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The Albury Manuscript — 1875 — Rukopis Albury
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The Albury Manuscript —1875 — Rukopis Albury
Collected and translated by
Karlo Hameder
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EDITION SOURCES OF FREEMASONRY
ALBURY MANUSCRIPT
TRANSLATED BY: KARLO HAMEDER BOOK No. 10 |
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Rukopis Albury Ujedinjeni ceh Slobodnih i Operativnih Zidara Prevod: Karlo Hameder Ova e-knjiga posvećena je Katarini Karlu i Violi
Izvor: The Albury Manuscript 1875 PRINTED AND PUBLISHED BY CLAYTON & CO. ENGLISH AND FOREIGN PRINTERS 17, BOVERIE STREET, FLEET STREET LONDON 1895 REC UREDNIKA UVODNA NAPOMENA AUTORA Poreklo engleskog ustava ne može da se prati do nekog jasno odredenog razdoblja, vec do odvajanja istocne i zapadne crkve ili formiranja mera za ugalj; njegovo je poreklo izgubljeno u drevnim vremenima. Senka prekriva pre-istorijsko razdoblje sve dok, napokon, istraživanje ne dosegne neku epohu koja prkosi istoricaru a koji, u nedostatku pozitivnih podataka, u najboljem slucaju može samo da donese zakljucak na osnovu onoga što jeste poznato, o stanju stvari koje su možda postojale ranije; to je isto toliko tacno u vezi Slobodnog zidarstva koliko i u vezi bilo koje druge organizacije. Velika greška u koju su upadali pisci koji su se bavili ovom temom leži uglavnom u njihovom nepoznavanju istorije, ali još više u cinjenici da se prihvata vulgarna greška kao cinjenica, a još gore, u podvodenju onoga u šta njihovi citaoci žele da veruju. Oni tvrde da je simbolicko Masonstvo, kakvog ga sada imamo, postojalo i pre istorijskog razdoblja, dok je pitanje zapravo u kojem je razdoblju Slobodno zidarstvo prestalo da bude operativno i postalo cisto simbolicko ili spekulativno. |
THE ALBURY MANUSCRIPT 1875 The amalgamated Guild of Freemasons and Masons Translation by: Karlo Hameder This book is dedicated to Catherine, Karl, and Viola
Source: The Albury Manuscript 1875 PRINTED AND PUBLISHED BY CLAYTON & CO. ENGLISH AND FOREIGN PRINTERS 17, BOVERIE STREET, FLEET STREET LONDON 1895 PREFACE BY THE EDITOR PREFATORY NOTE OF THE AUTHOR The origin of the English constitution can no more be traced to a distinct period, than the separation of the Eastern and Western churches, or the formation of the coal measures; its origin is lost in antiquity, and the shadow, which hangs over a pre-historic period, till at last research reaches an epoch, which defies the historian, who, in default of positive data, can only at best deduce from that which is known, the state of things which might have existed previously; and this is as true with respect to Freemasonry as to any other institution. The great mistake into which writers on this subject have fallen, lies principally in their ignorance of history, but still more in taking vulgar error for fact, and worse still in pandering to that which they know their readers wish to believe. They allege that symbolical Masonry, as we now have it, existed before the historic period, whereas the question really is, at what period Freemasonry ceased to be operative, and became purely symbolical or speculative. |
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UVOD Verande na otvorenom terenu i uske ulice u gradovima ukazuju na zaštitu od sunca u toplim klimatima, dok kompaktne zgrade i široke ulice ukazuju na hladnu klimu. Od svih nižih životinja, dabar je najistaknutiji po svojoj urođenoj veštini gradnje skrovišta; sve ptice ravnodušno prihvataju ili pukotine u stenama ili pećinama za svoja gnezda ili ih grade na drveću; pleme lastavica je jedina vrsta ptica koja je usvojila arhitekturu zida, pa njeno gnezdo podseća na kolibe od blata koje grade ljudi. Stoga su sve druge mehaničke umetnosti, sledile nakon nauka graditeljstva, koja se mora smatrati najstarijom strukom, a prema tome i najstarijim cehom, obezbeđujuži čovekovu najraniju i najhitniju potrebu; i dok su svi tragovi mnogih drugih umetnosti nestali, saznanja o graditeljstvu se neprestano poboljšavala. Sledila je umetnost ukrašavanja; jednostavna kuća postala je palata, a palata hram posvećen Vrhovnom biću. Priroda materijala koji se mogao naći na mestu gradnje uticala je i na način gradnje; tako su palate Ninive (sada Mosul), kako ih je opisao Dr. Lajard (Layard), građene od opeka sušenih na suncu, a obična prebivališta egipatskog razdoblja građena su od istog materijala. Ninivske palate su bile premazane alabasterom. Herodot spominje pečene opeke korišćene u gradnji Vavilona. Rimljani su se usavršavali na toj arhitekturi, a Egipćani i Grci koristili su kamen koji su nalazili u blizini svojih gradova. Među tim posljednjima umetnost graditeljstva bila je najcenjenija, a govorilo se da "iako je svako doba stvorilo nekog graditelja, malo koje je stvorilo arhitektu". Ova izreka ukazuje na razdoblje u kojem je naučno graditeljstvo steklo prednost nad mehaničkim građenjem. Najraniji celoviti traktat o arhitekturi delo je Vitruvija posvećeno Avgustu Cezaru a najraniji detaljan opis građevine je opis Solomonovog hrama, kojim je pokušao da lokalizuje religiju i stvori kraljevinu u koju bi naselio jedan lutajući narod, koji je stoga živeo u šatorima; niti su se sadašnji stanovnici pustinje odrekli ovih pokretnih staništa, izazvanih potrebom da menjaju mesta, u zavisnosti od godišnjeg doba, kako bi obezbedili pašnjake za svoje životinje. Stari Jevreji, koji se obično nazivaju patrijarsima, živeli su na isti način kao i današnji Arapi, a možda je ta orijentalna rasa, prilikom svog emigriranja na zapad, u zemlje u kojima se prvi put istorijski otkriva, preuzela manire i običaje onih u čijoj su zemlji stekli prebivalište. Bila je to besumnje nametljiva rasa, jer su stalno bili u sukobu sa stanovništvom zemlje u kojoj su boravili, proširujući područje svojih osvajanja i svog prebivališta. |
INTRODUCTION Verandahs in the open country and narrow streets in the cities betoken a warm climate as a protection from the sun, while compact buildings and wide streets point to a cold one. Of all the lower animals, the beaver is the most remarkable for its innate power of construction of dwellings; all birds indifferently adopt either crevices in rocks or caverns for their nests, or build them in trees; the swallow tribe being the only race of birds which have adopted mural architecture resembling the mud huts of the human race. All other mechanical arts are, therefore, posterior to the science of construction which must be held to be the most ancient trade, and consequently the most ancient guild, providing for the earliest and most imperative necessity of man; and while all trace of many other arts have vanished, that of building has steadily improved. Ornamentation followed; the simple house became a palace, and the palace a temple dedicated to the Supreme Being. The nature of the material found in the locality also influenced the mode of construction; thus the Ninevite palaces, now Mossool, as described by Dr. Layard, were build of sun-dried bricks, and the ordinary dwellings of the Egyptian period were constructed of the same material. The Ninevite palaces were faced with alabaster. Herodotus mentions bricks burned by fire as used in the construction of Babylon. The Romans improved on this architecture, and the Egyptians and Greeks used the stone they found in the vicinity of their cities. Among these latter, the art of building was held in the highest repute, and it was said: "that while every age produced a builder, few produced an architect." This adage points to the period at which scientific building obtained precedence over mechanical construction. The earliest complete treatise on architecture is the work of Vitruvius, dedicated to Augustus Caesar, and the earliest detailed description of a building that of Solomon's Temple, by which he attempted to localize the religion, and settle in the form of a kingdom a wandering race, which had theretofore used tents; nor have the present dwellers of the desert abandoned these moveable habitations, induced by the necessity of changing their localities at given seasons to obtain pasturage for their animals. The earlier Jews, commonly called the patriarchs, lived in the same way as the present Arabs, and maybe, that this Oriental race, on their westward immigration into the countries in which they are first found historically, adopted the manners and customs of those in whose land they took up their abode. That is was an intrusive race there can be no doubt, for they were ever at war with the natives of the country in which they fixed their abode, extending the area of their conquests and habitation. |
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SOLOMONOVA POLITIKA I HRAM Po stupanju na presto, Solomon se našao u posedu teritorije, fizičke moći i bogatstva; i mudro zaključivši da bogati susedi donose veći profit od siromašnih, upotrebio je snagu koja mu je zaveštana za negovanje umetnosti mira i počeo oponašati politiku ljudi koje mu je otac pokorio. Stoga je sklopio ugovore sa svojim uticajnim susedima, pre svega sa kraljem Tira i Sidona, koji je zapovedao morem i, umesto da postane najveći ratnik u svojoj oblasti, postao je vodeći trgovac svog doba, preuzevši monopol trgovine i privukavši sebi celokupnu uvoznu i izvoznu trgovinu, svodeći sve ostale trgovce na položaj prodavaca na malo. Ko je hteo da kupi, morao je doći u kraljevsku prodavnicu; kralj je bio jedini veletrgovac u oblastima kojima je vladao. Tlo teritorije nad kojim je Solomon vladao bilo je sve samo ne plodno i, sudeći prema sadašnjoj suvoći, nikada nije moglo biti drukčije, mada je verovatno da je pre uništavanja šuma to bilo manje izraženo nego sada. Ogolele stene Judeje nikada nisu mogle da budu pogodne za eksploataciju drveta; glavne vrste drveta su bile maslina i platan; a to se vidi iz potrebe da se iz Libana nabavljaju kedrovina i jelovina. Tadašnji prirodni resursi zemlje bili su toliko ograničeni, da je trgovina bila jedini način kojim je mogao da sakupi bogatstvo. Postoje određene dodirne tačke između politike Napoleona Prvog i Davida, i Napoleona Trećeg i Solomonove politike. Nakon tolikog uvoda, biće zanimljivo stvoriti neku ideju o strukturi tog Hrama koji je Solomona učinio tako slavnim graditeljem. Priča o gradnji Hrama ukratko glasi ovako: -Solomon obaveštava Hirama, kralja Tira, koji mu prethodno čestita njegovo stupanje na presto, da se sprema da sagradi Hram, pa zatraži od njega da angažuje svoje drvoseče da pomognu njegovima u seči jele i kedrova u Libanu i pripremi drveta u tu svrhu, jer su Sidonjani bili poznati tesari; stoga je uređeno da Sidonjani treba da seku i prevoze drvo do mora, te da ga prebace na mesto koje se odredi: Solomon je trebao da Hiramu za to da 20 000 mera pšenice i 20 mera čistog ulja godišnje. Nakon toga Solomon je regrutovao 30 000 muškaraca da pomognu Sidonjanima, tako da po 10 000 bude na dužnosti svakog meseca, pod nadzorom Adonirama, koji je pod sobom imao 330 grupa radnika; pored kojih Solomon u šumu posla 70 000 nekvalifikovanih radnika i 80 000 drvoseča. Ti su radnici, prema planu, pripremali i drvo i kamen, tako da nije bilo potrebno da se kamen ili drvo dodatno obrađuje. Hram je bio dug 105 lakata, širok 35 i visok 210 lakata. [jevrejski lakat je iznosio 21 engleski inč). Šaka ili dlan je bio tri inča. Postoji odstupanje u visini između Knjiga Letopisa i Kraljeva; po ovoj drugoj, radi se o 52 lakta, a po prvoj o 210, druga se slaže s Josifovim računom, i odstupanjima među izučavaocima starina u pogledu dužine lakta]. Trem je bio dužine 35 lakata, širok 17, a dubok 21. Oko cele unutrašnjosti bile su prostorije sa kosim krovom širine 8 , 10, i 12 lakata, a kose grede su počivale na podupiračima. Vijugavo stepenište vodilo je u srednju prostoriju preko vrata koja su se nalazila sa desne strane, a preko ove prostorije stizalo se do treće. Izgrađene su i odaje sa kosim krovom visoke 8 metara, po celoj spoljnjoj strani zgrade koje su, zajedno sa uskim prozorima, morale u potpunosti da unište simetriju elevacije. Krov je bio od kedrovih dasaka, a sve je bilo obloženo kedrovinom, ukrašeno zlatom ili pozlaćeno, a pod je bio od jelovine. Čini se da je postojala jedna nezavisna drvena građevina, za aditum ili ćeliju, od kedrovog drveta u obliku kocke sa stranicama od 35 lakata, izrezbarena pupoljcima i rascvetalim cvetovima i ukrašena zlatom ili pozlatom, popločana jelovinom - "Najsvetije mesto", za sanduk koji je pogrešno nazvan "Zavetni kovčeg". U njoj se takođe nalazio oltar od pozlaćenog kedra. Ova prostorija u obliku kocke iznosila je trećinu dužine zgrade, koja je bila trostruka kocka, odvojena zlatnim lancima od ostatka od 70 lakata. Ćelija ili aditum opisana je kao odaja nameštena na poseban način. Dvoja vrata bila su od maslinovog drveta, širine 7 lakata, na zlatnim šarkama, sa izrezbarenim heruvimima, palmama i otvorenim cvectovima, sve pozlaćeno. Vrata samog hrama bila su od jelovine, sklopiva, okačena zlatnim šarkama o stubove od maslinovog drveta, širine 8 lakata, i na sličan način izrezbarena. Na kraju adituma nalazila su se dva heruvima izrezbarena u maslinovom drvetu i pozlaćena, čija su krila iznosila 17 lakata od vrha jednog do vrha drugog i bila visine 17 lakata, tako da su se međusobno dodirivali u sredini adituma kao i dodirivali obloge sa obe strane. Pod je takođe bio pozlaćen ili obložen zlatom. Hram je imao i unutrašnji dvor formiran od tri reda klesanog kamena i niza kedrovih greda. Radove u mesingu izveo je Hiram Naftalit iz Tira, opisan kao sin udovice, što verovatno znači sin udove majke. Dva stuba ili kolona postavljena sa obe strane trema predstavljala su glavni rad u metalu; bila su visine 3,5 m i obima od 1,1 lakta, nadjačane kapitelima visokim 8 lakata i sa desne i sa leve strane (u arhitektonskom smislu) od onoga ko stoji leđima okrenut ćeliji ili aditumu; onaj sa leve strane od ulaza nazvan je Jakin, a onaj sa desne strane Boaz. Kapiteli su ukrašeni sa sedam šahovnica i sedam venaca od okaca lanca. Bili ili su izliveni narovi u dva reda u dužini od 21 inča, a ostatak od 7 lakata zauzimali su isti ljiljani kojima je ukrašen i trem. Ti stubovi su bili ukupne visine od 4.041 lakata, sa kapitelima, i obima od 21 lakta, prečnika 7 lakata. Sledeći pomenuti odlivak od mesinga je "Rastaljeno more", postavljeno na jugoistoku, širine 171 lakta, obima 521 lakta, debljine 32 inča, sa obodom od kovanih cvetova ljiljana, 8, 11 stopa od zemlje postavljenog na dvanaest volova okrenutih prema vani, tri prema svakoj kardinalnoj tački kompasa. Dvostruki niz pupoljaka ispod njega, sa razmakom od nešto više od dva inča (deset u 21 inč), nije navedeno, a ni značenje 2000 kada, osim da su to bila mala udubljenja; međutim ovo "rastaljeno more" mora da se smatra ogromnim umivaonikom sa 2000 udubljenja, na kojem je bilo oko 300 svinjskih glava. [2 Hron. Iv. 2-5 - 3000 kada.] Na obe strane Hrama bilo je postavljeno pet umivaonika, od kojih je svaki imao 40 udubljenja, zvanih kade, visokih 7 lakata i iste mere popreko, a sve su postavljene na kratkim postoljima čije su ivice bile ukrašene lavovima, heruvinima i palmama, koje počivaju na osnovama od 7 lakata i visine 5, snabdevenih fiksiranim osovinama i točkovima visine 2 lakta. Nije jasno šta se podrazumevalo pod "podvlačiteljima" (lopaticama), ali su to verovatno bili čvrsti ugaoni delovi izliveni na podlogu da bi je poduprli. Usta koja su iznosila 3 lakta i 7 inča su besumnje bili otvori za ispuštanje vode. Pored ovih velikih predmeta, bilo je i mesinganih lonaca, lopata i činija. [I Kraljevi v.7, 17; vi. 7; I Letopisi Xxii, 2; Josif Poučne priče Vii.14; Pog. II. Xxvii. 2; Neemija Iii. 27.] Zlatni ukrasi ili nameštaj sastojali su se od zlatnog oltara, stola od zlata za pastirski hleb, deset svećnjaka, po pet sa obe strane ispred adituma, ukrašenih cvetovima, lampe, zlatne kutije, činije, gasilice za sveće, kašike, kadionice, kojima su bili dodati srebrni i zlatni predmeti poreklom od Davida. Solomonov hram nije po ukusu klasičnih arhitekata; zaista se čini da nije imao nikakvu arhitektonsku vrednost i da je podignut po vrlo drečavom, vulgarnom ukusu. Ništa se ne govori o konstrukciji odavno poznatoj, ali istraženoj tek u poslednje vreme, čija je arhitektura daleko dostojnija od nadgradnje. O tome da li je i ovo gradio Solomon ili neki njegov prethodnik, nema podataka, mada bi tih trinaest godina [crkva Svetog Petra u Rimu gradila se 155 godina, a na njoj su bila zaposlena 22 arhitekta, za Katedralu sv. Pavla trebalo je 35 godina sa Ser Kristofer Renom (Christopher Wren) kao arhitektom i gospodinom Strongom kao graditeljem, Prvi hram Jerusalima gradio se 13 godina, a projekat je verovatno bio Solomonov.], utrošenih na izgradnju celine ukazalo na ovaj zaključak, te i to da je kripta napravljena za skladištenje velikog blaga najvećeg trgovca tog doba. Solomonovi podanici bili su očito nesposobni za rad, ili se on ne bi obratio filistejskom ili feničanskom kralju Tira za radnike za svoj Hram i mornaricu. Moglo bi se sa dosta sigurnosti pretpostaviti da se kod izgradnje tog zdanja nije radilo toliko o Solomonovom poštovanju Jehove, koliko o želji da zaštiti svoje blago, poreklom od monopola nad trgovinom koju je njegova država imala. Sveta priroda nadgradnje sačuvala bi njegovu riznicu od pljačke silom praznoverja. Hram je zamenio šator, a Religija je postala sluškinja politike. Nema razloga da se sumnja u opis ove organizacije radnika pod kraljem Solomonom, ako ta organizacija zaista ne bi bila daleko ispred njegove izgradnje Hrama. Ona pokazuje onu podelu rada bez koje se ne bi mogao održati red među velikim brojem radnika - Kralj, koji je našao novčana sredstva za regrutovanje radnika, sklopio ugovor sa vladarem najrazvijenije nacije tog razdoblja, imenovao Adonirama za rukovodioca radova i lokalnih nadzornika za razne vrste radova, koji su uključivali ne samo zidare ili radnike i polagače kamena, već i tesare za radove u drvetu i kovače za livarske radove. |
