Freemasonry is not a religion, not a top-secret society, not a forum, not an army or an assembly. This is an order like a knight's; a brotherhood of people united by common ideas, secrets and designs.

Their intentions, meanwhile, are not so insidious as they like to report in exposing articles and mystical documentaries... So who are the Freemasons?

Masons are not a relic of the past, they exist openly to this day and do not hide their affiliation and views.

Total in modern world there are about five million members of the fraternity... Geographically, most of them are located in America and England (about 50%), the rest are distributed throughout the world.

Being a Freemason doesn't mean being a secret spy. If your neighbor is a member of the order, he can calmly state this by mowing the lawn or sitting in friendly gatherings. However, he is unlikely to spread about the secrets of the brotherhood, no matter how hard you try.

Who are free masons and what does the Freemason have to do with it?

The official formation of Freemasonry began exactly 300 years ago, in 1717. It was then that the first Grand Lodge appeared in London, dominating the rest of the communities.

However, secret professional guilds appeared in the 13-14 century, and at first they were filled with people completely simple and uneducated, real free masons - the builders of medieval cathedrals.

The very first temple, according to legend, was built by order of King Solomon. He was so pleased with the work of the architects that he gave them a special privilege - complete freedom from taxes.

The fame of the greatest builders quickly spread throughout the world, and they began to be invited to different cities and towns for the erection of cathedrals (with the same pleasant, "free" conditions).

Bricklayers roamed the countries without hindrance - there were no borders and no visa regime for the builders of temples. The entire award was divided strictly equally, and secret symbols and rituals were invented to protect themselves from the impostors.

The ordinary working class, consisting of illiterate masons and architects, was the only one of all who could freely move around Europe: thanks to their special skills in building temples from raw stone, they were welcome everywhere.

They possessed valuable knowledge in geometry and astronomy and had an idea of ​​the laws of the divine - this set free masons out of the crowd.

During the construction of cathedrals, craftsmen and students preached the ideals of brotherhood, friendship and equality, which formed the basis of the Masonic covenants.

They united in guilds and held meetings in special lodges. It all started with the construction of temples of God, but then their ideas flowed into the symbolic construction of a new life based on morality and virtue.

It is believed that it was on the basis of the stonecutters' guild that the order was formed, into whose ranks great men, very far from architecture, began to be accepted. In any case, the Freemasons themselves consider themselves followers and successors of the "free masons".

Until now, their main symbols are the square and the compasses (the main attributes of medieval architecture), connected in a fancy rhombus.

Why Freemasons Are Considered Great Conspirators

By the beginning of the Age of Enlightenment, many of the greatest bright minds entered the circle of Masons. They were scientists, writers, creators, political leaders.

At various times, Benjamin Franklin, Voltaire, Henry Ford, Winston Churchill, George Washington and Mozart were present in the boxes.

It was both a religion (with its own legend of Hiram Abiff, the builder of the very first temple, unjustly murdered by three envious junior workers), and a secret, influential political party (credited with hundreds of plots to change the world).

Power-loving persons and bureaucrats dreamed of destroying the Freemasons. Partly because their top priority has been and remains free will. Their teachings and principles, close to the ideals of the revolutionaries, thwarted both the church and the elected government.

However, in the hands of the Masonic lodge concentrated enormous power- it included the most influential people of the era, who could implement the ideas of brotherhood locally.

In the 18th century, Masons began to be persecuted, over the years attributing to them many intrigues and hard-hitting facts, from the worship of the devil to the ruin of the Vatican, from conspiracies with Jews to the murder of Princess Diana.

They could not destroy them, but at the end of the 19th century they were obliged to publish full lists of members of the order.

Symbols and ideas of Freemasonry

All Masons are men. These are exclusively religious people, there are no atheists among them. Since ancient times, Freemasonry has relied on monotheistic beliefs (in a single supreme power), without highlighting any particular religion.

In addition, the rules and principles of those "free masons" formed the basis of modern Freemasonry.

Freemasons identify themselves with special symbols so that members of the fraternity can easily recognize each other.... They often wear rings with special engravings, decorate clothes with strange inscriptions and stripes, and shake hands in a “special way”.

They undergo a mystical rite of passage (in which they have to “die” and “resurrect” three times), take the oath and fight for their brothers to the last (even refuse to testify against them in court proceedings).

Masons of individual cities are united in local lodges with self-government, which are unobtrusively controlled by the Grand Lodge, which exists in each country.

The Freemason is considered a free and voluntary builder of a new life based on the virtues. A man with an unclouded mind and noble thoughts, who resists the attacks of fanatics, despots and ignoramuses.

The history of Freemasonry - a brotherhood of "free masons", from the very moment of its inception, was covered with a thick layer of legends.

According to the most common of them, the emergence of Freemasonry dates back to the time of King Solomon, who entrusted the coppersmith (architect) from Tire Hiram Abiff (sometimes identified with the main collector of taxes of Solomon - Adoniram) to manage and supervise the construction of the temple in Jerusalem. By this architect, the workers were divided into three classes, a kind of corporation; and so that they could recognize one another, words, signs and touches were established. From here, in the opinion of the Freemasons, comes the establishment of the degrees of Freemasonry and the special symbolic language of the brothers of the Freemasons.

"Secrets of the Masons", 2013 ", 16+

We should add: the legends about Hiram Abiff (Adononiram), which Freemasons often use, are not in the Bible. It is taken from Jewish tradition and gives one of the main sources of the mythology of "free masons".

Echoes the first and version that the progenitors of the Free Masons Lodges ( initially, the bed is just a place for storing work tools and rest) came to the Roman College of Craftsmen or Komaties. These were groups of artisans belonging to the legions of the Roman Empire, who, together with the soldiers, came to the conquered lands. Members of such associations, or guilds, built churches, cathedrals, temples, and other magnificent buildings. After the collapse of the Roman Empire, the commanders did not disappear. They were also highly valued in the Middle Ages, recognized by the popes, who provided them with special privileges and protection until the first half of the 14th century, when Pope Benedict XII came to power. Soon, the guilds of the Comacian artisans lost the protection of the papal throne and began to be persecuted as suspected of creating a secret society.

Next legend indicates that Freemasonry comes from the Order of the Knights Templar (Templar), which was defeated by the French king Philip IV and Pope Clement V for "Satanism, vilification of Christianity and money-grubbing."

The order went underground and secretly continued its activities. Jacques (Jacob) de Molay (the leader of the order) and his comrades died at the stake, but before the execution, the heads of the doomed order organized and established what later began to be called occult, hidden or Scottish Freemasonry. "

In general, the truth is probably, as always, somewhere in the middle.

For a better understanding of the subject with it means to divide operational freemasonry- which existed until the 18th century and was a professional association - where the word "freemason" meant a builder and at first was associated only with architectural work, then only with work on stone, brick and tile. ( Later, designers, assistants, auxiliary workers and other people engaged in a similar craft also began to be called.) and speculative Freemasonry

Speculative Masons were not professional masons, but rather “honorary members” of various kinds of organizations accepted in the operational lodges. The earliest recorded presence of a non-bricklayer at a meeting of the operational lodge dates back to June 8, 1600, when the Lodge of Edinburgh received John Boswell, a landowner of Ochinleck from Scotland, within its walls.

Apparently, it was the organizations of operational masons, organized according to professional and not nationality and who had the freedom of movement necessary for the construction of medieval cathedrals, and were chosen by the former Templars for infiltration.

However, let's go back a little ...

On March 18, 1314, the Grand Master of the dispersed order of the Templars - Jacques de Molay - ended his life at the stake (). Pope Clement V and King Philip the Handsome of France got their way. One of the greatest military and financial empires - the Order of the Knights Templar - has sunk into oblivion. But part of the Order's treasures, including those of a mystical nature (the Holy Grail, etc.), may have been saved and the surviving Templars began to work by creating secret societies. Their purpose in life was revenge.

Less than a year later, the curse of Jacques de Molay began to come true - Clement V and Philip the Handsome passed away. But the basis that gave birth to them - the power of the Church and the King remained

Interesting:
1. The slogan "Nekam", that is, revenge, is heard in the highest chapters of Freemasonry very often, but it is allegedly referred to as revenge against the murderers of Hiram, the builder of the Temple of Solomon. In the degree of Kadosh, the president clearly explains what the essence of the matter is: “The degrees (of Freemasonry) that you have passed before, do not teach you how to apply Hiram's death to the tragic and ominous end of Jacob Mole ... Is your heart prepared for vengeance, and not do you feel an inexorable hatred for the three traitors whom you swore to hate and on whom you must avenge the death of Jacob Mole? This, my brother, is true Freemasonry, as it was handed down to us. "
2. The Templar Charter served as the basis for the creation of a supranational community. Perhaps this was the first project of the United Europe.

Even if you do not believe in God, Lucifer or Satan, you must understand that there are a huge number of people who believe and their faith and actions based on this faith affect everyone. Therefore, religion has always played an important role in guiding the actions of secret societies.

Gradually, many mystical societies became closely intertwined with Freemasonry. And the Rosicrucian Order played a huge role in this, claiming that they know the secret ancient knowledge. So the legend was born that Freemasonry is the heir to the Secret Mysteries of the East and Ancient egypt. (According to legend, Freemasonry was brought to Egypt by the great forefather Mitsriam, grandson of noah)

The most important symbol for Freemasons is the apron, initially extremely unpretentious and devoid of all kinds of decorations. Later, it was replaced by a white sheep skin, and is still in use today.

MASONY, HEIRS OF TAMPLIERS AND ILLUMINATES.

The term Freemasonry (Freemasons) is first found in the "Halliwell Manuscript" poem, named after James Halliwell, who discovered it in the British Museum and published it in 1840 and then in 1844. It is also known as the Regius Manuscript. Experts attribute it to 1390 g

In the fourteenth century, we also meet for the first time with the highest initiation. " THE BROTHERHOOD OF THE SNAKE”(Or dragon). Under the Latin name "ILLUMINATES" these people, who devoted their activities to preserving the "secrets of generations" and recognizing Lucifer as the one and only God., became known throughout the world. ( The ancient biblical word “snake”, “nekhesh” comes from the root NHSH, which means “to decipher, to open”; Latin illuminare means to enlighten, to know, to know).

Here is a program for one of the branches of the Illuminati - The Afghan Illuminati Society Roshaniya;

- cancellation of private property
- elimination of religion
- abolition of states
- the belief that enlightenment comes from a Supreme Being who chooses a class of perfect people to organize and manage the world
- belief in a plan for transforming the social system of the world by controlling states one by one
- the belief that upon reaching the fourth degree, the initiate can contact unknown observers, endowed with the knowledge of the ages.

DOES NOT REMEMBER ANYTHING? ...

The members of Roshania also refer to themselves as members of the Order. The Order is the Order of the Search. The cult preached that there was no heaven or hell, only a spiritual state completely different from the life we ​​know. The spirit could continue to be strong on earth through a member of the Order, but only if the spirit was a member of the Order before death. Consequently, the members of the Order strengthen their power by taking it from the spirits of the deceased members. The initiates take an oath that frees them from any obligations other than loyalty to the Order, and reads like this: "I give myself to eternal science and unshakable loyalty and obedience to the Order ... People who do not fall under our secret sign are our legitimate prey."
The secret sign is to run your hand over your forehead, palm inward;
The opposite sign is to take the ear with your fingers, supporting the elbow with your free hand.

The researcher of the history of "free masons" G. Vernadsky wrote that among the manuscripts of the freemason Lansky there is a piece of gray paper on which it is written: "Emperor Peter I and Lefort were admitted to the Templars in Holland." According to another version, Peter was ordained by the Great Master of British Freemasonry Christopher Wren. This took place two decades before the date, which is officially considered the date of the creation of the English lodges. In 1717, Freemasonry only came to the surface.

This conclusion is indirectly confirmed by the following fact. The Masonic collection "Symbols and Emblems", compiled by the French de la Fey at the end of the 17th century, was published in Russian in Amsterdam in 1707!

1705 year. Versailles. Duke Philip of Orleans gathers the descendants of the Templar families. The Small Resurrection of the Templars Society was created. Created on the day of the burning of Jacques de Male. Lists of the Order's Grand Masters soon appear, from de Male to the Duke of Orleans. The continuity of the Templar traditions, carried in secret and over the centuries, is emphasized.

1743 year. The Comte Saint-Germain makes his first public appearance in Lyon in front of a local Masonic lodge. The degree of the Knight of Kadosh is confirmed, who must avenge the Templars. At the same time, the Masonic medal was minted. It depicts a bush of lilies (a symbol of royal power), slain with a sword, and is embossed with the inscription: "Revenge will give its harvest."

THE BEGINNING OF THE OFFICIAL ACTIVITY OF THE MASONS.

The WILD STONE worked in absolute secrecy in England, Scotland and Ireland, with the utmost importance of human rights and Protestantism.

On June 24, 1717, the London Grand Lodge of Freemasons began open activities... This is the date that many historical studies cite as the time of the founding of the Freemasons movement. Officially, this is completely true, but their secret activity began long before that, and, as already mentioned, all their secrecy would not make any sense at all if today everyone could find out when, where and what the free masons did. More details >>>

The new initiation system had three degrees: apprentice, apprentice and master, which constituted the so-called "BLUE" degrees (in Germany, John's degrees).

The English Grand Lodge was established primarily to support the ruling Hanoverian dynasty. In 1737, Frederick, Prince of Wales, received both first degrees. Over the next generations, the Hanoverian royal family also held the post of grandmaster (August Friedrich, King George IV, King Edward VII and King George VI).

However, it was not forgotten that in 1688 the House of Hanover overthrew the Stuart dynasty (James II) and the warlike Jacobins, still dreamed of restoring his son, JACOB III to the throne. And in 1725, Michael Ramsey founded the "SCOTCH TEMPLE LODGE" supporting the Jacobins.
The principle of supporting both warring parties, in order not to lose money, will be used more than once in the future. But who could turn out to be that unknown third stakeholder who was interested in confronting the LIE OF WILD STONES?

THE SECRET ORDER OF THE BAVARIAN ILLUMINATES.

V XVIII century Germany became the center of the European TEMPLE MOVEMENT OF FREE STONES (their ideology had nothing or very little to do with the original ideology of the Templar Knights). The knightly degrees were tied into a freemaker's system of "strict observation", which meant that initiates had to swear in the strictest submission to those of higher rank. DEGREES ”, and accordingly, the Stewarts.

And in 1770
Jesuit Canon Adam Weisshaupt founded the "SECRET ORDER OF THE BAVARIAN ILLUMINATES" in Ingolstadt, however, they should not be confused with the ILLUMINATES mentioned earlier. Interestingly, Weisshaupt's creditor was the banker Rothschild. We will recall this fact later.

The "Bavarian Illuminati" were structured as circles within circles (onion principle). If the activities of the members were to remain top secret, they were limited to working in their own circle, which allowed for high degrees of secrecy. Only those who fell into the innermost circle were aware the true goals of the "Bavarian Illuminati". Members with lower grades were informed that there were no higher grades at all, and at the same time withheld the name of the grandmaster, just as according to the rules of "strict observation."

If we talk about where the ideology of Weisshaupt's Illuminati was actually revealed, it is necessary to consider the document that became known as the "New Testament of Satan", which was kept by the Bavarian Illuminati as top secret. For the general public, this document became available only in 1875, when the courier Bavarian Illuminati were killed by lightning on their way from Frankfurt to Paris, and some of this information about the worldwide conspiracy became available.

The conspirators possessed knowledge of the already existing lodges of free masons and began to systematically penetrate them, seizing control (clause 11 of the Protocols). The lodges that were already "passed the stage" were designated by the term "LODS OF THE GREAT EAST".

When the American Declaration of Independence was signed on May 1, 1776, Adam Weishaupt completed his elaborate plan and the Bavarian Illuminati began their official activities. This date is today the official date of the establishment of the Bavarian Illuminati. But the most important years for the order, however, there were six years prior to its official appearance on the scene.

On July 16, 1782, in Wilhelmsbad, an alliance was concluded between WOLF STONES and BAVARIAN ILLUMINATES. The result of the congress in Wilhelmsbad was the admission of Jews to the lodges, who at that time were almost completely deprived of rights. (And now remember that it was the Jew - Rothschild who financed Weishaupt. Now he could exert direct influence on secret lodges). Almost nothing that was decided at this meeting was open to the public, as everyone present took an oath of absolute secrecy.

But the secrets began to trickle out and on October 11, 1785, the Bavarian Elector raided the house of Herr von Zwack, Weishaupt's chief assistant. At the same time, many documents were discovered, describing in detail the plans of the Bavarian Illuminati, "NEW WORLD ORDER" (Novus Ordo Seclorum).

The Bavarian Elector immediately decided to publish these papers as “Genuine Manuscripts of the Order and Sect of the Illuminati.” After this publication, they tried to spread it as widely as possible - to prevent European monarchies.

As confidence spread freely that the Illuminati order had been destroyed, it became possible for them to continue their activities in secrecy and later adopt a new name. Thus, a few years later, the public became aware of the emergence of the society "GERMAN UNITY", which was engaged in spreading the propaganda of the Illuminati among the emerging reading societies. It was then that the famous slogan appeared:

"Freedom equality Brotherhood".
Picked up by the French Revolution, which led to the fact that in 1793 the head of Louis XVI rolled into the basket of the Guillotine.

The United States of America did not stand aside either.

After the end of the Revolutionary War, the American Freemason Lodges split from the English Mother Lodge and formed their own GREAT AMERICAN LODGE. It consisted of the "CIRCLE OF YORK", containing ten degrees (the tenth is the degree of the Templar) and the "SCOTCH CIRCLE", divided into 33 degrees (degrees).

All the European lodges of the "Great East" were already completely controlled by the Bavarian Illuminati, but the American freemasons had not yet been imbued with the spirit of Weishaupt's Illuminism by this time, but time passed and the infiltration of the "Bavarian Illuminati" into American lodges continued.

Here is an excerpt from the speech of the founder of the Ku Klus Klan, Sovereign - Grandmaster of the "ELDER AND ACCEPTED SCOTCH ROUND STONE" Albert PIKE, delivered on April 7, 1889, before the 32nd degree of the "Scottish Circle":

"We honor God, but this is a God who is worshiped without prejudice. The Free Masons religion is called upon first of all to bring to us all the initiates of the highest degrees in the purity of Luciferian doctrine. which are marked with the stamp of cruelty, misanthropy ... and rejection of science; even slander against him (Lucifer)?

Yes, Lucifer is a god, and unfortunately Adonai is also a god. As the old law says: there is no light without shadow, there is no beauty without ugliness, and there is no white without black; therefore, the Absolute can exist only in two gods ... That is why the teaching of Satanism is heresy. And a truly pure, truly philosophical religion is faith in Lucifer, the god of light, equal to Adonai. But Lucifer, the god of light and goodness, fights for humanity against Adonai, the god of darkness and cruelty. "

Anyone can find this quote for themselves in Pike's main documents in the Scottish Circle Library in Washington. How much it resembles the ideology of the Cathars picked up by the Templars.

Little is written about it, but George Washington and most of his generals were Freemasons. This is precisely the reason why the United States would not exist today without the work of freemasons.

The American seal, the pyramid with the all-seeing eye, the National Emblem on the reverse of the seal, the Phoenix, and the original Star Flag with 13 stripes and 13 stars are all old and important symbols of the Freemasons, and were sketched by Adam Weishaupt, although the symbolism itself dates back even by the time of ancient Egypt.

On
Great Seal of the United States we can see ancient symbol The Brotherhood of the Serpent (Dragon), which is known to be the all-seeing eye in the pyramid representing Lucifer in the form of wisdom. Immediately below the pyramid, you can see the words "Novus Ordo Seclorum", which means New World Order.

On the seal: 9 tail feathers on an eagle, 13 leaves on an olive branch, 13 lines and stripes, 13 arrows, 13 letters in E Pluribus Unum, 13 stars in a green cross on top, 13 stones in a pyramid, 13 letters in Annuit Coeptis ". Thirteen is the mystical number of Satan, and all these mystical numbers have a special meaning for Masons. Masonic symbolism can be seen not only in the United States, it is abundantly distributed throughout the world.

To become a Freemason, a candidate for Freemasonry must apply to the Lodge at the place of residence, having received a preliminary invitation from a full member, who becomes his guarantor. Some jurisdictions require a candidate to apply 3 times, however this is becoming less common. In some jurisdictions, membership information is much more open so that a potential candidate knows where to find additional information. Regardless of how exactly the candidate received the invitation to the Lodge, the decision on his entry is made by closed voting. Members voting to join use white balls; those who are against are black. The number of negative votes required to reject a candidate's application is set by the local Grand Lodge and in some jurisdictions is equal to 1 vote.

To become a Freemason, a candidate must:

1. Being male and willing to become a Freemason.

2. Believe in the One God-Creator.

3. Be over the minimum age (18-25 years old, depending on jurisdiction).

4. To be of sound mind and a highly moral person with an unblemished reputation.

5. To be free from birth (that is, not to be a slave, today this requirement is rather an anachronism; in some jurisdictions it has been canceled).

Departure from these requirements is usually an indicator of whether the organization is actually Freemasons. However, in some jurisdictions, a deviation is allowed, allowing the son of a Freemason to join the Lodge before the minimum age for that jurisdiction (but, in any case, the candidate cannot be younger than 18 years old).

Some Grand Lodges in the United States have additional requirements: for example, the candidate must live in this jurisdiction for a certain period of time, usually at least 6 months.

Freemasonry in Russia appeared in the middle of the 18th century. In Masonic legends, the founders of Freemasonry in Russia are often called Peter I and his associates Franz Lefort and Patrick Gordon. This version, however, has no documentary evidence. It is more likely that the first lodges in Russia were founded by the general of the Russian service, James Keith, in the 1740s. The documents of the Grand Lodge of England indicate that in 1740 he was appointed the provincial grand master of Russia. Initially, most of the members of the Russian lodges were foreigners - officers in the Russian service and merchants, but soon the number of Russian Masons by birth began to grow. In the 1750s, a lodge worked in St. Petersburg under the leadership of Count R.I. Vorontsov.

In 1772, Chancellor I.P. Elagin, who reorganized the lodges that existed in Russia at that time into a single system. In addition to I.P. Elagin, the Grand Provincial Lodge in St. Petersburg headed by him included such well-known Masons as Count R.I. Vorontsov (governor-master), major general A.L. Shcherbachev, Prince I.V. Nesvitsky and others. Under the direction of the Elagin Grand Lodge in the first half of the 70s of the 18th century, 14 lodges worked: "Muz" (master I.P. Elagin), "Urania" (master V.I. Lukin), "Bellona" (I.V. Nesvitsky), "Astrea" (YF Dubyansky), "Mars" (Yassy, ​​master PI Melissino), "Minerva" (Baron Gartenberg), as well as "Modesty" (St. Petersburg), "Clio" (Moscow), "Talia" (Moscow-Polotsk), "Equality" (Moscow-Petersburg), "Ekaterina" and "Three pillars" (Arkhangelsk), "Erato" (Petersburg) and the box under the direction of R.I. Vorontsov in Vladimir. The total number of members of the Elagin lodges was hardly about 400 people.

An alternative Elagin Masonic system was the so-called Zinnendorf system, founded by a former Hoffmeister of the Braungschweig court who came to Russia in 1771. P.-B. Reichel. In 1772-1776, Reichel founded several more lodges: "Apollo" (St. Petersburg), "Harpocrates" (St. Petersburg), "Apollo" (Riga), "Isis" (Revel), "Horus" (St. Petersburg) , "Latona" (St. Petersburg), "Nemesis" (St. Petersburg) and "Osiris" (St. Petersburg - Moscow). In 1776, after negotiations, the Elagin and Reichel lodges merged into a single system. In the 1780s, the so-called "Swedish system" of Masonic lodges also spread in Russia, but its popularity faded away with the outbreak of the Russian-Swedish war of 1788-1790.

