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Which are not extant in bcl, form an introduction to the book, supplying the explanation of the given to r. It is not regarded as scripture by jews or any christian group, apart from the ethiopian orthodox church, which to this day regards it to be canonical. Charles enoch enoch 1 2 3 pdf enoch 3 pdf libro di enoch pdf. Foreword - Introduction - Look around, they're everywhere - Pomp and circumstance: every man a king - The Grand Cyclops: race, gender, and the brotherhoods - Strange, esoteric and confounding twilight language - Color plates - Raising tubal-Cain - Sons of the desert: Freemasonry in popular culture - Sex, death, clowns and crippled. PDF – Cosmic Consciousness. Posted on October 20, 2017. File Size 15.90 KB. Create Date October 20, 2017. Last Updated October 20, 2017.

Journeymen in traditional dress

In a certain tradition, the journeyman years (Wanderjahre) are a time of travel for several years after completing apprenticeship as a craftsman.[1] The tradition dates back to medieval times and is still alive in France, Scandinavia[2] and the German-speaking countries.[3] Normally three years and one day is the minimum period of journeyman/woman. Crafts include roofing, metalworking, woodcarving, carpentry and joinery, and even millinery and musical instrument making/organ building.

In the Middle Ages and Renaissance, when the guild system still controlled professions in the visual arts, the wanderjahre was taken by painters, mason-architects and goldsmiths, and was highly important for the transmission of artistic style around Europe. The development of late modern nations and their borders within Europe did not have much effect until the 19th century.

Historic roots[edit]

Guild chest of the potters in Senftenberg (1750)
A Kundschaft certificate for a carpenter leaving Bremen in 1818

In medieval times the apprentice was bound to his master for a number of years. He lived with the master as a member of the household, receiving most or all of his compensation in the form of food and lodging; in Germany an apprentice normally had to pay a fee (German: Lehrgeld) for his apprenticeship. After the years of apprenticeship (Lehrjahre) the apprentice was absolved from his obligations (this absolution was known as a Freisprechung). The guilds, however, would not allow a young craftsman without experience to be promoted to master—they could only choose to be employed, but many chose instead to roam about.[4]

Until craftsmen became masters, they would only be paid by the day (the French word journée refers to the time span of a day). In parts of Europe, such as in later medieval Germany, spending time as a journeyman (Geselle), moving from one town to another to gain experience of different workshops, became an important part of the training of an aspirant master.[5] Carpenters in Germany have retained the tradition of travelling journeymen even today, although only a small minority still practice it.

In the Middle Ages, the number of years spent journeying differed according to the craft. Only after half of the required journeyman years (Wanderjahre) would the craftsman register with a guild for the right to be an apprentice master. After completing the journeyman years, he would settle in a workshop of the guild and after toughing it out for several more years (Mutjahre), he would be allowed to produce a 'masterpiece' (German: Meisterstück) and to present it to the guild. With their consent he would be promoted to guild master and as such be allowed to open his own guild workshop in town.

The development of social-contract theories resulted in a system of subscriptions and certificates. When arriving in a new town the journeyman would be pointed to a survey master (Umschaumeister) or to a survey companion (Umschaugeselle). He would be given a list of workshops to present himself to find work (Umschau literally means 'look-around'). When not succeeding the journeyman would be given a small amount of money (Zehrgeld) - enough to sustain his travel to the next town. Otherwise he would get a place in a guild shelter (Gesellenherberge). His name would be added to the guild chest (Zunftlade) along with a declaration of how long he would be bound to the master, usually for half a year. Both sides could recall that subscription (Einschreibung) at any time. The subscription of a new companion commonly became the occasion of a big carousal among the other bound journeymen in town.

