la mission de Solidarité Jeunesse – Orphelinat maçonnique.

Toutes personnes peut envoyer des dons à l’Association.

Un Conseil d’administration de 15 Membres se réunit chaque mois pour étudier les dossiers en cours et nouveaux qui leurs sont proposés par les cinq commissions de Solidarité Jeunesse – Orphelinat Maçonnique : adoption, finances, relations extérieures, prix, juridique.

Masonic Theme for Blackberry

2011-01-08T18:50:00.001-06:00

About Masonic Theme

This Blackberry Curve theme contains a lot of symbols known to every mason. It is a custom theme, a mixture of the Today and Zen theme styles. The home screen consists of the Calendar, which shows your next 2 appointments or lodge meetings and 5 application icons which you can easily customize.

I hope you like this theme and will use it on your Blackberry phone. If you have any comments or questions, I'd love to hear from you. Simply drop me a line at masonicthemes@gmail.com.

DOWNLOAD: http://bit.ly/bbmasonic

BADEN POWELL 22 fev. 1857, London – 8 jan 1941, Kenya)

2011-01-08T17:54:00.003-06:00

Un dia en la vida de un Celula (The Inner Life of the Cell)

2011-01-05T15:53:00.003-06:00

QQ HH y Lectores

Ciertamente este blog esta dedicado a temas Masonicos pero compartir otro tipo de informacion nunca esta de mas.

En esta ocacion anexo un video que ilustra maravillosamente la maquinaria intracelular... Que buen trabajo del GADU!

What is BeerMasonary?

2011-01-03T12:15:00.003-06:00

It is about banding together to explore and sample beer from around the world – sometimes a tricky thing when you are located on this part of the planet.

It’s about getting to know and keeping up with Australia’s best and brightest brewers.

It’s about sharing and celebrating. It’s about learning to appreciate the effort, complexity and creativity that goes into brewing. And did we mention, having fun whilst doing so?

BeerMasonary is simply the philosophical and somewhat cheeky pursuit of better beer. Our mission is to seek out and share amongst our devotees the true, deliriously tasty experience of exceptional beer.

So, we welcome you. We sip alongside you on your beer enlightenment journey. We share in your pursuit of better beer and acknowledge that life is too short to drink bad beer.

The Golden Rules

As a BeerMason thou shalt:

Appreciate different styles, flavours, colours and textures and share your experience and knowledge with those around you.

Remember, someone, somewhere put their heart and soul into creating your beer and deserves your open minded consideration when you judge and enjoy it.

Take umbrage against the mindless consumption of uninteresting beer and reject imagery that demonises beer drinking as a lowly pursuit.

Refute that beer is the new wine or its poor relation. They are completely different, with their own extraordinary and historic meaning to mankind.

The Power of BeerMasonary

No longer will you be resigned and limited to a monotonous selection of beer drinking opportunities. Just like the world’s most powerful "secret” societies, by banding together and flexing our collective muscle we will be able to achieve beery goodness, including:

• Access to exclusive beer brewed specifically for BeerMasons

• Be the first to enjoy new beers from Australia’s best brewers and around the world

• Enjoy international beer that is introduced to the country specifically for BeerMasons

• Meet and greet the world’s best brewers. Give them our feedback and work towards
the ultimate beer

So fair thee well on your journey. We look forward to joining you on the beer enlightenment path.

We are working hard to make our society great. If you have any thoughts, ideas or suggestions on how we can make this the best beer club in the world – we’d love to hear them!

Les épées de légendes

2011-01-02T21:11:00.002-06:00

L'épée, symbole du pouvoir, recèle en elle une histoire. Certaines sont réelles, d'autres mythiques ou oeuvre d'un roman. Certaines sont magiques, d'autres forgées par un artisan d'exeption. Elles sont toutes uniques et particulières. L'épée, l'arme noble par excellence, on lui reconnait une âme on lui donne un nom.

Les épées

Al-'Adb
Une des neuf épées du prophète Mahomet.

Al Battar ( la batailleuse )
Une des neuf épées du prophète Mahomet.

L'épée d'Al-Battar a été prise par le prophète Mahomet comme butin du Banu Qaynaqa. C'est l'épée des prophètes et sur sa lamme est inscrite en arabe les noms de David, Solomon, Moïse, Aaron, Joshua, Zechariah, Jean, Jésus et Mahomet. On y retrouve également un dessin représentant le roi David tranchant la tête de Goliath à qui l'épée appartenait à l'origine. On retrouve également une inscription en Nabataean.

La lame de l'épée mesure 101 centimètres de longueur. Elle est conservée dans le musée de Topkapi à Istanbul. Selon la légende c'est cette épée que Jésus utilisera quand il reviendra sur la terre pour combattre l'anti-Christ Dajjal.

Al-Ma'thur
Une des neuf épées du prophète Mahomet.

Al-Mikhdham
Une des neuf épées du prophète Mahomet.

Al-Rasub
Une des neuf épées du prophète Mahomet.

Al-Qadib
Une des neuf épées du prophète Mahomet.

Almace ( Almacia ) ( Chanson de Roland )
Épée de Turpin. Évêque de Reins (de 774 à 789-791) et compagnon de Roland de Roncevaux dans la «Chanson de Roland».

Andúril ( Narsil ) (Épée du roman le Seigneur des Anneaux - Tolkien )
Tolkien, dans le Seigneur des Anneaux, présente des épées fameuses. Aragorn fait restaurer Narsil l'épée brisée d'Elendil, par neuf forgerons elfiques qu'il rebaptise Andúril (la flamme de l'Ouest), elle se révèle "aussi mortelle que son ancêtre" et aide Aragorn à relever le trône de ces ancêtres. (Voir le roman le Seigneur des anneaux)

Angurva ( Angurvadel, Angurvadil, Angurvddel ) ( Steam of anguish )
Épée de Frithjof (mythologie nordique). Des runes magiques sur sa lame la font briller fortement en temps de guerre et légèrement en temps de paix.

Answerrer ( le Répondant ) Voir aussi Fragarach
Épée de Mannan Mac Lir, gardien de l'île de Man. Nul ennemi de peut survivre à ses morsures.

Arondie ( Arondight, Ar'oundight ) ( Cycle Arthurien )
Épée de Lancelot du Lac. Il recoit cet épée à 18 ans lors de son adoubement par Arthur et Guenièvre.

Ascalon
Épée de Saint-Georges.

Arvoul (ou Arvwl),
L'épée de Tristan.

Azoth
L'épée magique abritant un esprit, appartenant à Paracelse, médecin alchimiste (1493 -15410.

Balmung ( Chanson de Nibelugen ) Voir aussi Gram c'est la même épée
Célèbre épée de Siegfried dans la «Chanson de Nibelugen».

Siegfried dans son voyage au pays des Burgondes fut attaqué par le nain Alberich. Celui-ci était en fait le gardien du fabuleux trésor des Nibelungen, et, comme Siegfried lui laissait la vie sauve, il lui proposa une partie de ces richesses, dont la célèbre épée magique Balmung.

Selon les légendes nordiques Balmung fut donnée par Wayland le forgeron à Odin, ce dernier l'enfonçant dans l'arbre Branstock, un chêne dans le Palais de Volsung. Odin déclara alors que celui qui la récupérant ne connaîtrait que la victoire sur les champs de bataille. Neuf des princes de Volsung essayèrent mais seul le plus jeune y parvint. Son nom était Sigmund.
Cette épée fut « offerte » par Wotan à la lignée des Volsungs. L'épée fut brisée contre le bois de Gungnir, la Lance de Wotan. Elle fut plus tard reforgée par Regin, pour vaincre le dragon Fafnir. Les descendants des Volsung ont des prérogatives quant à l'utilisation de cette épée.

Forgée par Wayland le forgeron d'Odin et reforgée par Regin

Batism
Une des épées de Fierabras.

Forgée par Ansias. Elle nécessita trois ans de travaux.

Begallta ( Petite furie ) ( Mythologie celte )
Une des épées de Díarmait ua Duibne. Il utilise celle-ci dans ses aventures moins risquées.

Bélisandre ( Bélisandra, Balisarde )
L'épée magique de Rogero ( Renaud de Montauban ).

Rendue magique par une enchantresse

Blutgang ( Répendresse de sang, Blodgang )
L'épée d'Hieme. dans la saga de Thiðrek.

Bourdin
L'épée de Renaud de Montauban,

Brennus VeaVictis (épée de)
L'an 390 avant Jésus-Christ, les Gaulois prirent et dévastèrent Rome. Enfermés dans le Capitole et menacés de la famine, les Romains, pour éloigner les formidables ennemis qui campaient sur les ruines fumantes de la cité, consentirent à leur donner mille livres pesant d'or. Ils accusèrent les Gaulois de se servir de faux poids. Le chef des Gaulois, Brennus, irrité, jeta, dit-on, son épée et son baudrier dans la balance, en proférant ces paroles impitoyables : Vae victis !

Brinnig
Une des épées d'Hildebrand dans la saga de Thidhrek (Dietrich) .

Caladbolg (Caladcholg
"Dur-ventre" était l'épée célèbre d'un héros celtique appelé Cuchulain. Plus tard utilisé par Fergus mac Róich. L'épée irlandaise légendaire était capable de consommer tout. Il serait capable de couper à travers une colline.

Calad-colg (Calabolg - Caladbolg = dur tranchant, Cliamh Soluis)
Épée brandie par Ogma à la bataille de Mag-Tured, et possédée par le héros Cûchulainn, fils de Lug (Tuatha de Danann). Nom irlandais donnée à Excalibur.

Forgée par les fées

Caladin (Cycle Arthurien)
L'épée de Gauvain,

Caliburn ( Cycle Arthurien )
Nom latin donnée à Excalibur par la Dame du Lac.

Cat's claws (voir également Scalpel et Greywand )
Dague de Gray Moser. Avec Fafhrd, ils sont les héros de la série de romans de Fritz Liber : Le cycle des épées.

Chastiefol (Cycle Arthurien)
Nom de l'épée d'Arthur dans le récit le plus tardif de la légende «le Chevalier au Papegau» (voir Excalibur).

Chrysaor (Oeuvres d'Edmund Spencer 1596)
L'épée magique de la reine de Faerie. Utilisé par Artegal, le chevalier de justice, elle lui a été remise par Astræa, qui lui l'avait obtenu de Jove qui l'utilisa à l'époque contre les titans.

Claidheamh Solius (l'épée de lumière)
Une des épées de Cû Chulainn, fils de Lug (Tuatha de Danann)

Colada
Une des épées du CID.

Corrougue
Épée d'Otuel, chevalier de Charlemagne.

Courtin ( Cortan - Cortane - Courtain - la coutre ) ( Chanson de Roland )
Une des épées d'Ogier le Danois. Compagnon de Roland de Roncevaux dans la «Chanson de Roland».

Forgée par Munifican. Elle nécessita trois ans de travaux.

Courtoise
Taillefer Guillaume I, comte d'Angoulême de 929 à 956.
La légende dit que Guillaume, portait un sabre d'un acier très tranchant. Stonius, chef des Normands qui écumaient le secteur, s'étant armé de sa cuirasse, et de son casque, se présenta alors devant Guillaume pour le défier. Aucours du combat, ce dernier lui fendit le corps par moitié, d'un seul coup de son épée, d'où le surnom de Taillefer, qui passa par honneur à ses descendants

Cruadín
Une des épées de Cû Chulainn.

Curtana (Historique ) (Angleterre)
L'épée d'Édouard le Confesseur, roi d'Angleterre. Épée cérémonielle sans pointe portée par les rois d'Angleterre pour rendre justice.

Dáinsleif ( Mythe Viking )
Pour les hommes les nains forgèrent l'épée maléfique Dáinsleif, dont la blessure ne guérit jamais, et qui ne peut retourner dans son fourreau qu'après avoir tué. Cette épée est détenue par le roi Hogni. L'épée du héros nordique Hogni.

Dard ( Sting ) ( Romans Bilbo et le Seigneur des Anneaux )
Dard est une épée magique donnée à Frodon par son oncle Bilbon, ancien porteur de l'anneau, dont la lame est gravée de caractères elfiques. La lame de Dard luit d'une couleur bleue lorsque des Orcs se trouvent à proximité.

Daywalker (Film Blade)
Épée du vampire Blade.

Destinée (Film Tigre et dragon)
Épée indestructible et disputée.

