|
|
General: WASHINGTON D.C. SCOTTISH RITE FREEMASONIC TEMPLE 33 COLUMNS FEET HIGH METER
Elegir otro panel de mensajes |
Primer
Anterior
2 a 11 de 11
Siguiente
Último
|
|
|
House of the Temple
From Wikipedia, the free encyclopedia
The House of the Temple (officially, Home of The Supreme Council, 33°, Ancient & Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, Washington D.C., U.S.A.) is a Masonic temple in Washington, D.C., United States, that serves as the headquarters of the Scottish Rite of Freemasonry, Southern Jurisdiction, U.S.A.
Designed by John Russell Pope, it stands at 1733 16th Street, N.W., in the Dupont Circle neighborhood, about one mile directly north of the White House. The full name of the Supreme Council is "The Supreme Council (Mother Council of the World) of the Inspectors General Knights Commander of the House of the Temple of Solomon of the Thirty-third degree of the Ancient and Accepted Scottish Rite of Freemasonry of the Southern Jurisdiction of the United States of America." It was modeled after the tomb of Mausolus at Halicarnassus.
The Temple also holds a permanent large collection of materials related to Scottish poet and Freemason Robert Burns, one of the world’s largest, in its library holdings, which Library was the first public library in Washington, D.C.[1]
On May 31, 1911, 110 years after the founding of the Supreme Council, Grand Commander James D. Richardson broke ground on the spot where the House of the Temple now stands in Washington, D.C. Grand Master J. Claude Keiper, of the Grand Lodge of the District of Columbia, laid the cornerstone in the northeast corner on October 18, 1911.[2]
 House of the Temple rear view
The temple was designed by architect John Russell Pope, who modeled it after the tomb of Mausolus at Halicarnassus, one of the Seven Wonders of the Ancient World.[1] The building was dedicated four years later on October 18, 1915.
The building's design was widely praised by contemporary architects, and it won Pope the Gold Medal of the Architectural League of New York in 1917. In his 1920 book L'Architecture aux États-Unis, French architect Jacques Gréber described it as "a monument of remarkable sumptuousness ... the ensemble is an admirable study of antique architecture stamped with a powerful dignity." Fiske Kimball's 1928 book American Architecture describes it as "an example of the triumph of classical form in America". In the 1920s, a panel of architects named it "one of the three best public buildings" in the United States, along with the Nebraska State Capitol and the Pan American Union Building in Washington, D.C. In 1932, it was ranked as one of the ten top buildings in the country in a poll of federal government architects.[3]
 House of the Temple library
In 1944, the remains of former Sovereign Grand Commander and Confederate General Albert Pike were removed from Oak Hill Cemetery in Georgetown and placed in the House of the Temple.[4] The remains of Past Grand Commander John Henry Cowles were entombed in the temple in 1952, after his 31-year reign as Grand Commander.[5] The Temple also holds one of the largest collections of materials related to Scottish poet and Freemason Robert Burns in its library. When the library opened in 1870, it was the first public library in Washington, D.C.[6]
 Temple at night
The House of the Temple is designated as a contributing property to the Sixteenth Street Historic District, listed on the National Register of Historic Places in 1978.[7]
From 1990 to 2011, the temple hosted a community garden on its grounds, with the garden occupying about 0.25-acre (1,000 m2), divided into approximately 70 small plots tended by nearby residents.[8] In fall 2011, the Temple closed the garden in order to use the space to stage construction equipment for a building rehabilitation project.[9]
In popular culture
[edit]
In the 2009 novel The Lost Symbol by Dan Brown, the building is the setting for several key scenes.[10]
|
|
|
|
|
Our 26th President Teddy Roosevelt was a Freemason.
He is Honored with a Memorial in Washington D.C. on an Island in the Potomac River. The Island was once called "MY LORDS ISLAND" and was known as "MASON ISLAND".
An interesting alignment occurs when a map of Washington DC is viewed looking to the EAST...
Place two diagrams of the Great Pyramid (with slopes of 51.51) on the map of DC with their corners touching and resting on the Roosevelt Memorial on "MASON ISLAND" ---
|
|
|
|
|
-AA+A
1911–1915, John Russell Pope. 1733 16th St. NW
(Carol M. Highsmith Archive, Prints and Photographs Division, Library of Congress)
Scottish Rite Temple (Franz Jantzen)
☰ SEE METADATA
The mausoleum at Halikarnassos (353–c. 340 b.c.e.) was a model for many buildings in this period, including Masonic temples, because as one of the seven wonders of the ancient world it was associated with the beginnings of Western architectural traditions. The origins of freemasonry are linked to the lodges of medieval stonemasons and with a practice of architecture based on fundamental rules of the universe, with its most esoteric aspects expressed through a language of symbols. The definition of freemasonry as “a peculiar system of morality, veiled in allegory, and illustrated by symbols” explains why the buildings housing such organizations are themselves expressive of symbolic meaning.
Thrown down by an earthquake in the thirteenth century and quarried in the sixteenth century by the Knights of Saint John for the building of one of their castles, King Mausolos's tomb, a Hellenistic monument located on the Turkish coast, was the subject of numerous reconstructions by historians, archaeologists, and architects based on two ancient texts that describe its huge dimensions, colonnaded base, and stepped pyramidal top supporting a quadriga.
John Russell Pope's design, based on Newton and Pullman's 1862 restoration of the mausoleum, is centered on a nearly square site (217.5 by 212 feet) and raised above 16th Street on a podium with steps that extend the width of the block and that are organized according to arcane numerology. Three, five, seven, and nine steps converge on the central entry, which is guarded by Sphinxes, sculpted by Adolph A. Weinman, representing wisdom and power, contemplation and action. Thirty-six Ionic columns 33 feet high circumscribe the temple room, where the highest degree of freemasonry (the thirty-third) is conferred. The attic, marked by acroteria and the stepped pyramid, covers a square Guastavino dome; thus, the basic form above the base encloses a single volume. The compact base, with its expanses of smooth walls broken only by windows and doors, the peripteral colonnade set against nearly solid walls, and the faceted surfaces of the roof demonstrate Pope's unerring sense of balanced proportional relationships between masses and details. The light, monochromatic Indiana limestone is particularly well suited to the combination of planar surfaces and finely carved Greek and Egyptian details. Although Pope, with the advice of local architect and mason Elliott Woods, was responsible for incorporating some basic symbolism, the inscriptions and symbolic decorative details were planned by the grand commander of the lodge, George Fleming Moore, after the architectural design was completed.
