Energy Belts and fields are conscious entities. Higher Vibrational Beings that encompass all that is with in Them. As We are Part of each field of every dimensional aspect. As one field encompasses another. The I AM.
5D Earth is Coming Soon We are Going Home
Make the Shift by leaving the sh IT alone and the drama behind and not engaging any further into Emotional Cellular Density . Love Yourself Deeply first, than others and become lighter in love and the New Earth will be Home Again
St Germain has been moving the New Earth forward toward the New Atlantis since the late 1600’s . Cobra has joined St. Germain in 2017 to hold and integrate the New Photonic Belt that will be Our next level of Awareness.Wednesday, January 4, 2017 New Atlantis is the codename for the energy grid around the planetary surface that will support the Compression Breakthrough and also the codename for the New Society after the Event. In Old Atlantis, before the polar shift 75,000 years ago, the position of equator was different and thus the position of the whole planetary energy grid was different also.
by William Henry from WilliamHenry Website
My article connected the genocide of the Cathars or Pure Ones of Southern France, the secret teachings of Jesus and the supernatural blue stones of the Sumerian creator god Enki or E.A that open stargates and cause enlightenment. Evidence flashed before my eyes that, in addition to Iraq and France, E.A. also operated a blue stone-based “stargate mystery school” at the Hill of Tara in Ireland. Conor Newman, an archaeology lecturer at the National University of Ireland at Galway announced that he had located a massive subterranean temple at Tara. Since 1992, Newman has been working on the Hill of Tara preparing a survey of the area for the state-funded Discovery Program. He found the Tara monument using an underground radar device. What they uncovered eventually at the crown of the hill was a huge, oval-shaped monument measuring about 170 meters at its widest point. Around it are 300 postholes measuring two meters wide. Evidence indicates this ‘Crown’ (tiara) jewel of Irish archaeology was constructed through an enormous effort. 300 towering oak posts once surrounded the hill. Newman thinks it probably dates from 2500 to 2300 BC and still had a big physical presence even after the posts were taken out or rotted. While the site is home to many known archaeological treasures, this latest discovery reveals that the real treasure exists underneath the sacred hill and may soon be revived. With its revival will come important new information about Enki. Tara is the prehistoric home of the magical Tuatha Dé Danaan, who are considered to be direct descendents or reincarnations of the biblical Shining Ones (Elohim), the creator gods. W.Y.Evans-Wentz notes that they are described as a race of majestic appearance and marvelous beauty, in form human, yet in nature divine. They are divided into two classes:
those which are shining those which are opalescent and seem lit up by a light within themselves
The Sumerians called them Anunnaki (literally NUN, ‘fish’, of AKI, ‘light’), which explains why the Irish called them the ‘Lords of Light’ or Illi. They were led by E.A. and brought with them four treasures or power tools:
the (S)tone of Destiny the (S)word of Destiny the Cup of Destiny the Staff or Spear of Destiny
These treasures were housed in the so-called Cave of Treasures, inside the Mountain of God, where burns a perpetual flame. Tara was considered the Mountain of God, as well as the Illi’s gateway or Ish-Tar Gate to the etheric Otherworld. Passage tombs dot the surrounding countryside. The passage tombs or mounds are called Sidhe (pronounced ‘she’), a pun on the She People or Shining Ones (the She-Ning Ones) who adored Ana, the Great Mother of All Living. From the earliest dawn of Irish mythology Keltic rites were performed here.The Stone of Ana or ‘light’ at Tara Hill is believed to be the same as the stone of Luz (‘light’)
upon which Jacob laid his head and subsequently saw a ladder reaching into heaven.
The mythology of the Danaan indicates they had the ability to control the light of the sun through the power of a magical blue stone of miraculous powers.This stone forms the basis for Irish mythology. E.A. IN IRELAND E.A. I learned, presided over the Tara assembly as the sun god Fin, a Druid in strangely flowered garments, and with a double-pointed headdress and bearing in his hand a book. Fin’s two-headed miter of fishy form (a play on ‘fin’), his upright rod, spotted or checkered garment and basket in hand, are symbols that are easily recognizable in the Sumerian depiction of E.A. presented here. His column (i, eye) or pillar of Tara (‘enlightenment’) is remembered as the Tree of the Wisdom of Life of numerous traditions. E.A. is typified as both the pupil in the eye, with wings and a tail, and as the wisdom-bearing serpent who dwelled within the Tree.
Priests of E.A., wearing fish suits tend his ipillar. E.A. led the Anunnaki in search of the “blue stones that cause ill,” meaning illumination, luminescence, enlightenment. He found them at a place called Arili (Ireland?).
Sumerian myth romanticized by Zecharia Sitchin says Enki was a genetic scientist who came from the mysterious, and presently controversial, Planet X. The blue stones symbolize the exotic ‘missing’ or ‘hidden’ (‘black’) matter of the universe known as the Philosopher’s Stone or the Black Stone. Crystallized into Earth density this black stone shifts its vibration into blue stones (actually tones). The cluster of three orbs symbolize them, just as they do the Word or Life Force of God. When a human places themselves in resonance with the blue stone’s Life Force it transforms them from a human into a god. Correspondingly, the Irish root word Ea means fire or the light which lightens all, and raises us out of earth life. To the Irish E.A. also signifies:
a cause / matter in course of change / a compact / a confederacy / the learned / a vocation / learning / science / wise a flock / knowledge / discipline / instruction / honor / respect / a country / an island / a tribe E.A. founded civilization in ancient Sumeria (modern Iraq). But first, he apparently settled Ireland. As Laurence Gardner notes, Irish mythology of the Anunnaki predates Sumerian civilization by a thousand years or more. Like E.A.’s Sumeria, Ireland comes into history as a full-fledged kingdom, and its sudden origin has perplexed many an historian. Sumerian culture coincides with, the early Irish. It’s as if one culture is the continuation of the other. Both Irish and Iraqi mythology revolve around the secret teachings of the blue stones of E.A. In ancient Irish religion and mythology Tara was the sacred home for the Ari (later the Ari-ish or Irish) who ranked below the Illi gods, yet above the people. Ireland (Ari-Land) takes its name from the Aris or Arians. Ireland is considered the Great Motherland of the Aryan race, otherwise known as Atlantis, Thule or Tula. Aryan or Ari-an is a Sanskrit word meaning ‘noble’. The concept of the Aryan race has been wildly misinterpreted. The root of the misunderstanding is in the Sumerian claim that E.A. and the Pure Lady Ninhursag (Mari) cloned the first model of human as a slave race. Into the blood of a second ‘advanced’ human, the Ari or Illi, they put sacred knowledge. He then separated this new human from the others, taking them to an island home, Poseidon/Atlantis, of which he was the Pa-Tara (father) and founder, the Potei-don or ‘Lord of Wisdom’. His half-brother Enlil, who sought to keep humanity at the level of dim-bulb, Earth-bound slaves, opposed him. Tara is, conceivably, one of E.A.’s laboratories of enlightenment and the place where he brought ‘the Children of Atlantis’, the lost tribe of Enki, after their banishment by Enlil. Irish mythology insists the secrets of E.A. and his lost tribe remain hidden beneath the soil of Tara. The Irish make clear that post-cataclysm Atlantean mythology, including that of the blue stones, originated in Ireland and spread to Sumeria, Egypt and India… and Southern France. Among other uses the blue stones, called Blue Apples in Southern France, were used to open gateways or passages to other realms. Gnostic Christians maintain they were present at the Crucifixion. Afterwards, they were in the possession of the Cathars who were taught the secrets of the blue stones by Jesus. According to Irish belief, E.A. is the root for Iessa, the Holy Spirit, or Jesus. The Dark Age Church stuck out its velvet-wrapped iron fist and attempted to disarm the Cathars of this strange secret fruit.Jesus (called Pan-Tara, ‘god of Tara’) is known in ancient Irish history as Iessa, a name derived from I.A. or E.A. His arrest, shown in the Irish Book of Kells, features the three orbs.
