DOCSLIB.ORG

MORALS and DOGMA by ALBERT PIKE LUCIFER, The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

MORALS and DOGMA by ALBERT PIKE Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry , prepared for the Supreme Council of the Thirty Third Degree for the Southern Jurisdiction of the United States: Charleston, 1871. LUCIFER, the Light-bearer! Strange and mysterious name to give to the Spirit of Darknesss! Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual or selfish Souls ? Doubt it not! MORALS and DOGMA by ALBERT PIKE SHORT BIOGRAPHY TITLES OF DEGREES 1º - Apprentice 2º - Fellow-craft 3º - Master 4º - Secret Master 5º - Perfect Master 6º - Intimate Secretary 7º - Provost and Judge 8º - Intendant of the Building 9º - Elu of the Nine 10º - Elu of the Fifteen 11º - Elu of the Twelve 12º - Master Architect 13º - Royal Arch of Solomon 14º - Perfect Elu 15º - Knight of the East 16º - Prince of Jerusalem 17º - Knight of the East and West 18º - Knight Rose Croix 19º - Pontiff 20º - Master of the Symbolic Lodge 21º - Noachite or Prussian Knight 22º - Knight of the Royal Axe or Prince of Libanus 23º - Chief of the Tabernacle 24º - Prince of the Tabernacle 25º - Knight of the Brazen Serpent 26º - Prince of Mercy 27º - Knight Commander of the Temple 28º - Knight of the Sun or Prince Adept ( Part 1 ) 28º - Knight of the Sun or Prince Adept ( Part 2 ) 28º - Knight of the Sun or Prince Adept ( Part 3 ) 28º - Knight of the Sun or Prince Adept ( Part 4 ) 30º - Knight Kadosh 31º - Inspector Inquistor 32º - Master of the Royal Secret MORALS and DOGMA by ALBERT PIKE Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry , prepared for the Supreme Council of the Thirty Third Degree for the Southern Jurisdiction of the United States: Charleston, 1871. SHORT BIOGRAPHY Albert Pike, born December 29, 1809, was the oldest of six children born to Benjamin and Sarah Andrews Pike. Pike was raised in a Christian home and attended an Episcopal church. Pike passed the entrance examination at Harvard College when he was 15 years old, but could not attend because he had no funds. After traveling as far west as Santa Fe, Pike settled in Arkansas, where he worked as editor of a newspaper before being admitted to the bar. In Arkansas, he met Mary Ann Hamilton, and married her on November 28, 1834. To this union were born 11 children. He was 41 years old when he applied for admission in the Western Star Lodge No. 2 in Little Rock, Ark., in 1850. Active in the Grand Lodge of Arkansas, Pike took the 10 degrees of the York Rite from 1850 to 1853. He received the 29 degrees of the Scottish Rite in March 1853 from Albert Gallatin Mackey in Charleston, S.C. The Scottish Rite had been introduced in the United States in 1783. Charleston was the location of the first Supreme Council, which governed the Scottish Rite in the United States, until a Northern Supreme Council was established in New York City in 1813. The boundary between the Southern and Northern Jurisdictions, still recognized today, was firmly established in 1828. Mackey invited Pike to join the Supreme Council for the Southern Jurisdiction in 1858 in Charleston, and he became the Grand Commander of the Supreme Council the following year. Pike held that office until his death, while supporting himself in various occupations such as editor of the Memphis Daily Appeal from February 1867 to September 1868, as well as his law practice. Pike later opened a law office in Washington, D.C., and argued a number of cases before the U.S. Supreme Court. However, Pike was impoverished by the Civil War and remained so much of his life, often borrowing money for basic living expenses from the Supreme Council before the council voted him an annuity in 1879 of $1,200 a year for the remainder of his life. He died on April 2, 1892, in Washington, D.C. Realizing that a revision of the ritual was necessary if Scottish Rite Freemasonry were to survive, Mackey encouraged Pike to revise the ritual to produce a standard ritual for use in all states in the Southern Jurisdiction. Revision began in 1855, and after some changes, the Supreme Council endorsed Pike's revision in 1861. Minor changes were made in two degrees in 1873 after the York Rite bodies in Missouri objected that the 29th and 30th degrees revealed secrets of the York Rite. Pike is best known for his major work, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, published in 1871. Morals and Dogma should not be confused with Pike's revision of the Scottish Rite ritual. They are separate works. Walter Lee Brown writes that Pike "intended it [Morals and Dogma] to be a supplement to that great 'connected system of moral, religious and philosophical instruction' that he had developed in his revision of the Scottish ritual." Morals and Dogma was traditionally given to the candidate upon his receipt of the 14th degree of the Scottish Rite. This practice was stopped in 1974. Morals and Dogma has not been given to candidates since 1974. A Bridge to Light, by Rex R. Hutchens, is provided to candidates today. Hutchens laments that Morals and Dogma is read by so few Masons. A Bridge to Light was written to be "a bridge between the ceremonies of the degrees and their lectures in Morals and Dogma." M MORALS and DOGMA by ALBERT PIKE Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry , prepared for the Supreme Council of the Thirty Third Degree for the Southern Jurisdiction of the United States: Charleston, 1871. 1º - Apprentice THE TWELVE-INCH RULE AND THE COMMON GAVEL. FORCE, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but, striking in the dark, and its blows meeting only the air, they recoil and bruise itself. It is destruction and ruin. It is the volcano, the earthquake, the cyclone;-not growth and progress. It is Polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own blows. The blind Force of the people is a Force that must be economized, and also managed, as the blind Force of steam, lifting the ponderous iron arms and turning the large wheels, is made to bore and rifle the cannon and to weave the most delicate lace. It must be regulated by Intellect. Intellect is to the people and the people's Force, what the slender needle of the compass is to the ship--its soul, always counselling the huge mass of wood and iron, and always pointing to the north. To attack the citadels built up on all sides against the human race by superstitions, despotisms, and prejudices, the Force must have a brain and a law. Then its deeds of daring produce permanent results, and there is real progress. Then there are sublime conquests. Thought is a force, and philosophy should be an energy, finding its aim and its effects in the amelioration of mankind. The two great motors are Truth and Love. When all these Forces are combined, and guided by the Intellect, and regulated by the RULE of Right, and Justice, and of combined and systematic movement and effort, the great revolution prepared for by the ages will begin to march. The POWER of the Deity Himself is in equilibrium with His WISDOM. Hence the only results are HARMONY. It is because Force is ill regulated, that revolutions prove failures. Therefore it is that so often insurrections, coming from those high mountains that domineer over the moral horizon, Justice, Wisdom, Reason, Right, built of the purest snow of the ideal after a long fall from rock to rock, after having reflected the sky in their transparency, and been swollen by a hundred affluents, in the majestic path of triumph, suddenly lose themselves in quagmires, like a California river in the sands. The onward march of the human race requires that the heights around it should blaze with noble and enduring lessons of courage. Deeds of daring dazzle history, and form one class of the guiding lights of man. They are the stars and coruscations from that great sea of electricity, the Force inherent in the people. To strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. There are immense Forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. There disinterestedness vanishes, every one howls, searches, gropes, and gnaws for himself. Ideas are ignored, and of progress there is no thought. This populace has two mothers, both of them stepmothers--Ignorance and Misery. Want is their only guide--for the appetite alone they crave satisfaction. Yet even these may be employed. The lowly sand we trample upon, cast into the furnace, melted, purified by fire, may become resplendent crystal. They have the brute force of the HAMMER, but their blows help on the great cause, when struck within the lines traced by the RULE held by wisdom and discretion.
Recommended publications
  • What Is Hell Like? What Is Hell Like?

