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Freemasonry is a fraternal organization whose membership is held together by shared moral and metaphysical ideals and—in most of its branches—by a constitutional declaration of belief in a Supreme Being.

The fraternity uses the metaphor of operative stonemasonry, and the tools and implements of that craft, to convey these ideals.

Freemasonry is defined in the 1911 Encyclopædia Britannica as: A peculiar (some say particular or beautiful) system of morality veiled in allegory and illustrated by symbols. This definition is illustrated in the 1991 English Emulation Ritual.

It is an esoteric society, in that certain aspects are private; Freemasons have stated that Freemasonry has, in the 21st century, become less a secret society and more of a "society with secrets." Most modern Freemasons regard the traditional concern over secrecy as a demonstration of their ability to keep a promise and a concern over the privacy of their own affairs. "Lodge meetings, like meetings of many other social and professional associations, are private occasions open only to members." The private aspects of modern Freemasonry deal with the modes of recognition amongst members and elements within the ritual.

While there have been many disclosures and exposés dating as far back as the eighteenth century, Freemasons caution that they often lack the proper context for true understanding, may be outdated for various reasons, or could be outright hoaxes on the part of the author. In reality, Freemasons are proud of their true heritage and happy to share it, offering spokesmen, briefings for the media, and providing talks to interested groups upon request.

Organizational structure

Freemasonry has many branches and jurisdictions. It has no single general governing body, but is governed on a geographic basis by independent, Sovereign Grand Lodges and Grand Orients, which may or may not be in a state of mutual recognition. The jurisdictions are usually defined according to a national or geographic boundary, and as such, there is no central Masonic organizational structure or authority. Moreover, many Masonic practices are determined by the custom of an individual Lodge, so any general description will not and cannot be universally true.

The authority in any Masonic jurisdiction is vested in a Grand Lodge, or sometimes a Grand Orient. Subject to the size of the Grand Lodge the geographic area of coverage may be sub-divided into Provinces, each governed by a Provincial, District or Metropolitan Grand Lodge. This is more common in England and English-derived Masonry, whereas in the United States, jurisdictions are divided into districts.

The first Grand Lodge in Freemasonry, The Grand Lodge of England (GLE), was founded in 1717, when four existing Private Lodges met to form a governing body to regulate the fraternity in England (and Wales). The formation of other Grand Lodges soon followed, with the Grand Lodges of Scotland and Ireland in the 1720s. The two competing English "Moderns" (GLE) and "Ancients" (Athol) Grand Lodges from the 1750s onwards, finally united in 1813 to form the United Grand Lodge of England (UGLE).

Freemasonry had been exported to the British Colonies in North America by the 1730s. Both the "Ancients" and the "Moderns" Grand Lodges (as well as the Grand Lodges of Scotland and Ireland) chartering lodges and setting up competing Provincial Grand Lodges. After the American Revolution, these lodges formed themselves into independent Grand Lodges based on state boundaries. Some thought was briefly given to organizing an over-arching "Grand Lodge of the United States", with George Washington as the first Grand Master, but the idea was short-lived. The various Grand Lodges did not wish to diminish their own authority by agreeing to such a body.

The oldest jurisdiction on the continent of Europe, the Grand Orient de France (GOdF), was founded in 1728. As will be detailed below, most English-speaking jurisdictions cut formal relations with the GOdF around 1877. The Grande Loge Nationale Française (GLNF) is currently the only French Grand Lodge that is in regular amity with the United Grand Lodge of England (UGLE) and its many concordant jurisdictions worldwide.

In most Latin countries, the GOdF style of European Continental Freemasonry predominates, although in most of these Latin countries there are also Grand Lodges that are in "regular amity" with the United Grand Lodge of England (UGLE) and the worldwide community of Grand Lodges that share "fraternal relations" with the UGLE. The rest of the world, accounting for the bulk of Freemasonry, tends to follow more closely to the UGLE style, although many minor variations exist.

Due to the above history, Freemasonry is often said to consist of two different branches:

• the UGLE and concordant tradition of jurisdictions (termed Grand Lodges) in amity, and
• the GOdF, European Continental, tradition of jurisdictions (often termed Grand Orients) in amity.