Cathar Cross with the serpent (E.A.) spitting the three orbs.
The three orbs appear as the triple spiral in Ireland.
That’s why light burned through my veins as I shuttled between Sumerian, Irish and Cathar histories, pouring over currents of symbols and myths that criss-crossed these cultures.Enlightenment in Ireland, as in Southern France, carried a terrible price. As it would do with the extermination of the Cath-Ari and their Church of Amor or Love (1208-1244), in 1169 the Church of Rome launched a horrifying campaign of terror that shattered the Irish religion and the Mother Church of Tara (‘love’).
After English shock troops operating on behalf of Rome conquered this land, which natives called the Skilly or Blessed Isles for having survived the cataclysm of Atlantis, English priests rewrote its history, performing a full-scale perimeter mythic wipe-down of Tara that left it a sunken wreck – physically intact, spiritually destroyed.Book of Kells
The Illi were banished to the interior world. The Church of Rome transformed them into devils.
As Bruce Rux notes, their stature was considerably shrunk in size, too. This is evidenced by the term henceforth applied to them, fairy folk. The Tuatha Dé Danaan were described as tall, blond and fair-skinned. By adding a ‘y’ suffix to their name, a demonic or diminutive image was created.
The Church transformed E.A., the Potei-Don (Poseidon in Atlantis) or King of Tara, into Potei, Patti, Patty or Saint Patrick, a Church hero who is probably a fabrication of priests who said that, instead of bringing enlightenment, he came to Tara to confront the ancient religion of the gateway at its most powerful site.
Patrick and his followers prided themselves on burning three hundred volumes of Irish histories and Druidical writings. The destruction of the teaching of E.A. (the King of Tara) has never been completed. The investigations to be made at the Hill of Tara will have far-ranging implications on our understanding of ancient Irish history and the story of E.A.
This understanding will enlighten the origins of Hinduism, Judaism, Christianity and Islam, as well. They will reveal their common roots. Today, civilization threatens the temple at Tara. Mr. Newman is concerned about a planned extension of the N3 motorway from Clonee to just north of Kells.
One of the sections from Dunshaughlin to Navan runs along the east side of the Hill of Tara. Newman has absolutely no doubt that they will be destroying dozens of monuments connected to Tara (and E.A.).
|Hill of Tara in Ireland|
E ARK AT TAR There is a fascinating and powerful connection between the blue stones of E.A., Ireland, and the Ark of the Covenant, the golden vessel through which the bright Divine Light presence of God appeared to the Jews. According to Irish lore, the ‘lost’ Ark of the Covenant is hidden at Tara. Early in the 20th century a group of Israelites, connecting tara with Torah, came to Tara with the conviction that the Ark of the Covenant was buried at the famous hill. They dug the Mound of the Synods in search of the Ark but found only some Roman coins. Official excavation in the 1950s revealed the circles of postholes, indicating the construction of substantial buildings here. In several of my books and in the aforementioned AR article, I have deduced that the Anunnaki operated a ‘Tara gate’ at a place called Eschol (translated as ‘stone’). Called the ‘valley of the cluster’ (as in grapes), the Bible locates Eschol in Canaan, the ‘Promised Land’. The Book of Numbers (13) tells us Joshua stole these blue stones, symbolized by a cluster of enormously heavy grapes, from the Anunnaki at the valley of Eschol and returned them to Moses along with a warning, “the land there eateth the people up”. I have interpreted this cryptic phrase as meaning the Anunnaki were operating a gateway that caused people to vanish. The blue stones symbolized this gateway. The Bible is mute concerning what Moses did with the blue stones of the Anunnaki. This is strange considering they potentially represent the core secrets of the universe. These blue stones are believed to be sapphire crystals containing cosmic secrets ‘etched by the hand of God’. Talmudic-Mishraic sources say they were transparent, flexible, blue and, like the grapes of Eschol, very heavy.
Graham Hancock mentions these stones in The Sign and the Seal, speculating that Moses knew they were hidden on Mount Sinai and that they are meteorites possessing a supernatural power source. Further, he suggests they are a cipher for the Holy Grail. The cluster of grapes, or blue stones, symbolize the Grail. Most Ark researchers sidestep the blue stones for lack of readily available information, and for the fact that they were smashed by Moses and replaced by a second set of tablets containing the Ten Commandments. An enormous wealth of understanding emerges when we connect the blue stones of E.A. with the Ark of the Covenant. As I wrote in Ark of the Christos, the connection between E.A. and the Ark is easily made. The blue stones were given to Moses by a God of light on the glowing or smoking mountain of light, Sinai, which is considered a metaphor for the Tree of Wisdom and the gate to God. Apart from the Sinai/Tree of Life metaphor, a smoking mountain is either a mountain on fire or a volcano. The god most closely associated with the volcano is the god of alchemy Vulcan or Hephaestus, the gold/soul smith whom the Sumerians called E.A. E.A. appeared before the Sumerians as the Aryan god Ahura had appeared when seen in his glowing ark on top of Mount Hara, the mountain of Is-Tara, as a being of light. God appeared above the Ark and Mount Sinai in exactly the same way, i.e. in fire and a cloud of vapor and, furthermore, in the form of his ‘Glory’. Ahura
Ahura Mazda floating on a cloud above an Ark- like box This deduction that E.A. is the God of light of the Ark brings up another. There were two teachings of Moses. The first is the blue stone-based enlightenment teaching of E.A. The second, the Ten Commandments, a penal code for the Israelite slaves, is Enlil’s, whose editors removed the mention of the enlightening blue stones from the biblical story. For some reason God lost interest in the Ark by Jeremiah’s time (580 BC); telling the Israelites not to think of it, remember it or magnify it any more. This is probably because the Israelites lost the Ark, probably to Nebuchadnezzar. Jeremiah was instructed by God to hide the secret stones of Israel in the face of the threat from Nebuchadnezzar, the priest-king of Marduk, the ‘Bright’, ‘Shining’ god of Planet X and son of E.A., who had assembled a gateway in Babylon through which the Son of God appeared. The Irish claim Jeremiah brought the stones to Ireland along with the Princess of Tara, founding a Druid school of wisdom based upon the stones. They say a great prophet will arise in the West who will miraculously cause E.A.’s tree of Tara to bud and blossom. Meanwhile, Saddam Hussein believes he is the reincarnated Nebuchadnezzar. The race to recover the blue stones of Atlantis continues. http://news.nationalgeographic.com/2016/11/iraq-mosul-isis-nimrud-khorsabad-archaeology/ By PUBLISHED NOVEMBER 10, 2016
Recently released satellite imagery of archaeological sites around the northern Iraqi city of Mosul has revealed extensive destruction at two capital cities of ancient Mesopotamia, according to researchers with the American Schools of Oriental Research Cultural Heritage Initiatives(ASOR CHI).
