Part 1
WHO ARE THE
FREEMASONS?
Freemasonry is the oldest and largest fraternal organization in the world. It is a social and educational group well known for its philanthropic work with numerous charities. Often called a “secret society,” the fraternity, arguably more misunderstood than elusive, has attracted and nurtured thousands of individuals and communities over the centuries. Despite all the speculation and conspiracies surrounding the Brotherhood, or perhaps because of them, the bond between Freemasons has endured and flourished.
1
A VEIL OF SECRECY
Everyone loves a good secret, especially when they’re on the receiving end of it. If you don’t happen to be “in the know,” however, the mere mention of the word secret begins gnawing away at the psyche, winding its way through indifference and frenzy until it reaches full paranoid maturity. Freemasons have lived with the moniker “secret society” for a very long time, and while during ancient and medieval eras it can be argued that they were more secretive, it doesn’t necessarily apply to the modern age. Or does it?
The classic definition of Freemasonry is that it’s a “system of morality, veiled in allegory, and illustrated by symbols.” It’s fair to say that most individuals don’t really know much about Freemasonry, which has undoubtedly led to its mysterious reputation. What Freemasonry isn’t, however, can be stated easily enough. It’s not a religion or a religious cult. Its members are not Satanists or Luciferians. Its rituals are not bloody oaths to the death. The brethren have no connection to the Holy Grail or to the Knights Templar of the Crusades. They’re not a political organization, and above all, they’re not a secret group of powerful men hell bent on achieving world domination.
What Freemasonry is all about is much easier to convey. At its simplest definition, Freemasons are a benevolent, social, charitable organization whose members seek to learn more about themselves in order to benefit their families and communities. Masons are knowledge seekers, their fraternal education focusing on lessons that help them on a journey to achieve moral and spiritual enlightenment. They are nonsectarian, and while their membership must profess a belief in a Supreme Being, it can be any Deity. Individuals of all faiths are welcome to join.
So what’s all the hoopla about? Why is so little known about such a historic organization? Why so much controversy? In truth, there is plenty of information on Freemasonry both in print and on the Web, but more often than not it’s a bit confusing and often limited to a specific opinion or theory. At the root of the problem is, perhaps, their alleged secrecy, but in reality all Masons are free to acknowledge their membership, and their rules, constitutions, rituals, and ceremonies have all been written about publicly. It stands to reason that if the Masons were indeed a secret society, none of this information would even be known.
In reading these pages, one will see that there are no definitive answers when it comes to the origin of Freemasonry. Despite the astounding amount of information available on the Brotherhood, including literature, historical records, documentaries, archives, Web sites, legends, expert commentary, anti-Masonic conjecture, and conspiratorial speculation, there remain many diverse opinions in regard to who they really are, what they do, and how they evolved.
Historians, scholars, writers, and researchers have dedicated an impressive amount of ink and energy in attempting to discover the true origin of Freemasonry. It’s a subject that to this day remains a constant source of debate. One theory is that it goes back as far as the construction of King Solomon’s Temple in Jerusalem during the eighth century b.c. One of the legends that permeates Masonic rituals and teachings revolves around King Solomon’s Master Mason Hiram Abiff. His story and tragic death play a great role in Freemasonry.
Many individuals have speculated that Freemasons are somehow linked to the valiant Knights Templar, an order of warrior monks who fought during the Crusades. Though no proven links have been established, there has been much written about the Masons and their possible connection to the Templars and by association to such legendary artifacts as the Holy Grail and the Ark of the Covenant.
Another school of thought is that Freemasons evolved from medieval masonic guilds, but the generally accepted beginning of organized Masonry is the formation of the Grand Lodge of England in 1717.
2
A CONTROVERSIAL FRATERNITY
There have definitely been times in Masonic history when controversy has plagued the Brotherhood, and it was those early controversies that led to a new breed of critic called an anti-Mason. Anti-Masons have proven to be a constant, and sometimes deadly, force to be reckoned with. Famous anti-Masons include Adolf Hitler, Benito Mussolini, Millard Fillmore, Pope Pius IX, Edgar Allan Poe, Hermann Göring, General Francisco Franco, and Pat Robertson.
In the past, there has been no shortage of theories when it comes to the writings and ritual practices of the Brotherhood. In regard to the latter, much has been made of the alleged “blood oaths” that initiates are made to endure, which in reality are strictly symbolic and relate to the Legend of Hiram Abiff.
In relation to Masonic writings, conspiracists and religious groups have had a field day, choosing to analyze and ultimately misinterpret Masonic literature and even portray the Brotherhood as Satanists and Lucifer worshippers. Unfortunately, these misunderstandings are clearly the result of allegory and semantics taken out of context.
Freemasons strive to help make the world a better place for themselves, their families, and their communities. In order to do that, they subscribe to certain principles and virtues that give them strength as individuals while at the same time solidifying their bond as brothers. Masons are independent men who work toward peace, love, and fraternity, and who shun all forms of ignorance and tyranny. They believe very strongly in family, country, and God, and take very seriously their moral and spiritual values, the first of which are brotherly love, relief, and truth.
There are three great tenets, or principles, of Freemasonry—brotherly love, relief, and truth. Brotherly love embraces the concept of equality among men, especially in an organization where men of all statures, professions, and faiths bind together in tolerance and respect for their fellow man. That show of fraternal love is especially strong in regard to religion, as each member privately practices his own faith, yet is bound to his brethren by their unified belief in a Supreme Being.
Fraternal bonds are further strengthened by the concept of relief, with brothers working together to help those in distress. It is, in fact, the duty of all Masons to show compassion, sympathy, and aid to all who suffer, no matter the cause. This applies not only to fellow brethren, but to all individuals who require assistance in troubled times.
Truth is, perhaps, the touchstone of the three great tenets, as it philosophically pervades all aspects of Freemasonry. As a tenet it signifies the foundation of all virtue, and that a man must be sincere, honest, and straightforward in his expression. To Masons, truth is a Divine attribute that drives each man’s conduct. To be true to oneself, to one’s family, to mankind, and to God, moves one closer to the truth of pure spirit. The pursuit of wisdom, understanding, and, ultimately, knowledge cannot be obtained without truth.
3
THE THREE VIRTUES
Masons are driven by many different virtues, but three of the most important are faith, hope, and charity. Masonic teachings of these virtues begin at a candidate’s first initiation ceremony, with the Rite of Destitution. During the ritual lecture he learns of Jacob’s ladder and its three rounds: “the greatest of these is charity; for faith is lost in sight, hope ends in fruition, but charity extends beyond the grave, through the boundless realms of eternity.”
For an initiate, faith is synonymous with trust and confidence, especially in God. The description of faith being “lost in sight” refers to the fact that faith isn’t seen, but can be demonstrated. Once an individual has established faith in God, he attains hope, which in this scenario represents immortality. Charity as a Masonic virtue is an extension of grace, a gift that brothers freely give to all who require support. Masons firmly believe in these virtues and the practice of them toward achieving a higher moral standard.