The ground story is represented by the monolithic base on the exterior; on the interior an apsed atrium is ringed by offices, meeting rooms, banquet hall, and libraries. The atrium's form and decoration were intended as symbolic imitation of a Roman impluvium. Two sets of four massive Doric columns in a highly polished green Windsor, Vermont, granite establish a pathway leading to the apse on the east, where the main stair rises to the temple room. The oak-beam ceiling is painted in deep shades of red, brown, blue, yellow, and green, as are the walls in recesses behind the column screens. The decorative vocabulary mixes Greek frieze motifs and Egyptian hieroglyphics. The variation of rich and beautifully crafted materials continues in the main space. The temple room, a square with beveled corners that continue up into the dome, is constructed of limestone walls, Botticino marble dado, black and white marble floors, and a Guastavino tile dome. Windows are screened by Ionic columns set in antis made of green Windsor, Vermont, granite. Their gilded bronze capitals and bases echo the lavish use of gold or bronze in the entablature, windows, screens, and doors. The vault nearly doubles the height of the room, a proportional relationship that complements the subdued richness of the architectural surface. American architectural critic Aymar Embury so admired Pope's Scottish Rite Temple that he maintained, “Roman architects of two thousand years ago would prefer [it] to any of their own work.” 43
https://sah-archipedia.org/buildings/DC-01-MH12 |
|
|
|
|
She is interchangeable with Columbia - the feminine personification of the United States. It was in the South Carolina state capital Columbia that Gov. Sanford revealed his Argentine affair... echoed by a train collision in the District of Columbia (Washington DC) on June 22:
June 22 DC Metro subway trains collide - 9 dead, 80 injured
Timeline:
June 18-24: Gov. Sanford missing/crying in Argentina
June 21: 'Impact' Part 1 on ABC; Prince William birthday
June 22: DC Metro Red Line trains in collision
June 23: US Moon probes (LRO/LCROSS) reach Moon
June 24: Gov. Sanford reveals Argentine affair
June 25: Death of Michael Jackson & Farahh Fawcett
'Metro' means 'meter' in Spanish, Italian, Portuguese, etc. The meter is historically defined as 1/10,000,000 of the distance between the North Pole and the equator through Paris, or in other words the Paris Meridian between the North Pole and the equator. The Paris Meridian is also the 'Rose Line' (an esoteric concept popularized by The Da Vinci Code) i.e. a 'Red Line'...
DC Metro Red Line = French/Columbian Rose Line
...traditionally implying the Blood Royal/Sangraal or the Marian/Columbian Bloodline of the Holy Grail.
In Bloodline of the Holy Grail Laurence Gardner writes of the House of Stuart, the royal bloodline to which Princess Diana and her children belong (pp. 344-5):
https://www.goroadachi.com/etemenanki/moonwalker.htm |
|
|
|
|
Madeleine de France, Queen of Scotland, 1536
(Madeleine de France (1520-37) Queen of Scotland, 1536 )
|
https://www.meisterdrucke.us/fine-art-prints/Corneille-de-Lyon/80721/Madeleine-de-France,-Queen-of-Scotland,-1536.html
|
|
|
|
|
SCOTTISH RITE BLOG
The House of the Temple: A History
The House of the Temple is a Masonic temple in Washington, D.C. that serves as the headquarters of the Scottish Rite of Freemasonry, Southern Jurisdiction.
“The Temple should be built right, so that it could, and would be pointed to, by our brethren here and elsewhere, as the pride of the Mother Council of the Rite and all Scottish Rite Masons in the world. We are building a Temple, a permanent home, in the Great Capital of the Greatest nation of the Earth. I would prefer to be criticized for building a Temple, considered by some, too fine and costly, rather than for a cheap or mediocre building, surrounded as it will be, by the beautiful structures of our Capital. Better not build at all, than only half way build, while we are engaged in the laudable enterprise. (1911 Transactions, p. 125). — Grand Commander James D. Richardson (1911)
From the Masonic Temple in Detroit to Freemasons Hall in Copenhagen, Masonic structures around the world proudly represent our ancient fraternity. For over a century, the House of the Temple in Washington, D.C. has been one of the most awe-inspiring monuments to Freemasonry in the United States. Today, this majestic building serves as the headquarters of the Scottish Rite, Southern Jurisdiction. It also houses an extensive library and archives responsible for preserving records that are valuable pieces of Scottish Rite history.
 The Scottish Rite of Freemasonry's House of the Temple in Dupont Circle, Washington, D.C.
Breaking Ground
In October 1909, the Supreme Council of the Scottish Rite, Southern Jurisdiction passed a resolution to enlarge or extend the existing House of the Temple in Washington, D.C., or to erect a new one. With a grand vision for the Scottish Rite headquarters, Grand Commander James D. Richardson sought to erect a magnificent new building that would inspire Scottish Rite Freemasons everywhere.
The search for designs began immediately and the winning submission was awarded to American architect John Russell Pope. Pope’s firm is now famous for designing several prominent public buildings in Washington, D.C., including the National Archives and Records Administration building, the Jefferson Memorial, and the West Building of the National Gallery of Art. At the time, however, Pope was an ambitious young architect attempting to make a name for himself. Pope's design for the new Temple was based on one of the Seven Wonders of the Ancient World: The Tomb of Mausolus at Halicarnassus, Turkey.
 The House of the Temple during construction.
On April 16, 1910, the Scottish Rite officially hired Pope to make "the new Temple as magnificent as art and money can make it." The groundbreaking for the new House of the Temple was scheduled to occur in the following spring on May 31, 1911 (the 110th anniversary of the Supreme Council’s founding). The ceremony for laying the cornerstone was held later that year on October 18th and used the same Bible, candlesticks, trowel, and gavel used by Freemason and President George Washington when he laid the cornerstone of the U.S. Capitol in 1793.
There is little debate that Pope successfully achieved the Grand Commander’s vison of building a spectacular Masonic temple. Sadly, Grand Commander Richardson passed away on July 24, 1914, before he could see the new House of the Temple completed. Construction on the building finished over a year after his death, in October 1915. Richardson’s successor, Grand Commander, George F. Moore, led the dedication ceremony opening the Supreme Council’s new headquarters.
