Πέμπτη, 27 Απριλίου 2017

Cycles of four Elements 1674 - 1675

 Cycles of four Elements 1674 - 1675

Sebastianus Franciscus et Philippus Constantius ... de Tassis, Philosophia Sacro-Profana Logicam, Physicam, et Metaphysicam Disputationem Complexa, Praeside Ferdinando Visler, Dilingae (Mayer) 1664

Artist : Amort, Kaspar, the Elder (1612-1675) and Kessler, Stephan I (1622-1700)

Δευτέρα, 24 Απριλίου 2017

Digital Scans of Dr. John Dee Enochian Manuscripts

Digital Scans of Dr. John Dee Enochian Manuscripts

During the 1580s, Dr. John Dee (a mathematician and astrologer of great fame throughout Europe) conducted a series of “spirit actions” with the scryer Edward Kelley in an attempt to gain knowledge of the world directly from God (יהוה) and his angels. The records of these angelic conferences purport to reveal a method of commanding nature through a knowledge of the interwoven angelic hierarchies and their “Adamic” language, as described in a series of visions and through the use of sigils, tables and “calls”.

The methods described in these spirit actions have been employed by magicians of the likes of Elias Ashmole, Frederick Hockley and Aleister Crowley, with varying degrees of success right up to the present day. However, a series of confusing and misleading efforts to interpret John Dee’s records has resulted from the errors introduced in (amongst others) Meric Casaubon’s 1659 edition of part of these diaries (Cotton Appendix MS. XLVI), entitled A True & Faithful Relation of What Passed for Many Yeers between Dr. John Dee and Some Spirits.

With this in mind, digital scans of the original manuscripts in John Dee’s hand are here available for scholars and magicians alike to assess for themselves. Unfortunately, MS. Ashmole 1790 (20ff.) is not available here, due to the excessive cost of reproduction rights at The Bodleian Library.

MS. Sloane 3188
MS. Sloane 3189
MS. Sloane 3191
MS. Cotton Appendix XLVI Part I
MS. Cotton Appendix XLVI Part II

Link : http://www.mediafire.com/file/r4oa305168mc8l8/John+Dee+-+MS.+Sloane+X5.rar

The rar is password protected, send me an email to send you back the password - soundzgreg@yahoo.co.uk

Κυριακή, 23 Απριλίου 2017

Apocalypse in prose Germany 1350

Christ with a large gold key; the seven stars in a vertical column over his right hand (representing the angels of the seven churches); St John lying at his feet with a hand out of a cloud touching him. The label 'vorchte dich nicht' ('Fear not') (Revelation 1: 16-18).

Full page miniature of the Woman flying (above); St John and the dragon vomiting water (below) (Revelation 12:13-15) 


Astronomical and medical miscellany, including a volvelle and tables of the mansions of the moon England; c. 1482

Astronomical moveable diagrams, on the left with a pointing standing man in the centre. 

A volvelle, a device with a moveable disc rotating with a fixed matrix, with a pointing moveable index of the sun (here painted yellow to represent the sun) which could be set at the sign and degree of the zodiac for a particular day in order to predict the best time to provide medical treatment. The names of the months are on the inside ring, with degrees and corresponding zodiac names below, on the left. On the right is an astronomical moveable diagram.

Τρίτη, 11 Απριλίου 2017

Χαρακτικό από την εκδοχή του Barchusen του έργου 'Crowning of Nature'

Χαρακτικό από την εκδοχή του Barchusen του έργου 'Crowning of Nature'

Περιληπτικά αυτό το έμβλημα μας δείχνει πως μέσα από αυτήν διαδικασία ο αλχημιστής έχει περάσει διαμέσου του σταδίου της σκοτεινότητας - μαυρίλας, της σκοτεινής νύχτας της ψυχής, και στέκεται στο κατώφλι της εσωτερικής του αναγέννησης, στην αυγή μιας νέας επίγνωσις η οποία διακρίνεται από την έγερση του Ήλιου και της Σελήνης μέσα από την θάλασσα (πρωταρχική ύλη - materia prima) το ασυνείδητο μέρος της ψυχής του ενώνεται πλήρως με το συνειδητό.
Κατά αυτόν τον τρόπο υπερβαίνει την παγίδα του δυϊσμού, καθώς μπορεί να ενσωματώσει και τις όψεις του Ήλιου και της Σελήνης μέσα από την τριπλότητα των Αρχών που βρίσκονται πίσω από τον φυσικό κόσμο των στοιχείων.
Κατά αυτόν τον τρόπο η εμφάνιση του Αγίου Πνεύματος, του Φωτός δηλαδή της Συμπαντικής Ψυχής γίνεται μια πραγματικότητα μέσα του, αυτό το Φως τον κατακλύζει,  και από εδώ και μετά τον κοσμεί σαν ένας φωτεινός Λίθος.
Μέσα από αυτήν την στάση ζωής ο Πνευματικός του Οδηγός, ο Φύλακας στο Κατώφλι είναι παρόν και τον ολοκληρώνει σαν μια νέα εντελώς νέα πνευματική οντότητα.

Introduction by Adam McLean

The impulse that led to my publishing this book began in the early 1970's, when I first noticed some enigmatic illustrations in John Read's Prelude to Chemistry. Some years later, when I saw a fuller set of these illustrations in Stanislas Klossowski de Rola's The Secret Art of Alchemy, I knew that here lay one of the most profound works of Alchemical symbolism.

The de Rola book reproduced part of the manuscript version of the Crowning of Nature, in the collection of the Bibliothθque de l'Arsenal, however it was not identified under this title. I worked with this version of the series for some time, and although I found great difficulty in comprehending it in its totality, I still felt strongly that here lay a most important alchemical item.

Inspired by the de Rola, I consulted again the Read book and identified the source of his illustrations. These turned out to be taken from Johann Conrad Barchusen's Elementa Chemicae, a late alchemical work of 1718, in which there is included a series of 78 engravings based on the Crowning of Nature manuscript. Contemplation of these illustrations gave new insights into the symbolism, though I was later to find that there were several defects in the symbolism in the engravings. These engravings, however, made such an impression upon me that I chose to use one of them for the cover symbol of the early issues the Hermetic Journal magazine, as I felt it encapsulated in symbolic form the essence of the alchemical process.

Next an amazing and most significant event occurred. While looking through the catalogue of the Ferguson Collection of alchemical manuscripts, I was intrigued by a mention of a particular manuscript containing 67 enigmatical figures, and some others mentioning hieroglyphic figures. There were no definite titles or other indications that might link the manuscripts together in any way, but I decided to investigate. Imagine my surprise when the four manuscripts the librarian placed before me turned out to be independent original copies of the series of symbols I had been seeking for so long. As I turned the pages of the manuscripts, and revealed each illustration in colour, I was profoundly moved. There lay before me the most amazing find, and I realised immediately that the minor imperfections and errors of copying inevitable in each manuscript could be resolved by comparing them directly with each other. The Ferguson Collection had given me the possibility of producing a complete and authoritative version of the work, and in that moment I knew that the task lay before me of publishing this work.

Two of the manuscripts (MSS. Ferguson 245 and 253) had Latin text associated with the illustrations, and as I set about the slow work of transliterating and translating this into English, the first thing to emerge was the true title of the series "The Crowning of Nature". Up until then I had called the work "the Barchusen series", or following de Rola the "de summa manuscript". It is also called in some versions the "Opus Angelorum".

During a further visit to the Ferguson Collection for the purpose of working upon the translation, ther unexpectedly turned up, under another entitlement altogether, a small manuscript in English (Ms. Ferguson 155) which on inspection proved to be a translation of the Latin text. Now the whole work was complete.

There were, however, still other finds to be made. The catalogue of the Sloane manuscripts in the British Library revealed a manuscript in English with the title of "The Crowning of Nature" (Ms. Sloane 12). I immediately requested a microfilm copy of this manuscript, and was most gratified to find that Ms. Ferguson 155 and Ms. Sloane 12 proved to be exact copies. There were minor omissions and errors of copying which seemed to indicate that Ms. Ferguson 155 was copied from the Sloane manuscript. At the same time I was also able to trace other manuscript versions, though I was not able to consult directly all these versions.

