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The Romanian Freemasonry: grammar

← Nächstältere Version		Version vom 13. April 2025, 14:27 Uhr
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	==~~The~~ Romanian Freemasonry==		==Romanian Freemasonry==

	~~The~~ Romanian Freemasonry. Historical facts and self image		Romanian Freemasonry. Historical facts and self image in some journals of the National Grande Lodge of Romania
	in some journals of the National Grande Lodge of Romania

	''' By Professor Marcel TOLCEA, Ouest University of Timisoara'''		''' By Professor Marcel TOLCEA, Ouest University of Timisoara'''

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Urbantactics am 4. Mai 2017 um 08:03 Uhr

2017-05-04T08:03:09Z

← Nächstältere Version		Version vom 4. Mai 2017, 10:03 Uhr
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	truth is structured differently compared to how we would imagine it today:		truth is structured differently compared to how we would imagine it today:

	:"You know already the actons (peulot) of this imaginative faculty (ha-coah		:"You know already the actons (peulot) of this imaginative faculty (ha-coah ha-medame) consisting in keeping the memory of sensory things (hamuhashim) in their composition (harcavatam) and in the recovery (ha-hikui) [of images] which is in its nature; but its greatest (ha-gedola) and noblest (hanichbedet) work occurs only when the senses (ha-hushim) rest and stop working - then inspiration (shefa) pours over it according to its Disposition (ha-hachana), and this is also the cause of the true dreams as well as of prophecy." (Sâsână, 2002, p. 114)
	ha-medame) consisting in keeping the memory of sensory things (hamuhashim)
	in their composition (harcavatam) and in the recovery (ha-hikui) [of images] which is in its nature; but its greatest (ha-gedola) and noblest (hanichbedet)
	work occurs only when the senses (ha-hushim) rest and stop working - then inspiration (shefa) pours over it according to its Disposition (ha-hachana), and this is also the cause of the true dreams as well as of prophecy." (Sâsână, 2002, p. 114)

	===2. Facts vs. myths===		===2. Facts vs. myths===
Zeile 337:		Zeile 334:

	===References===		===References===
	*Barruel, Abbé (1911). Mémoires pour servir à l'histoire du Jacobinisme, abrégé par E. Perrenet, Paris, Ed.: La Renaissance Française. Retrived from:		*Barruel, Abbé (1911). Mémoires pour servir à l'histoire du Jacobinisme, abrégé par E. Perrenet, Paris, Ed.: La Renaissance Française. Retrived from: http://www.barruel.com/memoires-barruel-abrege-perrenet.pdf
	http://www.barruel.com/memoires-barruel-abrege-perrenet.pdf
	*Boia, L. (2011). Istorie și mit în conștiința românească, București: Ed. Humanitas.		*Boia, L. (2011). Istorie și mit în conștiința românească, București: Ed. Humanitas.
	*Cernătescu, R. (2012). Pe când lumina venea de la răsărit, Trivium, Year IV, no. 4(13), 755-760.		*Cernătescu, R. (2012). Pe când lumina venea de la răsărit, Trivium, Year IV, no. 4(13), 755-760.
	*Chiciudean, I. & Halic, B. A. (2003). Imagologie. Imagologie istorică, Bucureşti : Ed. Comunicare.ro.		*Chiciudean, I. & Halic, B. A. (2003). Imagologie. Imagologie istorică, Bucureşti : Ed. Comunicare.ro.
	*Chittick, W. C. (1994). Imaginal Worlds. Ibn al-Arabi and the Problem of Religious Diversity, Albany: State University of New York Press.		*Chittick, W. C. (1994). Imaginal Worlds. Ibn al-Arabi and the Problem of Religious Diversity, Albany: State University of New York Press.
	*Comănescu, Radu & Dobrescu, E.M. (1992). Istoria Franc-masoneriei (1926-1960),		*Comănescu, Radu & Dobrescu, E.M. (1992). Istoria Franc-masoneriei (1926-1960), Bucureşti: Ed. Tempus.
	Bucureşti: Ed. Tempus.
	*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium, Year V, no. 1(14), 117-125.		*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium, Year V, no. 1(14), 117-125.
	*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.		*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.

Urbantactics: Formatiert

2017-05-04T08:00:17Z

Formatiert

← Nächstältere Version		Version vom 4. Mai 2017, 10:00 Uhr
Zeile 62:		Zeile 62:
	Boia’s study History and Myth in the Romanian Consciousness:		Boia’s study History and Myth in the Romanian Consciousness:

	:"I want to be clear: I have not started a war against myths. [...] I know		:"I want to be clear: I have not started a war against myths. [...] I know very well that we cannot live outside the imaginary and mythology. [...]. I have not proposed at any stage the cancelation of myths [...]. I know we cannot live without myths, but I, as a historian, cannot justify my existence without trying to understand them. It will be said that a myth will crack and crumble when interpreted. That may be so, but then what should I do: not to interpret? Once again, we want either an intelligent history, or (to put it euphemistically) unintelligent". (2011, p.18)
	very well that we cannot live outside the imaginary and mythology. [...]. I
	have not proposed at any stage the cancelation of myths [...]. I know we
	cannot live without myths, but I, as a historian, cannot justify my existence
	without trying to understand them. It will be said that a myth will crack and
	crumble when interpreted. That may be so, but then what should I do: not
	to interpret? Once again, we want either an intelligent history, or (to put it
	euphemistically) unintelligent". (2011, p.18)

	The final question — rhetoric of course — is more complicated than it sounds		The final question — rhetoric of course — is more complicated than it sounds
Zeile 96:		Zeile 89:
	:"You know already the actons (peulot) of this imaginative faculty (ha-coah		:"You know already the actons (peulot) of this imaginative faculty (ha-coah
	ha-medame) consisting in keeping the memory of sensory things (hamuhashim)		ha-medame) consisting in keeping the memory of sensory things (hamuhashim)
	in their composition (harcavatam) and in the recovery (ha-hikui)		in their composition (harcavatam) and in the recovery (ha-hikui) [of images] which is in its nature; but its greatest (ha-gedola) and noblest (hanichbedet)
	[of images] which is in its nature; but its greatest (ha-gedola) and noblest (hanichbedet)		work occurs only when the senses (ha-hushim) rest and stop working - then inspiration (shefa) pours over it according to its Disposition (ha-hachana), and this is also the cause of the true dreams as well as of prophecy." (Sâsână, 2002, p. 114)
	work occurs only when the senses (ha-hushim) rest and stop
	working - then inspiration (shefa) pours over it according to its ~~disposition~~
	(ha-hachana), and this is also the cause of the true dreams as well as of
	prophecy." (Sâsână, 2002, p. 114)