The ziggurat of Nimrud, a towering sacred structure built nearly 2,900 years ago, was leveled between the end of August and the beginning of October, most likely by the Islamic State.
Kurdish Peshmerga forces severely damaged archaeological remains at the site of Dur-Sharrukin while digging defensive berms and trenches at the site between mid-October and early November.
Mesopotamia’s “Most Spectacular Sacred Structure”
Nimrud (known as Calah in the Book of Genesis) was established in the 13th century B.C. near the Tigris River, some 20 miles south of modern Mosul.ph of Nimrud taken in 1975 shows the remaining mudbrick core of the ziggurat, which still stood 140 feet high some 2,900 years after it was built.
It became the capital of the Neo-Assyrian empire in the ninth century B.C under the reign of Ashurnasipal II. In 879 B.C., the ruler built a sacred precinct dedicated to Nimrud’s patron deity, the war god Ninurta. The precinct included a large temple and an enormous mudbrick ziggurat, or stepped tower, that measured nearly 200 feet by 200 feet at its base and likely measured 200 feet in height. When archaeologist Austen Henry Layard excavated the ziggurat some 2,700 years later, the ruins still stood 140 feet high. It was considered “the most spectacular sacred structure known from ancient Mesopotamia.”
While no one has claimed responsibility for the destruction, it is likely the work of the Islamic State, says Michael Danti, ASOR CHI’s academic director. In the spring of 2015, the terrorist group destroyed the Northwest Palace of Ashurnasipal II and the Nabu Temple at Nimrud.
The motive behind the destruction is also unclear. The ziggurat ruins were the highest point in the surrounding Nineveh plains and could serve as an ideal defensive position, yet the site is in a remote area far from strategic locations. “We’re seeing a lot of really peculiar activity like this in Islamic State-held territory,” says Danti
The Islamic State may have destroyed the ziggurat for the same reasons that may have motivated earlier deliberate destructions at the site: to demoralize local populations and demonstrate a scorched-earth bravado in the face of oncoming military forces determined to liberate Mosul.
Islamic State militants may have also been looking for artifacts in the mound, says Danti, but he points out that ziggurats are generally solid masonry structures that don’t contain burials. “You’d have to be pretty naïve to loot a ziggurat,” he says.
While there are reports that Nimrud has now been liberated by the Iraqi army, heritage experts have yet to inspect the site. It is likely that the Islamic State has planted the ancient site with IEDs and mines, much like they did in Palmyra.
Unique Assyrian City Bulldozed
Nimrud remained the capital of the Neo-Assyrian Empire until 706 B.C., when the ruler Sargon II moved the capital to Dur-Sharrukin, now next to the modern village of Khorsabad, which lies nine miles northeast of Mosul.
Dur-Sharrukin is a unique archaeological site in that it was built during the reign of a single ruler, briefly used, and abandoned following the death of Sargon II in 705 B.C. The 740-acre city was protected by a 24-foot-wide wall and featured a royal palace decorated with monumental stone sculptures and reliefs. The site was excavated by the University of Chicago’s Oriental Institute in the early 20th century.
An October 27 Facebook post from the Kurdistan Regional Government Directorate of Archaeology revealed that Peshmerga forces stationed at Khorsabad had reported to the Directorate of Antiquities that they had uncovered Neo-Assyrian architectural fragments while digging fortifications at an undisclosed site.
Satellite images show that this site is actually Dur-Sharrukin, and that Peshmerga forces bulldozed extensive earthen embankments and built a large military post on top of visible archaeological remains.
Heritage officials who visited the site recovered some of the newly exposed archaeological remains; others were simply too large to remove at the time.
Militarization of heritage sites in northern Iraq, including mosques, churches and archaeological sites, has become an increasing concern as efforts to recapture Mosul from the Islamic State continue.
Kristin Romey is a staff writer covering archaeology and paleontology for National Geographic.
Philalethes: The Journal
of Masonic Research & Letters
Since 1946, Philalethes has provided Masonic light to generations of Freemasons. That tradition continues today. Now expanded to 44 pages per issue, Philalethes presents thought-provoking articles on Masonic symbolism, ritual, history, art and philosophy, as well as careful book reviews and insightful editorial content. Many consider Philalethes to be the finest Masonic magazine available today. Learn how to subscribe.
Current Issue, Winter 2011
- Robert G. Davis The New American Mason: Generations Together in Private Conclaves of Manhood
- Daniel D. Hrinko The Formation of a Craft Driven Lodge
- David Harrison From Elias Ashmole to Arthur Edward Waite
- Helmuth Svoboda Wanted: Ashlarists
- Beat Schwendimann The First Stone
- William Peake The Passages of a Mason: Fellow Craft
- Shawn Eyer The Anchor and the Ark: Symbols of Faith, Hope and the Persistence of Tradition
- Shawn Eyer review: Observing the Craft by Andrew Hammer
- Erik L. Arneson review: The Royal Arch Journey by Neville Barker Cryer
- Robert I. Clegg Voices of the Fellows
Karl R. H. Frick on The Philalèthes
Courtesy of Terry Melanson
The following sketch is translated from Karl R. H. Frick’s Die Erleuchteten: Gnostisch-theosophische und alchemistisch-rosenkreuzerische Geheimgesellschaften bis zum Ende des 18. Jahrhunderts, ein Beitrag zur Geistesgeschichte der Neuzeit (1973), p. 574 ff., originally included as an appendix at the end of McBean and Gabirro, A Complete History Of The Ancient And Primitive Rite (2002). There were a few mistakes with spelling and grammar, etc., so I’ve cleaned it up, while providing annotations, links and illustrations.
In regard to the entire milieu of high-grade Freemasonry during the Enlightenment, the Philalèthes are as noteworthy as they come. The Rite itself – more of a regime – and the Lodge ‘Amis Réunis’ from which it was founded, constituted a clearing house for all things occult or esoteric on the continent and beyond; Savalette de Langes and the Marquis de Chefdebien may even be described as engaging in Masonic espionage. There isn’t a single volume on 18th Century Freemasonry that doesn’t give the major details of the Amis Réunis and the Philalèthes. Members of the rite came not only from France, but from Germany, England, Italy, Austria, Sweden and Russia (and as was shown with the publishing of J. J. C. Bode’s diary in 1994, the Bavarian Illuminati had managed to officially join forces with it just two years before the revolution).
