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Journal articles on the topic 'Freemasonic'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Śrama, Marcin. "Uwięziony mason, Natan mędrzec i Inkowie, czyli rzecz o sztuce pewnego niemieckiego barona w kontekście oświeceniowej idei tolerancji." Studia Europaea Gnesnensia, no. 20 (July 8, 2020): 105–22. http://dx.doi.org/10.14746/seg.2019.20.5.

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This paper discusses the drama entitled “Le franc-maçon prisonnier”, whose French-language version written by Hans Heinrich Freiherr von Ecker und Eckhoffen was published in 1777, (the longer German version, i.e. Der Freymaurer im Gefängnis, signed Hans Karl Freiherr von Ecker und Eckhoffen followed a year later), in the context of the Enlightenment concept of tolerance, and the Freemasonic and literary activity of the brothers (co-authors, or the author and the translator of the work). The issues relating to the piece and the literary work of the von Ecker und Eckhoffens has not been previously addressed in any publications in Polish.

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2

Milinkevičiūtė, Daiva. "TARP DVIEJŲ KOLONŲ: XVIII A. PABAIGOS – XIX A. PRADŽIOS VILNIAUS MASONŲ KASDIENYBĖ SIMBOLIKOJE." Lietuvos Didžioji Kunigaikštystė Visuomenė. Kasdienybės istorija, T. 4 (October 8, 2018): 144–63. http://dx.doi.org/10.33918/xviiiastudijos/t.4/a6.

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The Age of Enlightenment is defined as the period when the universal ideas of progress, deism, humanism, naturalism and others were materialized and became a golden age for freemasons. It is wrong to assume that old and conservative Christian ideas were rejected. Conversely, freemasons put them into new general shapes and expressed them with the help of symbols in their daily routine. Symbols of freemasons had close ties with the past and gave them, on the one hand, a visible instrument, such as rituals and ideas to sense the transcendental, and on the other, intense gnostic aspirations. Freemasons put in a great amount of effort to improve themselves and to create their identity with the help of myths and symbols. It traces its origins to the biblical builders of King Solomon’s Temple, the posterity of the Templar Knights, and associations of the medieval craft guilds, which were also symbolical and became their link not only to each other but also to the secular world. In this work we analysed codified masonic symbols used in their rituals. The subject of our research is the universal Masonic idea and its aspects through the symbols in the daily life of the freemasons in Vilnius. Thanks to freemasons’ signets, we could find continuity, reception, and transformation of universal masonic ideas in the Lithuanian freemasonry and national characteristics of lodges. Taking everything into account, our article shows how the universal idea of freemasonry spread among Lithuanian freemasonry, and which forms and meanings it incorporated in its symbols. The objective of this research is to find a universal Masonic idea throughout their visual and oral symbols and see its impact on the daily life of the masons in Vilnius. Keywords: Freemasonry, Bible, lodge, symbols, rituals, freemasons’ signets.

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3

Klages, Gregory. "Freemasonic and Orange Order Membership in Rural Ontario During the Late 19-century." Ontario History 103, no. 2 (2011): 192. http://dx.doi.org/10.7202/1065452ar.

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4

Watkin, David. "Freemasonry and Sir John Soane." Journal of the Society of Architectural Historians 54, no. 4 (December 1, 1995): 402–17. http://dx.doi.org/10.2307/991082.

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Soane's activities as a Freemason, in particular the remarkable hall which he designed for the Grand Lodge in London in 1828, are here analyzed in detail for the first time. The significance of Freemasonry for Soane is exhibited by an investigation of his acquisition and study of books by writers of the Enlightenment such as d'Hancarville, Lenoir, Ledoux, Court de Gébelin, Viel de Saint-Maux, and James Christie, who were either Freemasons or sympathetic to masonic ideals. At the instigation of his friend, H. R. H. the Duke of Sussex, Grand Master of the United Grand Lodge, Soane was given the most unusual commission of designing a Masonic ark in 1813. His Masonic Hall, designed fifteen years later, was an interior rich in symbolic ornament, and bathed in a mysterious light, in which he achieved a deeper religious atmosphere than in any of his designs for Anglican churches.

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Markovich, Slobodan. "The Grand Lodge of Yugoslavia between France and Britain (1919-1940)." Balcanica, no. 50 (2019): 261–97. http://dx.doi.org/10.2298/balc1950261m.

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The paper deals with the orientation of the Yugoslav freemasonry during the existence of the Grand Lodge of Serbs, Croats and Slovenes ?Jugoslavia? (GLJ), later the Grand Lodge of Yugoslavia (GLY). The state of freemasonry in Serbia on the eve of the Great War is briefly described and followed by an analysis of how the experience of the First World War influenced Serbian freemasons to establish strong ties with French freemasonry. During the 1920s the Grand Lodge ?Jugoslavia? maintained very close relations with the Grand Orient of France and the Grand Lodge of France, and this was particularly obvious when GLJ got the opportunity to organise the Masonic congress for peace in Belgrade in 1926 through its links with French Freemasonry. Grand Master Georges Weifert (1919-34) also symbolised close links of French and Serbian freemasonry. However, his deputy and later Grand Master Douchan Militchevitch (1934-39) initiated in 1936 the policy of reorientation of Yugoslav freemasonry to the United Grand Lodge of England. Although there had already been such initiatives, they could not be materialised due to the fact that it was not until 1930 that the United Grand Lodge of England (UGLE) recognised several continental grand lodges, including GLJ. In a special section efforts of GLJ to be recognised by UGLE are analysed. Efforts for reorientation of GLY were conducted through several persons, including Douchan Militchevitch (1869-1939), Stanoje Mihajlovic (1882-1946), Vladimir Corovic (1885-1941) and Dragan Militchevitch (1895-1942). Special attention is given to the plans of GLY?s grand master to make the Duke of York (subsequently King George VI), who was a very dedicated freemason, an honorary past master of GLY. This plan failed, and the main idea behind it was to make GLY more resistant to internal clerical attacks and also to the external pressure of Italy. Mihajlovic?s three official Masonic visits to Britain (1933-39) are analysed as well as a private visit of Corovic and Dragan Militchevitch in March 1940. In the context of the visits made in 1939-40 plans to establish an Anglo-Yugoslav lodge are also analysed. Finally, the context of the de facto ban on Yugoslav freemasonry in August 1940 is given and the subsequent fates of its pro-British actors are also described.

