6.27.2017

Art of Secret Societies

Did anyone see this exhibition in NYC last year?? Here’s an excellent article by on Hyperallergenic.com:
Mystery and Benevolence
“Installation view of ‘Mystery and Benevolence: Masonic and Odd Fellows Folk Art from the Kendra and Allan Daniel Collection’ at the American Folk Art Museum (all photos by the author for Hyperallergic unless noted)
A strange visual language developed from the 18th to the 20th century behind the closed doors of American secret societies. It’s a languae made up of all-seeing eyes, ominous skulls, hourglasses, arrows, axes, and curious hands holding hearts. Each of these icons was deeply symbolic for the thousands of people — mostly men — who participated in rituals of borrowed meaning, where ancient Egypt, biblical Christianity, and some homegrown amusements like wooden goats on wheels met the rise of American folk art. The American Folk Art Museum’s (AFAM) Mystery and Benevolence: Masonic and Odd Fellows Folk Art from the Kendra and Allan Daniel Collection examines this often hidden history through its arcane artifacts.
Unidentified Man in Independent Order of Odd Fellows Regalia, Artist unidentified (United States, 1840–1860), quarter-plate daguerreotype, 4 3/4 x 3 3/4 inches (courtesy American Folk Art Museum)
Unidentified Man in Independent Order of Odd Fellows Regalia, Artist unidentified (United States, 1840–60), quarter-plate daguerreotype, 4 3/4 x 3 3/4 in (courtesy American Folk Art Museum) (click to enlarge)
Mystery and Benevolence was curated by Stacy C. Hollander, chief curator and director of exhibitions at AFAM, and Aimee E. Newell, director of collections at the Scottish Rite Masonic Museum and Library. It features over 200 objects recently donated to the museum by Kendra and Allan Daniel, who spent three decades buying up the once-secretive art. Installed in the museum, the objects are an exuberant display of the “golden age” of Masonic and Odd Fellows objects, when American decorative and folk art merged with the need for a sense of belonging in the new country.

“After becoming an independent nation in the 1780s, America was seeking to establish its own cultural identity; Freemasonry offered a source of images that resonated with the new nation’s values of equality and liberty,” Newell writes in the accompanying catalogue. “Freemasonry’s visual language and American style began to intersect almost as soon as victory over the British was declared, and continued to adapt as the nation grew and the fraternity evolved. ”
Much of the exhibition contextualizes this long-hidden art in the history of the societies, such as their charity work. The Odd Fellows, formed in 18th-century London, were organized as a benevolent group to support the sick, orphans, and those who died without money for a funeral. One of their mission statements is proclaimed in red and gold on a large wooden sign: “Bury the Dead.” There are also axes indicating how the Odd Fellows saw themselves as “pioneers in the pathway of life”; staffs topped with a heart in the hand were a reminder to be open to others.

Similarly, even the more ghoulish imagery had some meaning connected to charity, and selflessness. The skulls, hourglasses, and skeletons holding shields painted with the word “fidelity” were all reminders of mortality, and how one’s brief time on earth could be better dedicated to others. Reverend Aaron B. Grosh wrote in 1853’s The Odd Fellow’s Manual: “Only the good or evil of our lives will survive us on earth, to draw down on our memories the blessings of those we have aided, or the contempt and reproach of those we have injured.”