When leaving the town the guild would hand over a certificate (Kundschaft) telling of the work achievements along with asserting the journeyman's proper conduct and the orderly ending of the subscription. It was hard to find a new subscription in the next town without it, but in reality, masters did often complain about journeymen running away. Many guild shelters had a black board telling the names of such absconders - along with the debts they had left behind. The certificates were hand-written until about 1730, when printed forms evolved with places to fill in details. By about 1770 the forms started to carry a copperplate print of the cityscape. The certificates were often large and unhandy, so that smaller travelling books replaced them by about 1820. This practice coincided with the establishment of modern police in Europe after the coalition wars (1803-1815) against Napoleon. The guild chest was replaced by state offices to keep registers. In some places the guilds were even banned[by whom?] to maintain registers.

  • Travelling book of a German furrier named Albert Strauß in the Kingdom of Hungary of the Habsburg Monarchy in the year 1816.

  • A travelling book of Albert Strauß: Regeln, welche der Wandernde zur Vermeidung angemessener Strafe zu beobachten hat. ('Rules, which the journeyman has to observe to avoid proper punishment').

  • A travelling book of Albert Strauß: Bezeichnung des Inhabers ('description of the owner').

Sociologically, one may see the Wanderjahre as recapitulating a nomadic phase of human societal development.[6]See also Rumspringa.


Carpenters 'on the Walz', 1990

The tradition of the journeyman years (auf der Walz sein) persisted well into the 1920s in German-speaking countries, but was set back by multiple events like Nazis allegedly banning the tradition[citation needed], the postwar German economic boom making it seem too much of a burden, and in East Germany the lack of opportunities for work in an economic system based on Volkseigener Betrieb. Beginning in the late 1980s, renewed interest in tradition in general together with economic changes (especially after the fall of the Berlin Wall) have caused the tradition to gain wider acceptance. The tradition was brought back to life mostly unchanged from the medieval concept since the journeyman brotherhoods (Schächte) never ceased to exist. (including a Confederation of European Journeymen Associations).

The journeyman brotherhoods had established a standard to ensure that wandering journeymen are not mistaken for tramps and vagabonds. The journeyman is required to be unmarried, childless and debt-free—so that the journeyman years will not be taken as a chance to run away from social obligations. In modern times the brotherhoods often require a police clearance. Additionally, journeymen are required to wear a specific uniform (Kluft) and to present themselves in a clean and friendly manner in public. This helps them to find shelter for the night and a ride to the next town.

A travelling book (Wanderbuch) was given to the journeyman and in each new town, he would go to the town office asking for a stamp. This qualifies both as a record of his journey and also replaces the residence registration that would otherwise be required. In contemporary brotherhoods, the 'Walz' is required to last at least three years and one day (sometimes two years and one day). During the journeyman years the wanderer is not allowed to return within a perimeter of 50 km of his home town, except in specific emergency situations, such as the impending death of an immediate relative.

At the beginning of the journey, the wanderer takes only a small, fixed sum of money with him (exactly five Deutschmarks was common, now five Euros); at its end, he should come home with exactly the same sum of money in his pocket. Thus, he is supposed neither to squander money nor to store up any riches during the journey, which should be undertaken only for the experience.

There are secret signs, such as specific, involved handshakes, that German carpenters traditionally use to identify each other. They are taught to the beginning journeyman before he leaves. This is another traditional method to protect the trade against impostors. While less necessary in an age of telephones, identity cards and official diplomas, the signs are still retained as a tradition. Teaching them to anybody who has not successfully completed a carpenter apprenticeship is still considered very wrong, even though it is no longer a punishable crime today.

As of 2005, there were 600 to 800 journeymen 'on the Walz', either associated with a brotherhood or running free. While the great majority are still male, young women are no longer unheard of on the Walz today.

Journeyman uniform in Germany[edit]

Journeymen can be easily recognised on the street by their clothing. The carpenter's black hat has a broad brim; some professions use a black stovepipe hat or a cocked hat. The carpenters wear black bell-bottoms and a waistcoat and carry the Stenz, which is a traditional curled hiking pole. Since many professions have since converted to the uniform of the carpenters, many people in Germany believe that only carpenters go journeying, which is untrue – since the carpenter's uniform is best known and well received, it simply eases the journey.

