Silver Masonic Illuminati Coin Freemasons Mystery Strange Old Square and Compass

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 SILVER MASONIC ILLUMINATI COIN

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FREEMASONRY

  Freemasonry or Masonry refers to fraternal organisations that trace their origins to the local guilds of stonemasons that, from the end of the 13th century, regulated the qualifications of stonemasons and their interaction with authorities and clients. Modern Freemasonry broadly consists of two main recognition groups: Regular Freemasonry, which insists that a volume of scripture be open in a working lodge, that every member professes belief in a Supreme Being, that no women be admitted,[1] and that the discussion of religion and politics do not take place within the lodge;[2] and Continental Freemasonry, which consists of the jurisdictions that have removed some, or all, of these restrictions.[3][4]

The basic, local organisational unit of Freemasonry is the Lodge.[5] These private Lodges are usually supervised at the regional level (usually coterminous with a state, province, or national border) by a Grand Lodge or Grand Orient. There is no international, worldwide Grand Lodge that supervises all of Freemasonry; each Grand Lodge is independent, and they do not necessarily recognise each other as being legitimate.[6][7][8][9]

The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. These three degrees form Craft (or Blue Lodge) Freemasonry, and members of any of these degrees are known as Freemasons or Masons. Once the Craft degrees have been conferred upon a Mason, he is qualified to join various “Concordant bodies” which offer additional degrees. These organisations are usually administered separately from the Grand Lodges who administer the Craft degrees. The extra degrees vary with locality and jurisdiction.[10]

Masonic lodge

Italian lodge at Palazzo Roffia, Florence

Lodge in Palazzo Roffia, Florence, set out for French (Moderns) ritual

Main article: Masonic lodge

The Masonic lodge is the basic organisational unit of Freemasonry.[11] The Lodge meets regularly and conducts the usual formal business of any small organisation (approve minutes, elect new members, appoint officers and take their reports, consider correspondence, bills and annual accounts, organise social and charitable events, etc.). In addition to such business, the meeting may perform a ceremony to confer a Masonic degree[7] or receive a lecture, which is usually on some aspect of Masonic history or ritual.[12] At the conclusion of the meeting, the Lodge may hold a formal dinner, or festive board, sometimes involving toasting and song.[13]

The bulk of Masonic ritual consists of degree ceremonies. Candidates for Freemasonry are progressively initiated into Freemasonry, first in the degree of Entered Apprentice. At some later time, in separate ceremonies, they will be passed to the degree of Fellowcraft; and then raised to the degree of Master Mason. In each of these ceremonies, the candidate must first take the new obligations of the degree, and is then entrusted with secret knowledge including passwords, signs and grips (secret handshakes) confined to his new rank.[10]

Another ceremony is the annual installation of the Master of the Lodge and his appointed or elected officers.[7] In some jurisdictions, an Installed Master elected, obligated, and invested to preside over a Lodge, is valued as a separate rank with its own secrets and distinctive title and attributes; after each full year in the chair the Master invests his elected successor and becomes a Past Master with privileges in the Lodge and Grand Lodge.[14] In other jurisdictions, the grade is not recognised, and no inner ceremony conveys new secrets during the installation of a new Master of the Lodge.[15]

Most Lodges have some sort of social functions, allowing members, their partners, and non-Masonic guests to meet openly.[16] Often coupled with these events is the discharge of every Mason's and Lodge's collective obligation to contribute to charity. This occurs at many levels, including in annual dues, subscriptions, fundraising events, Lodges and Grand Lodges. Masons and their charities contribute for the relief of need in many fields, such as education, health and old age.[17][18]

Private Lodges form the backbone of Freemasonry, with the sole right to elect their own candidates for initiation as Masons or admission as joining Masons, and sometimes with exclusive rights over residents local to their premises. There are non-local Lodges where Masons meet for wider or narrower purposes, such or in association with some hobby, sport, Masonic research, business, profession, regiment or college. The rank of Master Mason also entitles a Freemason to explore Masonry further through other degrees, administered separately from the basic Craft or "Blue Lodge" degrees described here, but generally having a similar structure and meetings.[8]

There is much diversity and little consistency in Freemasonry because each Masonic jurisdiction is independent and sets its own rules and procedures while Grand Lodges have limited jurisdiction over their constituent member Lodges, which are ultimately private clubs. The wording of the ritual, the number of officers present, the layout of the meeting room, etc. varies from jurisdiction to jurisdiction.[8][9]

Almost all officers of a Lodge are elected or appointed annually. Every Masonic Lodge has a Master, two Wardens, a treasurer and a secretary. There is also always a Tyler, or outer guard, outside the door of a working Lodge, who may be paid to secure its privacy. Other offices vary between jurisdictions.[8]

Each Masonic Lodge exists and operates according to ancient principles known as the Landmarks of Freemasonry, which elude any universally accepted definition.[19]

Joining a lodge

Worshipful Master George Washington

Print from 1870 portraying George Washington as Master of his Lodge

Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. The process varies among Grand Lodges, but in modern times interested people often look up a local Lodge through the Internet and will typically be introduced to a Lodge social function or open evening. The onus is upon candidates to ask to join; while they may be encouraged to ask, they may not be invited. Once the initial inquiry is made, a formal application may be proposed and seconded or announced in open Lodge and a more or less formal interview usually follows. If the candidate wishes to proceed, references are taken up during a period of notice so that members may enquire into the candidate's suitability and discuss it. Finally, the Lodge takes an officially secret ballot on each application before a candidate is either initiated or rejected.[20] The exact number of adverse ballots ("blackballs") required to reject a candidate varies between Masonic jurisdictions. As an example, the United Grand Lodge of England only requires a single "blackball", while the Grand Lodge of New York requires three.

A minimum requirement of every body of Freemasons is that each candidate must be "free and of good reputation".[21] The question of freedom, a standard feudal requirement of mediaeval guilds, is nowadays one of independence: the object is that every Mason should be a proper and responsible person.[20] Thus, each Grand Lodge has a standard minimum age, varying greatly and often subject to dispensation in particular cases. (For example, in England the standard minimum age to join is 21, but university lodges are given dispensations to initiate undergraduates below that age.)

Additionally, most Grand Lodges require a candidate to declare a belief in a Supreme Being (although every candidate must interpret this condition in his own way, as all religious discussion is commonly prohibited). In a few cases, the candidate may be required to be of a specific religion. The form of Freemasonry most common in Scandinavia (known as the Swedish Rite), for example, accepts only Christians.[22] At the other end of the spectrum, "Liberal" or Continental Freemasonry, exemplified by the Grand Orient de France, does not require a declaration of belief in any deity and accepts atheists (the cause of the distinction from the rest of Freemasonry).[3][4]

During the ceremony of initiation, the candidate is required to undertake an obligation, swearing on the religious volume sacred to his personal faith to do good as a Mason. In the course of three degrees, Masons will promise to keep the secrets of their degree from lower degrees and outsiders, as far as practicality and the law permit, and to support a fellow Mason in distress.[8] There is formal instruction as to the duties of a Freemason, but on the whole, Freemasons are left to explore the craft in the manner they find most satisfying. Some will simply enjoy the dramatics, or the management and administration of the lodge, others will explore the history, ritual and symbolism of the craft, others will focus their involvement on their Lodge's sociopolitical side, perhaps in association with other lodges, while still others will concentrate on the lodge's charitable functions.[23][24]

Organization

Grand Lodges

Freemason's Hall, London

Freemasons Hall, London, home of the United Grand Lodge of England

Main article: Grand Lodge

Grand Lodges and Grand Orients are independent and sovereign bodies that govern Masonry in a given country, state or geographical area (termed a jurisdiction). There is no single overarching governing body that presides over worldwide Freemasonry; connections between different jurisdictions depend solely on mutual recognition.[25][26]

Freemasonry, as it exists in various forms all over the world, has a membership estimated at around six million worldwide.[7] The fraternity is administratively organised into independent Grand Lodges (or sometimes Grand Orients), each of which governs its own Masonic jurisdiction, which consists of subordinate (or constituent) Lodges. The largest single jurisdiction, in terms of membership, is the United Grand Lodge of England (with local organisation into Provincial Grand Lodges possessing a combined membership estimated at around a quarter million). The Grand Lodge of Scotland and Grand Lodge of Ireland (taken together) have approximately 150,000 members.[7] In the United States, there are 51 Grand Lodges (one in each state and the District of Columbia) which together have a total membership just under 2 million.[27]

Recognition, amity and regularity

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises.[28] When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other's Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.[29]

Exclusive Jurisdiction

Exclusive Jurisdiction is a concept whereby normally only one Grand Lodge will be recognised in any geographical area. If two Grand Lodges claim jurisdiction over the same area, the other Grand Lodges will have to choose between them, and they may not all decide to recognise the same one. (In 1849, for example, the Grand Lodge of New York split into two rival factions, each claiming to be the legitimate Grand Lodge. Other Grand Lodges had to choose between them until the schism was healed.[30]) Exclusive Jurisdiction can be waived when the two overlapping Grand Lodges are themselves in amity and agree to share jurisdiction. For example, since the Grand Lodge of Connecticut is in amity with the Prince Hall Grand Lodge of Connecticut, the principle of Exclusive Jurisdiction does not apply, and other Grand Lodges may recognise both.[31] Likewise, the five distinct kinds of lodges in Germany have nominally united under one Grand Lodge in order to obtain international recognition

Regularity

First Freemason's Hall, 1809

Freemasons' Hall, London, c. 1809

Main article: Regular Masonic jurisdictions

Regularity is a concept based on adherence to Masonic Landmarks, the basic membership requirements, tenets and rituals of the craft. Each Grand Lodge sets its own definition of what these landmarks are, and thus what is Regular and what is Irregular (and the definitions do not necessarily agree between Grand Lodges). Essentially, every Grand Lodge will hold that its landmarks (its requirements, tenets and rituals) are Regular, and judge other Grand Lodges based on those. If the differences are significant, one Grand Lodge may declare the other "Irregular" and withdraw or withhold recognition.[32][33]

The most commonly shared rules for Recognition (based on Regularity) are those given by the United Grand Lodge of England in 1929:

The Grand Lodge should be established by an existing regular Grand Lodge, or by at least three regular Lodges.

A belief in a supreme being and scripture is a condition of membership.

Initiates should take their vows on that scripture.

Only men can be admitted, and no relationship exists with mixed Lodges.

The Grand Lodge has complete control over the first three degrees, and is not subject to another body.

All Lodges shall display a volume of scripture with the square and compasses while in session.

There is no discussion of politics or religion.

"Ancient landmarks, customs and usages" observed.[2]

Other degrees, orders, and bodies

See also: Masonic bodies and List of Masonic rites

Blue Lodges, known as Craft Lodges in the United Kingdom, offer only the three traditional degrees. In most jurisdictions, the rank of past or installed master is also conferred in Blue/Craft Lodges. Master Masons are able to extend their Masonic experience by taking further degrees, in appendant or other bodies whether or not approved by their own Grand Lodge.[34]

The Ancient and Accepted Scottish Rite is a system of 33 degrees, including the three Blue Lodge degrees administered by a local or national Supreme Council. This system is popular in North America, South America and in Continental Europe. In America, the York Rite, with a similar range, administers three orders of Masonry, namely the Royal Arch, Cryptic Masonry, and Knights Templar.[35]

In Britain, separate bodies administer each order. Freemasons are encouraged to join the Holy Royal Arch, which is linked to Mark Masonry in Scotland and Ireland, but completely separate in England. In England, the Royal Arch is closely associated with the Craft, automatically having many Grand Officers in common, including H.R.H the Duke of Kent as both Grand Master of the Craft and First Grand Principal of the Royal Arch. The English Knights Templar and Cryptic Masonry share the Mark Grand Lodge offices and staff at Mark Masons Hall.[36] The Ancient and Accepted Rite (similar to the Scottish Rite), requires a member to proclaim the Trinitarian Christian faith, and is administered from Duke Street in London.[37]

In the Nordic countries, the Swedish Rite is dominant; a variation of it is also used in parts of Germany.

Ritual and symbolism

Main article: Masonic ritual and symbolism

Ottoman noble Ahmad Nami dressed in full Masonic attire in 1925

Example of Masonic symbols in Szprotawa Poland

Freemasonry structure showing the symbols associated with the organization

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Esotericism

Esoteric symbolism

Key concepts

Esoteric rites

Esoteric societies

Notable figures

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Freemasonry describes itself as a "beautiful system of morality, veiled in allegory and illustrated by symbols".[38] The symbolism is mainly, but not exclusively, drawn from the tools of stonemasons – the square and compasses, the level and plumb rule, the trowel, the rough and smooth ashlars, among others. Moral lessons are attributed to each of these tools, although the assignment is by no means consistent. The meaning of the symbolism is taught and explored through ritual,[8] and in lectures and articles by individual Masons who offer their personal insights and opinions.

According to the scholar of Western esotericism Jan A. M. Snoek: "the best way to characterize Freemasonry is in terms of what it is not, rather than what it is".[39] All Freemasons begin their journey in the "craft" by being progressively "initiated", "passed" and "raised" into the three degrees of Craft, or Blue Lodge Masonry. During these three rituals, the candidate is progressively taught the Masonic symbols, and entrusted with grips or tokens, signs, and words to signify to other Masons which degrees he has taken. The dramatic allegorical ceremonies include explanatory lectures, and revolve around the construction of the Temple of Solomon, and the artistry and death of the chief architect, Hiram Abiff. The degrees are those of "Entered apprentice", "Fellowcraft" and "Master Mason". While many different versions of these rituals exist, with various lodge layouts and versions of the Hiramic legend, each version is recognizable to any Freemason from any jurisdiction.[8]

In some jurisdictions, the main themes of each degree are illustrated by tracing boards. These painted depictions of Masonic themes are exhibited in the lodge according to which degree is being worked, and are explained to the candidate to illustrate the legend and symbolism of each degree.[40]

The idea of Masonic brotherhood probably descends from a 16th-century legal definition of a "brother" as one who has taken an oath of mutual support to another. Accordingly, Masons swear at each degree to keep the contents of that degree secret, and to support and protect their brethren unless they have broken the law.[41] In most Lodges, the oath or obligation is taken on a Volume of Sacred Law, whichever book of divine revelation is appropriate to the religious beliefs of the individual brother (usually the Bible in the Anglo-American tradition). In Progressive continental Freemasonry, books other than scripture are permissible, a cause of rupture between Grand Lodges.[42]

History

Main article: History of Freemasonry

Origins

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425[43] to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate it to a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining.[44] The 15th century also sees the first evidence of ceremonial regalia.[45]

There is no clear mechanism by which these local trade organisations became today's Masonic Lodges. The earliest rituals and passwords known, from operative lodges around the turn of the 17th–18th centuries, show continuity with the rituals developed in the later 18th century by accepted or speculative Masons, as those members who did not practice the physical craft gradually came to be known.[46] The minutes of the Lodge of Edinburgh (Mary's Chapel) No. 1 in Scotland show a continuity from an operative lodge in 1598 to a modern speculative Lodge.[47] It is reputed to be the oldest Masonic Lodge in the world.[48]

Royal Arch Chapter in England, beginning of c20

View of room at the Masonic Hall, Bury St Edmunds, Suffolk, England, early 20th century, set up for a Holy Royal Arch convocation

Alternatively, Thomas De Quincey in his work titled Rosicrucians and Freemasonry put forward the theory that suggested that Freemasonry may have been an outgrowth of Rosicrucianism. The theory had also been postulated in 1803 by German professor; J. G. Buhle.[49][50]

The first Grand Lodge, the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded on St John's Day, 24 June 1717,[51] when four existing London Lodges met for a joint dinner. Over the next decade, most of the existing Lodges in England joined the new regulatory body, which itself entered a period of self-publicity and expansion. New lodges were created and the fraternity began to grow.