Regularity

Regularity is a constitutional mechanism by which Grand Lodges give one another mutual recognition. This recognition allows formal interaction at the Grand Lodge level, and which gives individual Freemasons the opportunity to attend meetings at Lodges in the recognized jurisdictions. Conversely, regularity proscribes interaction with Lodges that are irregular.

Grand Lodges that afford mutual recognition and allow intervisitation are said to be in amity. Regularity is based around a number of Landmarks, set down in the UGLE Constitution and the constitutions of the Grand Lodges with which it is in amity. Within this definition there is some variance within the quantity and content of the Landmarks from jurisdiction to jurisdiction.

However, even without formal recognition of regularity, some Grand Lodges continue informal relations.

The Masonic Lodge

A Lodge, often termed a Private Lodge or Constituent Lodge in Constitutions, is the basic organisation of Freemasonry. Every new Lodge must be warranted by a Grand Lodge, but is subject to its direction only in enforcing the published Constitution of the jurisdiction. A Master Freemason is generally entitled to visit any Lodge in any jurisdiction in amity with his own. He is first usually required to check, and certify, the regularity of the relationship of the Lodge, and be able to satisfy that Lodge of his regularity of membership.

Freemasons correctly meet as a Lodge, not in a Lodge, although Masonic premises may be called Lodges or Temples ("of Philosophy and the Arts"). In many countries Masonic Centre or Hall has now replaced these terms to avoid arousing prejudice and suspicion. Several different Lodges, as well as other Masonic organisations, often use the same premises at different times.

Early Lodges would meet in a tavern or other convenient meeting place with a private annex. According to Masonic tradition, the Lodge of medieval stonemasons was on the southern side of the building site, with the sun warming the stones during the day. The social, Festive Board or Social Board, part of the meeting is thus sometimes called the South.

Many Lodges consist of Freemasons living within a given town or neighbourhood. Other Lodges, are formed by already initiated Master Masons with a shared particular interest, profession or background. Shared schools, universities, military units or hobbies have been the inspiration for such Lodges. In some Lodges, the foundation may now be only of historic interest, as over time the membership has expanded beyond that envisaged by its "founding fathers".

There are also specialist Lodges of Research or of Instruction, with membership drawn from Master Masons only, with interests in Masonic Research (of History, Philosophy, etc.), or in the learning and rehearsal of Freemasonic Ritual. Lodges of Research or Instruction are fully warranted but, generally, do not initiate new candidates.

Prince Hall Freemasonry

Prince Hall Freemasonry derives from historically unique events which led to a tradition of separate, predominantly African American, Freemasonry in North America. Prince Hall Masonry has always been regular in all respects except constitutional separation.

In 1775, an African American named Prince Hall was initiated into an Irish Constitution Military Lodge then in Boston, Massachusetts, along with fourteen other African-Americans, all of whom were free-born. When the Military Lodge left North America, the African-Americans were given the authority to meet as a lodge, form Processions on the days of the Saints John, and conduct Masonic funerals, but not to confer degrees, nor to do other Masonic Work. In 1784 these individuals applied for, and obtained, a Lodge Warrant from the Premier Grand Lodge of England and formed African Lodge, Number 459 (Premier Grand Lodge of England). When the United Grand Lodge of England (UGLE) was formed in 1813, all U.S. based lodges were stricken from their rolls – due largely to the U.S. and British War, 1812 to 1815. Thus, separated from both UGLE and any concordantly recognised U.S. Grand Lodge, African Lodge re-titled itself as the African Lodge, Number 1—and became a de facto "Grand Lodge". (This Lodge is not to be confused with the various Grand Lodges on the Continent of Africa). As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew, and organised on a Grand Lodge system for each state.

Widespread segregation, in the 19th and early 20th century North America, made it difficult for African Americans to join lodges outside of Prince Hall jurisdictions—and impossible for inter-jurisdiction recognition between the parallel U.S. Masonic authorities.