The uniform is completed with a golden earring and golden bracelets—which could be sold in hard times and in the Middle Ages could be used to pay the gravedigger if any wanderer should die on his journey. The journeyman carried his belongings in a leather backpack called the Felleisen, but some medieval towns, Charlottenburg probably having been the first and there, in particular, the temporary homes dedicated to house journeymen, banned those (for the fleas in them) so that most journeyman started to make use of a coarse cloth thus called Charlottenburger (abbreviated to 'Charlie') to wrap up their belongings.

  • Journeymen in Århus, Denmark

  • Journeymen in Bad Kissingen (2010)

  • Journeymen (2011)

Reception in society[edit]

While the institution of the journeyman years is original to craftsmen, the concept has spread to other professions. As such, a priest could set out on an extended journey to do research in the libraries of monasteries across Europe and gain wider knowledge and experience.

The traveler books or Wanderbücher are an important research source that show migration paths in the early period of industrialisation in Europe. Journeymen's paths often show boundaries of language and religion that hindered travel of craftsmen 'on the Walz'.

Journeyman years in the arts[edit]

  • The Australian song 'Waltzing Matilda' is based on the journeyman's 'Walz'.[7]
  • There are many wanderer songs based on the 'Walz' experience.
  • Gustav Mahler composed Songs of a wandering apprentice
  • Goethe's novel Wilhelm Meisters Wanderjahre (Wilhelm Meister's Journeyman Years)
  • Schubert's song cycle 'Die Schöne Müllerin' is about an apprentice miller and how he fared at a mill where he stays to work and falls in love with the miller's daughter.
  • Reinhard Mey's song 'Drei Jahre und ein Tag' is about the wandering of the Journeyman years.

Well-known journeymen[edit]

The following people are known to have completed the traditional journeyman years:

  • August Bebel (turner) – founder of the Social Democratic Party of Germany
  • Jakob Böhme (shoemaker) – mystic and Christian philosopher
  • Albrecht Dürer (painter) – German copperplate engraver and painter, later famous artist
  • Friedrich Ebert (saddlemaker) – first president of the Weimar Republic
  • Adam Opel (mechanic) – maker of sewing machines and bicycles. In the following generation his firm became known for car making
  • Wilhelm Pieck (carpenter) – first president of the GDR

See also[edit]


  1. ^Tomas Munita (August 7, 2017). 'Cleaving to the Medieval, Journeymen Ply Their Trades in Europe'. New York Times.
  2. ^Sara Pagh Kofoed (August 11, 2020). '22-årige Jens skal tre år på landevejen'. DR_(broadcaster).
  3. ^Spiegel Online International 05/17/2006 'Craftsmen Awandering'
  4. ^Sir Robert Harry Inglis Palgrave (1896). Dictionary of political economy. Macmillan and co. p. 491. Retrieved 23 December 2011.
  5. ^Sabine Baring-Gould (1910). Family names and their story. Seeley & Co., Limited. pp. 127–8. Retrieved 27 December 2011.
  6. ^Compare:Chénetier, Marc, ed. (1986). Critical angles: European views of contemporary American literature. Crosscurrents (Carbondale). Carbondale: Southern Illinois University Press. p. 89. ISBN9780809312160. Retrieved 22 December 2019. [...] an aristocratic tradition ('wanderjahr' [...]) that could lead to a nomadic life [...].
  7. ^Harry Hastings Pearce (1971). On the origins of Waltzing Matilda (expression, lyric, melody). Hawthorn Press. p. 13. Retrieved 27 December 2011.

