The Brotherhood. Martin Short
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the Antients, giving way to the Duke of Sussex, Grand Master of the Moderns, who thus became the first Grand Master of the United Grand Lodge of England. The Moderns gave way on Royal Arch, saving face by having it declared that this was no fourth degree but simply a culmination of the other three degrees, which completed the making of a Master Mason. The Antients for their part gave way to the Moderns in accepting the total de-Christianization of the Brotherhood.
The Union’s acceptance of Royal Arch workings is of great importance, for it completed in all essentials the structure of Freemasonry as it exists today. Just as the Moderns de-Christianized the movement, so with the acceptance of Royal Arch the Antients succeeded in introducing the undeniably occult - notably the invocation of the supposedly rediscovered long-lost name of God, discussed later in this book.
It is perhaps because the Freemasonic God, as revealed to Royal Arch Masons, is so far from being ‘that Religion to which all men agree’ that it was determined that Holy Royal Arch workings should not be conducted in Lodges but separately in ‘Chapters’ under the control of a Grand Chapter and not of Grand Lodge. In practice, the officers of Grand Lodge and of Grand Chapter overlap and today both bodies have their seat at Freemasons Hall in Great Queen Street, Holborn. Moreover, Chapters usually meet in the Lodge temples to which they are attached, albeit on different evenings. Today about one in five Freemasons are Royal Arch ‘Companions’, these constituting a more fervent, more indoctrinated, closer-knit inner circle. With the acceptance of Royal Arch, the way was open for the conferment of the bewildering mass of further and even more exclusive degrees that now characterizes world Freemasonry.
During the period from the beginning of the seventeenth century to the time of the Union of Antients and Moderns in 1813, the rituals crystallized and came to approximate each other, although to this day there are a large number of somewhat different workings. The main rituals settled around the legend of King Solomon’s temple. The myth mimed in the Master Mason’s degree is the murder of Hiram Abiff, claimed to have been the principal architect of the temple, for refusing to reveal masonic secrets. The would-be Master Mason has to ‘die’ as Hiram Abiff and be ‘resurrected’ into Masonry. According to the myth mimed in the Royal Arch ceremony, a crypt is found in the foundations of the ruined temple in which is discovered the ‘omnific word’, the lost name of God. With the rituals, the oaths too became settled in the form they have today. Should he reveal the secrets of the Brotherhood, the Apprentice accepts, among other penalties, to have his tongue torn out; the Fellow Craft to have his heart torn from his breast; the Master Mason to have his bowels burned to ashes; and the exaltee to the Royal Arch accepts ‘in addition’ to have the top of his skull sliced off. But, as the rituals themselves express it, the ‘more effective penalty’ for doing anything displeasing to Masonry is to be shunned by the entire Brotherhood, a penalty adequate to bring a man to ruin, the more certainly so as Freemasonry expanded in every profession and every branch of society.
CHAPTER 4 Across the Seas and Down the Centuries
The Irish Grand Lodge was formed in 1725 and the Scottish the following year. The Scots proved at least as fervent missionaries as the English. As already mentioned, the movement had spread to the Continent at least by the third decade of the eighteenth century, often in very high society. Frederick the Great of Prussia is claimed to have been initiated in 1738, although one must be careful of accepting masonic claims of membership by the illustrious. There is no proof, for example, that Christopher Wren, often hailed as one of the brethren, was ever a member. Masonry, its undefined Deism so close to that of Voltairean rationalism, was soon the rage among the pre-revolutionary freethinkers in France: ironically, it may have been planted there by Jacobite exiles around 1725.
Freemasonry remains a power to be reckoned with in many European countries, France and Germany in particular. The French Grand Master today is Air Force General Jacques Mitterand, the President’s brother, and Free-masonry’s influence in politics is profound. François Mitterand owes much of his success in the 1981 election to influential Freemasons. Masonry has been closely identified with the Socialists for most of the last seventy years. According to Fred Zeller, Grand Master of the Grand Orient of France in 1971 and 1973, the 1974 presidential election would have been won by the Socialists had Valery Giscard d’Estaing not become a Freemason and colluded with sympathetic forces in the Brotherhood, which eventually persuaded French Freemasons that it was in their best interests to vote for Giscard. He was initiated into the Franklin Roosevelt Lodge in Paris the year of the election.
Italian Freemasonry, later to play a significant role in the unification of the country (Garibaldi was a Freemason), was established in Rome by Jacobite exiles in 1735 and was already a force by 1750. Masonry among Roman Catholic prelates was one reason for the repeated papal condemnations.
No country was too small for attention: Holland, Switzerland and Sweden all had keen and influential memberships in the eighteenth century. Continental Masonry reached as far as Russia: Tolstoy in War and Peace describes the different motivations of upper-class Masons during the Napoleonic Wars.
Freemasonry crossed the Atlantic to the colonies of the old empire very early on: George Washington’s initiation was in 1752. Today, the dollar bill bears not only Washington’s likeness but also the all-seeing-eye symbol of Freemasonry. Washington refused to become head of Masonry for the whole of the newly formed United States, and US Freemasonry came to be organized on a state-by-state basis. Today, each state has its own Grand Lodge. Royal Arch Chapters come under state Grand Chapters, the first mention of Royal Arch appearing in Virginia records of 1753. A few states followed the British lead and spread the Brotherhood abroad. For example, before the Second World War there were Lodges in China under Massachusetts jurisdiction, and it was Massachusetts that warranted the first Canadian Lodge in 1749.* No fewer than nine Canadian Grand Lodges were eventually formed. The United States proved a home from home for the Brotherhood. Eight signatories to the Declaration of Independence - Benjamin Franklin, John Hancock, Joseph Hewes, William Hooper, Robert Treat Payne, Richard Stockton, George Walton and William Whipple - were proven Masons, while twenty-four others, on less than certain evidence, have been claimed by the Brotherhood. Seventeen Presidents have been Masons: Washington, Madison, Monroe, Jackson, Polk, Buchanan, Andrew Johnson, Garfield, McKinley, both Roosevelts, Taft, Harding, Truman, Lyndon Johnson, Gerald Ford and Ronald Reagan. Seventeen Vice-Presidents including Hubert Humphrey and Adlai Stevenson have also been brethren.
But the British - the founders of Masonry - remained throughout the nineteenth and twentieth centuries the chief propagandists for the movement. Undaunted by the loss of the first empire and with it direct control over American Masonry, the British took Masonry with the flag as they created their second empire - the one on which the sun never set. For some years membership of the Lodges set up in the empire (grouped in ‘Provinces’ under English, Scottish or Irish jurisdiction) was confined to Europeans, apart from a handful of Indian princely exceptions. But after 1860, at first Parsees, then other Indians were brought into the Brotherhood. In British West Africa and the West Indies there were ‘black’ Lodges as well as ‘white’ Lodges (as in the USA), and eventually mixed Lodges were formed.
Associating the native upper and middle classes on a peculiar, profitable and clandestine basis with their white rulers, some historians believe, did much to defuse resentment of imperial domination. Despite his colour, any man rather better off than the mass of the people - who were not sought as members - could, by being a Freemason, feel that he belonged in however humble a way to the Establishment. Just how far Masonry reached is shown by the fact that on the small island of Jamaica there were no fewer than twelve Lodges, some in townships of little more than a couple of streets.
Freemasonry of itself is simply a secret environment tended by its various Grand Lodges, an exclusive society within society, there to be used by its members largely as they wish. Hence its influence, political and social, can be quite different at different times and places. In the eighteenth century Masons were thin on the ground, but enough aristocrats, men of fashion and influence, were Masons to give the top Masons influence disproportionate to their numbers.