SOLOMON'S POLITICS AND TEMPLE On his accession Solomon found himself in the possession of territory, physical power, and wealth; and, wisely discerning that rich neighbours were more profitable than poor ones, he employed the power bequeathed to him to cultivate the arts of peace, and set about to imitate the policy of the people his father had subjugated. He, therefore, entered into treaties with the more influential of his neighbours, and notably with the King of Tyre and Sidon, who commanded the seaboard, and, instead of being the first warrior of his region, he became the first merchant of his age; he assumed a monopoly of commerce, and drew to himself the whole import and export trade, reducing all other dealers to the position of retailers. Whoever wished to buy had to come to the Royal stores; the king was the only wholesale merchant within his realms. The soil of the territory over which Solomon ruled was anything but fertile, and, judging by its present aridity, can never have been otherwise, though it is probable, that before the destruction of the forests, it was less so than at present. The denuded rocks of Judea could never have been fit for timber; the olive and the sycamore were, therefore, the principal trees; and this is evident from the necessity of sending to Lebanon for cedar and fir. The natural resources of the country being then so limited, commerce was the only mode by which he could accumulate wealth. There are certain points of similarity between the politics of Napoleon the First and that of David, and of Napoleon the Third and that of Solomon. Having premised so much, it will be interesting to form some idea of the structure of that Temple which has rendered Solomon so famous as an architect. The account of the building of the Temple was, briefly, as follows: — Solomon informs Hiram, king of Tyre, who had sent to congratulate him on. his accession to the throne, that he was about to build a Temple, and asked leave to hire woodmen to assist his own in felling fir and cedar trees in Lebanon, and preparing timber for the that purpose, because the Sidonians were famous as carpenters; consequently, it was arranged that the Sidonians should hew and transport the timber to the sea, and float it to such place as might be required: Solomon was to indemnify Hiram annually with 20,000 measures of wheat and 20 measures of pure oil. Thereupon Solomon raised a levy of 30,000 men to assist the Sidonians, 10,000 being on duty each month by turns, under the superintendence of Adoniram, with 330 gangs of men under him; in addition to which Solomon sent 70,000 coolies and 80,000 hewers into the forest. These workmen prepared both timber and stone according to plan, so that it was necessary neither to further cut the stone or timber. The Temple was 105 ft. long, 35 ft. wide, and 210 ft. high. [The Jewish cubit was 21 English inches. A hand or palm was 3 inches. There is a discrepancy as to height between Chronicles and Kings, the latter making 52 feet, the former 210, which latter agrees with the account of Josephus, and discrepancy among antiquarians as to the length of the cubit.] The Porch was 35 ft. long and 17 ft. wide, 21 deep. All around the interior there were lean-to chambers respectively 8, 10, and 12 ft. wide, the rafters resting on corbels. A winding staircase conducted to the middle chamber by a door on the right, and through this chamber, the third was approached. There were also constructed lean-to chambers, 8 ft. high, all around the exterior of the building, which, together with the narrow windows, must have entirely destroyed the symmetry of the elevation. The roof was of cedar planking, and the whole was panelled with cedar, and gilt or plated with gold, and floored with fir. There appears to have been an independent wooden building, being a cube of 35 ft. of cedar carved with knobs and open flowers, and gilt or gold plated, planked with fir, for the adyt or cell — "The Holiest Place," to contain the box erroneously termed "the ark of the covenant." It also contained a gilt cedar altar. This cubic chamber was one-third of the length of the building, which was a triple cube, parted off from the rest by gold chains, thus leaving 70 free. The cell or adyt is described as furnished in a peculiar manner. The two doors were of olive, 7 ft. wide, hung on gold hinges, carved with cherubim, palm trees, and open flowers, all gilt. The doors of the Temple itself were of the fir tree, broken to fold back, hung on olive posts, and 8 ft. wide, by gold hinges and carved in like manner. At the end of the adyt were two cherubim carved in olive wood and gilt, the wings of which were 17 ft. from tip to tip, and 17 ft. high, so that they touched each other in the middle of the adyt and the panelling on either side. The floor was also gilt or plated with gold. The Temple had also an inner court formed of three rows of hewn stone, and a row of cedar beams. The brasswork was executed by Hiram the Naphthalite, from Tyre, described as a widow's son, meaning probably the son of a widowed mother. The principal metal-work was two pillars or columns erected on either side of the porch, 3.5 ft. high, and 1.1 ft. in girth, surmounted by capitals 8 ft. high on the right and left (in the sense of architecture) of one standing with his back to the cell or adyt; that on the left of one entering he called Jachin, and that on the right Boaz. The capitals were ornamented with seven nets of chequer work and seven wreaths of chain-work. There were cast Zoo pomegranates in two rows; these occupied 21 in., the residue of 7 ft. being occupied by the same lily work with which the porch was ornamented. These pillars were 4.041 ft. total height, with the capitals, and 21 ft. in circumference, equalling 7 ft. in diameter. The next brass casting mentioned was the "Molten Sea," placed on the south-east, 171 ft. across, 521 ft. in circumference, 32 in. thick, with a lily flower wrought brim, and standing 8,-11 ft. from the ground on twelve oxen, facing outwards, three to each cardinal point of the compass. The object of the double row of knows underneath it, somewhat more than 2 in. apart (ten in 21 in.), does not appear, nor the meaning of 2000 baths, except that these were small depressions; but it must be taken that this "molten sea" was an immense laver with 2000 basins, containing about 300 hogsheads. [2 Chron. IV. 2-5 - 3000 baths.] There were placed on either side of the Temple five lavers, each containing 40 depressions, called baths, 7 ft. high, and the same in measurement over, all set upon short pedestals the edges of which were ornamented with lions, cherubim, and pal, trees, resting on bases 7 ft. on the square, and 5 high, supplied with fixed axletrees and wheels 2 ft. 7 in. high. It is not clear what was meant by "undersetters," but they were probably solid corner-pieces cast on the base to support it. The mouths, 3 ft. 7 in., were clearly the holes to let off the water. In addition to these large articles, there were brazen pots, shovels, and basins. [I Kings v.7, 17; VI. 7; I Chron. XXII, 2; Josephus Hist. VII.14; Chap. II. XXVII. 2; Neh. III. 27.] The gold ornaments or furniture consisted of an altar of gold, a table of gold for shewbread, ten candlesticks, five on either side before the adyt, ornamented with flowers, lamps, gold boxes, bowls, snuffers, spoons, censers, to which were added the silver and gold articles dedicated by David. Solomon's Temple does not come up to the views of classical architects; indeed, it appears to have possessed no architectural merit, and to have been in very gaudy, vulgar taste. Nothing is said of the substructure long known but lately explored, and which is far more worthy of the architect than the superstructure. Whether this was also built by Solomon or by some predecessor, does not appear, though the thirteen years [ the church of St. Peter's at Rome occupied 155 years in the building, and 22 architects were employed on it. St. Paul's Cathedral occupied 35 years, Sir Christopher Wren being architect, and Mr Strong builder. The first Temple of Jerusalem occupied 13 years. The design was probably Solomon's.]. occupied in the construction of the whole would point to this conclusion, and that the crypt was formed for the storing of the great treasures of the greatest merchant of the age. Solomon's subjects were clearly incapable of the work, or he would not have had recourse to the Philistine or Phoenician king of Tyre for workmen for his Temple and navy. It may be strongly presumed, that it was not Solomon's respect for Jehovah, so much as a desire to protect his treasures derived from a monopoly of the commerce of his state, that he constructed this building. The sacred nature of the superstructure would preserve his treasury from robbery by the force of superstition. The Temple was substituted for the tabernacle, and Religion made the maidservant of politics. There is no reason to doubt the description of this organization of the workmen under King Solomon, if, indeed, that organization be not of a date far anterior to his building of the Temple. It shows that subdivision of labour, without which a large body of men could not be kept in order - The king, who found the pecuniary means of employing the levies; the contract made with a foreign prince of the most enlightened nation of that period; the appointment of Adoniram as clerk of the works, and of local overseers for the various branches of it, which included not only masons or workers and setters of stone, but also carpenters for the execution of than the woodwork, and smiths for the foundry works. |
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CEHOVI Ti cehovi ili njihovi evidentni tragovi i dalje postoje u svim starijim zemljama Evrope i Azije. Možda je u Nemačkoj stara organizacija još savršenija nego drugde na zapadu, jer u kasnijim vremenima tamo nije bila praksa da se u njih uvode oni koji ne pripadaju struci. Njihova organizacija u srednjem veku bila je uglavnom sledeća za sve zanate: - Nijedan zanatlija nije se mogao postaviti kao majstor u svom zanatu i uzimati učenike ako nije bio slobodnjak u gradu u kojem je radio; ako nije bio takav slobodnjak, nazivali su ga slobodnim majstorom i imao je pravo da obavlja svoj zanat, ali nije mogao da uzima učenike, koji su, radeći tako određeno vreme, morali da idu od mesta do mesta pet godina kao kalfe, kako bi se u drugim gradovima usavršavali u svom zanatu (engleska reč je craft) [Kraft znači moć; rukotvorina, ručna snaga ili sposobnost. Naučnički zanat bio je ekvivalentan lukavstvu u starom engleskom (cyning na saksonskom). "Lukav kolar" u današnjem smislu ne znači lukav ili prepreden, već samo "sposoban" - vešt u radu koji obavlja rukama]. Kalfa se, po dolasku u bilo koji grad, prijavljivao kod odgovarajućeg pridruženog ceha svog zanata u takvom mestu, gde je dobio informacije o nekom majstoru i onima koji su tražili njegove usluge. Nakon što se bavio pod njim neko vreme, poslodavac, ako je bio zadovoljan, saopštio mu je "Kennzeichen", ili reč priznanja od strane toga mesta, kao dokaz da je tamo radio. Ovaj Kennzeichen je obično bila izrada nekog nevažnog predmeta koji ne bi privlačio opštu pažnju; tako je taština nekog vajara naterala da iskleše ptičje gnezdo iza statue Rolanda kod bremenskog Paladija ili malog miša na skulpturi koji okružuje apsidu katedrale u Lubeku (Lübeck), a po povratku, kalfino znanje tih Kencajhena (Kennzeichen) smatralo se dokazom da je verno radio u mestu u koje se uputio; u tome se sastojalo njegovo ispitivanje za uslov koji je postavljao slobodni majstor ili zanatlija kod kojeg je primljen po upućivanju propisne molbe, u prisustvu okupljenihg članova ceha njegovog rodnog mesta; ali pre ove ceremonije morao je da položi ispit o svojoj kompetenciji i postavi svoje majstorsko delo (Meisterstück) u mestu sastajanja ceha, a koje sud ceha mora da smatra zadovoljavajućim. Ako je tako primljeni majstor napustio svoje rodno mesto da bi se nastanio negde drugde, Meisterstuck je premešten u takvo mesto kao uverenje. Putujući od mesta do mesta tokom godina lutanja, bilo je uobičajeno da ove kalfe, zvane Handwerksburschen, prosjače svojim putem; nije se to smatralo skitnjom, a čak i danas niko ne odbija da im da milostinju. To oni nazivaju fechten (borba), a ne betteln (prosjačenje); otuda i engleski izraz to fight your way (prokrčiti put). Svoju imovinu i alate svoje struke nosili su na leđima. Pronalazak željeznice odveo je većinu tih putujućih majstora sa drumova, mada su do te epohe viđani kako u grču tegle svoje stvari drumovima Nemačke. Ovaj izvrstan sistem bio je najpogodniji za zanatsko obrazovanje radnika, težeći da ih upozna sa vlastitom državom da bi prikupili mnogo vrednih tehničkih i opštih podataka, te da ih nauči samostalnosti i štedljivosti. Iako nisu bili dužni da odlaze van granica carstva, često su to činili, a mnogi bi se upoznali sa okolnim jezicima i običajima u stranim zemljama. Lokalni pridruženi cehovi oslobađali su ove putujuće majstore kad su bili bolesni, ili po želji, tako da su imali izvesnu sigurnost u slučaju potrebe, a i poznavali vlasti kojima bi se mogli prijaviti po dolasku u neko nepoznato mesto, kako bi ih preporučili nekom majstoru koji bi ih zaposlio. Isti sistem i dalje postoji, osim što je "knjigu lutanja", koju svaki putujući nosi sa sobom, kako propisuje policija, sada potpisuje majstor kod koga je služio, a overava lokalna policijska uprava, bez obzira na to koji se stari oblik još uvek održava u određenim gradovima, a putujući se formalno ispituje, na primer: "Gde si bio?" "Bio sam u gradu Bremenu" "Što si tamo naučio?" "Video sam ptičje gnezdo iza kipa Rolanda na pijaci." "Prolazi, Bremen." Bolji test nije se mogao osmisliti u doba kad je pismenost bila ograničena na klasu pismenih. U našim londonskim cehovima postoje dva načina sticanja članstva, prema radu, tj. naukovanjem, ili otkupom ili kupovinom; u drugim zemljama je isto, osim što ne-zanatlije nemaju pristup. Doktor prava, na primjer, polaže zakletvu Cehu ili Kolegiju advokata u Hamburgu, [Engleski advokatski cehovi nikada nisu tražili niti prihvatali povelju, preferirajući da budu dobrovoljna društva van uticaja države], bilo nasleđivanjem, ako je sin građanina i ako raspolaže diplomom ili ako kupi članstvo, u slučaju da je sin ne-državljanina, ali ne bi na to imao pravo ako ne pripada nekoj struci ili zanatu. Međutim, doktor prava ima prednost kao član struke u odnosu na one, pripadnike zanata, koji su, zajedno sa njim, polagali zakletvu. Veliki poslodavac je u srednjem veku bilo teritorijalno plemstvo, koje je, po svom položaju, pripadalo isključivo oružarskoj profesiji, crkvi, koja je imala velike teritorijalne posede, a u gradovima, trgovačkoj klasi. Prethodnim dvema kategorijama pripadala su dva viteška reda, Templari i Hospitalci, koji su, plemeniti po rodu ili zanimanju, i kao monasi, kvazi crkveni, delili osobine oba reda, rapidno povećavajući teritorijalno bogatstvo, nužno zapošljavajući velike broj kvalifikovanih radnika i zanatlija za izgradnju i popravak različitih poljoprivrednih i drugih objekata na svojim imanjima, te podizanje kapela i manastirskih objekata, nazvanih preceptorije, u koje su bili smešteni veterani ili osobe koje su posedovale komercijalna znanja za upravljanje imanjima i naplatu prihoda kao što se podrazumeva pod pojmom preceptor. [Praeceptor, primalac prihoda]. Da bi izvršio ove dužnosti, ceh građevinske struke je, po potrebi, putovao od mesta do mesta, radeći za teritorijalno plemstvo, bilo laičko ili crkveno, čime se može objasniti velika sličnost koja se može videti u stilu, naročito crkava, u određenim područjima Engleske, što dovodi do očiglednog zaključka da su ih izgradile iste ekipe radnika; ali nikako ne sledi zaključak da su oni za koje su radili pripadali cehu; pretpostavka se očigledno protivi takvom mišljenju budući da je oružarska struka bila plemeniti poziv, a zanatska osnovno zanimanje; ali, s druge strane, nije neverovatno da su, nakon ukidanja manastira i naloga Henrika VIII u vezi vere, mnogi, koji su ranije bili poslodavci, dobijali pomoć od cehova čiji su gospodari bili u danima svog prosperiteta, nalazili azil i utočište u cehovima koje su toliko obimno zapošljavali i koji su im ublažavali tugu i olakšavali starost. Ovi, međutim, mora da su nestati u jednoj generaciji i ne mogu se posmatrati u bilo kom drugom svetlu osim da su bili penzioneri ceha. U carskim opštinama Nemačke ovi srednjevekovni cehovi bili su skloni da izazivaju znatne probleme, a postali su dovoljno brojni i uticajni da ometaju lokalnu administraciju. Patriciji (Geschlecter) su, kako bi se suprotstavili toj neprijatnosti, tražili prijem u te cehove, kako bi stekli uticaj na pojedine zajednice; ali s vremena na vreme većina, ili plebejska klasa, se pobunila, oslobodila se nametljivih patricija i stvorila nerede, ponekad ugrabivši uzde opštinske vlasti: nakon toga bi car poslao Sendgrafa da ispita uzroke nemira, saslušao pritužbe i otklonio svako zlo ili rešio svaku žalbu, a čini se da se povremeno isto događa i u Engleskoj. U trgovinskim cehovima italijanskih republika srednjeg veka, neki članovi su izazivali iste smetnje pokušavajući da ostvare preteran uticaj u korporativnoj vladi opštine, jer su cehovi bili u korporativnim ili čisto dobrovoljnim društvima. Građevinska struka, budući najvažnija i obavezno radeći u kombinaciji sa drugim strukama, postala je istorijski značajna; u stvari, ta su društva po svom ponašanju ličila na sindikate sadašnjeg doba, štrajkujući zbog plata i udružujući se da zadrže cene, što je dovelo do toga da su zakoni protiv ilegalnih kombinacija radnika, bili na štetu poslodavaca i javnosti; tako da se, u stvari, događa isto ono što se dogodilo i pre 400 godina, mada u nešto drugačijem obliku, u skladu sa tadašnjim običajima u zemlji. Nakon Edvarda III., engleski cehovi — koji su pre te epohe bila puka dobrovoljna društva bez određenog pravnog statusa, pod saksonskim imenom "Gilden" — postali su državno blago, na osnovu njihovih poveljom zagarantovanih prava, sa internom upravom značajne snage, dok su sindikati i dalje dobrovoljne skupštine koje zakon ne priznaje; ali je taj kralj, shvatajući prednost koju bi država stekla regulisanjem strukovnih zajednica, rešio da ih učini značajnim. U tu svrhu, kraljevskom je poveljom potvrdio privilegije koje su do tada uživali samo po odobrenju, a da bi im dao veću težinu, čak je i sam postao član platnenih oklopnika (Linen Armourers), sada Društvo trgovačkih krojača (Merchant Tailors' Company). Njihova denominacija bila je zanat i misterije [Ova reč nije izvedena iz grčkog značenja za verski obred, već iz francuske reči za rukotvorinu.) (mestiere, u modernom francuskom metier)]. Plemstvo i gospodski stalež, laici i klerici, sledili su njegov primer. Ipak, inkluzija nije bila potpuna, nisu imali zajednički pečat, nisu mogli ni tužiti, ni biti tuženi, niti držati zemljište u mortmain-u (neotuđivo vlasništvo). Njihov glavni oficir više nije nosio naziv alderman, već majstor ili nadzornik, kao šef odeljenja. Oni su takođe usvojili nošenje karakteristične odeće, na osnovu koje su i dobili naziv livrejci (liveries). U 49. godini vladavine Edvarda, franšiza, ili pravo izbora gradskih dostojanstvenika i poslanika, prenelo se sa aldermana odeljenja na majstore gradskih kompanija, čiji se broj u sledećoj godini povećao na 48, povratkom 148 članova, prosečno oko tri po kompaniji; prvi stalež šalje šest, drugi četiri, a treći dva. Nakon toga, izborna franšiza je proširena na sve livrejce; a neke kompanije su pripojene drugima; na primer, Slobodni zidari Zidarima. Članovi svih kompanija bili su obavezni da polože zakletvu da nauk svog "zanata ili misteriju", drže u tajnosti, a zakonski su bili ovlašćeni da kažnjavaju manje prekršaje Braće. Pod Richardom II, došlo je do preformiranja. Njihovi zapisnici su vođeni delimično na normansko-francuskom, a delom na starom engleskom, a inspeksimusi