As not every version of the manuscript has the text, and from internal evidence it is obvious that the text does not discuss many facets of the symbolism unfolded in the figures, I believe we should see the text as a commentary on a work which primarily communicates through its symbolism. Indeed the text may not even be contemporary with the figures, and in any case is almost entirely derived from the Rosarium Philosophorum which it quotes extensively.

Through inwardly working with this series, contemplating its mystery, and meditating upon the complex structure of its symbolic figures, various patterns began to emerge out of a process of analysis and synthesis, a breaking down of the series into smaller units and building them up into a wholeness, and in this, I believe, lies the key to the Crowning of Nature, rather than in the text. It is this approach that I have taken in the commentary I have provided, which I present here as merely one interpretation of the symbolism, but perhaps one which can act as a foundation upon which others can create and build further interpretations of this multifaceted work.

The History of the Crowning of Nature
The various manuscripts of the Crowning of Nature, belong mostly to the late sixteenth or early seventeenth centuries (MS. Ferguson 245 has a note on the flyleaf "Franciscus Stewart in the 17th year of the reign of Queen Elizabeth").

The text itself quotes extensively from the Rosarium Philosophorum, one of the most important works of sixteenth century Alchemy. I believe we must begin to see the Crowning of Nature series as one of the formative works of the transition between the purely physical aspect of Alchemy, which had been quite well revealed in sixteenth century publications, and the inner soul aspect of the subject, which remained more esoteric and hidden from public view until the early seventeenth century, when writings of a more completely spiritual orientation appeared. The Crowning of Nature is grounded in both these realms of alchemy, first appearing towards the close of the sixteenth century, at a time when physical alchemy was approaching the summit of its achievement, it was the forerunner of the more spiritual and soul alchemical works of the Rosicrucian period in the early seventeenth century, as found in Michael Maier, Mylius, Fludd, Thomas Vaughan, etc. In this sense it also has a definite spiritual connection with the Rosarium Philosophorum, although this takes a different perspective on the Great Work, one which is difficult to directly parallel with the Crowning, nevertheless, both of these works have behind them the same impulse, that is, to reveal the spiritual and soul development aspects that complement the physical work of alchemy.

The Crowning describes in such close detail the alchemical process, that it seems likely that within it are hidden enough clues, to make it one day possible to rediscover this in physical terms. Then one could realise the physical process in parallel with the work of soul development, and perhaps in this lies much that is the key to alchemy.

The Crowning of Nature would have been the text book of a particular alchemical school, and the pupils of the particular master or group of masters would have been set the task of copying this work as part of their spiritual discipline. Indeed, in MS. Ferguson 8, the outlines of each of the figures have been pricked through with a pin, and obviously this was done to facilitate copying the images.

Some of the manuscripts are reputed to be as late as the eighteenth century, which indicates that the work had kept its reputation for a number of generations of alchemists. Indeed, in the latter part of the eighteenth century the sale of a copy seems to have raised some considerable interest and a high price. This sale took place in 1797, and MS. Ferguson 245 includes a cutting of the original advertisement appearing in the Morning Herald of November 24th, 1797.

"A valuable original Manuscript containing Sixty Seven Hieroglyphic paintings showing the Separation and Conjunction of the Elements, like the diversified colours in the approach to perfection of the Grand Philosophical Arcanum. To be disposed of for 200 Guineas, pecuniary embarrassment rendering it indispensible to the present possessor, who, with the deepest concern, is thus necessitated to expose to public view that which for ages has been kept secret. Yet to prevent as much as possible the intrusion of idle curiosity, half a Guinea will be demanded before the manuscript will be shown. Please to enquire at No 25 King Street, Gloucester Place, Portman Square."


The Awakening of the Higher Mind (video)

 Link to the video :

Δευτέρα, 10 Απριλίου 2017

Δημόσια ομιλία : Γιατί η Χριστική αρχή δεν πρόκειται να έρθει ξανά μέσα σε ένα φυσικό σώμα

Το Σάββατο 22 Απριλίου και ώρα 19:30 στον φιλόξενο χώρο του Εναστρον Βιβλιοκαφέ Σόλωνος 101

θα σας διαβάσω ένα από τα πιο σημαντικά κείμενα τα οποία έχω γράψει (2013) και έχει σαν τίτλο :

Γιατί η Χριστική αρχή δεν πρόκειται να έρθει ξανά μέσα σε ένα φυσικό σώμα

Το θέμα αναλύει ορισμένες πολύ σημαντικές προεκτάσεις της εσωτερικής μας εργασίας πολύ στενά συνδεδεμένες με μια ανθρωπολογία και μια κοσμολογία μιας και αυτά τα δύο είναι απόλυτα συνδεδεμένα.

Το Θέμα αυτό είναι ιδιαίτερα επίκαιρο στις μέρες μας μιας και η μεγάλη παράσταση του 'ψευδό χριστού' προετοιμάζεται ακατάπαυστα από τις γνωστές σκοτεινές δυνάμεις.

Επίσης ήταν τόσο πολύ σημαντικό που ολόκληρες εσωτερικές οργανώσεις όπως η Θεοσοφική Εταιρία επί Μπεζάντ να διαλυθεί μέσα από το φιάσκο της ψευδής έλευσης του μεγάλου εκπαιδευτή (Χριστού) κάτι το οποίο καυτηρίασε πολύ έντονα εκείνην την εποχή και ο Στάινερ με φυσική συνέπεια την διάλυση του θεοσοφικού κομματιού στην Γερμανία και την ίδρυση της Ανθρωποσοφίας.

Η ομιλία αυτή μας εξηγεί με απλότητα γιατί η ενέργεια του Χριστού συνδέθηκε εκείνον τον καιρό με τον άνθρωπο Ιησού και την ουσία του κόσμου, και γιατί αυτό δεν έχει λόγο να ξανασυμβεί μέσα στο υλικό πεδίο.

Επίσης όλην αυτήν την εσκεμμένη παραφιλολογία περί της Μαρίας Μαγδαληνής και πως ήταν ζευγάρι με τον Ιησού και κάνανε και παιδιά κλπ ποιους σκοπούς εξυπηρετούν όλα αυτά.

Κάθε πνευματική αναβάθμιση μέσα στην εξέλιξη του ανθρώπου γίνεται σε μια κατάλληλη και συγκεκριμένη στιγμή από ανώτερες δυνάμεις οι οποίες καταλαμβάνουν τον κόσμο καθολικά, και τα σκαλοπάτια αυτά είναι σαν μικροί σπόροι οι οποίοι μέσα από το χρόνο θα αναπτυχθούν και θα φέρουν καρπούς.
Στην σημερινή περίοδο που ζούμε αυτό είναι μιας επιτακτικής ανάγκης!

Ελπίζω να σας δω, να με ακούσετε και να σας ακούσω.

Πέμπτη, 6 Απριλίου 2017

The Nuctemeron of Apollonius of Tyana

The Nuctemeron of Apollonius of Tyana

The Greek text was first published after an ancient manuscript, by Gilbert Gautrinus, in De Vita et Morte Moysis, Lib. III., p. 206 ; and subsequently reproduced by Laurent Moshemius in his Sacred and Historico-Oitical Observations. Amsterdam, 1721. Translated and interpreted for the first time by Eliphas Levi. 

This bibliography contains over 195 entries spanning the last 500 years. It does not contain any references to Apollonius of Tyana that can be found in various dictionaries and encyclopedias which have been published in numerous Western countries in the past. It also does not include any source of information about Apollonius prior to the republication of the Philostratus biography in Venice in 1501-1504. After the original publication of the Philostratus biography in 220 CE, the Council of Nicaea in 325 CE and the Edicts of Emperor Theodosius I in 381-389 CE, which made the dissemination of such information punishable by death, the Philostratus biography "officially disappeared" from history until 1501 when Aldus Manutius rediscovered it and published it along with numerous other ancient manuscripts, commonly known collectively as Rhetores Graeci. From that point until the present-day, all other attempts to censor or prohibit this book have been futile. Where this invaluable book had been hidden away for the thousand years prior to Aldus is, to date at least, unknown

A Gaul/Frenchman named Apollinaris Sidonius (now known in France as Saint Sidoine), who married the daughter of Roman Emperor Avitus, apparently saw the Philostratus biography around the year 460 and prepared an analytical treatise about it for Pope Léon I, including at one point making a comparison of sorts between Apollonius and Léon. Catholic Bishop Nemesius of Emesa, Syria, who is peripherally connected to the Emerald Tablet, wrote that he had met Apollinaris Sidonius, a meeting that most probably took place in Rome when Sidonius was the Ambassador from Bordeaux and during a visit by Bishop Nemesius to the "Holy See". But whether Bishop Nemesius discussed the Emerald Tablet with Apollinaris Sidonius cannot be determined. It should also be noted here that Bishop Nemesius was from Emesa, the hometown of Philostratus’ patroness, the "philosophical" Syrian Roman Empress Julia Domna, whose own father Bassianus was himself the High Priest of Emesa. Certainly then, Bishop Nemesius was aware of the history of Julia Domna’s involvement with the biography of Apollonius and possibly also the Emerald Tablet, which centuries later may have become known as "The Table of the Sun".