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6

Arifin, Faizal, Rahmat Mulya Nugraha, and Taryadi Taryadi. "Sejarah Freemasonry di Tasikmalaya,1902-1939." Jazirah: Jurnal Peradaban dan Kebudayaan 2, no. 1 (July 29, 2021): 1–16. http://dx.doi.org/10.51190/jazirah.v2i1.4.

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Penelitian didasarkan pada eksistensi kelompok rahasia Freemasonry yang misterius pada masa Hindia Belanda namun sampai menjangkau wilayah-wilayah terkecil di Nusantara. Tujuan penelitian adalah mengkaji sejarah serta peran para tokoh Freemason di Tasikmalaya. Metode penelitian yang digunakan adalah metode sejarah yaitu heuristik, kritik, interpretasi dan historiografi. Hasil penelitian menunjukkan bahwa di Tasikmalaya terdapat anggota Freemasonry yaitu elit bumiputera Bupati Raden Somanah Soeria di Redja, serta Eggink, Stam dan Onnen dari kalangan orang Belanda. Freemasonry pada masa Hindia Belanda bukan mitos akan tetapi eksis dan berperan mendorong tegaknya Kolonialisme Belanda dan gagasan Sekulerisme terhadap agama di Nusantara.

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7

Calance, Mădălina. "JACOB’s LADDER: Reason, Liberty and Science. The Contribution of Freemasonry to the Enlightenment." Human and Social Studies 3, no. 2 (June 1, 2014): 111–36. http://dx.doi.org/10.2478/hssr-2013-0033.

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Abstract The theme of the article relies to the particular contribution of Freemasonry in the initiation and development of modernity, focusing on science, religion and politics. We know that, during the late Middle Ages, the European society was obedient to the „Church-Tradition-Monarchy” trinity; this status-quo collapsed due to the rational way of thinking; also the establishment of the universal human rights belongs to the Enlightenment, whose theses were supported mainly by Freemasons. Many researchers have proposed to show the extent to which Freemasonry helped to build the ideals of Enlightenment. The main conclusions that can be drawn, by analyzing their tracks, are: (1) All famous leaders of the Enlightenment had connections to Freemasonry; (2) The Enlightenment tenets overlap Freemasonry tenets, and, therefore they were supported and propagated by English, French, and American lodges; (3) Freemasonry progressively turned into a transnational vehicle for liberal thinking, disseminating the concepts of property and freedom in Europe and across the Atlantic.

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Prihatno, Setyahadi. "PENGARUH THEOSOFI DAN FREEMASON DI INDONESIA (Kajian Analitis Simbol-simbol Theosofi dan Freemason dalam Lirik Lagu dan Sampul Kaset Album Grup Musik Dewa 19)." Profetika: Jurnal Studi Islam 17, no. 01 (June 19, 2016): 23. http://dx.doi.org/10.23917/profetika.v17i01.2098.

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The lyrics and album cover of Dewa 19 wave of criticism with many symbols or emblemsthat allegedly represent the ancient mystical beliefs and visually turns almost identicalto the symbols on the Thesofi anf Freemason. It lead to the possibility of meaning similarity.Four main points discussed in this study is about the meaning of the lyrics of the album’ssongs of Dewa 19 band, regarding the visual appearance and meaning of symbols in the coverof the album of Dewa 19, reviewing the structure of the relationship between the lyrics and thesymbols in the album of Dewa 19 with Theosofi and Freemason, as well as explain the impactof visualization and dissemination of these symbols in a album of Dewa 19 cassette. Dewa 19has consistently display the lyrics of songs and symbols of Theosofi and Freemasonry teachingsstarted from his first album. Symbols are cleverly laid out in various ways and can onlybe seen with certain ways. The pattern of symbols has a characteristic appearance as well asits own theme. The structure of relations that are drawn in this study relates to the profile ofAhmad Dhani, Theosofi and Freemason teachings, text and lyrics, as well as a visual displayof Theosofi and Freemasons symbols in Dewa 19 album. Display representations of symbolscontained in the album cover of Dewa 19 concluded have relevance in form and meaning tothe symbols of the teachings or understood Occult, Paganism, Kaballah and Theosofi, as wellas movements such as secret Zionist, Illuminati and Freemasonry.Keywords: symbol; theosofi; freemason.Abstrak: Lirik dan sampul album Dewa 19 menuai banyak kritik dengan banyaknya simbolatau lambang yang diduga merepresentasikan kepercayaan mistik kuno dan secara visualternyata nyaris identik dengan simbol-simbol pada Theosofi dan Freemason.Hal tersebutmengarahkan pada adanya kemungkinan kesamaan makna. Empat hal utama yang dibahasdalam penelitian ini adalah mengenai makna dari lirik lagu album grup musik Dewa 19, mengenaitampilan visual dan makna simbol dalam sampul album Dewa 19, mengkaji strukturrelasi antara lirik lagu dan simbol dalam album Dewa 19 dengan Theosofi dan Freemason,serta menjelaskan dampak dari visualisasi dan penyebaran simbol-simbol tersebut dalam kasetalbum Dewa 19. Dewa 19 secara konsisten telah menampilkan lirik lagu dan simbol-simbolajaran Theosofi dan Freemason dari mulai album pertamanya. Simbol secara cerdik diletakkandengan berbagai cara dan hanya bisa dilihat dengan cara-cara tertentu. Pola pemunculan simbolmemiliki ciri serta tema tersendiri. Struktur relasi yang ditarik dalam penelitian ini berkaitandengan profil Ahmad Dhani, ajaran Theosofi dan Freemason, teks dan lirik lagu, sertatampilan visual simbol-simbol Theosofi dan Freemason dalam album Dewa 19. Representasitampilan simbol yang terdapat dalam sampul album Dewa 19 disimpulkan memiliki keterkaitansecara bentuk dan makna dengan simbol-simbol dari ajaran atau paham Okultisme,Paganisme, Kaballah serta Theosofi, serta pergerakan-pergerakan rahasia Zionisme Yahudi seperti, Illuminati dan Freemasonry.Kata kunci: symbol; theosofi; freemason.