povelja (prim. prev. inspeximus, "pregledali smo" početna reč povelje) pokazuju im da su izjavu dali u vreme "o kojem pamćenje čovekovo nije suprotno". Njihove gozbe su se obično održavale dva puta u godini, na Božić i na letnju solsticiju, tj. na svetkovinu Svetog Jovana, koji je na ovaj način smatran svecem zaštitnikom ili patronom svih cehova, i ključ je sadašnjeg običaja, koji je značajan. Troškovi ovih festivala plaćani su zajedničkim prilozima (prim. prev. verovatno putem članarine). Njihovi podzakonski propisi donošeni su uz zajedničku saglasnost, a u stara vremena su se nazivali "Pointz", na koje su se morali zakleti, tj. da će poštovati kvalifikaciju članova, čuvati poslovne tajne, regulisanje naukovanja, posebne interese kompanije i domaću upravu, uključujući njena sredstva. Morali su da poštuju bratsku ljubav, njihove obrede i verske ceremonije, u koje svrhe su imali kapelane, i nije smelo da bude razlike između bogate i siromašne Braće, i nisu smeli da idu na sud jedan protiv drugog, bez dopuštenja. U to vreme, oficiri su bili "čuvari zanata ili misterija, majstori nadzornici ili snabdevači, staratelji ili čuvari, izvršitelji, stražari ili zaštitnici". Imali su pedela (prim. prev. pomoćnik za sitne poslove, obično u školama) da ih pozovu, kapelana da se moli za njih, službenika koji će voditi zapisnike, pripremati odluke i pomagati im u sudskim poslovima; i kuvara koji će ih namirivatgi, a koji je bio važan korporativni službenik u većini kompanija i još uvek je pokretački duh mnogih loža! Sud pomoćnika, odnosno odbornika, prvi put se pominje 1379. To su bili starešine ("scheffen" tevtonskih plemena), savet koji je pomagao nadzornicima u izvršavanju njihovih dužnosti, i mogli su bili kažnjavani za nedolazak; čini se da je njihov broj tokom ove epohe bio generalno dvanaest. Ser Ričard Vitington (Richard Whytingtone), građanin mercer, bio je lord gradonačelnik (Lord Mayor)1398., 1407., a 1420. godine po treći put. Livreje (esnafske nošnje) prvi put se spominju 1329. godine i usvojene su kao oznake odgovarajućih bratstava, tempore Edvarda I.; ali, postajući oznake partijske pripadnosi, potisnute su od strane 26 Ričarda II., zbog sklonosti pobuni i neredu. Međutim, čini se da se ovaj zakon ignorisao. Od nošenja ove karakteristične odeće, članovi kompanija su se nazivali "livrejcima", a izraz "skrati svoju livreju" (take up your livery) postao je ekvivalentan "uzimanju slobode". Za vreme vladavine Henrija IV, donet je zakon kojim se zabranjuje cehu zidara da se sastaje (3. Hen. IV., C. 1) "Zidari se ne mogu okupljati u lokalnim ograncima i konfederacijama." Tako sezidarski ceh 1425. godine pokazao problematičnim za državni i građanski poredak. Pod Slobodnim zidarima podrazumevali su se oni slobodni od ceha zidara, te oni koji su, kao takvi, bili slobodnjaci grada Londona, za razliku od nekorporativnih radnika, i primenljivi na druge zanate i manuelni rad, kao i na ovu posebnu poveljom odobrenu kompaniju i, iako se taj termin u moderno vreme i u savremenom jeziku upotrebljava isključivo u odnosu na spekulativne zidare, on i dalje, na odgovarajući način, predstavlja prefiks za sve koji ne pripadaju bilo kojoj kompaniji Sitija (City), koji su, kao takvi, u stanju da preuzmu svoju slobodu. Henri VI je potvrdio većinu starijih povelja, dajući takođe nove povelje drugim cehovima, a među njima i zidarima. Čini se da se kompanijama upravljalo po sličnom planu, bilo da su inkorporisana ili ne-korporativna društva, a svaka je uzela Veliku korporaciju Londona za model. Majstor, ili Majstor Nadzornik ili Prvi Nadzornik, predstavljao je Lorda gradonačelnika; Sud pomoćnika, Zajedničko veće; Livrejci, slobodne građane. Ostali oficiri su takođe bili slični. U svakom trenutku, svakako za vreme i posle vladavine Edvarda III, ne-zanatlije su primane u ta bratstva honoris causa i radi sticanja uticaja Suda (Vlade) na kompaniju i zaštite njihovih franšiza. Kada su se ove korisne institucije degenerisale u tiranijske monopole, počele su propadati, ali sve dok su samo regulisale struku, cvetale su. Nakon osnivanja kompanija, postala je praksa da većina njih predstavi svoje povelje, pri svakoj uzastopnoj promeni vladara, radi potvrđivanja, a u tim se prilikama obično tražila neka nova privilegija. Te su povelje nazvane inspeksimus poveljama i u njima su davani ili navođeni original i sva naredna odobrenja. Sledeću epohu u kompanijama predstavljale su vladavine Henrija VII i VIII. Henri VII postao je majstor trgovačkih krojača (Merchant Tailors' Company) i predsedavao je njihovom liverijom. U isto vreme je donet Zakon (19 hen. WIL, c. 7), sputavajući podzakonske akte koji teže monopolu. Između ostalog, Stove (Stowe) kaže o Slobodnim zidarima da su Zidari, inače nazvani "Slobodni zidari", bili "društvo drevnog statusa i velikog poštovanja, zahvaljujući učtivim i ljubaznim sastancima u različitim vremenima a, kao što bi to trebalo jedno odano bratstvo da čini, zaista su učestalo održavali svoje međusobne skupove u vreme Henrija IV., u čijoj su dvanaestoj godini najmilostivije vladavine bile osnovani." Novim poveljama Džejmsa I (Jamesa I) izmenjena je konstitucija kompanija, pri čemu su sudovi postali samoizborni, umesto da ih bira narod, a niko nije imao pravo da bude biran ako nije služio kao Starešina ili Nadzornik; bili su konstituisani ad vitam aut culpam, sa stalnim nasleđivanjem položaja, sa moći da donose uredbe i sazivaju Savet; u stvari, taj sud se sastojao od Bivših Majstora ili Nadzornika kompanije. Zakletva je izmenjena i livrejci su činili "Potpunu Braću", rok naukovanja bio je određen na sedam godina, a novčane kazne su nametnute za odbijanje da se služi kao Starešina ili Nadzornik. "Stranci" su bili oni van ograde, koja se protezala na dve milje; njihova zadiranja bila su obuzdana. Sestre se više ne spominju i čini se da su ukinute. |
GUILDS These guilds, or the evident traces of them, still exist in all the older countries of Europe and Asia. In Germany, perhaps, the old organization is still more perfect elsewhere in the west, as it has not been the practice in later times to admit into them non-tradesmen. Their organization in the middle age was generally as follows, for all trades alike: — No tradesman, who was not a freeman of the city in which he wrought could set up as a master in his craft and take apprentices; not being such a freeman, he was called a free master, and could carry on his trade as such, without the power to take apprentices, who, having wrought for a certain time, were required to travel for five years as journeymen to perfect themselves in their craft [Kraft means power; handicraft, manual power or ability. Science-craft was equivalent to "cunning" in old English (cyning, Saxon). A "cunning wheelwright" does not mean cunning or crafty, in the present sense, but only "capable" — skilled in his handiwork] in other cities. The journeyman, on his arrival in any city, applied to the corresponding affiliated guild of his craft in such place, where he obtained information of some master and who required his services. Having wrought under him for a given time, the employer, being satisfied with him, communicated to him the "Kennzeichen," or word of recognition of the place, as a proof of his having wrought there. This Kennzeichen was usually some unimportant object which would not attract general observation; thus a conceit of the sculptor had induced him to carve a bird's nest behind the statue of Rolland, the Palladium of Bremen, and a small mouse on the sculpture which surrounds the apse of the Cathedral of Lubeck, and on the return the knowledge of these Kennzeichen by the journeyman was considered as evidence of his having wrought faithfully in the place to which they referred; in this consisted his examination for the condition of a free master or craftsman to which he was admitted on proper application, in the presence of the assembled guild of his native place; but before this ceremony, he had to pass an examination as to his competency, and deposit his Masterwork in the guildhall (Meisterstuck), which must be deemed satisfactory by the court of the guild. If the master thus received left his native place to settle elsewhere, the Meisterstuck was transferred to such place as a credential. In travelling from place to place during the wander-years, it was customary for these journeymen, termed Handwerksburschen, to beg their way; nor was this accounted an act of vagrancy, and none even now refuse these men a dole. This they call fechten (fighting), not betteln (begging); hence our term "to fight your way." Their worldly goods and tools of their trade they carried on their backs. The innovation of railways has taken most of these travelling journeymen off the roads, though up to that epoch they were to be seen trudging in knots over every road in Germany. This excellent system was best conducive to the artisan education of the workmen, tending to make them acquainted with their own country, and collect much valuable technical and general information, and teach them self-reliance and thrift. Although they were not obliged to travel beyond the confines of the empire, they often did so, and many would-be found acquainted with the surrounding languages, and conversant with the customs of foreign countries. The local affiliated guilds relieved these journeymen in case of sickness or want, so that they had a certainty of aid in case of need; and an authority to which they could apply on arrival in a strange place, to obtain employment for them, by referring them to some master who would give them work. The same system is still continued, except that the "wander-book," which every journeyman carries in conformity with the police regulation, is now signed by the master whom the journeyman has served, and certified by the local police authority, notwithstanding which the old form is still maintained in some cities, and the journeyman is formally asked, for instance, "Where hast thou been?" "I have been in Bremen city" "What didst thou learn there." "I saw the bird-nest behind the statue of Rolland in the market-place." "Pass, Bremen." A better test could not have been devised in an age when writing was confined to a literate class. In our London guilds there are two modes of attaining membership, by service — that is to say, apprenticeship and by redemption or purchase; and this is the same abroad, except that non-craftsmen are inadmissible. A doctor of laws, for instance, is sworn a member of the Guild or College of Advocates in Hamburg, [The English Guilds of Advocates never sought nor accepted a charter, preferring to remain voluntary societies untrammelled by State influence.] either by inheritance, if the son of a citizen, on production of his diploma, or by redemption, if the son of a non-citizen, but would not be eligible did he not belong to some profession or handicraft. A doctor of law, however, takes precedence as a member of a profession as distinguished from a handicraft over those sworn in with him. The great employers of labour in the middle ages were the territorial nobility, who by their tenure belonged exclusively to the profession of arms; the clergy, who held large territorial possessions; and, in the cities, the mercantile class. To the former two categories belonged the two chivalric orders of the Temple and Hospital, who, noble by birth or profession, and as lay monks, quasi ecclesiastical, partook of the characteristics of both, and, rapidly increasing in territorial wealth, necessarily employed large numbers of skilled workmen and artisans for the construction and repair of the various farm and other buildings on their estates, and the erection of chapels and conventual buildings, termed preceptory houses, in which were placed veterans or persons possessed of commercial knowledge, for the management of the estates and collection of the revenues as implied by the term preceptor. [Praeceptor, receiver percevoir les revenus.] In order to perform these duties, the guild of the building trade travelled from place to place as necessity required, working for the territorial nobility, whether lay or ecclesiastic, accounting in a great measure for the similarity which may be found in the style of especially churches, in certain districts of England, leading to the evident conclusion that they were constructed by the same gang of workmen; but it by no means follows that those by whom they were employed belonged to the guild; indeed, the presumption is clearly opposed to such a view, since the profession of arms was a noble calling, and that of an artizan a base occupation; but, on the other hand, it is not improbable that, on the dissolution of the monasteries and religious orders by Henry VIII., many, who had formerly been employers, received assistance from the guilds whose masters they had been in the days of their prosperity, found an asylum and refuge in the guilds which they had so largely employed, and were relieved in their distress and old age. These must, however, have died out in a generation, and cannot be regarded in any other light than that of pensioners of the guild. In the Imperial Municipalities of Germany these guilds in the middle ages were apt to give a good deal of trouble, and became sufficiently numerous and influential to interfere with the local administration. The patricians (Geschlecter), to counteract this inconvenience, sought admission into these guilds, in order to obtain influence in the individual communities; but from time to time the majority or plebeian class rebelled, got rid of the intrusive patricians, and created riots, sometimes seizing the reins of the municipal Government: thereupon the emperor would despatch a Sendgraf to examine into the causes of the disturbance, hear complaints, and remedy any evil or redress any grievance, and the same appears to have occurred occasionally in England. In the trading guilds of the Italian republics of the middle ages, the same disturbances arose from the members attempting an undue influence in the corporate governance of the municipality, for the guilds were incorporate, or mere voluntary societies. The building trade being the most important, and necessarily working in combination, led to their historical prominence; in fact, these societies resembled in their conduct the trades' unions of the present age, striking for wages, and combining to keep up prices, which led to the laws against was the illegal combinations of workmen, to the detriment of the employers and the public; so that, in fact, the same state of things is occurring now which occurred 400 years ago, although in a slightly different form, in accordance with the usages of the country at that time. Subsequently to Edward III., the English guilds-previously to that epoch mere voluntary societies without definite legal status, under the Saxon name of " Gilden"-became treatures of the State in virtue of their chartered rights, with considerable power of internal government, whereas the trades' unions are still voluntary assemblies not recognized by the law; but that king, perceiving the advantage which would accrue to the State by the regulation of the trading communities, resolved to raise them into importance. To which end he confirmed by Royal Charter the .privileges they had till then enjoyed on sufferance only, and, to give them greater weight, he even became himself a member of the Linen Armourers, now the Merchant Tailors' Company. Their denomination was crafts and mysteries[This word is not derived from the Greek, meaning a religious rite, but from the French for a handicraft.] (mestiere, in modern French metier). The nobility and gentry, lay and clerical, followed his example. Nevertheless, the incorporation was not plenary, they had no common seal, could neither sue nor be sued, nor hold lands in mortmain. Their chief officer was no longer termed alderman, but master or warden, as head of a ward. They also adopted distinctive dresses, whence they obtained the appellation of "liveries." In the 49th year of Edward, the franchise, or right to elect City dignitaries and Members of Parliament, transferred from the ward aldermen to the masters of the city companies, which in the next year were raised to 48, returning 148 members, being an average of about three each; the first class sending six, the second class four, and the third class two. Subsequently, the elective franchise was extended to all liverymen; and some of the companies were merged in others; for instance, the Freemasons in the Masons. The members of all the companies were sworn to keep secret the art of their "craft or mystery," and were authorized by law to punish minor offences of the brethren. Under Richard II., a re-foundation took place. Their minutes were kept partly in Norman-French and partly in old English, and the inspeximus charters show them to have claimed from a time "whereof the memory of man is not to the contrary." Their feasts were usually held twice in the year, at Christmastide and at Midsummer; that is, on the festivals of St. John, who in this way came to be considered the protecting saint or patron of all guilds, and furnishes a key to a present custom which is significant. The expense of these festivals was paid by common subscription. Their bye-laws were made by common consent, and anciently called "Poyntz," which they were required to swear to observe regarding the qualification of members, keeping trade secrets, regulating apprenticeships, the company's particular concerns, and domestic management, including its funds. They were to observe brotherly love, and their rites and religious ceremonies, for which purpose they had chaplains, and there was to be no difference between the rich and poor brethren, and they were not to go to law with each other without leave. At this time the officers were styled "wardens of the craft or mystery, master wardens or purveyors, guardians or wardens, bailiffs, custodes or keepers." They had a bedel to summon them, a chaplain to pray for them, a clerk to keep their minutes, draw up their resolutions, and assist them in judicial business; and a cook to purvey for them, who was an important corporate officer in most companies, and is still the moving spirit of many a lodge! The court of assistants, or councillors, is first mentioned in 1379. These were the elders ("scheffen" of the Teutonic tribes), a council to assist the wardens in the performance of their duties, and were finable for non-attendance; their number would seem to have been more generally twelve during this epoch. Sir Richard Whityngtone, citizen mercer, was Lord Mayor in 1398, 1407, and in 1420 for the third time. Liveries are first mentioned in 1329, and were adopted as badges of the respective fraternities at the time of Edward I.; but, becoming party badges, were suppressed by the 26 Rich. II., as tending to riot and disorder. This Act, however, appears to have been disregarded.