One of the main requirements an individual must have in order to join the Freemasons is a belief in a Supreme Being and immortality of the soul. The term Supreme Being refers to Deity, and being that Masonry is nonsectarian and individuals of all religions are welcome, each Mason’s Supreme Being is different. The more commonly used term among the brethren is Grand Architect of the Universe. The only individuals who aren’t eligible to apply to the Craft are atheists.
Masonry is not a religion and it doesn’t offer salvation, but its members do have faith. One of the overriding rules of the Craft is that the brethren may never discuss religion or politics in a lodge. Masons believe that how an individual chooses to worship is private and done of his own accord. They encourage members to pursue their faith, but they never interfere in anyone’s religious undertakings. Inside every lodge is a Volume of the Sacred Law. In the United States, this is typically the Holy Bible, but the sacred text varies depending on a lodge’s membership. During initiation rites, a man can have any sacred text he chooses laid open on the altar or table.
4
LANDMARKS OF FREEMASONRY
Like many mainstream organizations, Freemasons have landmarks that define Masonry and serve to guide the brethren in their fraternal pursuits. The first list of General Regulations was compiled in 1720 by the Grand Master of England and approved by the Grand Lodge three years later. In those regulations, however, the landmarks were not clearly defined.
In 1858, revered Masonic writer Albert Gallatin Mackey outlined twenty-five landmarks, which he later published in Text Book of Masonic Jurisprudence. Many of his landmarks were generally accepted and adopted by various lodges, but have since been adapted. As a benchmark, most lodges and Grand Lodges agree on seven of Mackey’s landmarks:
1. Monotheism is the sole dogma of Freemasonry.
2. The ultimate lesson of Masonic philosophy is immortality of the soul.
3. The Volume of the Sacred Law is indispensable in a lodge.
4. An integral part of Craft Masonry is the legend of the third degree, which tells of the construction of Solomon’s Temple.
5. Masonic modes of recognition are to be kept inviolate.
6. Symbolism derived from the operative art of Masonry, or tools of the trade, are to remain intact.
7. A Mason must be an adult male who is born free.
Landmarks by definition are historic and unchangeable precepts, but given that Masonic lodges are self-governed, these precepts can vary. Individuals who join the Freemasons are amid impressive company. Over the centuries, thousands of individuals from all over the world and from all walks of life have taken part in the Craft. Its historic membership is replete with royalty, aristocrats, presidents, politicians, scientists, adventurers, inventors, entertainers, writers, philosophers, revolutionaries, and pioneers. Many of these Masons changed history; others changed the lives of their communities, their governments, and even their social systems.
But that’s not the main reason for joining the Masons. In truth, many individuals join the fraternity or one of their appendant bodies, such as the Shriners or the Daughters of the Eastern Star, for social and charitable reasons. The Masonic family is enormous, with organizations established all over the world. The lives of thousands of men, women, and young adults have been enriched by their association with Masonry, and regardless of their undertaking, they have made a difference and continue to do so to this day.
Freemasonry is also an avenue by which individuals can focus on personal growth. Much like other membership-based organizations, the Craft seeks to teach good men to become better men so that they can use their skills to benefit themselves, their families, and the world in general. The way an individual does that is by ascending various levels of the fraternal structure.
5
DEGREES
Upon entering the Brotherhood an initiate begins his journey by earning a degree, or level. There are three basic degrees in Freemasonry, Entered Apprentice, Fellowcraft, and Master Mason. These are commonly referred to as the three degrees of Freemasonry or Ancient Craft Masonry, or in the United States, blue lodge Masonry. When an individual completes all three degrees he is considered to be an official Freemason.
The degree ceremonies contain rituals that are highly allegorical and symbolic. Each degree serves to spiritually and morally educate an initiate and further his knowledge and history of the Craft. There are many lessons, or lectures, associated with each level. Throughout most of the degrees of Freemasonry there is a central ritual that symbolically focuses on the building of the Temple of Solomon and the events surrounding Master architect and Mason Hiram Abiff.
Once an individual has become a Master Mason he can either stay at that level, or choose to enter one of Freemasonry’s two main concordant bodies—the Ancient and Accepted Scottish Rite or the York Rite, both of which confer additional degrees. Or he can enter one of the Masonic social groups, like the Ancient Arabic Order of the Nobles of the Mystic Shrine, or Shriners.
Freemasonry is enveloped in allegory, ritual, and especially symbolism. Many of the symbols the Craft uses pay homage to medieval stonemasons and include the tools of their trade. Each symbol is endowed with a certain meaning. Highly revered symbols include the:
• Square | • Gavel |
• Compass | • Trowel |
• Plumb | • Gauge |
• Level | • Apron |
These and other symbols represent many of the scientific and artistic aspects of the trade like geometry, mathematics, and architecture, which are all interwoven into the fabric of Masonic teachings.
It’s fair to say that Freemasonry, for the most part, is generally misunderstood; its intentions, rituals, tenets, and actions are often manipulated to fit a particular theory or conspiracy. The term secret society is perhaps better suited to the description of a private society, or a society with secrets, as the only things they truly keep secret are certain teachings, and their modes of recognizing one another.
6
ORIGINS OF FREEMASONRY
History is often written by those in power, and when it comes to ancient history it’s often difficult and controversial to determine the true origin and timeline of events. The origin of Freemasonry has been debated for centuries, with plausible arguments made regarding various theories and legends. Whether Freemasons evolved from the great builders of Solomon’s Temple, the brave monastic order of the Knights Templar, or hard-working Medieval Guilds will perhaps never be revealed, but regardless of that fact, Masons have indeed secured an intriguing place in history.
The origin of Freemasonry is a subject that has sparked inspired debate over the centuries. Not only is it argued among historians, scholars, and conspiracy theorists, but it is also argued among Freemasons themselves. With the dubious title of “secret society” it is no wonder that the complex history of Freemasonry consistently provides inspiration for tales and theories running the gamut from the epic to the absurd.
That said, it’s difficult to pin down the true history of Freemasonry. Wrapped in a blanket of legend, ritual, and symbolism, the Brotherhood becomes everything from warrior monks to political assassins to guys wearing funny hats at charity barbecues. Only one thing is certain— Freemasonry is never boring, and no matter the theory or historical facts to which one subscribes, the very essence of this philosophical group of men is an intriguing study.
There are myriad origins associated with the Brotherhood and the Craft, ranging from the legendary Temple of Solomon and the Knights Templar to the astronomical aspects of megalithic times. Hundreds of books and articles have been written on these and other theories, and while some have been dismissed for sheer lack of evidence or as perhaps wishful thinking, others have made sound arguments to the contrary. Whether a proposed Freemasonry origin is true or false will perhaps never be proven, but the legends and symbolism that permeate the Brotherhood most assuredly take their lead from historical events.
One of Freemasonry’s alleged origins dates back to the building of Solomon’s Temple in Jerusalem from 970 to 931 b.c. Considered by both the Bible and the Torah as the first official temple in the Holy City, it was a massive undertaking that required thousands of men, enormous resources, and the skills of many master craftsmen. Solomon’s Temple was destroyed by the Babylonians in 586 b.c. It was rebuilt seventy years later only to be destroyed by the Romans as punishment when the Jews rebelled against them.