	===2. Facts vs. myths===		===2. Facts vs. myths===
Zeile 181:		Zeile 170:
	removing the tsarist regime in Russia, with the revolution of 1917:		removing the tsarist regime in Russia, with the revolution of 1917:

	:„The Paris Peace Conference (1919-1920) will certify the absolute		:„The Paris Peace Conference (1919-1920) will certify the absolute victory of Masonic ideals in Europe: everywhere democratic governments, free states and peoples. Freemasonry efforts will be crowned on 10 January 1920, when it was founded the Society (League) of Nations, considered the first great step towards the world government, the ideal dreamed of by Freemasons”. (2002, p. 275)
	victory of Masonic ideals in Europe: everywhere democratic governments,
	free states and peoples. Freemasonry efforts will be crowned on 10 January
	1920, when it was founded the Society (League) of Nations, considered the
	first great step towards the world government, the ideal dreamed of by
	Freemasons”. (2002, p. 275)

	As for the history of Romania or of Romanians, in 1784 we have the myth of the		As for the history of Romania or of Romanians, in 1784 we have the myth of the
Zeile 213:		Zeile 197:
	Ultimate for Romania, given to Masonic Forum magazine:		Ultimate for Romania, given to Masonic Forum magazine:

	:„The most important personalities belonged to Freemasonry. We must		:„The most important personalities belonged to Freemasonry. We must mention Prince Dimitrie Cantemir - historian, philosopher and fighter for the independence of Moldavia, in the period between the late seventeenth century and early eighteenth century; Horea and Cloşca, who led the uprising that resulted in the abolition of serfdom (1785); Tudor Vladimirescu, who became the symbol of the struggle for independence in the early nineteenth century. Most cultural, political and military figures of the 1848 period were Freemasons: among them we find Bălcescu, Constantin Rosetti, Kogălniceanu, Alecsandri, Alexandru Ioan Cuza, Costache Negruzzi, George Magheru, Ion Brătianu etc. As it is known, Modern Romania owes its existence to these freemasons”. (2003)
	mention Prince Dimitrie Cantemir - historian, philosopher and fighter for
	the independence of Moldavia, in the period between the late seventeenth
	century and early eighteenth century; Horea and Cloşca, who led the
	uprising that resulted in the abolition of serfdom (1785); Tudor
	Vladimirescu, who became the symbol of the struggle for independence in
	the early nineteenth century. Most cultural, political and military figures of
	the 1848 period were Freemasons: among them we find Bălcescu,
	Constantin Rosetti, Kogălniceanu, Alecsandri, Alexandru Ioan Cuza,
	Costache Negruzzi, George Magheru, Ion Brătianu etc. As it is known,
	Modern Romania owes its existence to these freemasons”. (2003)

	Regarding the year 1848, the sources are more generous and clearly documented		Regarding the year 1848, the sources are more generous and clearly documented
Zeile 342:		Zeile 316:
	===Conclusions===		===Conclusions===

	Freemasonry's self-image in any country of the world is one constantly selfflattering.		Freemasonry's self-image in any country of the world is one constantly selfflattering. Romanian Freemasonry is no exception, for it was involved - through representatives or as an institution simultaneously secret and discrete - in the movement for emancipation, in the building of the national state, or in the creation of Greater Romania. This fact is visible in the writings of the main freemasonic authors published after 1989, when Freemasonry ceased to be banned, as it was between 1948 and 1989.The endeavour of these authors is understandable at least on three grounds: they are not professional historians or anthropologists; they had to build a whole positive campaign of the Craft after a 50 years of banning and demonizing;
	Romanian Freemasonry is no exception, for it was involved - through
	representatives or as an institution simultaneously secret and discrete - in the
	movement for emancipation, in the building of the national state, or in the creation
	of Greater Romania. This fact is visible in the writings of the main freemasonic
	authors published after 1989, when Freemasonry ceased to be banned, as it was
	between 1948 and 1989.The endeavour of these authors is understandable at least on
	three grounds: they are not professional historians or anthropologists; they had to
	build a whole positive campaign of the Craft after a 50 years of banning and demonizing;
	they were taking part in the building and consolidation of a mysterious and		they were taking part in the building and consolidation of a mysterious and
	magic paradigm, that of Freemasonry.		magic paradigm, that of Freemasonry.
Zeile 381:		Zeile 347:
	*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium, Year V, no. 1(14), 117-125.		*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium, Year V, no. 1(14), 117-125.
	*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.		*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.
	*Fotescu, D. (2001). Masonii români, între precepte şi politică (1918-1939), Inorogul. Caiete		*Fotescu, D. (2001). Masonii români, între precepte şi politică (1918-1939), Inorogul. Caiete masonice, 233-262.
	masonice, 233-262.		*Georgevici, I. (2014). Francmasoneria în Banatul de munte la sfârșitul secolului al XIX-lea, paper presented at Forumul Oamenilor de Știință și Cultură Aspecte ale istoriei masoneriei din vestul României, Fifth Edition, Timișoara, 26 April.
	*Georgevici, I. (2014). Francmasoneria în Banatul de munte la sfârșitul secolului al XIX-lea,		*Interview with Costel Iancu, Sovereign Grand Commander of the Supreme Council of the 33rd Degree and Ultimate for Romania, given to Masonic Forum magazine, august 2003.
	paper presented at Forumul Oamenilor de Știință și Cultură Aspecte ale istoriei masoneriei		*Pecican, O. (2009). Avalon, metaforă masonică și identitate secretă, Observator cultural, no. 475.
	din vestul României, Fifth Edition, Timișoara, 26 April.
	*Interview with Costel Iancu, Sovereign Grand Commander of the Supreme Council of the
	33rd Degree and Ultimate for Romania, given to Masonic Forum magazine, august 2003.
	Pecican, O. (2009). Avalon, metaforă masonică și identitate secretă, Observator cultural, no.
	475.
	*Riffard, P. (1993). Dictionnaire de l'ésotérisme, Paris: Ed. Payot.		*Riffard, P. (1993). Dictionnaire de l'ésotérisme, Paris: Ed. Payot.
	*Sălăgean, T. (2010). Francmasoneria din Transilvania în secolul al XIX-lea. Câteva repere,		*Sălăgean, T. (2010). Francmasoneria din Transilvania în secolul al XIX-lea. Câteva repere,
	*Trivium, Year 2, no. 2(3), 243-253.		*Trivium, Year 2, no. 2(3), 243-253.
	*Sălăgean, T., Eppel, M. (eds.) (2009), Masoneria în Transilvania. Repere istorice, Cluj-		*Sălăgean, T., Eppel, M. (eds.) (2009), Masoneria în Transilvania. Repere istorice, Cluj-Napoca: Ed. Argonaut.
	Napoca: Ed. Argonaut.		*Sâsână, M. (2002), Moise Maimonide : despre imaginaţie în Călăuza rătăciţilor, Origini. Caiete silvane, nr. 1, 113-118.
	*Sâsână, M. (2002), Moise Maimonide : despre imaginaţie în Călăuza rătăciţilor, Origini.		*Serbanescu, G. (1966), Histoire de la Franc-Maçonnerie universelle. Son rituel, son symbolisme, Paris: Ed. „Demanges”.
	Caiete silvane, nr. 1, 113-118.
	*Serbanescu, G. (1966), Histoire de la Franc-Maçonnerie universelle. Son rituel, son
	symbolisme, Paris: Ed. „Demanges”.
	*Ștefănescu, P. (2002) , Istoria Francmasoneriei române, București : Ed. Vestala,		*Ștefănescu, P. (2002) , Istoria Francmasoneriei române, București : Ed. Vestala,
	*Teodorescu, V. Z. (2001), Politică şi masonerie: Jean Pangal, Inorogul. Caiete masonice, 263-		*Teodorescu, V. Z. (2001), Politică şi masonerie: Jean Pangal, Inorogul. Caiete masonice, 263-286.
	286.