Dioltach
Une des épées de Mannanan MacLir

Dhu' l Fakdr ou Dhu al-faqar ( la tranchante )
Une des neuf épées du prophète Mahomet. Un cimeterre.

Durendal ( Orlando, Dudendal, Durandana ) ( Chanson de Roland )
Célèbre épée de Roland de Roncevaux dans la «Chanson de Roland» composée au X^e siècle.

Roland est comte de la Marche de Bretagne et neveu de Charlemagne. Au retour d'une incurtion contre les Sarrasins en Espagne, Roland assure l'arrière garde de l'armée de Charlemagne, lorsque trahie par Ganelon il est attaqué au col de Ronceveaux dans les Pyrénées.

Blessé à mort et sentant sa fin venir, Roland sonne dans son olifant pour appeler Charlemagne à son secours. Craignant que Durendal ne tombe aux mains des Sarrasins, il tente de briser son épée sur un rocher mais celle-ci au lieu de se rompre fendit le rocher. Dans les Pyrénées, on montre encore une trouée dans la montagne, au-dessus de Roncevaux : la Brèche de Roland !

La légende raconte également que Roland avant de mourir pria l'archange Saint Michel de l'aider à soustraire Durendal aux infidèles. L'épée fut donc ainsi sauvée et vint se planter dans le rocher du sanctuaire de Rocamadour en France. Elle y est encore, fichée juste au dessus de la porte de la chapelle Notre Dame.

Forgée par Munifican. Elle nécessita trois ans de travaux.

Dyrnwyn
Épée du roi de Welch Rhydderch Hael le généreux.(Angleterre)

l'Ébréchée ( Historique ) (Pologne)
L'épée du sacre des rois de Pologne voir Szczerbiec ("l'épée aux entailles")

Ekkisax
Épée de Ekka puis de Thiðrek. Obtenu par Thiðrek après avoir tué Ekka en combat. Dans la saga de Thiðrek, c'est l'épée qu'il utilisa pour vaincre Hagen.

Forgée par le nain Alfrek,

Epée aux étranges renges (Cycle Arthurien)
Epée dont le foureau, appelé «Mémoire de Sang», est fait du bois de l'arbre de vie. Placée dans la Nef de Salomon, elle est destinée au «Bon Chevalier», c'est-à-dire à Galaad, qui est le seul à pouvoir la tirer.

Epée de Nuada ( Mythe celtique )
Les «Thuatha dé Danann», peuples de la déesse Dana étaient venus des îles du nord du monde...en amenant avec eux 4 objets sacrés. L'épée de Nada est l'un de ces objets. Dans les plus anciens mythes, c'est l'épée de lumière qui inflige des blessures mortelles. Dans les mythes celtes et les textes arthuriens cette épée devient Caladbolg, Calad-colg, Caledfoulch ou Kaledfoulc'h ou kaletfwlch. En fait tous ces nomsDyrnwyn

Epée marqué du héron
Épée fabriquée à l'aide du Pouvoir Unique dans La Roue du Temps. Elles ont la particularité d'être pratiquement indestructible. Elles sont généralement la propriété de grands épéistes. Le jeune héros, Rand, héritera la sienne de son père adoptif..

Excalibur ( Chastiefol, Excalibar, Escalibar, Kaletfwlch, Mirandoisa, Épée ou glaive de Nuada ) ( Cycle Arthurien )
Probablement la plus célèbre des épées de légendes. C'est l'épée magique du roi Arthur dans l'épopée de la Table Ronde.

Excalibur est une déformation de Caledfoulch ou Kaledfoulc'h ou kaletfwlch qui signifierait "dur éclair" ou "dure foudre" appellation qui conviendrait parfaitement à une épée magique.

Dans le cycle arthurien, Excalibur est l'épée de souveraineté et de puissance confiée à Arthur. Ce n'est pas l'épée fichée dans la pierre et que retire le jeune Arthur lorsqu'on cherche un successeur à Uther Pendragon. Mais une autre épée, venue de l'autre monde et remise à Arthur par la Dame du Lac, la fée Viviane. L'épée brillait du feu de trente torches, éblouissant ses ennemis. Le fourreau précieux empêchait le sang de couler sur les champ de bataille, mais Arthur confia imprudemment ce talisman à sa demi-soeur la fée Morgane. Elle s'empressa d'en faire un double, qu'elle remit à Arthur tandis qu'elle donna l'original à son amant, Accolon.

Après la bataille de Camlann, Arthur demanda au chevalier Girflet de lancer Excalibur dans un étang, car elle ne doit pas tomber en n'importe quelles mains. Or, une main sortit de l'eau, saisit l'épée, la brandit trois fois et disparaît avec elle : l'épée magique de souveraineté a été rendue à la Dame du Lac .

Flamberge ( Floberge, Flamborge ) (Chanson de geste Renaus de Montauban - Les 4 fils d'Aymon )
Epée de Renaud de Montauban un des 3 fils d'Aymon (Rinaldo di Montalbano).
À l'époque des chansons de geste, il y avait quatre vaillants chevaliers : les Quatre Fils Aymon. L'aîné des quatre frères s'appelait Renaud de Montauban. Il possédait une épée prestigieuse, Floberge, aussi redoutable que Durandal, celle de Roland. Au cours des siècles, le nom de Floberge devint un nom commun et s'altéra en flamberge, sans doute sous l'influence des mots flamme, flamboyer, etc. L'expression n'est plus utilisée aujourd'hui qu'ironiquement principalement pour se moquer des démonstrations spectaculaires d'héroïsme et signifie une invitation ironique à tirer l'épée et à se jeter dans la bataille sans réfléchir.

Forgée par Galas. Elle nécessita trois ans de travaux.

Flamborge (voir Flamberge)
Épée de Maugis et de Renaud de Montauban, Bradimart ?

Forgée par Wayland le forgeron d'Odin.

Florence (voir également Graban)
Une des épées de Fierabras, fils de Balan.

Forgée par Ansias. Elle nécessita trois ans de travaux.

Fragarach ( Frecraid, Freagarthach ) Vois aussi Answerer l'Épée de Nuada ( Mythologie celte )
Épée de Manannan MacLir, gardien de l'île de Man et de Lugh Lamfada. Nul ennemi de peut survivre à ses morsures. C'est l'un des quatres principaux trésors de Tuatha De Dannann.

Fraoch
Une autre des épées de Mannanan MacLir.

Frostmourn (jeu vidéo Warcraft III)
Épée maudite d'Arthas, prince du royaume déchu de Lordaeron dans le monde d'Azeroth.

Gai Bolga ( Gae-Bolg, Gae Bulg ) Lance
Cette puissante lance a été remise à Cûchulainn par Scathach, reine féerique du Royaume de la Lumière. Grâce à cette lance et aux techniques qu'il a apprises lors de son entraînement par Scathach, Cu Chulain peut exécuter le terrible Gae Bolg, une attaque qui ne cause qu'une seule blessure lorsque la lance pénètre sa victime, mais qui en cause neuf (9) autres lorsqu'elle en ressort. Cette lance est construite à partir des ossements d'un monstre marin mort à en combattant un autre.

Galatyn, Galantyne
Épée de sir Gauvain dans dans l'épopée de la Table Ronde.

Glaive de Sommer (Série de romans Loup Solitaire)
Épée (le terme glaive est issu d’une mauvaise traduction) des rois du Sommerlund, longtemps laissé au royaume de Durenor en gage d’alliance. Elle est l’une des rares armes permettant de tuer les Seigneurs des ténèbres et son possesseur est Loup Solitaire.

Glamdring ( Épée dans les romans Bilbo et le Seigneur des Anneaux - Tolkien )
Glamdring (marteau à ennemi en langue sindarin) était l'épée de Turgon, le Roi de Gondolin. Durant le troisième âge, elle fut retrouvée par Olorin, dit Gandalf le Gris parmi le butin d'un groupe de trolls lors d'une aventure avec Bilbon Saquet. Elle lui servit ensuite pendant ses nombreuses quêtes en vue d'anéantir définitivement le pouvoir de Sauron. Comme la plupart des épées elfiques, elle devient bleue lorsque des orques approchent.

Glorieuse (Chanson de Roland)
Épée d''Olivier. Compagnon de Roland de Roncevaux dans la «Chanson de Roland».

Graban (la creuse tombe) (voir également Florence)
Une des épées de Fierabras fils de Balan.

Forgée par Ansias. Elle nécessita trois ans de travaux.

Gram (Dans la Saga Volsung) (Mythe Viking) Voir aussi Balmung c'est la même épée
Épée de Sigmund, Sigurd et Hildebrand. Cette épée forgée par Régin a appartenu en premier à Sigmund et n'avait pas de nom. Odin l'a brisé dans la dernière bataille de Sigmund. Reforgé pour son fils Sigurd. Selon la saga de Thiðrek, Hildebrand aurait reçu Gram après la chute de Niflungs. Elle est si coupante qu'elle coupa en deux l'enclume et qui servit à tuer Fafnir métamorphosé en serpent.

Grayswandir (une des deux épées soeurs des romans du cycle Les 9 Princes d'Ambre de Zelazny, voir également Werewindlle)
Il s’agit de l'épée de la nuit utilisée par le Prince Corwin d’Ambre. Elle est remarquablement légère et équilibrée, bien que sa lame soit dite incassable. Une partie de la Marelle Royale est profondément gravée dans son métal grisonnant. Le gris miroitant de l’Epée, jusqu’à la poignée incluse, est le résultat de la fumée mystique de Tir-Na Nog’th, l’étrange cité dans le ciel, fumée entrant dans la composition de l’Epée. Une partie de la Marelle d'Ambre est gravée sur sa lame

Greysteel
Épée de Koll de Thrall.

Greywand (voir également Scalpel et Cat's Claw)
Célèbre épée (broadsword) de Fafhrd. Fafhrd est un gigantesque barbare du nord et avec le voleur Gray Moser ils sont les héros de la série de romans de Fritz Liber : Le cycle des épées.

Grimtooth (Dague du roman le Seigneur des Anneaux - Tolkien)
Dague des orcs.

Gullver
L'épée de Hjalti, compagnon de Hrolf Kraki,

Gungnir ( frémissante) Lance (Mythologie Viking)
Ce n'est pas une épée. C'est la lance magique d'Odin, forgée par le nain Dvalin un des fils d'Ivaldi. Cette lance ne manque jamais sa cible et reviens après magiquement dans les mains de son porteur. Sur sa hampe, taillée dans l'arbre sacré l'arbre d'Yggdrasil, sont gravé des runes magiques qui maintiennent la loi. Cette lance est représentée par le symbole runique, Gar

Gurthang (Épée dans le roman le Silmarion - Tolkien)
Épée de Túrin. L'histoire de Túrin est contée dans le Silmarillion une des oeuvres de Tolkien. C'est avec cette épée que Túrin fils de Húrin tue le dragon Glaurung.

Haute-Claire (Haulteclere) (Chanson de Roland)
Épée de Closamont et d'Olivier (compagnon de Roland de Roncevaux dans la «Chanson de Roland»).

Forgée par Galas. Elle nécessita trois ans de travaux.

Halef ou Hatf ( la mortelle )
Une des neuf épées du prophète Mahomet.

Hadhafang (Épée dans le roman le Seigneur des Anneaux - Tolkien)
C'est l'épée de la princesse Arwen, fille d'Elrond et de Celebrían
Sur la lame est gravé en Elfique : "aen estar Hadhafang i chathol hen, thand arod dan i thang an i arwen." ce qui signifie "Cette lame s'appelle Hadhafang. Une noble défense contre des hommes hostiles pour une noble dame."

Herrugrim (Épée dans le roman le Seigneur des Anneaux - Tolkien)
C'est l'épée du roi Théoden Cavaliers de Rohan. La garde de l'épée est composée de deux tête de cheval en opposition, contournant la lame.
Le cheval est le symbole sacré de Rohan.

Hofud (du norrois Hofuð : "tête") (Mythologie Viking)
Epée du dieu HEmdall/HEmdal/Haimdall: "lumière du Monde", Ass : "Ase/Dieu scandinave", de la lumière, du temps et de l'année, veilleur des Ases.

Hrotti (Rotti) (Mythe des Nibelungen) (Voir l'autre épée magique Riddil)
Une des deux épées magique qui faisaient partie du trésor du dragon Fafnir, dont Sigurd prit possession.