A Structure of Great Renown
When visiting the House of the Temple, it is easy to be overwhelmed by the beauty of such an artistic and architectural accomplishment. Pope’s peers seemed to agree; in January 1916, the London Architectural Review wrote "this monumental composition may surely be said to have reached the high-water mark of achievement in that newer interpretation of the Classic style with which modern American architecture is closely identified."
Indeed, it was years before praise for the structure simmered down. In 1917, the design received the gold medal from the Architectural League of New York. During the 1920s, the House of the Temple was ranked as one of the three best public buildings in the United States.
Art historian Royal Cortissoz wrote of the building in The Architecture of John Russell Pope, Vol. 2: "I cannot write temperately of the Temple of the Scottish Rite in Washington. I never see it without an uplifting of the heart; it is so vitalized an expression of imaginative power."
Architectural Significance
The House of the Temple is an essential part of Masonic history and not only because it houses one of the two governing bodies of Scottish Rite Freemasonry in the United States. Despite not being a Mason himself, John Russell Pope incorporated Masonic signs, symbols, and ideals into the building’s design, ensuring it would stand as a genuine monument to Scottish Rite Freemasons.
 The House of the Temple’s interior granite stairs.
Inside the building, the granite stairs rising from the building’s main entrance are arranged in groups of three, five, seven, and nine, reflecting the sacred numbers of Pythagoras. Additionally, two sphinxes – Wisdom and Power – sit on either side of the main entrance. On the way up to the Temple Room, two black Egyptian marble statues are inscribed with hieroglyphics that precede the name of a god or a sacred place flank the ceremonial staircase.
 The House of the Temple’s interior windows.
Inside the Temple room are large windows representing a Freemason’s progressive search for more light. In the center of these windows sits the double-headed eagle, the symbol of the Scottish Rite. Outside, there are 33 columns lining the Temple's facades, each standing 33 feet tall to the Scottish Rite’s famous 33rd degree.
Additionally, the remains of former Sovereign Grand Commander Albert Pike were moved from Oak Hill Cemetery in Georgetown to the House of the Temple in 1944. He is best known as the author of Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, a book that describes in detail the 33 degrees of Scottish Rite Freemasonry, the stories and teachings associated with each rank, the rituals connected to each rank, and other lodge proceedings. Past Grand Commander John Henry Cowles was also entombed in the temple in 1952, after his 31-year reign as Grand Commander.
Library and Archives
Many of the Scottish Rite, Southern Jurisdiction’s earliest records were lost not long after it was founded through a combination of disasters. Albert Pike famously emphasized the importance of cataloguing and preserving Masonic artifacts and documents, instilling a tradition of archiving still practiced in the modern Scottish Rite.
 The library within the House of the Temple.
Today, the headquarters of the Scottish Rite of Freemasonry for the Southern Jurisdiction, the House of the Temple includes office and functional spaces and archives, a library, and museum space. The library, which is the oldest library in Washington, D.C., is open to the public, as is the museum, which displays a variety of Masonic artifacts. It is also home to one of the largest collections of materials related to Scottish poet and Freemason Robert Burns.
The archives, which is broken into two areas, include some of the Scottish Rite's most precious books and artifacts, including original documents dealing with the fraternity’s founding, rituals, and current domestic and international affairs. The first storage area is the General Archives, which maintains the records of Active Members and Deputies, and is responsible for housing approximately two million items in archival cases and fireproof file drawers.
The other storage area is the Archives Vault, which preserves the most valuable manuscripts and books, including the Scottish Rite ritual collection, as well as those of foreign jurisdictions, and manuscript copies of books, both published and unpublished. The items in the archives are part of a valuable, delicate collection of records, with some dating back to the 1800s. Because of their condition and, in certain cases, confidential nature, visitors are not eligible to view them. Specific requests for archival information from legitimate Masonic and historic scholars and researchers are managed on an individual basis.
The House of the Temple was one of the first buildings in the city to earn an individual listing in the D.C. Inventory of Historic Sites. As part of the 16th Street Historic District, the Temple was listed in the D.C. Inventory of Historic Sites on November 8, 1964, and in the National Register of Historic Places on August 25, 1978.
In the most recent edition of the “Guide to the Architecture of Washington DC,” the description, in part, reads, "an awe-inspiring temple in the midst of a quiet enclave." Most recently, in his book, “John Russell Pope: Architect of Empire”, Steven Bedford calls it "one of America's greatest architectural achievements."
Since it first opened in 1915, the House of the Temple has been open to the public for guided tours. Visitors interested in experiencing this monument to Masonic history and American architecture can receive a free, guided tour during weekdays. You can learn more about visiting The House of the Temple here: Planning Your Visit.
https://scottishritenmj.org/blog/house-of-temple-history |
|
|
|
|
Madeleine de France, Queen of Scotland, 1536
(Madeleine de France (1520-37) Queen of Scotland, 1536 )
|
https://www.meisterdrucke.us/fine-art-prints/Corneille-de-Lyon/80721/Madeleine-de-France,-Queen-of-Scotland,-1536.html
SCOTTISH RITE BLOG
The House of the Temple: A History
The House of the Temple is a Masonic temple in Washington, D.C. that serves as the headquarters of the Scottish Rite of Freemasonry, Southern Jurisdiction.
“The Temple should be built right, so that it could, and would be pointed to, by our brethren here and elsewhere, as the pride of the Mother Council of the Rite and all Scottish Rite Masons in the world. We are building a Temple, a permanent home, in the Great Capital of the Greatest nation of the Earth. I would prefer to be criticized for building a Temple, considered by some, too fine and costly, rather than for a cheap or mediocre building, surrounded as it will be, by the beautiful structures of our Capital. Better not build at all, than only half way build, while we are engaged in the laudable enterprise. (1911 Transactions, p. 125). — Grand Commander James D. Richardson (1911)
From the Masonic Temple in Detroit to Freemasons Hall in Copenhagen, Masonic structures around the world proudly represent our ancient fraternity. For over a century, the House of the Temple in Washington, D.C. has been one of the most awe-inspiring monuments to Freemasonry in the United States. Today, this majestic building serves as the headquarters of the Scottish Rite, Southern Jurisdiction. It also houses an extensive library and archives responsible for preserving records that are valuable pieces of Scottish Rite history.
The Scottish Rite of Freemasonry's House of the Temple in Dupont Circle, Washington, D.C.