I’ve read more than a few accounts of the Philalèthes over the years, but this report by Frick – about as complete an introduction as as you’ll find – is by far the best.
By Karl R. H. Frick
As a continuation of the Élus Coëns,1 but also as far as the doctrine is concerned of the Illuminés of Avignon, the Philalèthes are part of the mystical Freemasonry in France. The Philalèthes or Searchers of Truth was the name of the masonic-hermetic system founded in Paris in 1773. This we will investigate now.
On April 23, 1771, a new lodge was constituted with the name ‘Des Amis Réunis’ [The United Friends]. In 1774 it had 57 members, mainly officers of noble descent and rich citizens, among whom were two Élus Coëns. They were the Viscount de Saulx de Tavannes,2 Major of the royal infantry regiment, and the Abbé Jean-Baptiste François Rozier (1734-1793), Honorary Knight of the Church at Lyon, known among his contemporaries as a naturalist. As a doctor of theology he directed from 1765-1769 the vetenary school at Lyon, and was Master of a lodge. With Pasqually he had a personal contact, and was a dedicated supporter of his doctrine. He later studied at Paris botanics and agronomy. He published quite a number of books, among them textbooks on agriculture, physics and veterinary medicine, and published with Pierre-Jaques Willermoz3 an Agronomic Dictionary. As a Mason he also was one of the founders of the Grand Orient in 1773. During the session of July 12, 1773, when he was the president of the Chamber of the Provinces, he proposed the foundation of Provincial Lodges.
After some explanations with Lalande, which are here of no interest, he, Lalande and Joseph Ignace Guillotin (1738-1814), the inventor of the guillotine, proposed a regulation for the French Lodges, which was proposed on October 22 and accepted later on. In 1775 he organised as an enthousiastic Élus Coëns, together with Saint-Martin a magical session, according to the ritual of the Élus Coëns, in the Palais de Luxembourg, the Duchess of Bourbon being present. Rozier started together with the Master of the Lodge Des Amis Réunis, Savalette de Langes (1725-?),4 the royal treasurer at Paris and since 1773 [and] Director of Ceremonies of the Chamber of Administration of the Grand Orient (later its secretary, Orator and Junior Warden, since 1777; finally Grand Secretary of the Grand Orient), a number of changes in the lodge.
They wished as Searcher of Truth to investigate the expected secret Doctrine of Freemasonry, and to this end they started an academy for the Research of the Occult (Académie occultiste). So, in 1775 a Commission of degrees and archives was constituted, with the task to reform the system and to install for the research a library and archive, using the existing material. A plan for the ‘Increase of the Knowledge of the absolute Truth’ was elaborated and within five years realised in the system of the Philalèthes.
The Philalèthes reorganised the existing system of high degrees, returning to the original symbolic degrees of Freemasonry: The College of Symbolic Freemasonry consisted of five classes, as a substitute for the degrees. The first class consisted of Apprentices, the second of Fellowcrafts, the third of Masters, the fourth of the Elect, and the fifth of the Ecossais. The first three classe were in conformance with the classical degrees of the Symbolic Freemasonry, whereas the two others were taken from the historical degrees of Scottish Freemasonry, having a close relation with the Hiram legends cherished there. The Chapter of the Knights of the Amis Réunis consisted of the sixth class: Knight of the Orient, the seventh of the Knights Rose Croix, and the eighth of the Knights Templar.
The chapter corresponded with the usual degrees of knights. In the Counsel of the Amis Réunis there was a ninth class of the Unknown Philosophers, the tenth of the Worshipful Philosophers, the elenventh of the Initiated, and the twelfth class of the Philalèthes, Master of all Degrees. In this Council of Amis Réunis were the degrees with alchemist, theosophical-pansophical, theurgical and magical Secret Doctrines, which we trace everywhere in the systems we investigated. As a difference with the masonic lodges of classic character, there were no lectures, no ceremonials nor rituals, no Signs nor Passwords. The doctrinal edifice of the system had to transfer as a secret knowledge its teaching to the Amis Réunis in special study circles.
This lodge was transformed into a Masonic research institute, and wanted to investigate the true origin of Freemasonry according to scientific points of view. It is evident that the members would occupy themselves intensively with the already discussed secret doctrines and the doctrine of the Gnostic school, which gained more influence within the mystical Freemasonry at the end of the 18th century, but even more on the 19th century.
In a report of the Research Committee of March 1780, we read, according to Kloss, History of Freemasonry in France, Vol. I:5
This address may be ended by the presentation of the idea, which should be made by all united friends and even all Freemasons, of the system of 12 classes. This is not a reformation, neither old nor new, being accepted by all masters of all degrees (of the highest class of the system). They want [to] neither criticise nor accept the establishments, which similar to the united friends, mainly since six years invested with much pomp, and announcing their affiliation, aggregation, rectification, or reformation as presented by the Scots of Heredom, of Avignon, of Marseille; once by the Strict Observance in France of the Germans, imported by the Brother Baron von Weiler by the name of Scottish Directories; the other time by the Souverain Council of the Emperors of the Orient, which originated by the new and equally bizarre name of Grand Globe of France, which the Grand Orient for long believed to be extinguished or blown away; then again by peculiar sects, originated in the lap of the Strict Observance, to which Brother von Zinnendorf, as its founder gave it its name; again by those Zinnendorfern differing much from Zinnendorf far older and less known in France, of which the patriarch was the Worshipful Count of Zinnendorf. There are other masonic societies, in France as well in other countries, showing at least the same external marks of Freemasonry, known by a small number of the Amis Réunis, following their secrets, however, in deepest secrecy consisting only of a small number of members, who do not make their names known. The masters of all degrees are to estimate them highly as a relation, and pray that those, who by intermediary or by another more direct path have knowledge of it, are to be assured well, that they are far away from mixing up with Freemasonry, anything related to them, even in the archives of the 12 class.
(The Masters of all degrees) cannot sufficiently repeat, that their classes are not degrees, and besides they can truly assure that of all the archives contain has nothing to do with them, except the special reception forms in the different classses, as well as their consideration on the contents. The system of twelve classes of the Amis Réunis is definitely nothing else, than what its name indicates. It is a proceeding classification in twelve chapters, formed by the masters of all degrees, of all they could collect and still are collecting, ordering according to a small number of principles, belonging to a system, deploying gradually, of which the totality and development is based on more than probable basics, and offering interesting compositions, proved by the composed objects, and their inner connection, proceeding class by class, and unveiled finally in the last one. Therefore we deny any claim for a very old age. Our calculation of time starts with the acceptance of the denomination of commissaries for the degrees and the archives in 1775.