Hrunting (Saga de Beowulf)
Une des deux épées magiques de Beowulf. Obtenue d'Unferth, roi des Hrothgars. Dans d'autres récis l'épée était dans la grotte de Grendel sous la mer. C'est avec cet épée que Beowulf trancha le bras de Grendel.

Joyeuse (Fusberta Joysa) (Chanson de Roland) (France)
Épée de Charlemagne.

L'épée avait dit-on un éclat tel qu'elle aveuglait ses ennemis. De plus son possesseur ne pouvait être empoisonné. Elle contenait, dans son pommeau, un morceau de la sainte lance, celle qui avait percé le flanc du Christ agonisant sur la croix.

Forgée par Galas. Elle nécessita trois ans de travaux.

Kaletfwlch ( Kaled vllulch = Excalibur= dur acier ) ( Cycle Arthurien )
Nom celtique de l'épée Excalibur.
un des quatre (4) trésors de l'Île de Bretagne, Kaletvwlch est une puissante épée. Dans les plus anciens mythes, on l'appelle « Le Glaive de Nuada », l'épée de Lumière, qui inflige des blessures mortelles. Kaletvwlch fut remise à Arthur par la mystérieuse Modron, puissante magicienne de l'île de Kaer Sidi, pour le remercier d'avoir sauvé son fils Mabon des griffes d'un loup.

Lagulf
Épée de Hildebrand dans la saga de Thiðrekssaga. L'épée servit pour blesser Gernoz (Gernot) et tuer Giselher.

Lance qui saigne lance (Cycle Arthurien)
C'est la lance qui apparaît dans le cortège du Graal, avec trois gouttes de sang sur le fer. On l'a souvent interprété comme la lance du centurion Longin, qui perça le flanc de Jésus sur la Croix. C'est en y appliquant le fer de la Lance qui saigne que Galaad guérit la blessure du Roi Pêcheur.

Lance vengeresse lance (Cycle Arthurien)
Lance avec laquelle Balin le Sauvage donne le «Coup Douloureux» au roi Pêcheur.

Leochain (Mythologie celte)
Une des épées de Fergus MacRoich.

Licorne (Historique) (France)
L'épée des princes de Bourgogne.

Loevi (Saga d'Hrolf Kraki Islande)
L'épée de Bjalki, compagnon de Hrolf Kraki.

Marmadoise (Cycle Arthurien)
Épée du duc Frolle d'Allemagne, antithèse d'Excalibur.ou de Rion
Il s'agit aussi d'une épée capable de projeter des éclats lumineux. Arthur s'en empare après sa victoire en combat singulier contre Frolle ».« C'était une des bonnes lames du monde, celle-là même dont Hercule se servit quand il mena Jason en l'île deColchide pour conquérir la toison d'or, et elle avait nom Marmiadoise. Dès qu'elle jaillit hors du fourreau, si grandefut la clarté qu'elle répandait que le pays en fut illuminé, et qu'Artus fit un pas en arrière pour mieux la voirflamboyer.

Master Sword (ou Excalibur, jeu Legende de Zelda)
Épée légendaire et arme principale du héros Link.

McAluin
L'épée de Fionn McCumhail.

Mémoire de Sang fourreau (Cycle Arthurien)
Nom du fourreau de l'Épée aux étranges renges.

Medham
Une des neuf épées du prophète Mahomet.

Merveilleuse
Épée de Doolin de Mayence, héros français du XIVe et XVe sciècle, Doolin est aussi le père d'Ogier le Danois.

Mimung
Épée de Wayland (le forgeron d'Odin) et Witga son fils. Donnée à Siegfried par une fée.

Forgée par Wayland.

Mirandoisa (Chastefol, Excalibar, Escalibar, Kaletfwlch) (Cycle Arthurien)
Autre nom donné à Excalibur, l'épée du Roi Arthur.

Mournblade (Cycle d'Éric le Nécromancien de Michael Moorcook)
Épée jumelle de Stormbringer. Afin de lutter contre le chaos, des créatures forgèrent deux épées jumelles, Stormbringer et Mournblade. Ils passèrent un marché avec un démon, afin qu'il se scinde en deux et habite chaque lame. Les épées recélaient un pouvoir immense.

Morglay (mor-glaif grosse épée)
Épée de Bevis de Hampton.

Murgleis (Muirgleis - éclat/ambre de mer) ( Chanson de Roland)
Épée de Ganelon. Cousin de Roland et traite dans la «Chanson de Roland».

Naegling (Saga de Beowulf)
Une des deux épées magiques de Beowulf. C'est avec cette épée qu'il tua le dragon qui attaquait son royaume.

Naglhring
Épée de Grim de Thiðrek puis de Heimir. Dans la saga de Thiðrek, le nain Alfrek vola l'épée à Grim, époux de Hild, et en fit don à Thiðrek. Thiðrek en fit don par la suite à son ami Heimir quand il prit possession d'Ekkisax.

Forgée le nain Alfrek.

Naglering
Épée de Dietrich Von Bern (Diderik). Ditrich a reçu l'épée du nain Alberich qui l'avait forgé pour les géants de feu Grim et Hilde

Narsil (Andúril) (Épée dans le roman le Seigneur des Anneaux - Tolkien)
Tolkien, dans le Seigneur des Anneaux, présente des épées fameuses. La plus célèbre est Narsil, instrument et symbole du pouvoir des rois venus de l'Ouest. Elle se brise lorsqu'Elendil tombe en combattant Sauron. Bien plus tard, Aragorn la fait restaurer par neuf forgerons elfiques. Rebaptisée Andúril (la flamme de l'Ouest), elle se révèle "aussi mortelle que jadis" et aide son porteur à relever le trône de ces ancêtres. (Voir le roman le Seigneur des Anneaux).

Nóralltach (grande furie) (Mythologie celte)
Une des épées de Díarmait ua Duibne. Il utilise celle-ci dans ses aventures plus risquées.

Nothung
Une des épées de Sigfried.

Orcrist (Fendoir-à-Gobelins) (Épée dans les romans Bilbo et le Seigneur des Anneaux)
Ils l'on appellé Orcrist, Fendoir-à-Gobelins. Mais les gobelins l'appellent simplement Mordeuse. Les gobelins la detestent et detestent encore plus leur porteur.

Orna
L'épée de Tethra le Fomoire, prototype de l'épée chantante...

Le Pic de Lune lance
Le « Pic de Lune » est une étrange lance qui fut remise aux peuplades pictes par l'encore plus étrange divinité « Jack », un habitant de la lune. La pointe de la lance a été taillée dans un morceau de pierre lunaire. C'est le Concile des Humbles qui a le pouvoir de désigner le Gardien du Pic de Lune.

Précieuse (Chanson de Roland)
Épée de Baligant. Émir de Babylone venu aider Marsille dans la «Chanson de Roland»

Prytwen bouclier (Cycle Arthurien)
Littéralement «forme blanche»; nom du bouclier d'Arthur dans certaines versions.

Rongomiant lance (Cycle Arthurien)
nom de la lance d'Arthur.

Qal'i
Une des neuf épées du prophète Mahomet.

Quern-biter (f oot-breadth)
Épée d'Haakon I de Norvège et de Thoralf Skolinson.

Refil (Mythe des Nibelungen)
Épée de Regin dans une des versions de la Chanson de Nibelungen.

Ridill (Mythe des Nibelungen) (Voir l'autre épée magique Hrotti)
Une des deux épées magique qui faisaient partie du trésor du dragon Fafnir, dont Sigurd prit possession.

Ringwraith (Épée du roman le Seigneur des Anneaux - Tolkien)
C'est l'épée des Nazgûls, les neufs rois maudits à la solde de Sauron qui recherchent inlassablement l'anneau. Ringwraith a été construite par des forgerons de la terre foncée du Mordor, sous les ordres de Sauron.

Sacho (Sachu)
Épée d'Eck.

Samsamha (Sansamha)
Épée d'Haroun-al-Raschid, calife de Bagdad en 786.

Sanglamore
Épée de Braggadochio.

Santacrux (Épée du roman le Chevalier au bouclier vert - Odile Weulersse)
C'est l'épée de Thibault de Sauvigny, le Chevalier au bouclier vert :
Héros de roman, âgé de 15 ans, aux cheveux blonds bouclés, il est sacré chevalier par son oncle le comte de Montcornet pour sa bravoure.

Sauvagine ( Sauvagins ) ( Chanson de Roland )
Une des épées d'Ogier le Danois. Un des 12 paladins et compagnons de Roland de Roncevaux dans la «Chanson de Roland».

Forgée par Munifican. Elle nécessita trois ans de travaux.

Scalpel ( voir également Greywand )
Rapière de Gray Moser célèbre voleur de la cité de Lankhmar. Avec Fafhrd le gigantesque barbare du nord, ils sont les héros de la série de roman de Fritz Liber : Le cycle des épées.

Schrit ( Shritt )
Épée de Biterolf.

Skofnung (Saga d'Hrolf Kraki Islande)
L'épée de Hrolf Kraki.

Sting ( Dague du roman le Seigneur des Anneaux - Tolkien )
Dague elfique qui s'illumine à l'approche des orcs.

Stormbringer (Cycle d'Éric le Nécromancien de Michael Moorcook)
Dans le roman de Michaël Morcock, Stormbringer est l'épée magique d'Élric le Nécromancien, laquelle draine l'âme de ses défuntes victimes et transmet une partie de sa force vitale à l'elfe albinos. Stormbringer offre ainsi au héros l'énergie dont il a besoin, mais le prix en est terrible. La bataille perpétuelle opposant Elric à son épée runique mugissante, qui a sa propre personnalité, constitue le moteur d'une grande partie de la saga d'Elric. Origine : afin de lutter contre le chaos, des créatures forgèrent deux épées jumelles, Stormbringer et Mournblade. Ils passèrent un marché avec un démon, afin qu'il se scinde en deux et habite chaque lame. Les épées recélaient un pouvoir immense.

Szczerbiec (l'épée aux entailles) (Pologne)
Boleslaw le Vaillant -1025 saisit son épée et en frappa plusieurs fois les barres de la grande porte dorée de Kiev. L'épée fut dès lors connue sous le nom de Szczerbiec ("l'épée aux entailles") et on l'utilisa par la suite lors des cérémonies des couronnements polonais.

Tyrfing (Mythologie Viking)
Une épée maudite fabriqué par les nains. Elle apparaît dans la poésie de l'Edda «le réveil d'Angantýr», et dans la saga de Hervarar . On la retrouve également dans un opéra de Richard Wagner.

Selon le poème le roi Sigrlami a forcé les nains à forger l'épée Tyrfing. Ceux-ci y ont placé une malédiction, celle d'apporter la mort à son porteur. De plus, aucune blessure faite par l'arme ne peut être guérie. Sigrlami meurt donc aux mains d'Arngrim qui hérite de l'épée etc....

Tizona
Une des épées du CID. Il fut enterré avec elle. Il l'a prise au roi Baucar.
L'épée du Cid : Tizona. Cette épée appartenait au chevalier Castillan Rodrigo Diaz de Vivar, connu sousle nom "El Cid Campeador" durant le XIe siècle, qui a participé avec le roi Alfonso VI à la conquête de Tolède et quia aussi conquis le royaume de Valence aux arabes. Tizona est la légendaire épée du Cid, l'arme qui lui sauve la vie et qui lui permet de gagner de nombreuses batailles. De .93 mètres de longueur, depuis la poignée jusqu'à la pointe et pesant un peu plus d'un kilo, la lame mesure 4,3 centimètres de large. Selon les dernières études il se peut qu'elle fût fabriquée vers la première moitié du XIe siècle. Tizona symbolise l'honneur militaire du héros. Colada était l'autre épée du Cid, qu'il gardait également comme un trésor

Tranchera
Épée d'Agricane, chevalier de Charlemagne, fabriqué par Brandemart dit-on.

Vorpale
C'est l'épée du chevalier sans tête qui hanta une région près d'une gorge retirée nommée Sleepy Hollow (Petite vallée endormie), L'histoire se déroule aux alentours de 1787 dans l'implantation hollandaise de Tarrytown. La légende que raconte cette histoire est celle du chevalier sans tête ou Hessien Galopant de lacombe, fantôme d'un soldat Hessien qui perdit sa tête au contact d'un boulet de canon durant « quelque bataille sans nom » de la Guerre d'Indépendance des États-Unis, et qui rode depuis lors dans Sleepy Hollow à la recherche d'une tête de remplacement. Le dénouement de ce conte imaginaire se déroule dans le bien réel cimetière de Sleepy Hollow.

