OMS - Collection of Élus Coëns diagrams 2.1

OMS - BML MS 5474: 1767 General Statutes of the Freemasonry of the Knights Élus Coëns, 2022

This publication contains, for the first time in English, the 1767 General Statutes for the Freemasonry of the Knights Élus Coëns of Martinès de Pasqually’s l’Ordre des Chevaliers Maçons Élus Coëns de l’Univers. The MS. is held at the Bibliothèque Municipal de Lyon under call number and name B.M.L. MS. 5474: Statuts Généraux de la Franche Maconnerie des Chevaliers Élus Coëns and comprises 66 handwritten pages. This manuscript is of prime importance to understand the inner workings, organization, structure, and business of Martinès magical and mystical Ordre of the Élus Coëns. As with all our translations and publications, the O.·.M.·.S.·. feels it is time to release original manuscripts with initiatory notes for the greater Martinist community and the esoteric community in general in Ordre to preserve our beloved Tradition. While many of the rules, restrictions, and even ritual timings are perhaps outdated or unreasonable to expect a Temple composed of regular, working-class members, there is much that remains vital for modern Coëns to understand, especially for those reconstructing the original initiations and operations. For example, important information includes detailed accounts of regalia, intended ritual timings, and required officers, much of which was not even followed to the letter in Martinès time (as evidenced in letters from Louis Claude de Saint-Martin and Jean-Baptiste Willermoz). As per our usual format, this publication provides a faithful French transcription and facsimilé of the original manuscript, an English translation, collated through footnotes with other required sources, which we provide to the Martinist community at large as part of our O.·.M.·.S.·. Élus Coëns Source Series. Our standard introduction is intended to give the reader a general overview of the Ordre as a whole. The commentary, via in-line footnotes, provides key information cross-referenced from other E.C. sources such as our reconstructions of the E.C. initiations and operations. The work will speak for itself, and therefore little introduction is needed. Before the Luminaries, Paul Edward Rana San Marcos, TX Fall Equinox 2022

B.M.G. MS. 4123: Extract of what is contained in the Grades of the Ordre of the E.C., 2020

This publication contains, for the first time in English, the totality of Martinez de Pasqually’s l’Ordre des Chevaliers Macons Élus Coëns de l’Univers, manuscript B.M.G. MS. 4123 Extrait de ce qui est contenu dans les Grades de l’Ordre des E.C., or Extract of what is contained in the Grades of the Ordre of the E.C. This manuscript, the original of which is kept at the Bibliothèque Municipal de Grenoble, is part of a series of seven notebooks (Mss. 4123–4129) containing key catechisms, rituals and instructions of Pasqually’s order. Each of these Mss. have been privately released by the O.·.M.·.S.·. since 2018, and beginning in 2020, we gradually started releasing them as free digital publications online and in our usual hardcover books. Many Martinist publications are of great quality, whereas others are released by armchairs without practical magical experience and initiation in these highly complex systems. The O.·.M.·.S.·. feels it is time to release original manuscripts with initiatory notes for the greater Martinist community and esoteric community in general. The other manuscripts of this collection include: • B.M.G. MS. 4124 – Secret Explanation of the Catechisms of Apprentice, Companion, and Master Coën • B.M.G. MS. 4125 – Catechisms of the Philosophers Élus Coëns of the Universe 1770 • B.M.G. MS. 4126 – Secret Instruction • B.M.G. MS. 4128 – Prayers and Work for Reconciliation • B.M.G. MS. 4129 – On the Circles and its Composition. MS. 4123 contains extracts and notes on the floorwork of the Coën initiations from I° Symbolic Apprentice to X° Commander of the Orient. In the form of a catechism, this MS. exposes the physical content of the grades, its doctrine and teachings, forms of the Temples, and an overall summary of the initiations. It describes the colors and symbols of the grades, the consecrations, batteries, steps, and signs. It thus illustrates the general form, but still cannot convey the inner esoteric meanings of its skeletal presentation of the rites, a gnosis which can only be gained by being initiated through the grades, achieving the necessary Passes of the personal grade work, and earning the ranks of which it speaks. The grades overviewed in this MS. include: • I° Symbolic Apprentice • II° Symbolic Companion • III° Symbolic Master • IV° Master Élu/Perfect Master Élu • V° Apprentice Coën or Strongly Marked • VI° Companion Coën or Double Strongly Marked • VII° Master Coën or Triple Strongly Marked • VIII° Grand Architect or Grand Master Coën • IX° Knight of the East/Chevalier d’Orient • X° Commander of the Orient For each grade, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off. Note that the original MS. often uses fragmented, incomplete sentences as these are essentially stage notes on the initiations intended for Officer training. We have not corrected or expanded on these except for clarifying notes in [brackets] and footnotes at the bottom of the page. Like the other E.C. MS., the reconstructionist must utilise all available sources in order to piece together a full and complete picture of the E.C., its initiations, and operations. Together with out other MS., other English-speaking Martinist and E.C. organizations now have the materials and keys to do this work for themselves. Great thanks are due to Br.·. Ignoscentia, Master of O.·.M.·.S.·. Temple No. 11 in Sacramento, California for his assistance transcribing and translating the II°–VI° of this MS. Many thanks as well to Sr.·. Petra of O.·.M.·.S.·. Temple No. 1 in Austin, Texas for her labor in editing and proofreading our translations. You have both done a great service for the Ordre, your brethren, and the Martinist community.