	===Source and Terms of use:===		===Source and Terms of use:===

Urbantactics: Kategorie u. Sortiervermerk

2017-05-04T07:55:36Z

Kategorie u. Sortiervermerk

← Nächstältere Version		Version vom 4. Mai 2017, 09:55 Uhr
Zeile 1:		Zeile 1:
	==The Romanian Freemasonry==		==The Romanian Freemasonry==

	~~Tolcea, Marcel:~~ The Romanian Freemasonry~~: historical~~ facts and self image in some journals of the National Grande Lodge of Romania~~. In: ESSACHESS - Journal for Communication Studies 8 (2015), 1, pp. 101-112. URN: http://nbnresolving.de/urn:nbn:de:0168-ssoar-458995~~		The Romanian Freemasonry. Historical facts and self image
			in some journals of the National Grande Lodge of Romania
	~~===Terms of use:===~~

	~~This document is made available under a CC BY-NC Licence (Attribution-NonCommercial). For more Information see: https://creativecommons.org/licenses/by-nc/4.0/~~

	~~==The Romanian Freemasonry. Historical facts and self image~~		''' By Professor Marcel TOLCEA, Ouest University of Timisoara'''
	~~in some journals of the National Grande Lodge of Romania==~~

	Professor Marcel TOLCEA, Ouest University of Timisoara

	===Introduction===		===Introduction===
Zeile 109:		Zeile 103:
	prophecy." (Sâsână, 2002, p. 114)		prophecy." (Sâsână, 2002, p. 114)

	2. Facts vs. myths		===2. Facts vs. myths===

	Returning to the initial rapport between factual and imaginary, I allow myself to		Returning to the initial rapport between factual and imaginary, I allow myself to
Zeile 346:		Zeile 340:
	Spanish inn of trencher for the mind.		Spanish inn of trencher for the mind.

	Conclusions		===Conclusions===

	Freemasonry's self-image in any country of the world is one constantly selfflattering.		Freemasonry's self-image in any country of the world is one constantly selfflattering.
Zeile 376:		Zeile 370:
	layers of the Romanian society.		layers of the Romanian society.

	References		===References===
	*Barruel, Abbé (1911). Mémoires pour servir à l'histoire du Jacobinisme, abrégé par E. Perrenet,		*Barruel, Abbé (1911). Mémoires pour servir à l'histoire du Jacobinisme, abrégé par E. Perrenet, Paris, Ed.: La Renaissance Française. Retrived from:
	Paris, Ed.: La Renaissance Française. Retrived from:
	http://www.barruel.com/memoires-barruel-abrege-perrenet.pdf		http://www.barruel.com/memoires-barruel-abrege-perrenet.pdf
	*Boia, L. (2011). Istorie și mit în conștiința românească, București: Ed. Humanitas.		*Boia, L. (2011). Istorie și mit în conștiința românească, București: Ed. Humanitas.
	*Cernătescu, R. (2012). Pe când lumina venea de la răsărit, Trivium, Year IV, no. 4(13), 755-		*Cernătescu, R. (2012). Pe când lumina venea de la răsărit, Trivium, Year IV, no. 4(13), 755-760.
	760.		*Chiciudean, I. & Halic, B. A. (2003). Imagologie. Imagologie istorică, Bucureşti : Ed. Comunicare.ro.
	*Chiciudean, I. & Halic, B. A. (2003). Imagologie. Imagologie istorică, Bucureşti : Ed. Comunicare.		*Chittick, W. C. (1994). Imaginal Worlds. Ibn al-Arabi and the Problem of Religious Diversity, Albany: State University of New York Press.
	ro.
	*Chittick, W. C. (1994). Imaginal Worlds. Ibn al-Arabi and the Problem of Religious
	Diversity, Albany: State University of New York Press.
	*Comănescu, Radu & Dobrescu, E.M. (1992). Istoria Franc-masoneriei (1926-1960),		*Comănescu, Radu & Dobrescu, E.M. (1992). Istoria Franc-masoneriei (1926-1960),
	Bucureşti: Ed. Tempus.		Bucureşti: Ed. Tempus.
	*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium,		*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium, Year V, no. 1(14), 117-125.
	Year V, no. 1(14), 117-125.
	*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.		*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.
	Fotescu, D. (2001). Masonii români, între precepte şi politică (1918-1939), Inorogul. Caiete		*Fotescu, D. (2001). Masonii români, între precepte şi politică (1918-1939), Inorogul. Caiete
	masonice, 233-262.		masonice, 233-262.
	*Georgevici, I. (2014). Francmasoneria în Banatul de munte la sfârșitul secolului al XIX-lea,		*Georgevici, I. (2014). Francmasoneria în Banatul de munte la sfârșitul secolului al XIX-lea,
Zeile 413:		Zeile 402:
	*Teodorescu, V. Z. (2001), Politică şi masonerie: Jean Pangal, Inorogul. Caiete masonice, 263-		*Teodorescu, V. Z. (2001), Politică şi masonerie: Jean Pangal, Inorogul. Caiete masonice, 263-
	286.		286.