Although I cannot say this with absolute certainty, as I have not yet seen this work, the 1932 French book by Maurice Magre, noted below, seems to link the saga of Apollonius to the Albigensians, a Gnostic Cathar cult that flourished in Albi, France, in the 12th-13th Centuries, until they were obliterated in the final medieval Crusade, the so-called "Albigensian Crusade" initiated in 1208 CE by Pope Innocent III and completed by his papal successors in 1244. And, curiously, Christian Rosenkruez (the pseudonym of Johan V. Andrea), founder of the Rosicrucian Order around 1614, is said by legend to have been buried on a mountain near Albi.

In that meantime, 500-1500 CE, other than works by Arab alchemist and philosopher Jabir Ibn Hayyan (now known as "Father of Arab Chemistry") in about the year 800 CE, and a Spanish writer Hugues de Santalla (styling himself "Geber" after Jabir) around 1150, citing both Aristotle’s "Secretum Secretorum" ("Secret of Secrets") and Jabir’s work about "Balinas The Wise" (i.e., Apollonius of Tyana), very little, if anything, regarding Apollonius was published in either Europe or the Middle East. One of Jabir’s books was titled Kitab al-Hajar ’ala Ra’y Balinas (or The Book of the Stone of Balinas [The Wise]). Apparently, it is from the writings of Jabir and "Geber" that we have modern knowledge of the "Emerald Tablet" ("Tabula Smaragdina") that was first attributed to Aristotle in his "Secretum Secretorum" which Hugues de Santalla translated from Arabic into Latin. For more information, the reader is referred below to the 1942 publication by Paul Kraus in Cairo, as well as the 1994 preface by D. Kahn, the 2000 article by Françoise Hudry and the more obscure 1798 document by Pierre Samuel Sylvestre de Sacy, all published in Paris. I also refer the reader to my own companion treatises titled "The Synchronized Chronologies of Roman and Related Histories" and "The Aldus Preface".

Parenthetically here, my work on this bibliography has undergone extensive revision and updating as the months have passed. Recently last March 2002, Professor David Armstrong of the University of Texas at Austin completed a translation from Latin/Greek into English of the preface which Aldus Manutius wrote to accompany his publication of Philostratus’ biography of Apollonius. Professor Armstrong’s work is an original translation commissioned by me, the first ever (that I know) of this Aldus preface into English. Simultaneously, Professeur François Gadeyne completed the first known modern French translation of the preface, which translation is not available here. This preface is analyzed in greater detail in another essay. However, it can be noted here that in 1501 Alemannus Rhinuccinus completed his translation of Philostratus’ Life of Apollonius; but Aldus postponed its publication for three years until after Friar Zanobi Acciaioli (addressed by Aldus as "Zenobius") of the San Marco Monastery Library in Florence could complete his new translation of Bishop Eusebius’ Contra Hieroclem, which Aldus stated in the preface was "the antidote to the poison" of the liar Philostratus.

Also, Aldus opened his preface by noting that the translation by Alemannus Rhinuccinus was the fourth translation into Latin, since (apparently) the Fifth Century contact between Apollinaris Sidonius and Pope Léon I in France. Thus, between the time of "Saint Sidoine" and Aldus, a period of one thousand years, three "lost" translations of this biography were completed; and Aldus knew about them all, but Aldus did not record for posterity’s sake exactly who undertook these three translations.

1501 Η ζωή του Απολλώνιου Τυανέα από τον Flavius ​​Φιλόστρατος (Original Ελληνική, 220 CE)
Τέταρτη μετάφραση στα Λατινικά από Alemannus Rhinuccinus, Βενετία

1504 Δημοσίευση από τις λέξεις «Τύπου της Φιλόστρατου Aldus Mantius ζωή του Απολλώνιου &
Επίσκοπος Ευσέβιος »κατά τον Ιεροκλή,« το αντίδοτο στο δηλητήριο "(ελληνικά, C316 CE),
Πρώτη μετάφραση στα Λατινικά από Friar Zanobi (Ζηνόβιος) Acciaioli,
San Marco Μονή Βιβλιοθήκη, Φλωρεντία

1508 Ζωές των σοφιστών από τον Flavius ​​Φιλόστρατος (ελληνικά, 237 CE)
Λατινική μετάφραση από τον Άλντο Μανούτιου Press, Βενετία

1515 Θάνατος στη Βενετία του Άλδου Μανούτιου,
"Ο παππούς του Paperback Book"

1549 Della Vita di Απολλώνιο Tianeo από Francesco Baldelli, Φλωρεντία
Ιταλική μετάφραση του Aldus 'Latin Version

1549 La Vita del Gran Philosopho Απολλώνιο Tianeo από Lodovico Dolce, Βενετία
Ιταλική μετάφραση του Aldus 'Latin Version

1549 Della Vita del Mirabile Απολλώνιο Tyaneo από Giovambernardo Gualandi, Βενετία
Ιταλική μετάφραση του Aldus 'Latin Version

1555 Lemnii, senioris, historia de vita Απολλωνίων Tyanei - Philostrate, Gourbinus, Παρίσι

1560 Ανέκδοτες Πρώτη γαλλική μετάφραση από Sibilet

1572 Auriferae artis, quam chemiam vocant, ο Petrus Perna, Βασιλεία

1578 "Μανδηλίου" (σάβανο) Μεταφέρθηκε από τη Γαλλία στην Τορίνο, Ιταλία

1588 Vie d'Απολλώνιος de Tyane από τον Jan Van der Straeten, Βρυξέλλες (κατά προσέγγιση ημερομηνία)

1588 Series 10 Χαρακτική Σκίτσα της ζωής του Απολλώνιου
από Johannes Stradanus (καλλιτεχνικό ψευδώνυμο του Jan Van der Straeten, κατά προσέγγιση ημερομηνία)

1596 Η ζωή του Απολλώνιου Τυανέα από τον Flavius ​​Φιλόστρατος
Πρώτη μετάφραση στα γαλλικά από Blaise de Vigenere

1599 De la vie d'Απολλώνιος de Tyane - Philostrate, Angelier, Παρίσι

1600 Giordano Bruno κάηκε στην πυρά στη Ρώμη

1608 Philostrati lemnii opera quae exstant από Federic Morel, Παρίσι

1610 Hiacum carmen Poetae Graeci ονοματολογίας cujus ignoratur από Federic Morel, Παρίσι
(Κατά προσέγγιση ημερομηνία)

1611 Αναδημοσίευση από τη γαλλική μετάφραση Blaise de Vigenere του
με τα σχόλια και διορθώσεις από Artus Thomas

1611 De la vie d'Απολλώνιος de Tyane - Philostrate, Veuve-Angelier, Παρίσι

1645 De θρησκείες Gentilium errorum que eos apud αιτίες
από τον Edward, Λόρδος Herbert του Cherbury, Λονδίνο

1660 * Μια εξήγηση του Μεγάλου Μυστηρίου της αγιότητας από τον Henry More, Λονδίνο

1670 Entretiens sur les Sciences εκκρίνει ou le Comte de Gabalis
από l'Abbé Μονφοσόν de Villars, Παρίσι (Rosicrucian Exposé)

1680 Απολλώνιος ο Τυανεύς από τον Charles Blount, Λονδίνο
Πρώτη μετάφραση στα αγγλικά, με τα σχόλια (4 τόμοι)

1693 Η ζωή του Απολλώνιου Τυανεύς
Εκκλησία της Αγγλίας Πρώτη Επίσημη Καταδίκη &
Τραγική αυτοκτονία του Charles Blount (άσχετα με τον Απολλώνιο)