It is said that King Solomon, son of David and Bathsheba, was in dire need of a master artisan and consulted one of his friends, Hiram, the king of Tyre, to see if he could offer such a man to work on the great temple. Eager to help build a house of God, the Tyrian king dispatched his master workman, a skilled artist named Hiram Abiff (alternately spelled Abif).
Both the Temple of Solomon and the legend surrounding Hiram Abiff play a significant role in the rituals, legends, and rhetoric of Freemasonry. A temple constructed by stonemasons of the era seems a logical step in the evolutionary history of Freemasonry, but as with most theories involving Masonic origin, connections to the temple builders and to the tale of Hiram and his fate remain entrenched in speculation.
7
THE LEGEND OF HIRAM ABIFF
The character of Hiram Abiff and his connection to Solomon’s Temple is perhaps one of the greatest legends surrounding Freemasonry. There is little in the Bible that confirms his true identity, but the mention of him is enough to elicit much debate over his role in the building of the grand temple.
Hiram’s work and his subsequent fate is deeply embedded in Masonic ritual. His story is often referred to in Masonic texts, rituals, and ceremonies, and even takes center stage in conspiracy theories such as those surrounding the hideous crimes of nineteenth-century serial killer Jack the Ripper.
According to legend, Hiram was the son of a widow and was skilled in working with gold and silver, a craft that would prove useful in the making of various objects housed within the sacred temple. Hiram was also skilled in stonework, and allegedly knew valuable secrets of Master Masonry. In the authoritative position of supervisor for the construction of the temple, Hiram had the power to elevate individuals to higher ranks of skill and divine understanding of the masonry craft—from Apprentice to Fellowcraftsman and to Master Mason.
It is said that Hiram’s demise came at the hands of three fellow craftsmen— Jubela, Jubelo, and Jubelum—whose aim it was to learn of Hiram’s secrets and advance themselves to Master Masons. During a daily prayer session, Hiram was approached by the three men who demanded to be promoted. When Hiram refused to reveal anything to the men, Jubelo attacked him with an architect’s square, Jubela slashed his throat with a measuring gauge, and Jubelum used a gavel which eventually killed Hiram.
After burying Hiram in the dark of night, the three conspirators attempted to escape, only to be captured and returned to King Solomon, where they confessed to the murder and were summarily executed. Hiram’s body was eventually recovered and laid to rest at the temple where a shrine was built in his honor.
The legend of Hiram Abiff figures prominently in the initiation rite of a third-degree Mason, or Master Mason. The ritual is heavily linked to the Hiramic legend with the three ruffians serving as symbols of ignorance, in contrast to the Divine Truth that was known only to King Solomon, the Tyrian king, and to Hiram Abiff.
Freemasons, in their quest for knowledge, “light,” and Divine truths, symbolically link Hiram’s violent death to a great loss, a resurrection, and ultimately a state of immortality. As such, it’s easy to see why the Temple of Solomon, with its glorious architecture and the legendary artisan associated with it, are so heavily featured in Masonic history and traditions.
8
THE KNIGHTS TEMPLAR
When one thinks of the Knights Templar, one is often given to thoughts of legendary wars and the brave men who, atop their massive steeds, looked larger than life. Of course, imagination, aided by books and film, has a way of making all things historical appear glamorous while minimizing the realistic struggle and brutality of men in battle. These knights did indeed exist and while their legend can easily be romanticized, their purpose was far more focused. While the Knights were known for their ferocity in battle, especially during the Crusades, they were equally renowned for their banking skills and business acumen.
One of the great historical controversies involves the location of the Holy Grail. The Knights Templar have been deeply entrenched in that mystery, with many theories surrounding them as alleged protectors of the Grail and its possible location beneath the Rosslyn Chapel in Scotland.
Knights Templar were warrior monks, a military and religious order of men founded in 1118 by French Knight Hughes de Payens. From their inception until they were almost entirely wiped out in 1307, the Templars served as protectors of pilgrims traveling from Europe to the Kingdom of Jerusalem. Taking their name from their headquarters next to the legendary Temple of Solomon, the “Poor Knights of Christ and the Temple of Solomon” were a monastic order that enjoyed enormous wealth and power.
Though their history is spread across two centuries, the Knights Templar are perhaps best known for their participation in the Crusades, for arguably creating the first formal banking system, and for the mystery surrounding their involvement with the Holy Grail and the Ark of the Covenant. To understand their rise to power and fall from grace, and their possible connection to Freemasons, it’s important to examine the role they played in the Crusades from the eleventh to the thirteenth centuries.
9
THE CRUSADES
In its most simplistic form, the Crusades were a series of military campaigns sanctioned by the Catholic Church to recover the Holy Land and Jerusalem from the hands of the Muslims. This series of expeditions took place from 1096 to 1291, with each Crusade focusing on a different goal. The origin of the Crusades came as a result of Pope Urban II and a speech he delivered at a church council in Clermont in 1095. At that time, the spread of Islam was proving to be a possible threat to the Byzantine Empire and accounts of Christian mistreatment at the hands of Muslims did nothing to dispel that threat.
The response to Pope Urban’s request that the Holy City of Jerusalem be liberated was overwhelming, as Crusaders quickly showed their solidarity by sewing red crosses to their clothing. The true motivation for the pope’s inciting the Crusades is unknown, but speculation points to religious reasons or a possible common goal to help unite any warring factions within Europe.
After successfully taking the Holy City in 1099, Godfrei de Bouillon became the first ruler of the newly created Kingdom of Jerusalem. In 1100, the rule was passed to Godfrei’s brother Baldwin I, who proclaimed himself the first king of Jerusalem. When he passed away, the crown fell to his cousin Baldwin II. In 1118, nine knights approached Baldwin II seeking approval to found a new order whose mission it would be to protect individuals during their pilgrimage to the Holy Land. It was then that the Knights Templar was born, a strict order of men who took a vow of poverty, chastity, and obedience. Any individual who joined the Knights Templar had to adhere to stringent rules. In addition to their vows, they slept on straw mattresses, were forbidden to cut their beards, and were only allowed to consume meat three times each week.
In 1128 at the Council of Troyes, the Knights Templar were given sanction by the church with the assistance of St. Bernard of Clairvaux, who helped establish the rules of the Order. Fifty years later, over three hundred knights proudly wore the traditional white mantle that denoted a Templar. The combined wealth of the order was amassed as a result of donations of both property and monetary funds given over to the Order when wealthy members took their vows of poverty.
By 1135, the Knights began a policy of lending money to those making the Holy Land pilgrimage. Money that was kept in temples along the route was well guarded and travelers could safely deposit funds in exchange for written receipts, and then retrieve those funds at another temple further along the route. In essence, a rudimentary banking system was begun. This system, in addition to donations, gave the monastic order a significant boost of power. By 1239, the Templars owned nine thousand castles and manors and were richer than any other continental government. In addition, their numbers had grown to over fifteen thousand.