From the wearing of these distinctive dresses the members of companies came to be termed the "livery," and the expression "to take up your livery" became equivalent to "taking up your freedom." An Act was passed in the reign of Henry IV., forbidding the masons' guild to meet (3 Hen. IV., c. 1) "The masons shall not assemble in chapters and confederations." Thus, in 1425, the masonic guild had shown itself troublesome to the State and civil order. By Freemasons was meant those free of the guild of masons, and who, as such, were freemen of the City of London, in contradistinction to non-corporate workmen, and applicable to other crafts and handiworks, as well as to this particular chartered company, and though the term has in modern times and parlance been used solely with reference to speculative masons, it still properly belongs as a prefix to all free of any City company, who, as such, are in a position to take up their livery. Henry VI. confirmed most of the older charters, also granting new charters to other guilds, and among them to the Masons. The companies appear to have been conducted all on a similar plan, whether incorporated or non-corporate societies, and each to have taken the great Corporation of London for its model. The Master, or Master Warden or Prime Warden, represented the Lord Mayor; the Court of Assistants, the Common Council; the Liverymen, the free citizens. The other officers were also analogous. And at all times, certainly during and after the reign of Edward III., non-craftsmen were admitted to these brotherhoods honoris causa, and for the purpose of obtaining Court (Government) influence for the company and the protection of their franchises. When these useful institutions degenerated into tyrannous monopolies they began to decline, but so long as they merely regulated trade they flourished. After the incorporation of the companies, it became the practice of the majority of them to present their charters in each successive reign for confirmation, and on these occasions, some new privilege was usually sought. These are termed inspeximus charters, they set out or recited the original and all subsequent grants. The next epoch in companies were the reigns of Henry VII. and VIII. Henry VII. became Master of the Merchant Tailors, and presided in their livery. At the same time, an Act (19 Hen. VIL, c. 7) was passed, in restraint of bye-laws tending to monopoly. Among others, Stowe says of the Freemasons that the Masons, otherwise termed "Freemasons," were "a society of ancient standing and good reckoning, by means of affable and kind meetings divers times, and as a loving brotherhood should use to do, did frequent their mutual assemblies in the time of Henry IV., in the twelfth year of whose most gracious reign they were incorporated." By the new charters of James I. the constitution of the companies was altered, the courts being made self-elective instead of by the commonalty, no one being eligible who had not served as Master or Warden; they were constituted ad vitam aut culpam, with perpetual succession, with power to make ordinances, and summon the council; in fact, this court consisted of the Past Masters or Wardens of the company. The oath was altered and the liverymen made "full brothers;" the term of apprenticeship was fixed at seven years, and fines imposed for refusing to serve as Master or Warden. "Foreigners" were those without the pale, which extended to two miles; their encroachments were restrained. Sisters are no longer mentioned, and seem to have been discontinued. |
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ENGLESKE LOŽE Kralj Čarls I (Charles) je osnovao u Londonu, na Džonsov predlog, Društvo arhitekata koje, međutim, nije dugo opstalo. Džons je umro u svojoj 80. godini (1652). Pod Kromvelom, arhitektura je bila u zastoju, ali pod Čarlsom II, 1660. godine, građevinari su ponovo dobijali narudžbe, a postavljena su i nova pravila koja regulišu prijem u kompaniju na Generalnoj skupštini održanoj pod predsedništvom Lorda St. Albans-a, tako da niko, ma kog ranga bio, nije trebao da bude prihvaćen kao Slobodni zidar, osim u regularnoj loži u prisustvu Starešine ili Upravnika okruga u kojem se loža držala, a takođe u prisustvu zanatlije struke Slobodnih zidara. Da niko ne može biti prihvaćen za Slobodnog zidara, osim ako nije telesno bio sposoban za rad, ako ne vodi poreklo od poštenih roditelja, ako nije bio na dobrom glasu i ako nije poštovao zakone zemlje. Da nijedan slobodni zidar ne bi mogao da bude primljen ni u koju ložu ili skupštinu bez predočenja njegove potvrde, u kojoj je navedeno vreme, mesto i Loža koja ga je prihvatila, a potpisao ga je Starešina područja ili odeljenja u kome se takva Loža držala. Starešina je trebao da registruje imena svih prihvaćenih na svitku pergamenta. Da bi svi postojeći Zidari trebali starešini da predoče dokument koji pokazuje vreme svog prihvatanja, u svrhu utvrđivanja njegovog položaja i boljeg upoznavanja drugih sa njim. Da bi Bratstvo u budućnosti trebalo da reguliše i vodi Veliki Majstor i onoliko Nadzonika koliko bi godišnji saziv trebao da odredi. Da niko mlađi od 21 godine starosti ne bi trebao da bude prihvaćen. Veliki požar Londona 1666. godine omogućio je zaposlenje zidarima. 1673. godine kamen temeljac Katedrale Svetog Pavla postavili su kralj, lord Rivers, Veliki Majstor, njegov arhitekta i putujući zidari, plemstvo svih rangova, biskupi i sveštenstvo, te Lord gradonačelnik i Aldermeni. Plan je izradio Kristofer Ren (Christopher Wren), zamenik Velikog Majstora, a njegovi građevinski radovi su aktom Parlamenta povereni Edvardu Strongu i njegovom sinu, tj. njema i njihovim nadzornicima. 2. decembra 1697. godine u Katedrali je održana služba povodom risvičkog mirnog dogovora. Kristofer Ren mlađi postavio je poslednji kamen na toranj 1710. godine. Ser Kristofer Ren je obnovio većinu crkava, posle požara Londona, u manje ili više upitnom ukusu; ali verovatno to nisu bili njegovi projekti, već su ih u njegovom studiju radili drugi članovi kompanije Zidara. Političke nevolje pod Džejmosom II., 1685-1689. i Viljemom III., 1689-1702, izbacile su građevinsku struku iz posla. Pod Anom, 1702-1714, sagrađene su mnoge crkve, a Zidari su ponovo našli posao. Džordž I (George) je svečano ušao u London 20. septembra 1714. Ren, rođen 1631. godine, je tada bio u 84. godini, i ugrabljena je prilika da Velikog Majstora učini centrom kombinacije i sklada. To bi se, prema tome, moglo uzeti kao prva zora prelaska iz operativnog u čisto simboličko zidarstvo. Četiri lože koje su se tim povodom ujedinile, one koje su se održavale kod "Guske i roštilja", u dvorištu crkve Svetog Pavla, koje je 1776. godine dobilo ime "Starina", kod "Krune", u Park Stritu, Druri Lejn ( Drury Lane); kod "Jabukovog drveta", u Čarls Stritu (Charles Street), Covent Garden i kod "Rimljana i grožđa", u Čanel Stritu (Channel Street) zapad. Oni su privremeno izabrali najstarijeg Majstora za Velikog Majstora, čiji se autoritet nije proširio van granica okruga niti van sednice. Godišnji sastanak održan je u loži "Guske i roštilja", kada je izabran Veliki Majstor za narednu godinu, a Antoni Sajer (Anthony Sayer) je izglasan kao prvi Veliki Majstor. Takođe je doneta jedna stroga rezolucija, po kojoj se ubuduće nijedna Loža ne smatra regularnom, ako nema garanciju Velikog Majstora, sa stalnim izuzetkom četiri gore imenovane Lože. Antonija Sajera je nasledio Džordž Pejn (George Paine) 1718. godine; Teofil Dezagulier (Desaguliers) 1719., koji je posetio Škotsku; vojvoda od Montagjua (Montague) 1721; te grof Vorton (Wharton) 1722; pa grof Dalkajt (Dalkeith) 1723. godine; u toj godini su objavljene Stare dužnosti; vojvoda Ričmond (Richmond) 1724. godine, pod kojim je uvedena dužnost Velikog Rizničara; 1725. godine sledio je lord Pejsli (Paislei). Do 1725. godine Velika Loža je mogla da inicira Masone, ali je posle toga to pravo povereno Privatnim ložama koje su se redovno okupljale pod vođstvom Starešine i Nadzornika, i odgovarajućeg broja Pomoćnika, a zbog nedostatka Majstora Masona, mnogim Ložama su i dalje predsedavali Pomoćnici. Tada je bilo 49 Loža na spisku. Lorda Pejslija je nasledio Erl od Inčikina (Inchiquin) 1726. godine, a u toj je godini uvedena dužnost Provincijskih Velikih Majstora. Lord Kolrejn (Colerane) bio je Veliki Majstor 1727., a Vikont Kingston naredne 1728. godine, pod kojim je uvedeno dvanaest Velikih Razvodnika, a 1729. je uveden Fond dobročinstva. Lord Kingston uveo je slobodno zidarstvo u Istočnu Indiju i podneo ostavku u korist Vojvode od Norfolka, koji je iz Venecije doneo mač Gustava Adolfa, kralja Švedske, koji se sada koristi u Velikoj Loži, a 1731. je postao prvi Veliki Majstor Irske. Vojvoda od Lotaringije, kasnije Franc I, primljen je u Hagu za Učenika i Pomoćnika u maju 1731. godine, deputacijom iz Velike Lože, a potom je uzdignut na stepen Majstora Masona u Londonu, a Brat du Tom (Thom) je postao Provincijski Veliki Majstor Donje Saksonije, okrug Hamburg. Naredni Veliki Majstori bili su — vikont Montekjut (Montecute) 1732. godine; Grof Stratmor (Strathmore) 1733. godine, pod kojim su osnovane Hamburška Loža i severnoameričke Lože; grof Kranford 1734.; Vikont Vejmut (Veimouth) 1735; grof Lodon (Loudoun) 1736 .; Erl Danli (Darnlei) 1737.; Markiz od Karnavona (Caernarvon) 1738. godine, pod kojim je deputacija Lože Absolon u Hamburgu primila princa Frederika, a nakon njega Frederika Velikog, u englesku Masoneriju i tako joj postavila temelje u Prusiji. Lord Rajmond (Raymond) bio je Veliki Majstor 1739. godine, a Erl od Kintora 1740. godine. Velika Loža je osnovala Provincijsku Ložu Indiji, a 1743. Ložu Union u Frankfurtu na Majni. Lord Vord (Ward) bio je Veliki Majstor 1742. Odsustvo Velikog Majstora i tolikog broja Braće iz Engleske tokom ratova u tom periodu u Nemačkoj i Flandriji, sprečilo je održavanje mnogih sastanaka Velike Lože koji su imali za cilj da određuju dužnosti. Velika Loža je ponovo oživela tek 1754. kada se Markiz od Karnavona zainteresovao za to pitanje. Godine 1755. Loža Frederik, do danas poznata kao Provincijska Loža okruga Donja Saksonija, osnovana je kao Provincijska Velika Loža za dominione Njegovog veličanstva u Nemačkoj, sa sedištem u Hanoveru. Međutim, 1799. godine, spekulativni Masoni bili su izuzeti iz "Zakona za efektivnije suzbijanje društava osnovanih u buntovničke i izdajničke svrhe, i radi boljeg sprečavanja izdajničke i buntovničke prakse". Tako Akt 39 Geo Ill., cap. 79, s. 5 (prim. prev. Akt donet 39. Godine vladavine Džordža III, poglavlje 79, odeljak 5), predviđa "da iako su neka društva odavno navikla da se u ovom kraljevstvu drže pod denominacijom Loža Slobodnih zidara, čiji su sastanci u velikoj meri usmereni ka dobrotvornim ciljevima, ništa u ovom zakonu neće se proširiti na sastanke bilo kog takvog društva ili Lože koja je pre donošenja ovog zakona obično bila držana pod navedenom denominacijom i u skladu sa pravilima koja važe među navedenim Društvima ili Ložama Slobodnih zidara. " Zatim sledi odredba u sledećem odeljku (6): "Da dva člana moraju pod zakletvom, pred mirovnim sudijom, potvrditi da je takvo Društvo ili Loža, pre donošenja ovog zakona, obično držano pod denominacijom Loža Slobodnih zidara i u skladu sa pravilima koja preovlađuju među Društvima ili Ložama Slobodnih zidara u Kraljevstvu. " Zatim se kaže da potvrda treba da se potpiše i deponuje kod mirovnog sudije onog mesta gde se dotična Loža drži; ali da se izuzeće ne primenjuje osim ako se ime Lože, njeno mesto i vremena sastanaka, sa imenima i opisima svakog člana, ne registruju u roku od dva meseca nakon donošenja Akta, a pre 25. marta svake naredne godine. Tromesečne sednice imaju pravo da suspenduju takvu potvrdu iz opravdanog razloga prikazanog na zakletvi, nakon čega sastanci treba da budu nezakoniti, a, po osudi pred sudijom, prekršiocu može da bude određena mera zatvora u tajanju od tri kalendarska meseca ili novčana kazna od 20?, koja će se naplatiti zaplenom imovine, čime treba da se zameni zatvorska kazna od tri meseca; ali, ako se protiv njega podigne optužnica, prestupnik može da bude izgnan u kolonije na sedam godina ili dobiti zatvorsku kaznu od dve godine. Jasno je, međutim, da se ovo izuzeće ne odnosi ni na kakve Lože koje tada nisu postojale, tako da članovi neke Lože, za koje nalog važi najkasnije do 12. jula 1799., podležu kaznenim odredbama ovog Akta, bilo da je registrovan ili ne, iako to možda nije bila namera donošenja tog zakona. Stoga je očigledno da je 1799. godine tadašnja Vlada bila sigurna da u toj instituciji nema ničeg opasnog za državu; ali je takođe potpuno jasno kome duguje za izuzetak, mada ograničeni oblik u kome se dodeljuje podjednako dokazuje mora da se vršio snažan uticaj da bi se dobila i ova ograničena dozvola postojanja. Gotovo je cela Kraljevska porodica tada pripadala nauku, i bilo je nemoguće pretpostaviti, pod takvim okolnostima, da može da dođe do izdaje ili buntovničke prakse. Tako je 1. maja 1782. godine vojvoda od Kamberlanda (Cumberlanda) instaliran za Velikog Majstora. 1787. godine su inicirani Princ od Velsa, kasnije Džordž IV i njegova braća, Vojvoda od Jorka i Klarens (Clarence), kasnije Viljam IV a 1790. godine Vojvoda od Kenta je primljen u Ženevi. 1795. godine, Vojvoda od Glostera (Gloucester) postao je Mason; a 1796. Vojvoda od Kamberlanda (Cumberland), kasnije Kralj Hanovera. Vojvoda od Saseksa (Sussex), kasnije Veliki Majstor, iniciran je u Kraljevskoj Loži u Berlinu 1798.; a Princ od Velsa (Džordž IV) bio je Veliki Majstor 1799. godine, godine u kojoj je usvojen Akt iz te godine. Sa takvim nizom kraljevskih ličnosti, ne iznenađuje da je Bratstvo uživalo povoljan tretman tadašnje Vlade. Istovremeno, ne može da se porekne da su izdajničke kombinacije pripisivane Slobodnim zidarima, koji su sa svoje strane, ogorčeno odbijali takvo okrivljavanje, tvrdeći da su se u njihovo ime zloupotrebile osobe koje nisu povezane sa njihovim korpusom, kako bi se pokrile zavere protiv države. Objašnjenje glasina, međutim, može da se nađe u događajima koji su se nešto ranije dogodili u Francuskoj, gde je izvršena opšta racija slobodnih zidara, uglavnom vezana za stari poredak stvari i gde je Veliki Majstor, Filip Žosef od Orleana (Philippe Joseph du Orleans), poznat kao Egalite, uprkos tome što je izdao svoju porodicu i klasu, izgubio glavu na stratištu 6. novembra 1793. U Francuskoj je odvajkada postojala tendencija mešanja političkih i verskih subjekata u Masonstvo, a takav je slučaj i trenutno, i iz tog razloga su njihove Lože uvek bile pod budnim okom vlade te se, u stvari, ne mogu uopšte nazivati tajnim društvima. Emigracija francuskih izbeglica u ovu zemlju možda je dodala boju optužbama, ali nema sumnje da Masoni u Engleskoj, ma kakvi da su bili njihovi pojedinačni stavovi izvan Lože, nikada nisu o njima diskutovali kada su se okupljali kao Masoni. Oko 1740. godine pojavilo se nezadovoljstvo u naručju Velike Lože, zbog određenih inovacija koje su navodno napravljene bez adekvatne podrške Slobodnog zidarstva, a posebno propisa i konstitucija. Povećanjem toga, došlo je do raskola, pa su se otpadnici otcepili i formirali svoju Veliku Ložu pod nazivom "Drevni Masoni", ali su je kasnije nazvali "Jork Masoni", dok su ih njihovi protivnici nazivali "Moderni Masoni". " Shodno tome, 24. juna 1742. godine, Velika Loža je izdala naredbu kojom se zabranjuje štampanje zapisnika ili imena osoba prisutnih u Velikoj Loži, bez naređenja Velikog Majstora [(Lorda Vorda iz Birmingema (Birmingham), koji je obavljao tu funkciju)], pod pretnjom ekskomunikacije i nepodobnosti za funkciju, a tri Lože su brisane zbog ne-slanja predstavnika. 