Mystery and Benevolence
Pair of Cherubim, artist unidentified (United States, 1900–25), metal with traces of gold leaf. They likely were once on a replica of the Ark of the Covenant.
Mystery and Benevolence
Installation view of ‘Mystery and Benevolence’
Mystery and Benevolence
Odd Fellows axes in ‘Mystery and Benevolence’
Independent Order of Odd Fellows Staff with Serpent, Artist unidentified (United States, 1875–1900), paint on wood, 53 x 5 x 4 3/4 inches (courtesy American Folk Art Museum, photo by José Andrés Ramírez)
Independent Order of Odd Fellows Staff with Serpent, Artist unidentified (United States, 1875–1900), paint on wood, 53 x 5 x 4 3/4 in (courtesy American Folk Art Museum, photo by José Andrés Ramírez)
Mystery and Benevolence
Painting of a church and cemetery in ‘Mystery and Benevolence’
Independent Order of Odd Fellows Carpet, Artist unidentified (United States,1875–1925), wool, 61 x 35 1/2 inches (courtesy American Folk Art Museum, photo by José Andrés Ramírez)
Independent Order of Odd Fellows Carpet, Artist unidentified (United States,1875–1925), wool, 61 x 35 1/2 in (courtesy American Folk Art Museum, photo by José Andrés Ramírez)
Mystery and Benevolence
Installation view of ‘Mystery and Benevolence’
Independent Order of Odd Fellows Tracing Board, Artist unidentified (United States, 1850–1900), oil on canvas, 33 1/4 x 39 1/2 x 2 1/8 inches (courtesy American Folk Art Museum, photo by José Andrés Ramírez)
Independent Order of Odd Fellows Tracing Board, Artist unidentified (United States, 1850–1900), oil on canvas, 33 1/4 x 39 1/2 x 2 1/8 in (courtesy American Folk Art Museum, photo by José Andrés Ramírez)”
Mystery and Benevolence
Installation view of ‘Mystery and Benevolence’

and…

6.06.2017

Arbatel: The Magic of the Ancients

Arbatel-ancient-frimoire-occult
“The Arbatel de magia veterum (Arbatel: Of the Magic of the Ancients) is a Renaissance-period grimoire – a textbook of magic – and one of the most influential works of its kind. Unlike some other occult manuscripts that contain dark magic and malicious spells, the Arbatel contains spiritual advice and guidance on how to live an honest and honorable life.”
Author: Jovanna Goette

“The Arbatel is claimed to have been written in 1575 AD. This date is supported through textual references dating from 1536 through 1583. It is believed that the final editor of the Arbatel was Swiss physician Theodor Zwinger, and that it was published by Italian printer Pietro Perna. The author remains unknown, although it has been speculated that a man named Jacques Gohory may be the author. Like Zwinger and Perna, Gohory was a Paracelsian (a group who believed in and followed the medical theories and therapies of Paracelsus).
The focus of the Arbatel is on nature, and the natural relationships between humanity and a celestial hierarchy. It centers on the positive relationships between the celestial world and humans, and the interactions between the two. British poet and scholarly mystic Arthur Edward Waite (A.E. Waite) noted that the Arbatel is clearly Christian in nature. He wrote that it does not contain any form of black magic, and that it is not connected to the Greater or Lesser Keys of Solomon, which were focused on demonology.
The most frequently cited book in the Arbatel is the Bible. In the manner it is written, it appears that the author of the Arbatel must have had many portions of the Bible memorized, and that this highly influenced his writings.
The Arbatel was an extremely influential work for its time. It is said that one cannot understand the meaning of the Arbatel without also understanding the philosophy of Paracelsus. It viewed theosophy in an occult sense, and was perhaps the first written work to do so. Prior to the Arbatel, theosophy was generally used as a synonym for theology. It was the first writing to make the important distinction between human knowledge and divine knowledge.
Not all views of the Arbatel are positive, however. Dutch physician, occultist and demonologist Johann Weyer condemned the Arbatel as being “full of magical impiety” in his book, De praestigiis daemonum. In 1617, two professors at the University of Marburg in Germany intended to use the Arbatel as a textbook for students. Actions were taken against those professors by the University, and the book led to a student’s expulsion. Further, in 1623, an individual accused of being a witch, Jean Michel Menuisier, claimed to have used incantations from the Arbatel.
The first edition was most likely published in Basel. Some claim there had been earlier editions, although there has been no evidence to substantiate this. Since 1575, there have been several reprints. In 1655, Robert Turner translated the Arbatel to English, and printed it in his “Fourth” book of Heinrich Cornelius Agrippa’s “Three Books of Occult Philosophy.” In 1686, Andreas Luppius wrote a German translation of the Arbatel, and in 1855, Scheible completed another German translation, correcting Luppius’ errors. In 1945, Marc Haven created a French translation of the manuscript. Finally, in 1969, it was translated again into English in the British Library’s Sloane Manuscripts. This English translation resulted in many errors and missing sections, and included a “Seal of Secrets” not included in any other version.
Through its original edition and later translations, the Arbatel remains a fascinating look into ancient spiritual advice, and the different philosophies and views of the world from the 16th Century.”