Breaking Ground
In October 1909, the Supreme Council of the Scottish Rite, Southern Jurisdiction passed a resolution to enlarge or extend the existing House of the Temple in Washington, D.C., or to erect a new one. With a grand vision for the Scottish Rite headquarters, Grand Commander James D. Richardson sought to erect a magnificent new building that would inspire Scottish Rite Freemasons everywhere.
The search for designs began immediately and the winning submission was awarded to American architect John Russell Pope. Pope’s firm is now famous for designing several prominent public buildings in Washington, D.C., including the National Archives and Records Administration building, the Jefferson Memorial, and the West Building of the National Gallery of Art. At the time, however, Pope was an ambitious young architect attempting to make a name for himself. Pope's design for the new Temple was based on one of the Seven Wonders of the Ancient World: The Tomb of Mausolus at Halicarnassus, Turkey.
The House of the Temple during construction.
On April 16, 1910, the Scottish Rite officially hired Pope to make "the new Temple as magnificent as art and money can make it." The groundbreaking for the new House of the Temple was scheduled to occur in the following spring on May 31, 1911 (the 110th anniversary of the Supreme Council’s founding). The ceremony for laying the cornerstone was held later that year on October 18th and used the same Bible, candlesticks, trowel, and gavel used by Freemason and President George Washington when he laid the cornerstone of the U.S. Capitol in 1793.
There is little debate that Pope successfully achieved the Grand Commander’s vison of building a spectacular Masonic temple. Sadly, Grand Commander Richardson passed away on July 24, 1914, before he could see the new House of the Temple completed. Construction on the building finished over a year after his death, in October 1915. Richardson’s successor, Grand Commander, George F. Moore, led the dedication ceremony opening the Supreme Council’s new headquarters.
A Structure of Great Renown
When visiting the House of the Temple, it is easy to be overwhelmed by the beauty of such an artistic and architectural accomplishment. Pope’s peers seemed to agree; in January 1916, the London Architectural Review wrote "this monumental composition may surely be said to have reached the high-water mark of achievement in that newer interpretation of the Classic style with which modern American architecture is closely identified."
Indeed, it was years before praise for the structure simmered down. In 1917, the design received the gold medal from the Architectural League of New York. During the 1920s, the House of the Temple was ranked as one of the three best public buildings in the United States.
Art historian Royal Cortissoz wrote of the building in The Architecture of John Russell Pope, Vol. 2: "I cannot write temperately of the Temple of the Scottish Rite in Washington. I never see it without an uplifting of the heart; it is so vitalized an expression of imaginative power."
Architectural Significance
The House of the Temple is an essential part of Masonic history and not only because it houses one of the two governing bodies of Scottish Rite Freemasonry in the United States. Despite not being a Mason himself, John Russell Pope incorporated Masonic signs, symbols, and ideals into the building’s design, ensuring it would stand as a genuine monument to Scottish Rite Freemasons.
The House of the Temple’s interior granite stairs.
Inside the building, the granite stairs rising from the building’s main entrance are arranged in groups of three, five, seven, and nine, reflecting the sacred numbers of Pythagoras. Additionally, two sphinxes – Wisdom and Power – sit on either side of the main entrance. On the way up to the Temple Room, two black Egyptian marble statues are inscribed with hieroglyphics that precede the name of a god or a sacred place flank the ceremonial staircase.
The House of the Temple’s interior windows.
Inside the Temple room are large windows representing a Freemason’s progressive search for more light. In the center of these windows sits the double-headed eagle, the symbol of the Scottish Rite. Outside, there are 33 columns lining the Temple's facades, each standing 33 feet tall to the Scottish Rite’s famous 33rd degree.
Additionally, the remains of former Sovereign Grand Commander Albert Pike were moved from Oak Hill Cemetery in Georgetown to the House of the Temple in 1944. He is best known as the author of Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, a book that describes in detail the 33 degrees of Scottish Rite Freemasonry, the stories and teachings associated with each rank, the rituals connected to each rank, and other lodge proceedings. Past Grand Commander John Henry Cowles was also entombed in the temple in 1952, after his 31-year reign as Grand Commander.
Library and Archives
Many of the Scottish Rite, Southern Jurisdiction’s earliest records were lost not long after it was founded through a combination of disasters. Albert Pike famously emphasized the importance of cataloguing and preserving Masonic artifacts and documents, instilling a tradition of archiving still practiced in the modern Scottish Rite.
The library within the House of the Temple.
Today, the headquarters of the Scottish Rite of Freemasonry for the Southern Jurisdiction, the House of the Temple includes office and functional spaces and archives, a library, and museum space. The library, which is the oldest library in Washington, D.C., is open to the public, as is the museum, which displays a variety of Masonic artifacts. It is also home to one of the largest collections of materials related to Scottish poet and Freemason Robert Burns.
The archives, which is broken into two areas, include some of the Scottish Rite's most precious books and artifacts, including original documents dealing with the fraternity’s founding, rituals, and current domestic and international affairs. The first storage area is the General Archives, which maintains the records of Active Members and Deputies, and is responsible for housing approximately two million items in archival cases and fireproof file drawers.
The other storage area is the Archives Vault, which preserves the most valuable manuscripts and books, including the Scottish Rite ritual collection, as well as those of foreign jurisdictions, and manuscript copies of books, both published and unpublished. The items in the archives are part of a valuable, delicate collection of records, with some dating back to the 1800s. Because of their condition and, in certain cases, confidential nature, visitors are not eligible to view them. Specific requests for archival information from legitimate Masonic and historic scholars and researchers are managed on an individual basis.
The House of the Temple was one of the first buildings in the city to earn an individual listing in the D.C. Inventory of Historic Sites. As part of the 16th Street Historic District, the Temple was listed in the D.C. Inventory of Historic Sites on November 8, 1964, and in the National Register of Historic Places on August 25, 1978.
In the most recent edition of the “Guide to the Architecture of Washington DC,” the description, in part, reads, "an awe-inspiring temple in the midst of a quiet enclave." Most recently, in his book, “John Russell Pope: Architect of Empire”, Steven Bedford calls it "one of America's greatest architectural achievements."