Groups possessing such wealth and perceived power, as history can attest, often become the target of those who wish to usurp and attain control of that power. The Knights Templar were, unfortunately, victims of such persecution, not surprisingly at the hands of their very creators, the church and crown.
French King Philip IV, also known as Philip the Fair, proved to be the undoing of the Knights Templar, and the Order succumbed to a lurid mix of heretical accusations and torture. A royal who lavishly squandered funds, Philip found himself in serious conflict with the Catholic Church in 1296, when he began taxing the church’s holdings to replenish his own coffers. When Pope Boniface VIII threatened to excommunicate the French people, King Philip ordered him kidnapped, only to have the pontiff expire after a short captivity.
It is said that the unscrupulous king then applied to become a Knight Templar and was summarily refused entrance into the Order. He subsequently set about manipulating the election of the next pope, Clement V, who then moved the papacy from Italy to France. It is unknown why these two men set out to destroy the Knights Templar, but speculation ranges from envy of the Knights’ wealth and power to the king himself either borrowing money from the Templars or trying to escape the debts he owed to the Order. Whatever the reason, the fall of the Knights Templar started with a summons issued to Templar Grand Master Jacques de Molay.
10
JACQUES DE MOLAY
Twenty-one-year-old Jacques de Molay had become a Templar in 1265. An ambitious Frenchman, he moved up the ranks and eventually became Grand Master of the Order. Having replaced the Order’s previous Grand Master Theobald Gaudin, de Molay took up residence at the Templar headquarters in Cyprus. In 1307, de Molay received word that he was to return to France on order of King Philip and Pope Clement, presumably under the guise of launching another Crusade.
De Molay obeyed the summons and returned to France unaware of the horrible fate that would soon befall him and his kinsmen. On what would prove an ironic date, October 13, 1307, Knights Templar all over France were seized and arrested. What followed was a distasteful routine of torture, where the knights were forced to either confess to their alleged misconduct including Christian heresy, idol worship, sexual perversions, and satanic worship; or face death.
Under extreme duress, de Molay offered a confession that he would later recant, and as a result, he and a fellow Templar were burned alive in 1312 within view of Notre Dame. Many legends revolve around the Knights Templar, and one is that just before de Molay died, he issued a prophecy that both King Philip and Pope Clement would die within a year’s time. As it turned out, both men did die within the following year, but the pope just prior to his death dealt a fatal blow to the Templars with a final order that stated that any individual joining the order would be excommunicated from the church as a heretic. In fact, it is said that the modern-day superstition of Friday the Thirteenth makes reference to the fateful day in 1307 when the Knights Templar were arrested and summarily tortured and killed.
There is no agreed-upon consensus of what became of the Templars after their persecution by King Philip IV. One of the more prevalent views is that a number of Templars who escaped arrest and execution made their way to Scotland in search of a safe haven. Being that Scotland’s king, Robert Bruce, had already been excommunicated from the Church, it stands to reason that the Templars would do well to fight with the Scots who were in great need of supplementing their fighting contingent.
After a successful battle against the English, it is said that the Templars were given refuge on a Scottish isle where they remained for the next eighty years. Certain theorists and historians contend that these rogue Templars eventually became a more permanent brotherhood known as Freemasons.
11
THE SCOTTISH RITE
The connection between the Knights Templar and Freemasons is a subject that is still vehemently debated, with many significant points brought to light on all sides. Many feel that the Templars who ended up in Scotland gave birth to the Scottish Rite, one of the two major branches of Freemasonry. Other historians argue that the Masons simply elected to adopt the romantic and chivalrous history of the Knights Templar, one that would provide infinitely more backbone and drama to their history.
Given the climate of the era, one can also theorize that a persecuted monastic order, such as the Templars, would naturally gravitate toward a secret fraternal organization in its infancy. Whatever the case may be, there is no definitive proof of a Masonic connection to the Knights Templar of legend, but there are plenty of facts and myths that make the Order a very attractive relative.
Once an individual has passed through the three main degrees, or levels, of Freemasonry—Entered Apprentice, Fellowcraft, and Master Mason—he can continue his education with other branches of Freemasonry. The Brotherhood consists of two main branches, one of which is the York Rite, and the other is the Ancient and Accepted Scottish Rite, or Scottish Rite as it is commonly called. The Scottish Rite consists of thirty-three degrees, each serving to extend a Mason’s knowledge of the Craft. An individual wishing to become a thirty-third degree Mason of the Scottish Rite cannot apply for the degree. Masons who show exemplary community leadership and who exemplify the principles of the Brotherhood must be elected by a unanimous vote.
The origin of the Scottish Rite appears to be lost in antiquity, but one school of thought suggests its roots are with the Knights Templar who lived in exile in Scotland after their Order was banished. It is also said that the rite originated with expatriate Scotsmen, who created a lodge in France. Records show that it wasn’t until 1804 that the name Ancient and Accepted Scottish Rite appeared in documents between the Grand Orient of France and the Supreme Council of France. In the United States, the Scottish Rite is divided into Northern and Southern Jurisdictions that are governed by Supreme Councils.
12
THE HALLIWELL MANUSCRIPT AND THE YORK RITE
Considered to be one of the oldest and perhaps most significant documents of Freemasonry is the Halliwell Manuscript, or Regius poem. Discovered in the King’s Library of the British Museum in 1839, the poem contained 794 lines of English verse that were then published by James O. Halliwell in 1840. According to experts, the document likely dates back to around 1390; however, the poem cites historic events long before that time.
The Halliwell Manuscript is significant in terms of Masonic history and the legends associated with that history. It also contains governmental regulations of the Craft. Perhaps the most important aspect of the poem is its telling of the introduction of Masonry in 924 by King Athelstan of England. Inclusion of this information in the manuscript gives the York Rite branch of Freemasonry an impressive and legendary lineage from which to draw.
Considered to be the first king of all England, Athelstan ruled from 925 to 939 a.d. Grandson to Alfred the Great, Athelstan had a strong admiration for the art of masonry and the subject of geometry. With his patronage many castles, fortresses, monasteries, and abbeys were built. In an effort to further continue the trade, a charter was issued by Athelstan so that masons would hold an annual assembly in the city of York.
The first Grand Lodge meeting was held in 926 a.d., with King Ath-elstan’s brother, Prince Edwin, serving as Grand Master. The legend as written in the Halliwell Manuscript relates that it was at that Grand Lodge that the constitutions of English Freemasonry were established based on old Greek and Latin documents. The fact that the King and his brother were so deeply involved suggests they were two of the first speculative, or non-masons, introduced to the Brotherhood. Over the next few millennia, many individuals of royal blood would become Masons, and some speculate that Athelstan’s patronage and involvement set that precedent.
The York Rite, which derives its name from the city of York in the North of England, constitutes the second concordant body of Freemasonry. There are three bodies within the York Rite, including Royal Arch Masonry, Cryptic Masonry, and Knights Templar. These groups confer additional degrees for Masons interested in further enlightenment and study of the Brotherhood.