    What Is Hell Like? What Is Hell Like?

    WHAT IS HELL LIKE? WHAT IS HELL LIKE? • What does the Bible tell us about hell? • How should we respond to the doctrine of hell? WHAT IS HELL LIKE? Hell is: • Just (Rom 3:23; 6:23; 2 Thess 1:6-9; Matthew 25:46). WHAT IS HELL LIKE? For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels WHAT IS HELL LIKE? in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, WHAT IS HELL LIKE? away from the presence of the Lord and from the glory of His power. 2 Thessalonians 1:6-9 WHAT IS HELL LIKE? These will go away into eternal punishment, but the righteous into eternal life. Matthew 25:46 WHAT IS HELL LIKE? Hell is: • Just (Rom 3:23; 6:23; 2 Thess 1:6-9; Matthew 25:46). • Eternal (Revelation 20:10-15; Mark 9:42- 49). WHAT IS HELL LIKE? And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever… WHAT IS HELL LIKE? Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
  • Evaluating the Sociology of First Amendment Silence Mae Kuykendall

    Evaluating the Sociology of First Amendment Silence Mae Kuykendall

    Hastings Constitutional Law Quarterly Volume 42 Article 3 Number 4 Summer 2015 1-1-2015 Evaluating the Sociology of First Amendment Silence Mae Kuykendall Follow this and additional works at: https://repository.uchastings.edu/ hastings_constitutional_law_quaterly Part of the Constitutional Law Commons Recommended Citation Mae Kuykendall, Evaluating the Sociology of First Amendment Silence, 42 Hastings Const. L.Q. 695 (2015). Available at: https://repository.uchastings.edu/hastings_constitutional_law_quaterly/vol42/iss4/3 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Constitutional Law Quarterly by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. Evaluating the Sociology of First Amendment Silence by MAE KUYKENDALL* Introduction Silence is that curious answer to the riddle, "What is golden and disappears when you speak its name?" In the context of First Amendment jurisprudence, Silence is just as puzzling as a riddle. Silence may be used as a verb, as in, to cause a speaker to cease speaking or as a noun, as in, the absence of speaking or sound. In either form, Silence has long been recognized as a rhetorical vehicle for expression. As it is wont to do, Silence often sits quietly in the interstices of First Amendment doctrine. But when she speaks, she roars. When Silence becomes speech, and that speech becomes law, Silence can get a thumping for its unseemly intrusion. The thumping of silence as legal doctrine, such as it has been, was a product of the Court's rescue of the Boy Scouts in Boy Scouts of America v.
  • People's Power

    People's Power

    #2 May 2011 Special Issue PersPectives Political analysis and commentary from the Middle East PeoPle’s Power the arab world in revolt Published by the Heinrich Böll stiftung 2011 This work is licensed under the conditions of a Creative Commons license: http://creativecommons.org/licenses/by-nc-nd/3.0/. You can download an electronic version online. You are free to copy, distribute and transmit the work under the following conditions: Attribution - you must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work); Noncommercial - you may not use this work for commercial purposes; No Derivative Works - you may not alter, transform, or build upon this work. editor-in-chief: Layla Al-Zubaidi editors: Doreen Khoury, Anbara Abu-Ayyash, Joachim Paul Layout: Catherine Coetzer, c2designs, Cédric Hofstetter translators: Mona Abu-Rayyan, Joumana Seikaly, Word Gym Ltd. cover photograph: Gwenael Piaser Printed by: www.coloursps.com Additional editing, print edition: Sonya Knox Opinions expressed in articles are those of their authors, and not HBS. heinrich böll Foundation – Middle east The Heinrich Böll Foundation, associated with the German Green Party, is a legally autonomous and intellectually open political foundation. Our foremost task is civic education in Germany and abroad with the aim of promoting informed democratic opinion, socio-political commitment and mutual understanding. In addition, the Heinrich Böll Foundation supports artistic, cultural and scholarly projects, as well as cooperation in the development field. The political values of ecology, democracy, gender democracy, solidarity and non-violence are our chief points of reference.
  • Sins and Sinners Numen Book Series