20. marta 1755. Velika Loža, pod predsedništvom Maningama (Manningham) raspravljala je o pitanju nesloge između dva ogranka Masona na Skupu šezdeset Loža, gde jeo rešeno da bi takozvane "Drevne Zidare" trebalo odvratiti, a nakon toga, 24. jula, rešeno je da Loža 94, koja se sastajala kod Ben Jonson Head-a u ulici Pelam, Spitalfilds (Pelham, Spitalfields), bude brisana, a Braća ekskomunicirana. Tako objavljeni rat je besneo. Čini se da su 1777. godine ti ekskomunicirani Masoni opet privukli pažnju, a prošlo je još neko vreme (jači trenutak) u odnosu na ove Masone, opisane kao Masone pod zaštitom. Svađa se nastavila do 1790. godine, kada je, po dogovoru, Vojvoda od Kenta postao Veliki Majstor ekskomuniciranih Masona, a Vojvoda od Saseksa legitimnog ogranka. Sastavljeni su članovi o savezu, a dva Kraljevska Velika Majstora sedela su sa obe strane prestola. Članove su potpisali u ime tela koje su predstavljali, a bili su prihvaćeni aklamacijom. Vojvoda od Kenta dao je ostavku na položaj Velikog Majstora Drevnih Masona, a vojvoda od Saseksa je instalisan kao Veliki Majstor ujedinjenog korpusa. To je nazvano Ložom Pomirenja. Nakon izjave da se čista i drevna masonerija sastojala od tri stepena i ne više, uključujući i Kraljevski Svod, dodata je sledeća odredba: — "Ali ovaj član nema za cilj da spreči bilo koju Ložu ili Kapitel da održi sastanak u bilo kom stepenu viteškog reda u skladu sa konstitucijom tog reda. " Ovaj je član, stoga, suprotan u odnosu na pretpostavku naslova ili prefiksa "masonski", koji se ograničava na tri gorenavedena stepena, a istovremeno implicira da je takve redove neophodno okvalifikovati kao masonske. Gornji citat se ne pojavljuje u štampanoj Knjizi Konstitucija Velike Lože, a navodno je izostavljen pod uticajem Velikog Majstora, koji je kao Unitarista bio željan da ignoriše trinitarni element stepenova Hrama i Ruže i krsta, i dospevši na čelo svih stepenova, koristio je svoj položaj da uguši sve stepene, osim zanatskih, koji su bili čisto deistički. Stepen Kraljevskog Svoda, koji potiče tek iz 1790. godine, sastavljen je i sklopljen od nekoliko tih takozvanih viših stepenova, Vitezova mača, Vitezova istoka i zapada, Vavilonskog crvenog krsta i drugih, izbacivši hrišćanski element, tako da bi ga uneli u alegoriju gradnje i deistički princip. To, međutim, nije stari Kraljevski Svod, već novi izum vrlo skorašnjeg datuma, zasnovan na neznanju i grešci značenja francuske reči ach, ili trostrukog anka (Ankh), crux ansata-simbolu života i trinitarizma. Krst je imao dva dijametralno suprotna značenja i mogu ih verifikovati spomenici u Egiptu. Poplave u toj zemlji proizvodile su ili obilje ili glad srazmerno njihovom obimu. Voda je merena stepenovanim meračem (nilometrom), na kojem je horizontalna greda plutala poprečno, dižući se ili spuštajući, u zavisnosti od kretanja nivoa vode; na taj način, kada je greda doprla do vrha merača, formirajući crux ansatu, pokazivala je da je nivo bio potpun (neograničen); i označavala obilje, ili drugim rečima život. Crux ansata, koja se u običnom govoru naziva ključ Nila, može se videti u ruci boga sa glavom sokola u svakom muzeju egipatskih starina. To je bio znak ljudskog života, a alegorijski, večnog života; dok je takozvani krst pasije, u svim njegovim varijacijama ispod anka, obavezno bio znak smrti, aludirajući na podizanje nivoa vode manje od onog koje bi stvorilo opštu plodnost u dolini Nila. Poreklo krsta znatno prethodi pojavi hrišćanstva, i ne mora da se odnosi na raspeće, sem ako se koristi u vezi sa hrišćanstvom. Primetiće se da se "najviši red Svetog Kraljevskog Svoda" dodaje u zagradama na kraju Deklaracije sadržane u drugom članu unije, koja kaže da se Čista i Drevna Masonerija sastoji od tri stepena i ne više — Učenika, Pomoćnika i Majstora Masona; u suštini ovo je četvrti stepen, mada je opisan kao završetak stepena Majstora Masona, što je očigledno apsurdno i neistinito. Ne samo da ima drugačiju i nezavisnu legendu, upravu i odeću, već je i prilično nepovezan sa ranijim stepenima, koji su sami po sebi kompletni, čak i bez pominjanja porekla Slobodnog zidarstva od operativnog zidarskog ceha. Umetnuta je u dvosmislenu i dozvoljenu klauzulu i dozvoljeno joj je da se u ovom obliku prenosi na zahtev Masona Jorka (Drevni Mason) da olakšaju ujedinjenje dve suprotstavljene strane. Njegov stari oblik je izmenjen, konsolidovan i skraćen, a ritual je u tom smislu sačinio Adam Braun (Brown), kapelan vojvode od Saseksa, na istim deističkim principima kao i tri legitimna stepena; u svom sadašnjem obliku nije poznat van Britanskih ostrva, a nije postojao u svom sadašnjem obliku pre 1. decembra 1813. To je dovoljno očigledno zbog toga što nema bilo kakvog traga ni u Švedskoj, Nemačkoj ili Francuskoj, koji su izveli svoje sisteme iz Engleske, pre toga, niti je usvojen drugde, i ne može se smatrati manom sistema sa tri stepena. S druge strane, stepenovi Mark Masona (Masoni oznaka) su legitimni delovi drugog i trećeg stepena i još uvek postoje u praktičnom obliku među operativnim zidarima, čije se oznake nazivaju oznake na kamenu i predstavljaju predmet identifikacije dela sa radnikom koji ga je napravio. (prim. prev. po obradi kamena koji je trebao da se ugradi, onaj koji ga je obradio, stavio ga je na sto da bi kamen bio označen i evidentiran kao njegov rad). |
ENGLISH LODGES Under Charles I., the king established, on Jones's suggestion, the Society of Architects in London, which, however, did not prosper long. Jones died in his 80th year (1652). Under Cromwell architecture was at a standstill, but under Charles II. the builders again obtained employment in 1660, and new rules were drawn up regulating admission into the company at a general meeting held under the presidency of Lord St Albans. to the effect that no one, whatever his rank might be, should be made or accepted a Freemason, except in a regular lodge in the presence of the master or a warden of the district where the lodge was held, and also in the presence of a craftsman of the trade of Freemasons. That none could be accepted a Freemason except he were of able body, honest parentage, good reputation, and an observer of the laws of the land. That no Freemason could be admitted into any lodge or assembly without production of his certificate, stating the time, place, and lodge that had accepted him, signed by the master of the limit or division where such lodge was kept. The master was enjoined to register the names of all accepted on a parchment roll. That all existing Masons should produce a slip to the master, showing the time of his acceptation, for the purpose of ascertaining his precedence, and rendering him more generally known. That in future the fraternity should be regulated and governed by a Grand Master and as many wardens as the yearly convocation should determine. That no one should be accepted under 21 years of age. In 1666 the Great Fire of London afforded employment for Masons. In 1673 the foundation stone of St. Paul's Cathedral was laid by the King, Lord Rivers, the Grand Master, his architect and journeymen, the nobility of all ranks, the bishops and clergy, and the Lord Mayor and Aldermen. The plan had been supplied by Christopher Wren, the Deputy Grand Master, and its execution entrusted to him and his wardens, Edward Strong and his son, by Act of Parliament. On Dec. 2, 1697, service was held in the Cathedral, on the occasion of the peace of Riswick. Christopher Wren the younger placed the last stone on the tower in 1710. Sir Christopher Wren restored most of the churches, after the Fire of London, in more or less questionable taste; but probably these were not his designs, but made in his office by other members of the company of Masons. The political troubles under James II., 1685-1689, and William III., 1689-1702, threw the building trade out of employment. Under Anne, 1702-1714, many churches were built, and the masons again found work. George I. made his solemn entry into London on Sept. 20, 1714. Wren, born in 1631, was then in his 84th year, and opportunity was seized to render the Grand Master the centre of combination and harmony. This may be, therefore, taken as the first dawn of the transition from operative to purely symbolic masonry. Four lodges united on this occasion, those respectively held at the "Goose and Gridiron," in St. Paul's Church, yard which in 1776 assumed the name ".Antiquity;" at the " Crown," Park Street, Drury Lane; at the "Apple Tree," Charles Street, Covent Garden; at the "Romans and Grapes," in Channel Street West. They chose the eldest Master temporarily as Grand Master, whose authority neither extended beyond the limit of the district nor enured beyond the sitting. The annual meeting was held in the lodge of the "Goose and Gridiron," when the Grand Master for the ensuing year was chosen, Anthony Sayer being the first elected. A stringent resolution was also passed, to the effect that no lodge should in future be considered regular save it held a warrant of the Grand Master for the time being, excepting always the four above-named lodges. Anthony Sayers was succeeded by George Payne in 1718; by Theophilus Desaguliers in 1719, who visited Scotland; by the Duke of Montagu in 1721; by the Earl of Wharton in 1722; by the Earl of Dalkeith in 1723, in which year the old charges were published; by the Duke of Richmond in 1724, under whom the Grand Treasurer's office was established; and by Lord Paisley in 1725. Up to 1725 the Grand Lodge alone could make Masons, the power was now confided to the discretion of private lodges regularly assembled under a master and wardens, and an adequate number of fellow-crafts, and for want of master Masons many lodges were still presided over by fellow-crafts. The roll then contained 49 lodges. The Lord Paisley was followed by the Earl of Inchquin in 1726, in which year provincial Grand Masters were introduced, Lord Colerane was Grand Master in 1727, and Viscount Kingston, under whom the twelve Grand Stewards were introduced in 1728, and in 1729 the Fund of Benevolence was instituted. Lord Kingston having introduced Freemasonry into the East Indies, resigned in favour of the Duke of Norfolk, who brought from Venice the sword of Gustavus Adolphus, King of Sweden, now used in Grand Lodge, and in 1731 became first Grand Master of Ireland. The Duke of Lothringen, afterwards Francis I., was received in the Hague as apprentice and fellow-craft in May, 1731, by a deputation from the Grand Lodge, and subsequently raised to the degree of a Master Mason in London, and Brother du Thom was made Provincial Grand Master of Nether Saxony, district of Hamburg. The succeeding Grand Masters were-Viscount Montecute in 1732; the Earl of Strathmore in 1733, under whom the Hamburg Lodge and the North American Lodges were founded; the Earl of Cranford in 1734; Viscount Weymouth in 1735; the Earl of Loudoun in 1736; Earl Darnley in 1737; the Marquis of Caernarvon in 1738, under whom a deputation from the Absolon Lodge at Hamburg received the Prince Frederick, afterwards Frederick the Great, into English Masonry, and laid the foundation of it in Prussia. Lord Raymond was Grand Master in 1739, and the Earl of Kintore in 1740. In 1741 the Grand Lodge established a Provincial Lodge in the West Indies, and in 1743 the Union Lodge in Frankfort-on-the-Maine. Lord Ward was Grand Master in 1742. The absence of the Grand Master and so many brethren from England during the wars of this period in Germany and Flanders precluded the holding of many meetings of Grand Lodge for despatch of business, nor did Grand Lodge revive till 1754, when the Marquis of Caernarvon took personal interest in the matter. In 1755 the Lodge "Frederick," heretofore known as the provincial Lodge of the circle of Nether Saxony, was constituted a Provincial Grand Lodge for His Majesty's dominions in Germany, with its seat at Hanover. In 1799, however, speculative Masons obtained an exception from the "Act for the more effectual suppression of societies established for seditious and treasonable purposes, and for better preventing treasonable and seditious practices." Thus the Act 39 Geo Ill., cap. 79, s. 5, provides "that whereas certain societies have been long accustomed to be holden in this kingdom under the denomination of Lodges of Freemasons, the meetings of which have been in a great measure directed to charitable purposes, nothing in this Act shall extend to the meetings of any such society or lodge which shall, before the passing of this Act, have been usually holden under the said denomination, and in conformity with the rules prevailing among the said Societies of Freemasons." Then follows the proviso in the following section (6): "That two members shall certify on oath, before a Justice of the Peace, that such society or lodge has, before the passing of this Act, been usually held under the denomination of a Lodge of Freemasons and in conformity with the rules prevailing among the Societies or Lodges of Freemasons in the Kingdom." And then goes on to say that the certificate shall be subscribed and deposited with the clerk of the peace of the locality where the lodge is held; but that the exemption shall not apply unless the name of the lodge, its place, and times of meeting, with the names and descriptions of every member, be registered within two months after the passing of the Act, and before the 25th of March in every succeeding year. The Quarter Sessions has power to suspend such certificate on reasonable cause shown on oath, whereupon the meetings are to be illegal, and, on conviction before a magistrate, the offender may be imprisoned for three calendar months or fined s. 20, to be levied by distress, in default of which the imprisonment for three months shall apply; but, if proceeded against by indictment, the offender may be transported for seven years, or imprisoned for two years. It is, however, clear that this exemption does not apply to any lodges not then in existence, so that the members of a lodge, the warrant for which dates subsequently to the 12th of July, 1799, are subject to the penal provisions of this Act, whether registered or not, although this may not possibly have been the intention of the enactment. It is therefore evident that in 1799 the Government of the day was assured that there was nothing dangerous to the State in this institution; but it is also abundantly clear to whom it was indebted for the exception, though the restricted form in which it is granted equally proves that powerful influence must have been exerted to obtain even this limited licence of existence. Nearly the whole of the Royal Family then belonged to the craft, and it was impossible to suppose, under such circumstances, treason or seditious practices. Thus, in 1782, the Duke of Cumberland was installed Grand Master on the 1st of May. In 1787 the Prince of Wales, afterwards George IV., and his brothers the Dukes of York and Clarence, afterwards William IV., were initiated; and in 1790 the Duke of Kent was received at Geneva. In 1795 the Duke of Gloucester became a Mason; and in 1796 the Duke of Cumberland, afterwards King of Hanover. The Duke of Sussex, afterwards Grand Master, was initiated in the Royal Lodge at Berlin in 1798; and the Prince of Wales (George IV.) was Grand Master in 1799, the year in which the Act of that year was passed. With such an array of Royal personages, it is not surprising that the fraternity was favourably considered by the Government of the day. It cannot at the same time be denied that treasonable combinations had been attributed to Freemasons, who, on their part, indignantly denied the imputation, asserting that their name had been abused by persons unconnected with their body, to cover conspiracies against the State. An explanation of the rumour may, however, be found in the occurrences which had shortly before taken place in France, where there was a deadly raid against Freemasons generally, as attached to the old order of things, and where the Grand Master, Philippe Joseph of Orleans, commonly known as Egalite, despite his treason to his family and class, lost his head on the scaffold on the 6th of November, 1793. In France there has ever been a tendency to mix up political and religious subjects with masonry, and such is certainly the case at the present time, and it is for this reason that their lodges have always been under Government surveillance, and cannot, in fact, be called secret societies at all. The emigration of French refugees to this country may have contributed a colour to the accusation, but there can be no doubt that Masons in England, whatever may have been their individual views out of lodge, never discussed them when assembled as Masons. About the year 1740, discontent arose in the bosom of Grand Lodge, on account of certain innovations alleged to have been made without due authority in Freemasonry, and especially in the regulations and constitutions. This increasing, a schism took place, and the schismatics split off, and formed a Grand Lodge of their own, under the denomination of "Ancient Masons," but afterwards called the "York Masons," while their opponents termed them "Modern Masons." Consequently on the 24th of June, 1742, an order was made by Grand Lodge forbidding the printing of proceedings or the names of persons present at Grand Lodge, without order of the Grand Master (Lord Ward, of Birmingham, holding that office), under pain of excommunication and incapacity for office, and three lodges were erased for not sending representatives. On the 20th of March, 1755, at a Grand Lodge held under the presidency of Manningham, the question between the two branches of Masons was discussed by an assembly of sixty lodges, when it was resolved that the so-called "Ancient Masons" should be discouraged, and on the 24th of July following, it was resolved that the lodge 94, meeting at the Ben Jonson's Head, in Pelham Street, Spitalfields, should be erased and the brethren excommunicated. The war thus declared, raged with intensity. In 