As one can imagine given the Halliwell Manuscript and Athelstan’s legend, the origin of the York Rite has been a fascinating source of study and debate for historians, scholars, and Freemasons themselves. Degrees conferred upon Masons through the York Rite and its associated bodies are understandably steeped in history and lore and represent a great source of pride throughout the Brotherhood.
13
BREAKING NEW GROUND
Prior to the formation of organized Freemasonry, stonemasons of the Medieval Age were making their mark all over Europe, and the splendor and artistry of their work is highly revered by modern Masons. Those times were not without strife, however, as Masonry endured setbacks as a result of the Protestant Reformation. But like a phoenix, it was resurrected to new heights and notoriety to form what is now a Brotherhood of legend.
It’s no secret that the origins of Freemasonry are a great source of debate. While some scholars, historians, and Masons believe the Craft is based in antiquity as far back as Solomon’s Temple, others contend that Freemasons are evolved from Medieval Masonic Guilds. However, even this is a contested assertion, with some speculating that trade masons of the day had no need for secrecy as they were always traveling wherever work was available.
From the megalithic era to Medieval times and the New World, stonemasons honed their skills and combined their artistry and passion for building to create a legacy of form and structure. Using the tools of their trade they were the hands-on craftsmen who built and rebuilt as far back as ancient Egypt.
Masons of the trade built a variety of impressive monuments and buildings over the millennia. The splendor, magic, and artistic quality of these sites can still be seen in cities and nations all over the world, ranging from the English landscape of Stonehenge to grand European castles and the United States presidential residence, the White House. Arguably one of the most famous mason-built structures is the London Bridge, which connects two sides of London over the Thames River. The popular song “London Bridge Is Falling Down” was conceived during the construction of the London Bridge. The local populace sang this to the masons working on the endeavor. Two of the lines find their root in Masonry: “Build it up with stone so strong,” and “Stone so strong will last so long.”
London Bridge had many incarnations, beginning with a wooden bridge built by the Romans in 46 a.d. After the Romans departed, the bridge fell into disrepair and was rebuilt a number of times. It wasn’t until 1176 that the masons took on the enormous task of building a more permanent structure during the reign of King Henry II. England’s first incarnation of the stone-built London Bridge was completed in 1209 and took thirty-three years to construct.
During the Middle Ages, masons throughout Europe, and especially in Britain, France, and Germany, were thriving and further enhancing their faith by using their building skills to create amazing icons of religious splendor. As it turned out, competition among the regional hierarchies of the Catholic Church worked in the masons’ favor, as each faction wanted to build bigger and more impressive churches and cathedrals than the previous faction.
When one takes into consideration the building of such massive structures and the danger involved in working with stone, it’s easy to see why the cathedrals built by masons were indeed regarded as tremendously inspirational works of art. England’s Westminster Abbey, France’s Notre Dame, and Spain’s Santiago de Compostela are ageless reminders of the artisanship of the Gothic, Medieval, and modern-day stonemasons.
14
THE PROTESTANT REFORMATION
One might ask what a religious upheaval such as the Protestant Reformation has to do with Freemasonry. As it turns out, it had a direct impact on the masons of the day, who were primarily employed by the Catholic Church to build, among other things, many grand cathedrals, churches, and monasteries.
The sixteenth century saw a major shift in religion in Western Europe, which at the time was primarily guided by the Roman Catholic Church. It’s no mystery that theological changes throughout history have resulted in persecution, war, and general mayhem. During the Crusades, for example, many individual lives were lost in the name of God.
The Protestant Reformation of the 1500s was a religious rebellion that sought to reform the Catholic Church. The result was a division of faith, the primary establishment being Lutheranism, and what would become the Lutheran Church. The movement began as a result of one man and his bold actions to incite reform. By definition, Protestantism is faith founded on the principles of the reformation, acceptance of the Bible as the true source of revelation, and the universal priesthood of all men equally. In its simplistic form, it refers to the religious movement of separation from the Roman Catholic Church.
The trigger for the Protestant Reformation was an Augustinian monk and German theologian named Martin Luther. A professor at the University of Wittenberg, Luther felt so strongly about the subject of religious indulgences that he took to outright rebellion. It is said that on October 31, 1517, Luther went to Wittenberg’s Castle Church and nailed to the castle door his ninety-five theses for all to read and debate.
This spawned a quick outbreak of discontent, as the theses were translated into a number of languages, and because of the new technological advances of the printing press, they were widely distributed throughout Europe. Within two months Luther’s faith-based words were spread throughout the continent, and a mire of religious discontent became a major point of contention for the papacy and the Catholic Church. During this time, British Freemasons remained loyal to the Catholic Church, but this religious movement would eventually come to a head in England with King Henry VIII.
15
KING HENRY VIII AND FREEMASONRY PRE-1717
King Henry VIII is perhaps best known for his fondness for wives—all six of them—and the beheading of wives Anne Boleyn and Katherine Howard, numbers two and five respectively. The amorous king also left a lasting historical mark in regard to the Protestant Reformation. As such, it should come as no surprise that the king came to blows with the Papacy over the dissolution of his first marriage to Catherine of Aragon.
It all began when the Catholic Church refused the king’s request to dissolve his first marriage, which would enable him to marry his then-mistress Anne Boleyn. By 1533, Henry ignored Catholic doctrine and married Boleyn. Several months later, he had his marriage to Catherine annulled and his new marriage validated. As a result of Henry’s chicanery, Pope Clement VII excommunicated the king from the Roman Catholic Church. In response, Henry put forth the Act of Supremacy in 1534, which in effect separated him from the Vatican and made him the head of the Church in England.
As a result of the king’s proclamation, monasteries, church properties, and land became the possession of the crown, which effectively halted the further construction of churches and as a result, the need for masons. It is said that this decline marked the beginnings of the shift from operative to speculative Masons, thus beginning a new phase in the as yet unofficially recognized Brotherhood.
Despite the fact that the first official Grand Lodge was created in 1717, which is generally accepted as the beginning of Freemasonry as an organized fraternity, there is quite a bit of evidence that shows the Brotherhood could perhaps have existed much earlier. Historians often point to the formation of the Masons Company of London in 1356, but there is no solid proof of that. Other possible sources indicating an earlier origin are the Cooke Manuscript, the Schaw Statutes, and Elias Ashmole, an alleged early initiate into the Brotherhood in 1646.
16
THE COOKE MANUSCRIPT AND THE SCHAW STATUTES
In 1861 Matthew Cooke transcribed a document believed to have originated circa 1450. This document was allegedly written by a speculative Mason, and is said to contain the Constitution of German stonemasons. The manuscript also makes reference to seven sciences that were used by George Payne, who was serving as Grand Master when he compiled his version of the general regulations.
These are the seven sciences according to one transcription:
The first, which is called the foundation of all science, is grammar, which teacheth to write and speak correctly.
The second is rhetoric, which teaches us to speak elegantly.
The third is dialectic, which teaches us to discern the true from the false, and it is usually called art or sophistry (logic).
The fourth is arithmetic, which instructs us in the science of numbers, to reckon, and to make accounts.