1696 Dictionnaire Historique et Critique (Σελίδες 266-269) από τον Pierre Bayle, Paris

1699 Χρονολογική Λογαριασμό της ζωής του Πυθαγόρα από τον William Lloyd, Λονδίνο

1705 * L'Histoire d'Απολλώνιος de Tyane Convaincue d'απάτη et de Fausseté
από L'abbé du Pin, Παρίσι

1709 Φιλόστρατος, Opera Omnia από τον Johann Gottfried Olearius, Λειψία

1709 "Η Φιλοσοφική και Θρησκευμάτων ζωή του Απολλώνιου» από Christianus Herzog

1713 Mémoires ρίξτε Servir à l'Histoire des Ecclésiastique Έξι Πρωθυπουργούς Siècles
(8 τόμοι) από το Le Nain de Tillemont, Παρίσι

1720 Recit de la vie d'Απολλώνιος de Tyane από L'abbé Tillemont, Παρίσι

1720 Histoire ecclésiastique από τον Claude Fleury, Παρίσι

1721 Απολλώνιος Tyanaeus από Laurent Moshe-Muis, Άμστερνταμ

1740 "Essai sur les moeurs" από τον François Marie Arouet de Voltaire
(Σύγκριση του Απολλώνιου και του Ιησού, κατά προσέγγιση ημερομηνία)

1750 Εποχή των le Comte de Saint-Germain (έζησε γύρω στο 1691 - 1788)

1760 Δοκίμιο για τον Απολλώνιο από τον Jean de Castillon, Παρίσι (κατά προσέγγιση ημερομηνία)
Υποκινήθηκε από το βασιλιά Frederick II, The Great, της Πρωσίας

1773 Απολλωνίων Sophistae Lexicon graecum Ηλιάδης et Odysseae
από τον Jean-Baptiste de d'Ansse Villoison, Παρίσι
(Λαμβάνεται από l'Abbaye de Saint-Germain-des-Pres, πριν από το θάνατο του le Comte de Saint-Germain)

1779 Γαλλικά Μετάφραση του Blount Απολλώνιος ο Τυανεύς
Δημοσιεύθηκε στο Άμστερνταμ από τον Michel Rey
Αφιερωμένο στον Πάπα Κλήμη XIV, "Lover of Truth" (Παπισμός ημερομηνία 1769-1774)

1787 Gewissheit der Beweise des Apollinismus oder der Widerlegung Preufung und
Vertheidigung der Apollonischen Θρησκεία από AL Cotta, Φρανκφούρτη και Λειψία

1788 Η ιστορία της πτώσης και της πτώσης της Ρωμαϊκής Αυτοκρατορίας
από τον Edward Gibbon, Λονδίνο

1794 Προέλευσης de tous les Cultes από τον Charles François Dupuis, Παρίσι

1798 "Le Livre du Secret de la πλάσμα par le Sage Bélinous"
Ανακοίνωση et des Extraits Manuscrits IV
Μεταφράστηκε από τον Pierre Samuel Sylvestre de Sacy (Σελίδες 107-158), Παρίσι

1801 Ο Μάγος του Francis Barrett, του Λονδίνου (University Βιβλία Επανεκτύπωση, 1989)

1804 Παρατηρήσεις σε ... Philostrati Vitam Απολλωνίων από τον F. Jacobs, Jena

1807 Vie d'Απολλώνιος de Tyana από PJB Legrand d'Aussy, Παρίσι
(Δημοσιεύτηκε μετά θάνατον)

1808 Υπόδειγμα Variarum Lectionum ... σε Φιλόστρατος ΣΗΜΕΙΩΜΑ Apol. Librum Primum
από GJ Bekker

1809 Η ζωή του Απολλώνιου Τυανέα από τον Flavius ​​Φιλόστρατος
Αγγλική μετάφραση από την αναθ. Edward Berwick, Λονδίνο

1826 * "Ο Απολλώνιος Τυανέας" από τον John Henry Newman
Εγκυκλοπαίδεια Metropolitana, Λονδίνο

1828 Φλάβιος Φιλόστρατος Werke από τον Friedrich Jacobs, Στουτγκάρδη

1829 Der Fall des Herdenthurus από τον Δρ HG Tschinier, Λειψία

1831 "Le Opere dei λόγω Filostrati» του Β. Lancetti
Collezione degli Antichi Storici Greci Volgarizzati, Milano

1832 Histoire de la καταστροφή de Paganisme en l'Δύση από τον Α. Beugnot, Παρίσι

1832 Απολλώνιος von Tyana und Christus από Ferdinand Christian Baur, Tübingen

1844 Η φιλοσοφία του Magic, θαύματα και θαύματα Προφανής από Eusèbe Salverte
Σημειώσεις από τον Anthony T. Thompson, Λονδίνο

1844 Φλάβιος Φιλόστρατος από τον Carl Ludwig Kayser, Ζυρίχη

1845 Zanoni από τον Edward Bulwer Lytton, Λονδίνο

1849 Philostratorum et Callistrati όπερα recognovit από Antonius Westermann, Παρίσι

1850 Η ινδική Ταξίδια του Απολλώνιου Τυανέα από Osmond de Beauvoir Priaulx
Παρίσι (κατά προσέγγιση ημερομηνία)

1853 Isaac Laquedem (κεφάλαια 30-41) από Alexandre Dumas, Père, Παρίσι

1856 * Δυσμενής Μνεία του Απολλώνιου σε ένα άρθρο από τον Charles Baudelaire, Παρίσι

1856 Δόγμα και Τελετουργικό de la Haute Magic (Nychéméron) από τον Ελιφάς Λεβί, Παρίσι

1858 "Απολλώνιος von Tyana ein Christusbild des Heidenthums" από τον L. Noack
Ψυχή: Polulârwissenschaftliche Zeitschrift, Λειψία

1860 Commentatio qua de Philostrati σε Componenda Memoria Apoll. Tyan.
από IPE Müller, Onoldi et Landavii

1861 Απολλώνιος von Tyana από τον Δρ Eduard Müller, Breslau

1862 Απολλώνιος de Tyana παρ. Philostrate από τον Α. Chassang, Παρίσι

1865 * Ο Απολλώνιος, ο Pagan Χριστού από την αναθ. Jean Albert Réville, Παρίσι

1866 Hellenismus und Christenthum από τον Δρ H. Kellner, Kohn

1871 Φλαβίων Philostrati όπερα auctiora από τον Carl Ludwig Kayser, Λειψία
(Αναδημοσίευση το 1964, Χιλντεσχάιμ)

1874 * La Tentation de Saint Antoine του Gustave Flaubert, Παρίσι

1875 La Science du bien et du mal παρ. Απολλώνιος, Imprimerie Roanniase, Roanne

1877 Απολλώνιος von Τυάνων ein Weihnachtsgabe από τον C. Mönckeberg, Αμβούργο

1877 Madame Helena Π. Μπλαβάτσκυ για τον Απολλώνιο στην Αποκαλυμμένη Ίσις, Αγία Πετρούπολη

1878 Histoire des διώξεις de l'Eglise από τον Β. Aube, Παρίσι

1879 "Απολλώνιος von der Heiden Tyana Heiland, ein Philosophische Studie"
από CH Pettersch, Reichenberg

1879 Απολλώνιος fra Τυάνων og Filostrats Beskrivelse af Hans Levnet
από CL Nielsen, Κοπεγχάγη

1880 Τι είναι ο Χριστιανισμός; από τον Thomas L. Strange, Λονδίνο

1882 * Ιστορικά σκίτσα, τόμος I, από τον John Henry Newman Cardinal, Λονδίνο

1882 "Ερμής ο Τρισμέγιστος", Ποίημα από τον Henry Wadsworth Longfellow

1883 Απολλώνιος von Τυάνων aus den Griech. Übersetzt u. Erläutert
από τον Ε. Baltzer, Rudolstadt

1883 Ο Ιησούς Χριστός, A Φαντασίας Ιδρύθηκε Μετά η ζωή του Απολλώνιου
από τον Michael Faraday, Λονδίνο

1885 Απολλώνιος von Tyana und sein Βιογραφικό Φιλόστρατος από τον J. Jessen, Αμβούργο

1886 Ένα σκίτσο της ζωής του Απολλώνιου Τυανέα από τον Daniel M. Tredwell, ως εξής, Νέα Υόρκη