Mémoire de master II Mondes Médiévaux (Université de Poitiers), 2020

Master recherche mondes médiévaux - réalisation d'un Master de recherche sur " Le verre médiéval et moderne : l'exemple du prieuré et de la commanderie hospitalière de Lavinadière (XIIIe-XVIIIe siècle)", sous la direction de Nicolas Prouteau (MCF à l'Université de Poitiers, CESCM UMR 7302), encadré par Patrice Conte (Ingénieur d'études - DRAC Nouvelle-Aquitaine, CESCM, UMR 7302) et Inès Pactat (Docteure spécialiste du verre en archéologie et ingénieure en archéométrie à l’IRAMAT-CEB UMR 5060 ) Sujet traité en 2 ans - Master 1 et Master 2 - conformément aux modalités du Master recherche de l'Université de Poitiers. (A nécessité une deuxième année de Master 2, en raison de plusieurs contrats de travail en archéologie cumulés entre septembre 2018 et juin 2020 <https://www.linkedin.com/in/mathilde-buisson1/>) - Master 1 soutenu mention très bien (17/20) Jury composé de Patrice Conte et Nicolas Prouteau. - Master 2 soutenu mention très bien (17/20) Jury composé de Claude Andrault-Schmitt (présidente du jury, Professeur émérite en Histoire de l'Art. CESCM UMR7302) et Nicolas Prouteau.

Speculum, 1972

THE discovery of hitherto unseen drawings by ultraviolet light in the Ccedmonian Genesis (Bodleian Library, MS Junius 11), one of the most notable illustrated Old English poems, raises intriguing questions about their iconography, dating, authorship, and relation to the poetic text. Although irrefutable evidence for precise dating and authorship cannot be presented at this time, tentative suggestions will be made on the basis of a comparison of the sketches with other drawings in the manuscript, with drawings in other tenth and early eleventh century manuscripts, and with appropriate literary, biblical, and historical evidence. Ultraviolet illumination of the lower portion of page 12 has revealed the metalpoint outline of a standing male figure with a round shield in his left hand and the fragment of a lance in his upraised right hand (Fig. I). 1 The pose, attributes, and placement of the unfinished drawing in the Genesis poem all suggest that it may have been intended to be a representation of Saint Michael combating the dragon or the devil. Although the right-hand portion of the blankspace is empty, which suggests that the composition was not completed in its preliminary stage, the artist left sufficient space for the figure of the malefactor. The pictorial tradition of Saint Michael fighting the dragon or the devil was derived from Revelations XII 7-9 and Jude V 9. According to J. J. G. Alexander, the other pictorial tradition, where Saint Michael is represented as a prince with a staff or scepter in his right hand and a globe in the other, was derived from Daniel X 13, 21 and XII I. 2 Figures in the Gerona Beatus Apocalypse (Archivo de la Catedral, A.D. 975) on folios 156 V and 213 V are comparable to the Csedmonian Michael. 3 In the upper * A different version of this article appears in Appendix I of my unpublished doctoral dissertation, "The Illustrations of the Cadmonian Genesis as a Guide to the Interpretation of the Text," University of Michigan, 1969. 1 James Watrous, The Craft of Old Master Drawings (Madison, Wis., 1957), pp. 8-24, treats fully the subject of metalpoint underdrawing. The author suggests that the preliminary designs of some mediaeval illustrations were laid-in by means of a metal stylus. The incised outline in the vellum was subsequently inked-in by the artist. The five metalpoint sketches in the MS Junius 11, however, show no traces of having been inked-in. The preliminary sketches, in fact, were not even completed by the artists. I had intended originally to include ultraviolet bromide photographs of the five metalpoint sketches, but due to the faintness of the incised outlines legible reproductions cound not be produced. Consequently, I have included instead tracings of the enlarged photographic prints. Photographic documentation, either as prints or as transparencies, may be obtained from Dr W. 0. Hassall, Department of Western Manuscripts, Bodleian Library. I am grateful to the authorities at the Bodleian Library for permitting me to publish the photograph of page 54 (Fig. 8) from the MS Junius 11.