Apart from the terrible translation of this declaration, the embarrasment of the Amis Réunis can be stated easily. Their investigations did not go to the ‘true’ secret searched for by all. Apparently they did occupy themselves intensely with the contemporary doctrines, within and beyond Freemasonry, as with the Brethren from Böhmen6 in the 15th-Century, of a sect striving for the ancient Christianity, which under the the last bishop Johann Amos Comenius (1592-1670) was expelled from Böhmen and Mähren after the battle of the White Mountains (1620). Its remains created a ‘Unity of the Brethren’ under Count Nikolaus Ludwig von Zinnendorf (1700-1760), well known as the Herrenhüter Brüdergemeinde. At its seat at Berthelsdorf a new center with a special kind of Christian Pietism of the 18th-Century was based. They have surely nothing to do with Freemasonry in a direct line, but may have influenced it, as did the French Pietism and the theosophy of Böhme certain mystically oriented groups within Freemasonry.
(Here too a special investigation should allow for new knowledge, as the person of Comenius was connected by several historians with Rosicrucianism and early types of English Freemasonry.7) Especially investigations by the Philalèthes were directed to the secret apocryphic societies, which the previously mentioned Irish deist John Toland with his ‘Pantheisticon, sive formula celebrandae sodalitatis Socratricae’ wanted to create.
Practically, the Philalèthes had connections with nearly all contemporary secret or open representatives of the societies and groups, occupying themselves with classic doctrines or gnostic-theosophical or pansophical religious doctrines. Their library and archive, instituted since 1775 until 1780 contained precious volumes and manuscripts from all areas of masonic, alchemistic-rosicrucian and mystic-occult richness of thought. At a very early stage there was a cordial harmony between the Amis Réunis and the Masons at Lyon. Savalette had a very good personal relation with Willermoz and Saint-Martin. Since 1775, the moment the 12th class of Master of all Degrees existed, the contacts with the ‘Inner Order’ of the Chevaliers Bienfaisants were so good, that temporarily in January 1781 a ‘free relation’ of both secret societies was under discussion. But the denying attitude of the Philalèthes to the Scottish Directories and their supposed Knights Templar past made this plan finally fail.
The Philalèthes regarded themselves as the direct successors of the ‘Elect orthodox Coëns’ who lately worked in San Domingo, and proposed their last Commander Sebastian de las Casas to the supporters of Pasqually in November 1780 to join the Philalèthes.
The Parisian Lodge of the Amis Réunis comprized in January 1781, 91 active members. They were divided over the twelve classes. So the 11th class counted three, the 12th 20 members, among them, next to the leader Savalette, Rozier, J.B. Willermoz, Antoine Court de Gebelin (1725-1784), Salzmann, Dutrousset-d’Héricourt, Baron von Gleichen, Graf Stroganoff, and Tassin l‘Etang, apparently also a Landgraf de Hessen-Darmstadt. He is mentioned in the sources as Friedrich Ludwig, but it probably should be Ludwig Karl von Hessen-Darmstadt (1749-1823),8 who played in the mystical Freemasonry a manifold function.
The Divine Order
The system of ‘The Divine Order of the Philalèthes or Amis Réunis of Truth’, as the group was also called, took up contact [in the] early 80’s with the Marquis de Chefdebien de Saint-Amand,9 well-known in the mystical Freemasonry. This Major of the Chasseurs [a special type regiment], originated from a Breton noble family; he was a Maltese Knight and honorary Counselor of the Scottish Directory of the Province Septimanie of the Strict Observance, having the name in the order of Eques a Capite Galeato. This name referred to his family name, being in Breton language Penmadou, which can be read as head with a helmet.
When the family moved to the old city of Narbonne in Southern France in the 18th-Century, the name was frenchized into Chefdebien. During the Convent of the Gaules he represented the chapter of the Knights Templar of Montpellier. With his father, the Viscount de Chefdebien d’Aigrefeuille, he constituted in 1780 a new rite. After having written in 1779 a history of Freemasonry, and having contacts with the masonic rosicrucian centers at Strasbourg, Leipzig and Frankfurt, he also became a member of the Philalèthes in that year. As a member of the 12th class and of the ‘Committee of the Five Brethren’, who occupied themselves with the system of the lodges connected with the Philalèthes, he felt obliged to create himself a system of high degrees also. He called it the ‘Free and Accepted Masons of the Original Rite of France’.
The history of Freemasonry calls this ‘very reverend Lodge of Saint John’ at Narbonne the ‘Lodge of the Philadelphes of Narbonne’. It was constituted on December 27, 1779, and on April 19, 1780, the new rite was introduced. This rite had great similarity with that of the Philalèthes. It consisted of 12 classes, in which more or less the same thoughts were expressed, the work being alchemistical. Next to the usual three symbolic Degrees Apprentice, Fellowcraft and Master, combined in class 1, the second class showed the degrees of the Perfect Master, also called Elect or Architect, Worshipful Ecossais, Knight of the Sword, Knight of the East, and Prince of Jerusalem. In the 3rd class there finally were three chapters of Rose Croix, and the last chapter of Rose Croix of the Grand Rose Garden. This last name directs to the “great rosarium of the philosophers” (Magnum Rosarium Philosophorum). This publication, so important to the Alchemists, was attrributed to Arnaldus de Villanova. It was first printed in the 16th-Century. In the last degree the deepest secrets of life and nature were investigated, in which as a matter of fact the secret knowledge of the origin described, was investigated especially. The instructions for the separate degrees were signed by an imaginary Knight Pen (Chefdebien), who claimed to be one of the ‘unknown superiors’, and a knight of the Golden Lance. He declared that the knowledge of the old Brethren of the original Rite was of oriental origin, and brought to Europe both via Syria and India. It was here safeguarded by secret societies in Cyprus, Holland and Sweden, and enclosed by mysterious circles at the base of the ‘Blue Mountains’, being transferred secretly. The doctrine itself showed strong parallels to the re-integration of Pasqually, and was a mixture of the doctrine of the [previously] discussed systems.
Already in 1781 the contact between Chefdebien and Savalette, which never ceased, was even intensified. During the Convent of the Strict Observance at Wilhelmsbad in 1782, which Chefdebien attended as deputee of the Grand Priory Septimanie (Montpellier) of the III. Province, he was charged with the representation of the interests of the Philalèthes, because they did not pertain to the Strict Observance, so having no observer during the convent. During the following period Savalette and Chefdebien occupied themselves intensely to collect all documents about old and new secret societies and their doctrines. Numerous documents have been saved. It showed that there were relations with the Baron von Steuben, called Eques a Fortuna Resurgente (who most problably is not the Freemason and future general inspector of the American troups, Friedrich Wilhelm von Steuben 1730-1794, who went to the States already in 1778), with Lavater and the Prince von Nassau-Saarbrücken-Usingen, called Eques a Pomo Imperiali, having a castle at Bibrich in the neighbourhood of Strasbourg.