1777 these excommunicate Masons appear to have again attracted attention, and a still stronger minute passed with reference to these Masons described as under the protection. The feud continued until 1790, when, by arrangement, the Duke of Kent became Grand Master of the excommunicate Masons, and the Duke of Sussex of the legitimate branch. Articles of union were drawn up, the two Royal Grand Masters sitting on either side of the throne. The articles were then signed by either on behalf of the bodies they respectively represented; and being received by acclamation, the Duke of Kent resigned the Grand Mastership of the Ancient Masons, and the Duke of Sussex was installed Grand Master of the united body. This was termed the Lodge of Reconciliation. After declaring that pure and ancient masonry consisted of three degrees and no more, including the Royal Arch, the following proviso is appended: — "But this article is not intended to prevent any lodge or chapter from holding a meeting in any of the degrees of the orders of chivalry according to the constitution of the said orders." This article, therefore, is antagonistic to the assumption of the title or prefix masonic, which is confined to the three above-mentioned degrees; at the same time it implies that a masonic qualification is required for such orders. The quotation above given does not appear in the printed book of the constitutions of Grand Lodge, and is said to have been omitted by the influence of the Grand Master, who being a Unitarian was anxious to ignore the Trinitarian element of the Temple and of the Rose Croix degrees, and having become the head of all the degrees, used his position to suppress all but the craft degrees, which were purely deistic. The Royal Arch degree, dating only from 1790, was composed and put together out of several of these so-called higher degrees, the Knights of the Sword, the Knights of the East and West, the Red Cross of Babylon, and others, eliminating the Christian element, so as to bring it within the building allegory and deistic principle. It is, however, not the old Royal Arch, but a new invention of very recent date, founded on ignorance and an error of the meaning of the French word ach, or triple crux ansata-a symbol of life and Trinitarianism. The cross had two significations diametrically opposed to each other, and may be verified by the monuments of Egypt. The inundations of that country produced either plenty or famine in proportion to their extent. The water was measured by a graduated pile, on which a horizontal beam traversed, rising or falling with the inundation; thus when the beam floated to the top of the pile, forming the crux ansata, it showed that the inundation was plenary; and indicated plenty, or in other words life. The crux ansata, vulgarly termed the Nile Key, may be seen in the hand of the hawk-headed God in any museum of Egyptian antiquities This was a sign of human life, and allegorically of eternal life; whereas the so-called passion cross in all its variations below the crux ansata was necessarily a sign of death, alluding to an inundation short of that which would produce general fertility in the Nile Valley. The cross is of an origin far anterior to Christianity, nor does it necessarily refer to the event of the crucifixion, except when used in reference to Christianity. It will be observed that the "Highest order of the Holy Royal Arch" is added parenthetically at the end of the declaration contained in the 2nd article of union, which states that pure and ancient masonry consists of three degrees and no more — viz., the Entered Apprentice, Fellow Craft, and Master Mason; substantially this is a fourth degree, though it is described as the completion of the Master Mason's degree, which is obviously absurd as well as untrue. Not only has it a different and independent legend, administration, and clothing, but it is also quite unconnected with the former degrees, which are complete in themselves, even without reference to the origin of Freemasonry in the operative masonic guild. It is inserted in an ambiguous and permissive clause, and allowed to pass in this form on the demand of the York Masons (Ancient Mason) to facilitate the union of the two contending parties. Its old form was changed, consolidated, and abbreviated, and a ritual composed in this sense by Adam Brown, chaplain to the Duke of Sussex, on the same deistic principles as the three legitimate degrees; it is unknown in its present form out of the British Isles, and was nonexistent in its present form before Dec. 1, 1813. This is sufficiently evident from no trace of it being found as such in either Sweden, Germany, or France, who derived their systems from England, previously to this invention, nor has it been adopted elsewhere, and cannot but be considered as a blemish on the system of the three degrees. On the other hand the Mark Degrees are legitimate portions of the second and third degrees, and still exist in a practical form among operative Masons, whose marks are termed Bank Marks, the object the identification of the work with the workman. |
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FRANCUSKE LOŽE Od tada je Masonstvo igralo žalosnu ulogu u Francuskoj, kao i u Italiji u poslednje vreme. Bujna mašta francuske nacije dovela ju je do svih vrsta kvazi-Masonskih kombinacija, koje u stvari nisu imale veze niti sličnosti sa Masonstvom, već su bila čisto tajna društva, bez ikakve kohezije ili logike. Čak su izmislili i diplome za žene. Princ Filip Žozef od Orleana [(Philippe Joseph of Orleans) (Egalite)] postao je Majstor 24. juna 1771. godine, a tu funkciju prihvatio je 6. aprila sledeće godine. 5. marta 1773. umesto Velikog Orijenta Francuske uveden je stil "Velike Nacionalne Lože". Anarhija se nastavila. 7. februara 1778. godine, Volter (Voltaire) je iniciran u Devet sestara, u svojoj 85. godini. Francuska Knjiga Konstitucije sastavljena je 1743. godine, datirana 11. decembrom, dobivši naziv "Velika Engleska Loža Francuske", a Luj, Vojvoda od Burbona (Louis Duke of Bourbon) i Grof Klermon (Clermont) su tada bili Veliki Majstori; ali 4. jula 1755. godine usvojene su nove Konstitucije i naziv se promeno u Veliku Ložu Francuske, izostavljanjem reč "Engleska". U međuvremenu su određeni škotski plemići i drugi koji su podržavali Stjuarte počeli, nakon pobune 1745. , da zloupotrebljavaju Masonstvo u političke svrhe. Prvi od njih bio je Sveti Žan, mitropolitski kapitel koji je osnovao Pretendent, a Loža St. Jean d'Ecosse, osnovana je od strane njegovih prijatelja u Marseju 1750. Nakon toga, 1754. godine, u Klermonu je osnovan Kapitel Visoke Klase Francuske od strane Ševalije de Bonvila (Chevalier de Bonneville). Pers (Percet), predsednik Pariske Lože, osnovao je 1756. godine novi visoki stepen, "Vitezovi Istoka", suprotan gorenavedenom; nakon čega su jezuiti iz Liona osnovali Savet Careva Istočnih i Zapadnih Suverenih Princ Masona 25. stepena, koji je potom stekao stil "Savršenstvo Heridoma u Dvadeset i Pet Stepeni", odakle je Velika Loža Francuske dekretom od 24. juna 1766. "zabranila svim Ložama i Kapitelima da priznaju ovu uzurpiranu vlast", što je dovelo do raskola između dva tela i uspostave druge Velike Lože. . Ta dva tela su vređala jedno drugo u lažnim pamfletima, sve dok Vlada nije intervenisala i zatvorila Veliku Ložu 1767. Veliki Majstor, grof Clermon, umro je 15. jula 1770. godine, a da nije uspeo da zaustavi tu svađu. Veliki Orijent Francuske je 1788. izradio reformisani sistem u stilu francuskog reformisanog obreda, modernog obreda sa četiri reda ili odeljenja — Izabrani, Škotski, Vitezovi Istoka i Rozikrucijanski, bez obzira na cirkularni dopis od 3. oktobra 1777., naređujući Privatnim ložama da priznaju samo prva tri stepena. Prema Pravilniku iz 1865. (8. juna), utvrđeno je da Učenik mora da ima najmanje 21 godinu i 5 meseci pre nego što može da stekne zvanje Majstora, i 21 i 7 meseci pre nego što stekne pravo M. M.; 25 da postane Rozikrucijanac i Kadoš, [El Khodis je arapski izraz za grad Jerusalim] što znači "najsvetiji;" 30 za 32 stepen i 33 za 33., pri čemu od učenika do pomoćnika treba da protekne dva meseca, a odatle do Majstora Masona sedam meseci. U višim stepenima, od jedne kategorije do druge, tri meseca. Ovi stepeni su nepoznati u Švedskoj i Nemačkoj, ali su u Englesku uvedeni preko Sjedinjenih Država, ali ne direktno iz Francuske odakle potiču. Za vreme vladavine terora, Lože su se prestale sastajati, a 1798. godine glavni policijski organ je cirkularnim dopisom odobrio sastanke, pod uslovom da su prethodno najavljeni policiji, koja je trebala da ima pravo slobodnog ulaska. 22. juna 1799. uspostavljena je unija i konačno ratifikovana 5. decembra 1804. Napoleon je, kako se govori, posetio, inkognito, Ložu u Sen Morsou (St. Morceau), kako bi utvrdio osećanja Masona i otišlao odatle zadovoljan; ali je istorijski sumnjivo da je iniciran na Malti između 12. juna i 9. jula 1798. na putu za Egipat. Godine 1814., politički su događaji doveli do obustave rada tokom više meseci. Rad se potom nastavio, policija je neprestano intervenisala, ali prilično netolerantno, sve do 1851. godine, kada je rad ponovo obustavljen, i od tog se vremena nastavio na manje ili više nezadovoljavajući način, pokazujući tako da ta institucija nije prilagođena duhu francuske nacije. Ništa se u istoriji modernog Slobodnog zidarstva nije toliko trudilo da učini jednu korisnu i bezopasnu instituciju smešnom kao njeno prihvatanje od strane Francuza. Ne samo da je ovaj narod izmislio brojne stepene, na samom početku besmislene i pogubne, već su ih diskreditovali svojim cenzurabilnim ponašanjem, apsurdnim ritualima i detinjastom praksom, neki od njih imitirajući ne samo inicijatske ceremonije egipatskog sveštenstva, o kojima se zaista ništa ne zna, već uvodeći sistema terorizma i maskerade pozajmljene od Asasina (Assassins), Iluminata i drugih sličnih društava. [Simon, šef sirijskog Hast eesheena (ubice), imao je rupu u zemlji blizu svog divana, prekrivenu pločom, dovoljno velikom da u nju može da stane muškarčev vrat; u rupu je smestio jednog od svojih sledbenika, kome je naprskao glavu krvlju. Potom je uveo drugove tog čoveka i u njihovom prisustvu ispitivao ga, govoreći: "Kaži svojim drugovima šta si video i šta ti je saopšteno?" Čovek je odgovorio kako mu je rečeno, a nakon toga je upitao: "Da li biste se radije vratili u svet i među svoje drugove ili biste se zauvek nastanili u raju?" "Zbog toga," rekao je čovek, "da li bih trebao da poželim da se vratim, nakon što sam video svoj šator u raju, hurije i sve ono što mi je Bog pripremio? Drugovi, pozdravite moju rodbinu i pazite da slušate ovog proroka, koji je gospodar proroka u večnosti, kako mi je Bog rekao. Mir s vama." Tada je Simon izvukao čoveka i odrubio mu glavu kako bi obezbedio tajnost. Ova pantomima se, verovatno, još uvek praktikuje, osim ubistva, u nekim stranim ložama u određenim stepenima.] Ipak je sasvim jasno da je prijem u ove cehove bio praćen obredom ili ceremonijom, po prirodi vrlo jednostavnom, i da su određene dužnosti davane onima koji su prihvaćeni kao članovi, koje usađuju poslušnost i odanost korpusu čiji su članovi postali; a osobe čiji je način života bio nepošten, lopovi i iscelitelji takvih, bili su isključeni; ali ništa tako detaljno ili posebno kao što je naš sadašnji ritual, sa njegovim alegorijama, sigurno nije postojao u starim operativnim cehovima. Izrazi "slobodni i prihvaćeni" su, međutim, nesumnjiva antika, što ukazuje da su bili slobodni od ceha i grada, i prihvaćeni kao takvi; razlika između operativnog i slobodnog i prihvaćenog je, prema tome je moderna, jer trenutni korpus spekulativnih Masona nije korporacija, već samo ceh u starom smislu reči, društvo ili klub, na koji se termin nepravilno primenjuje, jer članstvo ne podrazumeva taj pravni status koji pripada kompaniji sa poveljom, niti politička prava koja imaju članovi kompanije grada, koji uživaju ličnu franšizu nezavisno od vlasništva. Ukratko, može da se kaže da su Francuzi tako obeščastili jednostavne principe modernog Slobodnog zidarstva, da britanskim Masonima nikako nije preporučljivo da uđu u njihove Lože; i iako je pripadnost nekoj zanatskoj Loži pod vlašću Velike Britanije imperativ, i deluje kao dobar znak, neprekidni grčeviti pokušaji da se ovi stepeni uvedu u ovu zemlju teže degradiranju institucije korisne za društvo i interese opšteg morala. Ni u kom slučaju nauk ne može da toleriše uzurpaciju, ovim stepenovima, oznake "masonski", što je ekskluzivno pravo koje se ni istorijski ni logički ne odnosi ni na koje drugo društvo. |
FRENCH LODGES Since then masonry has played a sorry role in France, as it has also latterly in Italy. The exuberant imagination of the French nation led it into all sorts of quasi-masonic combinations, which had really no affinity nor resemblance to masonry, but were purely secret societies, without any cohesion or sequence. They even invented degrees for women. Prince Philippe Joseph of Orleans (Egalite) became Master on the 24th of June, 1771, and accepted the office on the 6th of April in the following year. On the 5th of March, 1773, the style "Grand National Lodge" was decreed in lieu of the Grand Orient of France. The anarchy continued. On the 7th of February, 1778, Voltaire was initiated in the Nine Sisters, in his 85th year. The French Book of Constitutions was drawn up in 1743, bearing the date of December 11, where it is intituled "Grande Loge Anglaise de France," Louis Duke of Bourbon and Count of Clermont being then Grand Master; but on July 4, 1755, new constitutions were approved, and the denominations changed, omitting the word "Anglaise," to Grande Loge de France. In the meantime certain Scottish noblemen and other partizans of the Stuarts had begun, after the revolt of 1745, to misuse masonry for political purposes. The first of these was St. Jean, a Metropolitan Chapter founded by the Pretender, and the Loge St. Jean d'Ecosse, founded by his friends in Marseilles in 1750. Subsequently, in 1754, the Clermont High Grade Chapter of France was constituted by Chevalier de Bonneville. Percet, President of the Paris Lodge, thereupon founded a new High Grade, the "Knights of the East," in 1756, antagonistically to the foregoing; whereupon the Jesuits of Lyons established the Council of the Emperors of the East and West Sovereign Prince Masons in 25 degrees, which subsequently obtained the style of "Perfection of Heridom in Twenty-five Degrees," whereupon the Grand Lodge of France, by decree of the 24th of June, 1766, "forbade all lodges and chapters to recognize this usurped authority," which led to a schism between the two bodies, and the establishment of a second Grand Lodge. These two bodies abused each other in libellous pamphlets, until the Government intervened, and closed the Grand Lodge in 1767. The Grand Master, the Count of Clermont, died on the 15th of July, 1770, without having succeeded in putting a stop to this contention. In 1788 the Grand Orient of France worked out a reformed system under the style of French Reformed Rite, Modern Rite, in four Orders or divisions — Elected, Scottish, Knight of the East, and Rose Croix, notwithstanding the circular of the 3rd of October, 1777, ordering private lodges to recognize the first three degrees only. According to the Ordinance of 1865 (June 8), it is now settled that the apprentice must be 21 years and 5 months old before being advanced to the fellow-craft's degree, and 21 and 7 months before he is eligible for M.M.; 25 for Rose Croix and Kadosch, [El Khodis is the Arabic term for the city of Jerusalem] meaning "most holy;" 30 for the 32; and 33 for the 33, the regular intervals being from apprentice to fellow-craft two, and thence to M. M. seven months. In the higher degrees, from one category to the other, three months. These degrees are unknown in Sweden and Germany, but have been introduced into England through the United States, but not direct from France where they originated. During the Reign of Terror, the lodges ceased to meet, and in 1798 the chief police authority, by a circular, authorized the meetings, provided they were previously announced to the police, which was to have free right of entry. On the 22nd of June, 1799, a union was effected, and ultimately ratified on the 5th of December, 1804. Napoleon is said to have visited incognito a lodge in St. Morceau, to ascertain the feelings of the body of Masons, and to have gone away satisfied; but it is a doubtful piece of history that he was initiated in Malta between the 12th of June and 9th of July, 1798, on his way to Egypt. In 1814 political events led to the suspension of the work for many months. The working was then resumed, the police constantly intervening, but in an unsatisfactory footing till 1851, when the work was again