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Rivista Di Cultura Massonica Della Gran Loggia Regolare D'italia Cultural Masonic Magazine of the Regular Grand Lodge of Italy

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Rivista Di Cultura Massonica Della Gran Loggia Regolare D'italia Cultural Masonic Magazine of the Regular Grand Lodge of Italy Rivista di Cultura Massonica della Gran Loggia Regolare d’Italia Cultural Masonic magazine of the Regular Grand Lodge of Italy Anno XIX N°17 – 2019 G.L.R.I. Rivista Massonica DE HOMINIS DIGNITATE – N°17_XIX Pagina 4 De Hominis Dignitate Anno XIX N°17 – 2019 – tutti i diritti riservati ® Rivista di Cultura Massonica della Gran Loggia Regolare d’Italia Cultural Masonic magazine of the Regular Grand Lodge of Italy Rivista fondata dal Gran Maestro Fabio Venzi Direttore editoriale: Fabio Venzi Impaginazione ed editing: Armando Rossi Traduzione dei testi in Inglese a cura di: Anne Farmer In copertina: Edward Burne-Jones - The Doom Fullfilled (il destino compiuto) - Stoccarda, Staaatsgalerie, 1888 Pagina xx Rivista Massonica DE HOMINIS DIGNITATE G.L.R.I Indice: Origine ed evoluzione della ritualità Libero muratoria Inglese ……….……..….. pag. 5 di Fabio Venzi Le Logge inglesi a Firenze 1732 – 1737 Papa Clemente XII e la sua Enciclica anti-massoneria, il processo contro l'ultimo segretario della Loggia d'Inghilterra di Lucio Artini e Roberto Perticucci …………………………………………………………………. pag. 15 Immagini, Allegorie e Simbolismo in Antonello da Messina Esoterismo, rappresentazioni e manifestazioni di Armando Rossi …………………………………………………………………………………………… pag. 29 La poesia nella storia della Libera Muratoria di Luca Gaspari ……………………………………………………………………………………………….. pag. 39 Luigi Borghi: il bolognese che fondò la loggia The Nine Muses di Londra di Giorgio Bottiglioni……………………………………………………………………………………….. pag. 45 L’Arte esoterica e Antonello da Messina di Giovanni Amendolia ……………………………………………………………………………………. pag. 48 Lo spazio sacro e la sua consacrazione di Roberto Falcone ………………………………………………………………………………………….. pag. 50 Cultural Masonic magazine of the Regular Grand Lodge of Italy The origin and evolution of English Masonic rituals by Fabio Venzi …………………………………………………………………………..……………..…….. pag. 59 The English Lodge of Florence 1732-1737 by Lucio Artini e Roberto Perticucci …………………………………………………………….…. pag. 75 Images, Allegories and Symbolism in Antonello da Messina By Armando Rossi ………………………………………………………………………………………..... pag. 87 Poetry in the history of Freemasonry by Luca Gaspari ……………………………………………………………………………………………… pag. 97 Luigi Borghi: the Bolognese who founded The Nine Muses Lodge in London by Giorgio Bottiglioni ………………………………………………………………………………………pag. 103 Art and esotericism and Antonello da Messina by Giovanni Amendolia …………………………………………………………………………. ……… pag. 106 Space and Consecration By Roberto Falcone………………………………………………………………………………………… pag. 108 G.L.R.I. Rivista Massonica DE HOMINIS DIGNITATE – N°17_XIX Pagina 4 Origine ed evoluzione della ritualità Libero Muratoria Inglese di Fabio Venzi “Nessuno può realmente raggiungere una qualsiasi conoscenza se non per mezzo di uno sforzo strettamente personale e tutto ciò che un altro può fare è dare l’occasione ed indicare i mezzi per giungervi. Proprio per questa ragione è vano, nell’ordine puramente intellettuale, preten- dere di imporre una qualsiasi convinzione.” René Guénon La Metafisica orientale Capitolo 1 period without some central authority, or at least I rituali delle ‘origini’ e il loro sviluppo co-operation among local organizations, to control such a system”2, personalmente ritengo la teoria “La via non deve essere cercata ma praticata.” dei due storici non dimostrabile, soprattutto alla Yoka Daishi luce delle enormi differenze che vi erano nelle ri- Il canto dell’immediato Satori tualità delle singole Logge (lo vedremo nei parti- colari successivamente). I primi ‘Catechismi’ massonici Ancor meno plausibile è definire ‘esoteric know- La Libera Muratoria nacque presumibilmente sul ledge’ i contenuti di quei rituali, nel mondo degli territorio inglese tra la fine del Sedicesimo secolo studi iniziatici infatti una ‘esoteric knolwedge’ è e gli inizi del Diciassettesimo. qualcosa di decisamente più complesso della sem- Riguardo la nascita della Libera Muratoria, ben- plice lettura, o ‘interpretazione’, di una storia ‘mi- ché vi siano alcuni elementi divergenti, i moderni tica’, della verifica dell’appartenenza tramite i se- studiosi concordano sostanzialmente che essa si gni di riconoscimento o della comunicazione di possa collocare, almeno inizialmente, all’interno una ‘Parola’. della London Masons’ Company nei primi decenni Riguardo la ‘ritualità’ di queste prime associa- del Diciassettesimo secolo. zioni massoniche (è persino dubbio se chiamarle L’ammissione in questo ‘inner circle’ inizial- ‘Logge’) possiamo dire che certamente i loro primi mente era permessa ai soli membri della Gilda ma rituali non possedevano quella filosofia morale e successivamente