1886 La Vie d'Απολλώνιος de Tyana από τον J. Guiraud, Μοντομπάν
(University of Montauban Διατριβή μόνο)

1889 Απολλώνιος ο Τυανεύς από τον J. Goettsching, Λειψία

1890 Λεξικό Ελλήνων και ρωμαϊκής βιογραφίας και της μυθολογίας
Τόμος Ι, σελίδες 242-244, από τον καθηγητή William Smith & κ.λπ., Λονδίνο

1890 "Απολλώνιος Τυανέας», Δοκίμια και Μελέτες από BL Gildersleeve, Βαλτιμόρη

1892 Αρχαιότητα Τα αποκαλυπτήρια έγιναν από τον Jonathan M. Roberts, Φιλαδέλφεια (εν μέρει διοχετεύεται)

1894 Η άγνωστη ζωή του Ιησού Χριστού από τον Nicolas Notovitch, Μόσχα

1895 δεν υπήρχε ο Ιησούς:
Ο Δάσκαλος της Καινής Διαθήκης ήταν ο Απολλώνιος ο Τυανεύς
Ο Jonathan M. Roberts & Γκρέτα Spearman, Φιλαδέλφεια (κατά προσέγγιση ημερομηνία)

1898 "Απολλώνιος Τυανέας" από Α.Π.Σίνετ, Λονδίνο
Συναλλαγές του London Lodge της Θεοσοφικής Εταιρείας

1898 "Supérieur Inconnu" από τον Gabriel de Sacy, Παρίσι
Μπαχάι γραφές Θρησκευτικά Όσον αφορά Balinas & Baha'u'llah

1900 Το Ευαγγέλιο του Απολλώνιου Τυανέα από τον Kenneth S. Guthrie, Νέα Υόρκη

1901 Απολλώνιος ο Τυανεύς από GRS Mead, Λονδίνο

1904 Απολλώνιος ο Τυανεύς από HC de Λαφοντέν, Λονδίνο (κατά προσέγγιση ημερομηνία)

1906 Απολλώνιος ο Τυανεύς και άλλα δοκίμια από τον Τ. Whittaker, Λονδίνο

1908 * Μια Ιστορία της Κλασικής Υποτροφιών, Τόμος Ι, από το Sir John Edwin Sandys, Λονδίνο

1908 Απολλώνιος ο Τυανεύς από FW Groves Campbell (Argonaut Επανεκτύπωση, 1968)

1910 Απολλώνιος ο Τυανεύς από τον Ralph Shirley, Λονδίνο (κατά προσέγγιση ημερομηνία)

1910 αποκρυφιστές και μυστικιστές όλων των ηλικιών από Ralph Shirley, Λονδίνο (κατά προσέγγιση ημερομηνία)

1911 Roman Society από το Nero για να το Μάρκο Αυρήλιο από S. Dill, Λονδίνο

1912 Η ζωή του Απολλώνιου Τυανέα από τον Flavius ​​Φιλόστρατος
Νέα αγγλική μετάφραση από την ομάδα FC Conybeare, Λονδίνο
Επανέκδοση το 1989 από το Classical Library Harvard Loeb, Boston

1912 * Φιλόστρατος, Τιμητικός του Απολλώνιου Τυανέα από τον JS Phillimore, Glasgow

1914 "Οι ινδικές Ταξίδια του Απολλώνιου Τυάνων" από Βιρτζίνια Smith
(Άγνωστος εκδότης)

1915 Τα Ευαγγέλια και Σύγχρονης Βιογραφίες στον ελληνο-ρωμαϊκό κόσμο
από Clyde Weber Votaw, Philadelphia

1925 "Απολλώνιος Τυανεύς στη Ρόδο», ποίημα του Κωνσταντίνου Π. Καβάφης, Αλεξάνδρεια

1929 Η Νέα Nuctemeron - Οι Δώδεκα ώρες Απολλώνιος ο Τυανεύς
από Marjorie Livingston, Λονδίνο (διοχετεύονται)

1931 Turba philosophorum από τον J. Ρούσκα, Βερολίνο

1932 La Table d'Émeraude από τον J. Mallinger, Βρυξέλλες

1932 Μάγοι, μάντεις και μυστικιστές:
Απολλώνιος ο Τυανεύς - Η άγνωστη Μαγίστρου των Albigeneses
Ο Maurice Magre, Παρίσι (περίπου 1920)
Αγγλική μετάφραση από τον Reginald Merton, Νέα Υόρκη

1934 "Οι ινδικές Ταξίδια του Απολλώνιου Τυάνων" Ο Jarl Carpentier, Ουψάλα
Skrifter Utgivna av Κ. Hunanistika Vetenskaps-Samfundet i Uppsala
Νοί. 29, Νο. 3

1936 Απολλώνιος de Tyane από Mario Meunier, Παρίσι

1939 Απολλώνιος Tyanaeus από τον Κωνσταντίνο Σ. ΚΙΤΡΙΝΙΑΡΗΣ, Αθήνα (Ανατύπωση 1995)

1942 Jabir ibn Hayyan,
Συμβολή à l'histoire des Ides scientifiques dans l'Ισλάμ
από τον Paul Kraus, Κάιρο

1945 Ανακάλυψη στο Nag Hammadi, στην Άνω Αίγυπτο, του Γνωστικού Scrolls, Με
Το Ευαγγέλιο του Θωμά (Αναμφίβολα Συντάχθηκε απο τον Damis της Νινευή στην Έδεσσα)

1945 * Περισσότερες Δοκίμια για την ελληνική έρωτες της Elizabeth Hazelton Haight, Νέα Υόρκη

1948 Der Wanderer Durch den Sternkreis: Roman des Απολλώνιος von Tyana
από Maria Schneider

1948 Απολλώνιος von Τυάνων Leben und Werk eines Eingeweihten
από Maria Schneider (Επανέκδοση το 1997?; αρχική ημερομηνία)

1954 Απολλώνιος ο Τυανεύς - Ιδρυτής του Χριστιανισμού από τον Alice Winston, Νέα Υόρκη

1956 Μυστήριο άνθρωπος της Βίβλου by Hilton Hotema

1956 Απολλώνιος ο Ναζωραίος από τον Δρ Raymond W. Bernard (Ανατύπωση 1964)
[Raymond W. Bernard ήταν ένα ψευδώνυμο Walter Seigmeister. Πέθανε το 1960.]

1960 Το μυστικό Λόγια του Ιησού από τον Robert Grant και David Noel Freeman, Νέα Υόρκη

Ζωή 1965 Ιάμβλιχος »του Πυθαγόρα, Edited by Thomas Taylor και John M. Watkins

1968 Das Nykthemeron des Απολλώνιος von Tyana
από τον J. van Rijckenborgh, Άμστερνταμ

1968 Απολλώνιος de Tyane et Jésus από τον Jean-Louis Bernard, Παρίσι (Ανατύπωση 1996)
(Όχι Σχετικά με τον Δρ Raymond W. Bernard)

1969 Απολλώνιος ο Τυανεύς: Μύθος ή πραγματικότητα; BF από Harris

1970 Die Traditionen über Απολλώνιος von Tyana und das Neue Διαθήκη
από τον Γ. Petzke, Leiden

1972 Ο σχηματισμός της χριστιανικής Αγίας Γραφής από τον Hans von Campenhausen, Philadelphia

1975 Vorsokratische Philosophie und Griechische Alchemie
από τον Μ. Plessner, Weisbaden

1977 Η Μέση Πλατωνιστών από τον John Dillon, Duckworth

1978 Παραβλέπεται μια ιστορία σχετικά με τον Απολλώνιο των Τυάνων στην Αναστασίου Sinaita
από τον Robert J. Penella, Leiden

1978 Ιησούς ο Μάγος: Charlatan ή Υιός του Θεού; από Morton Smith

1979 Ο Κόσμος του Άλδου Μανούτιου από τον Martin Lowry, Ithaca, Νέα Υόρκη

1979 Οι Επιστολές του Απολλώνιου Τυανέα από τον Robert J. Penella, Leiden

1979 "Απολλώνιος, Sage των Τυάνων" από την Έλσα-Brita Titchenell
Sunrise Magazine (Ιανουάριος Issue), Λος Άντζελες