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Arrieta-López, Milton. "Freemasonry in Colombia (18th-19th centuries): French or continental origin, leading Freemasons, the Catholic Church, political parties and revolutionary elements in South America." Perseitas 9 (November 5, 2020): 1. http://dx.doi.org/10.21501/23461780.3777.

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The history of Colombian Freemasonry can be divided into three clearly identifiable stages, this work focused on the first historical stage characterized by the influence of continental European Freemasonry. This article analyzed the essence of French freemasonry on the origin of the Colombian nation-state. The impact of operative or patriotic lodges in South America was reviewed in general, as well as the relations between the Catholic Church and the 19th-century leading freemasons. The methodology used is documentary review, bibliographic and critical analysis when consulting, reviewing and analyzing reference sources. The article attempts to gauge the scope of the masonic influence on the process of independence from Spain, and it arrives at the conclusion that without the intervention of masonic elements the revolutionary goals would not have materialized in the way they did.

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10

Hidayat, Asep Ahmad, Faizal Arifin, Tia Ruli Dais, and Endang Sari Wahyuni. "Dari Orang Belanda Sampai Elit Bumiputera: Kajian Sejarah Freemasonry di Kota Cirebon 1900-1942." AGASTYA: JURNAL SEJARAH DAN PEMBELAJARANNYA 10, no. 2 (July 29, 2020): 145. http://dx.doi.org/10.25273/ajsp.v10i2.5402.

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Penelitian ini dilatarbelakangi penemuan keramik bersimbol Freemasonry pada makam Sunan Gunung Jati. Sebagai sebuah gerakan yang menentang doktrin keagamaan, Freemasonry seringkali berkonfrontasi dengan kelompok-kelompok agama namun simbol Freemasonry ditemukan di makam tokoh besar penyebar Islam yang berada di Cirebon, kota para wali. Sehingga diperlukan kajian historis untuk mengetahui perkembangan Freemasonry sebagai organisasi rahasia pada masa Hindia Belanda dan bagaimana gerakan tersebut diorganisasikan sampai ke seluruh kota-kota yang dikuasai Belanda dan diharapkan membendung potensi perlawanan dari pusat penyebaran Islam tertua di Jawa yaitu Cirebon. Freemasonry adalah perkumpulan rahasia yang kontroversial, didirikan tahun 1717 dan menyebar ke Belanda tahun 1756. Penelitian Th. Stevens dan Hylkema, menunjukkan bahwa di Hindia Belanda, Freemasonry telah berdiri sejak 1767 dan pernah memiliki 25 loji dengan 1.500 anggota, namun belum membahas perkembangannya di Cirebon. Penelitian bertujuan mengungkapkan sejarah sosial tentang bagaimana perkembangan Freemasonry dalam kajian sejarah lokal dengan bersumber pada arsip-arsip kolonial dan menggunakan metode sejarah. Hasil penelitian menunjukkan bahwa Freemasonry memiliki cabang dengan nama "Vrijmetselaar-Kring Cheribon" yang didirikan orang-orang Belanda tahun 1920. Pada perkembangan selanjutnya, terdapat Freemason yang berasal dari elit bumiputera adalah R. M. A. Pandji Ariodinoto, Bupati Cirebon tahun 1920-1927. Freemasonry memiliki peranan penting untuk mendukung kepentingan-kepentingan Kolonialisme Belanda. Penelitian ini menunjukkan bahwa proses kolonialisasi dilakukan juga melalui peran perkumpulan masyarakat yang secara struktural tidak terikat terhadap Pemerintah Kolonial seperti Freemasonry, bahkan memiliki jaringan di ‘kota wali’ yang dikenal religius yaitu Cirebon.

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Khil'chenko, Mariya Viktorovna. "History of emergence of Freemasonry in the early XVIII – late XIX centuries." Genesis: исторические исследования, no. 2 (February 2021): 61–71. http://dx.doi.org/10.25136/2409-868x.2021.2.32403.