On July 16, 1782, the Wilhelmsbad Convention met, chaired by Duke Ferdinand of Braunschweig. The congress was attended by representatives of the Freemasons of France, upper and lower Germany, Austria and Italy; Russia also had a representative office. At the convention, Russia, "in view of its vast space and the large number of lodges that zealously worked in it," was recognized as the eighth province of the order.

A new stage in the development of Russian Freemasonry is associated with the name of N.I. Novikov, who joined the Freemasons in 1775 in one of the Elagin lodges. Together with Johann Schwartz, Novikov launched a wide educational activity in Moscow, where the center of activity of Russian Freemasonry shifted.

On August 1, 1822, the Masonic lodges were officially closed by the highest rescript of Alexander I. This, however, did not mean the termination of the Masonic work, but rather the passing of the lodges, which had previously worked openly, to closed order work.

A new stage in the spread of Freemasonry in Russia dates back to the beginning of the 20th century, when the lodges of the Great East of France became widespread in Russia and then transformed into the Great East of the peoples of Russia. Freemasonry at the beginning of the 20th century was of a political nature. After the October Revolution of 1917, Masonic organizations were banned, the Freemasons were persecuted by the Cheka-GPU-NKVD. A small number of Russian lodges worked in exile, primarily in France. Over time, the number of Russian Masons declined due to the aging of the emigrants. During the German occupation of France during World War II, the remaining Russian lodges were closed, along with all French lodges.

On June 24, 1995, under the auspices of the Grand National Lodge of France, the Grand Lodge of Russia was established and consecrated, under whose jurisdiction 12 workshops (symbolic lodges) were founded and are now working, constantly accepting new members. The Grand Lodge of Russia was recognized as regular, and fraternal ties were established with it: the United Grand Lodge of England; The Grand Mother Lodge of Scotland; Grand Lodge of Ireland; The Grand National Lodge of France; United Grand Lodge of Germany; Grand Lodge of Austria; Grand Lodge of Turkey; Grand Lodge of New York and many other Grand Jurisdictions around the world.

XX-th CENTURY.

At first glance, the world was at rest by the beginning of the twentieth century. But only at first sight. By the beginning of the century, the merger of Freemasonry with big capital was mainly completed, primarily thanks to the efforts of the Rothschild family, the infiltration of Freemasons into power was successful and the Illuminati came to the conclusion that in order to consistently and fully implement their plans aimed at achieving " New World Order ”, they need to cause a state of complete ruin, which no state could overcome.

Most historians agree that the start of the war was in fact a trivial conflict between Austria and Serbia. The murder in Sarajevo of the Austrian heir to the throne, Archduke Franz Ferdinand and his wife Sophia by Serbian assassins from the occult secret society "BLACK HAND" was the beginning of World War I. The war is very beneficial for bankers. So Bernard Baruch, who rose to the post of Chairman of the Committee of the US Military Industry, increased its initial capital from one million to 200 million US dollars.

The fact that the Versailles Treaties were concluded in accordance with the plans of the Rothschilds, of course, was a matter of course:
The American side was represented by Woodrow Wilson, the Rothschild puppet, along with his advisers and Rothschild agents, COLONEL HOUSE and BERNARD BARUCH.
On the English side, or more precisely, on the “Crown” side, there was Lloyd George, a member of the “Z00 Committee” with his advisor SIR PHILIP SASUN, a loyal follower of Amschel Rothschild and a member of the English “Secret Council of State”.
The French delegation consisted of Prime Minister Clemenceau and Georges Mandel. Mandel, née JERO-BEAM ROTHSCHILD, was often called the French Disraeli, and he played his part beautifully.

The Versailles Treaty was described by Philip Snowden in the following terms: "This treaty could pacify all robbers, imperialists and militarists. It was a mortal blow to all those who hoped that the end of the war would bring peace. It is not a peace treaty, but a declaration of the next war. This is a betrayal of democracy and all those who fell in this war. The treaty brings to light the true goals of all allies. ”(City Empire, p. 42).

Lloyd George said: “We have in our hands a written document guaranteeing us a war in twenty years ... . "

There is a lot of reliable historical evidence about the role of Freemasonry, financially controlled by Rothschild (Zionists) in the development of the revolution in Russia. I will not dwell on them in detail, but I will only quote from the book "Memories" by Aron Simanovich (personal secretary of G. Rasputin): “We must turn it into a desert inhabited by white negroes, to whom we will give such Tyranny, such as never dreamed of the most terrible despots of the East. The only difference is that this tyranny will not be on the right, but on the left, and not white, but red. In the literal sense of the word, red, for we will shed such streams of blood, before which all the human losses of capitalist wars will shudder and turn pale. The largest bankers from overseas will work closely with us ...

If we win the revolution, crush Russia, then on its burial debris we will strengthen the power of Zionism and become such a force before which the whole world will kneel. We will show you what real power is. By means of terror, blood baths, we will bring the Russian intelligentsia to a complete dullness, to idiocy, to an animal state. "

The Zionist conspiracy is easy to believe, as the Jews did play a prominent role in the revolution. The officers of the white armies often did not want to understand that the participation of Jews in the revolution was explained by the discrimination that they were subjected to under the tsarist regime, and that the kings had been killed before, and that the purebred Russians. This prejudice can be easily explained: people were constantly told that the Jew is the source of all evil. They were taught that the Russian people love the tsar and are devoted to the autocracy, and they are used to hiding even from themselves that this has long been no longer the case. They were looking for a simple explanation for the catastrophe that had broken out and swept away their world.

Until very recent times, being a Jew meant only one thing: to practice the Jewish religion. For believing Jews, the "Bolshevik revolution" did not mean the fulfillment of their aspirations, but a new threat. At that time, Jewish believers were subjected to the same persecution in the Soviet Union as Christians. The Soviet government closed synagogues, turning them into clubs, dissolved Jewish religious, cultural and philanthropic institutions, and banned all Jewish books, regardless of their content. Jewish Bolsheviks did not at all feel a sense of solidarity with believing Jews. When a deputation of Jews visited Trotsky and asked him not to provoke the "white soldier" to organize pogroms, he replied: "Return to your Jews and tell them that I am not a Jew and I do not care what happens to you" [See: H. Valentin, Antisemitens Spiegel. Vienna, 1937, S. 179-180.]. An insurmountable abyss is visible here, which the propagandists of anti-Semitism are trying to mask at all costs.

There was one more reason why the broad masses of Jews did not support the new government: they were mostly small shopkeepers and individual artisans. Despite extreme poverty, they were not ranked among the allies of the Bolsheviks by the ideologists of the revolution. And although the Jews were opposed to the tsarist regime, which discriminated against them, they became anything but communists. During the brief interval when it was possible to freely express political views, the Jews sided with the bourgeois party of the Constitutional Democrats (Cadets). In the 1920s, more than a third of the Jewish population was disenfranchised, compared with five to six percent of the non-Jewish population.

Undoubtedly, Jews, that is, persons of Jewish origin, constituted a disproportionate part of the leadership (although not of the total composition) of the Bolshevik and Menshevik parties. The reason is not difficult to understand. These were people who, as a rule, broke with the traditional Jewish community and the Jewish religion, which did not save them from discrimination and persecution under the tsarist regime. This explains their arrival in the ranks of the left parties. It was mainly students who went into politics, and a Jew had to have truly outstanding abilities in order to get into the university, since in those days there was an official percentage rate (5%) for Jews to enter higher educational institutions. Joining the ranks of the party, they turned out to be much better prepared than others and therefore occupied leading posts. This situation was repeated many times in other countries, where Jewish intellectuals successfully fought anti-Semitism without seeking support or consolation in religion.

Jewish politicians are usually idealists, inspired by the idea of ​​building a society where all forms of discrimination will be eliminated. These are usually bad politicians, and they are usually removed immediately after a victorious revolution. In Russia, there were significantly more Jews in the Menshevik than in the Bolshevik leadership. All Jewish Mensheviks were subsequently exiled or exterminated. The same fate befell the Jews among the Bolshevik leaders, almost all of them were shot in the 30s.

These are the facts. But faith is not based on facts, and the myth of the Jewish-communist conspiracy proved to be more tenacious than the myth of the Jewish-Masonic conspiracy. The civil war in Russia, intertwined with the Protocols of the Elders of Zion, first demonstrated its strength and vitality.

However ... After the Bolshevik revolution, Standard Oil (Rockefeller) bought 50% of the richest Caucasian oil fields from the Russians, despite the fact that they were officially nationalized. In 1927, Standard Oil built the first oil refinery in Russia , having also concluded with the Russians an agreement that oil would be sold in Europe, and thus ensured the receipt of 75 million US dollars by the Bolsheviks.

Of course, you can still speculate about the Masonic symbolism in "social reality", the pentogram, the name of the Red Army, pioneer ties and the form of "budenovoks" - but in my opinion all this is nonsense, upon careful examination it is clear that the coincidences are far-fetched. However, economic and political speak unequivocally - the fall of the Russian Empire was initiated by external capital and, perhaps, the Romanovs were another victim in the anti-monarchist policy of the Freemasons. (By the way, "Be ready" is also a Masonic motto.)

In the 1920s and 1930s, we again see the support by Freemasonry of two opposing forces - communism in Russia and fascism in Germany. I have already written about the role of mystical Freemasonry in the formation of German National Socialism, but I would like to emphasize the huge role of the Rothschild money (closely associated with the Freemasons) in the formation of the Third Reich and the outbreak of World War II.

War is primarily about money.

Created after the First World War, to pay reparations, the Swiss "BANK FOR INTERNATIONAL CURRENCY EQUALIZATION" brought the Rothschilds significant profit from commissions on currency conversion, but the most vividly financial interest was manifested in one of the pillars of the German economy, the international cartel IG FARBEN, controlled by I.G. Farben, among others, also included MAKS and PAUL WARBURG (Federal Reserve Bank of the USA). him, GA METZ from the Bank of Manhattan.

In addition, subsidiaries ITT and General Electric directly supported the SS. Until 1936, more than 100 American firms took part in the restoration of the German military machine. Among them were General Motors, Ford, International Harvesters and Du Pont. The incentives for these investors, in any case, were not short-term ventures, since the agreement between these corporations and the German government provided for them not to withdraw even one pfennig from Germany.

Revenues began to flow only five years later, when the Japanese attacked Pearl Harbor and thus dragged the US into World War 2. As you can see, by that time everything was already planned out in detail.

Simultaneously with the fact that I.G.Farben supported Hitler, his cartel partner, Standard Oil (Rockefeller) fought against the Nazis. Or, for example, Ford Motor Company built a military transport for the American army, but at the same time produced in Germany, military vehicles for the Nazis. Ford and Opel (a subsidiary of General Motors controlled by J.P. Morgan) were both the largest tank manufacturers in Hitler's Germany.

Regardless of what the war looked like, all these multimillionaires won it in advance. In accordance with this principle, many activities were carried out during the Second World War.

Why is it impossible to read any of this in a school textbook or encyclopedia? It's simple - the Rockefeller Foundation in 1946 released $ 139,000 in order to present to the public some official version of the Second World War, which completely concealed both the occult-mystical background of Nazism and the actual establishment of the Nazi regime by American bankers. Among the major donors for this was Standard Oil Rockefeller Corporation.

IT'S TIME TO TRANSIT TO ONE WORLD ...

In June 1991 in the German city of Sand, at a meeting of the Bilderberg Club, David Rockefeller said: “The world today is more perfect and more predisposed to the creation of a single world government ... intellectual elite and world bankers is more preferable than the right of peoples to self-determination, which we have followed for centuries "....
A Brief History of Freemasonry
http://mason.net.ua/mason_history.php

On the following pages:

For many centuries, in many European countries, bricklayers and carpenters, bakers and bell-makers, surgeons and other artisans lived under the protection and supervision of their workshops. In the Middle Ages and at the beginning of the New Age, professional corporations provided their members with a certain social status and standard of living, controlled the quality of technical equipment and the final product. The foremen at the head of the workshops often acted in concert with city and local authorities, maintaining public order, stable prices and wages, and product quality. The Middle Ages knew a great many craft workshops, but only a corporation of masons managed to move to new economic conditions, transforming into something completely new - in ma çonnerie... In the XVII century. cities in Scotland and England outstripped the rest of Europe in terms of wages and working conditions in the construction industry. The guild system collapsed, and the corporation of masons gradually began to admit

people outside their profession. This was prompted by the need for new cash flows (entrance fees): financing the construction work required additional investments. Thus, the transformation of the craft workshop into a community of a new type was due to necessity. Not all traditional bricklayers have found a place for themselves in this renewed system.

An atmosphere of mutual benevolence reigned in the new communities, but they were attracted not only by this. To businessmen and gentlemen, the lodges seemed to be centers of culture. Indeed, the senior bricklayers knew how to read and write, and were well versed in mathematics and architecture, in particular in military and civil fortification. The myths that surrounded the lodges linked the skills of masons in the field of geometry with the ancient knowledge inherited from the offshoot of Hellenistic Egypt - Hermes Trismegistus ("thrice greatest"). However, apparently, it was not only the aura of the legendary past that attracted educated representatives of other professions to masons: the lodges were the place where wealthy entrepreneurs could make acquaintances with useful people who knew a lot about architecture or engineering. Among the first Freemasons to be admitted to the lodge "from the outside" in the 1650s was the Scotsman Sir Robert Morey, a scientist, military engineer, one of the founders of the Royal Society of London and an active participant in the civil wars in England. Like the Oxford antiquarian Elias Ashmole, who became a freemason around the same time, Morey hoped that Freemasonry would introduce him to the wisdom of the mathematicians and mechanics of antiquity. He signed all his letters with the Masonic sign, emphasizing his loyalty to the brotherhood. In the last decades of the 17th century. many English gentlemen followed his example.

Perhaps we will never be able to find out in detail exactly how the historical process of transformation of the craft workshop into a closed community of gentlemen took place. If some documents remained in Scotland, then the English Masonic archives of this period disappeared. Scottish historian David Stevenson considers his homeland to be the cradle of the new Freemasonry, believing that it was in Scotland that bricklayers' guilds first turned into a kind of elite social clubs. However, the preaching of brotherhood and those organizational principles that were exported from England to continental Europe and became common to the entire Masonic movement of the era of the Enlightenment, were not based at all on Scottish customs and not on the form of government adopted in Scotland. Rather, it should be said that Freemasonry was based on the institutions and ideals generated by the English Revolution in the course of the struggle against royal absolutism. The Royal Society archives have preserved

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an interesting document of 1659 (Register Vok [c] IX), which unequivocally emphasizes the connection of Freemasonry with state power. It says that "this craft [...] was founded by noble kings, princes and other venerable people", and is dedicated to the seven liberal arts, in particular geometry - the science of the "father of the wise men" Hermes, who "found two stone pillars where they were carved Knowledge, instructed people and transferred this Knowledge to the builders of the Tower of Babel. " The exposition of "Words and Symbols of Freemasons" in this manuscript is quite adequate to the historical context. It reflected the revolution and the emergence of constitutional power based on a system of laws and regulations: the document casually mentions the "parliament" and calls on the members of the lodge "to honestly follow [...] the duties established by the constitution."

It should be noted here that according to the "Oxford Dictionary of the English Language" until the middle of the XVII century. the word “constitution” was not used to refer to the totality of rules or norms of any community. However, in the 1650s, after the execution of Charles I, the English parliament passed a number of laws concerning the state structure; and almost simultaneously, non-governmental organizations began to appear in the country with their own "constitutions", however, sometimes very conditional. The document of 1659 narrated, in particular, that the French kings came to power by election, and that in biblical times "the king [...] convened a grand council and parliament to find means" to help the unemployed. themselves inextricably linked - sometimes in a fatal way - with the fate of states and monarchs. After the democratic revolutions at the end of the 18th century, the Freemasons of Europe and America came to the conclusion that their interests were common. Around 1800, in counter-revolutionary circles, a false thesis was born about the Masonic conspiracy as the root cause of the French Revolution. From this time on, Freemasonry became associated with secret subversion. Until 1789, it was associated not so much with political action as with social life and intellectual progress.

Masonic lodges of the Enlightenment era in their practice (election, subordination of the minority to the majority, the tradition of listening to the speeches of the elected leaders of the lodge, the unification of all national lodges under the auspices of the Grand Lodge, the development of constitutions) relied on the ideals of equality and on the recognition of the value of a person's personal merit. This was due to the growth of the authority of parliament, the strengthening of the urban bourgeoisie and small rural nobility, who believed in their own strength, as well as the influence of republican literature and journalism, which was born in the middle 17th century v

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the writings of John Harrington and was developed by such theorists as Algernon Sydney, John Locke and John Toland. The latter is a supporter of the Whig party, who at the beginning of the 18th century adhered to. Republican views - was directly associated with the London lodges. Thus, the Masonic idea of ​​promoting a person up the social ladder in accordance with his personal merit - an idea that justified the egalitarian brotherhood of people free in the choice of their leaders - originated primarily in the English republican tradition. However, this did not prevent the lodges from being highly hierarchical structures and looking everywhere for the patronage of the aristocracy. In the countries of the European continent, Freemasons especially treasured the secret, the secret side of their activities, which led to the establishment of new degrees, to the development of additional rituals and ceremonies, as well as to the emergence of imitations (such an imitation was the openly politicized society of the Illuminati, founded in Bavaria in 1776) ... Other lodges, such as the American Order of Cincinnatus (to which George Washington may have belonged), were more concerned with distinction, privileges, and banqueting. As for the Illuminati, they openly provoked the authorities and were subject to state supervision, although their number never exceeded six hundred.

Around the 1720s, the number of Freemasons in London began to grow rapidly. The authorities remained indifferent to this process. Moreover, many of their representatives entered new workshops themselves. And since already since the last decade of the 17th century. the lodges were replenished not so much by bricklayers as by educated gentlemen, and there was a process of social reorientation. Its symbolic milestone was the election as Grand Master of the famous architect Sir Christopher Wren in 1720. Thus, Freemasonry became more and more fashionable. In 1723 the Grand Lodge of London published its Constitutions. This document became widely known immediately and was translated into many languages. The use of the plural instead of the singular seemed to suggest that the "Constitutions" were an amalgam of all the statutes of the united lodges. The term itself was indisputably English, because in the French tradition of that time, the word "constitution" denoted the constituent parts of an organism or constituent parts of government: the "constitution" of the body was called the totality of its organs and members. Only very gradually during the 18th century did this term acquire a new meaning in French, according to which the “constitution” was transformed into a legislative act, for example, into an act of constituting power on the basis of a social contract. Thus, France in this respect lagged significantly behind England, where already in the first decades of the XVIII century. The Lodge of the Greater Orient acquired its constitution and established a completely secular and secular routine for its life.

One of the earliest documents relating to the spread of Freemasonry on the European continent are the "Constitutions" of the group of French Huguenots-libertines, formed in The Hague in 1710. It included publishers, journalists, publicists, scientists. They called each other brothers. They had their own grand master and their own secretary. Today the Hague Constitutions are in the archives of John Toland at the British Library. Among those whose signatures are on this document are many from the circle of the secretary of the group, Prosper Marchand, a French book publisher and journalist who has taken refuge in the Netherlands. The Marchand Archives in the Leiden University Library are a valuable source on the history of European Freemasonry. Toland came into contact with the Marchand circle during his travels in Europe. The Masonic lodge (or its imitation) could seem especially attractive to people "without roots" (merchants, cosmopolitans), since it declared the antiquity of its origin, professed democratic ethics, was governed by the most advanced principles for that time, and at the same time easily adjusted to the tastes of the most diverse people, extending their care to each of the brothers. The Hague group willingly used Masonic terminology, although they were mainly involved in organizing feasts. Nevertheless, among the closest friends of Marchand was Jean Rousset de Missy, another exile who later became the leader of the French Masons in Amsterdam. At first he was a political agent of the House of Orange, then he went into the service of the Austrians. A man of deep political passions, Rousset de Missy hated French absolutism, and religiously considered himself a "pantheist".

It should be noted here that, in theory, Freemasons should have adhered to "the religion of their country or their nation, whatever it may be." But the "Constitutions" of 1723 changed this rule: "From now on it is considered more appropriate to require that they [" brothers "] profess the religion that suits each of them." Given the deep confessional contradictions that tore Britain apart, Freemasonry sharply limited the range of fundamental religious issues on which the opinions of the brothers were supposed to coincide. Thus, it became a field of broad religious freedom, where deism existed on a par with pantheism and atheism. Therefore, it should not be surprising that in the English lodges there were many Whigs and just as many

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scientists; that in Paris the philosopher and freemason Helvetius declared himself a materialist, and in Amsterdam Rousse de Missy opted for pantheism (like Toland), and that Montesquieu, who was also a Freemason, was most likely a deist. Therefore, it is also not surprising that in the lists of London or Amsterdam Masons there are many Jewish surnames. But in the lodges operating in the German lands, there were no Jews, because the German statutes proclaimed: "Only a Christian, no matter what sect he belongs to [...], can be accepted as a member of the lodge" ("Freemasonry: an image in the light of truth "-" Freymaurerey: Skizzirt im Lichte der Wahrheit», Frankfurt am Main, 1785.S. 19).

In France, some lodges accepted Catholics, Protestants, and even actors into their ranks. In the documents of a Parisian lodge, a "negro trumpeter" from the royal regiment was mentioned. With the exception of Italy and the Catholic lands of Germany, Christian vocabulary was rarely used directly in Masonic ceremonies. Nevertheless, when in 1738 the Catholic Church condemned the entry of Catholics into the lodges, it especially emphasized that Freemasonry had become a new form of religion, moreover, organized according to the republican model (meaning the frequent holding of elections). Of course, many contemporaries recognized that the lodges were spreading a new type of religiosity and accustoming people to behavior that inevitably came into conflict with traditional religion and royalty, but the condemnation of Freemasonry by the Church only increased its appeal in the eyes of those who relied on reason and progress in everything. In the middle of the century, joining the lodge began to mean not so much an introduction to materialism and atheism, associated with the names of some philosophers, as a fascination with new ideas of the Age of Enlightenment.

The influence of the lodges extended not only to the intellectual and social life of the era. For a long time, the secular elites of continental Europe were unable to develop forms of self-government that would lie outside parish communities and communal councils and would have a national scale. Freemasonry helped the wealthy people of advanced views to master the art of self-government, to which they joined both in the colonies (as subjects of their empires) and in their homeland, where they could influence the outcome of affairs of a local and national (through the great lodges) scale. first in the Batavian Republic and in France, and then went east - up to Prague and Moscow, and west - to Philadelphia and the island of Haiti. Belonging to lay down meant the political maturity of a person, his independence from church authority. In Naples, the workshops united reformers and progressive thinking people... And in the colonies, Freemasonry became a means of cultural unity among Europeans, reflecting (along with the church and scientific communities) the greatness of their colonial empires.

Everyone wanted to join the ranks of the Masons: diplomats, government officials, and representatives of the liberal professions (lawyers, doctors, teachers, merchants). In Lutheran Sweden, the entire royal court, starting with the monarch himself and his ministers, joined the lodge, which held meetings right in the royal palace.In general, in Sweden, Great Britain and the American colonies, Freemasons acted openly, which indicates a favorable perception of public opinion. British diplomats played a decisive role in the spread of Freemasonry in Paris and The Hague. It is known, for example, that in the 1930s, the Parisian police often visited the residence of the British ambassador, Lord Waldgrave, where the lodge meetings were held. In Berlin, Freemasonry flourished in the middle of the century, and Frederick the Great used it skillfully to increase his influence. Under the strong influence of Joseph II, the Viennese lodges were in the 80s, on whose orders Mozart worked.