We know that both princes Ludwig Georg Karl and Friedrich Georg August von Hessen-Darmstadt were members of the Philalèthes of the 12 class. Both Brethren made a discovery tour through France and Italy, in order to investigate the secret societies and the origin of Freemasonry and Rosicrucianism and their doctrines. They searched in vain, but found the two adventurers Peter Christian Tayssen and the already mentioned Freiherr Gottlieb von Gugomos. Already in 1776, before the appearance of Gugomos at the Convent of Wiesbaden (15.8-4.9.1776) both were already members of the system. Tayssen claimed to be a true adept. At the court of the prince Ludwig von Heilbronn, to which he belonged since 1776 as ‘economic adviser’, he recounted that he had worked in Norway for seven years on alchemy, which cost him 3000 Taler. He had been at Venice for eight months, where he searched for the secrets of the Opus Magnum, seeing very much.
The greatest secret he experienced at Dresden. The Rosicrucian Secret Counselor von Gemmingen and the stable master von Bischoffswerder were his friends and zealous pupils. Apparently Tayssen possessed 20 Arcana, made according to alchemical precepts. So he offered an arcanum to the Berlin Rosicrucian and Agronom Wöllner, which should improve all kinds of corn, resulting in a twelvefold or even greater harvest. He should instruct the prince in the Opus Magnum, so performing alchemical experiments. The prince occupied himself as well with the establishment of an academy of (secret) sciences at Heilbronn, which due to lack of money in an excessive household never was realised. Prince Ludwig belonged also to other secret societies, i.e. the Asiates.10
Savalette and Chefdebien tried to make contact with all contemporary occultists, founders of Masonic systems, among them charlatans. Chefdebien informed continuously about Schrepfer, Gugomos, von Rosskampf, Waldenfels, Gassner, Falcke, Zinnendorf, Beyerle, Loewenstierna, Livy, Weiler, Wächter and Tiemann. Their activities within Freemasonry was observed and all documents on the essence of contemporary secret societies assembled in the archive at Paris. Also the Élus Coëns, as the Chevaliers Beinfaisants, their chief Willermoz, and even members of the Philalèthes were observed and information collected.
After believing they possessed information about all systems of mystical Freemasonry, the Philalèthes came to the foreground, after having worked introvertly in their lodge until now. An announcement of August 24, 1784, being sent on September 14 to persons of the most different masonic systems, was succeeded by another one of November 13. The contents of the note was a summon to all Masons of all countries and systems, to give their view and knowledge of Freemasonry on the basis of ten questions.
The note was sent to 128 well-known Masons, among them 28 Philalèthes. The answer to these ten questions should serve as a foundation for a convent to be held on February 15, 1785, at Paris. Already on October 26, 1784, they agreed that the Grand Orient as an institute should not be invited.
Top-left to right: Johann Joachim Christoph Bode (1730-1793), Illuminatus; Landgraf Christian von Hessen-Darmstadt (1763–1830), Illuminatus; Landgraf Ludwig X. von Hessen-Darmstadt (1753-1830), Illuminatus; Carl Theodor Anton Maria Reichsfreiherr von Dalberg (1744-1817), Illuminatus; Carl Eberhard Freiherr von Wächter (1746-1825), Illuminatus; Herzog Ferdinand von Braunschweig-Wolfenbüttel (1721-1792), Illuminatus.
It was an illuminated circle receiving the invitation to the convent. All ‘experts’ of mystical Masonry and all, whom the Philalèthes believed to be illuminated, should convene at this convent. So there were 20 Germans: Duke Ferdinand von Braunschweig, the princes Ludwig and Christian von Hessen-Darmstadt, the Count Brühl from Dresden, von Ditfurth from Wetzlar, Dr. Förster from Halle, von Dalberg from Mannheim, von Rosskampf from Heilbronn, Theden from Berlin, as well as Wöllner, von Wächter from Frankfurt, Starck from Darmstadt, Baron Gleichen from Regensburg, as well as Bode and von Haugwitz; there were 5 Austrians: Prince Dietrichstein, Count Esterhazy and the Rosicrucian Matolay; four Italians: Count Albarey, Dr. Giraud and Diego Naselli, members of the Chevaliers Bienfaisants; the Swiss Dr. Lavater; the Polish occultist Thouz de Salverte from Warsaw; the Major of the Russian service Tiemann from Petersburg, and the Englishman Bousie, and two Swedes: Count de Toll from Stockholm.
The following Chevaliers Bienfaisants were invited: J.B.Willermoz, Bernard and Jean de Turkheim, Millanois, Grainville, Virieu, Joseph de Maistre. The following Élus Coëns orthodox, the so-called schismatics: Abbé Rozier, the brethren Mallet and Moet from Versailles, Saint-Martin, de Pointcarré. President of the parliament at Rouen, de Frémicourt, de Champollon and the Viscount de Tavannes. The Illuminates of Avignon were represented by Count Grabianka, Dr. Chastanier, Count de Corberon and Marquis de Thomé. It goes without saying that the following were also present: Cagliostro, Saint-Germain, Mesmer, Chevalier de Barberin, the occultist Touzay-Duchanteau, ‘professor of theosophy’ ‘professor of algebra’ and ‘good magic’ Eteila (anagram of Alliette, a former whigmaker).
The following questions were sent to each attendant:
- Which is the essential base of the Masonic science and its discerning character?
- Which period and which origin can intelligently be ascribed to it?
- Which societies or corporations or individuals may have possessed it in the past, or through which corporations did it pass, in order to proceed through all times?
- Of which societies, corporations or individuals can be supposed, that they are really in their possession?
- Is the tradition, it possessed, in writing or by word?
- Does Freemasonry have a relation with secret or well-known sciences, covered by their names?
- With which of these sciences is it connected most, and what are those connections?
- Which kind of advantages can be expected from Masonic Art?
- Which of the contemporary types of doctrines is most advisable, not to be regarded as the general standard, but in order to have zealous and industrious young people make quick and useful progress in the real Freemasonry?
- Why do Freemasons give unanimously the name Lodge to their meetings, to the places, where they are held? What is the origin and the true definition of the word lodge; the word Temple, by which also is indicated the place of meeting; of the expression: to open or to close the work; of the word Scottish for the high degrees; the name of Worshipful and Master of the lodge, by which the French, and the Germans respectively call their master?
In their invitation the Philalèthes pretend to possess the most important Masonic, hermetic and theosophic documents. The invited have to agree in principle, that there is but one God, that they believe in the immortality of the soul, as well as the punishment or recompense after death; finally that there is a primeval science or knowledge, which in its tradition is promoted by separate individuals through the whole history of Man.
The Mother Lodge of the Rite philosophique, which is to some extent a direct competitor of the Philalèthes, forbad on January 25, 1785, its members, the Marquis de la Rochfoucauld-Bayer, Grand Master of the Mother Lodge of the Scottish-philosophic Rite, and Doctor Lafisse to participate in the convent, pretending that “it does not allow some Brethren to inform about their doctrines, and that such information can only be procured by the head office of the system, if it shows to be proper to give such inside information.” A further three invited persons denied in writing their participation. They were the Duke Ferdinand of Braunschweig, Saint-Martin, who averted in the meantime practically from Freemasonry, devoting himself completely to theosophy and his own circle, the Martinists, and the famous magnetizer Mesmer, who by his doctrine of animal magnetism and his large support was fully occupied.