During the course of the 18th century, as aristocrats and artists crowded out the craftsmen originally associated with the organization, Freemasonry became fashionable throughout Europe and the American colonies.[52][53]

Between 1730 and 1750, the Grand Lodge endorsed several significant changes that some Lodges could not endorse. A rival Grand Lodge was formed on 17 July 1751, which called itself the "Antient Grand Lodge of England" to signify that these lodges were maintaining older traditions, and rejected changes that "modern" Lodges had adopted (historians still use these terms - "Ancients" and "Moderns" - to differentiate the two bodies). These two Grand Lodges vied for supremacy until the Moderns promised to return to the ancient ritual. They united on 27 December 1813 to form the United Grand Lodge of England.[54][55]

The Grand Lodge of Ireland and the Grand Lodge of Scotland were formed in 1725 and 1736, respectively, although neither persuaded all of the existing lodges in their countries to join for many years.[56][57]

North America

Erasmus James Philipps, first Freemason in present-day Canada, Old Burying Ground (Halifax, Nova Scotia)

The earliest known American lodges were in Pennsylvania. The collector for the port of Pennsylvania, John Moore, wrote of attending lodges there in 1715, two years before the putative formation of the first Grand Lodge in London. The Grand Lodge of England appointed a Provincial Grand Master for North America in 1731, based in Pennsylvania,[58] leading to the creation of the Grand Lodge of Pennsylvania.

In Canada, Erasmus James Philipps became a Freemason while working on a commission to resolve boundaries in New England and, in 1739, he became provincial Grand Master for Nova Scotia; Philipps founded the first Masonic lodge in Canada at Annapolis Royal, Nova Scotia.[59]

Other lodges in the colony of Pennsylvania obtained authorisations from the later Antient Grand Lodge of England, the Grand Lodge of Scotland, and the Grand Lodge of Ireland, which was particularly well represented in the travelling lodges of the British Army.[60][61] Many lodges came into existence with no warrant from any Grand Lodge, applying and paying for their authorisation only after they were confident of their own survival.[62]

After the American Revolution, independent U.S. Grand Lodges developed within each state. Some thought was briefly given to organising an overarching "Grand Lodge of the United States," with George Washington, who was a member of a Virginian lodge, as the first Grand Master, but the idea was short-lived. The various state Grand Lodges did not wish to diminish their own authority by agreeing to such a body.[6]

Jamaican Freemasonry

Freemasonry was imported to Jamaica by British immigrants who colonized the island for over 300 years. In 1908, there were eleven recorded Masonic lodges, which included three Grand Lodges, two Craft lodges, and two Rose Croix chapters.[63] During slavery, the lodges were open to all "freeborn" men. According to the Jamaican 1834 census, that potentially included 5,000 free black men and 40,000 free people of colour (mixed race).[64] After the full abolition of slavery in 1838, the Lodges were open to all Jamaican men of any race.[65] Jamaica also kept close relationships with Masons from other countries. Jamaican Freemasonry historian Jackie Ranston, noted that:

Jamaica served as an arms depot for the revolutionary forces when two Kingston Freemasons, Wellwood and Maxwell Hyslop, financed the campaigns of Simón Bolívar, the Liberator, to whom six Latin American Republics owe their independence". Bolívar himself was a Mason, enjoying contacts with Brethren in Spain, England, France, and Venezuela until after gaining power in Venezuela, he prohibited all secret societies in 1828 and included the Freemasons.[65]

On 25 May 2017, Masons around the world celebrated the 300th anniversary of the fraternity. Jamaica hosted one of the regional gatherings for this celebration.[66][63]

Prince Hall Freemasonry

Main article: Prince Hall Freemasonry

Prince Hall Freemasonry exists because of the refusal of early American lodges to admit African Americans. In 1775, an African American named Prince Hall,[67] along with 14 other African-American men, was initiated into a British military lodge with a warrant from the Grand Lodge of Ireland, having failed to obtain admission from the other lodges in Boston. When the British military Lodge left North America after the end of the Revolution, those 15 men were given the authority to meet as a Lodge, but not to initiate Masons. In 1784, these individuals obtained a Warrant from the Grand Lodge of England (Moderns) and formed African Lodge, Number 459. When the two English grand lodges united in 1813, all U.S.-based Lodges were stricken from their rolls – largely because of the War of 1812. Thus, separated from both English jurisdiction and any concordantly recognised U.S. Grand Lodge, African Lodge retitled itself as the African Lodge, Number 1 – and became a de facto Grand Lodge. (This lodge is not to be confused with the various Grand Lodges in Africa.) As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew and organised on a Grand Lodge system for each state.[68]

Widespread racial segregation in 19th- and early 20th-century North America made it difficult for African Americans to join Lodges outside of Prince Hall jurisdictions – and impossible for inter-jurisdiction recognition between the parallel U.S. Masonic authorities. By the 1980s, such discrimination was a thing of the past. Today most U.S. Grand Lodges recognise their Prince Hall counterparts, and the authorities of both traditions are working towards full recognition.[69] The United Grand Lodge of England has no problem with recognising Prince Hall Grand Lodges.[70] While celebrating their heritage as lodges of African-Americans, Prince Hall is open to all men regardless of race or religion.[71]

Emergence of Continental Freemasonry

Masonic initiation, Paris, 1745

Masonic initiation, Paris, 1745

English Freemasonry spread to France in the 1720s, first as lodges of expatriates and exiled Jacobites, and then as distinctively French lodges that still follow the ritual of the Moderns. From France and England, Freemasonry spread to most of Continental Europe during the course of the 18th century. The Grande Loge de France was formed under the Grand Mastership of the Duke of Clermont, who exercised only nominal authority. His successor, the Duke of Orléans, reconstituted the central body as the Grand Orient de France in 1773. Briefly eclipsed during the French Revolution, French Freemasonry continued to grow in the next century,[72] at first under the leadership of Alexandre Francois Auguste de Grasse, Comte de Grassy-Tilly. A career Army officer, he lived with his family in Charleston, South Carolina from 1793 to the early 1800s, after leaving Saint-Domingue, now Haiti, during the years of the Haitian Revolution.

Freemasonry in the Middle East

See also: Ottoman Empire

Further information: Freemasonry in the Middle East

After the failure of the 1830 Italian revolution, a number of Italian Freemasons were forced to flee. They secretly set up an approved chapter of Scottish Rite in Alexandria, a town already inhabited by a large Italian community. Meanwhile, the French Freemasons publicly organised a local chapter in Alexandria in 1845.[73] During the 19th and 20th century Ottoman empire, Masonic lodges operated widely across all parts of the empire and numerous Sufi orders shared a close relationship with them. Many Young Turks affiliated with the Bektashi order were members and patrons of Freemasonry. They were also closely allied against European imperialism. Many Ottoman intellectuals believed that Sufism and Freemasonry shared close similarities in doctrines, spiritual outlook and mysticism.[74]

Schism

The ritual form on which the Grand Orient of France was based was abolished in England in the events leading to the formation of the United Grand Lodge of England in 1813. However, the two jurisdictions continued in amity, or mutual recognition, until events of the 1860s and 1870s drove a seemingly permanent wedge between them. In 1868 the Supreme Council of the Ancient and Accepted Scottish Rite of the State of Louisiana appeared in the jurisdiction of the Grand Lodge of Louisiana, recognised by the Grand Orient de France, but regarded by the older body as an invasion of their jurisdiction. The new Scottish Rite body admitted black people. The resolution of the Grand Orient the following year that neither colour, race, nor religion could disqualify a man from Masonry prompted the Grand Lodge to withdraw recognition, and it persuaded other American Grand Lodges to do the same.[75]

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor, which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, "Its principles are absolute liberty of conscience and human solidarity", the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.[4]

Not all French lodges agreed with the new wording. In 1894, lodges favouring the compulsory recognition of the Great Architect of the Universe formed the Grande Loge de France.[76] In 1913, the United Grand Lodge of England recognised a new Grand Lodge of Regular Freemasons, a Grand Lodge that follows a similar rite to Anglo-American Freemasonry with a mandatory belief in a deity.[77]

There are now three strands of Freemasonry in France, which extend into the rest of Continental Europe:-

Liberal, also called adogmatic or progressive – Principles of liberty of conscience, and laicity, particularly the separation of the Church and State.[78]

Traditional – Old French ritual with a requirement for a belief in a Supreme Being.[79] (This strand is typified by the Grande Loge de France).

Regular – Standard Anglo-American ritual, mandatory belief in Supreme Being.[80]

The term Continental Freemasonry was used in Mackey's 1873 Encyclopedia of Freemasonry to "designate the Lodges on the Continent of Europe which retain many usages which have either been abandoned by, or never were observed in, the Lodges of England, Ireland, and Scotland, as well as the United States of America".[81] Today, it is frequently used to refer to only the Liberal jurisdictions typified by the Grand Orient de France.[82]

The majority of Freemasonry considers the Liberal (Continental) strand to be Irregular, and thus withhold recognition. The Continental lodges, however, did not want to sever masonic ties. In 1961, an umbrella organisation, Centre de Liaison et d'Information des Puissances maçonniques Signataires de l'Appel de Strasbourg (CLIPSAS) was set up, which today provides a forum for most of these Grand Lodges and Grand Orients worldwide. Included in the list of over 70 Grand Lodges and Grand Orients are representatives of all three of the above categories, including mixed and women's organisations. The United Grand Lodge of England does not communicate with any of these jurisdictions and expects its allies to follow suit. This creates the distinction between Anglo-American and Continental Freemasonry.[83][84]

Freemasonry and women

Main articles: Freemasonry and women and Co-Freemasonry

The status of women in the old guilds and corporations of medieval masons remains uncertain. The principle of "femme sole" allowed a widow to continue the trade of her husband, but its application had wide local variations, such as full membership of a trade body or limited trade by deputation or approved members of that body.[85] In masonry, the small available evidence points to the less empowered end of the scale.[86]

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry.[1] As Freemasonry spread, women began to be added to the Lodges of Adoption by their husbands who were continental masons, which worked three degrees with the same names as the men's but different content. The French officially abandoned the experiment in the early 19th century.[87][88] Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.[89]

Maria Deraismes was initiated into Freemasonry in 1882, then resigned to allow her lodge to rejoin their Grand Lodge. Having failed to achieve acceptance from any masonic governing body, she and Georges Martin started a mixed masonic lodge that worked masonic ritual.[90] Annie Besant spread the phenomenon to the English-speaking world.[91] Disagreements over ritual led to the formation of exclusively female bodies of Freemasons in England, which spread to other countries. Meanwhile, the French had re-invented Adoption as an all-female lodge in 1901, only to cast it aside again in 1935. The lodges, however, continued to meet, which gave rise, in 1959, to a body of women practising continental Freemasonry.[88]

In general, Continental Freemasonry is sympathetic to Freemasonry amongst women, dating from the 1890s when French lodges assisted the emergent co-masonic movement by promoting enough of their members to the 33rd degree of the Ancient and Accepted Scottish Rite to allow them, in 1899, to form their own grand council, recognised by the other Continental Grand Councils of that Rite.[92] The United Grand Lodge of England issued a statement in 1999 recognising the two women's grand lodges there, The Order of Women Freemasons[93] and The Honourable Fraternity of Ancient Freemasons,[94] to be regular in all but the participants. While they were not, therefore, recognised as regular, they were part of Freemasonry "in general".[7][95] The attitude of most regular Anglo-American grand lodges remains that women Freemasons are not legitimate Masons.[96]

In 2018, guidance was released by the United Grand Lodge of England stating that, in regard to transgender women, "A Freemason who after initiation ceases to be a man does not cease to be a Freemason".[97] The guidance also states that transgender men are allowed to apply to become Freemasons.[97]

Political activity

18th century Enlightenment

Goose and Gridiron, where the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded.

During the Age of the Enlightenment in the 18th century, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment, and helped diffuse these values across Britain and France and other places. British Freemasonry offered a systematic creed with its own myths, values and set of rituals. It fostered new codes of conduct – including a communal understanding of liberty and equality inherited from guild sociability – "liberty, fraternity, and equality"[98] Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism.[99] Freemasonry was particularly prevalent in France – by 1789, there were between 50,000 and 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.[100]

Jacob argues that Masonic lodges probably had an effect on society as a whole, for they "reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives". In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the Continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid-1720s was composed of English Jacobite exiles.[101] Furthermore, freemasons all across Europe made reference to the Enlightenment in general in the 18th century. In French lodges, for example, the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened". Many lodges praised the Grand Architect, the masonic terminology for the divine being who created a scientifically ordered universe.[102]

On the other hand, historian Robert Roswell Palmer noted that lodges operated separately and Masons politically did not act together as a group.[103] American historians note that Benjamin Franklin and George Washington were leading Masons, but the significance of freemasonry in the revolution is a topic of debate.[104] Daniel Roche contests freemasonry's claims for egalitarianism, writing that "the real equality of the lodges was elitist", only attracting men of similar social backgrounds.[105]

In long-term historical perspective, Norman Davies has argued that Freemasonry was a powerful force in Europe, from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe, as well as the European colonies in the New World and Asia. Davies states, "In the nineteenth century and beyond it would be strongly associated with the cause of Liberalism."[106] In Catholic lands it was anti-clerical and came under heavy attack from the Catholic Church. In the 20th century, it was suppressed by Fascist and Communist regimes. It was especially attractive to royalty, aristocrats and politicians and businessmen, as well as intellectuals, artists and political activists. Davies notes that prominent members included Montesquieu, Voltaire, Sir Robert Walpole, Wolfgang Amadeus Mozart, Johann Wolfgang von Goethe, Benjamin Franklin, and George Washington.[107] Steven Bullock notes that in the late 18th century, English lodges were headed by the Prince of Wales, Prussian lodges by king Frederick the Great, and French lodges by royal princes. Emperor Napoleon selected as Grand Master of France his own brother.[108]

France

Further information: Freemasonry in France

In the 18th century, liberal French politicians met together in Masonic lodges to develop some of the Enlightenment ideas that dominated the French Revolution of 1789.[109] Avner Halpern has traced French Freemasonry's major role in building France's first modern political party in 1901, the Radical Party. It used two Masonic devices: the "civil leadership model", which Freemasonry developed in late 19th century France, and the local Masonic congresses of the Grand Orient of France federations.[110]

Russia

Further information: History of Freemasonry in Russia

Freemasons had been active in Russia in the 18th century, working to introduce Enlightenment ideals; however, they were increasingly suppressed by the government.[111] According to Ludwick Hass, Freemasonry was officially illegal in Tsarist Russia, but would later be introduced by exiles who returned after the 1905 revolution. These individuals had been active Masons in Paris, where lodges were politically active in the new Radical Party. In Russia, the Freemasons supported constitutional liberalism, and maintained ties with France while simplifying many of the ceremonial rituals. Their secret meetings became a centre of progressive ideals, attracting politicians and activists. The lodges initially supported World War I, promoting close ties with France. Alexander Kerensky was an important Masonic activist who came to political power with the overthrow of the czars, in 1917. The organization collapsed as the Bolsheviks took power, and was again outlawed.[112]