Since it first opened in 1915, the House of the Temple has been open to the public for guided tours. Visitors interested in experiencing this monument to Masonic history and American architecture can receive a free, guided tour during weekdays. You can learn more about visiting The House of the Temple here: Planning Your Visit.
https://scottishritenmj.org/blog/house-of-temple-history |
|
|
|
|
Freemasonry works with a system of degrees, which represent stages of personal development. There are different systems in use in the various rites of freemasonry, such as the York Rite, Ancient and Accepted Scottish Rite, Rectified Scottish Rite, Modern French Rite, and Mexican Rite, etc. ... . The number of degrees ranges from 7 degrees in the York Rite and the Modern French Rite, 33 in the Ancient and Accepted Scottish Rite and even 100 degrees in the Rite of Memphis-Misraim. The concept of 33 degrees or a 33-fold classification system seems widespread in Indo-European and Semitic culture. Both an Indo-European and Semitic intepretation is possible. The 33 degrees of the Scottish Rite are equal to the years of life of Jesus of Nazareth (7-2 BCE to 30-33 CE) in the Bible of Christianity and Jesus performed 33 recorded miracles. This came to represent the highest meaning of the number '33', which is that it represents the highest spiritual consciousness to which man can attain. In the Old Testament in 1 Chronicles 29:26-27 we find "Now David the son of Jesse reigned over all Israel. The period which he reigned over Israel was forty years; he reigned in Hebron seven years and in Jerusalem thirty-three years". The Kabalistic Tree of Life (עץ החיים) contains 33 permutations of consciousness - 22 paths, 10 known/drawn sephiroth (סְפִירוֹת), and an 11th hidden sephiroth left undrawn in most renditions. Da'ath, the 11th, is the hidden secret of the void, or the abyss. Da'ath as such is not a sephirah, but rather is all ten sephirot united as one. Da'ath relates to the Divine Light which is always shining, but not all humans can see it. Without Da'ath there are only 10 sephiroth drawn and only 32 permutations of consciousness. The number 33 also plays a role in Greek mathematical philosophy such as with Pythagoras (ca. 570-ca. 490 BCE) and Plato (424/423-348/347 BCE). The Pythagoreans evolved their philosophy from the science of numbers. For Pythagoras 33 was the most important of the master numbers (11, 22, 33, 44) Some sources say that there were 33 Egyptian mysteries (see Churchward, 1913). Christian Gnostics taught that the emanations from the Deity were all summed up in one absolute Unity, 33 in all (see G.R.S. Mead, 1908). According to the Persian Muslim scholar Al-Ghazali (ca. 1058-1111 CE) the dwellers of Heaven will exist eternally in a state of being age 33. Islamic misbaḥah (prayer beads) are generally arranged in sets of 33 in order to keep track in Tasbih, which involves the repetitive utterances of short sentences glorifying Allah. In the Vedic Religion there are thirty-three gods or Tridasha. Tridasha generally includes a set of 31 deities consisting of 12 Ādityas, 11 Rudras, and 8 Vasus. The identity of the other two deities that fill out the 33 varies. In the Tibetan Book of the Dead, it speaks of the thirty-three heavens ruled over by Indra and the thirty-three ruled over by Mara. There is also the legend of the meaning of the 33rd Parallel, which is popular in conspiracy theories on freemasonry. Another set of myths connects the human vertebral column and freemasonry with the Tree of Life and the Biblical Tree of the knowledge of good and evil (עֵץ הַדַּעַת טוֹב וָרָע) and the serpent in the Biblical Garden of Eden. A normal human spine has 33 vertebrae when the bones that form the coccyx are counted individually. The 33 vertebrae and the 33 degrees of freemasonry can be linked to the symbol of the serpent in the Biblical Garden of Eden (Gen 3:1-20) and the fall of man as follows (FWIW). In ancient Kundalini Yoga, the Kundalini serpent-energy is said to rise from the root chakra, coiling up and around the spine until illuminating the crown chakra of spiritual enlightenment. Inside the Kabalistic Tree of Life in some myths there resides a sacred serpent which somehow connects Kabbalah to Kundalini Yoga. A Tree of Life is often related to physical life and the serpent to the added meaning of spiritual life. In Greek mythology we also find some serpents entwining a rod or tree. The winged messenger (nuntium volucrem) Hermes, the Greek god of transitions and boundaries, carries the caduceus (κηρύκειον). The caduceus is a short staff entwined by two serpents, sometimes surmounted by wings. Hermes is related to the myth of Hermes Trismegistus and Hermeticism. There is also the Staff of Asclepius a (single) serpent-entwined rod wielded by the god Asklēpiós, a Greek associated with healing and medicine. The story of the (ascending) serpent is sometimes linked to the myth of the garden of Atlas, who had seven (or 4) daughters called the Hesperides (seven daughters linked to the 7 chakras) who guard the Tree of Life (cfr. spinal column) and its golden apples of immortality. They were assisted by a serpent-like dragon called Ladon entwined around the three. The myth of the Garden of the Hesperides is then linked to the myth of Atlantis which links freemasonry to the myths and secrets of Atlantis and the Atlantean conspiracy. This serpentine labyrinth of myths and an example of syncretism is believed to link the serpent in the Garden of Eden (Genesis 3) to the 33 (vertebral) degrees of freemasonry. Logic is powerless when the 'principia neutra' or first principles are wrong from the start, because 'Contra principia negantem non est disputandum' (see also The Lost Language of Symbolism, Harold Bayley, Dover Publications, 2006, p. 364 The Signs and Symbols of Primordial Man, Albert Churchward, G. Allen & Company, 1913, p. 117, 177 and The Wedding-song of Wisdom, George Robert Stow Mead, Theosophical Publishing Society, 1908, p. 36 and The Kabbalah Tree: A Journey of Balance & Growth, Rachel Pollack, Llewellyn Worldwide, 2004, p. 8 and The Tibetan Book of the Dead: Or The After-Death Experiences on the Bardo Plane, W. Y. Evans-Wentz, Oxford University Press, 2000, p. xxxvii and The Secret Doctrine: The Synthesis of Science, Religion and Philosophy, Volume 1, Helena Petrovna Blavatsky, Theosophical University Press, 1963, p. 93 and The Green Serpent and the Tree: Kabbala and Kundalini Yoga, James N. Judd, MS.D.,D.D., Xlibris Corporation, 1999, p. 107 and An Essay on the mythological significance of Tree and Serpent Worship, etc., Thomas Scott, 1870, p. 19 and The Nature of the Archons: A Study in the Soteriology of a Gnostic Treatise from Nag Hammadi (CGII, 4), Ingvild Sælid Gilhus, Otto Harrassowitz Verlag, 1985, p. 66 and Atlantis in Wisconsin: New Revelations about the Lost Sunken City, Frank Joseph, Galde Press, Inc., 1995, p. 52 and The Atlantean Conspiracy (Final Edition), Eric Dubay, Lulu.com, 2013, p. 195 and Masonic rituals and degrees and Entered Apprentice Ritual - Emulation and Fellow Craft Ritual - Emulation and Master Mason Ritual - Emulation and Ancient and Accepted Scottish Rite (AASR) and Cérémonie d'Initiation - Rite Français and Cérémonie de Passage - Rite Français and Cérémonie d'Elévation - Rite Français)
In the field of Numerology, many systems hold 33 as the highest of the "Master Numbers." It symbolizes "Christ Consciousness", or the ultimate attainment of consciousness or perfection (see also the Allegory of the Platonic Cave). Numerology reduces all multi-digit numbers to the single-digit numbers 1 through 9 with the exception of the three Master numbers 11, 22 and 33. Master Numbers are digits that are not "reduced" in some numerological traditions, such as 11, 22 and 33 (33 is not reduced to a "6", as is 42, for example). The number 11 represents the vision, while the number 22 combines vision with action and the number 33 offers guidance to the world. The essence of 33 in numerology is the final word in spiritual evolution; the 'Master Teacher'. Numerological 33 is characterized by a highly developed internal ethics and life should be marked by working for humanity. The Master Numbers 11, 22, and 33 are also believed to represent a triangle, a triangle of Enlightenment. The number 33 is the largest positive integer that cannot be expressed as a sum of different triangular numbers. The others are 2, 5, 8, 12, and 23. The number 33is also the smallest odd repdigit (natural number composed of repeated instances of the same digit) that is not a prime number (see also Numerology: The Power in Numbers, Ruth Drayer, Square One Publishers, Inc., 2003, p. 92).