    Sins and Sinners Numen Book Series

    Sins and Sinners Numen Book Series Studies in the History of Religions Series Editors Steven Engler (Mount Royal University, Calgary, Canada) Richard King (University of Glasgow, Scotland) Kocku von Stuckrad (University of Groningen, The Netherlands) Gerard Wiegers (University of Amsterdam, The Netherlands) VOLUME 139 The titles published in this series are listed at brill.nl/nus Sins and Sinners Perspectives from Asian Religions Edited by Phyllis Granoff and Koichi Shinohara LEIDEN • BOSTON 2012 Cover illustration: Participant at the Makar Melā bathing in front of the Kṛṣṇa temple, Panautī, Nepal. Photograph taken in January 2010, by Prasant Shrestha. Reproduced with kind permission from the photographer. Library of Congress Cataloging-in-Publication Data Sins and sinners : perspectives from Asian religions / edited by Phyllis Granoff and Koichi Shinohara. p. cm. — (Numen book series, ISSN 0169-8834 ; v. 139) Proceedings of a conference held in the fall of 2010 at Yale University. Includes index. ISBN 978-90-04-22946-4 (hardback : alk. paper) — ISBN 978-90-04-23200-6 (e-book) 1. Asia—Religions—Congresses. 2. Sin—Congresses. I. Granoff, P. E. (Phyllis Emily), 1947– II. Shinohara, Koichi, 1941– BL1033.S56 2012 202’.2—dc23 2012017165 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.nl/brill-typeface. ISSN 0169-8834 ISBN 978 90 04 22946 4 (hardback) ISBN 978 90 04 23200 6 (e-book) Copyright 2012 by Koninklijke Brill NV, Leiden, The Netherlands.
  • Grand Lodge of South Africa Grootlosie Van Suid-Afrika

    Grand Lodge of South Africa Grootlosie Van Suid-Afrika

    Grand Lodge of South Africa Grootlosie van Suid-Afrika Jaarboek -2014- Yearbook 1 Editor : RW Bro Dave Duncan OSM email - [email protected] cell - 082 4910619 2 Deo et Collegio For God and our Order Vir God en ons Orde Coat of Arms of the Grand Lodge of South Africa registered at the Bureau of Heraldry, Certificate No. 1428 of 3rd April 1987. Arms: Or a square with corner baseward surmounted by a compass Gules; on a chief Azure a sun in splendour; Or Crest: A lion couchant; Or Wreath; Or Gules, Supporters: Two Springboks proper; collared On Motto: Deo et Collegio Wapenskild van die Grootlosie van Suid-Afrika geregistreer by die Buro van Heraldiek, Sertifikaatnommer 1428 van 3 April 1987 Grand Secretary / Grootsekretaris RW Bro / SV Br Izak Heyneke Registered Office: Grand Lodge Centre / Grootlosiesentrum. 75, 13th Street, Orange Grove P O Box 46203, Orange Grove, 2119. Telephone: 011 640 1324 Fax: 011 640 3915 e-Mail / e-Pos: [email protected] website: www.grandlodge.co.za 3 INDEKS. Bladsy Inhoudsopgawe 3 Skild of Wapen en kontakbesonderhede vir Grootlosie. 6 Verklaring. 9 Die Grootmeester: Hoogeerwaarde Broeder Geoffrey Edwards ODV. 10 Grootlosie Gevolmagtigde Ampsdraers. 11 Grootmeester se Jaarverslag. (Engels). 13 Grootmeester se Jaarverslag. (Afrikaans). 15 Ontvangers van die “Orde van Diens aan Vrymesselary” (ODV). 16 Groot Komiteelede. 17 Grootlosie Vaste Komiteelede. 19 Grootlosie Ampsdraers 2014 21 Oud Grootmeesters. 22 Oud Grootlosie Rang Gedien. 26 Oud Grootlosie Rang Toegeken. 30 Grootlosie Verteenwoordigers aan Suster Grootmagte. 34 Sieraad vir 60 en 50 Jaar Masonieke Diens. 37 Provinsiale Grootlosie; Suidelike Afdeling. Kontakbesonderhede.
  • The Doctrine of Original Sin Therefore, Just As Through One