Italy

Further information: Freemasonry in Italy

According to Adrian Lyttelton, in the early 20th century, Freemasonry was an influential but semi-secret force in Italian politics; with a strong presence amongst professionals and the middle class across Italy, its appeal spread to the leadership of the parliament, public administration, and the army. The two main organisations were the Grand Orient and the Grand Lodge of Italy. They had around 25,000 members in some 500 lodges. Freemasons typically espoused anticlericalism and promoted unification. The Catholic Church was a vigorous opponent of unification, and thus of the Freemasons; various national governments would repeatedly alternate and backpedal between the anticlerical side and the Church side.[113] Politically, they promoted Italian nationalism focused on unification, and undermining the power of the Catholic Church. Freemasons took on the challenge of mobilizing the press, encouraging public opinion and the leading political parties in support of Italy's joining of the Allies of the First World War in 1914–1915. In 1919, they favoured a League of Nations to promote a new post-war, universal order based upon the peaceful coexistence of independent and democratic nations.[114] In the early 1920s, many of Mussolini's collaborators, especially the leaders in organizing the March on Rome, were Masons. The lodges hailed fascism as the saviour of Italy from Bolshevism; however, Mussolini decided he needed to come to terms with the Catholic Church, in the mid-1920s, outlawing Freemasonry.[115]

Latin America

The Spanish government outlawed Freemasonry in its overseas empire in the mid-18th century, and energetically enforced the ban. Nevertheless, many Freemasons were active in planning and plotting for independence.[116] Leaders with Freemason membership included Grand Master Francisco de Miranda, José de San Martin, Simón Bolivar, Bernardo O'Higgins, and many others.[117] The movement was important after independence was achieved in the 1820s.[118] In Brazil, many prominent men were Freemasons, and they played a leading role in the abolition of slavery.[119]

Mexico

Freemasons were leaders in liberalism and anti-clericalism in 19th and 20th-century Mexico. Members included numerous top leaders.[120] The Freemasons were divided regarding relations with the United States, with a pro-U.S. faction supported by the American ambassador Joel Poinsett known as the "Yorkinos."[121][122] According to historian Karen Racine, Freemasons in the presidency of Mexico included: Guadalupe Victoria, Valentín Gómez Farías, Antonio López de Santa Anna, Benito Juárez, Sebastián Lerdo de Tejada, Porfirio Díaz, Francisco I. Madero, Venustiano Carranza, Plutarco Elías Calles, Lázaro Cárdenas, Emilio Portes Gil, Pascual Ortiz Rubio, Abelardo L. Rodríguez, and Miguel Alemán Valdés.[123]

Anti-Masonry

Main article: Anti-Masonry

Masonic Temple of Santa Cruz de Tenerife, one of the few Masonic temples that survived the Franco dictatorship in Spain

Anti-Masonry (alternatively called Anti-Freemasonry) has been defined as "opposition to Freemasonry",[124][125] but there is no homogeneous anti-Masonic movement. Anti-Masonry consists of widely differing criticisms from diverse (and often incompatible) groups who are hostile to Freemasonry in some form. Critics have included religious groups, political groups, and conspiracy theorists, in particular, those espousing Masonic conspiracy theories or the Judeo-Masonic conspiracy theory. Certain prominent Anti-Masons, such as Nesta Helen Webster (1876–1960), have exclusively criticized "Continental Masonry" while considering "Regular Masonry" an honourable association.[126]

There have been many disclosures and exposés dating as far back as the 18th century. These often lack context,[127] may be outdated for various reasons,[128] or could be outright hoaxes on the part of the author, as in the case of the Taxil hoax.[129]

These hoaxes and exposés have often become the basis for criticism of Masonry, often religious or political in nature or are based on suspicion of corrupt conspiracy of some form. The political opposition that arose after the American "Morgan Affair" in 1826 gave rise to the term Anti-Masonry, which is still in use in America today, both by Masons in referring to their critics and as a self-descriptor by the critics themselves.[130]

Religious opposition

Freemasonry has attracted criticism from theocratic states and organised religions for supposed competition with religion, or supposed heterodoxy within the fraternity itself and has long been the target of conspiracy theories, which assert Freemasonry to be an occult and evil power.[131]

Christianity and Freemasonry

Main article: Opposition to Freemasonry within Christianity

Although members of various faiths cite objections, certain Christian denominations have had high-profile negative attitudes to Masonry, banning or discouraging their members from being Freemasons. The denomination with the longest history of objection to Freemasonry is the Catholic Church. The objections raised by the Catholic Church are based on the allegation that Masonry teaches a naturalistic deistic religion which is in conflict with Church doctrine.[132] A number of Papal pronouncements have been issued against Freemasonry. The first was Pope Clement XII's In eminenti apostolatus, 28 April 1738; the most recent was Pope Leo XIII's Ab apostolici, 15 October 1890.[133] Others Vatican documents were the following: Providas Romanorum (Benedict XIV, 18 May 1751); Ecclesiam a Iesu (Pius VII, 13 September 1821); Quo Graviora (Leo XII, 15 March 1825); Traditi Humilitati; Ad Gravissimas (Gregory XVI, 31 August 1843);[134] Qui pluribus (Pius IX, 9 November 1846); Quibus Quantisque Malis (20 April 1849);[135] Quanta cura (8 Decembre 1864); bull Multiplices inter (25 September 1865); Apostolicae Sedis (12 October 1869);"As quoted in". Archived from the original on 13 February 2019. Retrieved 26 March 2023. Etsi multa (21 November 1873, in which the Pope defined Freemasonry as the "Synagogue of Satan); Diuturnum Illud (Pope Leo XIII, 29 June 1881); Etsi Nos (15 February 1882); Humanum Genus (20 March 1884); Officio Sanctissimo (22 December 1887); Rerum novarum (15 May 1891); Inimica Vis (8 December 1892); Annum ingressi (18 March 1902).

The 1917 Code of Canon Law explicitly declared that joining Freemasonry entailed automatic excommunication, and banned books favouring Freemasonry.[136]

In 1983, the Church issued a new code of canon law. Unlike its predecessor, the 1983 Code of Canon Law did not explicitly name Masonic orders among the secret societies it condemns. It states: "A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict." This named omission of Masonic orders caused both Catholics and Freemasons to believe that the ban on Catholics becoming Freemasons may have been lifted, especially after the perceived liberalisation of Vatican II.[137] However, the matter was clarified when Cardinal Joseph Ratzinger (later Pope Benedict XVI), as the Prefect of the Congregation for the Doctrine of the Faith, issued a Declaration on Masonic Associations, which states: "... the Church's negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion."[138] For its part, Freemasonry has never objected to Catholics joining their fraternity. Those Grand Lodges in amity with the United Grand Lodge of England deny the Church's claims, stating that "Freemasonry does not seek to replace a Mason's religion or provide a substitute for it."[7]

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism.[139] Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues.[140] However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore, an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the US. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.[141]

Free Methodist Church founder B.T. Roberts was a vocal opponent of Freemasonry in the mid 19th century. Roberts opposed the society on moral grounds and stated, "The god of the lodge is not the God of the Bible." Roberts believed Freemasonry was a "mystery" or "alternate" religion and encouraged his church not to support ministers who were Freemasons. Freedom from secret societies is one of the "frees" upon which the Free Methodist Church was founded.[142]

Since the founding of Freemasonry, many Bishops of the Church of England have been Freemasons, such as Archbishop Geoffrey Fisher.[143] In the past, few members of the Church of England would have seen any incongruity in concurrently adhering to Anglican Christianity and practising Freemasonry. In recent decades, however, reservations about Freemasonry have increased within Anglicanism, perhaps due to the increasing prominence of the evangelical wing of the church. The former archbishop of Canterbury, Dr Rowan Williams, appeared to harbour some reservations about Masonic ritual, whilst being anxious to avoid causing offence to Freemasons inside and outside the Church of England. In 2003 he felt it necessary to apologise to British Freemasons after he said that their beliefs were incompatible with Christianity and that he had barred the appointment of Freemasons to senior posts in his diocese when he was Bishop of Monmouth.[144]

In 1933, the Orthodox Church of Greece officially declared that being a Freemason constitutes an act of apostasy and thus, until he repents, the person involved with Freemasonry cannot partake of the Eucharist. This has been generally affirmed throughout the whole Eastern Orthodox Church. The Orthodox critique of Freemasonry agrees with both the Catholic and Protestant versions: "Freemasonry cannot be at all compatible with Christianity as far as it is a secret organisation, acting and teaching in mystery and secret and deifying rationalism."[145]

Regular Freemasonry has traditionally not responded to these claims, beyond the often repeated statement that Freemasonry explicitly adheres to the principle that "Freemasonry is not a religion, nor a substitute for religion. There is no separate 'Masonic deity,' and there is no separate proper name for a deity in Freemasonry."[146]

Christian men, who were discouraged from joining the Freemasons by their Churches or who wanted a more religiocentric society, joined similar fraternal organisations, such as the Knights of Columbus and Knights of Peter Claver for Catholics, and the Loyal Orange Institution for Protestants,[147] although these fraternal organisations have been "organized in part on the style of and use many symbols of Freemasonry".[147]

There are some elements of Freemasonry within the temple rituals of Mormonism.

Islam and Freemasonry

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Many Islamic anti-Masonic arguments are closely tied to anti-Zionism, though other criticisms are made, such as linking Freemasonry to Al-Masih ad-Dajjal (the false Messiah in Islamic Scripture).[148][149] Syrian-Egyptian Islamic theologian Mūhammād Rashīd Ridâ (1865-1935) played the crucial role in leading the opposition to Freemasonry across the Islamic world during the early twentieth century.[150] Influenced by Rida, Islamic anti-Masons argue that Freemasonry promotes the interests of the Jews around the world and that one of its aims is to destroy the Al-Aqsa Mosque compound in order to rebuild the Temple of Solomon in Jerusalem.[151] Through his popular pan-Islamic journal Al-Manar, Rashid Rida spread anti-Masonic ideas which would directly influence the Muslim Brotherhood and subsequent Islamist movements, such as Hamas.[152] In article 28 of its Covenant, Hamas states that Freemasonry, Rotary, and other similar groups "work in the interest of Zionism and according to its instructions ..."[153]

Many countries with a majority Muslim population do not allow Masonic establishments within their borders.[citation needed] However, countries such as Turkey and Morocco have established Grand Lodges,[154] while in countries such as Malaysia[155][156] and Lebanon,[157] there are District Grand Lodges operating under a warrant from an established Grand Lodge. In 1972, in Pakistan, Zulfiqar Ali Bhutto, then Prime Minister of Pakistan, placed a ban on Freemasonry. Lodge buildings were confiscated by the government.[158]

Masonic lodges existed in Iraq as early as 1917, when the first lodge under the United Grand Lodge of England (UGLE) was opened. Nine lodges under UGLE existed by the 1950s, and a Scottish lodge was formed in 1923. However, the position changed following the revolution, and all lodges were forced to close in 1965.[159] This position was later reinforced under Saddam Hussein; the death penalty was "prescribed" for those who "promote or acclaim Zionist principles, including freemasonry, or who associate [themselves] with Zionist organisations."[148]

Political opposition

See also: Anti-Masonry and Suppression of Freemasonry

In 1799, English Freemasonry almost came to a halt due to Parliamentary proclamation. In the wake of the French Revolution, the Unlawful Societies Act banned any meetings of groups that required their members to take an oath or obligation.[160]

The Grand Masters of both the Moderns and the Antients Grand Lodges called on Prime Minister William Pitt (who was not a Freemason) and explained to him that Freemasonry was a supporter of the law and lawfully constituted authority and was much involved in charitable work. As a result, Freemasonry was specifically exempted from the terms of the Act, provided that each private lodge's Secretary placed with the local "Clerk of the Peace" a list of the members of his lodge once a year. This continued until 1967, when the obligation of the provision was rescinded by Parliament.[160]

Freemasonry in the United States faced political pressure following the 1826 kidnapping of William Morgan by Freemasons and his subsequent disappearance. Reports of the "Morgan Affair", together with opposition to Jacksonian democracy (Andrew Jackson was a prominent Mason), helped fuel an Anti-Masonic movement. The short-lived Anti-Masonic Party was formed, which fielded candidates for the presidential elections of 1828 and 1832.[161]

Erlangen Lodge revival, meeting in 1948

Lodge in Erlangen, Germany. First meeting after World War II with guests from US, France and Czechoslovakia, 1948.

In Italy, Freemasonry has become linked to a scandal concerning the Propaganda Due lodge (a.k.a. P2). This lodge was chartered by the Grande Oriente d'Italia in 1877, as a lodge for visiting Masons unable to attend their own lodges. Under Licio Gelli's leadership, in the late 1970s, P2 became involved in the financial scandals that nearly bankrupted the Vatican Bank. However, by this time the lodge was operating independently and irregularly, as the Grand Orient had revoked its charter and expelled Gelli in 1976.[162]

Conspiracy theorists have long associated Freemasonry with the New World Order and the Illuminati, and state that Freemasonry as an organisation is either bent on world domination or already secretly in control of world politics. Historically Freemasonry has attracted criticism, and suppression from both the politically far right (e.g., Nazi Germany)[163][164] and the far left (e.g. the former Communist states in Eastern Europe).[165]

Freemasonry is viewed with distrust even in some modern democracies.[166] In the UK, Masons working in the justice system, such as judges and police officers, were required to disclose their membership from 1999 to 2009.[167] While a parliamentary inquiry found that there had been no evidence of wrongdoing, the government believed that Masons' potential loyalties to support fellow Masons should be transparent to the public.[166][167][168] The policy of requiring a declaration of masonic membership by applicants for judicial office (judges and magistrates) was ended in 2009 by Justice Secretary Jack Straw (who had initiated the requirement in the 1990s). Straw stated that the rule was considered disproportionate since no impropriety or malpractice had been shown as a result of judges being Freemasons.[169]

Freemasonry is both successful and controversial in France. As of the early 21st century, membership is rising, but reporting of it in popular media is often negative.[166]

In some countries, anti-Masonry is often related to antisemitism and anti-Zionism. For example, in 1980, the Iraqi legal and penal code was changed by Saddam Hussein's ruling Ba'ath Party, making it a felony to "promote or acclaim Zionist principles, including Freemasonry, or who associate [themselves] with Zionist organisations".[148] Professor Andrew Prescott of the University of Sheffield writes: "Since at least the time of the Protocols of the Elders of Zion, antisemitism has gone hand in hand with anti-masonry, so it is not surprising that allegations that 11 September was a Zionist plot have been accompanied by suggestions that the attacks were inspired by a masonic world order".[170]

The Holocaust

Main article: Holocaust victims § Freemasons

See also: Liberté chérie and Suppression of Freemasonry

Forget-me-not

Forget-me-not

The preserved records of the Reichssicherheitshauptamt (the Reich Security Main Office) show the persecution of Freemasons during the Holocaust.[171] RSHA Amt VII (Written Records), overseen by Professor Franz Six, was responsible for "ideological" tasks, by which was meant the creation of antisemitic and anti-Masonic propaganda. While the number of victims is not accurately known, historians estimate that between 80,000 and 200,000 Freemasons were killed under the Nazi regime.[172] Masonic concentration camp inmates were classified as political prisoners and wore an inverted red triangle.[173] Hitler believed Freemasons had succumbed to Jews conspiring against Germany.[174][175]

The small blue forget-me-not flower was first used by the Grand Lodge Zur Sonne in 1926, as a Masonic emblem at the annual convention in Bremen, Germany. In 1938, a forget-me-not badge, made by the same factory as the Masonic badge, was chosen for the Nazi Party's Winterhilfswerk, the annual charity drive of the National Socialist People's Welfare (the welfare branch of the Nazi party). This coincidence enabled Freemasons to wear the forget-me-not badge as a secret sign of membership.[176][177][178]

After World War II, the forget-me-not flower was used again as a Masonic emblem in 1948 at the first Annual Convention of the United Grand Lodges of Germany in 1948. The badge is now sometimes worn in the coat lapel by Freemasons around the world to remember all who suffered in the name of Freemasonry, especially those during the Nazi era.[179]

ILLUMINATI

The Illuminati (/ɪˌluːmɪˈnɑːti/; plural of Latin illuminatus, 'enlightened') is a name given to several groups, both real and fictitious. Historically, the name usually refers to the Bavarian Illuminati, an Enlightenment-era secret society founded on 1 May 1776 in Bavaria, today part of Germany. The society's stated goals were to oppose superstition, obscurantism, religious influence over public life, and abuses of state power. "The order of the day," they wrote in their general statutes, "is to put an end to the machinations of the purveyors of injustice, to control them without dominating them."[1] The Illuminati—along with Freemasonry and other secret societies—were outlawed through edict by Charles Theodore, Elector of Bavaria, with the encouragement of the Catholic Church, in 1784, 1785, 1787 and 1790.[2] During subsequent years, the group was generally vilified by conservative and religious critics who claimed that the Illuminati continued underground and were responsible for the French Revolution.