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This article is dedicated to the history of emergence of the Masonic lodge in England and disclosure of the concept of “freemason”. The author reveals and describes the peculiarities of the emergence of Freemasonry, tracing its evolution from the antiquity until the XIX century. Its ancient history is divided into the two main periods (prior and after 1717, i.e. the creation of the Grand Lodge in England). The article describes such events from the history of Freemasonry as the establishment of the First Grand Lodge in England; creation of the Premier Lodge, Anderson’s Constitutions, and the Third Degree; the Great Schism of Freemasonry that tool place 1877; the Taxil hoax. Analysis is conducted on the relationship between the English and French factions of Freemasonry. The obtained results are accurate, since the analysis of the history of Freemasonry was carried based on the wide range of historical facts. The comprehensive analysis of the history of emergence of Freemasonry is carried out for the first time within the Russian-language historical literature, which defines the scientific novelty of this work. The author outlines the further prospects for studying the history of Freemasonry, such as accumulation of the reliable scientific information on the early history of the lodge, examination of the history of other Masonic factions (French, Italian, etc.), as well as the origin of Freemasonry in Russia.

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Elliott, PAUL, and STEPHEN Daniels. "The ‘school of true, useful and universal science’? Freemasonry, natural philosophy and scientific culture in eighteenth-century England." British Journal for the History of Science 39, no. 2 (June 2006): 207–29. http://dx.doi.org/10.1017/s0007087406007965.

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Freemasonry was the most widespread form of secular association in eighteenth-century England, providing a model for other forms of urban sociability and a stimulus to music and the arts. Many members of the Royal Society and the Society of Antiquaries, for instance, were Freemasons, while historians such as Margaret Jacob have argued that Freemasonry was inspired by Whig Newtonianism and played an important role in European Enlightenment scientific education. This paper illustrates the importance of natural philosophy in Masonic rhetoric and utilizes material from Masonic histories, lodge records and secondary works to demonstrate that scientific lectures were indeed given in some lodges. It contends, however, that there were other sources of inspiration for Freemasonry besides Newtonianism, such as antiquarianism, and that many other factors as well as the prevalence of Masonic lodges determined the geography of English scientific culture. Although the subject of Freemasonry and natural philosophy has great potential, as Jacob has demonstrated so well, much further work, especially in the form of prosopographical studies of provincial lodges, is required before the nature of the relationship between the two can be fully appreciated.

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Stevenson, David. "Four Hundred Years of Freemasonry in Scotland." Scottish Historical Review 90, no. 2 (October 2011): 280–95. http://dx.doi.org/10.3366/shr.2011.0037.

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Scotland has the oldest masonic lodges and the oldest masonic records in the world, predating their English counterparts by over a century. Yet freemasonry is usually neglected by social and cultural historians, partly, it may be, through ignorance and negative stereotypes of the movement and partly through the excessive secrecy of freemasons in the past. It is the purpose of this paper to survey the movement's development and indicate the many aspects of ‘the Craft’ that could prove rich subjects for research. Scottish lodges began as organisations of stonemasons but, at first slowly, began to admit men from other crafts and men of higher social status. This process accelerated fast after the foundation of a Grand Lodge in London in 1717: freemasonry became fashionable. But though many lodges came to be dominated by men of high status, many others remained – and remain – skilled working class in membership.

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DUMONT, PAUL. "Freemasonry in Turkey: a by-product of Western penetration." European Review 13, no. 3 (July 2005): 481–93. http://dx.doi.org/10.1017/s106279870500058x.

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Towards the middle of the nineteenth century, various European Masonic obediences set up lodges throughout the Ottoman empire, many in Istanbul, while another important centre was Smyrna. Freemasons were also active in Lebanon, Syria, Egypt, Cyprus and Macedonia. Lodges were established in the main political, economic and cultural centres of the Empire. There was a strong parallelism between the Ottoman Masonic geography and that of European colonial expansion. It is easy to delineate the social and ethnic structure of lodges, but we know less about what was going on behind the walls of Masonic temples. For sure, Ottoman Freemasons, like their brethren in other parts of the world, when not busy with ‘table works’ or ceremonies, dedicated themselves to philanthropic activities. A considerable part of the annual income of the lodges was used to finance various charitable works (assistance to orphans, to brethren in distress …) and to fund educational institutions. The lodges were also places for the discussion and exchange of ideas about current themes: socialism, feminism, venereal diseases, progress of science, etc. Some mingled with politics, displaying a highly nationalistic discourse. The politicization of Ottoman/Turkish freemasonry climaxed during the years of the Young Turk revolution (1908–1914), when an autochthonous obedience was created. One of the goals of the new organization, coldly received by most European freemasonries, was to rid the Ottoman Empire of foreign penetration. After the proclamation of the Turkish Republic in 1923, this national freemasonry continued to flourish, except for 13 years between 1935 and 1948 when Masonic activity was banned.

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Bayer, Natalie. "Enlightenment or Counter-Enlightenment in Russia? Enlightenment or Counter-Enlightenment in Russia? Century." International Journal for History, Culture and Modernity 7, no. 1 (November 2, 2019): 1089–120. http://dx.doi.org/10.18352/hcm.599.

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The article explores the themes of Enlightenment and Counter-Enlightenment through the lens of Freemasonry, and, more specifically, Freemasons in Russia who wrote history. It tests the approaches of Masonic history writers against Berlin’s definitions of the Enlightenment and Counter-Enlightenment. Whilst a definitive break between the Enlightenment and Counter-Enlightenment seems attractive, the article advances a more nuanced picture of the plurality of religious and secular discourse in Russia. Instead of opposing the Enlightenment, many late eighteenth-century Masonic writers of history provided their own, alternative interpretative models of history as a way out of the perceived crisis between the mind and the soul.

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Snell, Susan. "Enlightenment Females and Freemasonry: Contributions by the Fairer Sex to the Freemasons’ Magazine with Newly Discovered Links to the Freemasons’ Female Charity in England." Journal for Research into Freemasonry and Fraternalism 4, no. 1 (April 3, 2014): 146–59. http://dx.doi.org/10.1558/jrff.v4i1.146.