    The Doctrine of Original Sin Therefore, Just As Through One

    The Doctrine of Original Sin Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned --Romans 5:12 The first man: Adam In order to understand the doctrine of original sin, it is necessary to begin with the first created man, Adam. Scripture and Tradition tell us that "God created man in his image; in the divine image he created him; male and female he created them" (Genesis 1:27). The first human, Adam, was created by God as the progenitor of the human race. From Adam’s ribs, God created his wife and companion, Eve. Together Adam and Eve, were given the loving gifts of free will, original justice and original holiness. God gave them the fruits, pleasures and duties of tending to the Garden of Eden where they lived in harmony with God, each other and God’s creations. 1 From the very beginning man held a special place in God’s creation. Composed of both flesh and spirit, man was created in, "the divine image" (Genesis 1:27) of the soul and was imbued with original holiness, justice and freewill. God placed mankind with, "dominion over the fish of the sea, the birds of the air, and all the living things that move on the earth" (Genesis 1:28). Along with the gift of a soul came the gift of freewill. God, desiring the free love of mankind and viewing them as his children rather than slaves and servants, gave Adam and Eve the freewill to accept or reject God’s love.
  • Nicholas Victor Sekunda the SARISSA

    Nicholas Victor Sekunda the SARISSA

    ACTA UNI VERSITATIS LODZIENSIS FOLIA ARCHAEOLOGICA 23, 2001 Nicholas Victor Sekunda THE SARISSA INTRODUCTION Recent years have seen renewed interest in Philip and Alexander, not least in the sphere of military affairs. The most complete discussion of the sarissa, or pike, the standard weapon of Macedonian footsoldiers from the reign of Philip onwards, is that of Lammert. Lammert collects the ancient literary evidence and there is little one can disagree with in his discussion of the nature and use of the sarissa. The ancient texts, however, concentrate on the most remarkable feature of the weapon - its great length. Unfor- tunately several details of the weapon remain unclear. More recent discussions o f the weapon have tried to resolve these problems, but I find myself unable to agree with many of the solutions proposed. The purpose of this article is to suggest some alternative possibilities using further ancient literary evidence and also comparisons with pikes used in other periods of history. 1 do not intend to cover those aspects of the sarissa already dealt with satisfactorily by Lammert and his predecessors'. THE PIKE-HEAD Although the length of the pike is the most striking feature of the weapon, it is not the sole distinguishing characteristic. What also distinguishes a pike from a common spear is the nature of the head. Most spears have a relatively broad head designed to open a wide flesh wound and to sever blood vessels. 1 hey are usually used to strike at the unprotected parts of an opponent’s body. The pike, on the other hand, is designed to penetrate body defences such as shields or armour.
  • Of Maryland of Maryland

    Of Maryland of Maryland

    OFFICIAL PUBLICATION OF THE SCOTTISH RITE BODIES OF THE ORIENT OF MARYLAND | AUG/SEPT/OCT 2020 RITENEWSOF MARMARYLANDYLAND Reunion Day Cumberland Saturday, October 24th Baltimore Saturday, November 14th CONTENTS AUGUST/SEPTEMBER/OCTOBER 2020 A MESSAGE FROM GREETINGS TO ALL, I hope this issue of our Rite gone through, we could Ill. Marlin L. News finds everyone well and use a refresher course on A MESSAGE FROM 25 The Clinic Corner suffering no ill effects from our our obligations. THE SOVEREIGN GRAND 27 Valley of Charles County Mills, 33º recent pandemic. For the first Along that line and just as INSPECTOR GENERAL time in recent memory, we a reminder, since most Zoom 27 ROTC and JROTC awards IN MARYLAND have had to cancel our Spring meetings were very casual and for 2020 3 Ill. Marlin L. Mills, 33º Reunion. Postponing was out of relaxed, Scottish Rite members 28 Master of Symbolic Lodge the question, as Maryland and should wear coat, tie, and cap. BC Valleys of Maryland Sovereign most of the country was put on All Honor men should be in DEPARTMENTS AND Grand Inspector “lockdown.” However, it is all tuxedo and cap. Remember, the ORGANIZATIONS GENERAL ok, we will return even better “dignity and high importance” 4 Grand Lodge in Maryland UPCOMING EVENTS Marlin L. Mills, 33° than we were! Our fall class of Masonry is the image we 5 Albert Pike Lodge 10 Designer Bag BINGO Editor schedule is in this issue and we should always project. I look of Perfection 19 Maryland Council of Fred Spicer, 33°, GC are looking forward to a very forward to seeing many familiar 6 Maryland Council Kadosh Festive Board nice, large class and Reunion.
  • Lucifer's Only Mention in the Bible Is at Isaiah 14:12. the Marginal Notes Of