In the Catholic part of Europe, Masonic ethics were less innovative and liberal. In Germany, by 1770, there were about 300 lodges, members of which were many court officials and representatives of the highest administration (especially in Munich, Bayreuth, Leipzig and Weimar), as well as such outstanding thinkers as Goethe, Wieland, Lessing, Moritz, Georg Forster and Friedrich Jacobi. The radical German Illuminati sect, founded by one of the most convinced adherents of French materialism - Weishaupt, became famous precisely because it consciously imitated Freemasonry. An even greater role in German Freemasonry was played by the Rosicrucian movement, with their so-called strict obedience. According to this system, invented by Baron von Gund, each Masonic degree or level was headed by a clergyman, and the members themselves imitated the customs and rituals of medieval knights. The conservative structure of the German Lodge was thus autocratic and deeply hierarchical. In ceremonies and in the writings of German Freemasons, Christian motives and notes of mysticism were often heard. The most indicative in this respect is the "convention" led by Duke Ferdinand of Brunswick (this movement had adherents in Italy and even in Russia). Ultimately, all the "heretical" deviations of Freemasonry - both towards innovation and towards conservatism - seemed to anticipate the political extremism that spread in Europe in last decade XVIII century under the influence of the French Revolution.

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The emergence of lodges or their equivalents everywhere testified to the relative prosperity of society, which was inevitably reflected in exquisite interiors, in elegant clothes, in banquets and festivities. Despite some predilection of the Freemasons for collective libations, the lodges instilled in people ideas of decency, molded their character, and taught them discipline and good manners. London workshops sometimes rented theaters for joint performances, and according to eyewitnesses, the "brothers" behaved much more dignified than inveterate theatergoers. The rule that today silences audiences in the theater or at a concert and listens to the performers has worked rather slowly, and it must be recognized that Freemasonry played a significant role in establishing the notions of decency and restraint in the second half of the century. In general, the Enlightenment was a very complex process associated with the development of ideas and new forms of social practice - public discussions, communication, individual reading, and the abolition of censorship. All of them demanded a wider dissemination of the rules of courtesy, adherence to a certain discipline and decorum. The lodges participated in this process.

Entry fees throughout Europe were quite high, albeit in proportion to income. Sooner or later (depending on the social composition), each lodge acquired its own legal status (person a) and merged into the Great Lodge of its country. The workshops differed from each other: some accepted only persons of noble birth, others - students and medics, still others opened their doors to small traders or even actors, while most of the lodges would never admit them into their circle. The relationship between the workshop and the "brothers" was partly contractual, based on the payment of fees, but partly they looked quite family-like and confidential. In the 1780s, whenever the French Great East had to help needy "brothers", widowed elderly women, the Freemasons demonstrated that they were still between two worlds: one - modern - was based on a contractual basis; the second was predominantly feudal, and the privileges of birth and rank played the main role in it. It often happened that a Mason made a written request for material assistance, emphasizing that in those days, when he was young and rich, he paid all the due contributions, arranged worthy receptions for the "brothers" and was generally an exemplary member of his lodge. Thus, he proved that he had every right to the help of the aristocrats who stood at the head of the Great East.

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Membership in a workshop with participation (management) might be like exercising civic rights and responsibilities. This very progressive feature of Freemasonry manifested itself most clearly in Austria, where after 1750, joining the lodge meant an expression of support for enlightened reforms and opposition to the traditional privileges of the clergy. Therefore, the number of Freemasons grew rapidly, especially among the representatives of the liberal professions. Later, in the 1780s, the Viennese Great East began direct cooperation with the government: having liquidated the "rebellious" lodges in the Austrian Netherlands, he retained only three workshops there, compiled a list of "trustworthy" Masons, and in July 1786 informed Joseph II that "The general management of Freemasonry is now fully consistent with the imperial edicts." Thus, the Masonic organization, which spread its network throughout Europe, undertook its own restructuring in order to support the strategy of the monarchical state. Many lodges in Catholic Europe not only did not demonstrate opposition to absolutism, but also provided support for it.

Freemasonry's gravitation towards power pushed it towards self-identification with state institutions. Dutch workshops are an example of this. In 1756 they formed the national Lodge of the Greater East, choosing for it the organizational form of the Republican States General. They not only recommended this device to their German “brothers”, who had some difficulty in establishing a national Grand Lodge, but also argued that the States General could serve as “the supreme tribunal for the entire Masonic nation” (Library of the Grand Lodge, The Hague, Kloss MS 190 E 47). Just as the States General endowed each province of that country with broad sovereignty, the decentralization of power in the Greater East guaranteed each individual lodge a high degree of independence. At the same time, the Grand Master of The Hague, Baron Butzelaer, began to convene a "national assembly", in which all Dutch Freemasons were to take part systematically. The ritual of this meeting was strictly regulated: the "brothers" lined up in rows; the first symbolized the legislative body of the Dutch provinces - Staten van Holland; they were followed by "brothers", elected representatives of the grand master; further - officers of all workshops, the rest of the "brothers" and those invited. The “brothers” were supposed to sing in chorus, symbolically affirming the unity of the lodge, and perhaps, albeit unconsciously, of the whole nation. As you know, from the second half of the 18th century. the growth of nationalist sentiments was observed throughout Western Europe.

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Despite this, cosmopolitanism remained one of the most characteristic features of Freemasonry. The workshops regularly received guests from all over the Western world and from the colonies, corresponded with other lodges scattered around the world. At the same time, in the memory of the Freemasons, virtues should have flourished and rewarded precisely on the national field. The Enlightenment gave impetus to reformist aspirations in various spheres of life, and the exposure of the enlighteners of excessive privileges and corruption convinced the upper class of the need to renew the administrative apparatus of the state. From this point of view, Masonic lodges (even lodges of "strict obedience"), more than any other form of social contact of the eighteenth century, served as schools of government, where everyone could test their abilities in politics on a local, and potentially national scale. Of course, there were people who, speaking of the need for reforms, implied a return to the medieval order, but there were few of them.

The rivalry of the Freemasons with the state for the right to lead the nation was reflected in the documents of the French lodges. In 1738, the Jacobite Chevallede Ramsay delivered a speech in Paris in which he argued that Freemasonry "is trying to create a perfect spiritual nation." The text of this speech immediately became famous: copies of it were found in Reims, Dijon and The Hague. In the 1760s, the Brussels police confiscated the workshop of a Jewish engraver, an excellent example of French Masonic symbolism, depicting “the coat of arms of France, illuminating its own Masonic attributes” (AG Bruxelles, MS 1105, A 124). In the 1770s, French lodges attempted to create some kind of central authority. It had little resemblance to parliaments or quartermaster structures that exercised local power. Due to circumstances, the Freemasons had to invent special forms of organizing government at the national level. In 1774, the new Parisian Lodge of the Grand Orient established a national assembly, within the framework of which representatives of the entire nation were to meet, endowed with the right to vote and the obligation to pay dues to the Grand East. A few years later, in 1779, an orator in Grenoble raised an important question: "Is it possible to act in the interests of the common good through our modern institutions of government, if the form of government is such that most people are forced to remain in the place assigned to them by nature?" (Grenoble, MS Q 50). The French lodge of the Grand Orient tried to take over the eturol of public representation in Paris: on the one hand, to be closer to the authorities; on the other, in order to dispel the suspicions surrounding Freemasonry. In addition to a representative assembly, the Great East also established public funds to help needy "brothers" and "sisters". Grown up in the lodges
the new generation of Freemasons gravitated towards political activity and believed in their ability to govern the state. This made them potentially dangerous, although most of these people were neither Nibuntari nor Republicans.

The desire to participate in government was also inherent in the women's lodges, which began to spread across the continent. The first mixed workshop known to us appeared in The Hague in 1751, but the most active and most noticeable in Europe were the French adoptive lodges, operating in the 1770s and 1780s. It should be noted that the "Constitution" of 1723 categorically forbade women to become Masons. This ban was in effect in Great Britain and America, but continental Europe violated it. Adoptive lodges gave the ladies the opportunity to communicate in a circle of like-minded women who shared educational ideals: to pray to the "Great Architect" - the god of Newtonian science, to invent rituals and make speeches. The main figure in the women's Masonic ceremonies was the "Queen of the Amazons". Surrounded by "sisters" endowed with military ranks, the "queen" performed initiation rites not only for women, but also for men. The catechisms of the adoptive lodges urged women to recognize the injustice of men, throw off their yoke, subordinate family relations to their will and dispose of property on an equal footing with their husbands. At one of the ceremonies, the "queen" asked the "great patriarch" on what basis men consider themselves masters of women, and then demanded that the "sisters" be freed from this slavery and treat men who would not accept their freedom as tyrants. Thus, in the 1780s, French Masonic lodges facilitated progress in relations between men and women. Therefore, it is not true to think that French women were introduced to the Enlightenment only in their own living rooms or in several Parisian salons.

Freemasonry concretized such abstract ideals as reason, equality, independence, although they still remained difficult to achieve. By the middle of the 18th century. lodges numbered about 50 thousand Europeans and Americans. By 1785, there were about 1,500 women among the Freemasons. We do not have figures reflecting the situation in the colonies, but we know that the lodges there spread with the same speed as the various branches of Christianity. Masons expressed the most lofty ideals of the Enlightenment, but did not admit peasants, workers, often women, into their ranks, and tightly closed the doors of their workshops to slaves. Nevertheless, the lodges, in their striving for equality and dignity, for independence, freedom of speech and religious tolerance, were turned into the future, into the realm of human rights and egalitarian ideals. This alone was enough to incur the hatred of the enemies of democracy in the eighteenth century. We are faced with it today in the young states of Eastern Europe and in Russia.

The history of Freemasonry is lost in ancient times, and it is not possible to establish with certainty the origin of the Freemasons from one or the other of the many secret societies of the sects of antiquity. Freemasonry in its present form was preceded by originally anti-Christian sects and secret societies, the principles of which were mainly borrowed by modern Freemasons.

One of the most dangerous sects for the emerging Christianity was the sect of the Gnostics, whose representatives were: Simon Magus and Deacon Nicholas, both of whom had left the school of the apostles, Ebion, Saturninus, etc.

The Gnostics preached two-headedness and recognized Lucifer as the true god of good, and Christ as the demon of evil. For them, everything that was considered a vice in the Christian world was a virtue, and they opposed all the dogmas of Christianity with the word "gnosis", which meant "knowledge."

Their meetings were secret, and, calling on them evil spirits, they tried to imitate the miracles of the apostles.

The Basilid of Alexandria, who lived at the beginning of the 1st century after the birth of Christ, preached metampsychosis. His system still has adherents among some followers of the "Back Lodges" of the Freemasons. The Gnostics, as well as the ancient Jews and modern Masons, held the serpent in high esteem.

Marcion modified the teachings of the Gnostics, calling it Ophitism. The Ophites adored [deified] the serpent. The legends for the first titles of Freemasonry were taken by them from the Ophites.

The Ophites put Sophia or eternal wisdom above all else. The semi-god Urgos (Great Architect of the Universe) gives life to man. This god is fighting the genius of evil Yalda-Booh. Yalda-Booh sends his archangel Michael to forbid a person to eat the fruits of reason. The good god Urgos then sends Ophit - a serpent who convinces a person not to listen to his god because reason gives life to a person. After disobeying, Yalda-Booh (evil god) brutally persecutes all of humanity. Then Demi-Urgos ( good god) sends a part of his deity Christ to earth to appease the evil deity by giving him Christ [sic] as a sacrifice, after which the evil god promises to stop persecuting humanity for striving for reason. Judas, who betrayed Jesus, is revered by the Ophites as a saint because through him mankind received forgiveness. Cain is in the same veneration. The Gospel was written by the Archangel Michael, which is why it is subject to damnation, and it is necessary to do everything the other way around what was written.

In their assemblies, the Ophites practiced black magic and debauchery.

Similar sects were the Corinthians, Valentinians, Ebionists, Cainists, Nicolaites, Adamites, Stratiotics, Barbeliots, etc. After Ophitism, the most important reformer of Gnosticism was the Manichean sect. Man [in modern literature - Mani] was a slave who was born in Persia. He came to the Roman Empire to preach his religion, which was a mixture of the Christian religion with the cult of Zoroaster. According to his teaching, matter was divine, Satan is the god of the gods, Sophia is the mother of life, this is the soul of matter. Bitos is a god consisting of two principles of good and evil, always fighting. He created man. The evil principle created the body, and the good one gave the soul. This society, despite the roughness of its theory, was a great success. Man divided the sectarians into two categories - listeners and perfect, the latter were elected by him and were very few in number. This secret society already had three characters for recognizing members: password, gesture and touch. Recognizing the body as the creation of an evil principle, and the soul as good, they taught to despise the body and expose it to all sorts of excesses, and, like the Masonic rear lodges, allowed women into their gatherings. In general, this sect greatly contributed to the fall of morals and soon embraced all of Christianity from the upper to the lower classes. By the end of the 4th century, it was in full force, spreading to the East, Gaul and Spain. At the head of all this movement was the famous Priscilien.

In 841, the Manicheans reached such strength that the emperor Justinian began to persecute them. Most of them then fled and settled in Bulgaria. In the Middle Ages, the sect was restored by a certain Paul, who founded a shelter on Mount Agra for all the dregs of society. His religion was a mixture of the teachings of the Manichaeans and the Gnostics, but only the Gnostics owned the secrets of this sect and ruled the rest. They celebrated their hideous orgies on Good Friday night, as do modern-day Rose Cross Freemasons [Rosicrucians]. In their sessions, they invoked Satan. They taught that God, having created the world, left it and remains inactive; He keeps the youngest son in his heaven, and the eldest - to Satan, he gave the world to control, therefore Satan is the true god of mankind, and you can please him, doing the opposite of what is written in the Gospel. The followers of this doctrine dispersed in large numbers in France, where they settled in Aquitaine, Orleans and Normandy. Fleeing from the persecution of the clergy, they wore monastic clothes, terrifying the population by secret murders and undermining Christianity, since they wore clothes appropriated to the clergy. In 1017, all of Orleans was among their supporters. Dispersed throughout the world, the followers of this sect - the Masons of the Middle Ages - bore various names: in Bulgaria they were called Bogomils, in Flanders the Cathars, in other areas Navarins, Basques, Leonists, Arragonians, Albigensians, etc. Of all of them, the Albigensians were the most depraved sect.

Pope Innocent III drew attention to them. The wars with the Albigensians lasted from 1210 to 1228, and the struggle against them gave rise to the establishment of the Inquisition in 1229.

The Albigensians were already a persecuted element: they themselves raised the banner of rebellion against the church and government. The Albigensians adored Lucifer and prayed to his image, making him a victim of injustice and tyranny of the evil god, whom Christians profess and they believed that the kingdom of Satan would finally come. In their rituals, they stabbed small children in front of the idol of Lucifer, asking him to give them gold. In Italy, the worshipers of Lucifer carefully concealed themselves under the name of "Brothers" ("Fraticelli"), sending numerous missionaries to Germany and mainly to Bohemia. From Bohemia, Jan Zizka, a follower of this sect, spread the flames of the uprising, ravaging monasteries and committing all kinds of atrocities. Jana ižka is considered by modern masons to be his predecessor. This is what they write in the magazine for 1885 (Chaine d "Union).

“It was Jan ižka and Jan Hus who laid the foundation for Freemasonry in Bohemia. Jan ižka pursued reforms [in the sense - carried out, pursued goals], religious, political and sociological, and had in mind to restore Satan. He portrayed him as an innocent victim of despotic power. He went further and placed him above God and the Bible. Instead of greeting "God be with you," he said: "May the one to whom they were so unjust greet you."

In chronological order of the anti-Christian movement, the Order of the Knights Templar now follows. At the beginning of its existence, this order was devoted to the church. It was founded by Hugo de Pine and Gottfried Somer, two knights who accompanied Gottfried of Bouillon to Palestine in order to secure the path of pilgrims to the Holy Sepulcher and in defense of Christians against the Saracens. Bodua II [in modern literature - Baldwin], the king of Jerusalem, gave them a palace for residence, built on the site of the former temple of Solomon - that's why they were called Templars [fr. templier - temple - temple], which is why even now all the houses where the lodges of the Freemasons sit are called temples.

Having received the approval of the order, Hugo de Pine, having traveled around France, England, Spain and Italy, raised funds and brought to Palestine a whole army of all kinds of renegades from society and the church. Over their knightly robes, they wore white clothes with a red cross on their chests. At the beginning of their existence, they sacredly fulfilled the vow of poverty, modesty and obedience, but after the cessation of the crusades they came into contact with the Muslims, and especially with the Ishmaelites, who constituted a secret Muslim society who professed the cult of Satan. Making sacrifices to the idol Baphomet, the Templars kept the secret of their betrayal of Christianity in the greatest secret for a long time. After the death of Louis IX, the Templars lost almost all of their conquests and in 1279 they had only the city of Sidon. In 1291, the Templars were expelled from Palestine by the Sultan of Cairo and based on the island of Cyprus and in France, where, thanks to their enormous wealth, they took a prominent position in the country. At that time in Paris they owned almost a third of the city, thoroughly fortified.

At the beginning of the XIV century, they reached the highest power. In Spain, the Templars owned seventeen large fortifications and had connections with the highest aristocracy of those times. Soon after, strife began in the order, and some of their secrets were revealed, but everyone was deceived by the cross they wore on their clothes, and he saved them from suspicion of serving Satan.

So far, there were only rumors in society that the order was plotting the overthrow of all thrones and the establishment of a world republic. Further, more accurate disclosures of their activities began, and the service to the cult of the Gnostics and Manichaeans became known to everyone.

On October 5, 1307, King Philip the Fair ordered the arrest of all the Templars on French territory. Despite significant evidence, due to the intercession and protest of Pope Clement V, who did not believe in their guilt, Philip canceled all orders against the Templars in 1309 - he himself dismissed the priests, bishops and inquisitors who reported on the activities of the order and released those arrested.

Pope Clement V began the investigation himself, but to his great amazement, the Grand Master, the Grand Priest and the knights of the order gave the same testimony, confessing their cult as true. The process originated in all of France, Italy, England and Spain. The enemies of the Christian religion accused the government and the Pope of wanting to use the riches of the order, which in reality, although they were taken from the Templars, were transferred to the order of the knights on the island of Malta. (In modern Freemasonry, in the rite of initiation into the title of "Kadosh" curses are sent to the Knights of Malta, who stole the wealth of the Templars.)

In the end, some Templars paid with their lives, but more than 40,000, having escaped with spiritual repentance, fasting and arrest, survived both Philip and Pope Clement V and continued to profess their cult, finding support in ties with the highest aristocracy in all countries and exposing the persecution of their order as outrageous unjust persecution.

In 1525 in the city of Sienna, Italy, a certain Lelio Sotsin was born, who laid the foundation for modern Freemasonry. Together with Luther and Calvin, they revolted against the [Catholic] Church and in 1546 founded a kind of academy in Vicenza. The society that attended her rejected the Holy Trinity, ancestral sin, incarnation and Ascension. Even Protestants of their day found that society went too far because they preached complete atheism.

The Venetian Republic, alarmed by the new movement, began a persecution. Julius Garland and Francis Ruego were executed, while the rest fled and settled in Switzerland, Germany and Turkey. Lelio Sotsin died in Zurich, leaving all his writings in his will to his nephew Faust.

Faust Sotsin founds his religion of atheism. He says that a person should not believe anything that surpasses his reason, and wants to organize world skepticism as a common religion, while Christianity should be persecuted by endless hatred, as a religion based on slavery and superstition.

Faust Sotsin organized his society in such a way that it could operate both in Catholic and Protestant countries: Protestants were aroused in hatred of Catholics. Catholics, on the other hand, became infected with atheism and subsequently switched to the cult of Lucifer.

In 1587 Faust Sotsin established himself in Krakow, where he founded his society. Knowing the human heart and its desire for love, he deceived those who listened to him with a false chimera of the seeming “brotherhood”, which is why he gave his followers “socialists” the names “Union of Brothers of Poland”, “Brothers of the Congregation”, “Brothers of Kamenshchikov” and “ Free Brothers of Masons ”. Soon the crimes and secret murders of the socialists aroused the hatred of the people towards them, and in 1598 the Krakow people, bursting into the premises of the society, dragged F. Sotsin out into the street and burned all his books in his presence. Faust Sotsin fled to his friend Pole Abraham Blonsky, where he died in 1604.

Before his death, his dark influence extended to Poland, England, Holland, France, Italy, Hungary, Transylvania, Moravia, Silesia, Prussia and Brandenburg. In England, in particular, there were strong socialists called "independent", where they already preached universal equality. In Germany they were known as Free Judges, Brothers of the Rose and Cross, and Illuminists. At that time, the society of "Svyataya Vema" ("holy vengeance"), which was the executive body of the "Free Judges", led to a special terror at all. This society persecuted its enemies with secret murders, from which even the most high-ranking officials could not be spared.

This is how the trial is carried out: in a secret meeting, the guilt of a person against society was explained. Having listened to the accusation, the Chairman threw the rope to the middle of the floor and everyone stood up and spat on it, expressing the death sentence, after which they threw lots to whom to fulfill it. The murdered man was hanged on the road to a tree, and below they nailed the inscription with a dagger indicating his guilt and punishment imposed by the “Saint Vema” society.

In 1614, the Order of the Free Judges was transformed into a secret society of alchemy and magic called the Brothers of the Rose and Cross (Rosicrucians), which professed the doctrines of the Gnostics, Manicheans, Templars and Socinians. All other followers of F. Sotsin's ideas quickly joined this society, and it even penetrated into the court spheres: the doctor of the Emperor Rudolph and the secretary of Cardinal Mazarin were its members. The society so carefully concealed its existence that for a century the government did not suspect its presence, meanwhile all this time their lodge was in Paris.

In 1694 in England a society of socialists called "independent", wishing to make its existence legal and at the same time to conduct anti-government and anti-religious propaganda, invented to hide behind activities that were not only not dangerous, but also useful.

It founded a society of "Free [or Free] Masons", builders of various buildings, especially temples in the Gothic style. According to the charter, members of this society were supposed to travel around the country in search of work, not engaging in either politics or religious issues. In every large city they had an agent, mostly an innkeeper, who provided them with shelter and food at the expense of the members of the "independent" living in that city. Freedom of movement and improvement in work soon made this partnership of "bricklayers" famous, and the secrets of their art united them.

This is the beginning of the modern "Free Masons", in other words "Fran-Masons". In all countries, they enjoyed patronage and privileges. Their meetings were called lodges. Nobles enrolled in patrons and honorary members ... But soon the society fell into decay.

In 1702, Grandmaster of the Fran-Masons Christophe Vreden, seeing that the number of lodges began to decrease, abandoned the leadership and the society was left without a head.

A few years later, the secret English Brotherhood of the Rose-Cross decided to take advantage of the legality of the situation and the reputation of the Brotherhood of Masons.

In 1717 a new society was formed. Its head, John Desagulier, expelled from France as a result of the Edict of Nantes, an ardent enemy of the Catholic Church, proclaimed the union of the brotherhood of Freemasons with the Brotherhood of the Rose-Cross, calling this society the Fran-Masons.

Seeking patronage from the government, he invited high-ranking officials as honorary members of the new society, who covered up with their names the secret activities of this society unknown to them. Soon, four lodges were opened in different cities of the kingdom. These lodges formed the Grand Lodge of England under the direction of Antony Sayer.

In a short period of time, the activities of the English Freemasons moved outside the kingdom, and in 1721 a lodge was founded in Dunkirchen under the direction of Karl Rad Cliff [Radcliffe]. In 1737 a lodge was founded in Hamburg, in 1740 in Berlin, where Frederick, Voltaire's friend, was her patron, in 1741 in Hanover, in 1749 in Prague, in 1774 in Württemberg, etc. ... throughout Germany and Austria.

In Russia, the first lodge was founded in Moscow in 1731.

In France, Freemasonry took root very quickly: in 1725 a lodge was founded in Paris in the English tavern of Hyure, under the pretext of protecting the kings of England. Its founders - Lord Darwen Harmful and Earl Garneust, perhaps did not even think about what service they would later render to the reigning.

In 1728, another lodge was founded by Prince Carl Edward Stewart in the city of Arras, under the name "Scotland of the Jacobists". This lodge was under the command of Lagno and Robespierre, father of the future president of the Convention.