It attracted literary men such as Johann Wolfgang von Goethe and Johann Gottfried Herder and the reigning Duke of Gotha and of Weimar.[3]

In subsequent use, "Illuminati" has been used when referring to various organisations which are alleged to be a continuation of the original Bavarian Illuminati (though these links have not been substantiated). These organisations have often been accused of conspiring to control world affairs, by masterminding events and planting agents in governments and corporations, in order to gain political power, influence and to establish a New World Order. Central to some of the more widely known and elaborate conspiracy theories, the Illuminati are depicted as lurking in the shadows and pulling the strings and levers of power. This view of the Illuminati has found its way into popular culture, appearing in dozens of novels, films, television shows, comics, video games and music videos.

History

Origins

The Owl of Minerva perched on a book was an emblem used by the Bavarian Illuminati in their "Minerval" degree.

Adam Weishaupt (1748–1830) became professor of Canon Law and practical philosophy at the University of Ingolstadt in 1773. He was the only non-clerical professor at an institution run by Jesuits, whose order Pope Clement XIV had dissolved in 1773. The Jesuits of Ingolstadt, however, still retained the purse strings and some power at the university, which they continued to regard as their own. They made constant attempts to frustrate and discredit non-clerical staff, especially when course material contained anything they regarded as liberal or Protestant. Weishaupt became deeply anti-clerical, resolving to spread the ideals of the Enlightenment (Aufklärung) through some sort of secret society of like-minded individuals.[4]

Finding Freemasonry expensive, and not open to his ideas, he founded his own society which was to have a system of ranks or grades based on those in Freemasonry, but with his own agenda.[4] His original name for the new order was Bund der Perfektibilisten, or Covenant of Perfectibility (Perfectibilists); he later changed it because it sounded too strange.[5] On 1 May 1776, Weishaupt and four students formed the Perfectibilists, taking the Owl of Minerva as their symbol.[6][7] The members were to use aliases within the society. Weishaupt became Spartacus. Law students Massenhausen, Bauhof, Merz and Sutor became respectively Ajax, Agathon, Tiberius and Erasmus Roterodamus. Weishaupt later expelled Sutor for indolence.[8][9] In April 1778, the order became the Illuminatenorden, or Order of Illuminati, after Weishaupt had seriously contemplated the name Bee order.[10]

Massenhausen proved initially the most active in expanding the society. Significantly, while studying in Munich shortly after the formation of the order, he recruited Xavier von Zwack [de], a former pupil of Weishaupt, at the beginning of Zwack's significant administrative career. (At the time, he was in charge of the Bavarian National Lottery.) Massenhausen's enthusiasm soon became a liability in the eyes of Weishaupt, often resulting in attempts to recruit unsuitable candidates. Later, his erratic love-life made him neglectful, and as Weishaupt passed control of the Munich group to Zwack, it became clear that Massenhausen had misappropriated subscriptions and intercepted correspondence between Weishaupt and Zwack. In 1778, Massenhausen graduated and took a post outside Bavaria, taking no further interest in the order. At this time, the order had a nominal membership of twelve.[8]

With the departure of Massenhausen, Zwack immediately applied himself to recruiting more mature and important recruits. Most prized by Weishaupt was Hertel, a childhood friend and a canon of the Munich Frauenkirche. By the end of summer 1778 the order had 27 members (still counting Massenhausen) in 5 commands; Munich (Athens), Ingolstadt (Eleusis), Ravensberg (Sparta), Freysingen (Thebes), and Eichstaedt (Erzurum).[8]

During this early period, the order had three grades of Novice, Minerval and Illuminated Minerval, of which only the Minerval grade involved a complicated ceremony. In this the candidate was given secret signs and a password. A system of mutual espionage kept Weishaupt informed of the activities and character of all his members, his favourites becoming members of the ruling council, or Areopagus. Some novices were permitted to recruit, becoming Insinuants. Christians of good character were actively sought, with Jews and pagans specifically excluded, along with women, monks and members of other secret societies. Favoured candidates were rich, docile, willing to learn and aged 18–30.[11][12]

Transition

Having, with difficulty, dissuaded some of his members from joining the Freemasons, Weishaupt decided to join the older order to acquire material to expand his own ritual. He was admitted to lodge "Prudence" of the Rite of Strict Observance early in February 1777. His progress through the three degrees of "blue lodge" masonry taught him nothing of the higher degrees he sought to exploit, but in the following year a priest called Abbé Marotti informed Zwack that these inner secrets rested on knowledge of the older religion and the primitive church. Zwack persuaded Weishaupt that their own order should enter into friendly relations with Freemasonry and obtain the dispensation to set up their own lodge. At this stage (December 1778), the addition of the first three degrees of Freemasonry was seen as a secondary project.[13]

With little difficulty, a warrant was obtained from the Grand Lodge of Prussia called the Royal York for Friendship and the new lodge was called Theodore of the Good Council, with the intention of flattering Charles Theodore, Elector of Bavaria. It was founded in Munich on 21 March 1779 and quickly packed with Illuminati. The first master, a man called Radl, was persuaded to return home to Baden and by July Weishaupt's order ran the lodge.[13]

The next step involved independence from their Grand Lodge. By establishing masonic relations with the Union lodge in Frankfurt, affiliated to the Premier Grand Lodge of England, lodge Theodore became independently recognised and able to declare its independence. As a new mother lodge, it could now spawn lodges of its own. The recruiting drive amongst the Frankfurt masons also obtained the allegiance of Adolph Freiherr Knigge.[13]

Reform

Adolph Knigge

Adolph Freiherr Knigge, the most effective recruiter for the Illuminati

Knigge was recruited late in 1780 at a convention of the Rite of Strict Observance by Costanzo Marchese di Costanzo, an infantry captain in the Bavarian army and a fellow Freemason. Knigge, still in his twenties, had already reached the highest initiatory grades of his order and had arrived with his own grand plans for its reform. Disappointed that his scheme found no support, Knigge was immediately intrigued when Costanzo informed him that the order that he sought to create already existed. Knigge and three of his friends expressed a strong interest in learning more of this order and Costanzo showed them material relating to the Minerval grade. The teaching material for the grade was "liberal" literature which was banned in Bavaria, but common knowledge in the Protestant German states. Knigge's three companions became disillusioned and had no more to do with Costanzo, but Knigge's persistence was rewarded in November 1780 by a letter from Weishaupt. Knigge's connections, both within and outside of Freemasonry, made him an ideal recruit. Knigge, for his own part, was flattered by the attention and drawn towards the order's stated aims of education and the protection of mankind from despotism. Weishaupt managed to acknowledge, and pledge to support, Knigge's interest in alchemy and the "higher sciences". Knigge replied to Weishaupt outlining his plans for the reform of Freemasonry as the Strict Observance began to question its own origins.[14]

Weishaupt set Knigge the task of recruiting before he could be admitted to the higher grades of the order. Knigge accepted, on the condition that he be allowed to choose his own recruiting grounds. Many other masons found Knigge's description of the new masonic order attractive and were enrolled in the Minerval grade of the Illuminati. Knigge appeared at this time to believe in the "Most Serene Superiors" which Weishaupt claimed to serve. His inability to articulate anything about the higher degrees of the order became increasingly embarrassing, but in delaying any help, Weishaupt gave him an extra task. Provided with material by Weishaupt, Knigge now produced pamphlets outlining the activities of the outlawed Jesuits, purporting to show how they continued to thrive and recruit, especially in Bavaria. Meanwhile, Knigge's inability to give his recruits any satisfactory response to questions regarding the higher grades was making his position untenable and he wrote to Weishaupt to this effect. In January 1781, faced with the prospect of losing Knigge and his masonic recruits, Weishaupt finally confessed that his superiors and the supposed antiquity of the order were fictions and the higher degrees had yet to be written.[14]

If Knigge had expected to learn the promised deep secrets of Freemasonry in the higher degrees of the Illuminati, he was surprisingly calm about Weishaupt's revelation. Weishaupt promised Knigge a free hand in the creation of the higher degrees and also promised to send him his own notes. For his own part, Knigge welcomed the opportunity to use the order as a vehicle for his own ideas. His new approach would, he claimed, make the Illuminati more attractive to prospective members in the Protestant princedoms of Germany. In November 1781 the Areopagus advanced Knigge 50 florins to travel to Bavaria, which he did via Swabia and Franconia, meeting and enjoying the hospitality of other Illuminati on his journey.[15]

Internal problems

The order had now developed profound internal divisions. In July 1780, the Eichstaedt command had formed an autonomous province and a rift was growing between Weishaupt and the Areopagus, who found him stubborn, dictatorial, and inconsistent. Knigge fitted readily into the role of peacemaker.[15]

In discussions with the Areopagus and Weishaupt, Knigge identified two areas which were problematic. Weishaupt's emphasis on the recruitment of university students meant that senior positions in the order often had to be filled by young men with little practical experience. Secondly, the anti-Jesuit ethos of the order at its inception had become a general anti-religious sentiment, which Knigge knew would be a problem in recruiting the senior Freemasons that the order now sought to attract. Knigge felt keenly the stifling grip of conservative Catholicism in Bavaria and understood the anti-religious feelings that this produced in the liberal Illuminati, but he also saw the negative impression these same feelings would engender in Protestant states, inhibiting the spread of the order in greater Germany. Both the Areopagus and Weishaupt felt powerless to do anything less than give Knigge a free hand. He had the contacts within and outside of Freemasonry that they needed and he had the skill as a ritualist to build their projected gradal structure, where they had ground to a halt at Illuminatus Minor, with only the Minerval grade below and the merest sketches of higher grades. The only restrictions imposed were the need to discuss the inner secrets of the highest grades and the necessity of submitting his new grades for approval.[15]

Meanwhile, the scheme to propagate Illuminatism as a legitimate branch of Freemasonry had stalled. While Lodge Theodore was now in their control, a chapter of "Elect Masters" attached to it only had one member from the order and still had a constitutional superiority to the craft lodge controlled by the Illuminati. The chapter would be difficult to persuade to submit to the Areopagus and formed a very real barrier to Lodge Theodore becoming the first mother-lodge of a new Illuminated Freemasonry. A treaty of alliance was signed between the order and the chapter and by the end of January 1781 four daughter lodges had been created, but independence was not in the chapter's agenda.[15]

Costanza wrote to the Royal York pointing out the discrepancy between the fees dispatched to their new Grand Lodge and the service they had received in return. The Royal York, unwilling to lose the revenue, offered to confer the "higher" secrets of Freemasonry on a representative that their Munich brethren would dispatch to Berlin. Costanza accordingly set off for Prussia on 4 April 1780, with instructions to negotiate a reduction in Theodore's fees while he was there. On the way, he managed to have an argument with a Frenchman on the subject of a lady with whom they were sharing a carriage. The Frenchman sent a message ahead to the king, some time before they reached Berlin, denouncing Costanza as a spy. He was only freed from prison with the help of the Grand Master of Royal York and was expelled from Prussia having accomplished nothing.[15]

New system

Knigge's initial plan to obtain a constitution from London would, they realised, have been seen through by the chapter. Until such time as they could take over other masonic lodges that their chapter could not control, they were for the moment content to rewrite the three degrees for the lodges which they administered.[15]

On 20 January 1782, Knigge tabulated his new system of grades for the order. These were arranged in three classes:

Class I – The nursery, consisting of the Noviciate, the Minerval and Illuminatus minor.

Class II – The Masonic grades. The three "blue lodge" grades of Apprentice, Companion and Master were separated from the higher "Scottish" grades of Scottish Novice and Scottish Knight.

Class III – The Mysteries. The lesser mysteries were the grades of Priest and Prince, followed by the greater mysteries in the grades of Mage and King. It is unlikely that the rituals for the greater mysteries were ever written.[15][16]

Attempts at expansion

Knigge's recruitment from German Freemasonry was far from random. He targeted the masters and wardens, the men who ran the lodges, and were often able to place the entire lodge at the disposal of the Illuminati. In Aachen, Baron de Witte, master of Constancy lodge, caused every member to join the order. In this way, the order expanded rapidly in central and southern Germany and obtained a foothold in Austria. Moving into the Spring of 1782, the handful of students that had started the order had swelled to about 300 members, only 20 of the new recruits being students.[17]

In Munich, the first half of 1782 saw huge changes in the government of Lodge Theodore. In February, Weishaupt had offered to split the lodge, with the Illuminati going their own way and the chapter taking any remaining traditionalists into their own continuation of Theodore. At this point, the chapter unexpectedly capitulated and the Illuminati had complete control of lodge and chapter. In June, both lodge and chapter sent letters severing relations with Royal York, citing their own faithfulness in paying for their recognition and Royal York's failure to provide any instruction into the higher grades. Their neglect of Costanza, failure to defend him from malicious charges or prevent his expulsion from Prussia, were also cited. They had made no effort to provide Costanza with the promised secrets and the Munich masons now suspected that their brethren in Berlin relied on the mystical French higher grades which they sought to avoid. Lodge Theodore was now independent.[17]

The Rite of Strict Observance was now in a critical state. Its nominal leader was Prince Carl of Södermanland (later Charles XIII of Sweden), openly suspected of trying to absorb the rite into the Swedish Rite, which he already controlled. The German lodges looked for leadership to Duke Ferdinand of Brunswick-Wolfenbüttel. Suspicion turned to open contempt when it transpired that Carl regarded the Stuart heir to the British throne as the true Grand Master and the lodges of the Strict Observance all but ignored their Grand Master. This impasse led to the Convent of Wilhelmsbad.[17]

Convent of Wilhelmsbad

"Ruined" castle built by Prince Charles of Hesse-Kassel in the park at Wilhelmsbad, venue for the last convent of the Strict Observance

Delayed from 15 October 1781, the last convention of the Strict Observance finally opened on 16 July 1782 in the spa town of Wilhelmsbad on the outskirts of (now part of) Hanau. Ostensibly a discussion of the future of the order, the 35 delegates knew that the Strict Observance in its current form was doomed, and that the Convent of Wilhelmsbad would be a struggle over the pieces between the German mystics, under Duke Ferdinand of Brunswick-Wolfenbüttel and their host Prince Charles of Hesse-Kassel, and the Martinists, under Jean-Baptiste Willermoz. The only dissenting voices to mystical higher grades were Johann Joachim Christoph Bode, who was horrified by Martinism, but whose proposed alternatives were as yet unformed, and Franz Dietrich von Ditfurth, a judge from Wetzlar and master of the Joseph of the Three Helmets lodge there, who was already a member of the Illuminati. Ditfurth publicly campaigned for a return to the basic three degrees of Freemasonry, which was the least likely outcome of the convention. The mystics already had coherent plans to replace the higher degrees.[17]