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PORTER, JOY. "Native American Indian Freemasonry and Its Relation to the Performative Turn within Contemporary American Scholarship." Journal of American Studies 47, no. 2 (August 2, 2012): 439–58. http://dx.doi.org/10.1017/s0021875812000795.

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This article is informed by recent work by the author unearthing the histories of Native American Indian Freemasons from the Revolutionary era to the present. Given that performed ritual has always been key to Masonic practice, it was initially supposed that Indian performance within Masonry could be explained using the same performative analytical lens that has recently been applied to various other aspects of the American and American Indian past. However, this research reveals that the performance paradigm has important limitations when applied in colonial or postcolonial contexts and that these have a particular significance when we evaluate the Native American fraternal experience of Freemasonry. This article explores the specifics of recent “performative” analyses and argues that whilst performance offers potentially revealing and enabling new means of comprehending Indian and non-Indian interaction, it also carries with it risks against which we must remain vigilant. It argues that the performance paradigm is useful only to the extent to which it can differentiate between positive cultural interaction and negative cultural appropriation. It concludes by suggesting that it is only when we conceive of culture as being essentially imaginative that performance as an analytical paradigm fully functions.

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Cannon, Byron D. "Nineteenth-Century Arabic Writings On Women And Society: The Interim Role Of The Masonic Press In Cairo — (Al-Lata'if, 1885–1895)." International Journal of Middle East Studies 17, no. 4 (November 1985): 463–84. http://dx.doi.org/10.1017/s0020743800029433.

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This article, which draws largely from Arabica press sources from 1885 to 1900, seeks to sharpen our view of social attitudes reflected in the activities of local Freemasons in Egypt and Syria during the last decades of the Ottoman Empite. A number of earlier historians have attached considerable importance to pre- and post-1908 masonic orders and Ottoman politics. Too few, however, have tried to analyze ways in which essential social themes, some widely recognized as having importance across international and intercultural lines, were viewed through the perspective of late 19th-century Freemasonry. A first task in this introduction, therefore, will be to see how Masons in Europe and the Middle East viewed, or were presumed to view, a number of such social themes in general terms. We will then turn to one specific issue which clearly assumed more than passing importance as a propagandistic cause pursued by a small but influential group of Masons in Syria and Egypt over nearly two decades' time. We may tentatively suggest that the purpose of such endeavors was to encourage majority acceptance of the relevance and value of a cause espoused for the body politic as a whole, without necessary reference to its original, here clearly minority, proponents.

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Kondakov, Yuri E. "Documents on Freemasonry from the Archive of Archimandrite Photius (Spassky)." Herald of an archivist, no. 3 (2020): 676–91. http://dx.doi.org/10.28995/2073-0101-2020-3-676-691.

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The article introduces into scientific use an analytical note on Freemasonry addressed to Alexander I. In Europe in the 18th – 19th centuries, there was extensive anti-Masonic literature. In Russia, such works were rare. Reputedly, the greatest Russian extirpator of Freemasonry was Archimandrite Photius (Spassky). The ban of Masonic lodges in 1822 is attributed to his influence on Alexander I. Photius was one of the leaders of the social movement of the Russian Orthodox opposition. Among other objects of its criticism were the Masonic lodges. However, a consolidated anti-Masonic action failed to materialize. Now it has been made possible to explain the opposition’s restraint in its attitude to Freemasonry. Four volumes of documents belonging to archimandrite Photius have been found in the Russian State Historical Archive. These are the materials from 1817-1832. The collection includes personal documents of Photius, messages and letters of Metropolitan Seraphim (Glagolevsky), A.A. Arakcheev, A.S. Shishkov, Metropolitan Filaret (Drozdov). Many of these documents were handed over to Emperor Alexander I and influenced his change of heart in the politics. An anonymous note on Freemasonry from the Photius collection is included in the article in its entirety as a rare example of an anti-Masonic message to the Emperor. The note gives a retrospective of the Masonic movement in Russia. It describes what influence the masons of the 18th century had on Freemasonry of the 19th century. Most mentioned Masonic leaders belonged to the “Rosicrucian” system of Freemasonry (Order of the Golden and Pink Cross). The author of the note assured the emperor that there were Rosicrucians in his inner circle. He named Senator I.V. Lopukhin, publisher and translator A.F. Labzin, R.A. Koshelev, and the tsar’s friend, Minister A.N. Golitsyn. Photius’s documents show that criticism of Freemasonry was not the focus of the Russian Orthodox opposition activities. Among the opposition there were people who shared the idea of a worldwide Masonic conspiracy: S.I. Smirnov, M.L. Magnitsky. In Archimandrite In the Photius’s documents references to Freemasonry are very rare. At the time of the opposition’s action in 1824, the issue of Freemasonry was no longer relevant, since Freemasonry was subjected to a government ban in 1822.

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Koredczuk, Józef. "Kwestie prawne związane z rozwiązaniem zrzeszeń wolnomularskich w II Rzeczypospolitej." Prawo 321 (December 31, 2016): 187–201. http://dx.doi.org/10.19195/0524-4544.321.9.