Despite the withdrawal from the sacrament by the Pope, the French nobility, attracted by mysterious and strange rituals and lavish banquets, rushed to the boxes with criminal frivolity, not knowing that later it would cost her and the king's life.

The grandmaster of the lodge, the Duke of Antena, subsequently hands over his power to the dance teacher Lacorn, who transforms the lodges from aristocratic to democratic and, along with the Scottish ritual, establishes the democratic ritual of the Great East. Mirabeau brings the secrets of the Illuminist society from Berlin and supports democracy even more. Soon the number of lodges in France exceeded 700 and by the day of the revolution of 1789 the entire French court, except for the king Louis XVI and the queens were members of Masonic lodges.

The revolution took place, Freemasonry took the reins of government into its own hands, and the nobility, who frivolously visited the lodges, were subjected to mass beating.

By the way, the leaders of the movement, like Marat, Danton, Robespierre, Gyullen, Nashe, Terouane, Prolu, Preyer, David and many others, were Jews.

By killing 70,000 citizens in the name of "brotherhood" in the very first days of the revolution and imprisoning 170,000 in the name of "freedom", Freemasonry celebrated the first success of its activities.

But what is the secret of such success? Only in the preaching of the principles of naturalism. "Nature" ... in everything, nature ... in everything the passions of a person should dominate, nothing should restrain them, neither law, nor religion, nor power. Man bears the divine principle in himself, reason is his goddess, there is nothing beyond earthly life, passion is his lawful oblivion. "

“Down with religion, priests, the Pope, down with tyrant kings, down with magistracy, police and military force. In the end, they attack the authorities, destroying everything they can, plunder treasures and revel in the unbridledness of their passions ... Vice becomes virtue, and virtue becomes vice ... "

The gloomy and cruel "Kadosh" Robespierre, proclaiming "reason" as a deity, later wanted to see the cult of "Lucifer" as a religion in France, which, however, he failed. Napoleon I, being a Freemason himself, patronized them and visited the lodges. The Masons tolerated him in their midst against their principles, but when they no longer needed his protection, they conspired against him and contributed to his downfall. Subsequently, Lafayette, the Grand Master of Freemasonry, elevated Louis Philippe to the throne, thus earning the King's gratitude and support, proving by this that the Freemasons allegedly patronize the liberal ruler, but all this was done only because the people were not ready for a republic, and 1848 showed that they only needed time and a weak government to better prepare a new revolution.

1848-1860 bring the rule of Jewry into Freemasonry in France. This tribe, historically interfering with the revolutionary movement of all countries and peoples, and having previously participated in all anti-Christian societies, has finally achieved not only equality, but also domination.

In 1860, Adolphe Cremieux, having come to the conclusion that the disintegration of Judaism among states could end in its death, addressed a powerful word to the Jews of the world, urging them to form the World Israel Union. His idea came true, and Paris was designated the center of the world union "Khoburah-Kol-Israel-Khoberim" with the motto from the Talmud:

"All for one and one for all."

All the Jews of the world were subject to the union. The half-savage Jew of Morocco, the Russian Jew, and the emancipated Jew of France are equally subject to his high guardianship. The emblem of the union: two hands shaking one another, under them is the globe, and above them are the tablets of the covenant. The central office of the union consists of 60 members, and each state has one committee.

Formed in 1863, the Society for the Spread of Education among the Jews of Russia, according to the testimony of Brafman, a well-known Jewish researcher, is a secret branch of the World Israel Union. The Israel World Union has three goals.

1. To promote the emancipation of Jews.

2. Support those who suffer for their Jewish origins.

3. Support all literary publications that can contribute to the achievement of the goals outlined in 1 and 2.

In this program, the spirit of the entire tribe and the activities of the union are political in the broadest sense of the word.

In 1863, there was a correspondence of the alliance with the Russian ambassador to France, even about the conversion of a Jewish woman to Orthodoxy.

Adolphe Cremier, who created the World Union of Israel, was elected Grand Master of French Freemasonry. At a banquet of the Masons of the Great Council in April 1874, the presiding officer Cremieux poured out his feelings for France, calling it "the wonderful homeland of Jewish freedom." “I am from the race that everyone despised,” he said, “and we owe it only to the generosity of the only French people in the world that we, despicable Jews, were accepted into the wide open doors of society and called to civil life. This nation has ennobled us, giving us full rights of citizenship. I, a Jew, am now the Grand Master of French Freemasonry. " Of course, the power did not leave the tenacious hands of Jewry, and the present sad state of France is entirely due to this. The sect's program is being rigorously, inexorably carried out against the wishes of the French nation. The technique of rigging votes in parliamentary elections is so well established that it is almost impossible for a non-Mason to represent the people in the Chamber of Deputies. Under the canopy of the Franco-Russian Union, Freemasonry became even stronger and began an open war against the Christian Church, against militarism and is waging the French nation to complete decline.

Such a situation in any country is useful only for Jews, because the disorganization of a foreign government, which they hate, does not concern the Jewish people, which have their own national government in the person of the World Israel Union.

In all countries, except for the aristocracy and the people, claiming power, there is a third competitor for such Freemasonry. The example of France shows us that the liberalism of the higher spheres paved the way for the revolution, but neither the aristocracy nor the people gained power. Freemasonry received it. Using its age-old secret organization, it destroyed the aristocracy by the hands of the same people, as ruling class, and itself began to rule the country.

Here is a brief history of Freemasonry - this mysterious world society, representing the center of the revolutionary movement in every corner of the world, which does not stop when it reaches desired results, but tirelessly continuing its underground work of decomposition of the state system. In an absolute monarchy, they undermine the foundations of autocracy, but, having achieved constitutional rule, using a skillfully conducted election campaign, they penetrate the new parliament, trying to capture the majority of votes in order to be able to implement all kinds of "freedoms" in legislation, then, skillfully covering up their activities work supposedly for the benefit of all mankind, conducting widespread propaganda of liberal ideas among the people, supporting all progressive parties, lead the country to a republic, where they become the head of the board, and, having a figurehead in the person of the president, are by no means responsible for mistakes in governing the country but they use them to prove the need for democratic government and universal direct, equal and secret ballot. The latter, with the possibility of bribery of votes and with the appropriate agitation (election campaign), allows people to be elected to parliament that are desirable for Freemasonry. The immediate goal of Freemasonry is, therefore, the struggle for power. How Freemasonry uses its power will be seen from what follows.

Until recently, the views of Freemasonry in society were very uncertain. Defenders of Freemasonry say that this is a philanthropic society, helping the poor, so that no one knows it, not interfering either in politics or in the religious issues of the country, preaching morality and calling God the "Great Architect of the Universe." Opponents, on the contrary, say that this is a sect and a sect dangerous for inner peace any country that preaching the idea of ​​absolute freedom of man, which nature gave him, creating him as such, they organize a revolutionary movement of the masses and, under the name of the Great Architect of the Universe, idolize Lucifer, perverting all the concepts of good and evil, virtue and vice, which are accepted in the Christian the world.

All these questions have troubled the minds of prominent people in Europe for many decades, and the invariably secret activity of society, despite all the "freedoms", made people suspicious of its activities.

The impetus for the revelations was given by the murder in America in 1826 of the journalist Williams Morgan, who published some of the secrets entrusted to him. The trial then highlighted the activities of the brotherhood and the public was extremely excited. Freemasonry solemnly renounced the murderers and everything gradually subsided. As an echo of this process in other countries, the exposure of persons who for some reason did not need Freemasonry, whom it began to pursue with its revenge, began, then many of those who reached high ranks, seeing that they were being led towards goals contrary to their Christian and moral views, began to leave order and documentary prove the extreme danger of Masonic doctrines and their complete illegibility in the means to achieve goals.

Freemasonry has responded to all attacks and is still responding with complete silence, never entering into polemics and, in extreme cases, publicly renounces traitors and compromised persons, slandering them in print.

MINISTRY OF EDUCATION OF THE RUSSIAN FEDERATION

TOMSK STATE

PEDAGOGICAL UNIVERSITY

ATTEMPTED DEMIFOLOGIZATION

Performed:

Student gr. 250 MK

Ludzish L.A.

Supervisor:

Guryeva I.Yu.

Reviewer:

___________________

Introduction ................................................. .................................................. 3

1. The ancient heritage of Freemasonry ............................................. ................ 5

1.1. Sources of Freemasonry Inspiration .............................................. 5

1.2. Outer side of the Order ............................................... .............. eight

1.3. The inner side of the Order ............................................... ....... 12

2. Freemasonry in the West ............................................. ............................ 22

2.1. English operational Freemasonry .......................................... 22

1.2. French Freemasonry ................................................ .............. thirty

1.3. Italian box ................................................ ....................... 36

3. Freemasonry in Russia ............................................. .............................. 39

3.1. Russian Freemasonry of the 18th century .............................................. ...... 39

3.2. Initial period (1731-1762) .................................. 40

3.3. The second period (176201781): the first half of the reign of Empress Catherine II (moralizing Freemasonry) ....................... 44

3.4. The third period (1781-1792): the search for higher degrees and the victory of Rosicrucianism (scientific Freemasonry) .............................. ....................... 48

3.5. XX century Freemasonry ............................................... ...................... 57

Conclusion................................................. ........................................... 67

Literature................................................. ........................................... 71

Applications ................................................. .......................................... 72

Introduction

Currently, Freemasonry is the topic of a fairly broad and most often emotional discussion.

Especially recently, public interest in this issue has increased. This is due to the fact that Freemasonry, as a secret organization that contradicts everything socialist in its teaching, was banned for a long time in Russia, and not only in our country, but also in most of the socialist countries of the West. The increased interest in the problem of Freemasonry is also explained by the fact of "social psychology" or the interest of society in everything mysterious, which is outside the framework of the traditional rationalistic worldview (mind).

To satisfy the reader's curiosity, and often to follow fashion, a huge amount of literature has appeared recently on the topic of Freemasonry, ranging from tabloid, intended for the general public, which often prefers false information, and ending with more or less scientific works, which, in turn, can also be subjected to criticized, viewed critically.

For example, according to N. Berberova, since the 30s in the Soviet Union for half a century, there have been practically no publications about Freemasonry, even about foreign, not to mention Russian. Only in the 70s a wave of publications of all kinds and quality flooded the unprepared reader. If in the West secret societies of various types have long become an integral attribute of political life, then for the Russian reader of the 70s-8s the Masonic theme became a real revelation. The very possibility of the existence of secrets seemed seditious to the Soviet man. And in our time, the few preserved pre-revolutionary publications devoted to Freemasonry, for the most part, represent doubtful facts. Hence, almost all authors writing about Freemasonry, both of past years and of the 20th century, are forced to sort out the same sources as reference, conjecturing their own and guessing about everything else.

Taking into account the fact that Freemasonry is still a "confusing question" in our time, I would like to consider Freemasonry from the objective side, interpreting the works of famous authors, researchers of Freemasonry - M. Maramarco, N. Berberova, M. Hall, Maki, Ward and many others. My goal: to systematically consider the actual history of the Masonic organization, their education, activities, tasks. In my opinion, this should contribute to the demythologization of the history of Freemasonry.

In my work, I would like to highlight Freemasonry, both from the outside and from the inside. The outer side affects the historical development of the Order, Masonic rituals, and its symbolism. As for the inner side, it seeks to penetrate the depths of Masonic teaching, to give its philosophical and symbolic interpretation, to reveal the spiritual meaning of Freemasonry, its connection with cultural traditions different religions and esoteric teachings.

Interest in Freemasonry in my work can be traced in terms of social psychology, in other words, I will try to study how people relate to Freemasonry, what goals and interests lead them to join the Masonic organization. At the same time, I will try to illuminate the dark side of the Masonic Order associated with all the scandalous incidents in the history of mankind, how Freemasonry influenced the outcome of revolutions. Based on the sources of the above authors, I would like to consider Western Freemasonry and Russian Freemasonry, identify common features, find their difference.

The structure of my work is as follows: the work consists of three chapters. The first chapter examines the spiritual origins of Freemasonry, which are found in the ancient heritage.

1. The ancient heritage of Freemasonry

In this chapter, we will try to reproduce the real history of the emergence of Freemasonry. Insofar as they are set to reveal the myth of Freemasonry. This is a difficult task as initially, Freemasonry was surrounded by a thick fog of legends. They are of two kinds: legends about Freemasons and Freemasonry, which arose among the "uninitiated" and Masonic legends, which perform a moralizing, educational role in the Masonic organization. Turning to the origins of Freemasonry will help us to understand what the ideological and ethical roots of this organization were, the incentives for its emergence and further development.

It should be noted that in fact there is very little reliable information about the origin of Freemasonry, and what exists in the field of view is a complete mess. Therefore, many researchers of Freemasonry, in particular A. Maki, tried to systematize all available materials, which took the following form. The origin of Freemasonry began to be reduced to the following origins:

1. Patriarchal religion.

2. Ancient pagan mysteries.

3. Temple of King Solomon.

4. Crusaders.

5. Knights Templar.

6. Roman corporations of artisans.

7. Operational Freemasonry.

8. Rosicrucians of the 18th century.

9. Oliver Cromwell and the successes of his policy.

10. Applicants for the restoration of the Stuart dynasty on the British throne.

11. Sir Christopher Wren.

12. Dr. Desagulier and his associates in 1717.

However, some researchers of Freemasonry are looking for the roots of the family tree in the pagan mysteries, others connect them with the activities of famous personalities - real and mythical.

We will try to bring together the most important historical moments that are significant for the further development of the Order. Let's compare the Masonic version and the scientific attitude towards it.

Freemasonry or the "Order of the Free Masons" presents itself as a powerful and fruitful stream of hoary antiquity. According to Masonic views, people are divided into two opposite categories: initiates and profane. Initiates are persons accepted, admitted to the order, knowing its secrets, i.e. Freemasons are "free masons". Profane are persons not accepted into the order, "uncouth", not Masons, not initiated. Assuming such a division, Masonic authors, as well as occultists similar in views to him, refer to the secrets of the ancient Egyptian priests, who allegedly were the first to divide people into initiates and profane.

Freemasonry widely uses ancient Greek myths in its teaching, the names of real and mystical characters. As a rule, in such myths are collected personalities who have developed their abilities to the supernatural. So, for example, the myth of Alfea, who turned into an underground river Arcadia, in order to follow his beloved Aretuza. This myth is especially appreciated by Freemasonry, because The "underground river" has become a symbol of movement, secrecy and determination. Next comes the myth of the Argonauts, which embodies the symbol of enterprise, the will to achieve the goal, which was associated with the extraction of the "golden fleece". Also listed are related to the Masons mysteries of various directions and content - Orphic, Eleusinian, Dionomian, Osiris-Isis, Cybele, the sects of the Gnostics, Essenes, Manicheans. Besides the ancient Greek characters. Freemasonry includes in its historical baggage biblical heroes, starting with Adam, the "first Freemason" who possessed "divine knowledge", Elder Noah, King Solomon and ending with the wise men of the East, from Babylon and Persia to India and China. Here is the pantheon of ancient teachers who, by their activities, created a favorable condition for the emergence of Freemasonry: Rama, Krishna, Buddha, Orpheus, Pythagoras, Plato, Confucius, Moses, Jesus, Mohammed. In its historical development, Freemasonry has absorbed the teachings of ancient societies, sects. Where the "chosen ones" were initiated, so that they would master there ideas about the structure of the world and its divine hierarchy. Moreover, familiarization with the highest truths is associated with a special development of the personality, which is accessible through mastering the secrets of "initiation", through the mysteries and rituals.

The principle of esotericism, initiation through the sacraments, has something in common with the religious. But if access to religious doctrine is open to everyone, then Masonic teaching remains the lot of a few. They are hidden from the outside world. Such an ancient society in Freemasonry is the Pythagorean society. Its founder, the great scientist Pythagoras, set out to comprehend all the mysteries. He traveled to Egypt, where he was initiated into the secrets of the mysteries and accepted into the Order of the priests. Returning to his homeland, Croton. In the VI century. BC. Pythagoras founded a similar order known as the Pythagorean Society. Anyone wishing to join the order was tested in relation to his education, ability to obedience: they also collected information about his behavior and his habits. The members of the Pythagorean society were subjected to a special discipline, a distinction was made between newcomers and "oldies", since the latter were initiated into the highest scientific secrets. The discoveries that were made by the Pythagorean Society in the field of astronomy, geometry, mathematics formed the foundation of human culture. The society used the methods of the Egyptian priests, who combined serious scientific pursuits with hoax. Pythagoras attracts modern Masons, first of all, because he was the first to introduce harsh and difficult rules for admission into his society, which has taken on a particularly elitist and closed character (see appendix).

It is known that secret societies, or rather religious and mystical unions of initiates, whose activities were clothed in the form of mysteries, were in antiquity not only among the Egyptians and Greeks, but also among the Chaldeans, Persians, Romans, Jews and other peoples. According to Dep. Fraser, the indispensable emergence of such unions in different countries was explained both by ritual considerations and by the desire of the upper system of the slave-owning nobility to isolate themselves from the rest of society for the sake of strengthening spiritual and political domination over it. This domination was justified by the powerful will of the gods, the interpreters of which were members of society. The real secrets of political power were often masked by the mysteries.

In the eyes of the bulk of people, those who owned the secret could directly deal with the heavens, the deities. They were stamped with the chosenness. And often the possession of a secret allowed the "initiates" to occupy a special position in society, exert great influence, and gain access to wealth. At the same time, it cannot be denied that there was a research, creative element in the "comprehension of the truth." Since in such societies, the main contingent was made up of the intelligentsia, people are talented, of great intelligence. However, their activities could not be disinterested for a long time. The comprehension of the truth was not always carried out in the name of knowledge itself and its dissemination. Very quickly, time dictated its own: intellect, intelligence, abilities turned to the goal of occupying a high position in society, raising the hierarchical ladder, and enriching.

1.2. Outer side of the Order

One can endlessly enumerate on the pages of history various sects, societies that were born and died, reborn ... However, to this day, the society of "masons" occupies an influential position. If it exists, it means that all these long years of its existence it satisfied human society, corresponded to its desires, and remained attractive at different historical stages.

To understand this, one must turn to both the outer and inner sides of Freemasonry.

The outward side concerns the nature of the order's activities, which is considered in chapters 2, 3 - its rituals, emblems, laws, propaganda of ideas. The inner side lies in the Masonic symbolism, in which, according to T. Sokolovskaya, "the whole essence of the Masonic organization is revealed: the secret, the inextricable connection of each member with his society, the punishment of traitors, the protection of society and its individual member, widespread propaganda of Masonic ideas and the struggle for Masonic ideals ". Each symbol has its own explanation and at the same time practical application.

So, ruler and plumb line symbolize the equality of estates.

Protractor- a symbol of justice.

Compass- serves as a symbol of the public.

Square - according to some interpretations means conscience.

Common stone- this is rough morality, chaos.

Cubic stone- processed morality.

Hammer- serves for processing wild stone, and since it belongs to the master, it also serves as a symbol of power.

Scapula- condescension to the weakness of people and strictness to oneself.

Acacia branch- immortality.

Coffin, skull, bones- contempt for death; sadness about the disappearance of truth.

The attire of the members of the Masonic organization depicts, in general, virtue.

Round hat- a symbol of liberty.

Naked sword- a punishing law, a symbol of the struggle for power, the intrigues of villains, the protection of innocence.

Dagger- a symbol of preference for death.

Several emblems serve as the seal of Freemasonry. The most common is a circle, in which two mutually intersecting equilateral triangles are enclosed, one of which with its apex is directed upward, and the other downward. This is the great seal of the Order. In addition, there are simpler seals, one of which is a six-pointed star.

It should be noted that the essence of Freemasonry is not limited to these rather naive symbols of Freemasonry. The fact that, according to Professor Ward, the same symbol may contain several meanings of "matryoshka in a nesting doll" is important for the study of Masonic symbolism. Each meaning, as it were, prepares by its presence the next, as the "seeker" progresses in Masonic science.

The Freemasons Order is a deeply conspiratorial organization and the preservation of Masonic secrets is one of the basic rules of the brotherhood. Upon joining the membership, everyone takes an oath not to disclose their involvement in the Order, their dedication. Entering the Masonic Order, a person must completely and undividedly belong to him. Of course, he remains a citizen of his state, but above all he is a Mason. Entry into the order is preceded by a complex initiation ritual.

Thus, every Freemason "assuming the duty of unquestioning obedience must, without hesitation and hesitation, only in the interests of the Order, bring all the sacrifices, go to suffering and death for the Masonic ideals, while maintaining secrecy and loyalty to the Order. The motto of every Freemason is" Be ready! "( from the Constitution of the Grand Lodge of France).

The outer side of Masonic culture, as I noted above, is the propaganda of the idea.

Any Masonic lodge should serve as a propaganda center. Masons imperceptibly merge into everyday life, they cannot escape from everyday life, because they nevertheless remain citizens of their republic and are involuntarily forced to live and work in it.

One of the Masonic authorities, Piccolo the Tiger, teaches the brothers in his book: “Try, under any pretext, to penetrate into different societies that have as their purpose trade, industry, music, art; person ".

Freemasonry works by slow suggestion in preparation for the acceptance of Masonic teachings. The sacred duty of each of its members is to "enlighten the entire Universe with the light of the royal art."

Here you can see how the Jewish seven-branched candlestick and the Bible coexist with the Greek columns and the cosmogony of Egypt. The tools of the mason's craft are intertwined with the heraldry of knighthood - the sword and dagger. The furnishings in the box are somewhat reminiscent of a museum, somewhat of a theater, in which the props of several plays are dumped at once. However, the fact of the existence of such a toolkit, a tool of Masonic doctrine, and on a niche days remains a fact. With their shoulder blade, compasses, triangle, bones, coffin, candle and other attributes of Masonic ceremonies, the brothers do not part for centuries. What is the success of this application? You can find your explanation for this question. With their lodges, Masons unite people, not only citizens of one country, but often people of different faiths, nationalities, and different tastes.

Therefore, the requisite of Freemasonry is so specially conditional, deliberately symbolized. Hence he seems somewhat naive. For example, "... in order to feel Christ as their own, newly converted Africans depict him in black on their" figures ", then here everyone can find their own" (Zamoyskiy, 91).

Hence the essential meaning of Masonic symbolism is that it is designed for ambiguous interpretation, it represents an ambiguous character.

So, let us imagine the staircase of Freemasonry, which is depicted by Masonic symbolism as "a staircase with seven steps leading to the temple of King Solomon." Each time an initiate into a Freemason sees the “ladder of perfection” from different angles. Rodin sets himself noble goals dictated by his concern for people. Another, joining the lodge, seeks to acquire beneficial connections that could contribute to his professional success, high social status. On this score, the famous Masonic ideologist Dt. Ward notes that "... the combination of 'high and low' in the interpretation of Masonic purposes seems somewhat arbitrary." Here is the secret of vitality. Historically, Freemasonry has absorbed many noble, selfless, talented and brilliant people. This often happened during periods of anti-feudal revolutions, wars for independence, breaking the old, gaining supporters. However, for the future of Freemasonry, such a "chess" black and white nature, two-facedness, meaningfulness had a different interpretation. Here both light and dark sides were programmed, and the brothers' last "low deeds" were always justified: their means of achieving success were dictated by higher considerations.

1.3. The inner side of the Order.

Another question concerning an equally important aspect of our research relates to the study of the inner side of the Masonic tradition. The inner side focuses on the deep symbolism that permeates all Masonic teachings. In my work, I have already noted that in Freemasonry mythology is widely used, famous personalities who laid the foundation for Masonic teaching.

However, what concerns the core of Masonic beliefs requires deep and meaningful study.

The main deity of the "masons" is represented by the "great architect of the universe." Here the researcher will certainly have questions regarding such a Masonic interpretation of the main deity. The question of establishing such a name raises the problem - who to worship, what the builders of the "Temple of Solomon" believe. Few know the encrypted version of this name. According to Art. Knight (Knight S. Op. Cit p 233) “two-thirds of the Freemasons themselves cannot answer the question of the true nature of their own God, the Great Architect. This information is confidential. They are revealed only as the Masons move up the hierarchical ladder, depending on the degree of spiritual enlightenment of each of the members of the brotherhood.