The lack of a coherent alternative to the two strains of mysticism allowed the Illuminati to present themselves as a credible option. Ditfurth, prompted and assisted by Knigge, who now had full authority to act for the order, became their spokesman. Knigge's original plan to propose an alliance between the two orders was rejected by Weishaupt, who saw no point in an alliance with a dying order. His new plan was to recruit the masons opposed to the "Templar" higher degree of the Strict Observance.[17]

At the convent, Ditfurth blocked the attempts of Willermoz and Hesse to introduce their own higher grades by insisting that full details of such degrees be revealed to the delegates. The frustration of the German mystics led to their enrolling Count Kollowrat with the Illuminati with a view to later affiliation. Ditfurth's own agenda was to replace all of the higher degrees with a single fourth degree, with no pretensions to further masonic revelations. Finding no support for his plan, he left the convent prematurely, writing to the Areopagus that he expected nothing good of the assembly.[17]

In an attempt to satisfy everybody, the Convent of Wilhelmsbad achieved little. They renounced the Templar origins of their ritual, while retaining the Templar titles, trappings and administrative structure. Charles of Hesse and Ferdinand of Brunswick remained at the head of the order, but in practice the lodges were almost independent. The Germans also adopted the name of the French order of Willermoz, les Chevaliers bienfaisants de la Cité sainte (Good Knights of the Holy City), and some Martinist mysticism was imported into the first three degrees, which were now the only essential degrees of Freemasonry. Crucially, individual lodges of the order were now allowed to fraternise with lodges of other systems. The new "Scottish Grade" introduced with the Lyon ritual of Willermoz was not compulsory, each province and prefecture was free to decide what, if anything, happened after the three craft degrees. Finally, in an effort to show that something had been achieved, the convent regulated at length on etiquette, titles and a new numbering for the provinces.[17]

Aftermath of Wilhelmsbad

What the Convent of Wilhelmsbad actually achieved was the demise of the Strict Observance. It renounced its own origin myth, along with the higher degrees which bound its highest and most influential members. It abolished the strict control which had kept the order united and alienated many Germans who mistrusted Martinism. Bode, who was repelled by Martinism, immediately entered negotiations with Knigge and finally joined the Illuminati in January 1783. Charles of Hesse joined the following month.[17]

Knigge's first efforts at an alliance with the intact German Grand Lodges failed, but Weishaupt persisted. He proposed a new federation where all of the German lodges would practise an agreed, unified system in the essential three degrees of Freemasonry and be left to their own devices as to which, if any, system of higher degrees they wished to pursue. This would be a federation of Grand Lodges and members would be free to visit any of the "blue" lodges, in any jurisdiction. All lodge masters would be elected and no fees would be paid to any central authority whatsoever. Groups of lodges would be subject to a "Scottish Directorate", composed of members delegated by lodges, to audit finances, settle disputes and authorise new lodges. These in turn would elect Provincial Directorates, who would elect inspectors, who would elect the national director. This system would correct the current imbalance in German Freemasonry, where masonic ideals of equality were preserved only in the lower three "symbolic" degrees. The various systems of higher degrees were dominated by the elite who could afford researches in alchemy and mysticism. To Weishaupt and Knigge, the proposed federation was also a vehicle to propagate Illuminism throughout German Freemasonry. Their intention was to use their new federation, with its emphasis on the fundamental degrees, to remove all allegiance to Strict Observance, allowing the "eclectic" system of the Illuminati to take its place.[17]

The circular announcing the new federation outlined the faults of German freemasonry, that unsuitable men with money were often admitted on the basis of their wealth, that the corruption of civil society had infected the lodges. Having advocated the deregulation of the higher grades of the German lodges, the Illuminati now announced their own, from their "unknown Superiors". Lodge Theodore, newly independent from Royal York, set themselves up as a provincial Grand Lodge. Knigge, in a letter to all the Royal York lodges, now accused that Grand Lodge of decadence. Their Freemasonry had allegedly been corrupted by the Jesuits. Strict Observance was now attacked as a creation of the Stuarts, devoid of all moral virtue. The Zinnendorf rite of the Grand Landlodge of the Freemasons of Germany was suspect because its author was in league with the Swedes. This direct attack had the opposite effect to that intended by Weishaupt, it offended many of its readers. The Grand Lodge of the Grand Orient of Warsaw, which controlled Freemasonry in Poland and Lithuania, was happy to participate in the federation only as far as the first three degrees. Their insistence on independence had kept them from the Strict Observance and would now keep them from the Illuminati, whose plan to annex Freemasonry rested on their own higher degrees. By the end of January 1783 the Illuminati's masonic contingent had seven lodges.[17]

It was not only the clumsy appeal of the Illuminati that left the federation short of members. Lodge Theodore was recently formed and did not command respect like the older lodges. Most of all, the Freemasons most likely to be attracted to the federation saw the Illuminati as an ally against the mystics and Martinists, but valued their own freedom too highly to be caught in another restrictive organisation. Even Ditfurth, the supposed representative of the Illuminati at Wilhelmsbad, had pursued his own agenda at the convent.[17]

The non-mystical Frankfurt lodges created an "Eclectic Alliance", which was almost indistinguishable in constitution and aims from the Illuminati's federation. Far from seeing this as a threat, after some discussion the Illuminati lodges joined the new alliance. Three Illuminati now sat on the committee charged with writing the new masonic statutes. Aside from strengthening relations between their three lodges, the Illuminati seem to have gained no advantage from this manoeuvre. Ditfurth, having found a masonic organisation that worked towards his own ambitions for Freemasonry, took little interest in the Illuminati after his adherence to the Eclectic Alliance. In reality, the creation of the Eclectic Alliance had undermined all of the subtle plans of the Illuminati to spread their own doctrine through Freemasonry.[17]

Zenith

Although their hopes of mass recruitment through Freemasonry had been frustrated, the Illuminati continued to recruit well at an individual level. In Bavaria, the succession of Charles Theodore initially led to a liberalisation of attitudes and laws, but the clergy and courtiers, guarding their own power and privilege, persuaded the weak-willed monarch to reverse his reforms and Bavaria's repression of liberal thought returned. This reversal led to a general resentment of the monarch and the church among the educated classes, which provided a perfect recruiting ground for the Illuminati. A number of Freemasons from Prudence lodge, disaffected by the Martinist rites of the Chevaliers Bienfaisants, joined lodge Theodore, who set themselves up in a gardened mansion which contained their library of liberal literature.[18]

Illuminati circles in the rest of Germany expanded. While some had only modest gains, the circle in Mainz almost doubled from 31 to 61 members. Reaction to state Catholicism led to gains in Austria and footholds were obtained in Warsaw, Pressburg (Bratislava), Tyrol, Milan and Switzerland.[18]

The total number of verifiable members at the end of 1784 is around 650. Weishaupt and Hertel later claimed a figure of 2,500. The higher figure is largely explained by the inclusion of members of masonic lodges that the Illuminati claimed to control, but it is likely that the names of all the Illuminati are not known and the true figure lies somewhere between 650 and 2,500. The importance of the order lay in its successful recruitment of the professional classes, churchmen, academics, doctors and lawyers, and its more recent acquisition of powerful benefactors. Karl August, Grand Duke of Saxe-Weimar-Eisenach, Ernest II, Duke of Saxe-Gotha-Altenburg with his brother and later successor August, Karl Theodor Anton Maria von Dalberg governor of Erfurt, Duke Ferdinand of Brunswick-Wolfenbüttel (already mentioned), his chief assistant in masonic matters, Johann Friedrich von Schwarz and Count Metternich of Koblenz were all enrolled. In Vienna, Count Brigido, governor of Galicia, Count Leopold Kolowrat, chancellor of Bohemia with his vice-Chancellor Baron Kressel, Count Pálffy von Erdöd, chancellor of Hungary, Count Banffy, governor and provincial Grand Master of Transylvania, Count Stadion, ambassador to London, and Baron von Swieten, minister of public education, also joined.[18]

There were notable failures. Johann Kaspar Lavater, the Swiss poet and theologian, rebuffed Knigge. He did not believe the order's humanitarian and rationalist aims were achievable by secret means. He further believed that a society's drive for members would ultimately submerge its founding ideals. Christoph Friedrich Nicolai, the Berlin writer and bookseller, became disillusioned after joining. He found its aims chimeric and thought that the use of Jesuit methods to achieve their aims was dangerous. He remained in the order, but took no part in recruitment.[18]

Conflict with Rosicrucians

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At all costs, Weishaupt wished to keep the existence of the order secret from the Rosicrucians, who already had a considerable foothold in German Freemasonry.[citation needed] While clearly Protestant, the Rosicrucians were anything but anticlerical, were pro-monarchic and held views clearly conflicting with the Illuminati vision of a rationalist state run by philosophers and scientists. The Rosicrucians were not above promoting their own brand of mysticism with seances.[citation needed] A conflict became inevitable as the existence of the Illuminati became more evident, and as prominent Rosicrucians and mystics with Rosicrucian sympathies, were recruited by Knigge and other helpers. Kolowrat was already a high ranking Rosicrucian and the mystic Prince Charles of Hesse-Kassel had a very low opinion of the rationalist higher grades of the Illuminati.[18]

The Prussian Rosicrucians, under Johann Christoph von Wöllner, began a sustained attack on the Illuminati.[citation needed] Wöllner had a specially engineered room in which he convinced potential patrons of the effectiveness of Rosicrucian "magic", and his order had acquired effective control of the "Three Globes" and its attached lodges. Through this mouthpiece, the Illuminati were accused of atheism and revolutionary tendencies.[citation needed] In April 1783, Frederick the Great informed Charles of Hesse that the Berlin lodges had documents belonging to the Minervals or Illuminati which contained appalling material and asked if he had heard of them. All Berlin masons were now warned against the order, which was now accused of Socinianism, and of using the liberal writings of Voltaire and others, alongside the tolerance of Freemasonry, to undermine all religion. In November 1783, the Three Globes described the Illuminati as a masonic sect which sought to undermine Christianity and turn Freemasonry into a political system. Their final anathema, in November 1784, refused to recognise any Illuminati as Freemasons.[18]

In Austria, the Illuminati were blamed for anti-religious pamphlets that had recently appeared. The Rosicrucians spied on Joseph von Sonnenfels and other suspected Illuminati, and their campaign of denunciation within Freemasonry completely shut down Illuminati recruitment in Tyrol.[18][better source needed]

The Bavarian Illuminati, whose existence was already known to the Rosicrucians from an informant,[citation needed] were further betrayed by Ferdinand Maria Baader, an Areopagite who now joined the Rosicrucians. Shortly after his admission it was made known to his superiors that he was one of the Illuminati and he was informed that he could not be a member of both organisations. His letter of resignation stated that the Rosicrucians did not possess secret knowledge, and ignored the truly Illuminated, specifically identifying Lodge Theodore as an Illuminati Lodge.[18]

Internal dissent

As the Illuminati embraced Freemasonry and expanded outside Bavaria, the council of the Areopagites was replaced by an ineffective "Council of Provincials". The Areopagites, however, remained as powerful voices within the Order and began again to bicker with Weishaupt as soon as Knigge left Munich. Weishaupt responded by privately slandering his perceived enemies in letters to his perceived friends.[18]

More seriously, Weishaupt succeeded in alienating Knigge. Weishaupt had ceded considerable power to Knigge in deputising him to write the ritual, power he now sought to regain. Knigge had elevated the Order from a tiny anti-clerical club to a large organisation and felt that his work was under-acknowledged. Weishaupt's continuing anti-clericalism clashed with Knigge's mysticism, and recruitment of mystically inclined Freemasons was a cause of friction with Weishaupt and other senior Illuminati, such as Ditfurth. Matters came to a head over the grade of Priest. The consensus among many of the Illuminati was that the ritual was florid and ill-conceived, and the regalia puerile and expensive. Some refused to use it, others edited it. Weishaupt demanded that Knigge rewrite the ritual. Knigge pointed out that it was already circulated, with Weishaupt's blessing, as ancient. This fell on deaf ears. Weishaupt now claimed to other Illuminati that the Priest ritual was flawed because Knigge had invented it. Offended, Knigge now threatened to tell the world how much of the Illuminati ritual he had made up. Knigge's attempt to create a convention of the Areopagites proved fruitless, as most of them trusted him even less than they trusted Weishaupt. In July 1784 Knigge left the order by agreement, under which he returned all relevant papers, and Weishaupt published a retraction of all slanders against him.[18] In forcing Knigge out, Weishaupt deprived the order of its best theoretician, recruiter and apologist.[16]

Decline

The final decline of the Illuminati was brought about by the indiscretions of their own Minervals in Bavaria, and especially in Munich. In spite of efforts by their superiors to curb loose talk, politically dangerous boasts of power and criticism of monarchy caused the "secret" order's existence to become common knowledge, along with the names of many important members. The presence of Illuminati in positions of power now led to some public disquiet. There were Illuminati in many civic and state governing bodies. In spite of their small number, there were claims that success in a legal dispute depended on the litigant's standing with the order. The Illuminati were blamed for several anti-religious publications then appearing in Bavaria. Much of this criticism sprang from vindictiveness and jealousy, but it is clear that many Illuminati court officials gave preferential treatment to their brethren. In Bavaria, the energy of their two members of the Ecclesiastical Council had one of them elected treasurer. Their opposition to Jesuits resulted in the banned order losing key academic and church positions. In Ingolstadt, the Jesuit heads of department were replaced by Illuminati.[19]

Alarmed, Charles Theodore and his government banned all secret societies including the Illuminati.[20] A government edict dated 2 March 1785 "seems to have been deathblow to the Illuminati in Bavaria". Weishaupt had fled and documents and internal correspondence, seized in 1786 and 1787, were subsequently published by the government in 1787.[21]

Barruel and Robison

Between 1797 and 1798, Augustin Barruel's Memoirs Illustrating the History of Jacobinism and John Robison's Proofs of a Conspiracy publicised the theory that the Illuminati had survived and represented an ongoing international conspiracy. This included the claim that it was behind the French Revolution. Both books proved to be very popular, spurring reprints and paraphrases by others.[22] A prime example of this is Proofs of the Real Existence, and Dangerous Tendency, Of Illuminism by Reverend Seth Payson, published in 1802.[23] Some of the response to this was critical, for example Jean-Joseph Mounier's On the Influence Attributed to Philosophers, Free-Masons, and to the Illuminati on the Revolution of France.[24][25]

The works of Robison and Barruel made their way to the United States and across New England. The Rev. Jedidiah Morse, an orthodox Congregational minister and geographer, was among those who delivered sermons against the Illuminati. In fact, one of the first accounts of the Illuminati to be printed in the United States was Morse's Fast Day sermon of 9 May 1798. Morse had been alerted to the publication in Europe of Robison's Proofs of a Conspiracy by a letter from the Rev. John Erskine of Edinburgh, and he read Proofs shortly after copies published in Europe arrived by ship in March of that year. Other anti-Illuminati writers, such as Timothy Dwight, soon followed in their condemnation of the imagined group of conspirators.[26]

Printed sermons were followed by newspaper accounts and these figured in the partisan political discourse leading up to the 1800 U.S. presidential election.[27] The subsequent panic also contributed to the development of gothic literature in the United States. At least two novels from the period make reference to the crisis: Ormond; or, The Secret Witness (1799) and Julia, and the Illuminated Baron (1800).[28] Some scholars, moreover, have linked the panic over the alleged Illuminati conspiracy to fears about immigration from the Caribbean and about potential slave rebellions.[26] Concern died down in the first decade of the 1800s, although it revived from time to time in the Anti-Masonic movement of the 1820s and 30s.[4]

Modern Illuminati

Several recent and present-day fraternal organisations claim to be descended from the original Bavarian Illuminati and openly use the name "Illuminati". Some of these groups use a variation on the name "The Illuminati Order" in the name of their own organisations,[29] while others, such as the Ordo Templi Orientis, have "Illuminati" as a grade within their organisation's hierarchy. However, there is no evidence that these present-day groups have any real connection to the historic order. They have not amassed significant political power or influence and most, rather than trying to remain secret, promote unsubstantiated links to the Bavarian Illuminati as a means of attracting membership.[20]

Legacy

Main article: New World Order (conspiracy theory) § Illuminati

Main article: Illuminati in popular culture

The Eye of Providence, as seen on the US $1 bill, has been perceived by some to be evidence of a conspiracy linking the Founding Fathers of the United States to the Illuminati.[30]: 47–49 

The Illuminati did not survive their suppression in Bavaria. Their further mischief and plottings in the work of Barruel and Robison must be thus considered as the invention of the writers.[4] Despite this, they have been featured in many modern conspiracy theories predicated on their survival.

