In order to give Westminster full powers north of the Border, the traditionally separate Scottish Three Estates Parliament in Edinburgh was terminated by the 1707 Act of Union. Many Scots would have preferred to install the son of the deposed King James as their monarch when Queen Anne died in 1714. But they had no say in the matter and, in the light of Sophia of Hanover ‘s own demise, her son Georg von Brunswick duly arrived in London to receive the crown. Following the termination of Scotland’s Parliament, all traditional Scottish Orders were taken over and reconstituted by the English establishment. These included The Most Ancient and Noble Order of the Thistle (previously equivalent to England’s Most Noble Order of the Garter) and, in the course of the restructuring, Scottish Freemasonry was also subsumed. As a result, English Freemasonry rose to the fore, soon to be granted the Hanoverian patronage that persists today with Edward, Duke of Kent, as the overall Grand Master.
Meanwhile, with the four tavern lodges combined to form the premier Grand Lodge of England from 1717, John, 2nd Duke of Montagu, was installed as Grand Master in 1721. The frontispiece of James Anderson’s Constitutions depicts Montagu passing the Constitutional Roll and the compasses (dividers) to his successor Philip, Duke of Wharton, in 1723 (see plate 5).
Having stated that the pre-1688 records of Freemasonry had been lost, Anderson set down a schedule of regulations concerning lodge appointments and activities as approved by Lord Montagu. His 1723 Constitutions also contained a list of Charges, described as being ‘The Ancient Records of Lodges beyond the Sea, and of those in England, Scotland and Ireland’—though from where he obtained them in that particular form is unknown. In 1738, however, Anderson produced a revised set of Constitutions in which his (or someone’s) imagination concocted a detailed history of English Freemasonry, which had supposedly begun with an assembly of stonemasons convened in York by a Prince Edwin in 926.15
To substantiate his dubious history of the masonic institution, Anderson explained how it had been neglected and sidelined by the previous Grand Master, Sir Christopher Wren, who had conveniently died since the 1723 Constitutions were published. This was in direct contrast to Anderson’s earlier pronouncement that there had been no Grand Lodge, and therefore no Grand Master, prior to 1717, and Wren is certainly not listed as a documented Grand Master after that date. So why did Anderson single out Christopher Wren for the blame? The reason, as will become clear, is that Wren had been a prominent mason of the Stuart fraternity of King Charles II, whose records Anderson claimed had been lost. With the Hanoverian Elector now reigning in Britain the chance came to reinvent the history of Freemasonry, and James Anderson was the foremost architect of this project, whose imaginative writings emerged like a holy writ.
In 1768, the decision was taken to build a central headquarters for Grand Lodge. A site was duly purchased in Great Queen Street, London, and on 23 May 1776 the foundation stone was laid for what was to become the first Freemasons’ Hall (incorporating, of course, the Freemason’s Tavern so as to maintain the traditional meeting environment). When producing the 1784 revision of Anderson’s Constitutions, the prestigious Hall was featured in the new frontispiece illustration (see plate 7). In this depiction, the figure of Truth is holding her mirror to illuminate the Hall, while accompanied by the other virtues of Freemasonry. (The larger Freemason’s Hall complex used today in Great Queen Street was built in 1927-33.)
During the course of Anderson’s revisions, a second Grand Lodge was founded on 17 July 1751. Calling themselves the ‘Antients’ (Ancients), they nicknamed the earlier Grand Lodge—which by then had around 200 member lodges—as the ‘Moderns’. The full style of the new group was The Most Antient and Honourable Fraternity of Free and Accepted Masons. Whereas the Moderns used the old Company of Masons guild crest as their arms, the Antients used a quartered design of a lion, ox, man and eagle—the four ‘living creatures’ from the Old Testament book of Ezekiel.16 (These visionary creatures are known in astrological circles as the Tetramorphs, representing Leo, Taurus, Aquarius and Scorpio respectively.) The Antients’ Book of Constitutions, called the Ahiman Rezon (meaning, essentially, ‘Brother Prince’) was prepared by the Irish masonic artist Laurence Dermott, who became Grand Secretary of the Antients and the chief protagonist for their Royal Arch degree (of which more later).17
Claiming a more authentic Scots-Irish tradition, which they undoubtedly had by way of the Royal Arch ritual, the Antient Grand Lodge became significant competition for the premier Grand Lodge, especially since they warranted travelling lodges in regiments of the British Army, which eventually took the masonic concept to the colonies.
In 1727, a central charity fund had been established by the premier Grand Lodge to give the cause a common purpose and, following a programme of diversified contributions for some decades, a girls’ school (funded by voluntary subscriptions) was founded in London in 1788. This established a more positive focus and soon afterwards, in 1798, the Antient Grand Lodge set up a charitable fund for boys. Now, not only was there competition over seniority and authenticity of ritual, but the two key Grand Lodges were competing in the arena of public relations and social recognition. To complicate matters even further, yet another lodge, the Grand Lodge of All England was established at York in 1761. And, in 1778, a breakaway group from the premier Grand Lodge was styled (by way of a warrant from York) as the Grand Lodge South of the River Trent.
The whole scene had become so argumentatively pointless within the course of a century that a necessary truce was called. Articles of Union were then agreed and signed by the respective Grand Masters and officers at Kensington Palace on 25 November 1813. Henceforth, the Antients and Moderns were amalgamated to form the United Grand Lodge of England which prevails today.
Old Masters
The legend of Hiram Abiff and the building of Solomon’s Temple, which dominates the 3rd degree of modern Craft Freemasonry first appeared in print as late as 1730 in a treatise by the London mason Samuel Pritchard, entitled Masonry Dissected.18 Its appearance in that work indicates that it was known earlier as part of the newly designed Grand Lodge ritual, although not mentioned by Anderson in 1723. The English scholar Thomas Paine (1723-1809) stated that Pritchard swore an oath before the Lord Mayor of London that his Masonry Dissected was a ‘true and genuine copy of every particular’—but he did not say a copy of what! (Paine was personally famedfor his works, Common Sense, Age of Reason and The Rights of Man, along with his part in the American Revolution.) We shall examine in detail the main Hiramic legend in chapter 8, but for now we can look at another account of Freemasonry’s origins as it appeared soon after the foundation of United Grand Lodge.
In 1802, a Portuguese journalist named Joseph Hippolyte da Costa was imprisoned by the Catholic Inquisition for the crime of being a Freemason, as was denounced by papal decree. Following his escape after three years, in 1820 he wrote an essay entitled ‘History of the Dionysian Artificers’ which drew parallels between masonic initiation and the Orphic mysteries. (See chapter 5 for more on this Portuguese mason.)
In this account, Hiram Abiff is said to have belonged to an ancient society known as the Dionysian Artificers, who emerged around 1000 BC just before the building of Solomon’s Temple.19 They took their name from the Greek god Dionysus (Bacchus), and were associated with another group called the Ionians, who built the Temple of Diana at Ephesus. Apparently, when in Jerusalem, the Dionysian Artificers called themselves the Sons of Solomon, and used Solomon’s six-pointed seal (two interlaced triangles) as their masons’ mark. They were seemingly masters