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Legal matters connected with the dissolution of Masonic associations in the Second Polish RepublicThe author presents abrief overview of the importance of Freemasons in the political life of the Second Polish Republic. He then discusses the background and circumstances of the issuance by the President of Poland of adecree dissolving Masonic associations on 22 November 1938. Next he carries out adetailed legal analysis of the document, comparing it to the bill on fighting Freemasonry submitted in parliament by the MP Wacław Budzyński. He concludes with reflections on fighting political views, especially of opposition groups, by means of instruments under criminal law. That such instruments are used is evidence, according to the author, of the weakness of the political system in agiven country.Rechtliche Aspekte der Auflösung der Freimaurerverbände in der Zweiten Polnischen RepublikDer Autor stellt in dem Beitrag zuerst eine kurze Charakteristik der Bedeutung der Freimaurer im politischen Leben der Zweiten Polnischen Republik dar. Dann bespricht er den Hintergrund und die Umstände der Herausgabe durch den Präsidenten der Polnischen Republik am 22. November 1938 des Dekrets über die Auflösung der Freimaurerverbände. Danach kommt seine eingehende rechtliche Analyse, im Vergleich zu dem Projekt des Gesetzes über die Bekämpfung der Freimaurerei, das der Abgeordnete Wacław Budzyński dem Sejm vorgelegt hat. Die Überlegungen werden mit Reflexionen über die Bekämpfung politischer Ansichten, insbesondere der oppositionellen Gruppierungen, mit Hilfe strafrechtlicher Instrumente zusammengefasst. Werden diese Instrumente ergriffen, zeugt das nach Meinung des Autors von einer Schwäche des politischen Systems in dem gegebenen Staat.

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KOROLEV, Yu A. "THE PHENOMENON OF SWEDISH FREEMASONARY IN RUSSIAN AND EUROPEAN HISTORY." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 10, no. 2 (2021): 153–62. http://dx.doi.org/10.22394/2225-8272-2021-10-2-153-162.

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The purpose of the article is to study the history of one of the little-known Masonic organizations - the Swe-dish Rite of Freemasonry. A significant part of the work is devoted to the Swedish system development in Russia and the ties between Russian and Swedish Freemasonry. The author pays attention to the specific nature of the Swedish ritual, which differs in many respects from traditional Freemasonry. These con-cerns, first of all, the legend about the origin of Swe-dish Freemasonry from the medieval Knights Templar order. Based on this legend, the analysis of the hierarchy of Swedish ritual degrees is given and their inter-nal content is revealed. This article can become the basis for a great scientific research of the Swedish Masonic system and the peculiarities of its existence in various European countries.

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Le Moal, René. "Freemasonry today." La chaîne d'union N° 42, no. 4 (January 4, 2007): 89. http://dx.doi.org/10.3917/cdu.042.0089.

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Killey, S. H. "Concerned about freemasonry." Nursing Standard 10, no. 6 (November 1995): 34. http://dx.doi.org/10.7748/ns.10.6.34.s42.

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Solov'ev, O. F. "Freemasonry in Russia." Russian Studies in History 34, no. 4 (April 1996): 27–58. http://dx.doi.org/10.2753/rsh1061-1983340427.

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Harland-Jacobs, Jessica L. "Freemasonry across Empires." Journal for Research into Freemasonry and Fraternalism 5, no. 1 (December 17, 2015): 14–29. http://dx.doi.org/10.1558/jrff.v5i1.23977.

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Wall, David. "Putting freemasonry into perspective: The debate over freemasonry and policing." Policing and Society 3, no. 4 (March 1994): 257–68. http://dx.doi.org/10.1080/10439463.1994.9964674.

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Macpherson, Jay. "Fictions of Freemasonry: Freemasonry and the German Novel (review)." Eighteenth-Century Fiction 5, no. 2 (1993): 183–84. http://dx.doi.org/10.1353/ecf.1993.0020.

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Thomas L. Cooksey. "Fictions of Freemasonry: Freemasonry and the German Novel (review)." Goethe Yearbook 7, no. 1 (1994): 283–85. http://dx.doi.org/10.1353/gyr.2011.0343.

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Holm, Nils. "Freemasonry and its social position in Finland." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 68–77. http://dx.doi.org/10.30674/scripta.67327.

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Freemasonry, with its roots in the seventeenth century, has had to suffer insults and sometimes even attacks from society. In this article the author looks more closely at Freemasonry in Finland, where it first appeared in the mid-eighteenth century, in the light of the suspicion and negative treatment it had to suffer. The deprecatory attitude of individuals and various social organisations towards Freemasonry varied over time, but there was often an underlying suspicion among the general public. This was expressed in the form of legends and folk tales of a more or less dramatic nature.

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Macpherson, Jay. "The Magic Fluteand Freemasonry." University of Toronto Quarterly 76, no. 4 (October 2007): 1072–84. http://dx.doi.org/10.3138/utq.76.4.1072.

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Landau, Jacob. "Muslim Opposition to Freemasonry." Die Welt des Islams 36, no. 2 (1996): 186–203. http://dx.doi.org/10.1163/1570060962597481.

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Kilde, Jeanne Halgren. "The Spectacle of Freemasonry." American Quarterly 50, no. 2 (1998): 376–96. http://dx.doi.org/10.1353/aq.1998.0021.

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Arabadzhyan, Z. A. "Shiite clergy among Iranian Masons." Minbar. Islamic Studies 13, no. 1 (April 7, 2020): 13–37. http://dx.doi.org/10.31162/2618-9569-2020-13-1-13-37.

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The article is devoted to the history of the origins and development of Iranian Freemasonry and the Shiite clergy participation in Masonic structures. Since Freemasonry itself has historically been the conductor of liberal ideas in Europe, it would seem that religious figures in Iran, who are in the position of traditionalism, should have been extremely hostile to this trend. However, Iranian experience has shown that this is not so, and a large group of Shiite ulama, including even the most authoritative, at various times entered the local Masonic lodges. The clergy were especially active during the era of the Constitutional Revolution of 1905-1911, when they used Masonic lodges and quasi-Masonic structures to fight the absolutist monarchy. Most of its representatives held a leadership positions in these structures and inﬂuenced the course of specific historical events and the decisions made. In the second half of the twentieth century the participation of religious leaders in the Masonic lodges of Iran began to weaken. The author also analyzes the rumors about Ayatollah Khomeini’s belonging to Freemasonry in order to determine the degree of their reliability.