In various religions of the world, some kind of deity is put at the head, the supreme ruler of everything, God, the Creator, etc. For example, in Orthodoxy, God is represented in 3 persons: God the Father, God the Son, (Jesus Christ) and the Holy Spirit.

In the Masonic teaching, the deity is interpreted as something "that has the meaning of everything," under which something is represented by the Great Architect of the Universe.

In fact, in the Masonic charter it is forbidden to pronounce the name of the deity "in vain", maybe as a result of this its meaning remains undisclosed, and therefore, due to this undisclosure, it is possible different versions his interpretation. Many researchers often ask the same question, and whether the Masonic teaching is comparable with Christianity. According to Art. Knight “it is incompatible with the Christian religions. The only thing that binds them together is that both have a religious basis. "

In order to more fully imagine the Masonic Supreme Deity, as well as to identify the origins of the system of division into privileges (in the Masonic hierarchical ladder), one should again turn to mythology. The main myth of Masonic teaching tells the story of the construction of the Temple of Solomon (see Appendix). The interest for the Masons is the principle of construction, which Adoniram guides. This principle is significant in that the army of builders totaling 180 thousand workers were divided according to their profession and abilities. Skills, to the workshops, headed by the foremen selected by the managing director.

Before starting an interesting story about the construction of the Temple of Solomon, I would like to tell you about the Dionic Architects, whom King Solomon used in the construction of his temple. This building organization was revered not only for its excellent ability to build temples, but also for the fact that their philosophy regarding construction was based on the principles of symmetry, deduced from the proportions established by Nature, between the parts and members of the human body, in relation only to architecture.

To begin with, the Dionic Architects were considered the most revered brotherhood of artisans in the ancient world. This organization consisted exclusively of those initiated into the cult of Bacchus-Dionysus, who devoted themselves to the science of building and the art of decorating buildings. They were entrusted with the design and construction of the most important public buildings and monuments.

It is generally believed that the Dionic Architects possessed intimate knowledge of the science of architectonics, at the same time they kept the secrets of their skill so carefully that only small fragments remained from their esoteric teaching. So, according to Dr. Weiss, “The Dionic Architects appeared no later than 1000 years before the birth of Christ. They had special signs to recognize each other. The rich had to help the poor. All members were in the commune under the leadership of the Masters (chiefs). Every year the Order gave a festival (in the city where it was located). Their ceremonies were considered sacred. By all accounts, the members of the Order had a means of communication with all the then known world, and from them, without any doubt, originated the guilds of the Wandering Masons, who became famous in the Middle Ages in England ”(see below).

The Dionic Architects spread throughout the region of Asia Minor, reaching Egypt and India (as evidenced by the historical record). They established themselves in almost all Mediterranean countries and, with the rise of the Roman Empire, penetrated into Central Europe and even England (see below).

One of the most brilliant representatives of this organization was Vitruvius (World History, vol. II, p. 661). He is known as the author of the "Ten Books on Architecture" and also as the creator of "the achievements of building technology."

In various sections of his work, Vitruvius makes hints at the philosophy underlying the Dionic concept, the principles of symmetry (see Appendix). This is indicated by the testimony of many authors. The buildings erected by the Dionic Builders were indeed “sermon in stone”. Even the uninitiated, who were unable to appreciate the cosmic principles embedded in these works of human genius and craftsmanship, were overwhelmed with a sense of grandeur and symmetry that arose from the perfect relationship between columns, vaults, arches and baths. By varying sizes, materials, arrangement of decorations and colors, the builders aimed to evoke a certain sensory or emotional reaction in the observer.

The highest aspiration of the Dionic Architects was to build buildings as harmonious as Nature itself is harmonious. They believed that a building constructed in this way would not be subject to the destructive influence of time. And as a logical consequence of such a philosophical approach, such a building, which is in full harmony and fusion with the cosmos, will become an oracle (the place where the divine legends are predicted). According to the study of Joseph de Costa, "Dionic rituals have their origins in astronomy." According to his point of view, the initiates of this order combined their construction art with astronomical principles. So many of the buildings erected were based on geometric structures borrowed from the starry sky; from here the temple could have been planned either according to the constellation Pegasus or Libra. At the same time, many of the symbols and terminology of the Dionic guild originated mostly from elements of architecture.

An interesting scientific fact is that the Dionic Architects, being pagans by faith, took part in the construction of early Christian abbeys and cathedrals, whose ancient walls still bear the symbols of these enlightened builders (many authors of the history of Freemasonry are inclined to this fact). Construction tools such as compasses, squares, rulers, and wooden hammers can be seen above the entrance of Old World churches or artfully depicted in frescoes. And today the portals of Notre Dame Cathedral contain great secret... Most of them were destroyed during the French Revolution, but the surviving parts, in particular the bas-reliefs, indicate the depiction of Rosicrucian (see below) and Masonic emblems.

The floor in modern Masonic lodges is also a trace of the Dionic Architects. It is presented in the form of a black and white chessboard. Thus, the floor carries in itself the former symbolism, which grew out of the metaphysical doctrines of ancient society.

In addition to the operational aspect of the organization of the Dionic Architects, Freemasonry incorporated their speculative philosophical code into its teaching. Here humanity is viewed as a rough, unworked stone quarried from the depths of Nature. This rough block is a true application of the labor of skilled stonecutters who level, grind, polish it, turning it into a beautiful work of art.

Like the Dionic Architects, Masons venerate the Deity under the guise of the Great Architect, as well as the master craftsman "who mines rough boulders in the fields of space and hews them into the universes."

Studies of the origins of Masonic symbolism indicate that the origins of Masonic ideology can be traced back to antiquity, hence the Masonic rituals, symbols must retain much from the various sects, societies and institutions through which Freemasonry passed before taking on a modern form.

Therefore, we meet in Freemasonry what I indicated earlier, Indian, Egyptian, Jewish and Christian ideas, symbols and terms.

However, most of all, Freemasonry "owes" the Dionic Architects, their cult, thanks to which a huge number of symbols and rituals of architectural science were borrowed. According to Charles Heckcreton, from these ancient and enlightened artisans, the legacy of the unfinished Temple of Civilization — the enormous invisible structure that the initiate builders had worked on since the founding of their brotherhood — was "taken over" (see Building the Temple of Solomon). In this section, we begin our story with an understanding of the personality of King Solomon, the deity by which he is represented in Masonic mythology. From the evidence that on our way of studying Freemasonry we constantly meet and will meet the mention of King Solomon, it follows that this man and his deeds are important for Masonic symbolism.

As the "World History" (Vol. II, p. 503) shows "King Solomon, the son of David, was a man of sharp mind, a patriot of his country, who did a lot for the good of his people." So this very king, according to the Biblical scripture, decided to build a temple, "to which there would be no equal in the world."

The Masonic legend about the construction of Solomon's Temple is at variance with the version of the Bible, especially with regard to Hiram. According to the Scriptures, the Master returned to his country after the completion of the construction. However, in a Masonic allegory, he was killed. However, according to the explanation. Masonic ideologists, the historical details are not so significant, it is not the history that is important here, but the allegory behind it. From here was born a new legend about the Master Builder, invented by the Freemasons (A. White, The New Encyclopedia of Freemasonry). Hiram, as Master Builder, divided the workers into 3 groups, which were called the Incoming Apprentices, Comrade Craftsmen and Master Masons (Master Masons). Each group was assigned distinctive signs, words and rules, with the help of which it was possible to quickly identify the employee's belonging. To make the work conscious, Adoniram introduced the workers to the knowledge of the chosen sages, offering them symbols and explaining them; the degree of knowledge was commensurate with the degrees of Apprentice, Apprentice and Master. However, according to legend, some workers were dissatisfied with their position, they applied for a higher salary. Finally, three comrades, artisans, decided by force to find out from Hiram the password, raising him to the rank of Master. Having watched Hiram and received a refusal to open the Master's word in response, the robbers killed him with a ruler, a compass, and a hammer. The body was buried under Mount Moria, where an acacia branch was planted on the grave. Learning about the death of his assistant, Solomon came to great sadness, ordered to find the body of the Great Master. As a sign of innocence of the murder, the workers appeared in white gloves. The body was found, but the masters, out of fear that the ancient word had already lost its meaning, decided to replace it with the first one that would be uttered by any of them when the body of the deceased Master was opened. The instant they saw the body, there was an exclamation from those present: "The flesh is separating from the bones," in other words, "MacBenac." It was this expression that was adopted as the hallmark of the master degree.

After the death of the architect, Solomon decides to adopt the principles of Hiram's organization. They are needed to create a worldwide organization of builders of the symbolic "Temple of Solomon". So the Italian author Francocci in his book says that Solomon established a corporation of the elect, which, in the service of God and the king, is an instrument of order and the execution of justice (Francocci, op. 113).

The best informed Masonic authors understood that the Temple of Solomon was a miniature representation of the Ecumenical Temple, the achievement of which was practiced by "free masons."

A.E. White wrote about this: "The temple is macrocosmic in nature, so that the temple is a symbol of the entire universe, a type of manifestation of itself."

Thus, from the point of view of those who consider Freemasonry to be the result of the continuation of the activities of secret societies of architects and builders, which for centuries have united into a closed caste of craftsmen. Hiram Abiff was a Grand Master not only of the city of Tire, but of all Masonic teachings.

As you know, their philosophy lay in the use in the proportions and decoration of temples, palaces, mausoleums, fortresses and other public buildings. Each worker was given a password (hieroglyph), with which he marked the stones placed in the building in order to show the coming generation that in this way he dedicated the most perfect “product” of his labor to the Great Architecture of the Universe. Here you can cite the assertions of historians that many architectural monuments that have survived to our time are marked with similar signs (hieroglyphs): Roman walls, Greek temples, chambers of the Great Pyramid, underground walls of Jerusalem, as well as ruins in England, France, Scotland, Germany and other countries ...

Hence, the legend of the Temple appears before us as the concentration of the divine Secrets of Architecture in the proportions of earthly builders.

Summing up all of the above, I would like to emphasize once again that the heritage of Freemasonry is priceless for mankind (like any other teaching based on moral and ethical principles). First of all, it becomes invaluable in the study of its philosophical symbols, most of which absorbed the teachings of the sages of antiquity: mystics, theosophists, alchemists.

Rituals and symbols are essential for understanding Masonic organization and the goals of Freemasonry. Both Masonic rituals and Masonic symbols in our time continue to be relevant due to the fact that they were born by the divinely inspired thinkers and sages of antiquity. Many sciences and arts have contributed to the development of Masonic symbolism.

It should be noted that Masonic ideology was not something exceptional, out of the ordinary. The same ethical principles were part of many other moral teachings. However, as in any doctrine, there is some zest here, that originality, dissimilarity of Freemasonry lies in the fact that it put into practice its humanitarian and philosophical ideas, embodying them in a number of symbols and rituals.

In my brief enumeration of the rituals of the "free masons", I did not set out to trace the full emergence of rituals, the origin of symbols and their development, since this is a complex task that requires special knowledge of antiquity. First of all, I tried to focus on that more significant ritual and symbolism, characteristic of Freemasonry.

Of course, it should be noted that all philosophical currents that went along with Freemasonry tried to decorate a person's life with their teachings, distract him from his daily routine, everyday life. But they had their own both positive and negative qualities. This was the case in Freemasonry as well.

How these negative properties of teaching were manifested, what they led to, constitutes the questions of study in the subsequent chapters of this work.

And it is at this culminating point of the completion of the chapter that I would like to quote the words of the Masonic ideologist, Professor Ward: “Freemasonry is a university of a universal scale, in which the souls of those who open their hearts to them are taught free sciences and arts. Its chairs are the abode of wisdom, its pillars support the vaults of universal education, their drawing boards are filled with eternal truths of all ages and for those who understand their sacred depth lies the long sought-after key to the secrets that humanity has sought to uncover since the emergence of the human mind. "

In the next chapters, I want to consider the actual history of the emergence of the order, as well as the activities of Masonic organizations in a number of Western countries, where it was most influential, had a significant impact on public life, including in Russia. By comparing, identifying the general and peculiarities, we will gain a deeper understanding of the essence of Masonic ideas.

2. Freemasonry in the West

2.1. English operational Freemasonry.

In the Middle Ages, palaces and cathedrals were built for decades, if not over a century. So, St. Peter's Cathedral in Rome was built for 68 years, Cologne Cathedral - 632 years.

At such a pace of work, stone cutters, masons, architects had to constantly live near buildings. This arrangement of things was the reason for the emergence of construction artels. Hence the word free mason - i.e. "free mason" passed from English to other European languages. In the Middle Ages, this word was used to denote the masons-builders of the XIV century. Initially, in the era of the Gothic style, it was a well-known artel in England - "stone cutters of free stones". Unlike ordinary stonecutters, they worked with softer stones such as marble or limestone, which were used for finer bas-relief work and decoration of buildings. By abbreviating free stone "s mason, the English word free-mason came about.

In the Gothic era, this category of craftsmen was recognized as the most skillful and skilled. The art of building flourished most of all in France and in Northern Italy. According to the documents, medieval artisans-Masons had the privilege of freely moving around the different lands of Europe. Engaged in the construction of cathedrals, castles and palaces, the Masonic craft-building organization has made an invaluable contribution to world art.

Initially, operational (construction) Freemasonry did not have a general autonomous organization. Gradually, with the development of guilds in England, master masons began to unite in corporations, the so-called lodges. For the first time the term "lodge" appears in 1278 in papers related to the construction of the royal abbey.

In operational Freemasonry in England, there was the practice of a candidate's experience, i.e. the period of initial training, after which the candidate became a member of the organization, a full member of the corporation (lodge). The master's degree was not available to everyone. To obtain it, one had to have special competence and qualifications. This fact is a significant difference in modern Freemasonry, where everyone could apply for a master's degree. The ritual component of operational Freemasonry appears by 1598. It was at a primitive level and was expressed in the signs and passwords of this lodge. Masons of the Middle Ages introduced into their teaching various allegories, symbols associated with the culture of the previous pagan world. This combination of Christian and pagan symbols has grown into the conceptual structure of modern Freemasonry. Construction corporations have flourished for 2 centuries.

The oldest surviving documents that depict the position of English lodges date back to the mid-14th and early 15th centuries. From the charters (laws) of the lodge, it is shown that the work of such lodges was carried out in a closed room. The senior master supervised the order of work and the behavior of the bricklayers. The well-known popularity of operational Freemasonry, its stability in society (since members of the lodges always had a job and received decent wages), prompted noble representatives, and the face of local landowners, barons, wealthy clergy, to come into contact with ordinary masons, often from poverty.

Construction lodges, regardless of their kind of popularity, surrounded themselves with an aura of mystery. This was manifested in the desire to preserve, first of all, professional secrets, some kind of industrial secrets, therefore, due to this reason, the members of the lodges used conventional signs and symbols. Guild isolation contributed to the development of cohesion, mutual assistance and mutual assistance of builders.

Noble gentlemen were not embarrassed by the presence of the lower class, because among them there were famous masters, artists such as Christopher Wren, an outstanding architect in England.

Some joined the lodge because of their ambitious interests, in the hope that this will help him on the path to a career. Others, from academia, joined the Order out of curiosity.

Soon, as a result of the reforms of Henry VIII, artisan guilds were deprived of many of their privileges (somehow to lead a riotous lifestyle).

Gradually, construction corporations began to decline. Freemasons, abandoning their organization, began to go to work in other cities, thereby marking the transition of operational Freemasonry to speculative.

By 1620-1621 includes the first information about the admission to English Freemasonry of laymen. In subsequent years, this phenomenon became widespread not only in England, but also in other countries of the world. According to historians, the offshoot of operational Freemasonry into speculative Freemasonry took place under the influence of individuals associated with the Masonic movement. The new type of Freemasonry consisted mainly of Masonic theorists, bearers of special knowledge and moral theory about spiritual construction among people.

The philanthropic and reformist tendencies of the 17th century, together with his penchant for secret societies and symbolic ritual, passed on to the next generations and were reflected in the character and destiny of modern Freemasonry.

A huge number of people of both noble and middle income rushed to the emerging new trend. Tired of endless turmoil and struggle with power, people were looking for a calm existence and support. Constantly being in society, the habit of staying grew into a passion for clubs and circles. The names of such clubs spoke for themselves: "Club of handsome men and freaks" or "Order of liars". As usual, such clubs did not pursue any public goals, however, thanks to their original charter and ritual, such clubs distracted people from everyday life, thereby creating the illusion of a serious business and employment. This was enough to become popular in a short time.

Over time, royalty were added to the nobility. Freemasonry received the name "Royal Art", and "it" should not exist apart from each other. The regulars of London taverns, clubs and circles decided to unite. And on July 24, 1717, on the day of St. John the Baptist, all the Masonic circles were united into the Great Lodge. Since then, July 24 has been recognized as the birthday of modern Freemasonry, and John the Baptist is its patron saint. The Freemasons were seen as a new kind of Rosicrucian brothers, and on the other hand, atheists and politically dangerous people were suspected. Initially, Freemasonry was a small organization, but over time it quickly became fashionable.

The consequence of the popularity of Freemasonry, thanks to which more and more Englishmen entered the new Order, was "a universal religion that unites all people, consisting in the duty of everyone to be kind and faithful to duty, to be a man of honor and conscience, to bind people of different faiths with the muses of sincere friendship."

Since Freemasonry took on the form of an organization, it became necessary to adopt a charter. It was the book of constitutions of 1723, published by J. Andersen. The constitution set out the conditions for joining the lodge, the rights and obligations of "free masons", the norms of behavior in the lodge and outside it, the relationship between superiors and subordinates.

Thus, the first Masonic charter proclaimed loyalty to the feudal system, religious tolerance, religiosity, and sanctioned the division of people into "worthy" ones. He made a distinction between the chosen brothers and the rest of the mass - the profane. The brothers were engaged not only in contemplative activities, conducting them in conversations, disputes, but also in practical activities: charity was its main purpose.

After the establishment of the Grand Lodge of England, Freemasonry began to grow rapidly. In 1724, 52 lodges were subordinate to the Grand Lodge of England. In 1725 a lodge appeared in Paris, in 1728 in Madrid, in 1729 in Gibraltar, in 1733 in Hamburg, in 1735 in The Hague and Stockholm, in 1738 a Polish lodge was created.

The influence of the high society element on the Masonic lodges was manifested in the complication of the initial ritual - in the appearance of ceremonial costumes, magnificent ceremonies, and theatrical processions. But the main significant change ritual consisted in the emergence of new Masonic degrees or titles. The degrees of apprentice and worker (master) were inherited from the old teaching. Over time, the Master's degree was separated, due to which a system of 3 degrees with a special initiation for each degree arose.

As stated earlier, Freemasonry, in its ideological character, remains the same everywhere, it cannot be changed (as, for example, there is no Japanese or German mathematics, mathematics is the same everywhere). The same goes for Freemasonry. However, the national, cultural, religious characteristics of society, as well as the ingenuity of individuals, impose on its forms and organizational structure.

From here a whole series of systems and obediences appear, differing in names, the number of degrees of initiation. Ritualism. Each system was considered by its creators and leaders to be the only correct one, calling others unreal, corrupted. The truth of the systems was determined primarily by the number of degrees of initiation - the higher the degree of initiation, the more worthy the brother. Thus, a vertical Masonic hierarchy was established. It is characterized not by the sumptuous names of the degrees, but by the complexity of the subordination of the inferior to the superior brothers.

First, the English Masons established 3 degrees of initiation: apprentice, apprentice and master. These degrees form John's or symbolic (blue) Freemasonry.

In accordance with the degrees, lodges of 3 types are also established: student, apprentice and master. Subordinate brothers are not admitted to the lodges of the higher degrees of initiation, while the higher ones visit and control the lodges of the lower degrees. Thus, in Freemasonry, unity of will and iron discipline are achieved.

In each system, "brothers" of various degrees differ from each other in their regalia: aprons with the image of the corresponding symbols, chest ribbons, gloves, medals. The higher the degree, the more elaborate and richer the Masonic attire. all these attributes contribute to the worship of honor, and creates an elevated psychological mood among the "brothers".

It is a well-known psychological effect on a person, produced by a promotion in a position or rank. Often, in this case, one person has a feeling of alienation in front of another, and often a feeling of superiority. This is why Freemasonry is often called an elite organization.

The fourth, more honorable degree in the system of the English mother lodge appeared "Royal Arch". Through the efforts of the Scottish Baron M.N. Ramsay and the German baron K.G. von Gund's degree of steel multiplied. In the Clermont system, six more were erected over the three symbolic degrees: Scottish Master, Chosen Master, Knight of the East, Knight of the Rosy Cross, Knight of the Triple Cross, Royal Architect. Gradually, the pyramid of Anglo-Saxon and French Freemasonry was erected up to 33 degrees.

Dedication to a degree, the election of the leadership of the lodges and chapters, and other issues are decided jointly by voting. In reality, Freemasonry is not democratic, but authoritarian, for unquestioning commands descend from top to bottom.

The charter of "free masons", the structure of subordinate lodges and chapters, in many countries of the world, a complex system degrees with centralized administration. Created not for the amusement of people least of all inclined to idleness and idle talk. Uniting in unions closed from society, They pursue some goals that justify the functioning of such a complex and ramified mechanism. Finding them out is not an easy task at all.

Already in a symbolic bed, a person is taught the need to "die" for the past and "be reborn" for a new, supernatural life, it is not easy to love and protect everyone, but even that "brother" who usually adheres to other political or religious views and is even considered a personal enemy. In a word, all Masonic rituals, one way or another, modify initiation and represent the elements of suggestion, preliminary programming (Kositsky).

The initiate is introduced to the secret signs, gestures and passwords of his degree, so that in case he can identify the "brothers", he is given a new name and surname. Signs are given by hands, fingers.

Initiation rituals especially to symbolic degrees. The meaning of symbols and allegories, in a word, all external, formal aspects of Freemasonry are considered secret only conditionally for the purpose of educating the "brothers"; nevertheless, the secret always attracts a person who is even ready to take risks for the sake of possessing it. Once in the nets of Freemasonry, some sometimes regret joining the lodge, but there is no need to think about leaving - the initiate is bound by an oath.

In the 18th century, the history of English Freemasonry was marked by clashes between the Grand Lodge of England and various Masonic lodges that exist in parallel with it. The so-called New Freemasonry, represented by these societies, sought to reform the statutes of the old lodge. The disagreement between the two types of lodges - the new and the old - was of an exclusively ritual nature. In Old Freemasonry (i.e., the Grand Lodge), the Germanic and Scottish elements predominated. In social terms, it was represented by more democratic classes: up to artisans and petty bourgeois. Over time, the composition of both Freemasonry becomes more and more homogeneous. Both are dominated by the elite - the high society element. Old disputes were gradually forgotten, ritual differences were smoothed out. By the end of the 18th century, many Freemasons were representatives of both old and new Freemasonry. Everything contributed to their unity and, finally, in 1813, the Great United Lodge of England was proclaimed.

Along with the adherents of the Masonic doctrine, ardent opponents of Freemasonry arose. They organized clownish processions in which Masonic rituals were exposed and ridiculed.

In English lodges, under any pretext, adventurers began to penetrate in order to find out the secret of the order of "free masons" and undermine its authority in society. As often happens, practice conflicts with theory. Even then, the practical deeds of the "free masons" did not correspond to their moral perfection. Endless carousing, solemn processions and other amusements took place in the English lodges. As in the world of the profane, hypocrisy has become the norm for the behavior of the bourgeoisie and in the lodges. Due to the fact that Freemasonry was used for entertainment activities, its main members came from the nobility, then Freemasonry, thus, acquired the character of an aristocratic club.