    Lucifer's Only Mention in the Bible Is at Isaiah 14:12. the Marginal Notes Of

    LUCIFER, WHO OR WHAT? ROBERT L. ALDEN, PH.D.* Lucifer's only mention in the Bible is at Isaiah 14:12. The marginal notes of many Bibles direct attention to Luke 10:18 where we read Jesus' words: "I saw Satan fall like lightning from heaven." I do not approve of such a connection and will seek to show why in the following paragraphs. The translation of the phrase helel ben shachar in Isaiah 14:12 is not easy. The hen shachar is not the problem.1 It means "son of dawn" or the like. The morning star is the son of the morning. The Hebrew idiom ben —"son" means anything closely related to or dependent on or described by the following word in the absolute state.2 But is helel a name? Is it a common noun? Is it a verb? The word helel appears in Zechariah 11:2 in parallel with a verb whose radical letters are yll. Both thus mean "howl" or "yell" and are apparently onomatopoetic. In Ezekiel 21:12 (v. 17 in Hebrew) we have a similar situation. There helel is parallel to zq which means "cry." Jeremiah 47:2 has a related form (hiph'il) and there the word is rendered "wail." The Syriac version, among others, so understood the word in question. "How are you fallen from heaven! Howl in the morning:.. ."3 More translators and commentators chose to render the word as a noun however. The Greek has heosphoros and the Latin lucifer. Both mean "light carrier." The translators of the Septuagint and the Vulgate along with the leading Rabbins and most of the early Christian writers understood the word as a derivative of hll, "to shine." Hence it means "bright one" or "shining one." This, of course, fits best with the rest of the phrase ben shachar, "son of dawn." Tertullian, commenting on Isaiah 14:12, said, "This must mean the devil..."4 Origen, too, readily identified "Lucifer" with Satan.5 John Milton's Paradise Lost has contributed to the dissemination of this erroneous notion: •Assistant Professor of Old Testament, Conservative Baptist Seminary, Denver, Colo- rado.
  • Divine Principle & Angels (V1.6)

    Divine Principle & Angels (V1.6)

    Divine Principle & Angels Introduction v 1.6 Recense of an Angel Artist Benny Andersson Introduction • This is an attempt to collect what the Bible and Divine Principle and True Father has spoken about Angels. • Included is some folklore from the Unif. movement. You decide what’s true. Background • The word angel in English is a blend of Old English engel (with a hard g) and Old French angele. Both derive from Late Latin angelus "messenger of God", which in turn was borrowed from Late Greek ἄγγελος ángelos. According to R. S. P. Beekes, ángelos itself may be "an Oriental loan, like ἄγγαρος ['Persian mounted courier']." • Angels, in a variety of religions, are regarded as spirits. They are often depicted as messengers of God in the Hebrew and Christian Bibles and the Quran. • Daniel is the first biblical figure to refer to individual angels by name, mentioning Gabriel (God's primary messenger) in Daniel 9:21 and Michael (the holy fighter) in Daniel 10:13. These angels are part of Daniel's apocalyptic visions and are an important part of all apocalyptic literature Orthodox icon from Saint Catherine's Monastery, representing the archangels Michael and Gabriel. Along with Rafael counted as archangels of Jews, Christians and Muslims. • The conception of angels is best understood in contrast to demons and is often thought to be "influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness." One of these "sons of God" is "the satan", • a figure depicted in (among other places) the Book of Job.
  • The Poetry of Freemasonry