The fifth is geometry, which teaches us all about mensuration, measures and weights, of all kinds of handicrafts.
The sixth is music, and that teaches the art of singing by notation for the voice, on the organ, trumpet, and harp, and of all things pertaining thereto.
The seventh is astronomy, which teaches us the course of the sun and of the moon, and of the other stars and planets of heaven.
The Schaw Statutes, in the simplest form, were an attempt to organize the structure of Freemasonry. King James VI of Scotland, who would eventually become King James I of England, appointed William Schaw as Master of the Work and Warden General in 1583. Schaw then issued the first of his Schaw Statutes in 1598, which outlined, to both lodge members and the public, the duties of all Masonic members.
In 1599, Schaw created a second statute, the significance of which lies in reference to stonemasonry and the existence of esoteric, or secret, knowledge. The statute also makes reference to the Mother Lodge of Scotland, Lodge Mother Kilwinning, No. 0, which was supposedly active at that time. Schaw’s writings also provided a set of instructions for all lodges that certain activities, such as record keeping and the dates of lodge meetings, must be written and recorded. Depending on the theory, it is said that Schaw was the founding father of modern Freemasonry.
The name Elias Ashmole is constantly mentioned when discussing Freemasonry and its history. The reason for his significance is his admission into a lodge in 1646 as a speculative Mason, a practice that is theorized to have occurred long before that time. It was said that admissions of non-Masons to the fraternity exacerbated a panic that caused operative lodges to destroy records for fear of their information falling into the wrong hands.
Ashmole was a politician, collector, and antiquarian with a thirst for knowledge, especially when it came to alchemy and astrology. He was, in fact, an avid student in the study of alchemy, and in the 1650s he was able to compile and publish many manuscripts that were formerly only part of private collections. In later years, Ashmole even consulted on astrological matters with King Charles II and his court.
17
REBUILDING LONDON
On September 2, 1666, Thomas Farrinor, the baker for King Charles II, neglected to extinguish his oven before retiring for the evening. Hours later, a fire broke out and it would prove to be the most deadly in British history. Four days later, the fire had destroyed over thirteen thousand homes, over eighty churches, and forty-four company halls. The fire consumed 373 acres and destroyed everything in its path. The catastrophic destruction the fire left in its wake was tremendous.
English architect, mathematician, and scientist Christopher Wren had the daunting task of rebuilding the great city of London. Wren was a founding member of the Royal Society who designed and built over fifty churches and buildings throughout Oxford and Cambridge. One of his greatest accomplishments was the construction of St. Paul’s Cathedral, which he personally oversaw from 1675 to 1710. Wren was also a Freemason and Grand Master of an operative lodge. Records show he was initiated in 1691.
The London Fire was tragic, but unfortunate as it was, it gave masons years and years of steady employment. Wren’s decision to rebuild the city with brick and stone required a strong contingent of masons, many of whom were brought in from all over the British Isles. With Wren’s guidance, they met in lodges and began rebuilding the city. Included in the massive reconstruction was St. Paul’s Cathedral, which took thirty-five years to build.
18
OPERATIVE AND SPECULATIVE FREEMASONRY
The terms operative and speculative are commonly found when reading anything on the subject of Freemasonry and it can sometimes be confusing. In a nutshell, operative Masons are individuals who were masons by trade. It is commonly assumed that modern-day Freemasonry evolved from the operative Masons. Speculative Masons comprise the majority of the present-day Brotherhood. In short, they are individuals who are not part of the masonry trade.
When in doubt, it’s the language of Latin that ultimately helps in the understanding of this Masonic distinction. Operative is derived from the Latin word for “work,” or operari. Speculative is derived from the Latin word specere, which means “to see,” or “to look about.” Operatives were the workers of the trade while the speculatives were taught the knowledge, understanding, and theories of the trade—often through allegory, ritual, and symbolism. One of the things that distinguishes operative from speculative Masons is the use of symbols. Most Masonic symbols are tools related to the mason and his trade, including the square, compass, plumb, and level.
The terms operative art and speculative science are also common. Operative art refers to the Middle Ages and the practices of stonemasons. Speculative science refers to the modern-day practice of Freemasonry.
Operative Freemasons
Operative Masons were the hands-on stonemasons who used the actual tools that would later become symbols and icons of Freemasonry. Their operative art reflects a high skill level. They built structures for both private and commercial use, as well as churches, monasteries, temples, and cathedrals. As a group of men they were much like those in any other trade—they traveled to where work was most abundant. For as long as there have been buildings and monuments, so have there been masons to carve stone into structure.
When it comes to the subject of Freemasonry and its origins, nothing is, ironically, written in stone, and the origin of the actual word freemason is no exception. Many different definitions are available when perusing the history books, some more commonly accepted than others as being the most likely meaning.
One of the more common explanations points to a material called freestone, a soft form of limestone that hardens to durability with age. Masons who worked with this material were naturally called Freestone Masons, which is assumed to have evolved into Freemason.
The word free is typically the cause for the dispute in the name. Some speculate that the name is derived from the actual freestanding stones masons worked with. Others surmise that a possible explanation is simply that masons who weren’t under the control of local guilds were, in fact, free masons.
Speculative Freemasons
In the late 1600s, masonry had gone into decline. The religious turn to Protestantism in the mid-1500s by King Henry VIII, which resulted in fewer cathedrals being built, had set the wheels in motion. By 1665, the British population was succumbing to the horror of the Great Plague, estimated to have killed up to a hundred thousand people—a fifth of London’s population. The London fire was a year later, which resulted in a resurgence in the masonry trade, but it was short-lived.
Masonry virtually came to a halt in the first years of the eighteenth century. Only a handful of operative lodges remained and their members were in disagreement over allowing non-tradesmen into their groups. That changed in 1716 with the death of architect and Grand Master Christopher Wren. By the following year, the four lodges of London made the decision to form a Grand Lodge.
The formation of that Grand Lodge would definitively mark the shift from operative Masonry to speculative Masonry, thereby creating a more philosophical fraternity, one whose members sought to further their own education and spirituality. As a result of this shift, a wide range of individuals— from politicians and artists to explorers and aristocrats—entered the Craft.
19
THE GRAND LODGE OF ENGLAND
It is generally agreed upon that the formation of the Grand Lodge of England marks the official beginning of organized Freemasonry. In February, 1717, four London lodges, which included over one hundred masons, met for the first time. The lodges were:
• Lodge No. 1: The Goose and Gridiron Ale-house in St. Paul’s Churchyard.
• Lodge No. 2: The Crown Ale-house in Parker’s Lane near Drury’s Lane.
• Lodge No. 3: The Apple Tree Tavern in Charles Street, Covent Garden.
• Lodge No. 4: The Rummer and Grapes Tavern in Channel Row, Westminster.