The Holy See saw in Freemasonry a force that, although it did not lead to atheism, undermined the influence of Catholicism in the political and spiritual life of society. In 1838, Pope Clement XII published a special encyclical, in which he condemned the order and threatened to excommunicate those who belong to it. The encyclical urged the Inquisition to pursue the persecution. In the Romanesque countries, Freemasons were sent into exile, exiled to hard labor. But the repressions did not become widespread, but only created a martyr aura useful for the order.

The long struggle with the church itself shows that Freemasonry, remaining in principle a religious movement, without breaking with religion to the end, is very far from the traditional forms of worship accepted in Christian denominations.

The Great Architect of the Universe is a principle of world life that exists in itself, in the absolute, but in the relative world, it is law. Justice, goodness and beauty.

2.2. French Freemasonry

The early history of French Freemasonry is closely related to the influx of English nobility into France after the revolution of the 17th century. They were mainly immigrants and fans of the Stuart dynasty.

The first Masonic lodge was founded in 1778 under the name of the Grand Orient of France. Freemasonry spreads rapidly and by the beginning of the 30s of the 18th century there were 5 lodges in France. You could meet anyone here. The French lodges were visited by aristocrats, bourgeois, revolutionaries. Along with the Jacobin nobility, lodges of the English nobility, loyal to the House of Hanover, were organized in France.

The social and political system existing by that time seemed ideal both for the French nobility, tired of the yoke of royal absolutism, and for the French bourgeoisie, which, in turn, was eager to catch up with the upper class.

The peculiar policy of King Louis XIV of France, which led to shame and ruin in the country, could not but cause the protest of the people, oppressed both spiritually and economically. In such conditions, the religious feeling of the bourgeoisie, which, on the one hand, was controlled by the ruling Catholic Church, and on the other hand, was under police persecution, is looking for a way out with greater force. Quite often the search for a new religious form led French seekers of a religious form to venerate preachers and charlatans. As a result of this situation, the undefined ideal of the Masonic brotherhood, with its religious and moral coloring, found refuge in France. Freemasonry is spreading rapidly. Lodges appear in the big cities of France: Lyon, Rouen, Canet, Toulouse.

At the same time, the weak development of social consciousness led to the fact that the French society was perceived only by the external side of the teachings, consisting in rituals and rituals. As for the content of the doctrine, it did not differ in "special severity of morals", since for the most part, the brothers spent their time in restaurants and pubs, where playing cards, dining, drinking was their main occupation.

Meanwhile, the police pursuit did not stop. The brothers were persecuted for the noisy meetings they created by their behavior. On the other hand, they were suspected of a secret revolutionary conspiracy.

Despite this, Freemasonry was in demand. It became the topic of the day, and the way to the ranks of the III estate was opened for him. At the same time, the chaotic spread of Freemasonry in the French provinces, as well as the desire of little-informed brothers to comprehend the basis of Masonic doctrine, to know the truth, led to the fact that Freemasonry in different lodges began to represent a modified version. The construction of the Temple of King Solomon, the naming of rituals, degrees, Scottish rituals intertwined with the English version into complete confusion, providing an opportunity for different adventurers to "speculate on the topic."

Some of them set out to bring Freemasonry "to clean water", others did not ask anything other than the benefit of their ambitious interests. Still others sought to use Freemasonry in their political designs.

One of the representatives of the adventurous trend in society was Andre Ramse. He tried to establish a connection between Freemasonry and the Crusader Order. The new preacher dreamed of a cosmopolitan republic. So the use of Freemasonry for selfish purposes allowed its new interpreters to depart from the principles of the Masonic philosophical doctrine of Freemasonry, generally not to take into account its fundamental law. For these reasons, the highest degrees of Freemasonry, such as the "chosen architect", began to appear in many Masonic lodges. The pursuit of the complication of degrees and the magnificent flourishing of multi-degree systems were based, according to T. Sokolovskaya, on "a major social fact."

Such a fact was the struggle between the nobility and the bourgeoisie. Beginning in 1755 in France, progressive people tried to reorganize Freemasonry. Thus, French Freemasonry finally and irrevocably broke away from the English order. The first innovations included in the charter of the new Freemasonry consisted in the practice of the Christian religion. And also in the invention of the system of 25 degrees, divided into 7 ranks.

At the same time, it should be noted that the addiction to entertainment establishments did not leave the French brothers this time either. Even the closeness of Freemasonry to the clergy did not save the brotherhood from new persecutions by both the police and the Roman Catholic Church. The activities of the lodges were constantly condemned by the highest representatives of the clergy, including the Pope himself.

Meanwhile, French Freemasons expressed tolerance for religion. The main thing that the Masons demanded from the authorities was the inviolability of the person and the rule of law, which was an integral part of the spirituality of the Masonic brotherhood.

Meanwhile, the number of lodges grew steadily. The society began open trade for the acquisition of Masonic seals, certificates, signs, distinctions. Lawlessness began in society. The resulting troubles pushed the French Freemasons to the need for reforms. This reform resulted in the famous public meeting of 1772-73, which lasted several months and was named "National". The meeting was attended by about 100 representatives from different French provinces. Thus, the "National" assembly made it possible to consider the problem of the existence of Freemasonry in France.

After the reorganization, 3 chambers of administration, Paris and provinces arose. The work in the lodges was subject to the supervision of 22 provincial inspectors, who, over time, submitted reports on the work of the lodges. Continuing the work of the internal organization of Freemasonry, the supreme representatives of the Order establish 3 symbolic degrees, and also invent the so-called "adoptive" lodges, into which women were admitted.

So, thanks to the reform, the lodge finally adapted to the existing social and political system of France. The activities of the Masonic lodges were reduced exclusively to charity matters: helping the poor, raising orphans, supporting the disabled.

At this very time, the entire European society was seized by a single desire to learn the secrets of the spirit and the physical world. Admiration for mystical riddles and secrets captures such representatives of the scientific world as Him into its web. Swedenborg.

French society, which consisted mainly of Freemasons, was no exception to the rule. The fashionable desire to learn the secrets of the spirit and the physical world has its roots in France. In many Masonic lodges, Kabbalah is studied, the allegorical interpretation of symbols is refined. In the lodges, the brothers set out to re-educate people. In general, with enthusiasm, people began to dig into the secrets of world riddles, trying to grasp the meaning of life, creativity and death. Thanks to this peculiar fashion for everything mystical, it is time for the breeding of "impostors-wise men" in society. Such people were revered for possessing alchemical wisdom and life elixir. Dexterous charlatans openly laughed at easily impressionable persons, thus creating a halo of "magician" for themselves. One of the most respected was Count Cagliostro, who gained fame in European countries, as well as, his other predecessor, Count Saint-Germain, known in the high society circles of the French court, and also had a benefactor of King Louis XV himself.

In France, there were still 2 lodges: the Grand Lodge of France and the Great East. The persecution by the authorities subsided, and this allowed the lodges to expand the staff of their "loyal subjects". Thanks to this, the number of lodges reached 600 throughout France, with up to 100 people in each.

Gradually, lodges began to form in France, classified according to some interests, professional characteristics, or united by some kind of scientific research.

A revolution is approaching in France. What role did Freemasonry play in this? There is more than one point of view on this question. The participation of Freemasonry in the French Revolution is pointed out by John Robinson: "in the Masonic lodges the embryo of the pernicious principles that destroyed religion and manners developed." Another supporter of this opinion, Father Barruel. In his 2-volume edition, he strives to prove that the Masonic order was the main culprit in the Great Revolution. At the same time, "free masons" were both in the country of revolutionaries and in the country of counter-revolutionaries. On the most extreme positions were such Masons as Danton and Marat, and on the other side - Mestre and Tassin. However, according to most historians, between the spread of Masonic ideals and the French Revolution of 1789, one can see only a connection in time, but by no means a cause-and-effect relationship. This is evidenced by archival materials. During the French Revolution, the activity of the lodges actually stops: the lodges seem to sink into a daze, fall asleep. Some Freemasons emigrated for a while, others went to political clubs. Few lodges were able to survive in such a stressful time. After the death of Robespierre, the Freemasons were so scared that this fact discouraged them from talking with politicians for a long time. One occupation is still preserved in the surviving lodges - it is collecting donations for military uniforms. In the post-revolutionary times, the surviving lodges manage to remain faithful to the Catholic Church, but the new order in the country forces them to replace the Masonic holidays, discard the names of saints and adopt the name "Republican Lodges of France". At the same time, these Masonic lodges arouse suspicion among the supporters of the revolution. Lodges were banned. Their place was taken by popular societies, democratic in composition, open to everyone and associated with an active center - the Jacobin Club in Paris.

A gloomy veil of terror envelops French society. On the scaffold, the chief manager of the lodges, Philip of Orleans, perishes, and part of the members of the Great East perishes.

Difficult years pass. The country wakes up with horror. In 1795, the energetic R. de Montagnu called again for the unification of the surviving members of Freemasonry. However, their former spirit of "philanthropists" has already disappeared. Religious current, which once inspired him, separates into a society officially recognized by the government. The lodges live in the old traditional forms. The number of banquets and patriotic evenings is growing.

It should be noted in conclusion that Freemasonry did not play that significant role in France, which it did in England. It was just a trickle in that mighty ideological stream of the 18th century that ended with the Great French Revolution. The main meaning of Freemasonry was the amusement of society. Masonic lodges were created with the purpose of accepting people tired of life, to support them in difficult situation, give food for body and soul.

It is difficult to give a substantiated answer about whether Freemasonry participated in the Great French Revolution: on the one hand, we see the point of view of the Freemasons themselves, who refute any participation of the Order in revolutionary activities. And in general in any other activity denigrating the good and glorious name of Freemasonry. On the other hand, we are most likely facing opponents of the Masonic doctrine, who are trying with all their might to stigmatize the "brotherhood of free masons", often without solid evidence. One should take into account the fact that Freemasonry was at the very center of events and often included the most prominent progressive people of society. Freemasonry could not close its eyes, ignore the "symbolic topical topic" - the revolutionary ferment in society. They could not and did not want to, tk. they themselves were members of the same society. And, consequently, this threatening state of affairs in their own history of the country, to which they themselves were eyewitnesses, could in no way be alien to them. In the lodges, most likely, they only did what they discussed the impending revolution, since Robespierre, Danton, Brissot and many others were its ideological inspirers.

Masonic life in France was disrupted by the revolutionary period in the sense that such ideals as freedom, equality, brotherhood, which were glorified and revered by the Freemasons, did not take root in the atmosphere of the Napoleonic era. The French Revolution bears on itself a Masonic imprint in how much it concerns its general informational principles, not in its political reality.

Therefore, the assertion by some that the Freemasons made a revolution in France are considered, in my opinion, exaggerated.

2.3. Italian lodge.

In 18th century Italy, Freemasonry mainly reflected the reality of a country fragmented into numerous dwarf states. Everywhere there were lodges operating under the influence of certain foreign patrons - the British, French, Austrians. The fragmentation of the movement manifested itself not only politically, but also doctrinal.

In Venice, Casanova and Goldoni were Masons. The first, along with their adventurous adventures, was interested in magic and Kabbalah. Goldoni, regarding Freemasonry as the most suitable company for friendly evenings. In Tuscany, "English" lodges consisted of deists and free thinkers. In the second half of the century, the direction of the Templar occultists and the currents of thought associated with French spiritualism were established.

During the Napoleonic era, the first attempt was made to establish a central Masonic organization, extending its activities to the whole of Italy. After the fall of the emperor, the Italian organization found itself in crisis. The lodges turned out to be a completely inappropriate place for the most anxious figures who carried out conspiratorial work throughout the country. For this purpose, numerous secret societies were created that tried to imitate the language and customs of the Freemasons.

In Italy, many scholars of Masonic history draw a link between Freemasonry and the Carbonari. When studying the rituals in the everyday life of the Carbonari, attention is drawn to the presence of a general connection between the contact of the Carbonari with Masonic rituals.

However, there is not enough evidence for the overlap of their organizational structure between Masons and Carbonari. Many argue that there is rivalry between them.

During the Risordtimento period, the outstanding Masons were Dz. Garibaldi, Cavour, Peppico Confolieri.

From 1861 onwards, Masonic constituent assemblies took place in many Italian cities, leading to the formulation of a unitary Masonic constitution in 1874.

In the last twenty years, at the close of the century, clashes between the Catholic Church and Freemasonry in Italy have taken on a dramatic intensity. This was the time when the Freemasons organized a fundraising subscription for the construction of the monument to Giordano Bruno in Rome.

However, at the same time, it cannot be argued that Italian Freemasonry, which appeared in late XIX century with a position criticizing the Catholic Church, directly indicating the licentiousness of the priests. However, God is history, the highest worldview to which the peoples are striving.

In 1908, there was a historical split in Italian Freemasonry. During discussions in the Chamber of Deputies of the Italian Parliament on the further teaching of religion in schools.

Most of the Freemasons in the era of the First World War spoke out in favor of Italy's entry into the war in the name of defending democratic principles, thereby acting contrary to the decisions of the international Masonic movement, which stood on the positions of pacifism and neutrality.

With regard to fascism, influential Masonic circles put pressure on the leadership of the order, demanding that it support the program of beginning fascism "San Sepolcro" (1919). This continued until the movement led by Mussolini revealed the true essence of its intentions, hidden for the time being under the demagogic slogans of "national patriotism" and the establishment of a democratic order in the country.

Most of the Freemasons from the very beginning behaved as implacable opponents of fascism. But those who initially succumbed to fascist demagoguery soon reconsidered their views and also embarked on the path of anti-fascist struggle. Domizio Parigiani is a prime example of this.

The most powerful French Freemasonry during the first decades of the twentieth century was crushed by the war and the Nazi occupation.

In other European countries, Freemasonry did not revive after the war. Its sunset continued. For example, in Spain, the massive participation of Freemasons in the ranks of the anti-Francoists during civil war cost them a total prohibition of the Order.

In the socialist countries of Eastern Europe, Masonic lodges ceased to exist. Due to the serious criticism they received from the press and the media. So, with the death of prominent Freemasons, for example, the President of Czechoslovakia E. Benes, Freemasonry, as a current of thought, in such countries began to dry out.

Thus, a historic verdict was passed on to Freemasonry.

3. Freemasonry in Russia

3.1. Russian Freemasonry of the 18th century.

In the history of Russian culture, there seems to be no more confusing and complex question than the question of the origin and development of Freemasonry in Russia. This is especially true of 18th century Freemasonry, i.e. just at the time when it played a significant role in the course of our historical development. The main difficulty in the attempt of a researcher to compose for himself, although at least some clear idea of ​​the consistent development of our Masonic movement, is the extreme scarcity of archival material concerning the "external history of the order" in Russia: bound by the secrecy prescribed by the Order's laws, our Freemasons left extremely few traces of their organizational work, and most of these traces were carefully destroyed at the onset of the steep times of "persecution" against the brotherhood. Our archives contain, therefore, many rituals of all kinds of Masonic systems, statutes, collections of various Masonic contents, among which only very rarely come across fragmentary and dark news about the fate of Russian Freemasonry in the 18th century. The most valuable material for a historian is official and private correspondence Russian brothers, minutes of meetings, etc., are found here in a relatively insignificant amount. One can regret the fact that the Prussian researchers partially affected the foreign Masonic archives at a time when it was still dependent on foreign lodges.

Therefore, this chapter on the development of Russian Freemasonry from its beginning to the end of the reign of Catherine II has in mind only to establish the main, main points of this development, without pretending either to completeness, to the infallibility of the factual data presented in it, the verification of which at present seems extremely difficult.

Considering here the period of time, in our opinion, falls into three main ones: a) the initial period, when Freemasonry was an exceptionally fashionable phenomenon in our country, borrowed from the West without any criticism and bearing almost no signs of sound social needs. This period covers the time from the emergence of Freemasonry in Russia until approximately the beginning of the reign of Catherine II. This is followed by b) the second period, when Freemasonry was the first moral philosophy in Russia; this is the period of the predominance of the first three degrees of "John's" or "symbolic" Freemasonry, extending to the beginning of the 80s. And, finally, c) the third period - this is the time of the domination of our "higher degrees", the quasi-scientific side of Freemasonry and especially Rosicrucianism, covering the 80s until the death of Catherine's Freemasonry in the 90s.

3.2. Initial period (1731-1762)

Among Russian Masons there was a legend that the first Masonic lodge in Russia was established by Peter the Great, immediately upon his return from his first trip abroad: Christopher Wren himself, the famous founder of English Freemasonry, allegedly initiated him into the sacraments of the order; the master of the chair in the box founded by Peter was Lefort, Gordon was the first, and the king himself was the second overseer. This tradition, devoid of any documentary basis, finds itself only indirect confirmation in the high respect that the name of Peter enjoyed among the Russian brothers of the 18th century, who sang Derzhavin's famous "Song to Peter the Great" at their meetings. It only shows that our Freemasons, consciously or unconsciously, associated with the Masonic ideas the transformative activity of Peter, "which was in Russia the same innovation in the sense of civilization as the Freemasons should have considered their brotherhood."

The first, undoubtedly, reliable news of the beginning of Freemasonry in Russia dates back to 1731, when, according to an official English source, the Grand Master of the Great London Lodge, Lord Lovel, appointed Captain John Phillips as the provincial great master “for all of Russia”. Thus, the original Freemasonry came to us, as elsewhere on the continent, from England, but, of course, there can be no question of Russian Freemasonry. And Phillips, of course, disseminated the teachings of the Order only in a close circle of his like-minded people who moved to Russia. This circle, apparently, held firmly throughout the entire period of the German flood under Anna Ioanovna, since already 10 years later (1740) the English Grand Lodge appointed a new grandmaster for Russia in the person of General of the Russian Service James (Jacob) Keith. Perhaps the first cases of the entry of Russian people into the Masonic union should be attributed to this time: it was not for nothing that the Russian brothers considered Keith to be the founder of Freemasonry in Russia.

More we do not hear anything about English Freemasonry until 1771, when the Parfait Union lodge was founded in St. Petersburg, which English sources call the first correct lodge in Russia. This circumstance, as well as the exclusively English composition of the members of the lodge, shows that this form of Freemasonry was not widespread among us until the introduction of the so-called. Elagin system, i.e. until the very Catherine times. In the same way, the influence of French Freemasonry was insignificant in our country, traces of which, however, are preserved in the form of French names of Masonic titles and degrees (venerable, meter, ekossa, ekos degrees, etc.). It would be much more natural to expect the spread of German Freemasonry among the Russian brothers in connection with the German influence in the country of Anna Ioanovna. Indeed, there is, however, very dark, news of relations between St. Petersburg and the Berlin Lodge of the "Three Globes" back in 1738-1744. Since the latter was established only in 1740, it is obvious that more or less active relations with the German lodges could begin only after this period.

Thus, Freemasonry in Russia begins to develop in the forties, i.e. already in the reign of Elizabeth, although he still remains alien to Russian society and recruits "adepts" mainly among the German element in St. Petersburg, only occasionally attracting to his side some representatives of the Russian nobility, who were closely confronted with foreign life and, perhaps, entered into! "Order" while staying abroad. Thus, in 1747, the famous interrogation of Count Golovin, who had returned from Germany, took place, in whose actions Elizabeth “had good reason to doubt completely, because she suspected him of not entirely clean relations with the Prussian king. Since Frederick was known for being a zealous Mason, it is natural that Golovin, during interrogation, had to give frank testimony about his belonging to Freemasonry. Besides himself, he also named Counts Zakhar and Ivan Chernyshevs, as "who lived in the same order." At this time, however, Freemasonry could not attract a more or less significant circle of people of Russian origin, since our society was still almost completely devoid of ideological interests: it saw in the work of the order only fun, consecrated in the eyes of the Russian nobility by its foreign origin. An interesting evidence of a still quite frivolous attitude towards Freemasonry at that time is the history of the entry into the order of the famous Yves. Perf. Elagin. Subsequently, a zealous freemason and provincial great master for the whole of Russia, Elagin joined the brotherhood of "free masons" (in 1750) only out of curiosity and vanity: on the one hand, he was attracted to himself by the famous Masonic "secret", and on the other, by the opportunity communication with people "who are famous in the hostel" and stood high above him "and ranks, and virtues, and signs." Not without "flattering hope" to enlist the patronage of "friends who can help to promote his happiness." It is clear that those serious internal motives that made Elagin subsequently seek deeper content in Freemasonry were still absent in it, just as they were absent in Russian society. It is therefore quite understandable that Elagin could not find any use in Freemasonry at that time, since there was not yet a shadow of any doctrine below the moral teachings. He saw only incomprehensible objects, strange rituals, reckless actions and heard contradictory symbols about the world, dark explanations and disgusting common sense, which were either not willing or ignorant of the masters taught without any taste. Classes in the lodges even gave rise to a negative opinion in Elagin about the moral side of Freemasonry: everything in the lodge seemed to him a game of people who sometimes wanted to be indecently amused. All those present could only, according to him, joke with a sedate air in an open box and at a gala evening at a meal with dissenting screams of incomprehensible songs roar. Although this impression is partly caused by the still frivolous attitude towards Freemasonry of Elagin himself, who was happy to visit the lodges, nevertheless it undoubtedly shows that Freemasonry did not yet have any roots in the consciousness of Russian society and often acquired ugly forms corresponding to the gross thirst for pleasure, which characterizes people of the Elizabethan era, little favorable for the serious delivery of questions of faith and morality, and therefore for the development of Freemasonry. There was no solid organization in Freemasonry at that time, there was no constant communication between Russian lodges and foreign ones, for the simple reason that there could be no serious concerns about strengthening and expanding the order in Russia.

Only at the end of Elizabeth's reign some signs of the awakening of public interests begin to appear in the most educated stratum of Russian society. The rudiments of European enlightenment, introduced into Russian life by the genius of Peter the Great, should, of course, violate the integrity of the former patriarchal way of spiritual life in Muscovite Rus and cause in Russian society an instinctive desire to reconcile old ideals with new principles of Western culture. It goes without saying that this did not happen immediately, and only at the end of Elizabeth's reign do we notice signs of the first attempts to develop a new idealistic worldview that would correspond to the awakened social consciousness: these attempts naturally boiled down to justifying and strengthening religious and moral idealism on new principles of enlightened reason. which replaced the church authority. Indeed, in the most cultural strata of society, the immediate realism of Peter's era is replaced at this time by unclear idealistic searches, which found a pale expression in the moralizing tendencies of the first Russian magazines and, especially in the organ of Moscow university youth. At the end of Elizabeth's reign, Freemasonry had already begun to take root in Russian soil, giving ready-made forms for idealistic aspirations that were then awakened for the first time in the minds of the best part of the youth.

So, the initial period of the existence of Freemasonry in Russia is characterized in general by the absence of any national coloring: it was only a fashion, moreover, relatively little widespread, "a toy for idle minds", in the words of Elagin, and only at the very end of this period signs of some connection between Freemasonry and vaguely compressed in the best part of society, idealistic needs. These signs show us the possibility of the imminent approach of the moment when the positive content of the Masonic teaching will become accessible and close to the Russian people, providing them with serious support in their vague aspirations to build, for the first time in Russia, an integral social world outlook.

3.3. Second period (176201781): the first half of the reign of Empress Catherine II (moralizing freemasonry)

The short reign of Peter III, although it was very favorable for the spread of Freemasonry, could not yet, however, provide the proper basis for the broad development of Masonic ideas in Russian society. The new emperor, who was in awe of Frederick, in imitation of the latter, showed clear patronage of "free masonry": he even donated the house to the bed of "Constancy" in St. Petersburg, according to legend, he himself supervised the Masonic work in Oranienbaum. But this circumstance did not contribute to the wide spread of the order, i.e. for this there was not yet the most important and necessary condition - there was still no Russian intelligentsia united by common spiritual interests, which were barely outlined at the end of the previous reign and were still devoid of a more or less serious educational foundation. The beginning of the reign of Empress Catherine II served as a powerful impetus to the development of intelligent thought.