External links[edit]

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Mawlai Muhammad Mosque, Tripoli

Most Libyans adhere to the Sunni branch of Islam, which provides both a spiritualguide for individuals and a keystone for government policy. Its tenets stress a unity of religion and state rather than a separation or distinction between the two, and even those Muslims who have ceased to believe fully in Islam retain Islamic habits and attitudes. The post-revolution National Transitional Council has explicitly endeavored to reaffirm Islamic values, enhance appreciation of Islamic culture, elevate the status of Qur'anic law and, to a considerable degree, emphasize Qur'anic practice in everyday Libyan life with legal implementation in accordance to Islamic jurisprudence known as sharia. Libya has a very small presence of Ahmadis and Shias consisting of Pakistani immigrants, though unrecognized by the state .[1]

History of Islam in Libya[edit]

During the seventh century, Muslims, who were spreading their faith, reached Libya to spread the message. The urban centers soon became substantially Islamic, but widespread conversion of the nomads of the desert did not come until after large-scale invasions in the eleventh century by Bedouin tribes from Arabia and Egypt.

A residue of pre-Islamic beliefs blended with the Islam of the Arabs. Hence, popular Islam became an overlay of Quranic ritual and principles upon the vestiges of earlier beliefs—prevalent throughout North Africa—in jinns (spirits), the evil eye, rites to ensure good fortune, and cult veneration of local saints. The educated of the cities and towns served as the primary bearers and guardians of the more austere brand of orthodox Islam.

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Saints and brotherhoods[edit]

Quran studying board shot in Almayyit Mosque Tripoli. Writing on wooden boards is the traditional method for memorizing Quran

Islam as practiced in North Africa is interlaced with indigenous Berber beliefs. Although the Sufi orthodoxy preached the unique and inimitable majesty and sanctity of God and the equality of God's believers, an important element of Islam for centuries has been a belief in the coalescence of special spiritual power given by god to particular living human beings. The power is known as Barakah, a transferable quality of personal blessedness and spiritual force said to lodge in certain individuals. Those whose claim to possess barakah can be substantiated—through performance of apparent miracles, exemplary human insight, or genealogical connection with a recognized possessor—are viewed as saints. These persons are known in the West as marabouts, a French transliteration of al murabitun (those who have made a religious retreat), and the benefits of their baraka are believed to accrue to those ordinary people who come in contact with them.

The true Islamic way of saints became widespread in rural areas; in urban localities, Islam in its Sunni form prevail. Saints were present in Tripolitania, but they were particularly numerous in Cyrenaica. Their baraka continued to reside in their tombs after their deaths. The number of venerated tombs varied from tribe to tribe, although there tended to be fewer among the camel herders of the desert than among the sedentary and nomadic tribes of the plateau area. In one village, a visitor in the late 1960s counted sixteen still-venerated tombs.

Coteries of disciples frequently clustered around particular saints, especially those who preached an original tariqa (devotional 'way'). Brotherhoods of the followers of such mystical teachers appeared in North Africa at least as early as the eleventh century and in some cases became mass movements. The founder ruled an order of followers, who were organized under the frequently absolute authority of a leader, or shaykh. The brotherhood was centered on a zawiya (pl., zawaya).

Because of Islam's austere rational and intellectual qualities, many people have felt drawn toward the more emotional and personal ways of knowing God practiced by mystical Islam, or Sufism. Found in many parts of the Muslim world, Sufism endeavored to produce a personal experience of the divine through mystic and ascetic discipline.

Sufi adherents gathered into brotherhoods, and Sufi orders became extremely popular, particularly in rural areas. Sufi brotherhoods exercised great influence and ultimately played an important part in the religious revival that swept through North Africa during the eighteenth and nineteenth centuries. In Libya, when the Ottoman Empire proved unable to mount effective resistance to the encroachment of Christian missionaries, the work was taken over by Sufi-inspired revivalist movements. Among these, the most forceful and effective was that of the Senussi, which extended into numerous parts of North Africa.