At the meeting, which took place at the Apple Tree Tavern, they decided that together they would form the Grand Lodge of England. In forming this official lodge, they would become a central authority and recognize three symbolic degrees. Four months later, on June 24, 1717, St. John the Baptist’s Day, an assembly and feast was held, this time at the Goose and Gridiron. At that meeting, they elected Anthony Sayer, a member of Lodge No. 3, as their first Grand Master. After all this, four lodges followed England’s lead—two in Europe and two in America. The Grand Lodge of Ireland was formed in 1725, followed by the Provincial Grand Lodge of Pennsylvania in 1731, and the Provincial Grand Lodge of Massachusetts two years later. By 1736, the Grand Lodge of Scotland was formed.
In 1718, George Payne was elected Grand Master, and he immediately began compiling ancient manuscripts, rituals, charts, and all texts pertaining to Freemasonry. Together with the documents collected by St. Paul’s Lodge, Payne had enough information to write a code of laws and doctrines. Jean Theophilus Desaguliers served as Grand Master in 1719, but by 1720, when Payne again was serving as Master, the General Regulations (commonly known as the Book of Constitutions) were created and then approved by the Grand Lodge the following year. They would eventually be published in 1723 by Dr. James Anderson, and came to be known as Anderson’s Constitutions.
An interesting shift took place in 1721, when John, the Duke of Mon-tagu, was chosen by the lodge as its next Grand Master. This set in motion a trend that would endure for the next 278 years. In that time, no “commoner” would serve as Grand Master of the Grand Lodge of England. All who held the prestigious position would be of nobility or members of the royal family. The affluent association of gentry and aristocracy gave rise to an increase in fraternal membership. Only four lodges constituted the Grand Lodge in 1717; the number of lodges grew to 126 over the next eighteen years.
20
ANCIENT FREE AND ACCEPTED MASONRY
As an essentially autonomous organization with independence and freedom of thought, it would be quite surprising had the Craft not seen changes in its long and varied history. Many of the divisions in the Brotherhood were brought about by internal differences in ritual. Many more were triggered by responses to the inevitable evolution of societies and social structures. There has always been a common theme to the schisms that have occurred, but it has been the innate desire of Freemasons to heal those rifts and move forward as brothers.
The terms ancient free and accepted Masonry are often used in the names of Grand Lodges and the lodges of their constituency to signify their historical ties. This section is devoted to describing the rift in English Freemasonry that resulted in the creation of separate Grand Lodges. Because the formal names of these Grand Lodges are a mouthful, it’s best to refer to them in shortened, recognizable terms, and to include their common nicknames.
The Grand Lodge formed in England in 1717 was the first Grand Lodge in history. Formally titled “The Grand Lodge of Free and Accepted Masons” under the constitution of England, this lodge became designated as the “Moderns” or “Premier” lodge after the establishment of a rival Grand Lodge in 1751. (For clarity in this section, the lodge will be referred to as the Premier Grand Lodge of England, or the Moderns.)
The most significant group of Masons to compete with the Premier Lodge of London established a new Grand Lodge in 1751, and called themselves the “Grand Lodge of Free and Accepted Masons of England according to the Old Institutions.” Because this group chose to adhere to the old and long established passwords, customs, and rituals of Freemasonry, the Grand Lodge of Free and Accepted Masons of England according to the Old Institutions assumed the nickname, “the Antients.” The established Premier Lodge of London, although the oldest organized group of Freemasons, became known as “the Moderns.”
The Antients offered a traditional alternative to Modern Freemasonry. The Antients actively sought the support of nobility, and became adept at casting an anti-religious cloud over the Moderns. The attraction for the working classes was immediate.
Antient lodges spread throughout Scotland and Ireland, and became a significant Masonic influence in the British military. Through the military, Antient Masonry would find its way to the American Colonies. This rift in British Freemasonry would continue unabated for sixty years. In the early 1800s, overtures were made between the two branches that culminated in the union of the two grand lodges in 1813. The compromise returned the modes of recognition to pre-division days, although it was ambiguously worded so that it simultaneously provided elements of “wiggle room” for both parties.
The compromise avoided standardizing all the rituals, allowing individual lodges to continue incorporating their own established customs. The union of lodges became the United Grand Lodge of Ancient Freemasons of England. Today the Lodge is formally known as the United Grand Lodge of Free and Accepted Masons of England, and informally called the “United Grand Lodge of England.”
21
RIFTS IN THE BROTHERHOOD
During the 1700s the popularity of Freemasonry grew in England and rapidly expanded worldwide. The first lodge in the Netherlands was founded in 1721, followed by lodges in Spain (1728), Poland (1730), the American Colonies (1731), Switzerland (1736), France (1738), Prussia (1740), Austria (1742), Denmark (1743), Norway (1749), and Sweden (1753).
A major division in Freemasonry would occur in 1751, ironically in its country of origin. The Premier Grand Lodge of London and the lodges in its jurisdiction had throughout the years been making gradual changes and innovations in its modes of recognition, and had expanded the two-degree system to three.
Some historians believe that these changes were triggered by a combination of published “exposés” and the steady influx of immigrants from Scotland and Ireland. Many of these immigrants found it difficult to gain employment, and some were clever enough to exploit printed versions of Masonic symbolism in an attempt to pass themselves off as Masons. These attempts, whether successful or not, threatened the privilege of charity that Freemasons extended to one another. It is also likely that the number of bona fide Freemason immigrants applying for charitable aid were straining the charitable sensibilities of the English lodges.
Alterations in ritual and recognition symbols effectively barred immigrant Freemasons from participation in local lodges, and spawned a great deal of resentment that traveled back to their home countries. As a result, disenfranchised Masons broke away to set up their own lodges, and many English lodges simply chose not to recognize the Premier Grand Lodge at all.
The parallel cause for the shift away from the Premier Lodge of England is both philosophical and cultural. By its very nature, early Freemasonry in England was revolutionary and bold, and arguably helped to spawn the Age of Enlightenment that would eventually sweep through Europe, affecting the attitudes of commoners and the ruling nobility, and influencing the social and political structures of entire nations. Through Masonry, the social status quo was being broadly challenged, given that the tenets of Masonry suggested that equality among men was an achievable birthright, and that knowledge and self-awareness were concepts open to everyone.
During the early 1700s in England, Masonry provided a venue for the emerging middle classes to engage in open discussion and debate. The quest for philosophic and scientific understanding was no longer confined to the elitist hierarchy. The attraction to this novel and powerful avenue of expression spread quickly through all of the cultural classes, and would soon foster conflicting results for Freemasonry itself.
Freemasonry was effectively growing into a microcosm of a democratic society. While individualism was held in the highest regard, self-government was an essential. Laws, constitutions, symbolism, and rituals were all open to discussion and could be altered at will by a majority vote.
As membership in lodges under the jurisdiction of the Premier Lodge of England expanded into the middle and upper classes, the hierarchy of the lodges grew increasingly elitist. The religious undertones of traditional Masonry were also becoming more obscure and shifted toward philosophical Deism. Intellectually, the Premier Lodge of England was losing much of its grip, and much of its influence on the common man.
22
COLONIAL EFFECTS ON FREEMASONRY
The division of the Antients and Moderns had limited effect on Freemasonry in the American Colonies. Although both branches had granted charters in the colonies, they tended to act independently of one another. A number of lodges were formed in the colonies that were completely independent of the English Grand Lodges. The earliest chartered Grand Lodge in the colonies was formed almost twenty years before the English rift took place, but it would soon create a rift of its own.