suspended, and since that time has continued in a more or less unsatisfactory state, showing it to be an institution not adapted to the genius of the French nation. Nothing in the history of modern Freemasonry has tended more to render a useful and harmless institution ridiculous than its adoption in France. Not only have this people invented a number of degrees at once senseless and pernicious, but have brought it into discredit by censurable conduct, absurd rites, and puerile practices, some imitated from the supposed initiatory ceremonies of the Egyptian priesthood, of which, in truth, next to nothing is known, but also, by introducing a system of terrorism and masquerade borrowed from the Assassins, the Illuminati, and other like societies. [Simon, the chief of the Syrian Hast eesheen (assassins), had a hole in the ground near his divan, covered with a plate sufficiently large to admit a man's neck; in this he placed one of his followers, sprinkling his head with blood. He then caused the man's comrades to be introduced, and in their presence questioned the man, saying, "Tell thy comrades what thou hast seen and what has been communicated to thee." The man replied as instructed, and was thereupon asked, "Wouldst thou prefer to return to the world and thy companions or to dwell for ever in paradise?" "Wherefore," said the man, "should I wish to return, having seen my tent in paradise, the hoories, and all that God has prepared for me? Companions, greet my relations, and have a care to obey this prophet, who is the lord of prophets in eternity as God hath told me. Peace be with you." Simon then drew the man out and struck his head off to ensure secrecy. This pantomime was, and perhaps is, still practised, except the murder, in some foreign lodges in a certain degree.] It is nevertheless quite clear that the reception into these guilds was accompanied by a ritual or ceremony, very simple in its nature, and that certain charges were given to those who were accepted as members, inculcating obedience and loyalty to the body of which they became members; and persons whose mode of life was disreputable, thieves and helers of such, were excluded; but anything so detailed or peculiar as our present ritual, with its allegories, certainly did not exist in the old operative guilds. The expressions "free and accepted" are, however, of undoubted antiquity, indicating that they were free of the guild and city, and accepted as such; the distinction between operative and free and accepted is therefore modern, for at present the body of speculative Masons is not a corporation, but a mere guild in the old sense, society, or club, to which the term is improperly applied, as membership does not imply that legal status which belongs to a chartered company, nor the political rights which attach to the members of a City company, who enjoy a personal franchise independently of property. In a word, it may be said that the simple principles of modern Freemasonry have been so prostituted by the French, that it is by no means advisable for British Masons to enter their Lodges; and although the necessity of belonging in the first instance to a craft lodge in the dominions of Great Britain is imperative, and acts as a wholesome check, yet the continual spasmodic attempts to introduce these degrees into this country tends to degrade an institution beneficial to society and the interests of general morality. In no case can the craft tolerate the arrogation by these degrees of the designation "masonic," which is its exclusive right, and which neither historically nor logically applies to any other society. |
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ŠKOTSKI LOŽE Da najstariji unos u zapisnik broja 1 ili Marijine Lože u Edinburgu, koja se prvobitno nalazila u kapeli Svete Marije u Holirudu (Holyrood), nosi datum 28. decembar 1598. godine, ali se čini da nije bila praksa sve do 1728. godine. da se u ceh primaju ne-operativni ab initio. Tako je 1600. godine, gosp. Bosvel (Boswell) iz Očenliča (Auchenlich), izabran za člana; a 1641. i časni Robert Morej (Morai), intendantski general vojske u Škotskoj, a nakon toga i jedan ili dvoje drugih ne-operativnih sličnog društvenog ranga, među kojima i dr. Maksvel (Maxwell), kraljevski lekar; Gosp. Strachan, iz Torntona (Thornton); Ser Robert Harper, iz Kambaskeneta (Cambuskenneth) i drugi. U avgustu 1721. godine Ložu je posetio proslavljeni doktor Teofil Dezagulier (Desaguliers), autor "Knjige Konstitucija Engleske", a koji je 1719. bio Veliki Majstor; sastanak je sazvan o toj prilici, a pod njegovim uticajem primljeni su određeni neoperativci, uglavnom članovi Gradskog veća. Zaključak je da uvođenje stepena Majstora, ima da se zahvali toj poseti, jer u Škotskoj nije postojao sve do 1728. godine. Prvi izbor neoperativnog Brata za Starešinu dogodio se 28. decembra 1753; ali, u januaru sledeće godine, Veliki Majstor je posetio Ložu i izrazio Braći svoje neslaganje sa njihovim izborom. Loža Pomoćnika formirana je 1708. Secesija je nastala zbog nezadovoljstva koje se osetilo zbog načina na koji su se vodili poslovi Društva. Pošto je pokojni Princ konzort, kraljičin suprug, pozvan da položi kamen temeljac zgrade u Edinburgu, tadašnji Veliki Majstor, vojvoda Athol negodovao je da je to, i da je ikada bilo, pravo i privilegija Velikog Majstora Masona u Škotskoj da postavlja kamen temeljac javnih zgrada i tako učvršćuje pravo operativnog ceha. Stoga je jasno da su, bar do 1753. godine, lože u Škotskoj bile čisto cehovi operativnih radnika sa vrlo malim brojem neoperativaca izabranih honoris causa, pa se može prilično jasno pretpostaviti da se starost Simboličkog zidarstva u Škotskoj, dopuštajući samo 22 godine za potpunu tranziciju od čisto operativnog zidarstva, može svesti samo na jedan vek; i svako poreklo na koje se Loža može pozvati pre tog perioda mora biti izvedeno iz neke operativne lože, koja je postepeno postajala ne-radna i prešla u čistu simboličku. |
SCOTTISH LODGES The oldest entry in the minute-book of the No. 1, or St. Mary's Lodge, in Edinburgh, orginally held in St. Mary;s Chapel, Holyrood, bears date Dec 28, 1598, but it was not until 1728 that it appears to have been the practice to admit non-operative members in the guild ab initio. Thus in 1600 Mr. Boswell, of Auchenlich, was elected a member; and in 1641 the Hon. Robert Moray, quartermaster-general of the army in Scotland, and one or two other non-operatives of a like social rank, were thereafter and thereabout admitted to membership, amongst whom Dr. Maxwell, the king's physician; Mr. Strachan, of Thornton; Sir Robert Harper, of Cambuskenneth, and others. In August, 1721, the celebrated Dr. Theophilus Desaguliers, the author of the "Book of Constitutions of England," and who in 1719 was the Grand Master, visited the lodge; the meeting was called at his instance, and through his influence certain non-operatives, chiefly members of the Town Council, were admitted. It is inferred that the Master's degree, which was not introduced in Scotland till 1728, owes its origin to this visit. The first election of a non-operative brother as Master occurred on Dec. 28, 1753; but, in the January following, the Grand Master visited the lodge, and remonstrated with the brethren on their choice. The lodge of journeymen was formed in 1708. The secession arose from the dissatisfaction felt at the mode in which the society's affairs were administered. On the late Prince Consort being invited to lay the foundation stone of a building in Edinburgh, the then Grand Master, the Duke of Athol protested that it was, and ever had been, the right and privilege of the Grand Master of Masons in Scotland to lay the foundation stones of public buildings, thus asserting the right of the operative guild. Thus it is clear that, up to 1753 at least, the lodges in Scotland were purely guilds of operative workmen, with a very small admixture of non-operatives elected honoris causa, and it may be fairly presumed that the introduction of symbolical masonry in Scotland, allowing only 22 years for the complete transition from purely operative to purely symbolical masonry, its antiquity is reduced to a century; and any origin a lodge may lay claim to anterior to that period must be derived from some operative lodge, which had gradually become inoperative and lapsed into pure symbolism. |
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ŠVEDSKE LOŽE Red Hrama uveo je Gustav III., Pod nazivom "Eques a corona vindicata". Nasledio je barona Hepkena (Hoepken) kao Veliki Majstor 1771. godine, pa je potom taj položaj preneo svom mlađem bratu, Vojvodi od Sandermannslanda, posle Karla XIII., i kraljevskim prinčevima koje je Gustav IV, jednim ukazom, proglasio za nasledne Masone. 1803. objavljen je Edikt protiv tajnih društava, iz kog su, međutim, izuzeti Masoni. Karlo XIV nasledio je položaj Velikog Majstora kao vojvoda od Sundermannslanda, a Džon Bernadot (John Bernadotte), po promeni kraljevske loze, ipak je postao Veliki Majstor kao prerogativ Krune. Švedski ministar u Londonu, Grof Lagardž (Lagardge), prisustvovao je Loži Pomirenja 1813. godine. Karlo XIV je, po usponu na presto 1818. godine, ustupio Veliko Majstorstvo princu Oskaru. 1844. Kralj Oskar I je, bez odobrenja, preuzeo titulu Vikara Solomona, koju je njegov otac rezervisao za sebe,. Karlo XV preuzeo je Vikarijat Solomona, postavivši svog brata za Velikog Majstora. Njegovo kraljevsko visočanstvo Princ od Velsa iniciran je i instaliran u Hram od strane Karla XV tokom njegove posete Stokholmu 1869. godine. |
SWEDISH LODGES The Order of the Temple was introduced by Gustavus III., under the denomination of "Eques a corona vindicata". He succeeded Baron Hoepken in the Grand Mastership in 1771, which he transferred to his younger brother, Duke of Sundermannsland, afterwards Charles XIII., and the royal princes declared by a rescript of Gustavus IV. to be for ever born Masons. In 1803 an edict against secret societies was promulgated, from the operation of which, however, Masons were excepted. Charles XIV. succeeded to the Grand Mastership as Duke of Sundermannsland, and John Bernadotte, on the change of the royal line, nevertheless assumed the Grand Mastership as a prerogative of the Crown. The Swedish Minister in London, Count Lagardge, attended the Lodge of Reconciliation in 1813. Charles XIV. resigned the Grand Mastership to Prince Oscar on ascending the throne in 1818. In 1844 King Oscar I. assumed the title of Vicar of Solomon, which his father had reserved to himself out of the grant. Charles XV. assumed the Vicariat of Solomon, appointing his brother Grand Master. His Royal Highness the Prince of Wales was initiated and installed in the Temple by Charles XV. on his visit to Stockholm in 1869. |
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NEMAČKE LOŽE Delegati su poslani iz Lože 1738. godine, da iniciraju Frederika, potom Frederika Velikog od Prusije, a Veliki Majstor je tada bio Lord Karnavon (Caernarvon). Nasledni maršal Turingena (Thüringen) postavljen je za Provincijskog Velikog Majstora okruga Donja Saksonija 1741. godine, pod Velikim Majstorom, feldmaršalom grofom Rutovskim. Ova Loža je radila samo šest godina. 20. juna 1740. godine Frederik je došao na presto i odmah osnovao Ložu Du Roi notre Grand Maitre u Šarlotenburgu (Charlottenburg)", koju je lično otvorio. Kralj je 13. septembra pristao na osnivanje Tri kugle. Prilikom osvećenja ove Lože, 10. marta 1741., zapisnik pominje Velikog Majstora, Grofa Mortona, Grofa Traksesa Valburga (Trucksess Waldburg), Opunomoćenog, Ministra Prusije, koji je prisustvovao kvartalnoj komunikaciji 24. februara, gosp.. De Andre-a, kraljevog ministra; gosp. de Bidefelda, sekretara veleposlanstva, kao i one iz Tri kugle od 21. jula 1841. godine, dolazak gosp. de Bidefelda iz Londona 20. septembra 1743., Lorda Hajndforda (Hindfort), britanskog ministra i člana Velike Lože, koji je postao počasni član Tri kugle. 8. februara 1743. Engleska Velika Loža odobrila je osnivanje Lože Union iz Frankfurta na Majni. Godine 1755. Loža Frederick je dobila patent od Velike Lože Engleske kao Provincijska Loža da bi se ostvarila "prevlast njenog Veličanstva u Nemačkoj", uprkos protestu Lože Hamburg protiv ovog kršenja njene nadležnosti. Godine 1828. ova Loža je postala nezavisna i radila je kao takva do 1867. godine, kada je raspuštena. Godine 1773. patent je izvršio Brat Čarls Dilon (Charles Dillon), zamenik Velikog Majstora, pri čemu su povezane Lože Zinnendorf, priznate kao Velika Loža Nemačke, s obzirom na godišnji doprinos. Loža Tri kugle je uzalud protestvovala protiv ovog kršenja nadležnosti 1776. godine; ali, 1778. godine, ova konvencija sa Velikom Ložom Nemačke proglašena je poništenom. Ni Klosovi (Kloss) "Anali Lože Union iz Frankfurta", ni Kuglerov "Priručnik istorije umetnosti", ni Libkeova (Lübke) "Istorija arhitekture", niti Viljam Kelern (William Kellern), ili bilo koji drugi autor na ovu temu ne spominju niti aludiraju na takozvane više stepene koji se pripisuju Frederiku Velikom. Takođe nema nikakvog traga poslednjem istorijskom rukopisu iz 1871. godine, izdatom sa odobrenjem Velike Majke Lože Prusije, koji bi ikada postojao u Pruskoj. Ti stepeni su, kao što je gore spomenuto, izumljeni u Francuskoj i odatle prešli u Sjedinjene Države. Do relativno nedavno, viši stepeni do br. 30 bili su pod nadležnošću Hrama i dodeljivani su u njegovim taborima, kada su se neki Bivši Majstori Lože Harmonija urotili sa tadašnjim glavnim izvršnim oficirom Hrama da liše taj organ njegovih prava, i osnuju Vrhovni Savet 33. stepena nezavisno od njega. U tu svrhu stupili su u kontakt sa izvesnim dr. Gurgasom (Gourgas) iz Čarlstauna (Charlestown), SAD, koji se pretvarao da drži povelju Frederika Velikog od Prusije i da su odatle dobili patent, te nekima koji sarađuju sa krštenim Jevrejinom zvanim Krucifiks (Crucifix), lekarom najniže specijalnosti, i onima koji su imali razlike sa Velikom Ložom. Napredak špekulacija nije međutim bio simpatičan opštem korpusu onih koji su se pridružili ovom poduhvatu. Sredstva veća od veoma velikih iznosa nisu dolazila i ostala su nepoznata; neki od odgovornih su umrli, a drugi su odbili da se bave računima, a novoosnovano telo je diskreditovano i privlačilo je malo ili nimalo pažnje dok ga druge strane nisu oživele i konačno osnovale, kao društvo ograničeno prema Aktima o odgovornosti iz 1862. i 1867. godine. Pruski Masoni odbacuju takozvanu povelju Frederika Velikog, u meri u kojoj se navodi da je od njega sve poteklo, kao blatantni falsifikat. |
GERMAN LODGES Delegates were sent from the lodge in 1738, to initiate Frederick, afterwards Frederick the Great of Prussia, Lord Caernarvon being then Grand Master. The Hereditary Marshal of Thuringen was appointed Provincial Grand Master of the district of Lower Saxony in 1741, under Grand Master Field-Marshal Count Rutowski. This lodge worked for six years only. On June 20, 1740, Frederick came to the throne, and forthwith established the Lodge "du Roi notre Grand Maitre, at Charlottenburg," which he opened in person. On the 13th of September the king consented to the foundation of the "Three Globes." At the consecration of this lodge on the 10th of March, 1741, the Grand Master, the Earl of Morton; Count Trucksess Waldburg, Prussian Minister Plenipotentiary, who had attended the quarterly communication of the 24th of February; Mr. de Andre, the king's minister; Mr. de Bidefeld, secretary of legation, are mentioned in the minutes; also in those of the Three Spheres of the 21st of July, 1841, the arrival of Mr. de Bidefeld from London on the 20th of September, 1743; Lord Hindfort, the British minister and a member of Grand Lodge, was mentioned as having been made an honorary member of the Three Spheres. On the 8th of February, 1743, the English Grand Lodge granted a warrant to the "Union" of Frankfort-on-the-Maine. In 1755 the lodge "Frederick" was warranted by the Grand Lodge of England as a Provincial Lodge for "Her Majesty's dominions in Germany," despite the protest of the lodge of Hamburg against this infringement of its jurisdiction. In 1828 this lodge became independent, and worked as such to 1867, when it was dissolved. In 1773 a warrant was executed by Brother Charles Dillon, Deputy Grand Master, whereby the Zinnendorf associated lodges were recognized as the Grand Lodge of Germany, in consideration of an annual tribute. The Three Spheres protested in vain against this infringement of jurisdiction in 1776; but, in 1778, this convention with the Grand Lodge of Germany was declared cancelled. Neither Kloss's "Annals of the Union Lodge of Frankfort," nor Kugler's "Handbook of the History of Art," nor Liibkes's "History of Architecture," nor William Kellern, or any other common author on this subject, makes any mention of, or allusion to, the so-called higher degrees attributed to Frederick the Great. Neither is there any trace in the last historical manuscript of 1871 issued under the authority of the Grand Mother Lodge of Prussia, of their ever having existed in Prussia. These degrees were, as has been seen just above, invented in France, and thence passed to the United States. Up to a comparatively recent period the higher degrees up to No. 30 were under the jurisdiction of the Temple, and conferred in its encampments, when certain Past Masters of the Lodge of Harmony conspired with the then principal executive officer of the Temple to deprive that body of its right, and institute a Supreme Council of the 33rd degree independently of it. To this end they communicated with a certain Dr. Gourgas, of Charlestown, U.S.A., who pretended to hold a charter from Frederick the Great of Prussia, and thence they obtained a warrant; and some working with the co-operation of a baptized Jew called Crucifix, a medical practitioner of the lowest speciality, and who had a difference with the Grand Lodge. The progress of the speculation was not, however, felicitous for the general body of those who joined in this institution. Funds to a very large amount were not forthcoming, and remained unaccounted for; some of those liable were dead, and others declined to account, and the newly constituted body fell into discredit and attracted little or no attention till revived by other parties, and finally established as a company limited under the Liability Acts of 1862 and 1867. The Prussian Masons repudiate the so-called charter of Frederick the Great, in so far as it is alleged to have emanated from him, as a barefaced forgery. |