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Chung, Tzu-I. "Multicultural Museum Education in and beyond Exhibit: Local and Transnational Synergies from Canada’s Oldest Chinatown." Museum and Society 13, no. 2 (March 1, 2015): 215–30. http://dx.doi.org/10.29311/mas.v13i2.327.

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In 2013, as part of ‘A Chinatown Celebration,’ a month-long festival celebrating Canada’s oldest Chinatown, the Royal BC Museum (RBCM) mounted a temporary exhibition Tradition in Felicities: Celebrating 155 Years of Victoria’s Chinatown TiF) (Figure 1). The exhibit also celebrated the Chinese Freemasons’ 150 anniversary in Canada. TiF featured a unique centerpiece: a handcrafted lantern created in the 1930s by Victoria’s Chinese Freemasons, one of the oldest Chinese organizations in Canada (Figure 2). It is the oldest-known such lantern in North America and Southeast Asia. ‘Objects,’ as scholars of material culture point out, ‘help [people] to know, understand, and situate [them]selves within the world, both externally and internally’(Clouse 2008: 6). The connections of objects to lived experiences render them historically and culturally meaningful. In tracing the history of the lantern, we consulted both members of the Chinese Freemasons, including elder Jon Joe who helped to identify the names listed on the lantern, and Chinatown’s former residents and descendants, in accordance with the RBCM’s practice of multicultural community outreach and participation.

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Strutyński, Maciej. "Masoneria w dyskursie polskich środowisk prawicowych po 1989 roku." Wrocławskie Studia Politologiczne 25 (October 31, 2018): 164–79. http://dx.doi.org/10.19195/1643-0328.25.11.

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Freemasonry in the discourse of Polish right wing parties after 1989Contemporary anti-masonic circles in Poland are noticeable on the political scene. There are numerous publications, both books and articles in right-wing magazines. Ideological schemas present in pre-war journalism of hostile freemasonry are still used. The situation in the Catholic Church is particularly interesting, especially in connection with the changes that take place in it from the Second Vatican Council, which is critically assessed by the Antimony community. Important elements in the anti-masonic discourse are issues related to globalization and the development of the European Union. Critics attribute these phenomena to the construction of the Masonic world government New World Order.

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Acioly Paz Silva, Augusto César. "MAÇONARIA E IMPRENSA NA DÉCADA DE 1930 EM PERNAMBUCO: O CASO DOS JORNAIS O ARCHOTE E O MENSAGEIROS." PARALELLUS Revista de Estudos de Religião - UNICAP 9, no. 21 (December 31, 2018): 479. http://dx.doi.org/10.25247/paralellus.2018.v9n21.p479-498.

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Este artigo procura compreender o papel que a imprensa patrocinada pela maçonaria pernambucana desfrutou, no processo de construção de um espaço de divulgação do seu ideário e defesa de pressupostos que construíam entre os membros da instituição laços de solidariedade e formação intelectual. Ao mesmo tempo que procuramos observar o desenvolvimento de periódicos que devido aos processos de organização e reorganização institucional sofreram com uma maior longevidade da sua atuação enquanto, espaço de publicidade e veiculação de ideias do que seria a maçonaria no espaço público.Palavras-chave: Maçonaria, imprensa, solidariedade, formação intelectual e Pernambuco na década de 1930.Abstract: This article tries to understand the role that the press sponsored by Freemasonry in Pernambuco enjoyed in the process of constructing a space to divulge their ideas and defended the presuppositions that built among the members of the institution ties of solidarity and intellectual formation. At the same time, we sought to observe the development of periodicals that, due to the processes of organization and institutional reorganization, suffered with a greater longevity of their performance as a space of publicity and propagation of ideas of what would be Freemasonry in the public space.Keywords: Freemasonry, the press, solidarity, intellectual formation and Pernambuco in the 1930s.Enviado: 03-04-2018 - Aprovado e publicado: 12-2018

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Strom, Sharon Hartman. "Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood." California History 95, no. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.

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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspect of public life, the Los Angeles Times, the City Council, and the Protestant churches combined in an effort to squash these challenges to orthodoxy. In profiling two prominent Spiritualists, African American George W. Shields and white midwesterner Cynthia Lisetta Vose, this article illustrates the wide ranging civil and religious engagement of two committed Spiritualists. By the end of the 1920s, the fragmentation of Los Angeles neighborhoods and the growing racism of the city had nearly destroyed what had been a vigorous religion and a thriving commitment to progressive reform. Segregated white women's clubs and Freemasonry organizations turned the worship of California into a replacement for older forms of religious practice and civic engagement.

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Small, Alastair, and Carola Small. "South Italy, England and Elysium in the Eighteenth Century." Antiquaries Journal 79 (September 1999): 301–45. http://dx.doi.org/10.1017/s0003581500044553.

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In a complex of interconnecting tunnels at Avigliano in South Italy there are two inscriptions at two entrances in eighteenth century lettering referring, one to Inferno, the other to Elysium. The measurements of the spatial components of the tunnels refer to Pythagorean numerology. The complex is on land formerly belonging to the local Corbo family and was probably constructed about 1762 by Carlo Corbo for rituals of the mystical, somewhat unorthodox Neapolitan freemasonry of the time. They can be compared to the tunnels at West Wycombe, England where Sir Francis Dashwood who, like many contemporaries, was acquainted with Italian freemasonry, apparently parodied such masonic ideas. The Avigliano tunnels were still in use in 1838. By then the Corbo were embroiled in revolutionary politics perceived as having masonic links.