Reaching the highest degree in freemasonry, means reaching "excellentia" or "perfectio", thereby comprising the paradox of perfection-that imperfection is perfect. The oldest definition of what is "perfection", goes back to Aristotle (384 BC-322 BCE) (Book Delta of the Metaphysics). Also in Aristotle's astronomy, presented in his Metaphysics, Physics and De Caelo (On the Heavens), there were 33 celestial spheres and he thereby followed Callippus (ca. 370-ca. 300 BCE) who had postulated 33 celestial spheres in all, 4 each for Saturn and Jupiter, 5 each for Mars, Venus, Mercury, the Sun and the Moon (see also Cosmology: The Science of the Universe, Edward Harrison, Cambridge University Press, 2000, p. 31).
Each symbolic degree is enacted within a masonic temple and a specific ritual which reminds of the classical Ars Memorativa (E: Art of Memory) (see also "Enactment theory" in Sensemaking in organizations, K. E. Weick, Sage, 1995). The "Ars Memorativa" was a specific technique for memorizing things, which has its origins in Greece. Originally, the intent of the art of memory was to greatly increase the natural capacity of the human memory. The practitioners of the art of memory tried to find ways of retaining, retrieving and using vast amounts of information. In late Medieval and Renaissance times, the art of memory gradually became highly symbolic. Neoplatonists and Hermeticists gradually adapted it to develop it into a special way of knowing, a special way of relating to the universe. Renaissance Hermeticists reasoned that if human memory could be reorganized in the image of the universe, memory became a reflection of the entire realm of Platonic Ideas, and therefore the key to universal knowledge. The microcosm of the memory would reflect the macrocosm of the universe. Images placed in a building need not be used to associate and recall arbitrary external ideas. The images might themselves be used to remind the observer of certain ideas. The emphasis shifted from the expansion of memory to the search for a universal language of symbols. The memory temple for them not only was a method for remembering speeches, but a tool for teaching. A masonic temple can be seen as a building specifically to be used for the art of memory, to embody all human knowledge. In this view each Lodge is, in fact, a Memory Temple, designed to elicit specific effects through the recollection of its images and symbols and physical motions as freemasons proceed through the Lodge (see also Ars Memorativa: An Introduction to the Hermetic Art of Memory, John Michael Greer, Caduceus and The Art of Memory, Frances A. Yates, University Of Chicago Press, 2001 and The art of memory and masonry, Clarence A. Anderson).
- The Pythagorean Tetractys -
Top row: The One
Second row: Sun and moon
Third row: Sulphur, salt, mercury
Bottom row: Fire, air, earth, water
These 33 degrees are divided to seven classes (Scottish Rite). The first class (Blue Lodges) comprises the three traditional symbolic or craft degrees: Entered Apprentice, Fellow-Craft, and Master Mason. Both the first and the third degree use the concept of spiritual death and resurrection. The first degree of 'Entered Apprentice' can be seen as the transition from the bottom row of the Pythagorean Tetractys to the second level, where man has to liberate hiself from his material or wordly chains. The second degree of 'Fellow-Craft' symbolizes the transition from the second level to the third level and the third degree of 'Master Mason' symbolizes the final step towards union with the Seelenfünklein or 'scintilla animae' within man. The concept of developing higher consciousness (e.g. Fichte's 'höhere Bewusstsein') can also be found in German Idealism and is "the part of the human being that is capable of transcending animal instincts" (see also Scintilla animae, Hans Hof, Gleerup, 1952 and Scintilla Animae: Eine Studie zu einem Grundbegriff in Meister Eckharts Philosophie mit besonderer Berücksichtigung des Verhältnisses der Eckhartschen Philosophie zur neuplatonischen und thomistischen Anschauung by Hans Hof, Kurt F. Reinhardt, Speculum, Vol. 30, No. 3 (Jul., 1955), pp. 474-476 and The Cambridge Companion to German Idealism, Karl Ameriks, Cambridge University Press, 2000, p. 263).