    The Poetry of Freemasonry

    QJorncU Iniucrattg ffiibtarg FROM THE BENNO LOEWY LIBRARY COLLECTED BY BENNO LOEWY 18S4-1919 BEQUEATHED TO CORNELL UNIVERSITY Cornell University Li HS431.M87 P7 The poetry of freenjasoM:,, 3 1924 030 294 486 ^ olin,anx Owts ¥}< <\ Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924030294486 F/^ -h'f/ni^'^ The Poetry of Freemasonry. ROBERT MORRIS, LL.D. MASONIC POET-LAUREATE. ^:'PW *#%/ ^^^j i^^ 'Ad (Ty^yi^'s THE Poetry of Freemasonry. ROBERT MORRIS, LL.D. WRITER AND LECTURER ON FREEMASONRY FOR FORTY YEARS, AND BY UNIVERSAL CONSENT MASONIC POET-LAUREATE. yamque opus exegi, quod non jfovis ira nee ignis. Nee foterit ferrum, nee edax obolere vetustas. — OviD. STANDARD EDITION. CHICAGO: PUBLISHED FOR THE AUTHOR. KNIGHT & LEONARD, PRINTERS. 1884. •^^il IfJI 'kit- J4S Copyright, By Robert Morris, LL.D. 1884. « i i I 'i\ . ii J — — TO SIR ROBERT MACOY, OF NEW YORK, PAST GRAND SECRETARY, PAST DEPUTY GRAND MASTER, AND, BY CONTINUOUS ELECTION FOR THIRTY-FOUR YEARS, GRAND RECORDER OF THE GRAND COMMANDERY OF NEW YORK, IN TESTIMONY OF A LONG, FAITHFUL AND UNINTERRUPTED FRIENDSHIP, THIS FINAL EDITION OF MORRIS' ODES AND POEMS IS COURTEOUSLY DEDICATED. To that far land, far beyond storm and cloud, To that bright land, where sun doth never set, To that life land which has nor tomb nor shroud, And Brothers meet again who oft have met, Joyful we go ! why should we not be glad ? Joys that had lost their joy await us there.
  • Le Système-Monde Maçonnique À La Veille De La Première Guerre Mondiale: Une Analyse Archéologique »

    Le Système-Monde Maçonnique À La Veille De La Première Guerre Mondiale: Une Analyse Archéologique »

    « Le système-monde maçonnique à la veille de la Première Guerre mondiale: une analyse archéologique » Dévrig Mollès REHMLAC ISSN 1659-4223 13 Vol. 6, Nº 2, Diciembre 2014 - Abril 2015 © Dévrig Mollès et REHMLAC. Équipe REHMLAC Conseil scientifique : Miguel Guzmán-Stein (Universidad de Costa Rica, Costa Rica) José Antonio Ferrer Benimeli (Universidad de Zaragoza, España) Margaret Jacob (University of California Los Angeles, United States) Eduardo Torres Cuevas (Universidad de La Habana, Cuba) María Eugenia Vázquez Semadeni (Stanford University, United States) Eric Saunier (Université du Havre, France) Andreas Önnerfors (Lunds universitet, Sverige) Samuel Sánchez Gálvez (Universidad Carlos Rafael Rodríguez de Cienfuegos, Cuba) Roberto Valdés Valle (Universidad Centroamericana “José Simeón Cañas”, El Salvador) Céline Sala (Université de Perpignan, France) Dominique Soucy (Université de Franche-Comté, France) Guillermo de los Reyes Heredia (University of Houston, United States) Dévrig Mollès (Université de Strasbourg, France) Felipe Santiago del Solar Guajardo (Universidad ARCIS, Santiago de Chile) Carlos Francisco Martínez Moreno (Universidad Nacional Autónoma de México, México) Michel Goulart da Silva (Universidade do Estado de Santa Catarina, Brasil) Examinateurs de style: Sylvia Hottinger (Centro de Estudios Históricos de la Masonería Española, España) Kyle Jackson (University of California Los Angeles, United States) Web administrateur et designer: Luis Martín Valverde Alfaro (Universidad de Costa Rica, Costa Rica) Editor: Yván Pozuelo Andrés (IES Universidad Laboral de Gijón, España) E-mail: [email protected] Director: Ricardo Martínez Esquivel (Universidad de Costa Rica, Costa Rica) E-mail: [email protected] Adresse web : www.rehmlac.com/ E-mail : [email protected] PO Box : 243-2300 San José, Costa Rica REHMLAC ISSN 1659-4223 14 Vol.