			===Source and Terms of use:===

			Tolcea, Marcel: The Romanian Freemasonry: historical facts and self image in some journals of the National Grande Lodge of Romania. In: ESSACHESS - Journal for Communication Studies 8 (2015), 1, pp. 101-112. URN: http://nbnresolving.de/urn:nbn:de:0168-ssoar-458995

			This document is made available under a CC BY-NC Licence (Attribution-NonCommercial). For more Information see: https://creativecommons.org/licenses/by-nc/4.0/

	==Links==		==Links==
	*http://www.ssoar.info/ssoar/bitstream/handle/document/45899/ssoar-essachess-2015-1-tolcea-The_Romanian_Freemasonry_Historical_facts.pdf?sequence=1		*http://www.ssoar.info/ssoar/bitstream/handle/document/45899/ssoar-essachess-2015-1-tolcea-The_Romanian_Freemasonry_Historical_facts.pdf?sequence=1

			{{SORTIERUNG:Romania}}
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Urbantactics: En: The Romanian Freemasonry

2017-05-04T07:51:52Z

En: The Romanian Freemasonry

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==The Romanian Freemasonry==

Tolcea, Marcel: The Romanian Freemasonry: historical facts and self image in some journals of the National Grande Lodge of Romania. In: ESSACHESS - Journal for Communication Studies 8 (2015), 1, pp. 101-112. URN: http://nbnresolving.de/urn:nbn:de:0168-ssoar-458995

===Terms of use:===

This document is made available under a CC BY-NC Licence (Attribution-NonCommercial). For more Information see: https://creativecommons.org/licenses/by-nc/4.0/

==The Romanian Freemasonry. Historical facts and self image
in some journals of the National Grande Lodge of Romania==

Professor Marcel TOLCEA, Ouest University of Timisoara

===Introduction===

Freemasonry is, by definition, an eclectic phenomenon as regards its doctrinal,
ethnic-religious configuration, as a social phenomenon, but also in respect of its
inner perfection. From the modern perspective, freemasonry exemplifies perhaps a
singular coincidence of opposites, namely the dynamic relation between nationaluniversal
and between identity and cosmopolitanism.

In the field of social reception, Masonry is a double phenomenon distal. Being, by
definition, discrete, i.e. inaccessible directly, public opinion build its image about
Freemasonry first of all through various "filters" and then through the media. This
poses a double danger of distorting the message and a double risk of generating
communicational "febrilities" within the public of which the most obvious are anti-
Semitism and conspiracy theories.

But the most surprising paradox about Masonry comes when we realize that an
imagological reflection about it is not possible, because there is not "one masonry",
but several: first, that before the sixteenth century called operative, and then the
post-1717 one to which we refer to as a speculative Masonry. And the meaning of
the latter is even more threatened by a diversity of hypostases, because the English
deistic Freemasonry is one thing, and quite another is the secular Freemasonry of the
Grand Orient of France; likewise, the first three degrees, so-called blue degrees are
one thing, and quite another are the various rites of perfection.

Therefore, an approach from the perspective of communication sciences of such
complex difficulties would be extremely difficult within the time confinements of
communication. This determined me to simplify the problem of such communicational
pathologies about Freemasonry by approaching it not from the distal perspective
of profane Romanian press, but by indicating some aspects of its diversity from
the perspective of "self-image". More exactly I will refer to insiders’ approaches,
whether Freemasons, or specialists in Masonic history. In what follows I will examine
especially texts published in the journal Trivium, a publication that defines
itself as an interface of the Grand National Lodge of Romania with the secular
world.

===1. Imagology, imaginary, myth and masonry===

I could have entitled my paper "Why is Freemasonry different?", as any approach
to Masonry is obliged to consider the double regime of image, namely diurnal and
nocturnal, as Gilbert Durand would say (1977, pp. 79-81 and 237-244). Not in a dual
antinomic register, but rather complementarily, since the understanding of Masonry
as mythical phenomenon (the legendary operative period) and as historical phenomenon
(speculative, modern, period) requires from our contemporary paradigm,
essentially positivist, to be much more skeptical both in relation to the premises of
research and its tools, but especially to the employment value of its conclusions. I
mean that, on the one hand, the history of Masonry has a mythological (desiderative)
reading and a historical, strictly factual one, where the former is not necessarily
wrong, but could fulfill a social function more complex than we can imagine: from
the etiology of historical events to the saturation of moments of discontinuity in the
sequentiality of historical stages. Simply put, Freemasonry has, on the one hand, the
role to explain in a much easier and thus in a more attractive way, and to act like a
cement between the bricks of history, on the other. This means that the imaginary,
together with its ancient relative, namely mythologizing, participate intensively in
this hermeneutic effort. And I will begin my argument with a quote from Lucian
Boia’s study History and Myth in the Romanian Consciousness:

:"I want to be clear: I have not started a war against myths. [...] I know
very well that we cannot live outside the imaginary and mythology. [...]. I
have not proposed at any stage the cancelation of myths [...]. I know we
cannot live without myths, but I, as a historian, cannot justify my existence
without trying to understand them. It will be said that a myth will crack and
crumble when interpreted. That may be so, but then what should I do: not
to interpret? Once again, we want either an intelligent history, or (to put it
euphemistically) unintelligent". (2011, p.18)

The final question — rhetoric of course — is more complicated than it sounds
because, in the case of a historical approach, the relation between facts presented (as
cold, objective, rational discourse) and mythology (as warm, subjective, imaginary
discourse, but not necessarily mendacious!) mirrors the relation between the
operative and the speculative Masonry.