Presently, Prince Hall Grand Lodges are recognized by some UGLE Concordant Grand Lodges and not by others, but appears to be working its way toward full recognition, with the majority of US Grand Lodges granting at least some degree of recognition. It is now quite usual for both Prince Hall lodges and non-Prince Hall Lodges to have ethnically diverse membership.

Other degrees, orders and bodies

Whilst there is no degree in Freemasonry higher than that of Master Mason a number of organisations exist which require one to be a Master Mason as a prerequisite for membership, none of which are considered to have any authority over the Craft. These organisations are considered as additional or appendant, membership being discretionary in order to provide a different perspective on some of the allegorical, moral and philosophical content within Freemasonry.

Appendant bodies are administered separately from craft Grand Lodges and within each there is a system of offices which confe r rank within that order alone, these bodies are frequently styled Masonic due to the membership requirement that one hold the Master Mason degree, or even be a Past (Installed) Master in the craft.

Freemasonic jurisdictions vary in their relationships with such bodies, if a relationship exists at all. Some offer formal recognition, while others consider them wholly outside of pure Craft Freemasonry. As such, some such bodies are not universally considered as appendant bodies, being simply as separate organizations that happen to require prior Masonic affiliation for membership. Some of these organizations have additional religious requirements (e.g. requiring members to profess Trinitarian Christian beliefs).

In addition to these, there are organisations which are commonly perceived as being related to Freemasonry, but which are in fact not related at all. Some, such as the Irish Orange Order, may have been founded by Freemasons, may style themselves along Masonic lines, and may consciously use similar regalia and ritual. However, they are not accorded recognition as being Masonic.

Principles and activities

Both 1911 Encyclopædia Britannica and 1913 Catholic Encyclopedia agree that Freemasonry, according to the official English, Scottish, American, etc., Craft rituals, is most generally defined: A peculiar (some say particular or beautiful) system of morality veiled in allegory and illustrated by symbols. The continued use of this definition is illustrated in the example of the 1991 printing of the English Emulation Ritual.

Ritual, symbolism, and morality

Freemasonic Ritual makes use of the architectural symbolism of the medieval operative Masons, who actually worked in stone. Freemasons, as Speculative Masons, use this symbolism to teach moral and ethical lessons of the principles of "Brotherly Love, Relief and Truth"—or as related, in France: "Liberty, Equality, Fraternity".

Two of the principal symbols always found in a lodge are the square and compasses. Some lodges explain these symbols as lesson in conduct: that one should "square their actions by the square of virtue" for exaple. However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

These moral lessons are communicated in performance of allegorical ritual, based on solid foundations of Biblical sources. A candidate progresses through degrees gaining knowledge and understanding of himself, his relationship with others and his relationship with the Supreme Being, (as he interprets this for himself). After taking each degree, he will attend the same ritual many times, taking part in it from different points of view, of each office, until he knows it by heart—and so is in the best possible position to moralize about it—up to, and within the bounds, his own competence.

The balance between ritual, philosophical and spiritual, charitable service and social interchange—varies between Grand Lodges—governing Freemasonry worldwide. Nevertheless, philosophy and esoteric knowledge remains a deep interest to many individuals. The philosophical aspects of the Craft tend to be discussed in Lodges of Instruction or Research, and sometimes informal groups. Freemasons, and others, frequently publish—to a variable degree of competence—studies that are available to the public. It is well noted, however, that no one person "speaks" for the whole of Freemasonry.

The square and compasses are symbols always displayed in an open Lodge. Also always displayed in an open Lodge is the open Volume of the Sacred Law. In English-speaking countries, this is frequently the King James Version of the Bible or another standard translation (there is no such thing as an exclusive "Masonic Bible"). It is otherwise whatever book a particular jurisdiction authorizes. In many French Lodges, the Masonic Constitutions are used.

A degree candidate will normally be given his choice of religious text for his Obligation, according to his beliefs. UGLE alludes to similarities to legal practice in the UK, and to a common source with other oath taking. Christian candidates will typically use the Lodge's Bible while those of other religions may choose another book that is holy to them, to be displayed alongside the Lodges' usual VSL. In lodges with a mixed religious membership it is common to find more than one sacred text displayed representing the beliefs of the individuals present.