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ZAKLJUČAK Bio je to osvit racionalizma, kada su njegovi sekretari žudili za udruženjima koja bi trebala da se oslobode dogmi koje su odbacivali. Međutim, vreme još nije sazrelo za otvoreno objavljivanje deističkih doktrina, i oni su se grčevito držali prilike da se cehovi i kompanije pod reformisanom crkvom udružuju u tu svrhu. Rasprave su u cehovima uvek bile okružene tajnom, pojačane obavezom zakletve koja je zabranjivala da se otkrivaju misterije struke. Ništa od toga nije moglo više da odgovara njihovoj nameri ili tome da se iskoriste prikladnije alegorije i simboli od onih baziranih na ujedinjenim cehovima Slobodnih zidara i operativnih zidara; tim pre što je tajnost sastanaka oslobodila članove odijuma koji se vezuje za telo sa kojim nema slaganja. Jedinstvo Vrhovnog Bića moglo bi da se uspostavi bez tereta starinskog i orijentalnog i nepogodnih obreda judaizma. Cehovi, iako hrišćanski, nisu nametali verske probe; i na Društvu Slobodnih i operativnih zidara izgradili su simbolički ili spekulativni sistem proširenjem i razradom postojećih elemenata i običaja. Masonski cehovi su, međutim, ponudili i druge prednosti za takva Društva; uveli su dobročinstvo, pomoć svojoj siromašnijoj Braći, poslušnost prema nadređenima i ljubav prema redu. Dakle, do današnjeg dana, što se tiče Bratstva, svaki član ispoveda deizam u svom najopštijem smislu, ali se ne obavezujući da neće ispovedati svoju religiju van Bratstva, šta god da izabere, preko i nad tim velikim temeljnim principom. Štaviše, okvir je bio spreman za predaju, glavno sedište ceha nalazilo se u glavnom gradu, a njegove podružnice su bile u većim gradovima. Nastale su Simboličke Lože podjednako neosetljivije na stepene, kao imitacija operativnih cehova, nepovezane sa njima, ne kao korporativna, već kao dobrovoljna društva. Ovo poreklo u deizmu takođe objašnjava zagriženost sa kojom je katolička strana progonila Simboličke zidare, a papski lepotani koji su ih prokazivali, to još uvek rade. Tako je moderno Slobodno zidarstvo postepeno izrastalo iz operativnog zidarstva, tako neprimetno da se njegovom uvođenju ne može tačno odrediti vreme; Ne, može da se pretpostavi da su dva zidarstva koegzistirala, sve dok Simboličko nije zasenilo i zauzelo mesto operativnog sistema. Red Slobodnih zidara potekao je iz Engleske, a procvao u protestantskoj Nemačkoj i Švedskoj, dok je ostvario mali ili nikakav napredak u katoličkoj Nemačkoj i Italiji, gde je bio pod zabranom. Francuska nikada nije bila tako apsolutno pod papskom dominacijom, a na papske bule nisu se obazirali. Međutim, jezuiti, i sami tajno društvo, onim su zadivljujućim taktom koji je temelj njihove moći, tajnim sredstvima za prepoznavanje, otkrili više političkih sredstava za neutralisanje antagonističkih institucija, nameštanjem hrišćanskih stepeni, koji bi trebali da privuku bolji deo društva, a svoje rivale smeste u malu manjinu. Njihov pokušaj je bio uspešan, a Slobodno zidarstvo, kao puko deističko društvo, prestalo je da postoji. Ali, nezavisno od ove verske opozicije, s jedne strane i rivalstva sa druge, zloupotreba te institucije u političke svrhe u južnoj Evropi učinila ga je gnusnim vladama tih zemalja. Jezuiti, uvodeći tada 25 stepenova koji završavaju sa Rozenkrojcerstvom, aluzijom na kriptičko štovanje ranih hrišćana u doba Nerona i Domicijana, [Istorijski je jasno da Rimljani nisu progonili hrišćane kao takve, već kao novu judaističku sektu. Ustvari, oni su se malo ili nimalo brinuli o doktrinama, nisu o njima ništa znali, jer su hrišćani opisivani kao štovatelji Serapisa; "Qui Serapen colunt Christiani sunt."] izveli su regularno istorijsko poreklo od jedinstva Vrhovnog Bića, kako su ga ispovedali Jevreji pod Solomonom, do razvoja trinitarnog hrišćanstva pod Neronom i njegovim naslednicima, a taj sistem je do sada bio logičan i sekvencijalan u tvrđenju, da "nisu došli da uništavaju, već da ispunjavaju". Do perioda reformisanog francuskog obreda, ovaj stepen se zvao non plus ultra; ali, pored tog, Francuska je komisija dodala i druge stepene, da bi se, nekako, dopunili ili se drugačije sastavilo 33, sa očiglednom aluzijom. To, međutim, nije bilo dovoljno za nezasitni apetit francuskog naroda, a obred Mizraim - tj. Obred Dvojice, ili gornjeg i donjeg Egipta — biva izmišljen u 99 stepeni, izjavljujući tako da je premašio Obred Škotske i da je zasnovan na inicijacijama egipatskih jerofanata, o kojima se danas jedva išta zna, a u to vreme apsolutno ništa, i koji, prema tome, ne počivaju, kao ni mnogi stepeni reformisanog francuskog obreda, na osnovi čvršćoj od pukog nagađanja i izmišljanja, koje izvire iz gorljive mašte entuzijasta, koja je pre neobuzdana nego razborita. Na ovaj način, jednostavne i lepe alegorije, izvedene iz drevnih operativnih cehova, bile su prekrivene mnoštvom nedoslednih, nepodudarnih i apsurdnih oblika i nerazumljivih legendi, i besmislenih obreda koji nisu imali svrhu osim da povrede jednu drevnu i uglednu instituciju. Red Hrama je nastao u Francuskoj na sličan način. Portugalac, po imenu Numez, predstavio ga je u Parizu pod nazivom "Ordre du Christ". Prema njegovom izveštaju, Vitezovi Hrama u vreme njihovog razdruživanja dobili su od pape Klementa bulu, kojom ne samo što su izuzeti od primene rezolucije Konzistorijuma od 22. marta 1313. kojom je Red potisnut, nego uvrštavajući ih iznova kao Hristov red i, prema tome, nisu bili pod zabranom kao njihova Braća u Francuskoj i na svim drugim mestima, već su bili slobodni da nastave pod tom denominacijom. Ova naredba postala je, 19. jula 1806., dodatak pariskoj Loži pod nazivom Carska pčela (Abeille Imperiale) a Maršal Lefevr (Marshall Lefevre), vojvoda od Danciga (Danzic) postao je Veliki Majstor. Njeni visoki stepeni sastojali su se od 30 do 33 stepena škotskog obreda, posle kojeg je došao Red Hrista, sa Suverenim Velikim Komanderom Hrama kao najvišim stepenom; i prema tome, tačka dana, najnovijim, osim Primitivnog obreda, koji datira od 8. marta 1808. godine, Reda Vitezova Dobročinstva Svetog Grada, od juna 1808. godine i Alhemijskih stepeni od 1809. Bilo bi suvišno pokazati da je tvrdnja Numeza bila potpuno neistinita, ne, čak i bez svake osnove, te da bula u tom smislu nikada nije postojala i da je ta pretpostavka apsurdna. U Portugalu postoji Kraljevski Red Hrista, za koji se smatra da je imitacija Hrama, i u toj zemlji se svrstava vrlo visoko, ali ne pretenduje da se poistovećuje sa Starim vitezovima Hrama, niti da tvrdi da je bilo koji od obespravljenih vitezova lišenih imovine primljen u ovaj Državni Viteški Red. [Osnovao ga je Dionizije (Dionysius), kralj Portugala, 1318. godine, kako bi podstakao svoje plemiće da se snažno odupru Mavarima, nakon što je Red dobio naziv Hrišćanska milicija (Militia Christiana) i darovana su joj oduzeta imanja templara.] Prema tome, nijedan od ovih redova ili stepenova ne može da se posmatra ikako drukčije nego kao izraštaj Masonskog sistema tri plava stepena, kao neko ko ne može da se prihvati ako nije prošao kroz tri plava stepena. Svi koji teže da postanu članovi moraju imati barem tu kvalifikaciju, te su stoga pravilno opisani kao "Masoni koji pripadaju drugim tajnim društvima sa sličnim principima". Otuda sledeće tvrdnje postaju jasne: Prevod završen 28. Marta 2020. Godine. |
CONCLUSION Rationalism began to dawn, and its secretaries craved after an association that should set them free from dogmas, which they repudiated. The time was, however, not as yet ripe for the open profession of Deistic doctrines, and they clutched at the opportunity offered by the guilds and companies under a reformed church, to associate for these purposes. The deliberations of the guilds had been always involved in secrecy, heightened by the obligation of an oath which prohibited the divulging of the trade mysteries. None of these could have been more fitting for their purpose, or affording more suitable allegories and symbols than the united guilds of Freemasons and Masons; the more so as the secrecy incident to the meeting relieved the members from the odium attaching to a dissenting body. The unity of the Supreme Being could be asserted without the antiquated Oriental incumbrances and inconvenient rites of Judaism. The guilds, though Christian, imposed no religious test; and on the Company of Freemasons and Masons they engrafted a symbolical or speculative system by an enlargement and elaboration of existing elements and practices. The Masonic Guilds, however, offered other advantages for the foundation of such societies; they inculcated charity, relief of their poorer brethren, obedience to superiors, and a love of order. Thus to the present day, so far as the brotherhood is concerned, every member professes Deism in its most general sense, but without binding himself not to profess outside of the fraternity whatever he may choose over and above that great fundamental principle. The framework was moreover ready to hand, the principal seat of the guild was in the capital, with its branches in the principal towns. By equally insensible degrees symbolical lodges, imitated from the operative guilds, arose, unconnected with these latter, not, however, as corporate, but as voluntary societies. This origin in Deism also accounts for the inveteracy with which symbolical Masons were persecuted by the Catholic party, and for the papal belles by which they were, and still are, denounced. Thus modern Freemasonry gradually grew out of operative Masonry, so insensibly, indeed, that no exact epoch can be assigned to its introduction; nay, it is presumable that the two coexisted, till at length the symbolical overshadowed and took the place of the operative system. The Order of Freemasons was introduced from England, and flourished in Protestant Germany and Sweden, while it made little or no progress in Catholic Germany and Italy, where it was under the ban. France was never so absolutely under the papal domination, and the papal bulles were disregarded. The Jesuits, however, with that admirable tact which is the foundation of their power, itself a secret society, with secret means of recognition, discovered more politic means of neutralizing an antagonistic institution by superimposing Christian degrees which should attract the better class of society, and place their rivals in a small minority. Their attempt was successful, and Freemasonry, as a mere Deistic society, ceased to exist. But, independently of this religious opposition on the one hand and rivalry on the other, the abuse of the institution for political purposes in Southern Europe rendered it highly distasteful to the Governments of those countries. The Jesuits having, then, introduced the 25 degrees ending in the Rose Croix, in allusion to the cryptic worship of the early Christians in the age of Nero and Domitian, [It is historically clear that the Romans did not persecute Ch r istians as such, but as a new sect of Judaism. They troubled themselves little or not at all about the doctrines-in fact, knew nothing about them, for the Christians are described as worshippers of Serapis ; "Qui Serapen colunt Cbristiani sunt."] deduced the regular historical descent from the unity of the Supreme Being as professed by the Jews, under Solomon, to the development of Trinitarian Christianity under Nero and his successors, and that system was so far logical and sequential in the assertion, that they "came not to destroy but to fulfil." Up to the period of the reformed French rite this degree was termed the "ne plus ultra"; but, beyond this, other degrees, as has been seen, were afterwards added by the French Commission, to make up somehow or other 33, with an obvious allusion. This was, however, not sufficient for the insatiable appetite of the French people, and the Rite of Mirzaim — i.e., of the two, or Upper and Lower, Egypts — was invented in 99 degrees, professing, in so far as it exceeded the Scotch rite, to be based on the initiations of the Egyptian Hierophants, of which scarcely anything is known now, and at that time absolutely nothing, and which, therefore, rest, like many of the degrees of the Reformed French Rite, on no firmer basis than pure speculation and invention, or springing out of the fervid imagination of enthusiasts more wild than discreet. By these means the simple and beautiful allegories, drawn from the ancient operative guilds were overlaid by a mass of inconsequent incongruous and fanciful forms and absurd and incomprehensible legends, and meaningless rites answering no purpose but that of injuring an ancient and respectable institution. The Order of the Temple in like manner had its origin in France. A Portuguese, named Numez, introduced it at Paris under the denomination "Ordre du Christ." According to his account the Knights of the Temple at the time of their disestablishment had obtained a bulle from Pope Clement, not only exempting them from the operation of the resolution of the Consistory of March 22, 1313, by which the Order was suppressed, but incorporating them anew as the Order of Christ, and that consequently they were not under the ban of their brethren in France and everywhere else, but at liberty to continue their succession under that denomination. This order became on the 19th of July, 1806, an adjunct to the lodge, intituled the "Imperial Bee" (Abeille Imperiale) at Paris, and Marshall Lefevre, Duke of Danzic, the Grand Master. Its high degrees consisted in the 30 to 33 of the Scottish Rite, after which came the Order of Christ, with a Sovereign Grand Commander of the Temple as its highest degree; and therefore, in point of date, the most recent, except the Primitive Rite, which dates from the 8th of March, 1 8o8, the Order of Knights of Benevolence of the Holy City, June, 1808, and the Alchemic Degrees, 1809. It would be superfluous to show that the assertion of Numez was entirely false, nay even destitute of all foundation, and that a bulle to that effect never existed, and that the very supposition is absurd. A Royal Order of Christ exists in Portugal, purporting to be imitated from the Order of the Temple, where it ranks very high, but there is no pretence for identifying it with the Old Knights of the Temple, nor even for asserting that any of the dispossessed and disfranchised knights were received into this State Order of Knighthood. [It was founded by Dionysius, King of Portugal, in 1318, to encourage his nobles to act vigorously against the Moors, whence it received the appellation of Christiana Militia, and was endowed with the confiscated estates of the Templars.] Thus none of these Orders or degrees are entitled to be regarded in any other light than as excrescences, which have grown out of the Masonic system of the three blue degrees, but as none can be admitted to them without having passed. through the three blue degrees, all who aspire to membership must have at least that qualification, and are, therefore, properly described as "Masons who belong to other secret societies professing similar principles." Hence the following propositions become clear: Translation completed on March 28, 2020. |