In other words, we will refer to Freemasonry as both real and immaginary a
construction (which, again, does not mean either real nor unreal, but arranged
according to the logic of the imaginary), designed to highlight the essence of cosmic
and social phenomena, in close connection with the fundamental values of the
community, aiming to ensure its cohesion. (Boia, 2011, p. 56)
For the readers who are unfamiliar with the "esoteric" text, I will make two references.
For Ibn al-Arabi – the par excellence doctor of Sufism the imagination can be conceived on three levels: at the level of the cosmos itself; as an intermediary of the
macrocosm; and as an intermediary of the microcosm. No matter what level we relate
to, it is always barzakh, i.e. an isthmus or an interworld. Insired by this model of Islamic
gnosis, H. Corbin coined the term imaginal world, which he defined as an intermediate
world between the sensible and the intelligible worlds, between matter and
spirit, being perceived by the active Imagination (Apud Riffard, 1993, pp. 170-171).

My second reference is to Moses Maimonides, actually to his famous treatise Guide
for the Perplexed where the apparently aleatory relation between dream, prophecy, and
truth is structured differently compared to how we would imagine it today:

:"You know already the actons (peulot) of this imaginative faculty (ha-coah
ha-medame) consisting in keeping the memory of sensory things (hamuhashim)
in their composition (harcavatam) and in the recovery (ha-hikui)
[of images] which is in its nature; but its greatest (ha-gedola) and noblest (hanichbedet)
work occurs only when the senses (ha-hushim) rest and stop
working - then inspiration (shefa) pours over it according to its disposition
(ha-hachana), and this is also the cause of the true dreams as well as of
prophecy." (Sâsână, 2002, p. 114)

2. Facts vs. myths

Returning to the initial rapport between factual and imaginary, I allow myself to
note, even if I’m not a professional historian, that when we refer to Freemasonry, the
historical document is in a fragile position. Much too often, the documents relating
to Freemasonry are subjected to the most natural censorship / self-censorship: secret
societies do not keep reliable documents about what is being discussed behind
closed doors, and the relevance of documents on numerous historical contexts in
which Freemasonry was involved is a rather questionable. When dealing with
Masonry as an ethnic diversity phenomenon, invoking archival documents has only
relevance under strictly quantitative aspects, i.e. highlighting statistics regarding the
number of Romanians’ and other ethnic groups’ membership in different moments
of our history. To give an example from my immediate geographic proximity: the
Resita lodge "Licht und Wahrheit", founded on 4 October, 1873, about which we
find that it was composed of the following officers: Venerable Master of the Lodge:
Georg Adam Heinbach; Venerable Deputy Master and Secretary: Petre Broșteanu; First Supervisor: Ludwig Fessler; Second Supervisor: Wenzel Scheible, Orator:
Johann Pantyik; Treasurer: Anton Heger; Master of Ceremonies: Alexander
Schonberger; Archivist: Johann Wachlinger. (Georgevici, 2014)

And when Tudor Sălăgean, one of the historians of Transylvanian Freemasonry
produces a list of initiated or affiliate members, covering the period during which St.
Andrew Lodge activated in Sibiu (1767-1790), the value of this document consists
solely in making an ordinary enumeration: of the 276 Masons, Catholics were
predominant, (147), followed by Evangelical Lutherans (73), the least numerous
being the Orthodox members, eight in number, and the Unitarians - only two. And,
the author stresses, at the the ethnic diversity chapter, that Sibiu lodge members
included the Romanian oculist Ioans Piuaru Molnar, the first Transylvanian
Romanian university professor and Baron Brukenthal’s personal physician; Prince
Alexander Moruzi, who became later Prince of Moldavia and Wallachia; Martin
Hochmeister the Elder, mayor of Sibiu and pressman, the founder of the first public
library in Sibiu and of the first German theater in Transylvania; Samuel Hahnemann,
the founder of a revolutionary pharmaceutical discipline - homeopathy; Franz
Müller von Reichenstein, the discoverer of the chemical element "tellurium";
Phillipp Collignion, owner of the hotel „Împaratul Romanilor” (Sălăgean & Eppel,
2009). Undoubtedly the accession of Transylvanian Romanians to lodges is much
more nuanced a problem than the Craft’s declared cosmopolitanism. Vasile Lechiţan
signals in this respect, an unsigned article in the magazine Familia, published in
1884, entitled „Cei dintâiu francmasoni români. Schiță istorică” (The first Romanian
Freemasons. Historical sketch) where we learn that the first Transylvanian lodge set
by nine brothers was "St. Andreas zu den drei Seeblättern Lodge in Orient at Sibiu"
in 1767. (Sălăgean, 2010, p. 251)