Russian social thought in Catherine's time moved much faster in front of the path of natural reconciliation of the artless religious idealism of Muscovite Russia with the new trends of the enlightenment era, which found an echo in reformed Russia. This reconciliation could easily find a fulcrum for itself on the basis of passion for the religious and moral content of the Masonic teaching, and we have already seen some signs of this possibility at the end of the previous reign. But at the same time, the development of the order of "free masons" was slow in our country: Freemasonry lacked a solid organization, since There were not then and could not have been among the Russian people energetic fanatics of the Masonic idea who would have used it in accordance with the needs of the national consciousness that had awakened me: the needs themselves were still in their infancy. That is why the future pillars of Russian Freemasonry, like Elagin, did not see and could see then anything attractive in the teachings of the Order. In order for Freemasonry to become widespread, so that it could become that Russian social movement, as we saw it later, first of all, the fact of the formation of the first Russian intelligentsia was needed, and for this its future representatives still faced a serious preparatory skill, they still had to go through deep inner shock, to experience a terrible state of spiritual duality and suffering from the loss of the former spiritual integrity: only then will they again turn to forgotten Freemasonry in order to find salvation in the teachings of the order from the doubts and mental anguish that tormented them. This temptation was for Russian society, planted by the hands of the consecrated Empress with extraordinary speed, which swept wide public circles.

As a skeptical trend, Voltaireism could not have been awakening Russian thought at this time. She was just beginning to live and thus could not immediately head down the path of destructive denial. Therefore, Voltaireism of the 18th century, which unexpectedly interrupted the natural course of social thought, was only an easily ingrained fashion. This was, albeit a superficial, but disturbing phenomenon that contributed to widespread social corruption. The deep awareness of social danger and the need for a serious struggle against the pernicious influence of "Voltaireism" served as the basis that gave rise to the first circles of the Russian intelligentsia, and the role of its main weapon in this struggle was played by Freemasonry. From that moment on, Freemasonry in Russia became Russian Masoism, despite its foreign origin and foreign forms. Even its content was alien, but it was warmed by the Russian spirit of the awakened national self-awareness and therefore can, in all fairness, be called the first idealistic trend of Russian social thought. This, it seems to me, is the great importance of our Masonic movement in the 18th century. For almost ten years from the beginning of the new reign, Freemasonry has developed relatively slowly, although some signs of striving for a more solid organization of the order through relations with Germany are noticeable: thus, the "Happy Concord" lodge founded in 1762 received recognition and patronage from sides of the Berlin lodge. At this time, the so-called "higher degrees" penetrated almost everywhere into Europe, and this movement was immediately reflected in Russia. Immediately after the establishment of the Templar in Germany, its German form under the name "Strict Observation" was introduced in St. Petersburg. The highest degrees of this system, with their knightly robes and ornaments, enjoyed great success among the Russian nobility. But among the best part of the Russian intelligentsia, "Strict Observation" evoked a negative attitude. Therefore, lodges belonging to the Templar system often degenerated into "noisy festivities."

The real history of Freemasonry in Russia begins only in the 70s, when at the same time two Masonic systems emerge in our country, enjoying great success. Lodges of these systems - the so-called Elagin and Zinnendorf (Swedish-Berlin) - worked at that time in the first three degrees of "John's" or "symbolic" Freemasonry, which pursued the goals of the religious and moral education of man. Russian Masons worked to cleanse the sinful person from the vices. This Masonic morality has had a beneficial effect on society, at the same time serving as a reaction against the fashionable currents of Western European skepticism.

The main role in this period of Russian Freemasonry belongs to the famous I.P. Elagin, thanks to whom English influence again began to prevail in Russian Freemasonry. But soon the "society of the Elagin system" had to meet and enter into a struggle with the new form of German Freemasonry that had penetrated into Russia, with the so-called Zinnendorf or, more precisely and more correctly, the Swedish-Berlin system.

Thus, at the beginning of the seventies, two strong Masonic organizations immediately appeared in Russia, which immediately entered into a struggle among themselves for the predominant influence in the country. This rivalry immediately turned out to be completely unbearable for one of the parties - the German one. Therefore, the German lodge had no choice but to turn to Elagin. And since Since the attitude of the brothers of the Elagin society to Freemasonry was not serious enough, Elagin easily succumbed to the convictions of Reichel, the head of the German lodge, tempted by the latter's promises to supply him with true acts, which Elagin so needed for his work and which his Masonic heart passionately craved. Be that as it may, but Reichel brilliantly fulfilled his plan: on September 3, 1776, the Reichel and Elagin lodges were united, and Elagin abandoned the English system and promised to introduce work on the Swedish-Berlin system in his lodges. It seemed to Reichel that it was to Russia. Astrea's happy age is returning again, but his hopes were not destined to come true, and the supremacy of the Swedish-Berlin system in Russia turned out to be extremely short-lived. The union of the Elagin and Reichel lodges did not pass without friction. Among the brothers subordinate to them, a split occurred, which then led to new searches for "true" Freemasonry and to the subordination of the Russian lodges to Sweden. But the days of the Swedish-Berlin system were numbered. Soon a paper was sent from Berlin expressing the desire to establish a new Grand National Lodge in St. Petersburg. Elagin appears to have quickly become disillusioned with this system and probably returned to English Freemasonry over the next few years. The further fate of the Elaginsky lodges is unknown until their closure in 1784. According to the story of the freemason L ... ra, the Russian lodges during this period of time worked completely unhindered, but in 1784, for unknown reasons, the work of the Elagin lodges was suspended at the request of the provincial grandmaster and with the consent of the members of the lodges, but without orders from the higher government. As a result, the Empress deigned to hand over to the order "for the conscientiousness of its members to avoid any contacts with foreign Masons, in real political relations, she has great respect for them." Elagin restored his work only in 1786 and, moreover, on new grounds, which will be discussed below. At the moment I am considering, the prevalence goes over to the side of the new Swedish system, while Zinnenndorffism quickly disappears altogether.

3.4. The third period (1781-1792): the search for higher degrees and the victory of Rosicrucianism (scientific Freemasonry).

From the above it follows that the Masonic activity in St. Petersburg in the second half of the seventies was, albeit disorderly, but very lively. The brothers' swaying from side to side, unexpected transitions from one system to another - from Strict observation to English Freemasonry, from Elagin to Zinnendorf, then from the Swedish-Berlin system to Rosicrucianism - all this testified to the fact that Russian Freemasonry began to manifest some new feverishly chaotic search that Russian society began to make new demands on Freemasonry and eagerly seek answers to the awakened questions in it. Already the Swedish-Berlin system, in contrast to the English one, gave some satisfaction to the Freemasons who were looking for truth. But, nevertheless, Reichel's Freemasonry soon disappointed most of the brothers, and the reason for this phenomenon can be easily unraveled. Novikov points to it, saying: "Everyone's attachment to this Freemasonry has multiplied, and Baron Reichel did not give more than four or five degrees, I don’t remember, making the excuse that he no longer had permission, but must seek." Here, in these words, is the whole history of the further development of Freemasonry in Russia: it is clear that the "moral teachings" of Freemasonry of the first three degrees ceased to satisfy the Russian brothers - the minds brought up by Voltaire demanded a different food, in accordance with the awakened thirst for enlightenment, but food had to have the opposite of Waltherism, not skeptical, but certainly a religious-idealistic character, not destroying, but strengthening and reasonably substantiating the innate principles of morality and religiosity. Since Voltaireism relied on Western European science, the struggle against it also needed the same weapon that went beyond the pale Masonic-Christian morality. It was this "science" that became the most urgent need of the Russian intelligentsia and, with the weak development of critical thought, was supposed to lead, in the end, to a passionate enthusiasm for Masonic mysticism and natural philosophy. On this basis, indeed, the best Russian Freemasons of all agreed, even systems hostile to each other. We now turn to a description of the external process of our Masonic quest in the late 70s and early 80s.

We attribute here the time of the Russian Masons' fascination with Swedish Templar, although we consider the beginning of the third and last period of the intensive life of Russian Freemasonry in the 18th century only from 1781 because the feeling of dissatisfaction with this system was the main reason for the introduction of Rosicrucianism in our country and the most striking indicator of which the aspirations of the Russian brothers were directed towards the side.

So, the desire to penetrate the secrets of the higher degrees, which did not receive satisfaction in Reichel Freemasonry, led the Russian brothers to the idea of ​​turning to Western European sources for new "degrees". Having previously belonged to Swedish-Berlin Freemasonry, they naturally thought of Sweden. Thus, in 1778, the Phoenix Chapter was founded in St. Petersburg, known as the Grand National Lodge of the Swedish system. Having thus become closely dependent on Sweden, the Russian masons thought that they would finally receive the highest order of knowledge from there, but soon they had to be severely disappointed in this. From this moment the dominant importance of St. Petersburg in the history of Russian Freemasonry ends: the leading role is now transferred to the Moscow lodges, in which the best Russian intellectual forces are concentrated.

Among the leaders of Moscow Freemasonry, the main place was occupied by a former employee of Reichel, Prince N.N. Trubetskoy, master of the lodge of Osiris, who did not join the alliance of Elagin and Reichel. In general, the Moscow lodges suffered greatly from the lack of a harmonious organization and unity, and the development of Freemasonry here was very slow in comparison with St. Petersburg until it was headed by the main figures of the Moscow brotherhood - Novikov and Schwartz, who arrived in Moscow in 1779. They gave a powerful impetus to the rapid development of Freemasonry throughout Russia, marking the beginning of the most brilliant period of its existence, associated with the introduction of Rosicrucianism. Meanwhile, Masonic affairs were going badly in Moscow: the chief of the lodges, Prince Trubetskoy, "" was greatly diminished and the members lagged behind, "therefore the most zealous Masonic brothers established a kind of Harmony lodge, which consisted of a small number of members of the lodge. Trubetskoy, Novikov, MM Kheraskov, IP Turgenev, AM Kutuzov and others. Schwartz was also admitted to this box. He soon went to Courland in order to find the true acts. 1781 Schwartz received two letters from the master of the Courland Lodge, which decided the further fate of Russian Freemasonry.

Thus, Schwartz became the head of Russian Rosicrucianism.

Thus, from the time of Schwartz's return from abroad (early 1782) and until his death (early 1784), the Moscow Masons adopted a twofold organization: first, the highest knightly degree of strict observation, whose members, concentrated in two chapters - Trubetskoy and Tatishchev, managed the actual Masonic lodges under their jurisdiction, and, secondly, Rosicrucianism, headed by Schwartz.

For the temporary adoption of the "knightly degree", the Moscow Masons were rewarded with the receipt of the "Theoretical degree of Solomon Sciences", which contained, in addition to the rituals of a theoretical degree, the basic principles of Rosicrucian science, which they so passionately sought. In the middle of 1782, a general Masonic convention was held in Vilgelmsbad, at which the Strict Surveillance system was drastically transformed by delimiting the Knights Templar. Thus, chivalry was formally destroyed and Russia was recognized as the 8th province of Strict Observation.

The number of Masonic lodges subordinate to the Moscow prefecture grew rapidly. After the death of Schwartz, Baron Schroeder was appointed the supreme representative of Rosicrucianism, who arrived in Moscow around 1782. But he did not enjoy much influence in Moscow and soon parted with the Russian Rosicrucians because of monetary settlements. In 1784, the development of Rosicrucianism was somewhat slowed down by the announcement of "silanium" (silence), which followed from the highest order leaders. By 1785, work was resumed. But the fate of Rosicrucianism was drawing to a close. In 1786, probably as a result of some government orders, all Masonic lodges under the control of the Moscow brotherhood were closed. Government persecutions did not interfere with the work of not only the Rosicrucians, but also of the "theoretical degree": the brothers continued to gather "in silence" and even tried to print "order" books in a secret printing house. But already at the end of 1786, Schroeder announced that with the onset of 1787, all order meetings, correspondence and communications should be canceled. But despite this, the meetings continued to be held four or five times a year, but gradually the number of brothers dwindled and, in fact, in 1787 Rosicrucianism was ended. And the Empress, having cut off the thread of the development of Rosicrucianism with her blow at the very end, only contributed to its unsuccessful revival in early XIX century, when the Russian consciousness outstripped the Masonic "science" and was looking for other modern food in the lodges: the connection of Freemasonry with the political movements of the first quarter of the new century clearly indicates the awakening of completely different interests that used the order as a form, as an excellent organizational school, and it has a new, deeper social content.

Thus, Rosicrucianism was based on the same general Masonic moralistic side, which is no different from the ordinary Masonic striving for moral self-improvement, which gave it the features of a kind of "Tolstoyism of the 18th century." But the main attraction of Rosicrucianism was its "scientific" part. The Masons got this science through one of the "wise" - Solomon, who "is one of the most skilled in our science, and in his time there were many philosophers in Judea." They united and "presented a philosophical matter under the guise of the construction of the Temple of Solomon, this connection reached us under the name of Free Masonry, and they justly boast that they originated from the construction of the temple." At first, all Masons were philosophers, but then the masters began to hide the explanation of signs and mysterious rites. True wisdom, reflected in many mysteries of antiquity, instituted by the elect, in the end, in this way, went to the Rosicrucians, whose mysterious chiefs are currently the only owners of it. Their "brotherhood" keeps itself secret: they are "in a certain part of this visible world, as in the outer paradise, where they create and perform great and amazing miracles, because they possess the treasures of the ore mineral kingdom: these miracles are preserved for a great cause (une grande oeuvre), which will be revealed in due time and hour, what will happen when the race is erected, born to a part of a more purified or more sublime Divine wisdom. " Thus, the knowledge of the higher secrets of nature is reduced among the Rosicrucians to "secret sciences" - to magic (of course, "divine", and not some kind of magic, кабале и алхимии. Нам неизвестно, каких ступеней достигли русские братья в розенкрейцерстве и насколько пошли они в своих работах дальше "теоретического градуса", но из показаний Новикова видно, что многие из них были "приняты в орден". Поэтому интересно будет познакомится с тем, что составляло предмет "работ" в высших степенях розенкрейцерства: именно здесь раскрываются дикие нелепости и по ним можно судить о тех печальных результатах, к которым пришло русское масонское движение, вызванное живыми потребностями общественной мысли и запутавшееся в конце концов в дебрях магии и алхимии вследствие недостаточной подготовленности русского ума к восприятию истинной науки. Познание природы сводилось в конечном счёте к исканию философского камня, обращающего неблагородные металлы в золото, панацеи или " всеобщего универсального врачества" и к "божественной магии", то есть к попыткам входить в сношения со светлыми духами, а познание Бога - к мистическим толкованиям Священного Писания. Не может быть сомнения в том, что вся розенкрейцерская "наука" была в Западной Европе явным анахронизмом. Её дикие крайности и в России, конечно, не были явлением, благоприятно отражавшимся на нашем общественном развитии, так как отвлекали русский "ум, ещё в суждениях зыбкий", от нормального пути к усвоению настоящей европейской культуры. Но в русском розенкрейцерстве были и свои хорошие стороны, не прошедшие бесследно для истории нашей культуры и объясняющие, почему примкнули к этому движению лучшие интеллигентные силы России. Прежде всего важно, что это было первое у нас интеллигентное общественное течение, в первый раз сплотившее русских людей и направившее их в сторону служения общественным нуждам и интересам в формах широкой благотворительности и борьбы против "волътерианства", поколебавшего правильный ход нашей культуры. Всем известна филантропическая деятельность русских масонов XVIII века, и не случайно, конечно, почвой, на которой она возникла, было розенкрейцерство: именно розенкрейцеры открывали больницы и аптеки, создавали успехи русского просвещения, шли на помощь голодающей России своею "братской" любовью к человечеству. Розенкрейцерство, бывшее на Западе явлением умственной отсталости, у нас было совершенной новостью, и впервые давало русскому обществу известное миросозерцание, какое, - это вопрос другой, - но важно, что оно было дано, что впервые, благодаря розенкрейцерству, была создана его необходимость. Это была первая философская система в России, которая, составляя определённое идеалистическое мировоззрение, сыграла немаловажную просветительную роль в XVIII веке: успешно борясь с влиянием чуждого русскому духу волытерианства, розенкрейцерство, несмотря на свои дикие крайности и смешные стороны, воспитывало, дисциплинировало русские умы, давало им впервые серьёзную умственную пищу, приучало, - правда, помощью мистической теософии и масонской натурфилософии,- к постоянной, напряженной и новой для них работе отвлечённой мысли. Также, ещё одна сторона розенкрейцерства, - не только, конечно, переводы мистических книг, сделанных русскими масонами, но главным образом самостоятельные попытки масонского творчества и особенно речи в собраниях братьев, несомненно внесла свою долю и в дело обогащения русского литературного языка.!}

It remains to say a few more words about the fate of the Elagin lodges, which, having stopped their work in 1784, soon resumed them again. "lodges subordinate to him. Gathering his "brothers" in the chapter, he read a series of conversations with the aim of acquainting them with the new foundations of future studies in English lodges. Hating Rosicrucianism and sympathizing with the persecutions undertaken against it by the government, Elagin is himself a typical Rosicrucian in spirit. He learned that "Freemasonry is the most ancient mysterious science, called by holy wisdom that it contains all other sciences and arts." Why, this is nothing more than the fantastic story of the Rosicrucian "spark of light" set forth in the writings of Schwartz. Further, what books gave Elagin the basis for his new "true" knowledge? He calls the Old and New Testaments, the Church Fathers, the ancient philosophers, and then we meet the names of Hermius Trismegistus, the alchemists Welling and Robert Fluctibus, etc. After all, these are all the favorite books of the Rosicrucians, to which, obviously, the first teacher of Elagin belonged. The program of the essay conceived by Elagin is precisely about what constituted the content of the main manual of the Rosicrucians - "The Theoretical Degree of the Solomon Sciences" and other books "according to the order." Borrowing from them, without knowing it, all his secrets, Yelagin at the same time with amazing naivety calls the Rosicrucians "not free masons, but fanatics or idlers" - precisely because "they do not give the key to the understanding of this Divine Scripture" ... If only he knew that the key with which he wanted to reveal the highest secrets to his subordinates with such solemnity is the key to the door leading to the abode of the "brotherhood of the golden-pink cross" so hated to him.

Thus ended the search for Elagin, and in the process he described we find the best proof that in Rosicrucian science, as in the moral philosophy of Freemasonry of the first three degrees, there were elements that met the deep social needs of the century.

Catherine II was very suspicious of Freemasonry. At first, ridiculing the rites of the "free masons" in her comedies, the Empress later saw in this secret organization a threat to her rule.

Freemasonry was oppressed from all sides. On the objective side, Catherine II had nothing to reproach the Masons for. Their main activity was devoted to charity. And the fact that they performed ridiculous rituals - all this was not worth serious attention. The only thing that alarmed the royal court was the book editions published in the printing house of Moscow University under the editorship of N.I. Novikov. and Lopukhin. The title of the books implied their content, and since both were so strange and incomprehensible, and therefore frightening for the entire environment (since they saw hints addressed to the reign of Catherine II).

As a result, many prominent enlighteners of the Catherine era, represented by its main representative N.I. Novikov were sentenced to prison. The unfair accusation that fell on the heads of the most prominent public figures made a grave impression on the public consciousness.

The development of Masonic doctrine reached its peak in the era of reforms of the young Emperor Alexander I.

In the first couples of his reign, Freemasonry widely proclaimed liberal-democratic ideas, advocated humanism and enlightenment. Many political figures, representatives of scientific circles, and the arts joined the lodges. Many of them were attracted by fashion, others by the belief in the possibility of moral improvement, the mystery of the new teaching, the splendor of rituals, titles, as well as the opportunity to be among the advanced enlightened, as well as influential people of the country.

The liberalism of Masonic ideas was in tune with the young king. And everything seemed to be going for the better. After the successful conclusion of the war of 1812, when the Russian army returned to their homeland from Europe in triumph, they brought with them an intoxicating spirit of victory, a thirst for freedom and free-thinking. This thirst found an outlet not only in literature, but also in the stormy life of secret circles that arose one after another in both capitals and provinces of Russia. Suvorov and Kutuzov also belonged to the Masonic trend.

Strengthening of revolutionary aspirations, according to Alexander I, prompted him to close all Masonic associations, since "the speculations of the existing ones result in such sad consequences in other lands."

In 1822, Masonic lodges were banned, while many of them, as the Astrea lodge, continue their activities. Historians' testimonies point to secret Masonic societies throughout Russia: in Kiev, Zhitomir, Odessa, Vilna, Moscow and Tomsk.

3.5. 20th century Freemasonry

After 80 years of de facto silence of Masonic leaders, at the end of the 19th century, active preparations were made for the revival of the Russian Order of Freemasons. The attempt to revive Freemasonry was aimed initially at settling in the West, and then, with the help of the authority of influential persons, to legalize Freemasonry in Russia as well.

Paris was the most suitable in terms of creating a Russian lodge. In 1887, with the help of active participants in the revival of Freemasonry in the West, a Russian lodge "Cosmos" was opened. It included people of that era: Professor M.M. Kovalevsky, who in an undertone was called "the general at merchant weddings." An outstanding scientist, he contributed to the opening of the "Russian school of social sciences" in Paris. Following the "Cosmos" is the opening of another lodge in Paris, in which V.A. Maklanov, E.V. de Roberti, writers A.V. Amphitheaters, V.I. Nemirovich-Danchenko.

Due to the fact that Russian Freemasonry in France successfully took root and "even took root", it was no longer possible to postpone the attempt to legalize Freemasonry in Russia. Time favored this.

Almost immediately after the First Russian Revolution, a little later, "when the passions have subsided" from Paris, MM came to Russia. Kovalevsky with a directive to open Masonic lodges. This was the case in 1906. Thus, Russian Freemasonry of the 20th century. arises among the urban population of Russia, in the initial period of the industrial and technical era of the European continent.

The powerful growth of the bourgeoisie, the emergence of new production relations, phenomena caused by mechanized progress, new inventions that changed the world - electricity, photography, telephone, telegraph, automobile, machine gun and airplane - between 1880 - 1914. with gigantic force and unheard-of rates, they were changing the world in which the Russians had lived before, with their still serfdom and landlord orders.

All these phenomena were felt in two capitals, and then in provincial cities. The revival of Freemasonry in Russia was caused by 3 major events in the life of the country:

The defeat of the Russians in the Russo-Japanese War,

Revolution of 1905,

The violent growth of the intelligentsia in spite of all prohibitions and "obstacles"

This growth went hand in hand not only with the growth of the big and small bourgeoisie, which, like the intelligentsia, "pressed" on all aspects of Russian life: on the tsar's prohibitions, on the closure of universities, on the inhibition of Duma sessions, on the strangulation of thought, on being late. everything that concerned the material and mental progress of the population, and its equality before the West.

Here we are not talking about revolutionaries, but about opponents of revolutions, who at the same time yearned for change, but only in a peaceful way. Such people belonged to M.M. Kovalevsky (1857-1916), I.I. Bazhenov, V.A. Maklanov, D.O. Bebutov. Due to the fact that the official establishment of Freemasonry was allowed, it became a kind of existence of social thought, which was simply not formalized before Freemasonry. The tsarist regime simply did not allow this. Freemasonry became attractive due to the fact that its roots became a kind of center of communication for people employed sole purpose- to reorganize the existing absolutist system through peaceful reforms.

In metropolitan circles, Freemasonry consisted in its overwhelming majority of people involved in politics; mainly from the right-wing cadets, who were often called "peace renewers" who stood up for a peaceful renewal of the country. In his memoirs, the former Freemason L.N. Cherman says that there were 16 people in the box, mainly cadets, socialist-revolutionaries, Mensheviks. ON. Borodin, A.A. Leontiev, S.P. Shvetsov, I.I. Maiko, N.S. Chkheidze; "We were repeatedly told that we should direct the course of our life through our brothers, members of the Duma." The highest Masonic authorities were dominated by cadets. This fact is convincing that Freemasonry was neither religious-ethical, nor philosophical, and revolutionary, but a purely political association. This is what the Masonic ideologist J. Ward says. The real goal of this Freemasonry was political.