The convent was opened on February 15, 1785, by Savalette. It lasted until May 26. In 30 sessions discussions were held among participants11 from France, Germany, Switzerland and some other countries about the presented questions about the origin and essence of Freemasonry. They also invited Cagliostro had his participation depend on his conditions being accepted. So he wished f.e. that the archive of the Philalèthes should to be burned. In turn he promised the audience to have, with the aid of his secret knowledge, the essence of true Freemasonry presented by his spirits. These spirits were according to his claim, using the magical tradition of evocational magic of the Middle Ages, the intermediaries between Man and his Creator, and could be made useful to mankind. However, all experiments failed, and it also failed to make an arrangement with Cagliostro, who just reached the summit of his fame. Besides, they could only agree in general terms, that there be a Masonic science. The majority of the attendants was of the opinion, that the hermetic sciences and at this time also the Christian theosophy were the primeval source of the search. Magic should also be regarded as part of the hermetic sciences, as do all other classic secret sciences.
An interim committee maintained the contacts by correspondence with the foreign participants. As a third note they received information about the intentions of the convent. A printed resume of the minutes of the first convent and an index to some copied addresses were added. Finally it was decided to have a second convent. Tassin d’Estang went in charge of the Paris Philalèthes to Lausanne, in order to have the directing committee summon for the convent, which was rejected on July 16, 1786. Only after some problems it became possible to have a second convent in the next year, at a far smaller rate. It was held from March 8 until May 26, 1787. The ultimate proof should now be given that theosophy, alchemy, kabbalah and magic have to be regarded as serious sciences. The symbols and ritual acts of Freemasonry are to be regarded as the means, in order to disclose ‘to the youth the most hidden Knowledge of the last things of the true Royal Art’. With the invitation to this convent, which for economy reasons was held in the private rooms of Savalette, 13 new proposals were sent as themes, which should produce the proof of the above assumptions. This convent too could not bring the elucidation nor the consentment.
The Freemason and enemy of the Jesuits, Johann Christoph Bode (1730-1793) wanted to participate. He believed that the mystical high degrees of Freemasonry were influenced by the Jesuits, and had already tried to prove this in a publication ‘Essay on the origin of Freemasonry’. He entered the convent too late, and could no more influence it. The Landgraf Christian von Hessen-Darmstadt (1763-1830) sent a plan to reform Freemasonry, which had no response. England, was reconsidered. It was suggested to investigate in the archives there to find the origin of Freemasonry, and inquire about the truth of the book with questions of Henry VI. But also the tendency to occult doctrines was still strong among the members of the convent, so that maintaining a continuous committee was decided too. It assembled on June 8, but ended then its activity.
The French Revolution caused a violent end. The archive and library, manuscripts and correspondences, as well as parts of the alchemical laboratory were dispersed to all sides. Part of them could be recovered after the Revolution and became the property of the Mother Lodge of the Rite Philosophique, which as will be described still existed in the 19th-Century. There is no special literature about the Philalèthes. There is information in various German and French Masonic encyclopaedia, periodicals and magazines.
- Ordre des Chevaliers Francs-maçons Élus Coëns de l’Universelle Fraternité [Order of the Masonic Knights Élus Coëns of the Universe], a theurgic and magical initiatory group instituted by the enigmatic Martinès de Pasqually (1709 or 1726/1727-1774) at the turn of the second half of the 18th Century. Pasqually invited “men of aspiration” to “partake in the practice of a divine religion and excercise a priestly function; they would participate in a theurgic rite, involving invocations (referred to as ‘operations’) that sometimes resulted in ‘manifestations’ from the higher planes. Like Aaron who had been chosen by the Lord to be a priest in His service (Ex. 40:13), they were … chosen priests: elect coëns or cohens (Kohen, plur. Kohanim, meaning priests in Hebrew) … In the 1760s, aristocrats of both the old and the new nobility, well-to-do bourgeois who aspired to spiritual ennoblement, and members of the clergy frequented the lodges” (Dictionary of Gnosis & Western Esotericism, ed. Wouter J. Hanegraaff, Brill Academic Publishers, 2005, p. 332).
- Charles-Dominique-Sulpice vicomte de Tavannes (1751-1794), a member of the Lodge Amis Réunis from 1773-1779 and La Bienfaisance (as Director of the Scottish Rite) from 1781-1789. See Charles Porset, Les Philalèthes Et Les Convents De Paris: Une Politique De La Folie, H. Champion (1996), p. 605.
- The brother of the more famous Jean-Baptiste Willermoz (1730-1824), the developer of such high-grade systems as l’Ordre des Chevaliers Bienfaisants de la Cité Sainte (C.B.C.S.) [Order of Beneficent Knights of the Holy City of Jerusalem] and the Rite Écossais Rectifié (R.E.R.) [Rectified Scottish Rite].
- Frick here seems confused, and probably has gotten Savalette mixed up with his father who was born in 1719. The Savalette to which we speak here is Charles-Pierre-Paul Savalette de Langes (1746-1797). See Porset, op. cit., pp. 146-155 in particular; my own book, Perfectibilists, passim; and Pierre-Yves Beaurepaire, “SAVALETTE DE LANGES, Charles Pierre Paul” (an entry in a French Masonic Encyclopedia).
- Georg Kloss (1787-1854): Geschichte der Freimaurerei in Frankreich; Aus ächten Urkunden dargestellt (1725-1830).
- The Bohemian or Moravian Brethren. It would later attract followers such as William Blake (1757-1827), his family, and the mystic Emanuel Swedenborg (1688-1772).
- For instance, see Chapter 12 (”Comenius and the Rosicrucian Rumour in Bohemia,” pp. 200-219) in Frances Yates, The Rosicrucian Enlightenment, Routledge (2004).
- Ludwig X., Landgrave von Hesse-Darmstadt (1753-1830) was a member of the Amis Réunis, a Philalèthe, and member of the Bavarian Illuminati (see Perfectibilists, p. 351); there was also a Frederick von Hesse-Darmstadt who attended the 1785 and 1787 Convents of the Philalèthes in Paris (no doubt Friedrich Georg August, Landgrave von Hessen-Darmstadt (1759-1808); Illuminatus Christian, Prince von Hesse-Darmstadt (1763-1830) as well, who was the liaison between J. J. C. Bode and the Philalèthes: see Hermann Schüttler, Die Mitglieder des Illuminatenordens 1776-1787/93 (Munich: Ars Una 1991), pp. 34, 97 and Porset, op. cit., p. 295, 566-7.
- Instead of “d’Armand” it should be “d’Armissan”: François-Marie, Marquis de Chefdebien d’Armissan (1753-1814).
- Asiatic Brethren [Die Brüder St. Johannes des Evangelisten aus Asien in Europa].
