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Skeletons in the White House

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Dominion
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« on: September 29, 2007, 10:56:36 pm »

On Yale's Old Campus sits Weir Hall, a brick structure which looks more like King Arthur's castle rather than a college residence hall. The building sports a tower, over-looking the courtyard of the brown, limestone mausoleum that casts an eerie aura along High Street. On second Saturday evening in April, the week following "Tap Night," in one sneaks to the top of Weir, the mysterious shrieking of the initiates from inside the windowless "tomb" can be heard (Rosenbaum, "Last Secrets" par. 6), but these abecedarians receive treatment, unlike the recognitions on freshman "Tap night." In contrary, the successors are aerated into the darkness of the witching hours and notarized to silence about the dimension they are on the verge of infiltrating (Dong, par. 2).

"Tap Day" received the name from the process of the initiation. The senior Bonesmen march about campus, to the dorms, off-campus housing, or all locations of designation in search of their "tapees." Upon finding their prey, they stealthily approach the unsuspecting victim, tap them on the shoulder, and shout in a booming voice, "Skull and Bones! Do you accept?" If the individual accepts (very rarely does one decline such an offer!), a scroll, bound with a black ribbon, sealed by black wax with the skull and crossbones emblem, complete with the "mystical Bones number 322," (Goldstein and Steinberg, par. 33) is produced, designating the information on the eve of initiation. Specific instructions tell the candidate to don no metal objects or clothing (Goldstein and Steinberg, par. 33). Only after graduation, are the members allowed to reveal their affiliations to Skull and Bones. The recognition is identified by wearing the official Skull and Crossbones pin (Wikipedia, "Skull & Bones" par. 5).

For 174 years, Bones has been the most covertly cryptic and liturgical, above all senior and secret societies. Adversary "Senior" societies at Yale, namely, Book and Snake, File and Claw, Wolf's Head, Berzelius, and Elihu, in honor of Elihu Yale (Schiff, par. 7), [the] man responsible for changing the face of once, Collegiate College in 1718 (Millegan, par. 2), conduct "tomb raids." The taunting underlies tradition, hoping to surface the inner sanctums of the Skull and Bones' lair. Raiding the Skull and Bones "tomb" was not a privilege reserved for competing societies. Spring break, 1975, a forty-eight-year-old writer, now living in Toronto, broke into the Bones' base station with her boyfriend. She referred to the fortress as a "clubhouse" minus a tree. After commenting on the infamous "room of license plates" (Abcarain, par. 16), she adds, "They were always ripping things off with '322' on them" (Abcarian, par. 16).

The number 322 holds a debatable significance to the "old-boy network" (Abcarian, par. 17). Conspiracy conflicts conspiracy within the connotation of the number. Four Years at Yale, the 1871, incognito publication authored by Yale class of 1869, Lyman Bagg, included the first dissertation of the Order of the Skull and Bones. He observes, "the mystery now attending its existence forms the once great enigma which college gossip never tires of discussing" (Schiff, par. 3). Bagg addresses the "injustice conferring of Phi Beta Kappa elections" (Schiff, par. 3) progressing the settlement of "a sort of Burlesque convivial club" (Schiff, par. 4). Separating facts from fiction, he argues that the Skull and Bones was confidentially called, the "Eulogian Club," in attribute to Eulogia, the goddess of eloquence (Schiff, par. 4). The year, 322 B.C., refers to the death of Alexander or Demosthenes, thus, placing Eulogia in the pantheon (Robbins, "Skull and Bones Society" par. 14). His concept resonates the Skulls' affinity for the number 322, but rejects the popular belief of the Hellegianistic hypotheses (Schiff, par. 4). To amplify the suggestive undertones, a secret admirer bequeathed an endorsement of $322,000.00 to the Order in 1967. The graduate student remains, unidentified (Robbins, "Skull and Bones Society" par. 14).