Conspiracy theorists and writers such as Mark Dice have argued that the Illuminati have survived to this day.[31]

Many conspiracy theories propose that world events are being controlled and manipulated by a secret society calling itself the Illuminati.[32] Conspiracy theorists have claimed that many notable people were or are members of the Illuminati. Presidents of the United States are a common target for such claims.[33][34]

Other theorists contend that a variety of historical events were orchestrated by the Illuminati, from the French Revolution, the Battle of Waterloo and the assassination of U.S. President John F. Kennedy, to an alleged communist plot to hasten the "New World Order" by infiltrating the Hollywood film industry.[35][36]

COINS

 Hammered coinage is the most common form of coins produced since the invention of coins in the first millennium BC until the early modern period of ca. the 15th–17th centuries, contrasting to the very rare cast coinage and the later developed milled coinage.

Hammered coins were produced by placing a blank piece of metal (a planchet or flan) of the correct weight between two dies, and then striking the upper die with a hammer to produce the required image on both sides. The planchet was usually cast from a mold. The bottom die (sometimes called the anvil die) was usually counter sunk in a log or other sturdy surface and was called a pile. One of the minters held the die for the other side (called the trussel), in his hand while it was struck either by himself or an assistant.

In later history, in order to increase the production of coins, hammered coins were sometimes produced from strips of metal of the correct thickness, from which the coins were subsequently cut out. Both methods of producing hammered coins meant that it was difficult to produce coins of a regular diameter. Coins were liable to suffer from "clipping" where unscrupulous people would remove slivers of precious metal since it was difficult to determine the correct diameter of the coin.

Coins were also vulnerable to "sweating," which is when silver coins would be placed in a bag that would be vigorously shaken. This would produce silver dust, which could later be removed from the bag.

Milled coins

The ability to fashion coins from machines (Milled coins) caused hammered coins to gradually become obsolete during the 17th century. Interestingly, they were still made in Venice until the 1770s. France became the first country to adopt a full machine-made coin in 1643.

In England, the first non-hammered coins were produced in the reign of Queen Elizabeth I in the 1560s, but while machine-produced coins were experimentally produced at intervals over the next century, the production of hammered coins did not finally end until 1662.

Cast coins

An alternative method of producing early coins, particularly found in Asia, especially in China, was to cast coins using molds. This method of coin production continued in China into the nineteenth century. Up to a couple of dozen coins could be produced at one time from a single mold, when a 'tree' of coins (which often contained features such as a square hole in the centre) would be produced and the individual coins (called cash) would then be broken off.

Coins are pieces of hard material used primarily as a medium of exchange or legal tender. They are standardized in weight, and produced in large quantities at a mint in order to facilitate trade. They are most often issued by a government.

Coins are usually metal or alloy metal, or sometimes made of synthetic materials. They are usually disc shaped. Coins made of valuable metal are stored in large quantities as bullion coins. Other coins are used as money in everyday transactions, circulating alongside banknotes: these coins are usually worth less than banknotes: usually the highest value coin in circulation (i.e. excluding bullion coins) is worth less than the lowest-value note. In the last hundred years, the face value of circulation coins has occasionally been lower than the value of the metal they contain, for example due to inflation. If the difference becomes significant, the issuing authority may decide to withdraw these coins from circulation, or the general public may decide to melt the coins down or hoard them (see Gresham's law).

Exceptions to the rule of face value being higher than content value also occur for some bullion coins made of silver or gold (and, rarely, other metals, such as platinum or palladium), intended for collectors or investors in precious metals. Examples of modern gold collector/investor coins include the British sovereign minted by the United Kingdom, the American Gold Eagle minted by the United States, the Canadian Gold Maple Leaf minted by Canada, and the Krugerrand, minted by South Africa. The American Gold Eagle has a face value of US$50, and the Canadian Gold Maple Leaf coins also have nominal (purely symbolic) face values (e.g. C$50 for 1 oz.); but the Krugerrand does not.

Historically, a great quantity of coinage metals (including alloys) and other materials (e.g. porcelain) have been used to produce coins for circulation, collection, and metal investment: bullion coins often serve as more convenient stores of assured metal quantity and purity than other bullion.[1] Today, the term coin can also be used in reference to digital currencies which are not issued by a state. As of 2013, examples include BitCoin and LiteCoin, among others.

As coins have long been used as money, in some languages the same word is used for "coin" and "currency".

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A coin is a small object, usually round and flat, used primarily as a medium of exchange or legal tender. They are standardized in weight, and produced in large quantities at a mint in order to facilitate trade. They are most often issued by a government. Coins often have images, numerals, or text on them. Obverse and its opposite, reverse, refer to the two flat faces of coins and medals. In this usage, obverse means the front face of the object and reverse means the back face. The obverse of a coin is commonly called heads, because it often depicts the head of a prominent person, and the reverse is known as tails.

Coins are generally made of metal or an alloy, or sometimes of man-made materials. They are usually disc shaped. Coins made of valuable metal are stored in large quantities as bullion coins. Other coins are used as money in everyday transactions, circulating alongside banknotes. Usually, the highest value coin in circulation (excluding bullion coins) is worth less than the lowest-value note. In the last hundred years, the face value of circulated coins has occasionally been lower than the value of the metal they contain, primarily due to inflation. If the difference becomes significant, the issuing authority may decide to withdraw these coins from circulation, possibly issuing new equivalents with a different composition, or the public may decide to melt the coins down or hoard them (see Gresham's law).

Exceptions to the rule of face value being higher than content value also occur for some bullion coins made of copper, silver, or gold (and rarely other metals, such as platinum or palladium), intended for collectors or investors in precious metals. Examples of modern gold collector/investor coins include the British sovereign minted by the United Kingdom, the American Gold Eagle minted by the United States, the Canadian Gold Maple Leaf minted by Canada, and the Krugerrand, minted by South Africa. While the Eagle, and Sovereign coins have nominal (purely symbolic) face values, the Krugerrand does not.

Historically, a considerable variety of coinage metals (including alloys) and other materials (e.g. porcelain) have been used to produce coins for circulation, collection, and metal investment: bullion coins often serve as more convenient stores of assured metal quantity and purity than other bullion.

Ancient History

Bullion and unmarked metals

An oxhide ingot from Crete. Late Bronze Age metal ingots were given standard shapes, such as the shape of an "ox-hide", suggesting that they represented standardized values.

Metal ingots, silver bullion or unmarked bars were probably in use for exchange among many of the civilizations that mastered metallurgy. The weight and purity of bullion would be the key determinant of value. In the Achaemenid Empire in the early 6th century BC, coinage was yet unknown. The barter system, as well as silver bullion were used instead for trade.The practice of using silver bars for currency also seems to have been current in Central Asia from the 6th century BC. Coins were an evolution of "currency" systems of the Late Bronze Age, where standard-sized ingots, and tokens such as knife money, were used to store and transfer value. Phoenician metal ingots had to be stamped with the current ruler to guarantee their worth and value, which is probably how stamping busts and designs began.

Tongbei in Bronze Age China (c. 1100 BC)

In the late Chinese Bronze Age, standardized cast tokens were made, such as those discovered in a tomb near Anyang.[4][5] These were replicas in bronze of earlier Chinese currency, cowrie shells, so they were named Bronze Shell.[6]

China Henan Coin Factory (c. 640 – 550 BC)

The worlds oldest coin factory is excavated in the ancient city Guanzhuang in Henan province in China. The factory produced shovel-shaped bronze coins between 640 B.C. and 550 B.C., which is the oldest securely dated minting site.

Iron Age

Lydian and Ionian electrum coins (c. 600 BC)

Coin of Alyattes of Lydia, c. 620/10-564/53 BC.

The earliest inscribed coinage: electrum coin of Phanes from Ephesus, 625–600 BC. Obverse: Stag grazing right, ΦΑΝΕΩΣ (retrograde). Reverse: Two incuse punches, each with raised intersecting lines.[9]

The earliest coins are mostly associated with Iron Age Anatolia of the late 7th century BC, and especially with the kingdom of Lydia.[10] Early electrum coins (an alluvial alloy of gold and silver, varying wildly in proportion, and usually about 40–55% gold) were not standardized in weight, and in their earliest stage may have been ritual objects, such as badges or medals, issued by priests.[11] The unpredictability of the composition of naturally occurring electrum implied that it had a variable value, which greatly hampered its development.[12]

Most of the early Lydian coins include no writing ("myth" or "inscription"), only an image of a symbolic animal. Therefore, the dating of these coins relies primarily on archaeological evidence, with the most commonly cited evidence coming from excavations at the Temple of Artemis at Ephesus, also called the Ephesian Artemision (which would later evolve into one of the Seven Wonders of the Ancient World). This was the site of the earliest known deposit of electrum coins.[9] Anatolian Artemis was the Πὀτνια Θηρῶν (Potnia Thêrôn, "Mistress of Animals"), whose symbol was the stag. It took some time before ancient coins were used for commerce and trade[citation needed]. Even the smallest-denomination electrum coins, perhaps worth about a day's subsistence, would have been too valuable for buying a loaf of bread.[13] Maybe the first coins to be used for retailing on a large-scale basis were likely small silver fractions, Hemiobol, Ancient Greek coinage minted by the Ionian Greeks in the late sixth century BC.[14]

In contrast Herodotus mentioned the innovation made by the Lydians:[12]

"So far as we have any knowledge, they [the Lydians] were the first people to introduce the use of gold and silver coins, and the first who sold goods by retail"

— Herodotus, I94[12]

And both Aristotle (fr. 611,37, ed. V. Rose) and Pollux (Onamastikon IX.83), mention that the first issuer of coinage was Hermodike/Demodike of Cyme.[15] Cyme was a city in Aeolia, nearby Lydia.

"Another example of local pride is the dispute about coinage, whether the first one to strike it was Pheidon of Argos, or Demodike of Kyme (who was wife of Midas the Phrygian and daughter of King Agammemnon of Kyme), or Erichthonios and Lycos of Athens, or the Lydians (as Xenophanes says) or the Naxians (as Anglosthenes thought)"

— Julius Pollux, Onamastikon IX.83[15]

Many early Lydian and Greek coins were minted under the authority of private individuals and are thus more akin to tokens or badges than to modern coins,[16] though due to their numbers it is evident that some were official state issues. The earliest inscribed coins are those of Phanes, dated to 625–600 BC from Ephesus in Ionia, with the legend ΦΑΕΝΟΣ ΕΜΙ ΣHΜΑ (or similar) (“I am the badge/sign/mark of Phanes/light”) or just bearing the name ΦΑΝΕΟΣ (“of Phanes”).

The first electrum coins issued by a monarch are those minted by king Alyattes of Lydia (died c. 560 BC), for which reason this king is sometimes mentioned as the originator of coinage.

Croesus: Pure gold and silver coins

Croeseids

Gold Croeseid, minted by King Croesus, c. 561–546 BC. (10.7 grams, Sardis mint)

Silver Croeseid, minted by King Croesus, c. 560–546 BC (10.7 grams, Sardis mint)

The gold and silver Croeseids formed the world's first bimetallic monetary system, c. 550 BC.[12]

The successor of Alyattes, king Croesus (r. c. 560–546 BC), became associated with great wealth in Greek historiography. He is credited with issuing the Croeseid, the first true gold coins with a standardized purity for general circulation.[12] and the world's first bimetallic monetary system c. 550 BC.[12]

Coins spread rapidly in the 6th and 5th centuries BC, leading to the development of Ancient Greek coinage and Achaemenid coinage, and further to Illyrian coinage.[18]

Achaemenid coinage (546–330 BC)

Main article: Achaemenid coinage

The first type of Siglos (Type I: "King with bow and arrows", upper body of the king only), from the time of Darius I, c. 520–505 BC

Daric gold coin, c. 490 BC; one of the most successful of Antiquity.

When Cyrus the Great (550–530 BC) came to power, coinage was unfamiliar in his realm. Barter and to some extent silver bullion was used instead for trade.[2] The practice of using silver bars for currency also seems to have been current in Central Asia from the 6th century.[3]

Cyrus the Great introduced coins to the Persian Empire after 546 BC, following his conquest of Lydia and the defeat of its king Croesus, who had put in place the first coinage in history. With his conquest of Lydia, Cyrus acquired a region in which coinage was invented, developed through advanced metallurgy, and had already been in circulation for about 50 years, making the Lydian Kingdom one of the leading trade powers of the time.[2] It seems Cyrus initially adopted the Lydian coinage as such, and continued to strike Lydia's lion-and-bull coinage.[2]

Original coins of the Achaemenid Empire were issued from 520 BC – 450 BC to 330 BC. The Persian Daric was the first truly Achaemenid gold coin which, along with a similar silver coin, the Siglos, represented the bimetallic monetary standard of the Achaemenid Persian Empire.

Coinage of Southern Asia under the Achaemenid Empire

See also: Achaemenid conquest of the Indus Valley and Coinage of India

A siglos found in the Kabul valley, 5th century BC. Coins of this type were also found in the Bhir Mound hoard.

The Achaemenid Empire already reached the doors of India during the original expansion of Cyrus the Great, and the Achaemenid conquest of the Indus Valley is dated to c. 515 BC under Darius I.[2] An Achaemenid administration was established in the area. The Kabul hoard, also called the Chaman Hazouri hoard,[22] is a coin hoard discovered in the vicinity of Kabul, Afghanistan, containing numerous Achaemenid coins as well as many Greek coins from the 5th and 4th centuries BC.[21] The deposit of the hoard is dated to the Achaemenid period, in approximately 380 BC.[23] The hoard also contained many locally produced silver coins, minted by local authorities under Achaemenid rule. Several of these issues follow the "western designs" of the facing bull heads, a stag, or Persian column capitals on the obverse, and incuse punch on the reverse.

According to numismatist Joe Cribb, these finds suggest that the idea of coinage and the use of punch-marked techniques was introduced to India from the Achaemenid Empire during the 4th century BC.[26] More Achaemenid coins were also found in Pushkalavati and in Bhir Mound.

Punch-marked coin minted in the Kabul Valley under Achaemenid administration, c. 500–380 BC, or c. 350 BC.[28][21]

Gandharan "bent-bar" punch-marked coin minted under Achaemenid administration, of the type found in large quantities in the Chaman Hazouri and the Bhir Mound hoards.

Gandharan "bent-bar" punch-marked coin minted under Achaemenid administration, of the type found in large quantities in the Chaman Hazouri and the Bhir Mound hoards.

Early punch-marked coins of Gandhara, Taxila-Gandhara region.