Vorpale (la tranchante)
Épée évoquée dans le poème Jabberwocky de Lewis Carroll.

Vorpaline (Des romans du cycle Les 9 Princes d'Ambre de Zelazny
La Vorpaline épée est utilisée par Merlin contre L'ange igné envoyé par son demi frére Jurt, elle lui est prétée par le chat du Cheshire en personne !

Waskë
Épée de Sintram Waskë, l’épée d'Iring, dans le mythe des Nibelungen,

Welsung
Épée d'Iring

Werewindle (une des deux épées soeurs des romans du cycle Les 9 Princes d'Ambre de Zelazny, voir également Grayswandir )
Il s’agit de l’épée du jour utilisée par le Prince Brand d’Ambre.

Zar'roc (dans la trilogie Eragon)
Épée de Morzan le Parjure puis de Brom le Dragonnier et enfin d'Eragon.

Zugafar
Épée d'Ali, gendre de Mahomet.

L'épée de Jeanne d'Arc (France)
Charles Martel vainqueur en 732 de Abd-Al-Rahman gouverneur d'Andalousie commandant les arabes à Poitiers, fit élever sur le champ de bataille à un endroit appelé "locus de fero bosco", une chapelle en l'honneur de Sainte-Catherine d'Alexandrie, martyre vers 307.

Cette chapelle dite de « Ste-Catherine de Fierbois » devint un lieu de pélerinage, particulièrement pour les soldats, qui à partir de 1415 et de la bataille d'Azincourt, vinrent déposer en guise d'ex-voto, tout ou partie de leur armement en remerciement de la protection de la sainte.

En 1429, aprés l'entrevue au chateau de Chinon avec Charles VII, Jeanne demande à ce que l'on aille chercher dans cette chapelle une épée marquée de cinq croix, sans fourreau, enterré derrière l'autel. Elle dit ne jamais avoir vue cette épée promise par la Sainte, mais c'est là effectivement que l'armurier forgeron envoyé depuis Tours la découvre et la rapporte à Jeanne.

Si l'emplacement où fut trouvé l'épée fait consensus, son origine diffère selon les légendes et théories. La première veut que l'épée soit celle que Charles Martel a déposée lui même 700 ans auparavant pour remercier Ste-Catherine de sa victoire. Une seconde dit qu'il s'agit plutot de l'épée du conétable DuGeslin. Une dernière pense qu'il s'agit probablement d'une des épées laissé en ex-voto dans la chapelle par un chevalier pélerin de passage.

Le duc d'Alençon, dans ses récits, mentionne que Jeanne brisa cette épée sur le dos d'une prostituée à Saint-Denis. Charles VII se montra très mécontent, car l'arme était considérée par plusieurs comme magique auprès des compagnons de Jeanne, et sa destruction passa pour un mauvais présage.

On ne sait pas ce qu'il advint de l'épée. Les légendes comme les écrits n'en disent mot.

L'épée de William Wallace (écosse)
L'épée de William Wallace a été conservé au château de Dumbarton de 1305 (moment de la capture du rebel par le shérif de Dumbarton) jusqu'au moment où elle fut envoyé à Stirling (Écosse), en 1869 pour y être exposée à l'intérieur du monument national de Sir William Wallace.

On connait peu de chose sur l'origine même de l'épée, car celle-ci ne porte aucune marque distinctive permettant de la dater. Nous savons toutefois que James IV roi d'Écosse a ordonné que l'épée soit rénovée en 1505 afin de l'exposer en tant que l'épée officielle du héros.

L'épée de Wallace, de type claymore, mesure approximativement 66 pouces de longueur, sa lame mesurant à elle seule 52 pouces de long. La forge et le modèle de la lame laisse à penser qu'elle peut être d'origine écossaise. En effet, les caractéristiques de l'épée sont très différentes de celles produites à la même période et provenant de Flandre ou d'Allemagne.

Finalement si on se fie à la taille de l'épée, on peut supposer que William Wallace devait être de stature imposante, devant mesurer au moins 6 pieds 6 pouces pour pouvoir manoeuvrer efficacement une telle arme.

Les forgerons

Alfrek : Nain forgeron dans la saga de Thiðrek, il fabriqua ; Ekkisax et Naglhring.

Ansias : Il fabriqua trois épées; Baptism, Florence, and Graban, tous pour Fierabras. Chaque épée prit trois ans à fabriquer.

Galas : Il fabriqua trois épées; Flamberge et Joyeuse pour Charlemagne; et Hauteclaire pour Closamont. Chaque épée prit trois ans à fabriquer.

Munifican : Il fabriqua trois épées; Durandal pour Roland, Sauvagine et Courtain pour Ogier le Danois.

Wayland (Wieland) : Forgeron d'Odin dans la mythologie nordique. Il fabriqua trois épées; Balmung pour Sigfried, Mimung.

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Source: http://hautsgrades.over-blog.com

Assises sur l'islamisation : «La tolérance n'est plus de mise»

2011-01-02T20:55:00.001-06:00

Masoneria ::: El Secreto

2011-01-02T20:50:00.001-06:00

Masoneria en México

2011-01-02T20:47:00.001-06:00

Masones Famosos (españa)

2011-01-02T20:01:00.000-06:00

Washington D.C., la ciudad con poder

2011-01-02T19:57:00.002-06:00

Washington D.C., la ciudad con poder

Conoce los 10 lugares que no puedes perderte en tu recorrido a la capital estadounidense

Toma nota de los sitios indispensables para conocer la cuna de Estados Unidos.

1. Aquí hay poder

El Capitolio. La sede del Congreso de Estados Unidos comenzó a construirse en 1793. Cuenta con un centro de visitantes donde inician los recorridos guiados gratuitos (previa reservación por internet) a distintos rincones del interior del monumento, incluida la Biblioteca del Congreso y el Senado, aunque halla sesión. Conoce su arquitectura de diseño clásico griego y 200 años de historia. Encuentra además un restaurante y tiendas de souvenirs. Ubicado al este del Mall.

2 . Foto y tour

La Casa Blanca. Si no te conformas con la foto clásica de la fachada, solicita a la Embajada de México en Washington D.C. un tour gratuito al interior de la residencia. Debes reservarlo al menos con un mes de anticipación. El recorrido que es por cuenta propia, inicia desde las 7:30 de la mañana. En su centro de visitantes (entre la Calle 15 y la E) hay guías que te hablan de su arquitectura, historia, inquilinos y eventos sociales del lugar. En el número 1000 de Pennsylvania Avenue. http://www.whitehouse.gov/

3. Visita al ex presidente

Monumento a Lincoln. El decimosexto presidente de Estados Unidos se encuentra ahí sentado, imponente, de seis metros de altura y esculpido en mármol, resguardado dentro de un edificio que evoca un templo dórico construido en 1922, compuesto por columnas de 10 metros de alto. Abierto las 24 horas. De 9:30 a 23:30 el guardaparques resuelve cualquier duda. Entrada sin costo. Constantemente es escenario de actos políticos y protestas, como el famoso discurso de Martin Luther King, "I have a dream". Ubicado en el Parque Potomac. http://www.nps.gov/

4. Todo un 007

The International Spy Museum. Exhibe el espionaje alrededor del mundo: el real, el del cine y el de las series de televisión. La sala "Escuela para espías", por ejemplo, muestra más de 50 años de tecnología para obtener información secreta. El museo también programa actividades para niños y adultos que quieran probar su intuición y jugar un rato al 007: recorridos por la ciudad con GPS, misiones especiales y visitas al museo con cena y trago incluidos. 800 F Street Northwest. http://www.spymuseum.org/

5. Museo de noticias

Newmuseum. Espacio interactivo que explica cómo se genera la información. Tiene siete niveles con 14 exposiciones permanentes, entre ellas una de fotografías ganadoras del Pullitzer. 555 Pennsylvania Avenue. http://www.newseum.org/

6. Tiendas y galerías

Barrio de Georgetown. Un distrito histórico y de moda, con exclusivos restaurantes, boutiques y galerías de arte. En Dupont Circle se toma un camioncito que sale cada 10 minutos (un dólar) hasta la calle M, la vía principal del barrio. Ubicado a orillas del río Potomac. Uno de sus máximos atractivos es el paseo por casonas antiguas y jardines. http://www.georgetowndc.com/

7. Cocina multipremiada

CityZen. Cocina contemporánea dirigida por el chef Eric Ziebold, reconocido como uno de los mejores de Estados Unidos. Además del pato, las escalopas, el foie gras y la langosta, prueba alguno de sus martinis, rarezas en whiskies y cocteles con champaña. En el hotel Mandarin Oriental. 1330 Maryland Avenue Southwest. http://www.mandarinoriental.com/

8. Mesas cotizadas

Citronelle. Del chef Michelle Richard. Cocina tradicional de la costa este. Hay que reservar con un mes de anticipación.

El menú de degustación en varios tiempos incluye la hamburguesa de langosta y el cordero en salsa de jalapeño y comino. 190 dólares (más impuestos y sin maridaje). Pide un mojito con champaña (13 dólares). Dentro del Hotel Latham. 3000 M Street Northwest. http://www.citronelledc.com/

9. Lo dulce

La Pâtisserie Poupon. Panadería y café estilo francés. Espera largas filas sobre todo si hace buen clima. Además de "macarons", minitartas, trufas, croissants y especialidades en chocolate, sirven ensaladas, paninis y sopas. 1645 Wisconsin Avenue Northwest. http://www.patisseriepoupon.net/

10. Cierre con estilo

En segway. Recorridos de dos horas con guía local para quien tiene prisa y quiere conocer la Casa Blanca, el Capitolio, el Castillo Smithsoniano, los Jardines Botánicos, el Monumento a Washington, los Archivos Nacionales y otros lugares. Antes del tour se reciben instrucciones muy simples para manejar el vehículo. Sólo para mayores de 16 años. Precio: 65 dólares. http://www.capitalsegway.com/

Fuente: Diario "El Universal" (www.eluniversal.com.mx)

Tableau de loge au premier degré, 1745

2010-12-26T23:16:00.002-06:00

Représentation d’un tableau de loge au premier degré, 1745.

PÉRAU : L’Ordre des Francs-Maçons trahi… Amsterdam,1745.

Il s’ a git du tableau donné comme étant “ i n ex act”. La
source de cet te inex acti tu de n’est pas indiqu é e , mais il est
probable que l’auteur fait référen ce aux gravu res de la séri e
Les coutumes des Francs-Maçons ou d’une source en rapport
direct avec la publication de celles-ci.
Les deux co l onnes sont disposées en avant d’un escalier
à sept degr é s . L’ e s c a l i er est sem i - c i rc u l a i re , précédé d’un
p avé mosaïque et con duisant à un autre pavé mosaïqu e .
Une balustrade renforce la séparation.
Trois fen ê tres non gri llagées sont disposées à l’Ori en t ,
au Midi et à l’Occident.
Au centre exact du tableau se trouve l’étoile flamboyante
accom p a gnée de la let tre G . Im m é d i a tem ent à sa droi te se
trouve la planche à tracer des maîtres, vierge de tout dessin.
À droi te de la fen ê tre d’Ori ent se tro uve la perpen d i c ulaire,
tandis que le niveau est à sa gauche.Au dessus de cette
fenêtre se trouve l’équerre, seule, les branches tournées vers
l ’ O cc i den t . À sa droi te , la pierre brute , à sa ga u che la pierre
cubique à pointe, surmontée de la “hache” et marquée de la
“Divine perpendiculaire”.
Au-dessus de l’équerre, la devise latine.
Provenant d’un point ex actem ent situé au milieu du
bord oriental, le cordeau se termine par des houppes et prés
en te seu l em ent deux lacs d’amour. Il est nommé “h o u ppe
dentelée” dans la légende accompagnant la gravure.
Les trois piliers sont indiqués sur les angles du tabl e a u
et sont disposés au N.-E., S.-E. et S.-O.
La bordu re est marquée d’un do u ble trait et com porte
l’indication des quatre points cardinaux.

