So Mote It Be is a phrase commonly used to end prayers or rituals meaning ‘so it must be’, ‘so may it be’, or ‘so it is required’. Mote is a word of Saxon origin meaning ‘must’. Mote is in untranslated versions of Chauncer’s The Canterbury Tales throughout, the prologue being the first; “The wordes mote be cousin to the deed”. Saying So Mote It Be at the end of a working is similar to saying amen at the end of a prayer.
So Mote It Be appears in the Halliwell or Regius Manuscript from the first half of the 15th century, the earliest document for the English Masons. James Orchard Halliwell published "A Poem on the Constitutions of Masonry" from the original document in the King’s Library of the British Museum in 1840, which is why it goes by both names. The Freemasons end their meetings by saying ‘Amen, amen, so mote it be! So saw we all for charity’. They interpret the phrase
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Without that final little bow, things still feel open and dropped rather than finalized and done. Some prayers from other religions are quite beautiful and if I was to use them in my own practice I would change ‘amen’ to ‘so mote it be’. I am more comfortable using so mote it be, given its meaning and origin, than amen.
This term is important to know because the phrase is used as an expression of personal will. It is a verbal announcement that the working is complete. So Mote It Be is a confirmation of the speaker or speakers desire for their will to manifest into reality. It is found in a great many spells and rituals, especially pre-written or group ones, meaning that one will come across the phrase frequently.
Some people do not understand that the phrase has a meaning; that it isn’t something said just because it is written. Without knowing the meaning, So Mote It Be just becomes rote, something said because it is there. Since the term mote is archaic, it is something that not everyone would figure out on their
Moses tells this to Pharaoh, as God has instructed him to say this to free the enslaved people.
shall find [the Devil] out if he has come among us, and I mean to
that I am unable to do anything without God's help, I do humbly entreat him
...ith liberty and justice for all.” Without God, the Pledge becomes less convoluted and more expressible. There will be less people who say it in vain, less controversy, and more admiration and devotion.
· Thanks – this is when we say thank you to God and Jesus in prayer
There are a sundry amount of many other greetings that they Jewish use in conversation between one another. While the attitudes and greetings of the Jewish make up the general positive outlook of the culture, gestures also play a big part in their world. The use of hands in conversations is seen as adding meaning and excitement. Also, bowing and kneeling are seen as signs of respect and usually done during Jewish services (Telushkin). The attitudes, greetings, and gestures of the Jewish culture demonstrate the whole heartedness and considerate nature of their values and customs.
that we here highly resolve that these dead shall not have died in vain - that this nation, under God, shall have a new birth of freedom – and that government of the people, by the people, for the people, shall not perish from the earth.
The Pledge of Allegiance is an oath that was originally created to honor the Christopher Columbus’ discovery of America. The very first Pledge of Allegiance did not contain the religious words “under God.” These words were added by Congress later on in 1954 when the Cold War was going on, in order to point out the difference between the United States and the Soviet Union. It was added and still currently reads: “I pledge allegiance to my flag and to the Republic, for which it stands, one nation, under God, indivisible, with liberty and justice for all.” (Lipka, 2013)
When the British Army left Boston, this Lodge, # 441, granted Prince Hall and his brethren authority to meet as a lodge, to go in procession on Saints John Day, and as a Lodge to bury their dead; but they could not confer degrees nor perform any other Masonic "work".
"May you have warmth in your igloo, oil in your lamp and peace in your heart!"
“Then God bless you!” said Faith, with the pink ribbons; “and may you find all well when you come back.”
...cate -- we cannot consecrate -- we cannot hallow -- this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work, which they who fought here have thus far so nobly, advanced. It is rather for us to be here dedicated to the great task remaining before us -- that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion -- that we here highly resolve that these dead shall not have died in vain -- that this nation, under God, shall have a new birth of freedom -- and that government of the people, by the people, for the people, shall not perish from the earth.”
That is a response to her mother’s question, “is it true that you sing benna in Sunday school?” (171). Which was followed by the mother’s instruction that her daughter not sing benna in Sunday school. Throughout the story, the primary phrase, “this is how,” displays a clear emphasis on particular ways of being that depend on defined ways of acting.... ...
This is in such a tone, that it is suggesting that a higher being is
How strange or odd soe 'er I bear myself/ As I perchance hereafter shall think meet/ To put an antic disposition on,/ That you, at such times seeing me, never shall—/ With arms encumbered thus, or this headshake,/ Or by pronouncing of some doubtful phrase,/ As “Well, well, we know,” or “We could an if we would,”/ Or “If we list to speak,” or “There be an if they might,”/ Or such ambiguous giving out—to note/ That you know aught of me. This not to do,/ So grace and mercy at your most need help you,/ Swear. (Shakespeare I.v.170-180)