OMS - MS. B.M.G. 4125, 2018

This publication contains for the first time in English, the totality of l’Ordre des Chevaliers Macons Élus Coëns de l’Univers, or simply, the Élus Coëns of Martinez de Pasqually’s B.M.G. MS. 4125 (Bibliothèque Municipal de Grenoble) which appears to date from 1770. This MS. consists of four notebooks partially sewn together, forming seventy-seven pages. Included in this MS. are complete Catechisms for the grades of: • Master Coën (pgs. 1 – 21 of the MS.) • Grand Master Coën also known as Grand Archictect (pgs. 21 – 27) • Grand Élu of Zorobabel, also called Knights of the East (pgs. 27 – 33) • Catechism of the Commanders of the Orient Apprentice R+ (pgs. 34 – 52) • A second MS. facsimilé of this last Catechism is reproduced, which according to Robert Amadou is in the handwriting of the Unknown Philosopher himself. Included in B.M.G. Ms. 4125 is also the Catechism of the Philosophers Élus Coëns of the Universe 1770 (pgs. 53 – 77 of the MS.). This last text specifically concerns the rank of Apprentice, but differs from the Apprentice Catechisms found in other collections, namely that of BNF FM 4 15 (aka the Baylot MS., the source for Roger Dachez’ Apprentice & Companion Catechisms) as well as Papus’. This text does not merely address the 1st degree of Apprentice, but presents a panorama of the contents of the following degrees. This text states regarding the quality or state of the “Philosopher Élu Coën” that they are “To be free, virtuous and free from all vice, equal to Kings, a friend of the Princes and the Poor when they are spiritually clothed in the character of Élus Coëns.” It is the spirit of this virtue, the Election of Spiritual Nobility that we hope to confer and re-enliven in our works and our heritage. For each, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript when possible. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off.