- See Porset, op. cit., for hundreds of pages of specific answers each participant provided at the Convent. For a typical example (ibid., pp. 360-367), the third question on which societies or groups had originally possessed the Masonic science, we read answers such as the mystery schools of Egypt and India, the Hebrews, Essenes, Pythagoras and Jesus (F.·. de Beyerle); the Kabbalah, Hermes Trismegistus, the Egyptians, Phoenicians, Greeks and Druids (F.·. Giroust); the first Christians and the Gnostics (F.·. de Gleichen); the Priests of Egypt and the Gymnosophists, the priests of ancient religions, cenobitic monks, philosophers, and the religious knights during the crusades (F.·. de Marnezia); the priests and prophets of Israel, Nazarites, Therapeutes, Rechabites, Madianites, the cult of Isis and Osiris, Jethro, Balaam, the three wise men (thought to have been Zoroastrians), Albert the great, the theosophists influenced by Rosenkreutz and Paracelsus, Robert Fludd, Jakob Böhme and Van Helmont, Porphyry of Tyre, Hypatia of Alexandria, and Iamblichus (F.·. Le Normand), etc.
- History of Philalethes Society http://freemasonry.org/history.php
In other Languages
Les Neuf Sœurs
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La Loge des Neuf Sœurs (The Nine Sisters), established in Paris in 1776, was a prominent French Masonic Lodge of the Grand Orient de France that was influential in organising French support for the American Revolution. A “Société des Neuf Sœurs,” a charitable society that surveyed academic curricula, had been active at the Académie Royale des Sciences since 1769. Its name referred to the nine Muses, the daughters of Mnemosyne/Memory, patrons of the arts and sciences since antiquity, and long significant in French cultural circles. The Lodge of similar name and purpose was opened in 1776, by Jérôme de Lalande. From the start of the French Revolution in 1789 until 1792, “Les Neuf Sœurs” became a “Société Nationale”.
During the French Revolution, while the Académie Royale des Sciences et des Arts was drastically reorganised, two members of the lodge, Antoine Laurent de Jussieu and Gilbert Romme, in collaboration with Henri Grégoire, helped to organise a “Société Libre des Sciences, Belles Lettres et Arts”, to subsidise what had become the Institut de France so as to keep the original influence of the “Neuf Soeurs” intact. (Hahn, 1971) The lodge was reconstituted under its original name in 1805, ceased operation from 1829–1836, and finally closed in 1848. Its former location is thought to be on the Rue de la Bûcherie on the Left Bank across from Notre-Dame.
Its successive “Venerable Masters” of the first decade were Benjamin Franklin (1779–1781), Marquis de La Salle (1781–1783), Milly (1783–1784), Charles Dupaty (1784), Elie de Beaumont (1784–1785), and Claude Pastoret (1788–1789) (Ligou, 1987).
In 1778, the year Voltaire became a member, Benjamin Franklin and John Paul Jones also were accepted along with Jean Sylvain Bailly. Benjamin Franklin became Master of the Lodge in 1779, and was re-elected in 1780. When Franklin, after a long and influential stay in Europe, returned to America to participate in the writing of the Constitution, Thomas Jefferson took over as American Envoy.
Jean-Antoine Houdon, a member of “Les Neuf Sœurs”, added Jefferson’s marble bust to his corpus of works, which included busts of Franklin and General Lafayette. Jefferson persuaded Houdon to make his famous statue of George Washington, for which Houdon travelled to America in 1785.
While Jefferson stayed in Paris, at the Maison des Feuillants, his neighbour was Jean-François Marmontel “Secretary-for-Life” of the Paris Academy of Sciences and another member of the Lodge. At the same time Jefferson’s friend John Adams was neighbour, at Auteuil, of Anne-Catherine de Ligniville, Madame Helvétius (see also Anne-Catherine de Ligniville Helvétius) who hosted the famous Cercle d’Auteuil, where the influence of “Les Neuf Sœurs” was at its highest.
In Mémoires pour servir à l’histoire du Jacobinisme (4 vol.,1797–1798) Abbé Barruel attributed membership to key figures of the French Revolution like Brissot (Barruel claims Brissot a member of Neuf Soeurs, although Brissot writes that he was initiated into a German Lodge but was never active) and Danton.
- Voltaire (1694–1778) — Initiated on April 4, 1778 in Paris; his conductors were Benjamin Franklin and Antoine Court de Gébelin. He died the following month. His membership however was symbolic of the independence of mind “Les Neuf Sœurs” stood for.
- Benjamin Franklin (1706–1790)
- John Paul Jones (1747–1792)
- Jean-Nicolas Démeunier (1751–1814)
- Claude-Emmanuel de Pastoret (1755–1840)
- Antoine Court de Gébelin (1725–1784)
- Camille Desmoulins (1760–1794)
- Louis-Marcelin de Fontanes (1757–1821)
- François de Neufchâteau (1750–1828)
- Jean-Baptiste Greuze (1725–1805)
- Jean-Antoine Houdon (1741–1828)
- Nicolas Dalayrac (1753–1809)
- Bernard de Lacépède (1756–1825)
- Adrien-Nicolas Piédefer, marquis de La Salle (1735–1818)
- Carle Vernet (1758–1835)
- Jean-François Marmontel (1723–1799)
- Pierre-Louis Ginguené (1748–1815)
- Jacques Montgolfier (1745–1799)
- Niccolò Piccinni (1728–1800)
- Emmanuel Joseph Sieyès (1748–1836)
- Nicolas Chamfort (1741–1794)
- Joseph-Ignace Guillotin (1738–1794)
- Dominique Joseph Garat (1749–1833)
- Pierre Jean George Cabanis (1757–1808)
- Jérôme Lalande (1732–1807)
- Nicolas Bricaire de la Dixmerie (1731?–1791)
- Jean-Michel Moreau le Jeune (1741–1814)
- Alexander Sergeevich Stroganov (1733-1811)
- Jean Sylvain Bailly (1736–1793) and Marquis de Condorcet (1743–1794) are often listed as members but no documentation exists as proof.
- Eugenio Martin Izquierdo de Rivera y Lazaún (1776–?)
- François Lays (1758–1831)
- “Founders Online: To Benjamin Franklin from the Loge des Neuf Soeurs, [10 Januar …”. founders.archives.gov. Retrieved 2015-12-23.
- The French Revolution and the Bavarian Illuminati at freemasonry.bcy.ca. Retrieved 2011-10-24.
- Louis Amiable, Une loge maçonnique d’avant 1789, la loge des Neuf Sœurs, comméntaire critique – Charles Porset, (Les Editions Maçonnique de France, Paris 1989)
- Howard C. Rice, Jr., Thomas Jefferson’s Paris (Princeton : Princeton University Press, 1976)
- Roger C. Hahn, The anatomy of a scientific institution: 1666–1803, the Paris Academy of Sciences (Berkeley : University of California Press, 1971)
- Roger C. Hahn, “Quelques nouveaux documents sur Jean Silvain Bailly” in Revue d’Histoire des Sciences 8 (Paris,1955) pp. 338–353
- Daniel Ligou, ed. Dictionnaire de la franc-maçonnerie (Paris : Presses Universitaires de France, 1987)
- De La Valette-Mombrun, Maine de Biran (1766–1824) (Paris 1914)
- J.A.C. Sykes France in 1802 (William Heinemann, London 1906)