The ascent of a Freemason through the various degrees can be considered a spiritual or mystical journey. In mystical traditions a distinction is being made between theistic experiences, which are purportedly of God, and non-theistic ones. Theistic experience can be found in Hinduism, Sufism, Kabbalah, Christian mysticism and Pantheism, etc. ... . Non-theistic mysticism can be found in Taoism, Buddhism and secular or atheist mysticism. A few liberal Christian theologians, define a "nontheistic God" as "the ground of all being" rather than as a personal divine being. Non-theistic experiences can be allegedly of an ultimate reality other than God or of no reality at all. Spiritual Atheists believe that the entire universe is, in some way, connected; even if only by the mysterious flow of cause and effect at every scale (see also Mysticism in the World's Religions, Geoffrey Parrinder, Oneworld Publications, 1995 and Atheïstische spiritualiteit, Leo Apostel, VUBPress, 1998 and The Book of Atheist Spirituality, Andre Comte-Sponville, Random House, 2010 and Synchronicity: Nature and Psyche in an Interconnected Universe, Joseph Cambray, Texas A&M University Press, 2009, p. 24 and Synchronicity, Science and Soul-Making: Understanding Jungian Synchronicity Through Physics, Buddhism, and Philosophy, Victor Mansfield, Open Court Publishing, 1995, p. 77 and A New Christianity for a New World: Why Traditional Faith is Dying & How a New Faith is Being Born, John Shelby Spong, HarperOne, 2002).
Theistic mystical traditions speak about the 'journey in God' - of the intense longing for God and devotion of the soul to God - of surrender and purification, of renunciation and abandonment resolved through the union in Love. It has been said that all mystics recognize one another because they come from the same country. Yet behind the multiplicity of religious forms, ideas and expressions of that journey, there is but one 'God' and but one 'journey in God'. In Vedic-Hindu metaphysics this stage would symbolize the mystical union between Atman ~ being the "Self" ~ and Brahman ~ being the "World Soul". Some Buddhist traditions refer to Nirvana, while other refer to an experience of "unconstructed awareness" involving an awareness of the world on an absolutely or relatively non- conceptual level. The Mystical Union is also prevalent in Sufism, the mystical strain in Islam. Sufism developed religious practices focusing on strict self-control that enable both psychological and mystical insights as well as a loss of self, with the ultimate goal of mystical union with God. In the Sufi book Nawadir, a compilation of stories and religious thoughts attributed to Ahmad al-Qalyubi, there are seven castles, each one inside the other. In this text, the soul which aspires to contemplation is conceived as moving or evolving through seven degrees of perfection, which are like concentric castles of mansions, and in the seventh and innermost lives God where ecstatic union is achieved. The ecstatic tradition of Jewish Kabbalah strives to achieve a mystical union with God. In Kabbalah the mystic goes through seven heavenly halls act as a kind of bridge between the forces of emanation and the material cosmos. The ideal condition sought by the Jewish mystic is a loving union or communion with the Deity, a blending into a harmonious whole of the human and Divine wills, issuing in ecstasy and symbolized by the 'Kiss of Love'. This 'Kiss', which unites the soul to God, is usually ascribed to the seventh palace and is said to be of such intensity that it may draw the soul out of the body to God, even causing physical death. In European Alchemy, after nigredo follow the stages of albedo (Purgative Way, Moon), citrinitas (Illuminative Way, Sun) and finally rubedo (Unitive Way). The ultimate goal of the alchemists was transmutation into spiritual 'Gold' or the 'lapis philosophorum', which was achieved through seven operations or stages (Calcination, Dissolution, Separation, Conjunction, Fermentation, Distillation and Coagulation). These seven sequential steps created a pathway to union with the Divine self or higher consciousness. Finding the 'lapis philosophorum' meant finding one's true Self, the divine spark or 'scintilla animae' within (see also The Truth Within: A History of Inwardness in Christianity, Hinduism, and Buddhism, Gavin Flood, Oxford University Press, 2013, p. 95 and Oriental Thought: An Introduction to the Philosophical and Religious Thought of Asia, Yong Choon Kim, David H. Freeman, Rowman & Littlefield, 1981, p. 16 and Islamic Mysticism: A Short History, Alexander Knysh, BRILL, 2010, Chapter Ten and Introduction to Sufism: The Inner Path of Islam, Eric Geoffroy, Roger Gaetani, World Wisdom, Inc, 2010, p. 14 and Kabbalah: An Introduction to Jewish Mysticism, Byron L. Sherwin, Rowman & Littlefield, 2006, p. 86 and Commentarium in Ezechielem, Hieronymus, I 7 in Patrologia Latina, vol. 25, col. 22 b and The Great German Mystics: Eckhart, Tauler and Suso, James M. Clark, Courier Corporation, 2013, p. 19 and The Collected Works of C. G. Jung: Mysterium coniunctionis, an inquiry into the separation and synthesis of psychic opposites in alchemy, Carl Gustav Jung, Herbert Read, Michael Scott Montague Fordham, Gerhard Adler, Pantheon Books, 1970, p. 493 and The Role of Revelation in the World's Religions, Beverly Moon, McFarland, 2010, p. 156 and Spring, Analytical Psychology Club of New York., 1975, p. 191).
The threefold path of mystical ascent has a parallel in the Hindu Triple Path to Liberation of Karma Marga ("path of ritual action" or "path of duties"), Jnana Marga ("path of knowledge") and Bhakti Marga ("path of devotion") of oriental mysticism. Hindu's can chose to follow one or more of these paths according to their talents. The paths form the mukti marga or the Way of Liberation which is the triple path of purification, illumination, and union. In Hinduism, the ultimate goal for human beings is Moksha or Mukti, meaning liberation. In Hinduism liberation means liberation of the individual soul from Saṃsāra or the cycle of births and deaths, from the sense of duality and separation, and union with Brahman, the Supreme Soul or 'unio mystica'. Liberation means when a soul is released from its involvement with Prakriti or nature, which uses its instruments of delusion, attachment and egoism to subject the souls to their physical existence and the cycle of births and deaths. When the individual souls become aware of their true nature and transcend their limitations, they gain freedom and become one with the divine. In the Chandogya Upanishad (6.8.7) we find the concept of "तत्त्वमसि" (Tat Tvam Asi) as one of four Mahāvākyas (Grand Pronouncements), which according to Advaita means absolute equality of 'tat', the Ultimate Reality, Brahman, and 'tvam', the Self, Atman. The Self in its original, pure, primordial state is wholly or partially identifiable or identical with the Ultimate Reality that is the ground and origin of all phenomena (see also the Bhagavad Gita, ca. 100 CE and Early Buddhism and the Bhagavadgita, Kashi Nath Upadhyaya, Motilal Banarsidass Publ., 1997, p. 466 and Gandhian Alternative (vol. 3 : Socio-Political Thoughts), Anil Dutt Misra And Sushma Yadav, Concept Publishing Company, 2005, p. 117 and A Concise Encyclopedia of Hinduism, Klaus K. Klostermaier, Oneworld Publications, 2014 and Myths and Symbols in Indian Art and Civilization, Heinrich Robert Zimmer, Princeton University Press, 2015, p. 27 and New Perspectives on Advaita Vedānta: Essays in Commemoration of Professor Richard De Smet, S.J., Richard V. De Smet, Bradley J. Malkovsky, BRILL, 2000, p. 55).