The Senussi movement was a religious revival adapted to desert life. Its zawaayaa could be found in Tripolitania and Fezzan, but Senussi influence was strongest in Cyrenaica. The Senussi's first theocracy was in the city of Bayda, located in Cyrenaica, and that was the center for them in 1841. After the Italian occupation, the focus turned from government to seminary education and then to the creation of an Islamic University which became in 1960 the University of Mohammed bin Ali al-Sanusi. The arrival of Muammar Gaddafi's rule changed the course of the university. It is now known as the Omar Al-Mukhtar University. Rescuing the region from unrest and anarchy, the Senussi movement gave the Cyrenaican tribal people a religious attachment and feelings of unity and purpose.

The Senussis formed a nucleus of resistance to the Italian colonial regime (see Italian Colonialism, ch. 1). As the nationalism fostered by unified resistance to the Italians gained adherents, however, the religious fervor of devotion to the movement began to wane, particularly after the Italians destroyed Senussi religious and educational centers during the 1930s. Nonetheless, King Idris, the monarch of independent Libya, was the grandson of the founder of the Senussi movement, and his status as a Senussi gave him the unique ability to command respect from the disparate parts of his kingdom.

Despite its momentary political prominence, the Senussi movement never regained its strength as a religious force after its zawaayaa were destroyed by the Italians. A promised restoration never fully took place, and the Idris regime used the Senussi heritage as a means of legitimizing political authority, rather than of providing religious leadership.

After unseating Idris in 1969, the revolutionary government placed restrictions on the operation of the remaining zawaayaa, appointed a supervisor for Senussi properties, and merged the Senussi-sponsored Islamic University with the University of Libya. The movement was virtually banned, but in the 1980s occasional evidence of Senussi activity was nonetheless reported. Senussi inspired activists were instrumental in freeing Cyrenaica from Gaddafi's control during the Libyan Civil War.

Islam in Gaddafi's Libya[edit]

Koran class in Bayda

Under the revolutionary Gaddafi government, the role of orthodox Islam in Libyan life became progressively more important. Muammar al-Gaddafi was a highly devout Muslim, with an expressed desire to exalt Islam and to restore it to its proper—i.e., central—place in the life of the people. He believed that the purity of Islam had been sullied through time, particularly by the influence of Europeans, both during and after the colonial period, and that Islam's purity must be restored by such actions as: the restoration of sharia to its proper place as the basis of the Libyan legal system, the banning of 'immodest' practices and dress, and the symbolic purification of mosques.

Gaddafi also believed in the value of the Quran as a moral and political guide for the contemporary world, as is evident from his tract, The Green Book, published in the mid-1970s (see The Green Book, ch. 4). Gaddafi considered the first part of The Green Book to be a commentary on the implications of the Quranic injunction that human affairs be managed by consultation. For him, this meant direct democracy, which is given 'practical meaning' through the creation of people's committees and popular congresses. Gaddafi felt that, inasmuch as The Green Book was based solely on the Quran, its provisions should be universally applicable—at least among Muslims.

Soon after taking office, the Gaddafi government showed itself to be devoutly conservative by closing bars and nightclubs, banning entertainment deemed provocative or immodest, and making use of the Muslim calendar mandatory. The intention of reestablishing sharia was announced, and Gaddafi personally assumed chairmanship of a commission to study the problems involved. In November 1973, a new legal code was issued that revised the entire Libyan judicial system to conform to the sharia, and in 1977 the General People's Congress (GPC—see Glossary) issued a statement that all future legal codes would be based on the Quran.

Among the laws enacted by the Gaddafi government were a series of legal penalties prescribed during 1973 which included the punishment of armed robbery by amputation of a hand and a foot. The legislation contained qualifying clauses making its execution unlikely, but its enactment had the effect of applying Quranic principles in the modern era. Another act prescribed flogging for individuals breaking the fast of Ramadan, and yet another called for eighty lashes to be administered to both men and women guilty of fornication.