si estese anche ad esterni e prese quell’articolato simbolismo che possiamo ammi- il nome di ‘accettazione’. Successivamente le rare nei rituali che oggi utilizziamo. Logge iniziarono a svilupparsi anche al di fuori di Le prime ipotesi di rituali massonici in nostro questo contesto e si espansero in tutta l’isola bri- possesso sono i noti catechismi manoscritti e a tannica con contaminazioni reciproche tra la stampa utilizzati durante le cerimonie presumibil- realtà inglese e quella scozzese1. mente come pro-memoria (esposti magistral- Dal diario di Elias Ashmole in riferimento alla mente nel saggio ‘The Early Masonic Cathechisms’ sua ‘iniziazione’ (ma probabilmente tale termino- di Knoop, Jones e Hamer). Questi documenti, pur logia non era ancora in uso, Ashmole scrive: “I was datati tra la fine del 1600 ai primi decenni del made a Freemason”) in una Loggia di Warrington 1700, ossia quasi un secolo dopo la presunta na- nel 1646, si evince infatti come già pochi anni dopo scita della Libera Muratoria, possono fornirci utili la sua nascita la Libera Muratoria iniziò ad espan- elementi per ricostruire o meglio, ipotizzare, cosa dersi anche all’esterno della capitale inglese. In avveniva nelle prime riunioni della nostra Istitu- queste Logge i gentlemens non connessi alla Gilda zione. rappresentavano praticamente la totalità degli ap- Innanzitutto questi proto-rituali mostrano an- partenenti. cora nei loro contenuti, pur essendo datati come Ipotizzare che vi fosse una sorta di ‘central or di- detto molti anni dopo la nascita del fenomeno li- strict control’ in Inghilterra quando le Logge di ‘ac- beromuratorio, una evidente disomogeneità e dif- cettati’ iniziarono a espandersi mi sembra decisa- ferenze tali che parlare di una qualsiasi organizza- mente improbabile. Anche se Knoop e Jones zione o collegamenti tra le Logge o di una condivisa scrivono che “no widespread and effective system of ritualità tra di esse è quantomeno improbabile. Da secret methods of recognition – the essence of the ciò possiamo dedurre che, essendo la ritualità freemasons’ esoteric knowledge – could exist at any massonica differente da luogo a luogo e, nello Pagina | 5 Rivista Massonica DE HOMINIS DIGNITATE G.L.R.I stesso luogo, persino tra Loggia e Loggia, l’unico destra, buttarselo sopra la spalla sinistra lascian- iniziale comune denominatore tra esse fosse un dolo penzolare sulla schiena e fare così alcuni generale riferimento alle abitudini e tradizioni passi”. Ma non è finita, proseguendo nel catechi- ispirate alla Massoneria operativa medievale e, so- smo infatti i Segni comunicati man mano assu- prattutto, un aspetto conviviale, basato sulla reci- mono versioni sempre più ridicole e grottesche tazione e rappresentazione di tale tradizione, una “un altro consiste nel roteare gli occhi verso Est tor- sorta di ‘gioco di ruolo’ teatralizzato. cendo la bocca verso Ovest” o “prendere il proprio Come vedremo una certa omogeneità rituale si fazzoletto con la mano destra, soffiarsi il naso, te- inizierà a riscontrare con la pubblicazione e l’in- nerlo quindi teso davanti a sé e scuoterlo due volte credibile successo e diffusione del catechismo ‘Ma- dolcemente e una volta più forte”. sonry Dissected’ pubblicato da Samuel Pritchard Simili riferimenti li ritroviamo ancora nel 1723 nel 1730, il primo rituale strutturato nella forma (sei anni dopo la fondazione della Gran Loggia di dei Tre Gradi che possiede una complessità simbo- Londra e Westminster, lo stesso anno della pubbli- lica che non compare nei precedenti testi. cazione delle Costituzioni di Anderson) nel cate- Ma soprattutto, dalla lettura dei primi catechismi chismo denominato “A Mason’s Esamination”, alle- in nostro possesso, possiamo evincere come, an- gato a una lettera anonima pubblicata nel giornale cora un secolo dopo la sua nascita, nei rituali della londinese The Flying-Post or Post-master, n. 4712, Libera Muratoria non siano presenti contenuti del 11-13 aprile 1723, una delle prime attestazioni ‘profondi’ in riferimento a simboli e allegorie, e massoniche date alle stampe. Nel documento leg- nessuna componente ‘esoterica’, il loro scopo sem- giamo che tra le forme utilizzate per riconoscere bra ancora essere semplicemente ‘recitativo’ e so- un Massone fuori dalla Loggia c’è quella di osser- prattutto conviviale. vare se quando egli scende da cavallo “adagia le Iniziando dal più antico di questi catechismi, os- staffe sopra il collo del cavallo” mentre per chia- sia il ‘Manoscritto degli Archivi di Edimburgo’ mare un Massone fuori da un consesso di persone (‘Edinburg Register House’) datato 1696, riguardo si deve “tossire tre volte o battere contro una cosa il ‘modo di dare la Parola del Massone‘, leggiamo3: qualunque tre volte”. Ultima citazione, nel catechi- “In primis dovete far inginocchiare la persona per smo “The Grand Mystery of Free-Masons Disco- ricevere la Parola e, dopo un gran numero di ceri- ver’d” del 1724
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