Ron Rosenbaum, Yale 68' (President Bush's graduating class) presently writes for The New York Observer. The journalist spent sophomore year living in Jonathan Edwards Resident College (Yale's glorified name for "dorm"), neighbor to the headquarters of the Order of the Skull and Bones. Since departure from the Ivy League, the mysterious silence fuels a life-long obsession with the illustrious "boys' club." September 1977, Esquire published Rosenbaum's "The Last Secrets of the Skull and Bones," the first piece to publicly challenge the Order in over a century. The abstracts, memorandums, and compilations, concerning the lattice of the Skull and Bones', Greco-Egyptian catacomb and documentation of their bizarre, sacramental praxis, he procures from antagonistic Orders (Rosenbaum, "Last Secrets" par. 17), disgruntled exes of Bonesmen (Oldenburg, par. 33), and female "tomb" raiders (Rosenbaum, "Inside George W.'s" par. 3). Rosenbaum's menagerie of the Skull and Bones', aggregate culmination includes elucidated layouts of the Tomb labyrinth, complete with the precise designation of the "holiest of holy" Bones' havens, the disreputably omnipotent, Room 322 (Rosenbaum, "Last Secrets" par. 17). In the Yale library's "manuscript room," Rosenbaum discovered a box labeled "The Russell Trust Association," the fraternity's "proper" name. Among the various files sat File and Claw's revealing documentation stolen in the 1876 raid. According to the memorandum, the founding year of the society, 1832, is also noted in the eyes of conspiracy theorists, 32' the founding year, and the "two" in reference to a notion that Skull and Bones is a second league within a larger, international pyramid (henceforth, '322'); "one" belonging to a lodge in Germany, "two," to the Order of the Skull of Bones, and "three," mounted in another lodge, an undisposed location in the States, supposedly Scroll and Key (Marrs, p. 91), or another American, college secret society (Goldstein and Steinberg, par. 11).

One of the testaments in the Rosenbaum collection was a charted description of an inducting session in 1940. The dossier read as follows: "New man placed in coffin-carried into central part of the building. New man chanted over and 'reborn' into society. Removed from coffin and given robe with symbols on it. A bone with his name on it is tossed into bone heap at start of every meeting. Initiates plunged into mud pile" (Rosenbaum, "Last Secrets" par. 18). The juniors are, almost, "beaten to death," to represent dying in order to be born anew into the family of the Order. After the period of cleansing, the candidates are given the Druid-like cloak, a symbol of "new identities," issued new names, "re-christened" as "Knight X" (Robbins, "George W. Bush and the 'Brotherhood'" par. 7). Chosen titles indicate an occupation or "existential status" (Robbins, "Skull and Bones Society" par. 4), upholding the secret bearings infused into every logic of the Order (Robbins, "Skull and Bones Society" par. 4). In 2001, Rosenbaum and a camera crew, lurked from a stoop of Weir, and taped a shenanigan, interpreted as the zenith to a Skull and Bone's induction ceremony. The baptismal denoted a "frat party gone medieval" (Oldenburg, par. 34). The footage exemplifies the Blair Witch Project documentary, rather than a induction to a fraternity (Wikipedia, "Skull & Bones" par. 21).

Due to their initiation practices, Skull and Bones are a rumored annex participating in the "mysticism" guild, subservient to a prominent society (Wikipedia, "Skull & Bones" par. 23), but this mystique exemplifies "Harry Potter meets Dracula" (Safer, par. 20), in contrast to buoyant optimism. The greater, said, syndicate of the sorcerer's coalition, is "The Black Lodge," supposedly, coefficients of the Thule and Vril Societies, two fellowships immersed in the development of Nazism (Wikipedia, "Skull & Bones" par. 24). Contrary to the German-Nazi concepts, secondary assessments of the Order's ritualistic shenanigans are interpreted as paganism, specifically, the Druids or Wiccans. The "Satanic" occult theme draws historical memoirs with the ambience of the Scots or Celts.

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