Greek Archaic coinage (until about 480 BC)

Further information: Archaic period of ancient Greek coinage

Silver stater of Aegina, 550–530 BC. Obv. Sea turtle with large pellets down centre. Rev. incuse square punch with eight sections.

Athenian coin (c. 500/490–485 BC) discovered in the Shaikhan Dehri hoard in Pushkalavati, Ancient India. This coin is the earliest known example of its type to be found so far east.

According to Aristotle (fr. 611,37, ed. V. Rose) and Pollux (Onamastikon IX.83), the first issuer of Greek coinage was Hermodike of Kyme.

A small percentage of early Lydian/Greek coins have a legend.[30] The most ancient inscribed coin known is from nearby Caria. This coin has a Greek legend reading phaenos emi sema[31] interpreted variously as "I am the badge of Phanes", or "I am the sign of light".[32] The Phanes coins are among the earliest of Greek coins; a hemihekte of the issue was found in the foundation deposit of the temple of Artemis at Ephesos (the oldest deposit of electrum coins discovered). One assumption is that Phanes was a mercenary mentioned by Herodotus, another that this coin is associated with the primeval god Phanes or "Phanes" might have been an epithet of the local goddess identified with Artemis. Barclay V. Head found these suggestions unlikely and thought it more probably "the name of some prominent citizen of Ephesus".

Another candidate for the site of the earliest coins is Aegina, where Chelone ("turtle") coins were first minted c. 700 BC. Coins from Athens and Corinth appeared shortly thereafter, known to exist at least since the late 6th century BC.

Coin of Phaselis, Lycia, c. 550–530/20 BC.

Coin of Lycia, c. 520–470/60 BC.

Lycia coin, c. 520-470 BC. Struck with worn obverse die.

Coin of Lesbos, Ionia, c. 510–80 BC.

Antiquity

Classical Greek antiquity (480 BC~)

Tetradrachm of Athens

(c. 454–404 BC)

Obverse: a portrait of Athena, patron goddess of the city, in helmet

Reverse: the owl of Athens, with an olive sprig and the inscription "ΑΘΕ", short for ΑΘΕΝΑΙΟΝ, "of the Athenians"

A Syracusan tetradrachm

(c. 415–405 BC)

Obverse: head of the nymph Arethusa, surrounded by four swimming dolphins and a rudder

Reverse: a racing quadriga, its charioteer crowned by the goddess Victory in flight.

Further information: Ancient Greek coinage and Illyrian coinage

The Classical period saw Greek coinage reach a high level of technical and aesthetic quality. Larger cities now produced a range of fine silver and gold coins, most bearing a portrait of their patron god or goddess or a legendary hero on one side, and a symbol of the city on the other. Some coins employed a visual pun: some coins from Rhodes featured a rose, since the Greek word for rose is rhodon. The use of inscriptions on coins also began, usually the name of the issuing city.

The wealthy cities of Sicily produced some especially fine coins. The large silver decadrachm (10-drachm) coin from Syracuse is regarded by many collectors as the finest coin produced in the ancient world, perhaps ever. Syracusan issues were rather standard in their imprints, one side bearing the head of the nymph Arethusa and the other usually a victorious quadriga. The tyrants of Syracuse were fabulously rich, and part of their public relations policy was to fund quadrigas for the Olympic chariot race, a very expensive undertaking. As they were often able to finance more than one quadriga at a time, they were frequent victors in this highly prestigious event. Syracuse was one of the epicenters of numismatic art during the classical period. Led by the engravers Kimon and Euainetos, Syracuse produced some of the finest coin designs of antiquity.

Amongst the first centers to produce coins during the Greek colonization of mainland Southern Italy (Magna Graecia) were Paestum, Crotone, Sybaris, Caulonia, Metapontum, and Taranto. These ancient cities started producing coins from 550BC to 510BC.

Amisano, in a general publication, including the Etruscan coinage, attributing it the beginning to about 560 BC in Populonia, a chronology that would leave out the contribution of the Greeks of Magna Graecia and attribute to the Etruscans the burden of introducing the coin in Italy. In this work, constant reference is made to classical sources, and credit is given to the origin of the Etruscan Lydia, a source supported by Herodotus, and also to the invention of coin in Lydia.

Aegina coin type, incuse skew pattern, c. 456/45–431 BC

Coin of Akanthos, Macedon, c. 470-430 BC.

Coin of Aspendos, Pamphylia, c. 465–430 BC.

Coin from Korkyra, c. 350/30–290/70 BC.

Coin of Cyprus, c. 450 BC.

Appearance of dynastic portraiture (5th century BC)

The Achaemenid Empire Satraps and Dynasts in Asia Minor developed the usage of portraiture from c. 420 BC. Portrait of the Satrap of Lydia, Tissaphernes (c. 445–395 BC).

Although many of the first coins illustrated the images of various gods, the first portraiture of actual rulers appears with the coinage of Lycia in the 5th century BC. No ruler had dared illustrating his own portrait on coinage until that time.The Achaemenids had been the first to illustrate the person of their king or a hero in a stereotypical manner, showing a bust or the full body but never an actual portrait, on their Sigloi and Daric coinage from c. 500 BC. A slightly earlier candidate for the first portrait-coin is Themistocles the Athenian general, who became a Governor of Magnesia on the Meander, c. 465–459 BC, for the Achaemenid Empire, although there is some doubt that his coins may have represented Zeus rather than himself. Themistocles may have been in a unique position in which he could transfer the notion of individual portraiture, already current in the Greek world, and at the same time wield the dynastic power of an Achaemenid dynasty who could issue his own coins and illustrate them as he wished.[46] From the time of Alexander the Great, portraiture of the issuing ruler would then become a standard, generalized, feature of coinage.

Coin of Themistocles as Governor of Magnesia. Obv: Barley grain. Rev: Possible portrait of Themistocles, c. 465–459 BC.

Portrait of Lycian ruler Kherei wearing the Persian cap on the reverse of his coins (ruled 410–390 BC).

Portrait of Lycian ruler Erbbina wearing the Persian cap on the reverse of his coins (ruled 390–380 BC).

Portrait of Lycian ruler Perikles facing (rule d 380-360 BC).

Indian coins (c. 400 BC – AD 100)

See also: Achaemenid conquest of the Indus Valley and Coinage of India

Hoard of mostly Mauryan Empire coins, 3rd century BC.

The Karshapana is the earliest punch-marked coin found in India, produced from at least the mid-4th century BC, and possibly as early as 575 BC,[48] influenced by similar coins produced in Gandhara under the Achaemenid empire, such as those of the Kabul hoard,[49] or other examples found at Pushkalavati and in Bhir Mound

Chinese round coins (350 BC~)

Main article: Ancient Chinese coinage

Chinese round coins, Eastern Zhou dynasty – Warring States Period, c. 300–220 BC. Four Hua (四化, 30mm, 6.94 g). Legend Yi Si Hua ([City of] Yi Four Hua).

In China, early round coins appeared in the 4th century BC and were adopted for all China by Emperor Qin Shi Huang Di at the end of 3rd century BC.[50] The round coin, the precursor of the familiar cash coin, circulated in both the spade and knife money areas in the Zhou period, from around 350 BC. Apart from two small and presumably late coins from the State of Qin, coins from the spade money area have a round hole and refer to the jin and liang units. Those from the knife money area have a square hole and are denominated in hua (化).

Although for discussion purposes the Zhou coins are divided up into categories of knives, spades, and round coins, it is apparent from archaeological finds that most of the various kinds circulated together. A hoard found in 1981, near Hebi in north Henan province, consisted of: 3,537 Gong spades, 3 Anyi arched foot spades, 8 Liang Dang Lie spades, 18 Liang square foot spades and 1,180 Yuan round coins, all contained in three clay jars.

Hellenistic period (320 BC – AD 30)

Further information: Ptolemaic coinage, Seleucid coinage, and Indo-Greek coinage

Poshumous Alexander the Great tetradrachm from

Posthumous Alexander the Great tetradrachm from Temnos, Aeolis. Dated 188–170 BC. Obverse: Alexander the Great as Herakles facing right wearing the nemean lionskin. Reverse: Zeus seated on throne to the left holding eagle in right hand and scepter in left; in left field PA monogram and angular sigma above grape vine arching over oinochoe; ALEXANDROU vertical in right field. Reference: Price 1678.

The Hellenistic period was characterized by the spread of Greek culture across a large part of the known world. Greek-speaking kingdoms were established in Egypt and Syria, and for a time also in Iran and as far east as what is now Afghanistan and northwestern India. Greek traders spread Greek coins across this vast area, and the new kingdoms soon began to produce their own coins. Because these kingdoms were much larger and wealthier than the Greek city states of the classical period, their coins tended to be more mass-produced, as well as larger, and more frequently in gold. They often lacked the aesthetic delicacy of coins of the earlier period.

Still, some of the Greco-Bactrian coins, and those of their successors in India, the Indo-Greeks, are considered the finest examples of Greek numismatic art with "a nice blend of realism and idealization", including the largest coins to be minted in the Hellenistic world: the largest gold coin was minted by Eucratides (reigned 171–145 BC), the largest silver coin by the Indo-Greek king Amyntas Nikator (reigned c. 95–90 BC). The portraits "show a degree of individuality never matched by the often bland depictions of their royal contemporaries further West" (Roger Ling, "Greece and the Hellenistic World").

Seleucus Nicator (312–281 BCE), Ai Khanoum.

  Antiochus I (281–261 BC), Ai Khanoum.

Bilingual coin of Indo-Greek king Antialcidas (105–95 BC).

Bilingual coin of Agathocles of Bactria with Hindu deities, c. 180 BC.

Roman period (290 BC~)

Further information: Roman currency, Roman Republican currency, Aureus, Solidus (coin), Denarius, Antoninianus, and Sestertius

O: Bearded head of Mars with Corinthian helmet left. R: Horse head right, grain ear behind.

The first Roman silver coin, 281 BC. Crawford 13/1

Coinage followed Greek colonization and influence first around the Mediterranean and soon after to North Africa (including Egypt), Syria, Persia, and the Balkans.[52] Coins came late to the Roman Republic compared with the rest of the Mediterranean, especially Greece and Asia Minor where coins were invented in the 7th century BC. The currency of central Italy was influenced by its natural resources, with bronze being abundant (the Etruscans were famous metal workers in bronze and iron) and silver ore being scarce. The coinage of the Roman Republic started with a few silver coins apparently devised for trade with Celtic in northern Italy and the Greek colonies in Southern Italy, and heavy cast bronze pieces for use in Central Italy. The first Roman coins, which were crude, heavy cast bronzes, were issued c. 289 BC.[53] Amisano, in a general publication, including the Etruscan coinage, attributing it the beginning to about 550 BC in Populonia, a chronology that would leave out the contribution of the Greeks of Magna Graecia and attribute to the Etruscans the burden of introducing the coin in Italy. In this work, constant reference is made to classical sources, and credit is given to the origin of the Etruscan Lydia, a source supported by Herodotus, and also to the invention of coin in Lydia.[39]

Sestertius of Marcus Clodius Pupienus Maximus, AD 238

  Set of three Roman aurei depicting the rulers of the Flavian dynasty. Top to bottom: Vespasian, Titus and Domitian, AD 69–96

Silver Drachma of Mehrdad (Mithridates I) of Persian Empire of Parthia, 165 BC

Middle Ages

Further information: Byzantine mints, Visigothic coinage, Coinage in Anglo-Saxon England, Medieval Bulgarian coinage, Gold dinar, Coinage of the Republic of Venice, Portuguese dinheiro, Sceat, and Pfennig

Further information: History of the English penny (c. 600 – 1066), Japanese mon (currency), and Reichsmünzordnung

The first European coin to use Arabic numerals to date the year in which the coin was minted was the St. Gall silver Plappart of 1424.[54]

Lombardic Tremissis depicting Saint Michael, AD 688–700

Silver coin of Borandukht of Persian Sassanian Empire, AD 629

Silver Dirham of the Umayyad Caliphate, AD 729; minted by using Persian Sassanian framework

Abbasid coin, c. 1080s

Almoravid coin, 1138–1139

Modern history

Brunswick-Wolfenbüttel Thaler minted in 1629

Japanese local currency Genbun Inari Koban Kin, c. 1736–1741

 1768 silver Spanish Dollar, or eight reales coin (the “piece of eight” of pirate fame), minted throughout the Spanish Empire

1768 silver Spanish Dollar, or eight reales coin (the “piece of eight” of pirate fame), minted throughout the Spanish Empire

Ottoman coin, 1818

One Rupee coin issued by the East India Company, 1835

Silver coin of the Bengal Sultanate ruler Jalaluddin Muhammad

Value

Five million mark coin (Weimar Republic, 1923). Despite its high denomination, this coin's monetary value dropped to a tiny fraction of a US cent by the end of 1923, substantially less than the value of its metallic content.

An unusual copper coin of King

George IV of Georgia with

Georgian inscriptions, 1210

A silver coin made during the reign of the Mughal Emperor Alamgir II

Currency

Most coins presently are made of a base metal, and their value comes from their status as fiat money. This means that the value of the coin is established by law, and thus is determined by the free market only in as much as national currencies are used in domestic trade and also traded internationally on foreign exchange markets. Thus, these coins are monetary tokens, just as paper currency is: their value is usually not backed by metal, but rather by some form of government guarantee. Thus, there is very little economic difference between notes and coins of equivalent face value.

Coins may be in circulation with face values lower than the value of their component metals, but they are never initially issued with such value, and the shortfall only arises over time due to inflation, as market values for the metal overtake the face value of the coin. Examples are the pre-1965 US dime, quarter, half dollar, and dollar (containing slightly less than a tenth, quarter, half, and full ounce of silver, respectively), US nickel, and pre-1982 US penny. As a result of the increase in the value of copper, the United States greatly reduced the amount of copper in each penny. Since mid-1982, United States pennies are made of 97.5% zinc, with the remaining 2.5% being a coating of copper. Extreme differences between face values and metal values of coins cause coins to be hoarded or removed from circulation by illicit smelters in order to realize the value of their metal content. This is an example of Gresham's law. The United States Mint, in an attempt to avoid this, implemented new interim rules on December 14, 2006, subject to public comment for 30 days, which criminalized the melting and export of pennies and nickels.[55] Violators can be fined up to $10,000 and/or imprisoned for up to five years.[56]

Collector's items

A coin's value as a collector's item or as an investment generally depends on its condition, specific historical significance, rarity, quality, beauty of the design and general popularity with collectors. If a coin is greatly lacking in all of these, it is unlikely to be worth much. The value of bullion coins is also influenced to some extent by those factors, but is largely based on the value of their gold, silver, or platinum content. Sometimes non-monetized bullion coins such as the Canadian Maple Leaf and the American Gold Eagle are minted with nominal face values less than the value of the metal in them, but as such coins are never intended for circulation, these face values have no relevance.

Collector catalogs often include information about coins to assists collectors with identifying and grading. Additional resources can be found online for collectors These are collector clubs, collection management tools, marketplaces,[57] trading platforms, and forums,

Media of expression

See also: Hobo nickel and Elongated penny

Coins can be used as creative media of expression – from fine art sculpture to the penny machines that can be found in most amusement parks. In the Code of Federal Regulations (CFR) in the United States there are some regulations specific to nickels and pennies that are informative on this topic. 31 CFR § 82.1 forbids unauthorized persons from exporting, melting, or treating any 5 or 1 cent coins.[58]

This has been a particular problem with nickels and dimes (and with some comparable coins in other currencies) because of their relatively low face value and unstable commodity prices. For a while,[when?] the copper in US pennies was worth more than one cent, so people would hoard pennies and then melt them down for their metal value. It cost more than face value to manufacture pennies or nickels, so any widespread loss of the coins in circulation could be expensive for the US Treasury. This was more of a problem when coins were still made of precious metals like silver and gold, so strict laws against alteration make more sense historically.