In keeping with the geometrical and architectural theme of Freemasonry, the Supreme Being is referred to in Masonic ritual by the attributes of the Great Architect of the Universe, Grand Geometer or similar forms of words to make clear that their reference is generic, not about any one religion's particular God or God-like concept.

Degrees

The degrees of Craft or Blue Lodge Freemasonry are those of:

1. Entered Apprentice (EA)
2. Fellow Craft (FC)
3. Master Mason (MM)

These degrees follow the progression of a stone mason as he advances in stature and skill in his craft. As a Freemason works through the degrees, and studies the lessons they contain, he interprets them for himself. No Freemason is told that there is only one meaning to the lessons; his personal interpretation being bounded only by the Constitution within which he works. A common symbolic structure and universal archetypes provide a means for each Freemason to come to his own answers to life's important philosophical questions. Especially in Europe, Freemasons working through the degrees are asked to prepare papers on related philosophical topics, and present these papers in an open Lodge.

There is no degree of Freemasonry higher than that of Master Mason. Although some Masonic bodies and orders have degrees named with higher numbers, these degrees are considered to be supplements to the Master Mason degree rather than promotions from it. An illustrative example is the Scottish Rite, conferring degrees numbered from 4° up to 33°. It is, however, essential for the membership to be a Master Masons in order to qualify for these further degree bodies. They are administered on a parallel system to Craft or Blue Lodge Freemasonry; within each organization there is a system of offices, which confer rank within that degree or order alone.

Signs, grips and passwords

Freemasons use signs (hand gestures), grips or tokens (hand shakes) and passwords to gain admission to their meetings and identify that a visitor is legitimate. However, there is no conclusive evidence that these modes of recognition were in use prior to the mid-1600s after non-operative members had been admitted to lodges. The "Mason Word" is the first mode of recognition to appear in early lodge records of the mid-1600s. The Grips and signs followed, and were probably never used by the operative Freemasons, the easiest way to determine an operative Mason's qualifications being the quality of his work. The preponderance of evidence supports the development of these modes of recognition by non-operative 17th-century Freemasons.

From the early 18th century onwards, many exposés have been written claiming to reveal these signs, grips and passwords for the uninitiated. However, as each Grand Lodge is free to create its own rituals, the signs, grips and passwords can and do differ from jurisdiction to jurisdiction. Furthermore, according to historian John J. Robinson, Grand Lodges can and do change their rituals frequently, updating the language used, adding or omitting sections. The logical conclusion of Hodapp's and Robinson's assertions is that any exposé is only valid for a particular jurisdiction at a particular time, and therefore may or may not be accurate with respect to modern ritual.

Landmarks

The Landmarks are the ancient and unchangeable precepts of Masonry, the standards by which the regularity of a Freemasonic Lodge and Grand Lodges are judged. Each Grand Lodge is self-governing and no single authority exists over the whole of Freemasonry. The interpretation of these principles can and do vary, leading to controversies of recognition.

The concept of Masonic Landmarks appears in Masonic regulations as early as 1723, and seems to have been adopted from the regulations of operative masonic guilds. Nowadays the term Landmark is generally understood by the definition of Dr. Albert Gallatin Mackey, who laid down three requisite characteristics, namely: (1) immemorial antiquity (2) universality (3) absolute irrevocability.

In 1856, Mackey attempted to set down the actual Landmarks as he saw them. He determined there were 25 in all. Seven years later, in 1863, George Oliver published Freemason's Treasury in which he listed 40 Landmarks. In the last century, a number of American Grand Lodges attempted the daunting task of enumerating the Landmarks, ranging from West Virginia (7) and New Jersey (10) to Nevada (39) and Kentucky (54).

Charitable effort

Outside the ritual context the fraternity is widely involved in charity and community service activities, as well as providing a social outlet for the members.

Money is collected only within the membership, to be attributed to charitable purposes. Freemasonry worldwide disburses a substantial charitable proportion to non-Masonic charities—locally, nationally or internationally.

Masonic charities include:

• Homes that provide sheltered housing or nursing care.
• Education with both educational grants or residential education which are open to all and not limited to the families of Freemasons.
• Medical assistance.