Across the title page of the first edition of Comte de Gabalis, published at Paris in the year 1670, runs the cryptic phrase from Tertullian "Quod tanto impendio absconditur etiam solummodo demonstrare destruere est," [ When a thing is hidden away with so much pains merely to reveal it is to destroy it,] suggesting to the mind that there is a concealed mystery. Hungry souls, heeding these words, have sought and found beneath the esprit and sparkle of its pages a clue to that truth which all the world is seeking. Many readers will recall Sir Edward Lytton's citation of Comte de Gabalis in his strange novel Zanoni, certain portions of which were based upon this source. And others will remember the high esteem in which the wit and wisdom of the Abbé de Villars' masterpiece were held by litterateurs, as well as occultists, in the early years of the 18th century. Alexander Pope, in his dedication to the Rape of the Lock, the first draft of which was written in 1711, says "The Rosicrucians are a people I must bring you acquainted with. The best account I know of them is in a French book call'd Le Comte de Gabalis, which both in its title and size is so like a Novel, that many of the Fair Sex have read it for one by mistake. According to these Gentlemen, the four Elements are inhabited by Spirits, which they call Sylphs, Gnomes, Nymphs, and Salamanders. The Gnomes or Demons of Earth delight in mischief; but the Sylphs, whose habitation is in the Air, are the best-condition'd Creatures imaginable. For they say, any mortals may enjoy the most intimate familiarities with these gentle Spirits, upon a condition very easy to all true Adepts, an inviolate preservation of Chastity." Alexander Pope's poem bears the same relation to its inspiration Comte de Gabalis, that a dancing mote does to the sunbeam whose brilliance it reflects. For the reader of today this light shines, as it were, through a window fashioned in an alien age, and mullioned with a frankness of speech almost unknown in this century of conventional circumlocutions. To throw a stone at the window were ungrateful. Rather let the reader view these Discourses with sympathetic understanding of the thought of the period in which they were written. Let him regard not their letter but their word, and so justify our belief that years are past in which to point out spiritual worth wherever found is to compass its destruction, and that the day has come when we should seek to unlock the treasure of this ancient volume with a key fashioned from the Philosopher's Stone. 1 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 4 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk rather have gone through fire than have profaned its sanctity by taking into his confidence any unworthy prince, or ambitious or immoral man, three types of persons excommunicated for all time by the Sages. Happily I am not a prince, I have but little ambition, and you will presently see that I have even a trifle more chastity than is requisite for a Philosopher. He found me to be of a tractable, inquiring, and fearless disposition. A dash of melancholy is lacking in me, else I would make all, who are inclined to blame the Comte de GABALIS for having concealed nothing from me, confess that I was a not unfit subject for the Occult Sciences. One cannot make great progress in them, it is true, without melancholy; but the little that I possess in no wise disheartened him. You have, he told me a hundred times, Saturn in an angle, in his own house, and retrograde; some day you cannot. fail to be as melancholy as a Sage ought to be; for the wisest of all men, as we learn in the Cabala 3 The Amateurs must, therefore, find fault with my Saturn and not with the Comte de GABALIS, if I prefer to divulge their secrets rather than to practise them. If the stars do not do their duty the Comte is not to blame for it; and if I have not sufficient greatness of soul to strive to become the Master of Nature, overthrow the Elements, hold communion with Supreme Intelligences, command demons, become the father of giants, create new worlds, speak with God upon His formidable Throne, and compel the Cherubim who guards the gate of terrestial Paradise to let me stroll now and then in its alleys, it is I, and I alone, who am to blame or to be pitied. One must not, on this account, insult the memory of that rare man by saying that he met his death because he taught me all these things. Since the fortunes of war are uncertain, is it not possible that the Comte may have been overcome in an encounter with some unruly hobgoblin? Peradventure while talking with God upon His flaming Throne, he could not keep his glance from straying to His face, now it is written that man may not behold God and live , had like you Jupiter in the Ascendant, nevertheless so powerful was the influence of his Saturn, though far weaker than yours, that one cannot find proof of his having laughed a single time in all his life. 4. Perhaps he merely pretended to die, as is the way of Philosophers, who feign death 5 3 THE CABALA.-Sacred book of the Jews, is an occult interpretation or key to their Scriptures, and contains explicit revelation of the art of communing with spirits. Tradition states that it has been transmitted from Adam and Abraham by a continuous chain of Initiates to the spiritual heads of the Hebrew race today. The Cabala can be read in seven different ways. Its inner mystery has never be written, but is imparted orally by hierophant to disciple. In its original form the system of esoteric Masonry was identical with that of the Cabala. 4 IT IS WRITTEN THAT MAN MAY NOT BEHOLD GOD AND LIVE.