In the early 1970s, Islam played a major role in legitimizing Gaddafi's political and social reforms. By the end of the decade, however, he had begun to attack the religious establishment and several fundamental aspects of Sunni Islam. Gaddafi asserted the transcendence of the Quran as the sole guide to Islamic governance and the unimpeded ability of every Muslim to read and interpret it. He denigrated the roles of the ulama, imams, and Islamic jurists and questioned the authenticity of the hadith, and thereby the sunna, as a basis for Islamic law. The sharia itself, Gaddafi maintained, governed only such matters as properly fell within the sphere of religion; all other matters lay outside the purview of religious law. Finally, he called for a revision of the Muslim calendar, saying it should date from Muhammad's death in 632, an event he felt was more momentous than the hijra ten years earlier.

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These unorthodox views on the hadith, sharia, and the Islamic era aroused a good deal of unease. They seemed to originate from Gaddafi's conviction that he possessed the transcendent ability to interpret the Quran and to adapt its message to modern life. Equally, they reinforced the view that he was a reformer but not a literalist in matters of the Quran and Islamic tradition. On a practical level, however, several observers agreed that Gaddafi was less motivated by religious convictions than by political calculations. By espousing these views and by criticizing the ulama, he was using religion to undermine a segment of the middle class that was notably vocal in opposing his economic policies in the late 1970s. But Gaddafi clearly considered himself an authority on the Quran and Islam and was not afraid to challenge traditional religious authority. He also was not prepared to tolerate dissent.

The revolutionary government gave repeated evidence of its desire to establish Libya as a leader of the Islamic world. Moreover, Gaddafi's efforts to create an Arab nation through political union with other Arab states were also based on a desire to create a great Islamic nation. Indeed, Gaddafi drew little distinction between the two.

The government took a leading role in supporting Islamic institutions and in worldwide proselytizing on behalf of Islam. The JihadFund, supported by a payroll tax, was established in 1970 to aid the Palestinians in their struggle with Israel. The Faculty of Islamic Studies and Arabic at the University of Benghazi was charged with training Muslim intellectual leaders for the entire Islamic world, and the Islamic Mission Society used public funds for the construction and repair of mosques and Islamic educational centers in cities as widely separated as Vienna and Bangkok. The Islamic Call Society (Ad Dawah) was organized with government support to propagate Islam abroad, particularly throughout Africa, and to provide funds to Muslims everywhere. The symbolic purification major urban mosques took place in 1978.

Gaddafi was forthright in his belief in the perfection of Islam and his desire to propagate it. His commitment to the open propagation of Islam, among other reasons, caused him to oppose the Muslim Brotherhood, an Egyptian-based fundamentalist movement that used clandestine and sometimes subversive means to spread Islam and to eliminate Western influences. Although the Brotherhood's activities in Libya were banned in the mid-1980s, it remained present in the country maintaining a low profile. In 1983 a member of the brotherhood was executed in Tripoli, and in 1986 a group of Brotherhood adherents was arrested after the murder of a high-ranking political official in Benghazi. The Muslim Brotherhood had spread throughout Libya, but were particularly strong in the cities of Benghazi, Bayda, Derna and Ajdabiya. Gaddafi challenged the Brotherhood to establish itself openly in non-Muslim countries and promised its leaders that, if it did, he would financially support its activities. No support was ever forthcoming.

Gaddafi stressed the universal applicability of Islam, but he also reaffirmed the special status assigned by Muhammad to Christians. He likened Christians to misguided Muslims who strayed from the correct path. Furthermore, Gaddafi assumed leadership of a drive to rid Africa of Christianity as well as of the colonialism with which he associated it, despite the fact that Christianity's presence in Libya long predates Islam or its presence in much of Europe.[citation needed]

See also[edit]


  1. ^'Pakistani Ahmedis Held'. January 16, 2013. Retrieved May 31, 2014.

This article incorporates public domain material from the Library of Congress Country Studies website

External links[edit]

  • Libyan Quran Reciter with live Quran for streaming.
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