Membership requirements

A candidate for Freemasonry must apply to a Private (or Constituent) Lodge in his community, obtaining an introduction by asking an existing member. After enquiries are made, he must be freely elected by secret ballot in open Lodge. Members approving his candidacy will vote with "white balls" in the voting box. Adverse votes by "black balls" will exclude a candidate. The number of adverse votes necessary to reject a candidate, which in some jurisdictions is as few as one, is set out in the governing Constitution. Lodges conduct these elections in a number of different ways; a wholly secret ballot where every member is given the means to vote either way, or semi public where members who choose to vote go to the ballot box and cast a secret vote.

General requirements

Generally to be a regular Freemason, one must:

• Be a man who comes of his own free will. Traditionally Freemasons do not actively recruit new members
• Believe in a Supreme Being
• Be at least the minimum age (18–25 years depending on the jurisdiction, but commonly 21)
• Be of sound mind, body and of good morals, and of good repute
• Be free (or "born free", i.e. not born a slave or bondsman)
• Have one or two references from current Masons (depending on jurisdiction)

A candidate is asked 'Do you believe in a Supreme Being?'. Since an initiate is obligated on that sacred volume which is applicable to his faith, a sponsor will enquire as to an appropriate volume once a decision has been made on the applicants suitability for initiation.

A number of Grand Lodges allow a Lewis, the son of a Mason, to be initiated earlier than the normal minimum age for that jurisdiction.

Being of "sound body" is thought to be derived from the operative origins of Freemasonry, an apprentice would be able to meet the demands of their profession. In modern times Grand Lodges tend to encourage the use of the ritual in ways to mitigate for difficulty.

The "free born" requirement remains for purely historical reasons. Some jurisdictions have done away with it entirely.

Some Grand Lodges in the United States have a residence requirement, candidates being expected to have lived within the jurisdiction for certain period of time, typically six months.

It is notable that the requirement for the candidate to have a belief in a Supreme Being is present in some, but not all, Co-Masonic bodies, leading to a significant divergence in organisational direction and philosophy.

Membership and religion

Freemasonry explicitly and openly states that it is not a religion, nor a substitute for religion. "There is no separate Masonic God, and there is no separate or proper name for a deity in any branch of Freemasonry".

Freemasonry requires that its candidates believe in a Supreme Being, the nature of that being subject to the conscience of the candidate. As the interpretation of the term Supreme Being is left up to the individual members can be drawn from a wide range of faiths; the Abrahamic religions and other monotheistic religions. Some members of non-monotheistic religions are accepted subject to answering Yes to the question asked, these include, for example, Buddhists and Hindus.

In the irregular Continental European tradition, since the early 19th Century, a very broad interpretation has been given to a (non-dogmatic) Supreme Being—usually allowing Deism and naturalistic views in the tradition of Spinoza and Goethe (himself a Freemason), or views of The Ultimate or Cosmic Oneness, along with Western atheistic idealism and agnosticism.

The Freemasonry that predominates in Scandinavia, known as the Swedish Rite accepts only Christians.

Women and Freemasonry

The position of women and Freemasonry is complex, although traditionally, only men can be made Freemasons, in Regular Freemasonry.

A supposed exceptional, (very irregular and perhaps unique), account of a woman being admitted to Freemasonry in, 18th century, is the case of Elizabeth Aldworth (born St. Leger), who is reported to have viewed the proceedings of a lodge meeting held at Doneraile House—the private house of her father, first Viscount Doneraile—a resident of Cork, Ireland. In the early part of the 18th century, it was quite customary for lodges to be held in private houses. This lodge was duly warranted for use by Lodge number 150 on the register of the Grand Lodge of Ireland.

The systematic admission of women into International Co-Freemasonry began in France in 1882 with the initiation of Maria Deraismes into the Loge Libre Penseurs (Freethinkers Lodge), under the Grande Loge Symbolique de France. In 1893, along with activist Georges Martin, Maria Deraismes oversaw the initiation of sixteen women into the first lodge in the world to have both men and women as members, from inception, creating the jurisdiction Le Droit Humain (LDH). Again these are regarded as irregular bodies, by Regular Freemasonry.