In the Russian lodges he did not play "the militant role that it played in France." There were atheists in the box, but the question of religion did not separate them. According to M.A. Osorgina "... an unbeliever - terribly loves all sorts of rituals and believes that every person needs them: they give a feeling of community, conciliarity, all sorts of sacred objects play a role in them, beauty and hierarchy in them." The main thing that connected the "brothers" was freedom and brotherhood. The brothers devoted all their energies to achieving these ideals.

It should also be remembered that in those very years only radicals raised the issue of separating church from state. Liberal-minded people considered this question untimely.

At the same time, in the same years (1905-1906), the activity of the "marine painters", Papus and Philippe, deserters from the West, revived in Russia.

Philaletes were close to the Martinists in Russian society. Its origin, this society led from the occult circles of the XVIII century, spread mainly in Europe.

Another lodge "Lucifer", which arose around 1910, was closely related to the Martinists. It is known that it included some symbolist poets: Viach. Ivanov, Bryusov, Bely. The lodge did not inspire much confidence in society and, as a result, did not last long.

At the same time, in Russia began to write about Freemasonry as a "Satanic order." Supporters of the autocracy and the clergy portrayed him as the destroyer of Orthodoxy, "an instrument of Satan."

The reason for this accusation on the part of the authorities was the spread of various theosophical societies, which have occult sciences as their main occupation. Due to the fact that the Theosophist society was officially prohibited in society, and Freemasonry was conspiratorial in its structure, some ranked these two societies, completely different in content, as something one whole.

The Theosophical Society was closely associated with the Order of the Right of Man (which some ranked as Masonic). It was created by the amalgamation of small circles of amateur spiritualists, its members were such figures of theosophy as H.P. Blavatsky, A. Bezant, Ch.V. Leadbeater, J. Krishnamurti. These representatives called for "the unification of nations, parties, religions, trade unions, economic, sports and other societies. Everyone should strive for unity, live one life."

So, the task of spiritual unity was set on the basis of a certain new universal religion, according to which Theosophy was understood. We see that there was really nothing in common between Masonic principles and theosophical doctrine.

In 1907, after the publication of the book by N.P. Vasiliev, "it is true, about the Cadets" everyone immediately started talking about Freemasonry. The book provided information about a member of the State Duma E.I. Kedrin and that many of its members, representatives of the Duma government, were associated with Freemasonry.

Other information soon became known that the Free Economic Society turned out to be the "refuge" of the Masonic lodge in the State Duma. The fact that this society included noble people, far from poor, very wealthy. In the declaration of the Freemasons, the connection of the Freemasons with the financial and industrial circles was openly recognized. "In the capitalist period of development that mankind is currently experiencing, a lot depends on financial circles, and therefore the connection of Masonic members with the financial elite is quite justified." People without a state simply did not have the right to enter a Masonic organization. This is due to the fact that according to the charter of the Masonic lodge (of any country), all its members were required to make contributions. For example, in France the minimum contribution was 15 francs. Here is what N. Berberova writes about this ritual: "The collection of money took place at each session of the Freemasons. A" bag "swept through the rows, in which coins and papers were put. What was collected was sent to the Supreme Council after the minimum amount was deducted for current expenses" . In the event that someone was not able to pay, then a temporary concession was made to him. In the case of the third reminder of non-payment, the so-called "radiation" or exclusion, simply deletion of the name from the lists, occurred. The radiation had serious consequences for any person who was a member of a Masonic organization. She destroyed the fact that a person belongs to Freemasonry.

The radiation was the same in the case of a violation of the oath. Anyone who possessed talkativeness, obstinacy, those who were suspected of being indifferent to the secrets of Freemasonry could be "awarded" with an exception from the lodge.

Based on the foregoing, we can add that the "material" question has never stood in an acute form before the Masonic order, both in Russia and in other countries.

So in Russia, Prince D.O. Bebutov and Count Orlov, A.A. Davydov gave the "brothers" their mansions and apartments for churches, as well as large material resources for their maintenance.

The number of Masonic lodges in the pre-revolutionary years continues to progress.

So 1909 became the year of prosperity for three lodges: "Renaissance", "Military Lodge" and "Phoenix". In 1910 the Little Bear was founded. In 1912, in the strictest secrecy, the "Supreme Council of the Peoples of Russia" was created, which controlled the activities of all Masonic lodges in Russia. The actual leadership of this lodge was carried out by N.V. Nekrasov, A.F. Kerensky, M.I. Tereshchenko and others, which explains the close connection of these persons in the provisional government, the well-known commonality of their position, despite belonging to different political parties.

In 1914 in Petrograd a brochure "The Ideology of Freemasonry" was published, thanks to this publication, Freemasonry openly declares its existence in Russia. In this edition, the Freemasons are making an attempt to prepare the ruling circles to legalize the order. The authors declared a loyal attitude towards the existing system. Freemasonry through this publication tried to dispel prejudices and at the same time declare its social influence.

The declaration of Freemasonry said, among other things, that "Freemasonry is a strong trend and it has no boundaries. People of all religions meet here, and at present it is penetrating into Russia as well." Power was presented to them in the constitutionally limited form of a monarch and, in general, all the principles were stated in the familiar language of the Cadets.

In 1915-1916. several new boxes were opened, incl. "Duma Lodge". At the same time, the Supreme Council of the Peoples of Russia instructs all Masters on the territory of the Russian Empire to draw up a list of the future government.

So, we are once again convinced that Freemasonry in Russia was mainly captured by political interests due to the fact that its prevailing part consisted of members of various political parties, mainly of the Cadets. The program of this party consisted in changing the existing system in Russia by carrying out democratic reforms. The Cadets were against the revolution, believing that any "renewal must be peaceful."

So, in both capitals, members of the Duma: professors, diplomats, members of the Military-Industrial Committee, members of the Zemsky and City Union, lawyers, a military man, Zemstvo members, "social activists" called each other (basically all were in Masonic lodges).

The lists of those who in the future will rule the country were already ready. Everything was known. The list included the most famous and influential people of the country: I.I. Dmitriukov, P.N. Ignatiev, Count P.A. Heyden.

N. Berberova presents a whole list of places of various organizations where the "nominated persons" (above) can always find support and assistance. Such peculiar societies were:

The French Embassy in St. Petersburg;

The State Duma;

Progressive block;

Union of Liberation (until 1905);

Parties of the Cadets, Octobrists, Trudoviks (People's Socialists);

Working group at the Military-Industrial Committee.

The idea of ​​a military conspiracy was cherished by A. Guchkov. An Octobrist, originally from a merchant family, he had a rather complex biography behind him. Let us list it briefly: in his youth he fought against the British; returning home, he became the director of the Moscow Bank; entered the State Duma. Having become the chairman of the III City Duma, he repeatedly met with Tsar Nicholas II, and reported to him on the results of his activities. By 1915-1916. after failures at the front, Guchkov invited Generals Alekseev, Ruzsky, Krymov to the "Military Lodge". Their intentions were to remove Rasputin and force the tsar to abdicate. And to build his brother - Michael. 1917 was the climax of their activity for Russian masons. Their plans changed one by one.

Simultaneously, in St. Petersburg and Moscow, the leading members of the "Supreme Soviet" discussed plans to overthrow the autocracy and replace it with a more effective government, which was believed in Paris and London to promote more active participation of Russia in the war against Germany. At the same time, there was no way to stop the revolutionary ferment in the country, which threatened to develop into a revolution.

So, as N. Berberova notes in St. Petersburg "... at meetings in the apartment of Gorky, Orlov, Davydov and other members of Freemasonry, a" sea plan "of a palace coup arises.

Meanwhile, in February 1917, the Romanov dynasty was overthrown, a bourgeois-democratic revolution took place. After the revolution, Workers' Councils emerged throughout the country. Soldiers 'and peasants' deputies. Meanwhile. The Masonic organization sought to take advantage of the "temporary" confusion in the country. The Provisional Government is being created. Despite the extraordinary activity of the Masonic members, the order manages to avoid widespread disclosure of their involvement in anything. In 1917, "the Society remained even more secret than before the revolution. So among the 10 members of the Provisional Government, 9 were Freemasons." The only one who did not join the ranks of the "brothers" was P. Milyukov, the former leader of the Cadet Party, the first foreign minister in the Provisional Government. Assessing the events in the course of the February Revolution more soberly, Miliukov described in detail and honestly the "true picture of the state of affairs" in his memoirs, published in 1955 in New York. Noting the leading role of Kerensky, Nekrasov, Tereshchenko and Konovalov in the Provisional Government, that "... in addition to all their significant differences in character, political role or in past events, there was something that united this" four. " circumstances emanating from the same source. "

Somewhat later it will become clear to everyone that the "mutual circumstances" of which Miliukov spoke, in one way or another, related to the collective obligation of the Freemasons united in the "Supreme Council of the Peoples of Russia." Their oath was: "To remain faithful to the Great East of France and under no circumstances to abandon allies ...". That is why Kerensky and his associates fought to the last. Kerensky, Tereshchenko remained true to their oath to the end. And even then, when everything collapsed - October won and the Bolsheviks took power into their own hands, the "surviving elite" moved in all directions: some to the North, others to the South, and still others to the East. Still hoping to return again with the troops and deal with the socialist revolution led by Lenin.

After the establishment of Soviet power, Russian Freemasonry was forced to leave its homeland. The subsequent life of the remnants of the "Supreme Soviet of the Peoples of Russia", which took place in exile, deserves less attention. Russian Freemasonry at the beginning of the twentieth century had a grandiose activity in Russia, but it did not manage to win a place in world Freemasonry.

After the 1920s, in exile, Russian Freemasonry no longer played a significant role. Nevertheless, it tried to survive, although it was very difficult. Being dependent on French Freemasonry, the Russian representatives, of course, had a chance to survive, but at the same time, the last decision remained not with the Russians, from which "Russian pride" suffered.

From the above, we see that the Sinai Tablets, 12 sacred commandments of the "brothers" ended up in Russia at the end of the 19th century. The twentieth century is useless. Together with them are all the mysterious plans, and secret treaties, conspiracies of the world's honorable and Wise Masters - in parliaments, on stock exchanges, in trade unions, in general staffs and on the throne. Even the myth of world power itself disappeared into nowhere. O.F. agrees with this. Soloviev, who expresses his conviction "... the history of Freemasonry in Russia for a long period of time does not testify to its importance."

They could not bring the matter to the end, thereby losing the most precious thing they had: Russia, Lodge, Future.

World Masonry was headed by the World Masonic Supreme Council, which consisted of the Venerable and the Wise. On this Council, the Russians were not allowed to have their own seat. Russian Masons were included in it together with the French delegation. As a result of this dependence, the Russian Masons had to coordinate all their decisions with the French ones.

According to N. Berberova, the World Supreme Council influenced - in different years with varying strength in republican countries, less strongly in countries ruled by monarchs, constitutional and autocratic. "

If before 1914 - 1915. in Russia it was possible to do something, then in emigration it was possible to influence each other. It never occurred to anyone to influence Lenin and then Stalin. Lenin liquidated 50% of the freemasons in the first years after the revolution, some were sent to the West, and the rest were killed by Stalin in the Processes. The task of Freemasonry is to influence the external and internal political life of the world - Russian Freemasons could never be realized

Conclusion

The main goal pursued by me in my work is to demythologize Freemasonry, i.e. in an attempt to free Freemasonry from a certain halo of myth, legend, which it lies in many literary sources.

The history of Freemasonry still constitutes a special and very complex subject of research, due to the fact that little has survived from actually reliable sources.

In its general form, the literature about Freemasonry presents fictitious facts, often "gag", in which one has to believe, since there is nothing else. A lot of criticism was poured on the head of the "poor" Masons. What they were not accused of! All mortal sins that existed in the world were attributed to their activities. This position of criticism proceeds from the fact that "Freemasonry, as a secret society, had a conspiratorial character. And everything secret, hidden from the eyes of people has always been frightening. were given when joining the lodge, due to those values ​​that the Masons held dear and which would lose their meaning if they were declassified and announced.Some argue that the rituals, rituals and variety of degrees are all naive attributes of Masonic life. the efforts of the public, those who are rumored to have imagined the entire ceremony of the Masonic sessions in their minds.

In my opinion, those who judge Freemasonry "not knowing" it, not being and not being in it, do not know, therefore, the true content of their teachings. All critics are ordinary people of sorts. They often ask the same question: "How could intelligent and sensitive people, people of spiritual burning and striving upward see something deep, original and beautiful in Freemasonry. How could such a teaching completely uncompetitively dominate minds for a number of centuries, be the decisive factor in the spiritual life of people. "[Platonov]

You can answer this question. If we consider Freemasonry throughout its entire historical development, then one thing becomes clear: Freemasonry has always been a kind of rallying center for outstanding people for various merits. It was a kind of "veiled" form public conscience, a consciousness that outside the Freemasons had a fragmented and isolated character.

If you take the very idea of ​​Freemasonry, what really attracted people, in my opinion, it really is: attractive and even beautiful.

And what can be "ugly" in those ancient myths that Freemasons value, in which characters are collected who have attained divine power through their own perfection.

What can be "bad" in the Masonic theory, which puts forward the human mind "as the measure of all that exists." Which creates a religion of humanism and non-religious morality. Establishes the principles of universal morality, equally acceptable to all peoples and in all conditions. Which calls for the unification of people without differences in nationality, religion and culture. Proclaims the ultimate ideal of all aspirations - the kingdom of love and truth.

The fact that Freemasonry has developed a new teaching, unlike any other world confessions. A doctrine that has absorbed all the heritage of antiquity, in which the wisdom of past years is revealed. Wisdom, which is revealed by Masonic symbols, which is encrypted by some in them. Thus, the unknown history of Freemasonry and the Masonic lost rituals could be revealed in the symbolism and cryptograms of the Middle Ages.

The famous researcher of the Middle Ages M. Hall testifies to us that few symbols of Freemasonry are identified. Many of them are still encrypted using the hieroglyphic alphabet. Other legends regarding the role of Freemasonry in society refer to those who see Freemasons as their main participants behind every revolutionary step or national liberation movement or revolt.

The first of these false writings appeared during the time of the papal bulls, who branded Masons as representatives of the dark forces.

Once again, mention should be made of the role of Freemasonry in the 19th and 20th centuries. It played a significant role in the bourgeois revolution in France. The Masonic ranks included "masters of thought" who undermined the foundations of feudalism, criticized religious dogmatism, and released public opinion in order to establish it in new, progressive positions at that time. Voltaire, Diderot, Rousseau, the "encyclopedists", the leaders of the "French Brotherhood" laid the foundation for a society based on capitalist property.

As far as the history of Russia is concerned, the image of the enemy Mason has always been in Soviet literature of the past. Masons were seen as conspirators. The clergy associated with them the creation of secret circles, such as the Theosophical Society or Satanic sects. Representatives of the white emigration blamed all the troubles of Russia on the Freemasons, especially the overthrow of the absolute monarchy. The tsarist police accused the revolutionaries, portraying them as puppets of Masonic conspirators. Here we should refer to the opinion of N. Berberova, who is a witness and a direct participant in historical events. In her book People and Lodges, she talks about the great role of Masonic odeons in the history of Russia, including in its revolutionary movement. In particular, the influence of Freemasonry on the events associated with the February Revolution.

But as for the Masons themselves, according to N. Berberova, they wished for a peaceful renewal of Russia, through its evolutionary transformation.

Freemasonry 20th century in our country it was more politically colored than in other Western countries, due to the lack of civil society in Russia.

Yes, there are many legends associated with the Masons. Some of them were created by the Freemasons themselves, I think, to exalt their own traditions, in a simple attempt to preserve their teachings, to survive.

And if someone claims that “yes the Freemasons participated in some dark event, this does not mean at all that this event was caused by them and that they played a certain role in it.

To reduce all the diversity of socio-economic and political factors to the action of at least one influential secret society is to distort the historical truth. In my work, I tried to avoid critical assessments and conclusions, but adhered to the objective side of the matter.

Literature

1. Bakunina T.V. Russian Masons, M., 1990.

2. Runner A.P. Frankmasonry, Vitebsk, 1984.

3. Berebrova N., People and Lodges, M .: "Progress".

4. World history, vol. II, IV.

5. Dal V., Explanatory Dictionary of the Russian Language, M., 1955., T. II.

6. Zamoyskiy L., Behind the facade of the Masonic temple, M., 1990.

7. Ivanov V., Orthodox world and freemasonry, M., 1993.

8. Kositsky A.V., Freemasons, M., 1938.

9. Maramarko M., Freemasonry in the past and present, M .: "Progress", 1990.

10. Freemasonry, ed. T. Sokolovskaya, St. Petersburg, 1914.

11. Milyukov P., Memoirs of 1859-1917, New York, Vol.2.

12. Nis E. The main features of modern freemasonry.

13. Novikov R.D., Freemasons and Russian culture, M., 1996.

14. Platonov O.A., the crown of thorns of Russia, M., 1996.

15. Serkov A.I., History of Russian Freemasonry, 1997.

16. Soviet Encyclopedic Dictionary.

17. Explanatory trash edited by Ushakov, M., 1938.

18. Ward J., Interpretation of the Highest Degrees in the Masonic Order

19. Hall M.P., Interpreting Secret Teachings, Chief, 1997., Vol. III

Applications

Annex 1.

Pythagoras was born between 600 and 590. before the birth of Christ and lived for about 100 years. The teachings of Pythagoras indicate that he was perfectly familiar with the content of the Eastern and Western exotic schools. Pythagoras was initiated into the Egyptian, Babylonian, Chaldean Mysteries. After returning from his wanderings, Pythagoras founded a school or, as they say, a university in Crotone, the Dorian colony of southern Italy. He gathered around him a small group of devoted disciples, whom he initiated into deep wisdom, open to him, as well as into the foundations of occult mathematics, music, astronomy, which he considered as a triangular basis for all arts and sciences.

The study of geometry, music, and astronomy was considered essential to understanding God, or nature.

The God of Pythagoras was the Monad, or the One, which is everything. He described God as the Supreme mind, dispersed throughout all parts of the universe, as the cause of all things, the intelligence of all things and the power of all things.

Pythagoras defined knowledge as the fruits of mental accumulation. Observation was the main way to reach the mind. Wisdom is the understanding of the source, the cause of all things, and it can only be achieved by raising the intellect to the point where it is intuitively aware of invisible manifestations. The final source to be grasped by wisdom was the Monad, the mysterious eternal atom of the Pythagoreans. (T. Hall, p. 220.)

Frank Higgens, a Masonic ideologist, gives the following summary of Masonic doctrines: “The teachings of Pythagoras are of great importance to the Freemasons, because they were the result of his contacts with the leading philosophers of the entire civilized world of that time and represented what they all agreed on. Pythagoras in defense of pure monotheism is sufficient evidence that the oneness of God was the highest secret of all ancient initiations.

The philosophical school of Pythagoras was to a certain extent also a series of initiations, since he forced his students to go through various stages and never came into personal contact with them until they reached a certain degree of perfection. There were three degrees. Firstly, it concerned "Mathematics" - his students were charged with the knowledge of mathematics and geometry, which was then and could be now, if Freemasonry was properly introduced, the foundation on which the entire building was erected. Secondly, it was about "Theory", which dealt with clever proposals of the exact sciences. Finally, it was about the degree of "Chosenness", which was assigned to a candidate when he comprehended the light of complete enlightenment. Pupils of the Pythagorean school were divided into "exotericists" or students of external degrees and "esoterics", those who passed the third degree of initiation and were admitted to the secret wisdom. "

Appendix 2

Solomon, personification of universal wisdom.

Let us try to understand in this section what interests the name of Solomon serves and what meaning it has for Freemasonry. So, the name Solomon can be divided into parts SOL-OM-ON, which symbolize light, glory and truth, both together and separately, respectively.

According to ancient teachings, Solomon was initiated (initiated) into the Mystery schools and the temple that he built was actually a house of initiation, in which there was a mass of pagan, philosophical and phallic emblems. Columns crowned with palm branches, pomegranates, pillars in front of the gates, the arrangement of the premises, as well as the drapery - all these signs indicate that the Temple of Solomon was made in the likeness of the same temples in Egypt and Atlantis.

According to the teachings of the Mysteries, there are three Temples of Solomon, just as there are three Great Masters. The first temple is the Great House of the Universe, in the middle of which is the sun (SOL), sitting on a golden throne.

The twelve signs of the zodiac are his companions - artisans who have gathered around their brilliant master. Three lights - star, solar and moon - illuminate this Cosmic Temple. Accompanied by a train of planets, moons and asteroids, this Divine King (Solomon), with whose glory none of the earthly monarchs can be compared, solemnly walks through space.

While Hiram represents the active physical light of the sun, Solomon signifies its invisible but omnipotent spiritual and intellectual radiance.

The second symbolic temple is the human body - the Small House, made in the image of the Great Universal House. Here are the words of the apostle Paul: "Do you know that you are the Temple of the Lord and that God's Spirit dwells in you?"

Thus, Freemasonry inside a temple of stone cannot be speculative, but Freemasonry inside a living Temple of the body is operational.

The third symbolic temple is the Soular House, an invisible structure, the seat of the highest Masonic wisdom. The secret of this intangible structure is hidden under the allegory of Soma Psuchicon or blue and gold clothing (in Freemasonry).

A soul constructed from an invisible fiery substance, a metal glowing with gold, is molded by the Master Worker into a clay mold (physical body) and is called a font. The temple of the human soul was built by three Master Masons (Masons), personifying Love, Wisdom and Service.

This temple, being erected according to the (consent of) the Law of Life, is the abode of the spirit of God. The Soular Temple is the true Eternal Home, and whoever can erect or drink it is a true Master Mason. Freemasonry is the result and proof of this.

Appendix 3

The structure of the temple is based on the principles of symmetry, which must be carefully observed by the architect. They are due to the proportion in αυαλογια. Proportion is the correspondence between parts and the whole. This gives rise to the principles of symmetry. Without symmetry and proportion, there can be no principles for the structure of a temple, that is, if there is no exact relationship between its parts, which exists in a well-coordinated person. Because the human body is shaped by Nature, the face, from the lower roots of the hair above the forehead to the chin, occupies a tenth of its entire growth. The same for the wrist from the wrist to the tip of the middle finger, for the head from crown to chin - an eighth part, for the neck and shoulders from the top of the chest to the lower roots of the hair - a sixth part, from the middle of the chest to the crown of the head - a fourth. If we consider the size of the face, the distance from the bottom of the cheekbone to the nostrils is equal to the distance from the last point to the line between the eyebrows. From here to the lower roots of the hair - a third of the length of the entire face, including the forehead. The length of the foot is one-sixth of the body's height, the length of the forearm is one-fourth, and the width of the chest is also one-fourth. Other members also have their own symmetrical proportions, which were used by famous painters and sculptors of antiquity.

The buildings of the Dionysian Builders were indeed "sermons in stone". Even the uninitiated, who were unable to fully appreciate the cosmic principles embedded in these works of human genius and craftsmanship, were overwhelmed with a sense of grandeur and symmetry arising from the perfect relationship between columns, vaults, arches and domes. By varying sizes, materials, placement of decorations and colors, the builders aimed to evoke a certain mental or emotional response in the observer. Vitruvius, for example, describes the arrangement of bronze vases in a room, which led to a certain change in the tone and sound of the human voice. Likewise, each room through which an initiate in the Mystery passed had its own acoustics. So in one room the priest's voice was amplified to such an extent that the whole room seemed to vibrate. In another room, the voice died down and softened so that it sounded like a silver bell. In some underground passages, the candidate seemed to lose his voice, because, despite the fact that he almost shouted, he could almost hear the whisper of his own voice. However, after walking a few steps, he found that his quietest sigh turned into a roar.

Mysteries are secret cult rites in the religions of the ancient world, to which only initiates were allowed, as well as religious processions with elements of performance in Eastern religions, rituals performed in Masonic lodges.

In masonic lodges

Paradise, the kingdom of Eden Astrea.

Columns

Contemplative

Numerically, the predominant part of any order, the mass support of its leading elite.

The period of the national liberation movement under the leadership of G. Garibaldi.