But beyond such lists of names and statistics, what could be effective in a
imagological research refers, first of all, to the relationship between social
stereotypes about Masonry and the self-image of the Craft. From reflections on
imagology we know that the self-images have several levels of perception. First,
there is, allegedly, an archetypal image which is the image an ethnic group has about
itself, mostly based on a supposed ancient consciousness found in paremiology.
Then we have the self-image taken from foreigners and endorsed over time, which is
the direct result of peoples living together in the same geographical areas. Here we
talk about identification, recognition and intuitive knowledge codes which turn into
self-identification, self-recognition and self-knowledge codes. Finally, we must take
into account the image a people wants to create about himself, i.e. those exclusively
positive features considered ideal for its citizens. (Chiciudean & Halic, 2003, p. 17)
Starting with Abbe Barruel’s book from 1796, Freemasonry was a phenomenon
demonized and blamed for virtually all the ills of humanity. As is well known,
Barruel blamed Masonry for its anti-Christian dimension that would have had, as
social action, the antimonarchic demarche. And Mémoires pour servir à l'histoire
du Jacobinisme highlight a myth that seems to have not in the least exhausted its
inspiring force: the universal conspiracy myth (1911, pp. 14-22, 47-51, 198-219). It would be interesting to discuss whether the parainformation process, together with
tabloidization and infotainment, are an ideal gemination bed for such a phenomenon
or not. What I find particularly interesting about the universal conspiracy theory is
that some of the most effective promoters of this understanding of the world are
none but the Masons themselves. Involuntary promoters, of course, but that's not an
excuse.
Thus, in terms of self-image of Freemasonry, we are compelled to conclude that, at
least in case of Romania, there is practically no moment in our history from the
eighteenth century onwards, which cannot be qualified as being beneficially linked
with Freemasonry. And I should enumerate at least a few of these historical
moments in which the story of Good Masonry reveals a powerful entity that acts
mostly like a deus ex machina from the Greek tragedies. One of the most modish
Masonic historians, Paul Ş tefanescu, goes as far as to say that modern European
history begins on Masonic foundations, as the initiators of the French Revolution
were Freemasons. Germany, United Kingdom, Italy, Turkey (not to mention the
U.S.A., the first Masonic state in history) would be all, in his view, the fruit of
Masonic activity. Moreover, he believes that Freemasonry is responsible for
removing the tsarist regime in Russia, with the revolution of 1917:

:„The Paris Peace Conference (1919-1920) will certify the absolute
victory of Masonic ideals in Europe: everywhere democratic governments,
free states and peoples. Freemasonry efforts will be crowned on 10 January
1920, when it was founded the Society (League) of Nations, considered the
first great step towards the world government, the ideal dreamed of by
Freemasons”. (2002, p. 275)

As for the history of Romania or of Romanians, in 1784 we have the myth of the
freemason Horea, who allegedly went to Vienna and attended a Masonic meeting
where he gave a speech in Romanian. Ovidiu Pecican, in a review of the excellent
study by Tudor Sălăgean cited above, after noting that the historian from Oradea Gh.
Gorun dealt with Horia’s possible ties to Freemasonry, "which shows that the
hypothesis has already gained ground within the realm of local historiography"
concludes that "for now, the territory of conjectures and hypotheses can not be
abandoned in favor of certainty based on unequivocal evidence. "Just the fact that,
on 23 February 1783 in the Vienna lodge "Zur Wahren Eintracht" it was delivered a
speech in Romanian that had a popular flavor cannot entail the certainty that the
speaker was Horea. (2009)

In 1821, Tudor Vladimirescu and the Eteria movement posed, in terms of
mythological perspective, a difficulty hard to overcome: that belonging to other
secret societies (Carbonari, Eteria, Brotherhood, Rosicrucianism, etc.) is not
synonymous to the membership in Freemasonry. Hence the various associations that
both the authors close to Freemasonry and its opponents make. Like in the cases of
Horea or Cantemir, Tudor Vladimirescu was hastily considered Freemason by these
authors. Radu Comănescu and Emilian M. Dobrescu are skeptical about Vladimirescu’s alleged membership to Masonry, showing that it is certain that he
belonged to Cărvunarism, a secret society, but also a social movement supported
even by Prince Ioniță Sandu Sturdza (1992, p. 242). In the mirror of the image’s
"nocturnal regime", let us quote an excerpt from the interview of Costel Iancu,
Sovereign Grand Commander of the Supreme Council of the 33rd Degree and
Ultimate for Romania, given to Masonic Forum magazine:

:„The most important personalities belonged to Freemasonry. We must
mention Prince Dimitrie Cantemir - historian, philosopher and fighter for
the independence of Moldavia, in the period between the late seventeenth
century and early eighteenth century; Horea and Cloşca, who led the
uprising that resulted in the abolition of serfdom (1785); Tudor
Vladimirescu, who became the symbol of the struggle for independence in
the early nineteenth century. Most cultural, political and military figures of
the 1848 period were Freemasons: among them we find Bălcescu,
Constantin Rosetti, Kogălniceanu, Alecsandri, Alexandru Ioan Cuza,
Costache Negruzzi, George Magheru, Ion Brătianu etc. As it is known,
Modern Romania owes its existence to these freemasons”. (2003)

Regarding the year 1848, the sources are more generous and clearly documented
with regard to the role of Freemasonry in the three Romanian countries or with
respect to Bălcescu's role; besides this, it is worth emphasizing the existence of an
idea of a confederation of Danubian countries, which would have had completely
changed the Romanian-Hungarian relations. (Varga, 2010, p. 464)
Problems arise with regard to the union of 1859, more precisely with respect to Al.
I. Cuza’s certain membership in Freemasonry certain of AI, but also when we are
talking about the Masonic involvement in the coup that led to the Prince’s departure
from the country. Constantin Turliuc, for example, takes the necessary precautions
when dealing with the question of the Prince’s belonging to the Craft and, in the
absence of compelling evidence the author is inclined to believe that the
membership hypothesis refers to a period prior to 1859. (2010, pp. 58-65)
The same is true for the great union of 1918 regarding which the books on the
Romanian Freemasonry mention the role of Jean Pangal, Vaida-Voevod, Traian
Vuia and other members of the delegation that attended the peace talks in Trianon.
Legend has it that in the morning of the Paris Peace Conference — which sanctioned
internationally the union of Transylvania with Romania —, five members of the
Romanian delegation became Freemasons: Al. Vaida-Voevod Caius Brediceanu,
Voicu Niţescu, Gh. Crișan, Mihai Șerban and Traian Vuia. Three of them were from
Banat, and two from Transylvania. In reality, they ”received the light” according to
all hearings rules, in the Ernest Renan lodge workshop in Paris, on August 4, 1918,
and thus, the Romanian delegation’s participation in the Conference gained a much
heavier weight. Moreover, all Romanian delegates participated as special guests in
the annual convention of the closing ceremonies of the Grand Orient of France’s
annual Convent, in September 1919! The importance of this presence is better understood if we add that at that time in Hungary Freemasonry had been suspended,
meaning "it had become dormant" – a state which lasted until 1926. (A special detail
about this aspect: the brief period of Bela Kun’s communist Republic meant, among
other things, the confiscation of the Grand National Lodge of Hungary’s Palace by
the ... doormen’s union.)