1980 * Το μυθιστόρημα στην αρχαιότητα από τον Tomas Hagg, Στοκχόλμη

1983 Τα χρυσά έπη του Πυθαγόρα με το σχολιασμό του Ιεροκλή
από τον Ν. Rowe, Σάντα Μπάρμπαρα, Καλιφόρνια

1983 Virtual Οράματα: Phantasia και η αντίληψη του Θείου στη ζωή Φιλόστρατος »του Απολλώνιου Τυανεύς
από τον Β. Platt (κατά προσέγγιση ημερομηνία)

Το 1984 η Βιβλιοθήκη Nag Hammadi από JM Robinson, Leiden

1985 Ιάμβλιχος και η Θεωρία του οχήματος της ψυχής από τον John Finamore

1986 Απολλώνιος των Τυάνων στην Legend και Ιστορία της Maria Dzielska, Ρώμη

1986 * Τα θαύματα του Ιησού από τον Β. Μπλάκμπερν, Σέφιλντ, Αγγλία

1986 Φιλόστρατος: Βιογραφία και Belles Lettres στο τρίτο αιώνα μ.Χ.
εκπροσωπούμενη από τον G. Anderson, Λονδίνο, Σίδνεϊ και New Hampshire

1987 "Απολλώνιος ο Τυανεύς: Παράδοση και Πραγματικότητα» από Ewen Bowie Lyall

1987 Τα χαμένα χρόνια του Ιησού από Elizabeth Clare Prophet, Livingston, Μοντάνα

1987 Η Πυθαγόρεια Πηγών και Βιβλιοθήκη, Edited by Kenneth S. Guthrie

1989 True Messiah: Η ιστορία και η σοφία του Απολλώνιου Τυανέα από PA Malpas

1991 Los Milagros de la Vida de << Απολλωνία de Tiana >> από Carmen Padilla, Μαδρίτη

1992 Η συνωμοσία του Ιησού: Η Σινδόνης του Τορίνο & Η αλήθεια για την Ανάσταση
Ο Holger Kersten και Elmar R. Gruber, Μόναχο
(Αγγλική μετάφραση 1994)

By Robertino Solàrion



Τετάρτη, 5 Απριλίου 2017

The Cooke Manuscript One of the oldest known Masonic Documents Written about 1450

The Cooke Manuscript 

One of the oldest known Masonic Documents Written about 1450

Matthew Cooke Manuscript

Thanked be God, our glorious Father, the founder and creator of heaven and earth, and of all things that therein are, for that he has vouchsafed, of his glorious Godhead, to make so many things of manifold virtue for the use of mankind. For he made all things to be subject and obedient to man. All things eatable of a wholesome nature he ordained for man's sustenance. And moreover, he hath given to man wit and the knowledge of divers things and handicrafts, by the which we may labour in this world, in order to therewith get our livelihood and fashion many objects, pleasant in the sight of God, to our own ease and profit. To rehearse all these matters here were too long in the writing or telling, I will therefore refrain ; but I will nevertheless, tell you some ; for instance, how and in what manner the Science of Geometry was first invented, and who were the founders both thereof and of several other crafts, as is declared in the Bible, and other histories.
How, and in what manner this worthy Science of Geometry took its rise, I will tell you, as I said before. You must know that there are seven liberal sciences, from which seven all other sciences and crafts in the world sprung ; but especially is Geometry the first cause of all the other sciences, whatsoevor they be.

These seven sciences are as follows:

The first, which is called the foundation of all science, is grammar, which teacheth to write and speak correctly.

The second is rhetoric, which teaches us to speak elegantly.

The third is dialectic, which teaches us to discern the true from the false, and it is usually called art or sophistry (logic).

The fourth is arithmetic, which instructs us in the science of numbers, to reckon, and to make accounts.

The fifth is Geometry, which teaches us all about mensuration, measures and weights, of all kinds of handicrafts.

The sixth is music, and that teaches the art of singing by notation for the voice, on the organ, trumpet, and harp, and of all things pertaining thereto.

The seventh is astronomy, which teaches us the course of the sun and of the moon and of the other stars and planets of heaven.

Our intent is to treat chiefly of the first foundation of Geometry and who were the founders thereof. As I said before, there are seven liberal sciences, that is to say, seven sciences or crafts that are free in themselves, the which seven exist only through Geometry. And Geometry may be described as earth-mensuration, for Geometry is derived from geo, which is in Greek "earth," and metrona or a measure. Thus is the word Geometry compounded and signifies the measure of the earth.

Marvel not because I said that all sciences exist only through the science of Geometry. For there is no art or handicraft wrought by man's hands that is not wrought by Geometry which is a chief factor (notabulle cause) thereof. For if a man work with his hands he employs some sort of tool, and there is no instrument of any material in this world which is not formed of some sort of earth (ore) and to earth it will return. And there is no instrument or tool to work with that has not some proportion, more or less. And proportion is measure, and the instrument or tool is earth. And Geometry is earth-mensuration therefore I affirm that all men live by Geometry. For all men here to this world live by the labour of their hands.

Many more proofs could I give you that Geometry is the science by which all reasoning men live, but I refrain at this time because the writing of it were a long process.

And now I will enter further into the matter You must know that among all the crafts followed by man in this world, Masonry has the greatest renown end the largest share of this science of Geometry, as is stated in history, such as the Bible, and the Master of History," and in the Policronicon a well authenticated (or trustworthy) chronicle, and in the history called Beda De Imagine Mundi, and Isodorus Ethomolegiarum Methodius Episcopus & Martiris.
And many others say that Masonry is the chief part of Geometry and so methinks it may well be said, for it was the first founded, as is stated in the Bible, in the first book of Genesis and the fourth chapter. And moreover all the learned authors above cited agree thereto. And some of them affirm it more openly and plainly, precisely as in Genesis in the Bible.

Before Noah's Flood by direct male descent from Adam in the seventh generation, there lived a man called Lamech who had two wives, called Adah and Zillah. By the first wife, Adah, he begat two sons, Jabal and Jubal. The elder son Jabal was the first man that ever discovered geometry and masonry, and he made houses, and is called in the Bible the father of all men who dwell in tents or dwelling houses. And he was Cain's master mason and governor of the works when he built the city of Enoch, which was the first city ever made and was built by Cain, Adam's son, who gave it to his own son Enoch, and give the city the name of his son and called it Enoch, and now it is known as Ephraim. And at that place was the Science of Geometry and Masonry first prosecuted and contrived as a science and as a handicraft. And so we may well say that it is the first cause and foundation of all crafts and sciences. And also this man Jabel was called the father of shepherds. The Master of History says, and Beda De Imagine Mundi and the Policronicon and many others more say, that he was the first that made partition of lands, in order that every man might know his own land and labour thereon for himself. And also he divided flocks of sheep, that every man might know his own sheep, and so we may say that he was the inventor of that science.

And his brother Jubal or Tubal was the inventor of music and song, as Pythagoras states in Polycronicon, and the same says Isodorous. In his Ethemolegiis in the 6th book he says that he was the first founder of music and song, and of the organ and trumpet; and he discovered that science by the sound of the weights of his brother's, Tubal-Cain's, hammers.

And of a truth, as the Bible says, that is to say, in the fourth Chapter of Genesis, Lamech begat by his other wife Zillah a son and a daughter, and their names Tubal Cain, that was the son, and the daughter was called Naamah. And according to the Policronicon, some men say that she was Noah's wife; but whether this be so or not, we will not affirm.

Ye must know that this son Tubal Cain was the founder of the smith's craft and of other handicrafts dealing with metals, such as iron, brass, gold and silver as some learned writers say; and his sister Naamah discovered the craft of weaving for before her time no cloth was woven, but they span yarn and knit it and made such clothing as they could. And as this woman Naamah invented the craft of weaving it was called woman's- craft.

And these four brethren knew that God would take vengeance for sin, either by fire or water. And they were much concerned how to save the sciences they had discovered, and they took counsel together and exercised all their wits. And they said there were two kinds of stone of such virtue that the one would not burn, called marble, and the other named "Lacerus" would not sink in water. And so they devised to write all the sciences they had found on these two stones, so that if God took vengeance by fire the marble would not burn, and if by water the other would not drown, and they besought their elder brother Jabal to make two pillars of these two stones, that is of marble and of "Lacerus," and to write on the two pillars all the sciences and crafts which they had found and he did so. And therefore we may say that he was the wisest in science, for he first began and carried out their purpose before Noah's flood.