The ascent through the three degrees of Freemasonry also has a similar structure as the spiritual ascent in Jewish Kabbalah, where the ascent is an opportunity given from Above to man to create in himself the desire necessary for spiritual growth, demonstrating through spiritual ascents and declines that the spiritual Light is pleasure and its absence is suffering. This path is known as "the path of the Kabbalah", or the path of the Light. The most characteristic and recognizable symbol of the Kabbalah is that of the ten sephirot. The sephirot contain many elements derived directly from Neoplatonic theologies and cosmologies, such as the metaphor of radiating light emanating from a blinding Godhead. There is also The 32 paths of wisdom, which is often included in the Sepher Yetzirah (Book of Formation). The 32 Paths of Wisdom refer to the 32 times that the name "Elohim" is mentioned in Genesis (Beresheet), Chapter One. The Sepher Yetzirah incorporates and seeks to explain these 32 Paths of Genesis. The Sepher Yetzirah reduces all of creation down to the 10 base numbers (sephirot) and 22 letters. it begins by stating that God created the universe through lamed-bet netivot, "thirty-two paths" of creation. The Sepher Yetzirah breaks down the Hebrew alphabet into three groups: the “mothers”, the “doubles”, and the “elementals”. The 32 paths are embedded into the Etz Chaim, the “Tree of Life”. The 10 circles on the “Tree of Life” correspond to the 10 sephirot, wich are interconnected by 22 lines, corresponding to the 22 letters. We can see that there is some resemblance to the degrees and symbolism of freemasonry, without going into detail (see also Sefer Yetzirah and The Path of Kabbalah, Michael Laitman, Ph.D., Rav Michael Laitman, Laitman Kabbalah Publishers, 2005, p. 47 and Basic Concepts in Kabbalah, Michael Laitman, Laitman Kabbalah Publishers, 2006, p. 17 and Neoplatonism and Jewish Thought, Lenn E. Goodman, SUNY Press, 2012, p. 331 and Judaism and Enlightenment, Adam Sutcliffe, Cambridge University Press, 2005, p. 148 and The 32 Paths of Wisdom, Rawn Clark, Journal of the Western Mystery Tradition, No. 3, Vol 1. Autumnal Equinox 2002 and Sefer Yetzirah and the 32 Paths of Creation).
The initiation and ascent from 'Entered Apprentice' to 'Master Mason' can also be compared to the scala amoris of the priestess Diotima of Mantinea in Plato's Symposium. The scala amoris describes the journey from the stage in life at which man can appreciate only particular or singular, deficient instances of beauty up to the point where man can view a plethora of beautiful objects, and finally divine Beauty itself. The ladder of love teaches man that the spiritual ranks higher than the physical, and the universal ranks above the particular. The ascent develops into a deepening and widening experience of beauty. He uses the metaphor of a staircase (ἐπαναβαθμοῖς) or ladder of ascent (Symp. 211c). Diotima explains the journey in Symp. 211c and 211d : "Beginning from obvious beauties he must for the sake of that highest beauty be ever climbing aloft, as on the rungs of a ladder, from one to two, and from two to all beautiful bodies; from personal beauty he proceeds to beautiful observances, from observance to beautiful learning, and from learning at last to that particular study which is concerned with the beautiful itself and that alone; so that in the end he comes to know the very essence of beauty. In that state of life above all others, my dear Socrates,' said the Mantinean woman, 'a man finds it truly worth while to live, as he contemplates essential beauty.". According to Diotima the true meaning of Love (Eros) is an aspiration for self-immortalization and for everlasting ownership of the Good and Beautiful. At the top of the ladder one is capable to see the Beautiful itself, absolute, untainted, genuine, untouched by any nonsense of humanity. In general four phases are being distinguished in the spiritual ascent alon the 'scala amoris'. At the first stage man learns to love the beauty of one body as a necessary stage to begin the ascent. In the Ode an die Freude we find the words 'Wem der große Wurf gelungen, Eines Freundes Freund zu sein, Wer ein holdes Weib errungen, Mische seinen Jubel ein!', which can for the sake of simplicity be considered as the prerequisite for the entry point of the ascent. This stage is the stage before the initiation as 'Entered Apprentice'. The second stage brings man to love of the beauty of the soul as part of the introspection of the 'Entered Apprentice'. The third stage brings man to the love of the beauty of the sciences or artes liberales which is the stage of the 'Fellow-Craft' degree. The fourth stage is the vision of Beauty itself at the stage of the 'Master Mason'. This stage involves the ascent form observance to beautiful learning to the science of nothing other than beauty itself or 'αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα' (autou ekeinou tou kalou mathêma) 'or science of beauty' (Symp. 211d). The true final stage of the journey, the vision of 'The Good' happens suddenly, which in Greek is called ἐξαίφνης (exaiphnés), meaning a radical conversion of mind or 'sudden seeing'. This final stage is being prepared for by the previous stages, but it does not follow automatically. In Christian theology this stage would be the 'visio beatifica'. The Symposium also inspired Marsilio Ficino (1433-1499 CE) to the De Amore and the Neoplatonic concept of amor platonicus as a kind of love which Ficino defines as a personal ability to guides one's soul towards cosmic processes and lofty spiritual goals and heavenly ideas (see also Plato on Love, Plato, C. D. C. Reeve, Hackett Publishing, 2006, p. xxxii and Eros en de filosofie: Plato's symposium : analyse en interpretatie, Rudi A. te Velde, Damon, 2006, p. 124 and Die Renaissance als erste Aufklärung, Volume 2, Mohr Siebeck, 1998, p. 50 and Studies on Plato, Aristotle and Proclus: The Collected Essays on Ancient Philosophy of John Cleary, John J. Cleary, BRILL, 2013, p. 65).
http://www.vanosta.be/pcrfrat_4b.htm |
|
|
Primer
Anterior
2 a 11 de 11
Siguiente
Último
|
|
| |
|
|
©2025 - Gabitos - Todos los derechos reservados | |
|
|
Tema anterior