WASHINGTON DC "CODE", THE MASONIC CITY

2010-12-26T19:45:00.001-06:00

Southern Juridiction Temple

2010-12-26T17:58:00.002-06:00

Freemason Hall

2010-12-26T17:53:00.002-06:00

Y cuando podremos ver estas noticias en México?

2010-12-26T17:46:00.001-06:00

¿Cuando en México habrán Logias así?

2010-12-26T17:38:00.003-06:00

REAA vs. YORK / ASSR vs. YORK ??

2010-12-26T17:31:00.000-06:00

QQHH:

Algunos de nosotros tenemos la suerte de poder trabajar o de haber trabajo de numerosos OOr:., LLog:. e incluso RRit:. . Esto, ademas de ser cultura general Mas:. no ayuda a tener una perspectiva diferente de la Ord:. y de los HH:. que la componen.

El Rit:. es un claro reflejo del sentir de una comunidad Mas:. e incluso de un país. Hasta aquí nada nuevo...

Suele suceder que HH:. iniciados en York terminen en LLog REAA y vice-versa.

Que nos motiva a cambiar?
Que sistema es el mejor?
Es mejor uno que otro?
Deberíamos trabajar en ambos o incluso estudiar ambos?
Que marca la diferencia entre York y el REAA?

Aquí no estoy hablando de regularidad pues ambos RRit:. son regulares, pero mas bien de concepción de la Mas:. y del modus vivendi. No deseo levantar polémica ni causar disputa pero como MMas:. y libres pensadores, es nuestro deber renovar y refrescar nuestras ideas y conocimientos para no caer en el conformismo y el confort de las certitudes... si esto fuese el caso les ruego recuerden el día en el que vieron la Luz.

Sus comentarios serán publicados sin censura.

Podrán encontrar una encuesta en la columna de la derecha en relación a este Post.

Historical Notes about Gran Logia Valle de Mexico and York Grand Lodge of Mexico

2010-12-26T17:27:00.002-06:00

DOWNLOAD HERE: http://www.mrglvm.org/G.L.V.M..pdf

Melchizedek

2010-12-26T17:01:00.001-06:00

Priest-king mentioned in Genesis 14:18-20 as having served as priest to Abraham: “And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God (El Elyon). And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.”

Melchizedek is mentioned in Psalm 110 in connection with the ordination of a high priest by a king of Jerusalem in the line of David: “”The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek.”

In the Book of Hebrews, this same order of priesthood is claimed for Jesus, and the following is said of Melchizedek in Hebrews 7:1-3: “For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of
days, nor end of life; but made like unto the Son of God; abideth a priest continually.”

There appears to have been a school of Gnostics known as “Melchizedekians,” who revered
Melchizedek as an avatar of Seth (third son of Adam) and Shem (second son of Noah, progenitor of the Semitic peoples). A gnostic tractate included in the Nag Hammadi Library bears the name of Melchizedek. This tractate elaborates on the role of Melchizedek as eschatological high priest, messianic warrior, and previous incarnation of Jesus Christ.

The name Melchizedek can be translated as “Righteous King” or “My King is Justice.”
Melchizedek was the “king of Salem,” and “Salem” was probably Uru-Salim, an old name of Jerusalem, whose king during the Israelite invasion of Canaan had the strikingly similar name of Adonizedek. As the priest of Abraham, Melchizedek can be considered the progenitor of the Abrahamic religions– Judaism, Christianity, Islam and their derivatives. Based in Genesis 14:18, he is sometimes credited with having substituted the sacrifice of bread and wine for that of animals. Many sacerdotal lineages, including the Roman Catholic, Mormon and Masonic Royal Arch, are traced in legend to Melchizedek.

For various reasons, many historians believe that Genesis 14:18-20 was inserted into the Book of Genesis at a later date, possibly to help justify the ordination of a non-Levite high priest by King David.

Also, it should be kept in mind that Jerusalem in the time of Abraham was inhabited by the Jebusites, a tribe of Canaanites which probably decended from the Hittites and Amorites. As priest-king of the Jebusites, Melchizedek would certainly have been a polytheist; and deities named Elyon and Zedek are both to be found in the Canaanite/Phoenician pantheon. The name Melchizedek could be translated “My The Invisible Basilica:
King is (the god) Zedek” as easily as “My King is Justice.”

Moderns, Ancients and Others

2010-12-26T17:00:00.000-06:00

The Moderns

The Grand Lodge constituted in 1717 was titled’”The Right Worshipful Fraternity
of Accepted Free Masons,” and later became “The Most Ancient and Honorable
Fraternity of Free and Accepted Masons under the Constitution of England” more
generally known as The Premier Grated Lodge or The Grand Lodge of England. Their
purpose was to revive the institution from its depressed state. Their original
jurisdiction extended for about three square miles, not all England, but they were
certainly the start of today’s Grand Lodge system.

They are often called “The Moderns,” a term that probably originated with their
rivals. And rivals there were. Some lodges felt that the creation of a Grand Lodge was
in violation of Masonic law, while others simply were against being ruled from the city.
By 1725 the Lodge in York had declared itself a Grand Lodge. The ultimate problem
arose when Dr. James Anderson, D.D. was commissioned “to digest the (Gothic
Constitutions) into a new and better method.” His Constitutions were adopted in 1723
and the 1738 edition included changes in the modes of recognition to tell the true from
the impostor – a change that was greatly disapproved in some circles, and possibly was
the immediate cause of the formation of the “Ancient” Grand Lodge.

The Ancients

On July 17, 1751 “The Most Ancient and Honorable Fraternity of Free and
Accepted Masons, according to the Old Institutions” usually referred to as the “Ancient
Grand Lodge of England” or “Athol Grand Lodge” was formed by six lodges that
appear to have been mostly of Irish Masons. The work of this Grand Lodge was similar
to that used in both Ireland and Scotland. Laurence Dermott was its guiding hand,
serving as Grand Secretary from 1752 to 1771 and then Deputy Grand Master until
1787. He wrote its Book of Constitutions – the Ahiman Rezon (i.e. the Law of Prepared
Brothers, or A Help to a Brother.) This title will be found in the law of many US Grand
Lodges, including that of Virginia.

A key provision of the Ancient work was the inclusion of the Royal Arch Degree
as a part of the working. This was a stumbling block for all proposals to unite the two
Grand Lodges, and was also source of problems among lodges in the US.

Although Freemasonry in the United States was no longer influenced by that of
England, we should note in passing that on November 25, 1813 the two Grand Lodges
united as “The United Grand Lodge of Ancient Freemasons of England.” The key
compromise in The Articles of Union “declared and pronounced, that pure Ancient
Masonry consists of three degrees, and no more, viz., those of the Entered Apprentice,
the Fellow Craft and the Master Mason (including the Supreme Order of the Holy Royal
Arch.)”

Others

Although early Irish Masonic records are lacking, there is a Freemason’s Stone in
Dublin which appears to date from about 1602, and a lecture given in Dublin University
in 1688 makes references that imply that Masonry was not unknown at that time. The
Grand Lodge of Ireland was established no later than 1725 and followed the Ancient
form of work.

Scotland had many operative lodges, but apparently speculative members were
not very welcome, and a central authority even less so. (John Robinson notes that
American Freemasonry can be classed as Reformed, English – Conservative, and
Scottish – Orthodox.) The example of England and Ireland proved too strong, however,
and in 1736, thirty-three lodges met in Edinburgh and constituted the Grand Lodge.

In addition, four other Grand Lodges were established in England prior to 1800,
but most of these had no influence on Freemasonry in the United States. The notable
exception was the Lodge at York which declared itself a Grand Lodge in 1725. While
never particularly successful, it expired in 1790, it was the lodge of William Preston,
whose Illustrations of Masonry as revised by Thomas Smith Webb form the basis for
most of our Lodge ritual today.

Zerubbabel: Who Was He?

2010-12-26T16:59:00.001-06:00

Both Scottish Rite and Royal Arch Masons recognize the important role Zerubbabel plays in our ritual, but most of us (including the author) know very little about the man himself. We know, for example, that all Royal Arch Chapters are “erected to God and dedicated to Zerubbabel” — but who was this man?
Unfortunately, the Holy Bible provides scant information about the builder of the Second Temple. What little that is known, taken from our Volume of Sacred Law, is summarized in the following paragraphs.
The Temple that Zerubbabel built in Jerusalem in the sixth century BCE lasted longer than the Temples of Solomon and Herod the Great combined. However, Zerubbabel disappears from the Biblical narrative even before the Second Temple is dedicated. This has fueled speculation by leading theologians and Biblical scholars that he was possibly executed for leading a messianic movement that would have crowned him king of an independent Jewish nation.
The prophets of his day certainly seemed to have messianic expectations of Zerubbabel as a direct descendant of King David. Haggai said the Jew who helped lead the first wave of his people home from exile in Babylon would be used by Yahweh to destroy other nations: “On that day, says the Lord of hosts, I will take you, O Zerubbabel to be my servant, the son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of hosts” (Haggai 2:23). The words “servant,” “signet ring,” and “chosen” indicate that Zerubbabel was most likely born during Judah’s five-decade exile in Babylon. In fact, the name Zerubbabel itself means “seed of Babylon.”
Though many leading citizens of Judah were exiled in 597 BCE, most were not taken until Babylon leveled Jerusalem in 587 BCE. Forty-seven years later, the Persians captured Babylon, and, within a year, the Persian king Cyrus II issued a decree allowing the Jews to return home to “rebuild the house of the Lord, the God of Israel” (Ezra 1:3). Cyrus also restored the Temple’s treasures the Babylonians had stolen and agreed to help finance the building project.
The decree of 538 BCE was not unique. Cyrus, like Persian kings after him, had a policy of allowing captured people to return home and encouraged their native religions. Ancient non-Biblical sources show that Cyrus also gave money to rebuild temples in Ur and Uruk. Cambyses II, his son and successor, helped finance restoration of the temple at Sais, Egypt. And, Darius I, who succeeded Cambyses, won over the priests of Egypt by rebuilding their temples and restoring their incomes.
Zerubbabel was placed in charge of the returning Jews and given the title “governor of Judah.” He allowed the people about 14 months to get settled, build their homes and plant crops. Then, about 536 BCE, the Jews began in earnest to rebuild the Temple. Sometime after they laid the foundation over what is purported to have been Solomon’s Temple, opposition arose that slowed the work and finally brought the construction to a 15-year halt.
The opposition came from non-Jews in the region, perhaps descendants of settlers the Assyrians had brought in after they crushed the northern kingdom of Israel in 721 BCE as Samaritans living in the area who saw the resurgence of Judah as a political and military threat. Some of those people worshipped Yahweh and asked to help in the building of the Temple. The response of Zerubbabel and the other leaders was blunt: “You have nothing to do with us in building a house to our God; just we alone will build to the Lord, the God of Israel, as King Cyrus the king of Persia has commanded us” (Ezra 4:3). In retaliation, the neighbors harassed the builders to the point of bringing the work to a standstill, where it remained throughout the reign of Cyrus as well as that of his son Cambyses.
According to another school of thought, Sheshbazzar, possibly Zerubbabel’s uncle and then governor of Judah, led the first returnees and in the construction of the Temple. Zerubbabel himself did not arrive until about 521 BCE to oversee the second phase of building.
A year and a half into the reign of the Persian king, Darius, the prophets Haggai and Zechariah convinced Zerubbabel that it was time to finish the job. Haggai told Zerubbabel, then the governor of Judah, and Joshua, the High Priest, that the reason for the people’s inadequate harvests, their hunger, thirst and cold was that Yahweh was displeased with them for failing to restore His Holy House (Haggai 1:4).
The Jews resumed construction again “on the twenty-fourth day of the month, in the sixth month” (Haggai 1:15). Once again, neighboring communities took notice of the project and raised objections, this time expressed to the governor of Syria. He asked who authorized the work. When Zerubbabel and the other Jewish leaders told him the Persians, the Syrian governor wrote to Darius asking him to confirm it by checking the royal archives.
Darius ordered the royal archives to be searched and found the decree of Cyrus. Then, he not only confirmed what the Jews had said, he ordered the non-Jews to leave the Jews alone and to give them any money from the royal revenues or supplies they needed to complete the Temple. If anyone did not comply, Darius said, “a beam is to be pulled out of his house, and he shall be impaled upon it” (Ezra 6:11).In a subsequent prophecy, Haggai promised that the Second Temple would surpass Solomon’s magnificent edifice in splendor as well as being filled with silver and gold. This was not to be.
According to some sources, Zerubbabel’s Temple was completed in 516 BCE, about three and a half years after the second effort began. Contrary to ancient legends, Zerubbabel never served as King of Judah. Zerubbabel, presumably the leader of the project, is nowhere mentioned in the details of the Temple’s completion and dedication.
Zerubbabel disappears from the Bible, except for three New Testament verses that include him in the genealogy of the Christian Master. Yet, this may mean nothing more than that his most memorable contribution to ancient Jewish history had been already recorded, and there was nothing significant left to be recorded.