-And Moses said, I beseech thee, shew me Thy glory. And He said, "Thou canst not see my face; for there shall no man see me and live."-EXODUS xxxiii., 18, 20. in one place, only to transplant themselves to another. Be 5 PRETENDED DEATH.-When a Philosopher has passed a certain number of years in service for the uplift-ment of humanity, having fulfilled the purpose of his soul upon incarnation, he earns the right to retire from the world and to enjoy the freedom demanded for his own spiritual evolution. In the Order of the Philosophers are enrolled the names of many Brothers who have feigned death in one place or who have mysteriously disappeared, only to transplant themselves to another. The burial place of Francis St. Alban has never been divulged by those who know. Lord Bacon's death at the age of 65 is said to have occurred in the year 1626. It is 5 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 12 7 MAP OF THE HOROSCOPE, see Note A Commentary Continued. Many notes relevant to the Discourses but non-essential to an understanding of their meaning have been placed at the end of the book. 8 HARMONY OF THE WORLD. Note B Commentary Continued. 9 NUMBERS OF PYTHAGORAS. Note C Commentary Continued. 10 VISIONS OF ST. JOHN.-"Now, in plain words, what does this very occult book, the Apocalypse, contain? It gives the esoteric interpretation of the Christosmyth; it tells what 'Iêsous the Christos' really is; it explains the nature of 'the old serpent, who is the Devil and Satan; ' it repudiates the profane conception of an anthropomorphic God; and with sublime imagery it points out the true and only path to Life Eternal. It gives the key to that divine Gnôsis which is the same in all ages, and superior to all faiths and philosophies-that secret science which is in reality secret only because it is hidden and locked in the inner nature of every man, however ignorant and humble, and none but himself can turn the key."-JAMES M. PRYSE. "THE APOCALYPSE UNSEALED." 11 FIRST CHAPTER OF GENESIS.-"When I find learned men believing Genesis literally, which the ancients with all their failings had too much sense to receive except allegorically, I am tempted to doubt the reality of the improvement of the human mind."-GODFREY HIGGINS. , and to make you a sharer in the wonders of His Omnipotence." 12 ORDER OF THE PHILOSOPHERS.-Deep down in the human soul is implanted that divine instinct which reveals to man his oneness with God and his fellows. And any wilful segregation of a soul, or group of souls, for the purpose of syndicating God's benefits to His children, is rightly esteemed unnatural, and is sooner or later disintegrated either by force, opinion, or the trend of human evolution which is in accord with the divine Law of Nature willing obedience from all things. The Order of the Philosophers, if not in accord with this Law, could not have endured through every age of which records exist. This organisation is is composed of those souls who have reached the crest of evolution on this planet, and who have passed beyond intellectualism into spiritual realisation. The aim of all souls who have attained to this level of consciousness is an entirely 7 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 14 CARDAN AND THE SYLPHS OF CARDAN. SEE NOTE D, COMMENTARY CONTINUED. 15 AVERROES. SEE NOTE E, COMMENTARY CONTINUED. 16 WATCH The lower nature and mind. PRAY Demand and realise power to govern them. HOPE Aspire to the highest. BE SILENT Let the personality listen that it may hear the voice of the Divine Self.. But assuring me, with very great kindness, that I would lose nothing by 17 SPARK OF HIS LIGHT.-Light is used as a synonym for spiritual knowledge and evolution since, to the seer, the spirit or Solar Principle of man is at certain times actually visible as a light that " true Light which lighteth every man that cometh into the world." The spirit of the average man or woman exists, as it were, in embryo only, and appears as a dim and tiny light at some distance above the head. In the Master this light, developed, is visible as an elongated cleft flame extending upward from the centre of the forehead. This flame ever the

Bogoslovni vestnik/Theological Quarterly, 2021

Amalar of Metz and William Durand were medieval liturgists from the beginning and end of a long period during which liturgical treatises were created and labelled expositio missae or liturgical expositions. In the early 9th century, Amaral of Metz compiled the exposition De ecclesiastico officio, in which he examines liturgical celebrations by using an allegorical interpretation and the contribution to the Carolingian reform. He eventually became a role model for later authors who created more or less similar treatises following his example. One author who considered Amaral a role model was William Durand the Elder, bishop of Mende in France. In the 13th century, he compiled the exposition Rationale divinorum officiorum. Both expositions were very influential not only in the period in which they were created but also in later periods. Amalar’s exposition enhanced the development of allegorical interpretations in the Middle Ages, while Durand’s exposition has been used up to the liturgical reform introduced by the Second Vatican Council. In the present paper, the author explores the reception of Saint Jerome by both authors referred to above. The said authors do not use the patristic ideas in their original sense; they do not expand on them theologically. Their purpose for using patristic sources is to verify doctrines or liturgical practices of their period. Introducing allegory in the interpretation of liturgy and compiling existing material is relevant for transmitting the Fathers’ beliefs to future generations.