Fortunately knowing of the vengeance that God would send, the brethren knew not whether it would be by fire or water. They knew by a sort of prophecy that God would send one or the other, and therefore they wrote their sciences on the two pillars of stone. And some men say that they wrote on the stones all the seven sciences, but [this I affirm not]. As they had it in mind that a vengeance would come, so it befell that God did send vengeance, and there came such a flood that all the world was drowned and all men died save only eight persons. These were Noah and his wife and his three sons and their wives, of which sons all the world is descended, and they were named in this wise, Shem, Ham and Japhet. And this flood is called Noah's Flood, for he and his children were saved therein. And many years after the flood, according to the chronicle, these two pillars were found, and the chronicle says that a great clerk, Pythagoras, found the one, and Hermes the philosopher found the other, and they taught the sciences that they found written thereon.

Every chronicle and history and many other writers and the Bible especially relate the building or the tower of Babel; and it is written in the Bible, Genesis, Chap. x how that Ham, Noah's son, begat Nimrod, who grew a mighty man upon the earth and waxed strong, like unto a giant. He was a great king and the beginning of his kingdom was the kingdom of Babilon proper, and Erech and Arend and Calnch and the land of Shinar. And this same Ham began the tower of Babel and taught his workmen the Craft of Masonry and he had with him many masons, more than 40,000, and he loved and cherished them well. And it is written in Polycronicon, and in the Master of History, and in other histories, and beyond this the Bible witnesses in the same 10th chapter, as it is written, that Ashur who was of near kindred to Nimrod went forth from the land of Shinar and built the City of Nineveh and Plateas (sic) and many more. For it is written "Do terra illa" [&c.]

It is but reasonable that we should plainly say how and in what manner the Charges of the Mason's Craft were first founded, and who first gave it the name of Masonry And you must know that it is stated and written in the Polycronicon and in Methothus Episcopus and Martiris that Ashur who was a worthy lord of Shinar, sent to Nimrod the king to send him Masons and workmen of the Craft that they might help him make his city which he was minded to make. And Nimrod sent him 3000 masons. And as they were about to depart and go forth, he called them before him and said to them, "Ye must go to my cousin Ashur to help him build a city, but see to it, that ye be well governed, and I will give you a Charge that shall be to your and my profit.

"When you come to that lord, look that you be true to him, even as you would be to me, labour at your Craft honestly, and take a reasonable payment for it such as you may deserve. Love each other as though you were brothers and hold together staunchly. Let him that hath most skill teach his fellow, and be careful that your conduct amongst yourselves and towards your lord may be to my credit, that I may have thanks for sending you and teaching you the Craft." And they received the charge from him, being their lord and master, and went forth to Ashur and built the city of Nineveh in the country of Plateas (sic) and other cities also that are called Calah and Rosen, which is a great city between Calah and Nineveh. And in this manner the Craft of Masonry was first instituted and charged as a science.

Elders of Masons before our times had these charges in writing as we have them now in our Charges of the story of Euclid, and as we have seen them written both in Latin and in French.

But it is only reasonable that we should tell you how Euclid came to the knowledge of Geometry, as stated in the Bible and in other histories. In the XlIth chapter of Genesis it is told how Abraham came to the land of Canaan and our Lord appeared unto him and said, "I will give this land to thy seed." But a great famine reigned in that land and Abraham took Sarah, his wife, with him and made a journey into Egypt to abide there whilst the famine lasted. And Abraham, so says the chronicle, was as a wise man and a learned. And he knew all the seven sciences and taught the Egyptians the science of Geometry. And this worthy clerk Euclid was his pupil and learned of him. And he first gave it the name of Geometry ; although it was practised before his time, it had not acquired the name of Geometry. But it is said by Isodoras in the 5th Book and first Chapter of Ethomolegiarum that Euclid was one of the first founders of Geometry and gave it that name.

For in his time, the river of Egypt which is called the Nile so overflowed the land that no man could dwell therein. Then the worthy clerk Euclid taught them to make great walls and ditches to keep back the water, and by Geometry he measured the land and parcelled it out into sections and caused every man to enclose his own portion with walls and ditches and thus it became a country abounding in all kinds of produce, and of young people and of men and women : so that the youthful population increased so much as to render earning a livelihood difficult. And the lords of the country drew together and took counsel how they might help their children who had no competent livelihood in order to provide for themselves and their children, for they had so many. And at the council amongst them was this worthy Clerk Euclid and when he saw that all of them could devise no remedy in the matter be said to them "Lay your orders upon your sons and I will teach them a science by which they may live as gentlemen, under the condition that they shall be sworn to me to uphold the regulations that I shall lay upon them." And both they and the king of the country and all the lords agreed thereto with one consent.

It is but reasonable that every man should agree to that which tended to profit himself ; and so they took their sons to Euclid to be ruled by him and he taught them the Craft of Masonry and gave it the name of Geometry on account of the parcelling out of the ground which he had taught the people at the time of making the walls and ditches, as aforesaid, to keep out the water. And Isodoris says in Ethomologies that Euclid called the craft Geometry.

And there this worthy clerk Euclid gave it a name and taught it to the lord's sons of that land whom he had as pupils.

And he gave them a charge. That they should call each other Fellow and no otherwise, they being all of one craft and of the same gentle birth, lords' sons. And also that the most skilful should be governor of the work and should be called master ; and other charges besides, which are written in the Book of Charges. And so they worked for the lords of the land and built cities and towns, castles and temples and lords' palaces.

During the time that the childen of Israel dwelt in Egypt they learned the craft of Masonry. And after they were driven out of Egypt they came into the promised land, which is now called Jerusalem, and they occupied that land and the charges were observed there. And [at] the making of Solomon's Temple which king David began, King David loved masons well, and gave them [wages] nearly as they are now. And at the making of the Temple in Solomon's time, as stated in the Bible in the third book of Kings and the fifth chapter, Solomon held four score thousand masons at work. And the son of the king of Tyre was his master mason. And in other chronicles and in old books of masonry, it is said that Solomon confirmed the charges that David his father had given to masons. And Solomon himself taught them their usages differing but slightly from the customs now in use.

And from thence this worthy science was brought into France and into many other regions.

At one time there was a worthy king in France called Carolus Secondus, that is to say Charles the Second. And this Charles was elected king of France by the grace of God and also by right of descent. And some men say he was elected by good fortune, which is false as by the chronicles he was of the blood royal. And this same king Charles was a mason before he became king. And after he was king he loved masons and cherished them and gave them charges and usages of his devising, of which some are yet in force in France ; and he ordained that they should have an assembly once a year and come and speak together in order that the masters and follows might regulate all things amiss.

And soon after that came St. Adhabelle into England and he converted St. Alban to Christianity. And St. Alban loved well masons and he was the first to give them charges and customs in England, And he ordained [wages] adequate to pay for their toil.

And after that there was a worthy king in England, called Athelstan, and his youngest son loved well the science of Geometry ; and he knew well, as well as the masons themselves, that their handicraft was the practice of the science of Geometry. Therefore he drew to their councils (or took counsel, or lessons, of them) and learned the practical part of that science in addition to his theoretical (or book) knowledge. For of the speculative part he was a master. And he loved well masonry and masons. And he became a mason himself. And he give them charges and usages such as are now customary in England and in other countries. And he ordained that they should have reasonable pay. And he purchased a free patent of the king that they might hold an assembly at what time they thought reasonable and come together to consult. Of the which charges, usages and assembly it is written and taught in our Book of Charges; wherefore I leave it for the present.

Good men! for this cause and in this way Masonry first arose. It befell, once upon a time, that great lords had so many free begotten children that their possessions were not extensive enough to provide for their future. Therefore they took counsel how to provide for their children and find them all honest livelihood. And they sent for wise masters of the worthy science of Geometry, that through their wisdom they might provide them with some honest living. Then one of them that was called Euclid a most subtil and wise inventor regulated [that science] and art and called it Masonry. And so in this art of his he honestly taught the children of great lords according to the desire of the fathers and the free consent of their children. And having taught them with great care for a certain time they were not all alike capable of exercising the said art, wherefore the said master Euclid ordained that those that surpassed the others in skill should be honoured above the others. And [comman]ded to call the more skilful "master" and for [him] to instruct the less skilful. The which masters were called masters of nobility, of knowledge and skill in that art. Nevertheless they commanded that they that were of less knowledge should not be called servants or subjects, but fellows, on account of the nobility of their gentle blood. In this manner was the aforesaid art begun in the land of Egypt by the aforesaid master Euclid and so it spread from country to country and from kingdom to kingdom

Many years after, in the time of king Athelstan, sometime king of England, by common assent of his Council and other great lords of the land on account of great defects found amongst masons, a certain rule was ordained for them.