The Symbolic Degrees

2010-12-26T16:58:00.000-06:00

The Entered Apprentice is a bearer of burdens, the Fellowcraft a skilled workman and the Master Mason a director of the work.

The Entered Apprentice Degree, the first degree in Freemasonry, admonishes the candidate to obey the rules and regulations and learn to practice secrecy. The background of this degree, like many others, is the building of King Solomon’s Temple in Jerusalem. The Entered Apprentice is taught symbolically to labor upon the building of the Temple, to subdue his passions, and improve himself in Masonry. He receives here the beginning of the instructions which are to guide him in the search of the secret of Freemasonry.

The Fellowcraft is instructed in the principles of Geometry. The different Orders of Architecture are explained to him and he is enjoined to study the Seven Liberal Arts and Sciences, and to proceed on his journey toward the attainment of Masonic knowledge.

The Master Mason is taught numerous very important moral lessons governing his conduct in the world towards others; that he must answer and obey the rules of the order; must not cheat, wrong or defraud a brother or a Lodge of Masons, but on the contrary must help, aid and assist a distressed brother, his widow and orphans. Preparation for the life to come is inculcated by beautiful ceremonies. The Temple is not yet completed, and those faithful craftsmen who have labored so long upon it are deprived, by the wickedness of others of that for which they have wrought. The candidate receives light as fully as it may come to him in the Symbolic Lodge, and the substitute for that which by further search he may hope to receive later, the real secret of the Master Mason. The building of the Temple symbolizes the perfection of our moral life and the continuous effort to erect within ourselves a spiritual building, a house not mad with hands, eternal in the heavens.

What is a Royal Arch Mason?

2010-12-26T16:57:00.000-06:00

WHAT IS A ROYAL ARCH MASON? Unknown A ROYAL ARCH MASON is a man who began his Masonic career by seeking light as an ENTERED APPRENTICE.

Thus entering upon his labors and duties diligently, he soon realized the need for more light and knowledge, and so he sought to be passed to the degree of FELLOWCRAFT.

Still learning and trying, he realized his need for further light and education and by diligent labor, prepared himself to be raised to the sublime degree of MASTER MASON.

Being thus enlightened and entrusted with the purposes and uses of the working tools – the gauge – the gavel – the plumb – the square – the level – and the trowel, he labored faithfully in the quarries of life. Reaching that point that his work was found to be good, true, and square, he was advanced to the degree of MARK MASTER MASON.

With his efforts and labors with the chisel and mallet thus recognized, he was elevated to the status of a virtual PAST MASTER and proved his qualities of leadership, direction, and inspiration.

These qualities displayed in his life and conduct as well as in his labors, he was able to participate in the symbolism of the dedication of the Temple – viewing the light of God’s presence and power and being received and acknowledged as a MOST EXCELLENT MASTER.

After sustained effort and confirming evidence of faithful service, he was exalted to the HOLY ROYAL ARCH being entrusted with the mysteries of the triangle – emblematic of the power, light, and strength of God. In fulfillment of his quest for light, the Companion received the long-lost Master’s Word and rededicated himself to work of building that house not made with hands eternal in the heavens.

The Allied Masonic Degrees

2010-12-26T16:55:00.001-06:00

The Allied Masonic Degrees are detached degrees, which, many years ago, were conferred under Craft Warrants and formed a part of the loosely governed Freemasonry, which afterward eliminated all save the three Craft degrees and the Royal Arch. All old references to the Royal Arch were invariably to the “Excellent Super Excellent Royal Arch Masons,” which comprised three grades. The Super Excellent has long since been discontinued, save in the veil-working of Irish Royal Arch Chapters, while the Excellent Master is a predicate to the Royal Arch in the Supreme Grand Royal Arch Chapters of Scotland and is worked in English Councils of Royal & Select Master The other degrees, likewise, were worked in Craft Lodges in both America and the British Isles. When Freemasonry discontinued the working of outside degrees, these degrees became practically dormant, although they were perpetuated and finally formed their own supreme heads, in many instances. They were finally grouped together under a governing head and hence the title of “Allied Masonic Degrees;” they have been allied together for mutual benefit and perpetuation. The working of these degrees in America is encouraged, but not required; the blanket obligation of the Council binding the newly invited brother sufficiently. Where it is possible, Grand Council recommends that some of the degrees be worked each year in order that the members may be fully informed as to the working. Membership in an Allied Council is limited by law to twenty-seven, and then only by invitation. It is predicated upon Royal Arch Masonry. Officers of a Council are the same as of a Craft Lodge, although the opening and closing ceremonies must remain true to the form prescribed.

_______________________

The Allied Masonic Degrees are detached degrees some of which, many years ago, were conferred under Craft warrants and formed part of the then loosely governed Freemasonry of the period. Many of these detached degrees became dormant in some places; although in others they were conferred as side degrees. In time, the better of these degrees were grouped together in an organized body under the title of the Allied Masonic Degrees. The degrees comprising the system in our jurisdiction in the USA are the Royal Ark Mariner, Secret Monitor, Knight of Constantinople, Saint Lawrence the Martyr, Architect, Grand Architect, Superintendent, Grand Tyler of Solomon, Master of Tyre, Excellent Master, Installed Sovereign Master, Installed Commander Noah, Red Branch of Eri, and Ye Antient and Olde Order of Corks. In addition, other dormant degrees may be added if the Grand Council decides to append them to the system. These degrees are conferred in the United States in Councils, chartered by the Grand Council of the AMD. Each Council is limited to twenty-seven members, with two exceptions. One of these exceptions is known as the Council of the Nine Muse #13 and it is limited to nine members. The other exception is Grand Master’s Council, A which has what is known as a “roving Charter”. The purpose of the latter Council is to provide a place of membership in the Allied Masonic Degrees for brethren residing in localities where Councils have not been organized. Membership in this Council, as well as every other Council of the Allied Masonic Degrees is by invitation only, and is predicated on membership in a Chapter of Royal Arch Masons. In addition to perpetuating these degrees, there is another and equally important purpose to the AMD. It brings together in small groups Freemasons who are interested in the advancement of all branches of Masonry, preparing themselves to better serve the Craft through the medium of study and research. By limiting the membership in a Council and acquiring members only by invitation, the result is a congenial group able to enjoy full fellowship when meeting together. Wherever there is an active Council of the Allied Masonic Degrees, it exerts an influence for the betterment of Freemasonry in all of the Masonic bodies of the area. There is no intent on the part of the Allied Masonic Degrees to detract from any organized and established body of Masonry. On the contrary, you will find our members active beyond the average in all local Masonic bodies. The real purpose of AMD is to stimulate interest in Freemasonry in general and bring together in small groups those who are interested in the study of Masonic subjects.

Principles of Good Leadership (Part 1 of 3)

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1. Good Leadership is not an EGO-TRIP.

The important distinction lies in the direction of one’s flow of energy. If that flow is focused inward upon the ego, in the thought of one’s own importance, it becomes contractive and limiting. If, on the other hand, it is a radiation outward from one’s self it becomes expansive. The more powerful that outward flow, the more magnetic it will be and ultimately, the more self-transforming.

Self-importance in a leader is self-defeating.
The spirit of a group reflects the spirit of its leadership.
The ego can be either a hindrance or an aid to creativity. It is an aid if its energy flow is toward the job to be done, rather than inward upon itself.
Leadership is not an ego-game.

2. Good Leadership means RESPONSIBILITY.

See leadership not in terms of glamor but of responsibility.
Be not so much concerned with the opinions of others as with the truth.
Be concerned not with praise or blame nor with your personal reactions but with action, with getting the job done.
Concentrate on the longer rhythms in any project, not on temporary ups and downs.
Be as ready to accept responsibility for failure as for success.
Acceptance of responsibility means accepting the duty to find creative answers even when convention says there are none.

3. Good Leadership means SETTING ASIDE PERSONAL DESIRES.

The true leader puts his personal wishes last, not first.
A leader should ask himself in every circumstance, not “What would I like?” but rather, “What do I feel is needed?” and “What is right?”
For every problem a good leader should ask himself, “What is trying to happen here?” One’s skill as a leader is demonstrated by his ability to tune in IMPERSONALLY to the flow of events.
Leadership requires openness to the feelings of others and not insensitivity to them in the name of “getting on with the job.” To a major extent, their welfare is the job.

4. Leadership means SERVICE.

See leadership as only a job, like any other.
Leadership means giving service, not receiving it.
Humility is more important in a leader than any medal for achievement.
Humility is self-honesty.
See God as the doer. View your work as service to him.

5. Good Leadership means LOYALTY.

Work with people as they are, not as you would like them to be.
Work with things as they are, not as you would like them to be.
Be patient. Understand that it takes time to bring people to new points of view.
To win loyalty, be loyal yourself, first.
To win love, first give love, yourself.
In correcting someone, consider first his readiness to hear what you have to say.
Be loyal to your own, first.

6. Good Leadership is INTUITION GUIDED BY COMMON SENSE.

The wise leader is more concerned with what IS than what ought to be.
He is concerned more with what will work than with mere opinions, even his own.
He is more concerned with truth than with being thought right.
A wise leader convinces by sound reason, or by magnetism of his own conviction but not by the mere outward authority of his position or past experience.
Discriminating supporters need to be cultivated, not merely impressed.
Be wary of supporting your proposals on intuitive grounds alone. Try to present your ideas in such a way as to invite intelligent response.
Always be guided by common sense.
Common sense is the willingness to learn from experience.

7. The Importance of FLEXIBILITY.

Be willing to admit your mistakes. Remember: truth alone wins out in the end.
Keep your ideas of perfection fluid. Remember that perfection in human behavior is not a thing but a direction.
Adapt your actions to reality.
Deal afresh with each situation as it arises. See it as a thing in itself.
Don’t make too many rules lest they destroy the spirit of your enterprise.
Be open to other points of view. They might prove better than your own.
Learn to be centered in your inner self and at rest.

8. The need for ACTION, not TALK.

Leadership means action – not merely good ideas for action.
Don’t waste so much energy in planning that you have none left over for acting on your plans.
Action generates creativity.
Almost any action is preferable to prolonged inactivity born of indecision.

9. Giving SUPPORT.

Try always to strengthen your subordinates in their work, in their creativity and in their qualities of leadership.
Encourage them in their projects.
Allow them to learn by their mistakes.
Be willing to compromise. Don’t ask more of people than they are to deliver or, if you do so, stretch their horizons gradually. Invite their support, don’t commandeer it.
Accept only as much authority as they are willing to give you.
Never assign any job that you wouldn’t be willing to do yourself.

10. Work with people’s STRENGTHS.

Work to strengthen a subordinate’s best qualities rather than harping on his worst. You will accomplish more by encouraging others than by belittling them.
Work more with your organization’s strengths than with its weaknesses. Channel more energy to those people in it who are in tune with what you are doing than to those whose tendency is to resist you.
Don’t invest a disproportionate amount of energy in addressing negative situations. Strengthen the positive side rather than any negative energies that exist.
Don’t allow subordinates to offer merely negative criticisms. They should offer solutions when they point out problems.
Encourage the doers under you, not the mere talkers. Never court popularity for yourself. Be concerned with issues and with principles.
Never speak from your own emotions or private prejudices but always from a sense of justice, fairness and truth.

11. What is TRUE SUCCESS?

A true leader is neither attached to success nor afraid of failure.
Success is not so much the completion of a specific project, as the energy that goes into completing it. Projects can fail but never the energy itself. A good leader works as much as possible through others, not directly himself.
He is willing to compromise in little matters in order to win on the larger issues. The outcome of any project always reveals, however subtly, the kind of energy that went into its development.
A leader who leads, truly, and never drives others, will create in his subordinates the most constructive possible attitudes and will ensure the best possible long range results for his and their labors. The true success of an undertaking depends more than anything else on the spirit of the people involved in it. The spirit of those people is a reflection, always, ofthe spirit of its LEADER.