Al. Vaida-Voevod explained that the unexpected entry of the aforementioned
people into the Freemasonry was a diplomatic action meant to persuade the Masonic
circles, and thus the French political circles. Moreover, it seems that the action had
the endorsement of I.I.C. Brătianu and the Royal House. Ironically, Queen Mary
was also in Paris during the Peace Conference, where she held a number of important
meetings with her English relatives. It is worth mentioning here her meeting
with her uncle, Duke Conaught, Grand Master of English Freemasonry. Furthermore,
her personal aide was sent, after the Union, to initiate in Brasov, the center of
the Transylvanian Masonic lodges. Moreover, in 1925, Queen Mary was decorated
with the Masonic Order "Green Cross of England".

But the Union was not only associated with great political figures. The shadow architect
– so to speak – of this strategy seems to have been Jean Pangal, the most
important and subsequently controversial personality of Romanian Freemasonry in
the first 3 decades, as we learn from Inorogul (The Unicorn), the first scientific
publication published under the patronage of the Great National Lodge of Romania4.
After a brilliant doctorate in Paris in 1914, Pangal carried out a laborious activity in
the French capital in 1918, as secretary general of the National Council of Romanian
Unity. According to some historians of Romanian Masonry, he founded in August
1918 a Supreme Council of Romania of which he was Sovereign Grand Inspector
General. In this quality it is likely that he met the most influential personalities of
European and American Freemasonry, as the Lodges from Romania were at that
time under various foreign jurisdictions, of which the most present was that of the
Grand Orient of France. What we can assume is that Romanian Masons, especially
Pangal, have negotiated the jurisdiction of the Romanian lodges in order to obtain
the de rigueur benefits. What is certain is that from 1922 Jean Pangal led the National
Romanian Freemasonry, which detached and differentiated itself from the Grand
Orient of France, becoming a sovereign order. In 1924 Pangal declared that the
National Grand Lodge of Romania’s goal was to "to consolidate the Romanian national
unitary state". And about the Freemasons who were obedient to foreign orders,
he said "a Romanian who stays under a foreign Masonic obedience, when in his country there is a National Masonry, is consciously or unconsciously the tool of
foreignness and foreign interests, alien to the nation". (Fotescu, 2001, pp. 233-262,
Teodorescu, 2001, pp. 263-286)
Interestingly, not even Freemasonry’s most virulent detractors denied the role of
great Masonic personalities in these key moments; there are clear documents, and
testimonies of the fact that, for instance, Marshal Antonescu did not take aggressive
measures against Romanian Freemasons, precisely due to this positive
mythologizing that circulated among Romanian intellectuals. (Dogaru, 2013, pp
117-125)

And with regard to "mythology" I would like to signal a totally unexpected
juxtaposition between Romanian and Jewish spiritualites that was current currency
in the B'naibrith lodges’ "ideology", namely that that the Jews and the Getae were —
Origen and Celsus dixerunt — peoples with very similar mental structures. Radu
Cernătescu notes that such a tenet was also present in Eminescu without speculating
on the idea that such a depth — a descent deep down to the sources of mythic
history — belonged, in Eminescu, to the inventory of a cosmological valuing of the
Romanian culture. (2012, pp. 755-757) The remarkable researcher from Banat
makes a subtle reference that „glides” from the moral values of Freemasonry to what
has been called „the religion of communism”.

As for the modern dimension of Freemasonry, some aspects which — as far as I
know — have not yet been addressed, should be detailed. When talking about
Freemasonry as a phenomenon of proto-diversity, it would be more
epistemologically polite to refer, first, to the doctrinary eclecticism. The eighteenth
century brought, toether with Anderson's Constitutions of 1723, a new dimension of
spirituality that put together elements of religion, on the one hand, and elements of
the esoteric paradigm, on the other. In a way, we are looking at a revival of a
Renaissance dimension Pico della Mirandola would have been proud of.

If, however, things would have stopped there, we would probably have had a
remake of the famous conjunction between Christianity, Kabbalah, alchemy and
magic. Things are, however, closer to a "social barter" in which elements of
Christianity, Judaism, alchemy, Gnosticism, Hermeticism, are doubled with an
extremely severe Protestant ethics. That is so because, it must be said firmly,
Masonry is a Protestant phenomenon in its moral dimension and social usefulness.

In fact, the perception, the image Freemasonry hoped to have within the
community were exactly the same as those Max Weber was talking about when he
was analyzing the pride of the job well done and the social utility of work in Luther's
Protestantism.

The concept of Protestantism and that of public sphere, indissolubly related to each
other as it is well known, led to the need for acceptin what modern studies of
interculturality call diversity, that is, otherness. This form of coexistence between
religions and denominations — withis Freemasonry — was able to create not onlyan epistemological break between religious and ethnic groups holding usually
irreconcilable positions, but also to provide premises for the occultist movements of
the second half of the nineteenth century. Therefore a careful reading of
Freemasons’ works from that time leads one to easily notice that they are tributary to
a "philosophical crossbreeding" vision such as theosophy and other forms of that
period’s occultism.
In fact, only in the lodge and in the Craft’s magazines one can meet theosophes,
disciples of Papus, of Rudolf Steiner, of Guénon, protochronists, a.s.o. Like in a
Spanish inn of trencher for the mind.

Conclusions

Freemasonry's self-image in any country of the world is one constantly selfflattering.
Romanian Freemasonry is no exception, for it was involved - through
representatives or as an institution simultaneously secret and discrete - in the
movement for emancipation, in the building of the national state, or in the creation
of Greater Romania. This fact is visible in the writings of the main freemasonic
authors published after 1989, when Freemasonry ceased to be banned, as it was
between 1948 and 1989.The endeavour of these authors is understandable at least on
three grounds: they are not professional historians or anthropologists; they had to
build a whole positive campaign of the Craft after a 50 years of banning and demonizing;
they were taking part in the building and consolidation of a mysterious and
magic paradigm, that of Freemasonry.