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Moret-Miranda, Karo. "Incorporating the Averse. Emulating Freemasonry?" Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña 12, no. 1-2 (July 1, 2020): 337–38. http://dx.doi.org/10.15517/rehmlac.v12i1-2.41637.

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The researcher Karo Moret-Miranda has defended a doctoral thesis dissertation, entitled “Incorporating the Averse. Emulating Freemasonry? Approach to racial and hermeneutical entanglement in the Abakuá religious exercitatio” at Pompeu Fabra University in Spain the December 20th, 2019.

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Snoek, Jan A. M. "Researching Freemasonry; Where are we?" Journal for Research into Freemasonry and Fraternalism 1, no. 2 (December 19, 2010): 225–46. http://dx.doi.org/10.1558/jrff.v1i2.225.

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Brooks, Joanna. "Prince Hall, Freemasonry, and Genealogy." African American Review 34, no. 2 (2000): 197. http://dx.doi.org/10.2307/2901249.

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Nasierowski, Tadeusz, and Jonathan Britmann. "Freemasonry and psychiatry in Poland." History of Psychiatry 23, no. 3 (August 13, 2012): 329–41. http://dx.doi.org/10.1177/0957154x11428539.

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Mirala, Petri. "Freemasonry in Ulster, 1733–1813." Irish Economic and Social History 27, no. 1 (June 2000): 84–86. http://dx.doi.org/10.1177/033248930002700112.

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WOZNIUK, VLADIMIR. "Freemasonry in Evgenii Zamiatin's We." Russian Review 70, no. 2 (March 16, 2011): 288–99. http://dx.doi.org/10.1111/j.1467-9434.2011.00612.x.

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Kiyasov, Sergey E. "The Freemasons: Mystics, Enlighteners, Revolutionaries." Izvestiya of Saratov University. New Series. Series: History. International Relations 20, no. 2 (2020): 209–14. http://dx.doi.org/10.18500/1819-4907-2020-20-2-209-214.

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Higham, Mbs. "Freemasons are good citizens too." Nursing Standard 10, no. 14 (December 13, 1995): 34. http://dx.doi.org/10.7748/ns.10.14.34.s34.

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Boswell, Paul. "Some facts about the freemasons." Nursing Standard 10, no. 16 (January 10, 1996): 41. http://dx.doi.org/10.7748/ns.10.16.41.s37.

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York, Neil L. "Freemasons and the American Revolution." Historian 55, no. 2 (December 1, 1992): 315–30. http://dx.doi.org/10.1111/j.1540-6563.1993.tb00899.x.

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Camp, Pannill. "May Philosophy Flourish: Pantheisticon, Freemasonry, and Eighteenth-Century Ritual Philosophy." Journal of Medieval and Early Modern Studies 51, no. 3 (September 1, 2021): 553–75. http://dx.doi.org/10.1215/10829636-9295065.

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In eighteenth-century Europe, ritual performance behavior was consciously used for philosophical purposes. The richest documented instances of this involved Freemasonry, a voluntary fraternal order that drew tens of thousands of men, across Europe and beyond, into a secretive ritual practice. Masons understood ritual, the core of Masonic “craft,” as a philosophical activity in itself. Supporting this claim requires a critique of the prevalent view that Freemasonry was uniquely compatible with specific Enlightenment philosophical constructs—constitutional monarchism in political thought and deistic Newtonianism in natural philosophy. Rather than expressing these specific philosophical views, Masonic ritual effectuated philosophical reflection apart from the outside world. John Toland's proto-Masonic ritual document Pantheisticon shows how early modern rituals fostered thinking in lodge settings and distinguished between Masonic and “profane” entities. On this basis it can be argued that performance in this era and beyond should be understood as the generative containment of knowledge.

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Geschiere, Peter, and Rogers Orock. "Anusocratie? Freemasonry, sexual transgression and illicit enrichment in postcolonial Africa." Africa 90, no. 5 (November 2020): 831–51. http://dx.doi.org/10.1017/s0001972020000650.

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AbstractCameroonians recently invented a new word to characterize the state of their country: anusocratie (the rule of the anus). This became central in the moral panic from 2000 onwards over a supposed proliferation of homosexuality. Anusocratie links such same-sex practices to illicit enrichment by the national elites and their involvement with secret associations of Western provenance, such as Freemasonry, Rosicrucians and the Illuminati. This article tries to unravel this conceptual knot of homosexuality, the occult (Freemasonry) and illicit enrichment: first, by historicizing it. Of interest in the Cameroonian case is the fact that a similar link is mentioned in one of the first ethnographies, Günther Tessmann's Die Pangwe. Freemasonry is clearly a colonial imposition on the country, but the link between same-sex practices and enrichment has a longer history. Second, a comparison with similar ideas elsewhere on the continent can also open up wider perspectives. The link with illicit enrichment does not figure in classical conceptions of ‘homosexuality’ as developed in Europe, yet it strongly emerges from examples from all over Africa. Both Achille Mbembe and Joseph Tonda show that this image of the anus – anal penetration – articulates popular concerns about staggering inequalities. Yet, this aspect is ignored in debates about growing ‘homophobia’ in Africa. A confrontation with classical texts from Western queer theory (Bersani, Mieli) can help us discover other layers in African discourses, notably an emphasis on sexual diversity as an answer to homophobia. It can also serve to relativize the linking of sexual practices to sexual identities, which is still seen as self-evident in much queer theory of Western provenance.

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