This article written by John S. Jones, Grand High Priest, Grand Chapter State of NY Royal Arch Masons 2007.

Ark of the Covenant

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The principal article of furniture in the Temple of Solomon at Jerusalem was the Ark of the Covenant. It was a small coffer or box which contained certain symbolic articles. It was surmounted by the cherubim and between the wings of these fabled characters was the shekinah or perpetual cloud, from which the bathkol (Hebrew: bat kol) issued when consulted by the High Priest. The idea of an Ark as a repository for some sacred article goes back into antiquity; these arks usually contained some symbol of Life and Stability; the Jewish Ark was undoubtedly copied from the Egyptian Ark. T’he degree of Most Excellent Master is intimately connected with the deposit of the Ark of the Covenant within the Sanctum Sanctorum of Solomon’s Temple. The Solomonic Temple was erected for the primary purpose of housing the Ark. After the destruction of the first temple there has been no record as to what happened to this article of furniture. [Contributed by Mark Adler, from Ray V. Denslow’s Encyclopedia A Royal Arch

Article was taken from Royal Arch Educational Minute, Grand Chapter State of NY Royal Arch Masons (www.ny-royal-arch.org)

Nine Reasons For Being Loyal To Freemasonry

2010-12-26T16:50:00.000-06:00

This article was written by the late George Peter, Grand Historian of the Grand Lodge of NY. Originally authored in the 80′s and reprinted in the 1990 revision of the Officers Training Guide, it still holds true today for Masons, not only in NY but around the globe.

Nine Reasons For Being Loyal To Freemasonry

Masonry is the oldest and most prestigious fraternal organization known to recorded history.
Fraternalism is needed more in our present society than perhaps ever before.
1. Members of a family learn to love, respect, and appreciate, have compassion for and to live with other members of the family.
2. Freemasonry is an extension of that family circle; through the expanded family, Masons learn to be better Brothers within the Masonic family and thence to the world at large.
Clergymen, educators, philosophers and social scientists of today cannot seem to agree on any particular set of moral values. A genius of Freemasonry is the emphasis it places on supporting a set of moral values which have been honed by the test of time. It is a privilege to be loyal to that fraternity which continues to stabilize a moral code that is being eroded by indecision, experimentation and indifference by others.
A second genius of Freemasonry is its proposition which states that one cannot build a better society without first building better ingredients of that society – e.g.; men. Masons may be proud to support such a proposition by perfecting the effectiveness of this ritual which is filled with lessons of how to be a better and more “upright” person.
Freemasonry played a noble and impressive role in the formation of the United States government. Much of the insights, concerns and brilliance of Masonic stalwarts such as George Washington, Ben Franklin, Peyton Randolph, Robert Livingston, and scores of others helped to develop that profound document that we call our Constitution. Every Mason can be proud of the American and Masonic heritage which are so closely related.
The Masonic Home at Utica is an example of Masonic principle put into action. Here, over 600 widows, orphans and older Masons are guests of New York State Freemasonry. It is with a sense of satisfaction that every New York State Mason may know that he is a host to these members of the Masonic family.
The Masonic Medical Research Laboratory, also in Utica, and operated by the Grand Lodge of the State of New York, continues to make regular and important contributions to medical research which ultimately will lengthen the productive life of every human being. Every Mason should be justly proud to support this work and is invited to share by contributing to the research through annual giving to the Masonic Brotherhood Fund.
Fraternities can help to break down the greatest of all barriers to a healthy society – the caste system which grows out of uncontrolled egos. Freemasonry is uniquely effective in this effort by teaching that it is a place “for the high, the low, the rich, the poor to meet together – on the level”. This one important contribution of Freemasonry is worth all the support that can be given to it.
Freemasonry is an international fraternity. It exists in nearly every country in the world except where totalitarian governments have outlawed it by decree. Freemasonry is perhaps the strongest tie that binds the world into a universal brotherhood. It certainly has the potential to be even a stronger cord for that noble purpose.

Early Capitular Masonry

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The facts concerning the introduction of the Capitular system into this country are a good deal obscure. That the Royal Arch degree has been conferred in the cities on the seaboard for more than a century past there can now be little doubt. Appealing to the fullest information I have been able to discover, I write this historical retrospect.

St. Andrew’s Royal Arch Chapter, No. 1, in Boston, can proudly boast a most illustrious history. This Royal Arch Lodge ‑ then so‑called ‑ James Brown, Master, met in that city August 28th, 1769. This is also the date of its Charter, but of what authoritative source derived is not stated, though of course the document itself explains. Thomas Waterman, Grand High Priest of Massachusetts, some time since kindly put me in possession of many particulars concerning this interesting old chapter. For a long period degrees were conferred therein extraneous to the Capitular system as we now have it, as will be observed by an extract from the second recorded meeting of “a Royal Arch Lodge,” held August 28th, 1769: “The petition of Brother William Dams coming before the lodge, begging to have and receive the parts belonging to a Royal Arch Mason, which being read was received and he unanimously voted in, and was accordingly made by receiving the four steps, that of an Excellent, Super‑Excellent, Royal Arch and Knight Templar.”

May 14th, 1770, Joseph Warren, who was Grand Master of Masons for the continent of America in the ante‑revolutionary period, by a commission dated March 7th, 1772, from the Earl of Dumfries, as Grand Master of Scotland, was made a Royal Arch Mason in St. Andrew’s Lodge. This was in the Mason’s Hall in the Green Dragon Tavern, on Union Street, although subsequently the chapter met at Mason’s Hall, north side of the Market House (Faneuil Hall Market.)

The degree of Mark Master was not connected with the other chapter degrees until November 28th, 1793. For the first time, November 15th, 1797, the designation St. Andrew’s Royal Arch Chapter appears on the record. No mention of the degree of Knight Templar is to be found after the meeting of December 3d, 1794, With these historic antecedents, St. Andrew’s has steadily pursued its course, holding a stated convocation once a month, and has now a membership of about 500. Of course, in the long list of distinguished officers in the Grand Royal Arch Chapter of Massachusetts, very many have been selected from the Past High Priests of St. Andrew’s Chapter, all of whom have been ardent devotees of the Royal Craft.

It will be observed that this renowned chapter was instituted before the Capitular system, as we now have it, was promulgated, and probably in its archives are to be found the edicts announcing the changes which modified the work. To the student of Royal Arch Masonry the annals of this chapter must be a rich mine of instructive and interesting information.

In this connection, I revert to the meager published records of the General Grand Chapter of the United States, and on the first page I discover that on the 24th of October, 1797, several prominent companions met in Boston, and proceeded to organize that August body. St. Andrew’s chapter was represented by its leading officers, of whom Benjamin Hurd, Jr., was then High Priest, he having been elected in 1791, and held the office for seven years, and he also having held the office of General Grand King for a long period. When delegates from St. Andrew’s Chapter and King Cyrus Chapter, at Newbury port, met at the Green Dragon Tavern Tuesday, March 13th, 1798, and organized the Grand Royal Chapter of Massachusetts, Companion Hurd was elected the first Grand High Priest, and was re‑elected for three successive years.

These statements show that the General Grand Chapter had a prior origin to the Grand Chapter of Massachusetts, but of only a few months. The old commonwealth has always been loyal to the General Grand Body that her devoted Masons assisted in organizing, and a roll of the officers will reveal that several times her Grand Chapter has furnished efficient and faithful servants, among whom was John McClellan, of Boston, who was General Grand Treasurer from 1865 till his death, September 29th, 1878, and had been a member of St. Andrew’s Chapter from November, 1844.

It is doubtless justly claimed that records exist which prove beyond question that Chapter No. 3, (now Jerusalem Chapter No. 3), of Philadelphia, is the oldest Royal Arch Chapter in the United States, and that the Grand Royal Arch Chapter of Pennsylvania, was the first Grand Chapter organized in this country. The minutes of Royal Arch Lodge, No. 3, as originally designated, are complete from December 3d, 1767, to the present date, and naturally enough are regarded as a sacred treasure. This, it will be observed, is a date anterior to the organization of St. Andrew’s Chapter Boston, but how much earlier Royal Arch Masonry was introduced into Philadelphia will probably never be known, because the destruction of the Masonic hall by fire, in the year 1819, caused great loss to the Masons of Pennsylvania, in the burning of nearly all their old records.

From this Jerusalem Chapter has grown the fourteen chapters now in Philadelphia and immediate vicinity, and the 102 chapters in the State, with an aggregate membership of about 11,000. All the chapters in Philadelphia are numerically large bodies, and the mother chapter reports a roll of 400 companions. In addition there are three Mark Master Mason’s lodges in that city, which have a membership of 2,000.

All through the vicissitudes of nearly a century and a quarter, Jerusalem Chapter has been conferring the Royal Arch degree, and it does not appear that any event, however momentous, has interrupted the regular assemblies of this time‑honored organization. In the Ahiman Rezon (edition 1825), we read: “This chapter, working under the warrant of No. 3, was reorganized by and had communion with a military chapter, working under warrant No. 351, granted by the Grand Lodge of England; and its proceedings were subsequently approved by that honorable body, as appears from a communication from its Deputy Grand Master Dermott.” How soon thereafter it became independent of English supervision does not appear.

The annals of the Grand Lodge of Pennsylvania show that on November 23d, 1795, the Grand Chapter was opened under the immediate sanction the Grand Lodge. The Grand Chapter met under the same auspices until January 5th, 1824, at which time it became independent, and it is worthy of note that it has never allied itself to the General Grand Chapter of the United States, which even then was a powerful body embracing sixteen Grand Chapters.

Of the early chapters working anterior to the organization of the Grand Chapter of Connecticut there were six, all represented in the convention at Hartford, May 17th, 1798, the real date of the formation of that Grand Body with elected officers. These six were as follows: Hiram Chapter, No. 1, located at Newtown; Franklin Chapter, No. 2, located at New Haven; Washington Chapter, No. 3, located at Middletown; Franklin Chapter, No. 4, located at Norwich; Solomon Chapter, No. 5, located at Derby; Vanden Broeck Chapter, No. 5, located at Colchester.

Authority for these chapters came from New York. Representatives of these bodies met in Hartford, July 5th, 1796, “to take into consideration matters relative to said chapters which may be deemed of expedience or utility,” hence that date is usually given as the date of the organization of the Grand Chapter of Connecticut. A like convention was held October 20th, 1796, at New Haven, but no further organization effected. Stephen T. Hosmer was the first Grand High Priest.

Joseph K. Wheeler, Grand Secretary of Connecticut, is quite positive that in Hiram Chapter as early as 1791, the degrees of Mark Master, Master in the Chair, and Most Excellent Master, were conferred. The bylaws of that old chapter show “the regular times of meeting” to have been bi‑monthly. In the year 1840, Hiram Chapter became delinquent, and has since been dropped from the roll of the Grand Chapter.

The name of Franklin designates two chapters. It was a, common thing in the early days, for Masons in that jurisdiction to duplicate names of lodges also.

As a matter of interest to all Royal Arch Masons I give the following dates of formation of several of the oldest subordinates and Grand Chapters: Jerusalem Chapter, No. 3, Philadelphia, anterior to 1758; St. Andrew’s Chapter, Boston, August 28th, 1769; Providence Chapter, No. 1, Providence, September 3d, 1793; Hiram Chapter, No. 1, Newtown, Conn., April 6th, 1791; King Cyrus Chapter, Newbury port, Mass., July 9th, 1790; Grand Chapter of Pennsylvania, November 23d, 1795; Grand Chapter of Connecticut, May 17th, 1798; Grand Chapter of Rhode Island, March 13th, 1797; Grand Chapter of Massachusetts, Oct. 24th, 1797; Grand Chapter of New York, March 24th, 1798; General Grand Chapter of the United States, January 24th, 1798.

To those familiar with the history of Capitular Masonry in the State of New York, the omission of Ancient Chapter No. 1, in New York city, will appear singular. The reason will be made obvious. The date of the origin of the old lodge first working the Royal Arch degree in the metropolitan city cannot now be ascertained, but it was most certainly the organization that subsequently became known as Ancient Chapter, which was enrolled under the Grand Royal Arch Chapter, August 28th, 1806. The history prior to 1798 is so mixed with tradition that scarcely anything more can now be determined; save that as early as 1763 the warrant for the original organization to confer the degrees up to Royal Arch came from England.