Before comparing the positivist historians' writings about the role of Freemasonry
in Romanian history, to approaches signed by freemasonic authors less skeptical
towards speculation, I assumed I was going to find big epistemological differences
between them. It was not so! On the one hand, the researchers who studied the
archives do not deny the hypotheses of involvement that are hard or impossible to
verify, or the mythology about the undeniable presence and role of the Craft in
practically all important moments of our history from the eighteenth century
onward. They simply signaled the fact that the documents do not say anything clear
in this respect. On the other hand, the "mythological" approach of the Freemasonry's
role in the history of Romania does not distort the historical fact, but invest it with
deep significances and mystery which the necessarily skeptical positivism cannot
put forward. Last but not least, the texts examined highlight the presence within the
Romanian Freemasonry of a heterogenous bulk of philosophical, moral and spiritual
approaches — often irreconcilable outside the Temple — hard to imagine on other
layers of the Romanian society.

References
*Barruel, Abbé (1911). Mémoires pour servir à l'histoire du Jacobinisme, abrégé par E. Perrenet,
Paris, Ed.: La Renaissance Française. Retrived from:
http://www.barruel.com/memoires-barruel-abrege-perrenet.pdf
*Boia, L. (2011). Istorie și mit în conștiința românească, București: Ed. Humanitas.
*Cernătescu, R. (2012). Pe când lumina venea de la răsărit, Trivium, Year IV, no. 4(13), 755-
760.
*Chiciudean, I. & Halic, B. A. (2003). Imagologie. Imagologie istorică, Bucureşti : Ed. Comunicare.
ro.
*Chittick, W. C. (1994). Imaginal Worlds. Ibn al-Arabi and the Problem of Religious
Diversity, Albany: State University of New York Press.
*Comănescu, Radu & Dobrescu, E.M. (1992). Istoria Franc-masoneriei (1926-1960),
Bucureşti: Ed. Tempus.
*Dogaru, B. C. (2013). Mareșalul Antonescu, Armata Română și Francmasoneria, Trivium,
Year V, no. 1(14), 117-125.
*Durand, G. (1977). Structurile antropologice ale imaginarului, Bucureşti: Ed. Univers.
Fotescu, D. (2001). Masonii români, între precepte şi politică (1918-1939), Inorogul. Caiete
masonice, 233-262.
*Georgevici, I. (2014). Francmasoneria în Banatul de munte la sfârșitul secolului al XIX-lea,
paper presented at Forumul Oamenilor de Știință și Cultură Aspecte ale istoriei masoneriei
din vestul României, Fifth Edition, Timișoara, 26 April.
*Interview with Costel Iancu, Sovereign Grand Commander of the Supreme Council of the
33rd Degree and Ultimate for Romania, given to Masonic Forum magazine, august 2003.
Pecican, O. (2009). Avalon, metaforă masonică și identitate secretă, Observator cultural, no.
475.
*Riffard, P. (1993). Dictionnaire de l'ésotérisme, Paris: Ed. Payot.
*Sălăgean, T. (2010). Francmasoneria din Transilvania în secolul al XIX-lea. Câteva repere,
*Trivium, Year 2, no. 2(3), 243-253.
*Sălăgean, T., Eppel, M. (eds.) (2009), Masoneria în Transilvania. Repere istorice, Cluj-
Napoca: Ed. Argonaut.
*Sâsână, M. (2002), Moise Maimonide : despre imaginaţie în Călăuza rătăciţilor, Origini.
Caiete silvane, nr. 1, 113-118.
*Serbanescu, G. (1966), Histoire de la Franc-Maçonnerie universelle. Son rituel, son
symbolisme, Paris: Ed. „Demanges”.
*Ștefănescu, P. (2002) , Istoria Francmasoneriei române, București : Ed. Vestala,
*Teodorescu, V. Z. (2001), Politică şi masonerie: Jean Pangal, Inorogul. Caiete masonice, 263-
286.

==Links==
*http://www.ssoar.info/ssoar/bitstream/handle/document/45899/ssoar-essachess-2015-1-tolcea-The_Romanian_Freemasonry_Historical_facts.pdf?sequence=1

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	My second reference is to Moses Maimonides, actually to his famous treatise Guide		My second reference is to [[En:Maimonides\|Moses Maimonides]], actually to his famous treatise Guide
	for the Perplexed where the apparently aleatory relation between dream, prophecy, and		for the Perplexed where the apparently aleatory relation between dream, prophecy, and
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	Sovereign Grand Commander of the Supreme Council of the 33rd Degree and		Sovereign Grand Commander of the Supreme Council of the 33rd Degree and
	Ultimate for Romania, given to Masonic Forum magazine:		Ultimate for Romania, given to [[En: Masonic Forum Magazine\|Masonic Forum magazine]]:

	:„The most important personalities belonged to Freemasonry. We must mention Prince Dimitrie Cantemir - historian, philosopher and fighter for the independence of Moldavia, in the period between the late seventeenth century and early eighteenth century; Horea and Cloşca, who led the uprising that resulted in the abolition of serfdom (1785); Tudor Vladimirescu, who became the symbol of the struggle for independence in the early nineteenth century. Most cultural, political and military figures of the 1848 period were Freemasons: among them we find Bălcescu, Constantin Rosetti, Kogălniceanu, Alecsandri, Alexandru Ioan Cuza, Costache Negruzzi, George Magheru, Ion Brătianu etc. As it is known, Modern Romania owes its existence to these freemasons”. (2003)		:„The most important personalities belonged to Freemasonry. We must mention Prince Dimitrie Cantemir - historian, philosopher and fighter for the independence of Moldavia, in the period between the late seventeenth century and early eighteenth century; Horea and Cloşca, who led the uprising that resulted in the abolition of serfdom (1785); Tudor Vladimirescu, who became the symbol of the struggle for independence in the early nineteenth century. Most cultural, political and military figures of the 1848 period were Freemasons: among them we find Bălcescu, Constantin Rosetti, Kogălniceanu, Alecsandri, Alexandru Ioan Cuza, Costache Negruzzi, George Magheru, Ion Brătianu etc. As it is known, Modern Romania owes its existence to these freemasons”. (2003)
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	Vuia and other members of the delegation that attended the peace talks in Trianon.
	Legend has it that in the morning of the Paris Peace Conference — which sanctioned		Legend has it that in the morning of the Paris Peace Conference — which sanctioned
	internationally the union of Transylvania with Romania —, five members of the		internationally the union of Transylvania with Romania —, five members of the