The first Grand Lodge in the colonies was formed in Boston in 1733 by an Englishman named Henry Price, who would become known in later years as the father of American Freemasonry. Although there is little information about Price’s date of birth or early life, it’s known that he was a successful merchant and tailor when he emigrated from London to Boston in 1723.
Price became associated with Masons who were operating without a charter from the Premier Grand Lodge of England, which had been established only a few years earlier. In 1732, Price set sail from Boston back to London, and one of his goals was to obtain a warrant from the Premier Grand Lodge, allowing him the authority to form a chartered lodge in Boston.
After his return to Boston, Henry Price immediately organized and established the new Provincial Grand Lodge that was named Saint John’s Grand Lodge. On the very same day the Grand Lodge granted a charter to a group of Boston Masons, making them the first officially constituted lodge in the colonies. This would become known as the First Lodge.
Over the next year, Price’s authority was broadened to cover all of North America, and he went on to charter dozens of new lodges. One of those lodges would be in Philadelphia, with Benjamin Franklin as the appointed Grand Master in 1743. In addition to the First Lodge, four more lodges were also chartered in Boston.
The First Lodge in Boston was, quite by coincidence, following a similar path to the one taken by the Premier Grand Lodge of England (the Moderns). Membership of the First Lodge had become decidedly elitist, admitting only the prosperous upper class. This prosperous upper-class lodge had another commonality, consisting largely of loyalists to the British. The working class was turned away, and their response was nearly identical to that of the disenfranchised English Antients.
The Masons in Boston who were unable to gain admission to the chartered lodges in Boston soon formed a lodge of their own. Probably because the Antients in England had garnered support from the Grand Lodges of Ireland and Scotland, the new lodge applied to the Grand Lodge of Scotland for a charter. The Grand Lodge of Scotland (probably with great glee) agreed to the charter on St. Andrew’s Day in 1756, with the suggestion that the lodge be named St. Andrew’s Lodge.
The charter for the new lodge arrived in 1760, and St. Andrew’s Lodge became official. An interesting fact: One of the first orders of business for the newly created St. Andrew’s Lodge was to admit a twenty-five-year-old silversmith named Paul Revere into its ranks.
23
RIVAL UNITY
St. Andrew’s Lodge joined ranks with three British military lodges stationed near Boston in 1769, and successfully petitioned the Grand Lodge of Scotland for the appointment of their own Provincial Grand Master. Doctor Joseph Warren was installed as Provincial Grand Master of the new Massachusetts Grand Lodge on December 27, 1769, which is St. John the Evangelist’s Day. There is unsubstantiated speculation that this day was chosen specifically to irritate the rival St. John’s Grand Lodge.
Joseph Warren was a Harvard graduate, and one of the most prominent physicians in Boston. His enthusiasm and social stature brought publicity and success to the Massachusetts Grand Lodge during his five years as Grand Master.
During this same time period, Warren was one of the most outspoken critics of British authority in Massachusetts. He developed close relationships with John Hancock and Samuel Adams, and authored a number of published articles, including the Suffolk Resolves, that the British considered seditious.
It was Warren who volunteered to speak publicly at the Old South Church after hearing from British officers that anyone who dared do so would surely lose his life. And it was Joseph Warren who on April 18, 1775, dispatched William Dawes and Paul Revere on their famous midnight ride. In May, Warren was unanimously elected as President of the Massachusetts Provincial Congress.
On June 14, 1775, Warren was appointed as the second Brigadier General for the Massachusetts military forces. He presided over the Massachusetts Provincial Congress on June 16 and, upon hearing of the British troops’ arrival in Charlestown, rode directly to Bunker Hill to offer his services as the British attacked. After repelling two assaults, the American forces were overwhelmed and Warren was killed by a musketball. Joseph Warren was unceremoniously buried in a mass grave by the British troops. His badly decomposed body was recovered some months later and was identified by Paul Revere.
Joseph Warren was replaced by Joseph Webb, who would hold the position of Provincial Grand Master for another five years, seeing the end of hostilities between the newly formed United States and the British. In 1782, the members of St. Andrew’s Lodge became divided in their position toward retaining allegiance with the Grand Lodge of Scotland.
In 1784, the members voted on the question, resulting in a ballot of twenty-nine votes for retaining Scottish allegiance and twenty-three members voting for independence. The twenty-three dissenting members were subsequently dropped from membership by the majority. The minority group immediately formed a new lodge under the jurisdiction of the St. John’s Grand Lodge, resulting in enormous confusion and animosity between the former members of St. Andrew’s, the Massachusetts Grand Lodge, and the St. John’s Grand Lodge.
Finally, in 1792, the rival lodges reached a diplomatic agreement and formed a single Grand Lodge, which is now known as the Grand Lodge of Masons in Massachusetts. Paul Revere served as Grand Master from 1794 to 1797.
The union of the Grand Lodges in Massachusetts, and resulting union of their constituent lodges created a great deal of confusion in the numbering system. Traditionally, constituent lodges are assigned numbers in the order of their charter dates. With eighty-one constituent lodges in place at the time of the union, the complications proved to be insurmountable. The numbers were simply discarded, and the lodges remain uniquely unnumbered.
24
VIVE LA FREEMASONRY!
The first reliably documented lodge in France is recorded around 1738, dubbed the English Grand Lodge of France. Its exact origins are unknown, other than the probability that the English, the Irish, or the Scots imported Freemasonry into France in the 1730s. France would become a beacon for the Age of Enlightenment, and Freemason popularity exploded in the 1740s. However, confusion and French-Masonic anarchy also ran rampant, with Masters governing lodges and granting charters in any fashion they chose.
The Grand Lodge of France changed its name in 1772 to the Grand Orient of France, and adopted the statutes of the Royal Order of Freemasonry in France. Masons who disagreed with the changes simply broke away and continued as the Grand Lodge of France. The two groups quarreled relentlessly until the French Revolution effectively shut down Freemasonry in 1789. Ten years later, a union was formed between the two factions, and the Grand Lodge of France rejoined the Grand Orient of France.
Under Napoleon Bonaparte, Freemasonry expanded and continued to grow in popularity. However, significant variations in membership requirements, rituals, and philosophy would eventually separate French Freemasonry from that of England and the United States. In the 1870s, England effectively broke off ties with the Grand Orient of France for relaxing its references to the Grand Architect and effectively allowing atheists to become Masons. On most levels in France, lodges had been given complete autonomy regarding the inclusion of religious symbolism in their rituals.
Today, nearly half of the Freemasons in all of Europe are operating in France under a number of jurisdictions. The Grand Orient of France is the largest, with nearly 44,000 members. The second-largest jurisdiction is the Grand Lodge of France, with approximately 30,000 members. The third largest is the National Grand Lodge of France, with an estimated 20,000 members. The National Grand Lodge of France is currently the only Grand Lodge recognized by Grand Lodges in the United States.