Providence Chapter No. 1, Providence, Rhode Island, has always held exclusive jurisdiction in that city, and with its seven hundred members is to‑day the largest Chapter in the United States, numerically more important than several Grand Jurisdictions which boast their dozen Grand Officers and a representation in the General Grand Chapter equal with the great States of New York, Illinois or Massachusetts.

Lesson of the Keystone

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One of the richest and most significant symbols in the Mark degree, and in Capitular Masonry, is the Keystone. Its lessons are many and applicable to some phases of life. Let us here deal with one aspect in particular and see how its teachings may affect not only our own thinking, but our attitude towards others.

Consider for a moment the rejection of the Keystone by the Overseers. A Craftsman presented for inspection a stone of “Singular Form and Beauty.” No doubt he carried up this stone with great pride, feeling sure that in the noble and important work in which they were all engaged, would be received with acclaim, and would occupy a preeminent place in the glorious structure they were building.

True the Overseers did not immediately reject it. They passed it from one to the other to a final court of appeal ‑ the Master Overseer. They agreed that it was of singular form and beauty. They consulted together; they admitted that they had no knowledge of its place or purpose; it was not according to the plans with which they were familiar, and therefore not accepted.

The manner of its rejection should, however, be noted. In the presence of, and in the face of him who had presented it with so much pride, it was declared useless, unfit for the building, and not just set aside. In the most humiliating manner, thrown among the rubbish of ill conceived, poorly executed and defective work. The stone was rejected, not for poor construction, (for did they not all three agree that it, the stone, was of singular form and beauty?), but because it did not conform.

We can draw lessons from both sides ‑‑‑ from the two forces represented on the one hand by the Craftsman, and on the other by the Overseers. The first is the progressive mind, the latter the conservative. Both elements are present in society; both are necessary, even although they are opposing forces, because, when kept in balance, true progress be attained.

Let us then, unlike the young and inexperienced craftsman, not attempt to present Utopian ideas and opinions that our fellow men are not ready to accept. Let us remember, worthwhile advances are painfully slow. Radical ideas forced on others of more conservative mind, lead only to discord and strife. Evolution and not revolution is the way of progress, and that caution and patience are necessary in order to receive the acceptance and endorsement of others. Let us not forget, that for the one stone of “singular form and beauty” which was rejected. There were thousands of others unworthy and valueless, which properly belonged to the rubbish pile of discarded things.

Are our ideas worthy and timely? Are they Keystones that will ultimately be accepted and put to their proper use?

On the other hand let us not be ultraconservative like the overseers. They rejected the stone because it was of an unknown and peculiar shape. Let us keep an open mind in our daily life and do not reject things because they are peculiar, or unaccustomed, or unknown. Many of the great discoveries of life, of science, of religion, of philosophy, of industry, were first rejected. Then sought after eagerly and put to their proper use for the benefit of mankind.

Above all, be careful how we reject the thoughts, actions and discoveries of others. If we cannot accept, let us not judge harshly or condemn unjustly because we do not understand, or because they do not conform to our own preconceived ideas. Others have a right to their opinions and they may be as right as we are wrong. One day we may find generally accepted those things we so bitterly and hastily condemn. Let us not forget, “The stone the builder rejected is become the head of the corner.”

Ineffable Name

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The science of Freemasonry revolves around a word of supreme importance, which became lost before those to whom it was promised could receive it. The word was necessary to the very existence of the Craft. A substitute was provided which could be used until, in the course of time, and after persistent search, the right one was found. This is a fact known to every Master Mason, but not too many know that the same symbolism runs through the entire Bible. Both in Masonry and in its great light, the Volume of Sacred Law, we find that this word is the true name of God, the knowledge of which mankind has lost, but which, with the Master’s assistance, may be recovered.

In order to understand the identity of the word with the name of God, and the identity of the name with God Himself, we must first consider the intimate relation which, the Israelites thought, existed between a man and his own name. This conception was not confined to the Israelites, for among the ancients of many lands and races, there was a general belief that a man’s name was part of himself and had an important bearing on his character. There was also a widespread superstition that the knowledge of the name gave the possessor power over the man that who bore the name. Therefore, only one’s intimate friends were allowed to know his real name, and to all others a substitute was provided.

The identity of a man with his name was believed to hold good in the case of gods with their names. Among the Hebrews it was especially true of Jehovah and His name. The name is Y H V H or is English J H V H which because we lack knowledge of its true pronunciation we usually call Jehovah. Moses received the name from God as told in the sixth chapter of Exodus. “And the Lord spake unto Moses and said unto him, I am the Lord. And I appeared unto Abraham, unto Issac, and unto Jacob by the name of God Almighty, but by my name Jehovah was I not known to them.”

This then is the ineffable name. It is also called the Tetragrammaton, meaning the four letter word. The word “ineffable” is derived from the Latin and means something that is unutterable, that cannot or may not be spoken. This definition well illustrates the Jewish attitude to the Divine name. The “incommunicable name” is a frequent term for the name of the Deity, that is, a name that cannot be expressed or shared with another.

It is difficult to explain the meaning of the Name, because to define a thing is to place it within limits, and the Name that is above every name simply has no limits. It belongs the Self-Existent and Eternal Being who is infinite in all respects. Definitions which have been suggested must be recognized as describing only limited conceptions of the attributes of the Deity. The finite mind cannot begin to comprehend that which is infinite. Some of the definitions are: “I am,” “I am what I am,” “I am because I am”. “I am who I am,” “I will be that I will be”, “I will be,” these definitions are given in the marginal references in the revised version of the Bible. It is aptly expressed in the phrase well known to us all: “It shows him to be the actual future and all-sufficient God, who alone has His being in and of Himself, and gives to all others their being, so that He was what He is, is what He was, and shall be both what He was and what He is from everlasting to everlasting.

The Jewish people believed that this Holy Name, which they held in the highest veneration, was possessed of unbounded powers. “He who pronounces it,” said they, “shakes heaven and earth, and inspires the very angels with astonishment and terror. There is Sovereign authority in this name, it governs the world by power.” But it must be remembered that the true pronunciation has been lost.

The Jewish Encyclopaedia has this to say, “The name of God is more than a mere title. It represents the Hebrew conception of the Divine nature and character and relation of God to His people. It represents the Deity as He is known to His worshipers, and stands for all the attributes which He bears in relation to them and which are revealed to them.”

There are many references to the Name in all types of descriptions and in all kinds of circumstances in the V.O.S.L., the study of which is earnestly commended to every Companion. However, one thing must be pointed out. Neither in the Bible nor in Masonry, is it the mere knowledge of a certain name or its pronunciation that is important, but the knowledge of Him who bears the name. As Masons, that which we seek is not intellectual knowledge only, but personal contact and fellowship, of which knowledge of the Name is but a symbol.

Jeshua, Zerubbabel and Haggai

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“JESHUA, Zerubbabel and Haggai Those three ancient worthies who formed the First Grand Council and held their meetings in Jerusalem”.

JESHUA This name has been used throughout the Bible as the name of important places and people. It is a basic name in Hebrew history and appears with many different spellings. Some of which are Oshea, Joshua, JESHUA, and Jesus. The name indicates DELIVERER or SAVIOR and is used in connection with persons who eventually had a part in the deliverance and salvation of the people. We will limit our comments to three particular individuals who have had a particular influence on York Rite Masonry.

Moses was led to appoint Joshua, the son of Nun, as his successor during the final wanderings in the wilderness, and it was this Joshua who delivered the children of Israel into the Promised Land. His leadership role was military, political and spiritual.

JESHUA, the son of Jozaddek the High Priest, was the spiritual leader in the rebuilding of the temple, when the children of Israel were delivered from the Babylonish captivity. He shared the political leadership with Zerubbabel. He was probably born in Babylon during the Exile. He, being the logical successor in the Priestly line, was, we must assume, educated for the priestly task even in exile. As the spiritual leader, the Jewish people in captivity surely knew and trusted him. Since there was no government in exile, it is logical to believe that JESHUA had a great deal of influence in promoting the leadership of Zerubbabel during this return. To give us some idea of the number of people who were involved in this return, the house of JESHUA alone numbered nine hundred and seventy-three a small .house of only one priest.

ZERUBBABEL, “Son (male heir) of Shealtiel, Governor of Judah.” Actually he was the grandson of Jeconiah, a great grandson of Hezekiah, King of Judah. He was indeed a part of the Davidic line and as we see in the New Testament a part of the messianic line. Jeconiah had several sons; Shealtiel, Malchiram, Pedaiah, Shenazar, Jekomiah, Hoshama, Nedabiah. Pedaiah’s sons were Zerubbabel and Shimei. Zerubbabel was the father of Meshullam, Hananiah and Shelomith their sister. In Matthew we read that Zerubbabel begot Abiud. Thus we see that Zerubbabel was the nephew of Shealtiel, and that in the Old Testament, the male heir is always referred to as the son of his predecessor. The genealogy of Zerubbabel was through Abraham, David and after him we can trace to the birth of Christ. We cannot stress too greatly the importance of the messianic line of decent.

Zerubbabel was born in captivity, and being a Prince of the House of Judah, he was very probably afforded chances that other young captives would not have been offered. He was possibly a part of the Kings Body Guard. Let us remember how important royal blood lines were. In those days royal captives were considered royalty. Even in recent time we still find some of the European Royal Families in Exile still inter-marrying to preserve the blood lines.

As we well know, he was appointed first by Cyrus as the “Governor” of Judah and later by Darius. By this choice of a Prince of the house of Judah and working with JESHUA the High Priest, the people were eager to follow these men in returning to Jerusalem to rebuild the City and Temple. Zerubbabel was able to accomplish much in restoring the city and completing and dedicating the new temple.

HAGGAI was the first prophet of the restoration. His name means festal or feast. He was contemporary with Zachariah he was probably present at the destruction of the first Temple. He was a Levite, and as such was given special treatment during the captivity. He was an old man when he came back to Jerusalem with Zerubbabel to participate in the rebuilding of the Temple. Not much is known about him, except that which may be elicited from his writings. From the time and event descriptions, the book of Haggai is one of the most precisely dated books in the entire Bible. At one period there was a fifteen year lapse in the Work on the New Temple. During this period, the people had spent their time building homes, fanning and doing many other things, almost anything but doing God’s Business. They began to suffer crop failures, personal problems, bickering and fighting among themselves to a greater extent than usual. The Old Prophet encouraged them to repent and come back to God. Just twenty-four days after this encouragement, work was resumed on the Temple. Immediately their other problems were solved, and their needs were abundantly met. As we studied the book of Haggai, he referred to the “desire of all nations”, we still have this desire for the “peace that passeth all understanding.”

As we have looked at these three characters, we have found that they lived in the sixth century before Christ. They were a part of the Jewish nation in captivity. It was during this era Synagogue Worship began. This worship outside the Temple in Jerusalem was a new experience for the Jewish people. The governments had been overthrown, many of the political leaders had turned away from the worship of God, many of the people had been in captivity, the Temple had been destroyed, and confusion must have been the order of the day. Yet, with 0 of this, many of the people did repent and return to the worship of God.

As we continue our search for light and truth in York Rite Masonry, we see the importance of JESHUA, Zerubbabel and Haggai to our noble craft. Our Blue Lodges thread the Masonic allegory around the building of the Temple of King Solomon to, of course, represent the Temple of our present life. In Royal Arch Masonry, the allegory completes the erection of that temple, witnesses its destruction, and follows through to the building of a second temple, representing, as it does, the temple of our spiritual life. This leads to the contemplation of our relationship to the creator. As Solomon and the two Hirams labored to build the first temple, so we labor to build our present life. As JESHUA, Zerubbabel and Haggai laboured at the second temple, so we should build the foundation of our spiritual life.

One of the strange facts that surfaced as we studied the genealogy of Jesus, we found that from Adam to Moses, several instances were exhibited of changing names and personalities. As an example of this we find Abram becoming Abraham, and Jacob becoming Israel. From MOSES to the Birth of Christ, we find no distinctive changes in the names of those listed. With the selection of the twelve apostles, we find Simon became Peter, Saul became Paul, and with this we note that all study opens new vistas and other avenues to satisfy that curiosity and obtain a better understanding of our relationship to each other and to the great creator.