31 CFR § 82.2(b) goes on to state that: "The prohibition contained in § 82.1 against the treatment of 5-cent coins and one-cent coins shall not apply to the treatment of these coins for educational, amusement, novelty, jewelry, and similar purposes as long as the volumes treated and the nature of the treatment makes it clear that such treatment is not intended as a means by which to profit solely from the value of the metal content of the coins."

Debasement and clipping

A Swiss ten-cent coin from 1879, similar to the oldest coins still in official use today

Alexander the Great Tetradrachm from the Temnos Mint

Alexander the Great Tetradrachm from the Temnos Mint, c. 188–170 BC

Throughout history, monarchs and governments have often created more coinage than their supply of precious metals would allow if the coins were pure metal. By replacing some fraction of a coin's precious metal content with a base metal (often copper or nickel), the intrinsic value of each individual coin was reduced (thereby "debasing" the money), allowing the coining authority to produce more coins than would otherwise be possible. Debasement occasionally occurs in order to make the coin physically harder and therefore less likely to be worn down as quickly, but the more usual reason is to profit from the difference between face value and metal value. Debasement of money almost always leads to price inflation. Sometimes price controls are at the same time also instituted by the governing authority, but historically these have generally proved unworkable.

The United States is unusual in that it has only slightly modified its coinage system (except for the images and symbols on the coins, which have changed a number of times) to accommodate two centuries of inflation. The one-cent coin has changed little since 1856 (though its composition was changed in 1982 to remove virtually all copper from the coin) and still remains in circulation, despite a greatly reduced purchasing power. On the other end of the spectrum, the largest coin in common circulation is valued at 25 cents, a very low value for the largest denomination coin compared to many other countries. Increases in the prices of copper, nickel, and zinc meant that both the US one- and five-cent coins became worth more for their raw metal content than their face (fiat) value. In particular, copper one-cent pieces (those dated prior to 1982 and some 1982-dated coins) contained about two cents' worth of copper.

Some denominations of circulating coins that were formerly minted in the United States are no longer made. These include coins with a face value of a half cent, two cents, three cents, and twenty cents. (The half dollar and dollar coins are still produced, but mostly for vending machines and collectors.) In the past, the US also coined the following denominations for circulation in gold: One dollar, $2.50, three dollars, five dollars, ten dollars, and twenty dollars. In addition, cents were originally slightly larger than the modern quarter and weighed nearly half an ounce, while five-cent coins (known then as "half dimes") were smaller than a dime and made of a silver alloy. Dollar coins were also much larger, and weighed approximately an ounce. One-dollar gold coins are no longer produced and rarely used. The US also issues bullion and commemorative coins with the following denominations: 50¢, $1, $5, $10, $25, $50, and $100.

Circulating coins commonly suffered from "shaving" or "clipping": the public would cut off small amounts of precious metal from their edges to sell it and then pass on the mutilated coins at full value.[60] Unmilled British sterling silver coins were sometimes reduced to almost half their minted weight. This form of debasement in Tudor England was commented on by Sir Thomas Gresham, whose name was later attached to Gresham's law. The monarch would have to periodically recall circulating coins, paying only the bullion value of the silver, and reminting them. This, also known as recoinage, is a long and difficult process that was done only occasionally.[61] Many coins have milled or reeded edges, originally designed to make it easier to detect clipping.

Other uses

Some convicted criminals from the British Isles who were sentenced to transportation to Australia in the 18th and 19th centuries used coins to leave messages of remembrance to loved ones left behind in Britain. The coins were defaced, smoothed and inscribed, either by stippling or engraving, with sometimes touching words of loss. These coins were called "convict love tokens" or "leaden hearts".[62] Some of these tokens are in the collection of the National Museum of Australia.

Modern features

Coins can be stacked.

1884 United States trade dollar

French 1992 twenty Franc Tri-Metallic coin

Bimetallic Egyptian one pound coin featuring King Tutankhamen

The side of a coin carrying an image of a monarch, other authority (see List of people on coins), or a national emblem is called the obverse (colloquially, heads); the other side, carrying various types of information, is called the reverse (colloquially, tails). The year of minting is usually shown on the obverse, although some Chinese coins, most Canadian coins, the pre-2008 British 20p coin, the post-1999 American quarter, and all Japanese coins are exceptions.

The relation of the images on the obverse and reverse of a coin is the coin's orientation. If the image on the obverse of the coin is right side up and turning the coin left or right on its vertical axis reveals that the reverse of the coin is also right side up, then the coin is said to have medallic orientation—typical of the Euro and pound sterling; if, however, turning the coin left or right shows that the reverse image is upside down, then the coin is said to have coin orientation, characteristic of the United States dollar coin.

Bimetallic coins are sometimes used for higher values and for commemorative purposes. In the 1990s, France used a tri-metallic coin. Common circulating bimetallic examples include the €1, €2, British £1, £2 and Canadian $2 and several peso coins in Mexico.

The exergue is the space on a coin beneath the main design, often used to show the coin's date, although it is sometimes left blank or contains a mint mark, privy mark, or some other decorative or informative design feature. Many coins do not have an exergue at all, especially those with few or no legends, such as the Victorian bun penny.

3 Rubles proof coin of Russia, minted in 2008

Not all coins are round; they come in a variety of shapes. The Australian 50-cent coin, for example, has twelve flat sides. Some coins have wavy edges, e.g. the $2 and 20-cent coins of Hong Kong and the 10-cent coins of Bahamas. Some are square-shaped, such as the 15-cent coin of the Bahamas and the 50-cent coin from Aruba. During the 1970s, Swazi coins were minted in several shapes, including squares, polygons, and wavy edged circles with 8 and 12 waves.

Scalloped coin of Israel

1996 one cent coin from Belize

Decagonal two Piso Philippine coin 1990

Some other coins, like the British 20 and 50 pence coins and the Canadian Loonie, have an odd number of sides, with the edges rounded off. This way the coin has a constant diameter, recognizable by vending machines whichever direction it is inserted.

A triangular coin with a face value of £5 (produced to commemorate the 2007/2008 Tutankhamun exhibition at The O2 Arena) was commissioned by the Isle of Man: it became legal tender on 6 December 2007.[63] Other triangular coins issued earlier include: Cabinda coin, Bermuda coin, 2 Dollar Cook Islands 1992 triangular coin, Uganda Millennium Coin and Polish Sterling-Silver 10-Zloty Coin.

Some medieval coins, called bracteates, were so thin they were struck on only one side.

Many coins over the years have been manufactured with integrated holes such as Chinese "cash" coins, Japanese coins, Colonial French coins, etc. This may have been done to permit their being strung on cords, to facilitate storage and being carried. Nowadays, holes help to differentiate coins of similar size and metal, such as the Japanese 50 yen and 100 yen coin.

1917 French coin with integrated hole

Chinese cash coin, 1102–1106

1941 Palestine coin

Modern-day Japanese 50-yen coin

 1924 East African coin

Holographic coin from Liberia features the Statue of Liberty (Liberty Enlightening the World)

The Royal Canadian Mint is now able to produce holographic-effect gold and silver coinage. However, this procedure is not limited to only bullion or commemorative coinage. The 500 yen coin from Japan was subject to a massive amount of counterfeiting. The Japanese government in response produced a circulatory coin with a holographic image.

The Royal Canadian Mint has also released several coins that are colored, the first of which was in commemoration of Remembrance Day. The subject was a colored poppy on the reverse of a 25-cent piece minted through a patented process.

An example of non-metallic composite coins (sometimes incorrectly called plastic coins) was introduced into circulation in Transnistria on 22 August 2014. Most of these coins are also non-circular, with different shapes corresponding to different coin values.

For a list of many pure metallic elements and their alloys which have been used in actual circulation coins and for trial experiments, see coinage metals.

Physics and chemistry

An American Silver Eagle minted in 2019 (left), an example of a Bullion coin. Its obverse design is based on the older, formerly circulating silver Walking Liberty half dollar (right).

Flipping

To flip a coin to see whether it lands heads or tails is to use it as a two-sided dice in what is known in mathematics as a Bernoulli trial: if the probability of heads (in the parlance of Bernoulli trials, a "success") is exactly 0.5, the coin is fair.

Spinning

Further information: Euler's Disk

Coins can also be spun on a flat surface such as a table. This results in the following phenomenon: as the coin falls over and rolls on its edge, it spins faster and faster (formally, the precession rate of the symmetry axis of the coin, i.e., the axis passing from one face of the coin to the other) before coming to an abrupt stop. This is mathematically modeled as a finite-time singularity – the precession rate is accelerating to infinity, before it suddenly stops, and has been studied using high speed photography and devices such as Euler's Disk. The slowing down is predominantly caused by rolling friction (air resistance is minor), and the singularity (divergence of the precession rate) can be modeled as a power law with exponent approximately −1/3.

Odor

Iron and copper coins have a characteristic metallic smell that is produced upon contact with oils in the skin. Perspiration is chemically reduced upon contact with these metals, which causes the skin oils to decompose, forming with iron the volatile molecule 1-octen-3-one.

Regional examples

Philippines

The Piloncitos are tiny engraved gold coins found in the Philippines, along with the barter rings, which are gold ring-like ingots. These barter rings are bigger than doughnuts[specify] in size and are made of pure gold from the Archaic period (c. 10th to 16th century).

In the Philippines, small, engraved gold coins called Piloncitos were excavated, some as lightweight as 0.09 to 2.65 grams. Piloncitos have been unearthed from Mandaluyong, Bataan, the banks of the Pasig River, Batangas, Marinduque, Samar, Leyte and some areas in Mindanao. Large quantities were found in Indonesian archaeological sites, suggesting that they may not have originated in the Philippines, but rather were imported. However, numerous Spanish accounts state that the gold coins were mined and labored in the Philippines, such as the following from 1586:

“The people of this island (Luzon) are very skillful in their handling of gold. They weigh it with the greatest skill and delicacy that have ever been seen. The first thing they teach their children is the knowledge of gold and the weights with which they weigh it, for there is no other money among them.”

Numismatics portal

 Tony Clayton. "Comprehensive list of metals and their alloys which have been used at various times, in coins for all types of purposes". coinsoftheuk.co.uk. Retrieved 2018-08-15.

 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 61–65. ISBN 9780199372188.

 Discovery of a hoard of currency with silver bars near Malayer, dated circa 600 BCE, with photographs in Bivar, Adrian David Hugh. Hoard of Ingot-Currency of the Median Period from Nūsh-i Jān, near Malayir (1971). pp. 97–111.

 "中國最早金屬鑄幣 商代晚期鑄造銅貝-河南概況". Big5.henan.gov.cn. Archived from the original on 2012-03-17. Retrieved 2012-05-22.

 Giedroyc, Richard (2006-11-15). The Everything Coin Collecting Book: All You Need to Start Your Collection …. ISBN 9781593375683. Archived from the original on 2013-05-28. Retrieved 2012-05-21.

 YK Kwan. "A snap shot view of The history of China by YK Kwan". Chinesechinese.net. Archived from the original on 2012-05-03. Retrieved 2012-05-21.

 Kramer, Jillian (6 August 2021). "'World's oldest' coin factory discovered in China". National geographic. Retrieved 24 July 2022.

 Zhao, Hao; Gao, Xiangping; Jiang, Yuchao; Lin, Yi; Zhu, Jin; Ding, Sicong; Deng, Lijun; Zhang, Ji (6 August 2021). "Radiocarbon-dating an early minting site: the emergence of standardised coinage in China". Antiquity. Cambridge University Press. 95 (383): 1161–1178. doi:10.15184/aqy.2021.94. S2CID 238220610. Retrieved 24 July 2022.

 CNG: IONIA, Ephesos. Phanes. Circa 625–600 BC. EL Trite (14mm, 4.67 g).

 M. Kroll, review of G. Le Rider's La naissance de la monnaie, Schweizerische Numismatische Rundschau 80 (2001), p. 526. D. Sear, Greek Coins and Their Values Vol. 2, Seaby, London, 1979, p. 317.

 "The Types of Greek Coins" An Archaeological Essay by Percy Gardner 1883 p.42 "Considering these and other facts it may be held to be probable, if not absolutely proved, that priests first issued stamped coin, and that the first mints were in Greek temples." 

 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 49–50. ISBN 9780199372188.

 "Hoards, Small Change, and the Origin of Capitalism," Journal of the Hellenistic Studies 84 (1964), p. 89

 M. Mitchiner, Ancient Trade and Early Coinage, Hawkins Publications, London, 2004, p. 214

 Muscarella, Oscar White (15 June 2013). Archaeology, Artifacts and Antiquities of the Ancient Near East: Sites, Cultures, and Proveniences. ISBN 978-9004236691.

 G. Hanfmann, pp. 73, 77. R. Seaford, p. 128, points out, "The nearly total lack of … coins in the excavated commercial-industrial areas of Sardis suggests that they were concentrated in the hands of the king and possibly wealthy merchants."

 A. Ramage, "Golden Sardis", King Croesus' Gold: Excavations at Sardis and the History of Gold Refining, edited by A. Ramage and P. Craddock, Harvard University Press, Cambridge, 2000, p. 18.

 "Cent". Archived from the original on 6 March 2015. Retrieved 7 March 2015.

 Michael Alram, "DARIC", Encyclopaedia Iranica, December 15, 1994, last updated November 17, 2011

 Bopearachchi, Osmund; Cribb, Joe (1992), "Coins illustrating the History of the Crossroads of Asia", in Errington, Elizabeth; Cribb, Joe; Claringbull, Maggie (eds.), The Crossroads of Asia: transformation in image and symbol in the art of ancient Afghanistan and Pakistan, Ancient India and Iran Trust, pp. 57–59, ISBN 978-0-9518399-1-1, Coins of this type found in Chaman Hazouri (deposited c.350 BCE) and Bhir Mound hoards (deposited c.300 BCE).

 Bopearachchi & Cribb, Coins illustrating the History of the Crossroads of Asia 1992, pp. 57–59: "The most important and informative of these hoards is the Chaman Hazouri hoard from Kabul discovered in 1933, which contained royal Achaemenid sigloi from the western part of the Achaemenid Empire, together with a large number of Greek coins dating from the fifth and early fourth century BCE, including a local imitation of an Athenian tetradrachm, all apparently taken from circulation in the region."

 Bopearachchi, Coin Production and Circulation 2000, pp. 300–301

 Bopearachchi, Coin Production and Circulation 2000, p. 309 and Note 65

 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 70–80. ISBN 9780199372188.

 André-Salvini, Béatrice (2005). Forgotten Empire: The World of Ancient Persia. University of California Press. p. 208 Coin no.381 for the Persian column capitals. ISBN 9780520247314.

 Cribb, Investigating the introduction of coinage in India 1983, p. 101

 372. Lot: 658, Lot of two AR bent bars, CNG Coins. Bopearachchi & Cribb, Coins illustrating the History of the Crossroads of Asia 1992, pp. 57–59: "Silver bent-bar punch-marked coin of Kabul region under the Achaemenid Empire, c.350 BC: Coins of this type found in quantity in Chaman Hazouri and Bhir Mound hoards." (Commentary by Joe Cribb and Osmund Bopearachchi)

 "Extremely Rare Early Silver from the Kabul Valley", CNG 102, Lot:649, CNG Coins

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 British Museum Catalogue 11 – Attica Megaris Aegina, 700 – 550 BCE, plate XXIII Archived 2016-03-04 at the Wayback Machine.

 C. Kraay, Archaic and Classical Greek Coins, University of California Press, Berkeley, 1976.

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