Once a year or every three years as might appear needful to the king and great lords of the land and all the comunity, congregations should be called by the masters from country to country and from province to province of all masters, masons and fellows in the said art. And at
such congregations those that are made masters shall be examined in the articles hereafter written and be ransacked whether they be able and skilful in order to serve the lords to their profit and to the honour of the aforesaid art. And moreover they shall be charged to well and truly expend the goods of their lords, as well of the lowest as of the highest ; for those are their lords for the time being of whom they take their pay in recompense of their service and toil.

The first article is this. That every master of this art should be wise, and true to the lord who employs him, expending his goods carefully as he would his own were expended; and not give more pay to any mason than he knows him to have earned, according to the dearth (or scarcity and therefore price) of corn and victuals in the country and this without favouritism, for every man is to be rewarded according to his work.

The Second article is this. That every master of the art shall be warned beforehand to come to his congregation in order that he may duly come, there, unless he may [be] excused for some cause or other. But if he be found [i.e., accused of being] rebellious at such congregation, or at fault in any way to his employer's harm or the reproach of this art, he shall not be excused unless he be in peril of death. And though he be in peril of death, yet must, he give notice of his illness, to the master who is the president of the gathering.

The [third] article is this. That no master take no apprentice for a shorter term than seven years at least, for the reason that such as have been bound a shorter time can not adequately learn their art, nor be able to truly serve their employer and earn the pay that a mason should.

The fourth article is this. That no master shall for any reward take as an apprentice a bondsman born, because his lord to whom he is a bondsman might take him, as he is entitled to, from his art and carry him away with him from out the Lodge, or out of the place he is in.
And because his fellows peradventure might help him and take his part, and thence manslaughter might arise ; therefore it is forbidden. And there is another reason ; because his art was begun by the freely begotten children of great lords, as aforesaid.

The fifth article is this. That no master shall pay more to his apprentice during the time of his apprenticeship, whatever profit he may take thereby, than he well knows him to have deserved of the lord that employs him ; and not even quite so much, in order that the lord of the works where he is taught may have some profit by his being taught there.

The sixth article is this. That no master from covetousness or for gain shall accept an apprentice that is unprofitable ; that is, having any maim (or defect) by reason of which he is incapable of doing a mason's proper work.

The seventh article is this. That no master shall knowingly help or cause to be maintained and sustained any common nightwalker robber by which nightwalking they may be rendered incapable of doing a fair day's work and toil: a condition of things by which their fellows might be made wrath.

The eighth article is this. Should it befall that a perfect and skilful mason come and apply for work and find one working who is incompetent and unskilful, the master of the place shall discharge the incompetent and engage the skilful one, to the advantage of the employer.

The ninth article is this. That no master shall supplant another. For it is said in the art of masonry that no man can so well complete a work to the advantage of the lord, begun by another as he who began it intending to end it in accordance with his own plans, or [he] to whom he shows his plans.

These regulation following were made by the lords (employers) and masters of divers provinces and divers congregations of masonry.

[First point] To wit : whosoever desires to become a mason, it behoves him before all things to [love] God and the holy Church and all the Saints ; and his master and follows as his own brothers.

The second point. He must give a fair day's work for his pay.

The third [point]. He shall hele the counsel or his fellows in lodge and in chamber, and wherever masons meet.

The fourth point. He shall be no traitor to the art and do it no harm nor conform to any enactments against the art nor against the members thereof : but he shall maintain it in all honour to the best of his ability.

The fifth point. When he receives his pay he shall take it without murmuring, as may be arranged at the time by the master; and he shall fulfil the agreement regarding the hours of work and rest, as ordained and set by the master.

The sixth point. In case of disagreement between him and his fellows, he shall unquestioningly obey the master and be silent thereon at the bidding of his master, or of his master's warden in his master's absence, until the next following holiday and shall then settle the matter according to the verdict of his fellows; and not upon a work-day because of the hindrance to the work and to the lord's interests.

The seventh point. He shall not covet the wife nor the daughter of his master or of his fellows unless it be in marriage neither shall he hold concubines, on account of the discord this might create amongst them.

The eighth point. Should it befall him to be his master's warden, he shall be a true mediator between his master and his fellows : and he shall be active in his master's absence to the honour of his master and the profit of the lord who employs him.

The ninth point. If he be more wise and skilful than his fellow working with him in the Lodge or in any other place, and he perceive that for want of skill, he is about to spoil the stone upon which he is working and can teach him to improve the stone, he shall instruct and help him ; so that love may increase the more amongst them and the work of his employer be not lost.

When the master and fellows, being forewarned are come to such congregations, the sheriff of the country or the mayor of the city or alderman of the town in which the congregation is held, shall if need be, be fellow and associate of the master of the congregation, to help him against disobedient members to maintain the rights of the realm.

And at the commencement of the proceedings, new men who have never been charged before are to be charged in this manner. Ye shall never be thieves nor thieves' maintainers, and shall do a fair day's work and toil for your pay that you take of the lord, and shall render true accounts to your fellows in all matters which should be accounted for to them, and love them as yourselves. And ye shall be true to the king of England and to the realm : and that ye keep with all your might and [power] all the aforesaid articles.

After that an enquiry shall be held whether any master or fellow summoned to the meeting, have broken any of the beforesaid articles, which, if they have done, it shall be then and there adjudicated upon.

Therefore be it known; if any master or fellow being forewarned to come to the congregation, be contumacious and appear not ; or having trespassed against any of the aforesaid articles shall be convicted ; he shall forswear his masonry and shall no longer exercise the craft. And if he presume so to do, the sheriff of the country in which he may be found at work shall put him in prison and take all his goods for the use of the king, until his (the king's) grace be granted and showed him.

For this cause chiefly were these congregations ordained ; that the lowest as well as the highest might be well and truly served in the aforesaid art throughout all the kingdom of England.

Amen, so mote it be.

Σάββατο, 1 Απριλίου 2017

Victor Nizovtsev

 Victor Nizovtsev

Victor Nizovtsev is a masterful oil painter of theatrical figurative composition, fantasy, landscapes, and still life. While his professional art training occurred in Russia, as an artist Victor is a student of rich and diverse experiences. Inspiration for Victor’s art comes from all he sees and touches. It can be Greek mythology, Russian folklore, childhood memories, great Masters of the past, or routine daily life.

Victor’s art can be highly symbolic with hidden clues to help decipher the images. His work can also be humbly simple with images and subjects of universal appeal. They can be equally viewed for their vibrant textured colors that fill the canvas and contrast with the translucent glazes that make the paintings dance with light and pull in those who view it. Victor breathes life into each work inviting the viewer into the painting as a separate universe, one filled with boldness, energy and rich hues.

Victor Nizovtsev was born in 1965 in Central Siberia, in the city of Ulan-Ude near Lake Baikal. When Victor was a little boy his family moved from the Russian Federation to the Republic of Moldova. Victor grew up in Kotovsk, a town located in the heart of the region’s wine country and 30 miles southeast of the capital of Moldova, Chisinau.

At age nine he entered Kotovsk’s Art School for Children where he studied for four years. In the 9th grade, he left home to study at Ilia Repin College for Art in Chisinau. He then studied at the prestigious Vera Muhina University for Industrial Arts in St. Petersburg, Russia. Upon graduation in 1993 Victor returned to Kotovsk where he began painting professionally. In 1997 Victor moved to the United States where he successfully continued pursuing his art career. In 2004 Victor moved from Washington, D.C. to Maryland where he resides with his wife and young daughter.

In his short time in the United States Victor has enjoyed a high degree of success, exhibiting in numerous solo and group shows with collectors excited to find and acquire his unique and imaginative paintings.


Secrets of art and nature Johann Jacob Wecker 1660

Eighteen books of the secrets of art and nature Johann Jacob Wecker 1660