In North America, women cannot become regular Freemasons per se, but rather join associated separate bodies, which are not Masonic in their content. These offer an extended social network around the lodge and includes the Order of the Eastern Star, created in the United States in the mid-19th Century for close female relatives of Masons and of-age Rainbow Girls and Job's Daughters (both for girls).

Le Droit Humain and a number of other irregular masonic organisations have a presence in North America which are open to women either in an androgynous or wholly feminine manner. These orders work similar rituals to regular Freemasonry and their work contains similar moral and philosophical content to regular freemasonry.

In the Netherlands, there is a completely separate, although Masonically allied, sorority for women, the Order of Weavers (OOW), which uses symbols from weaving rather than stonemasonry.

The GOdF and others, in the Continental European tradition, give fully recognize Co-Freemasonry and women's Freemasonry. The UGLE, and others concordant in that regular tradition, do not formally recognize any Masonic body that accepts women. The UGLE, has stated—since 1998—that two local women's jurisdictions are regular in practice, except for their inclusion of women, and has indicated that, while not formally recognized, these bodies may be regarded as part of Freemasonry, when describing Freemasonry in general.

Contemporary challenges

As with other fraternal organisations in the 21st Century, Freemasonry in some districts of the United States, the UK and other jurisdictions has been losing members, faster than it can replenish them. The Masonic Service Association of North America (MSANA) attributes the loss to six possible causes:

• A downward cycle
• Loss of the Vietnam generation
• Busy lifestyles
• Joining organizations is no longer fashionable
• Loss of Masonic identity
• Lack of energy invested in Masonry

Many Grand Lodges in the U.S. have tried a variety of, often-controversial, measures to address declining membership. These have included "one-day ceremonies" of all the three degrees for large groups of candidates, (as opposed to individual degree conferrals taking months or years to complete); advertising on billboards, and even active recruitment of new candidates by members, (as opposed to the tradition of considering only those who actively seek membership for themselves). Some Masons object to the traditions and principles of Freemasonry being diluted by these changes, feeling that the Fraternity has survived centuries of social change without changing itself; others cite a need for Freemasonry to modernize and make itself relevant to new generations.

History of Freemasonry

In the ritual, Freemasonry employs an allegorical foundation myth—the foundation of the fraternity by the builders of King Solomon’s Temple.

Beyond myth, there is a distinct absence of documentation as to Freemasonry’s origins, or indeed the very term "Freemason" itself, which has led to a great deal of speculation among historians and pseudo-historians alike, both from within and from outside the fraternity. Hundreds of books have been written on the subject. Much of the content of these books is highly speculative, and the precise origins of Freemasonry may very well be permanently lost to history. The scant evidence that is available, points to the origins of Freemasonry as a fraternity that simply evolved out of the Operative Lodges of the middle ages.

Freemasonry's transition from a craft guild of operative, working stonemasons into a fraternity of speculative, accepted, gentleman Freemasons began in Scottish lodges during the early 1600s. Surviving Scottish Lodge records, as early as the 1630s, show a gentrification process—a transition from Operative to Speculative Freemasonry—evidenced by increasing non-operative notable gentleman within the membership. The earliest record of a lodge accepting a non-operative member occurs in the records of the Lodge of Edinburgh, 8 June 1600, where it is shown that John Boswell, Laird of Aucheinleck, was present at a meeting. The first record of the initiation of a non-operative mason in a lodge is contained in the minutes of the Lodge of Edinburgh for 3 July 1634, when the Right Honourable Lord Alexander was admitted a Fellowcraft.

In 1717, four English Lodges meeting in London Taverns joined together and founded the Grand Lodge of England (GLE). They had held meetings, respectively, at the Apple-Tree Tavern, the Crown Ale-House near Drury Lane, the Goose and Gridiron in St. Paul's Churchyard, and the Rummer and Grapes Tavern in Westminster.

With the foundation of this first Grand Lodge, Freemasonry shifted from being an obscure, relatively private, institution into the public eye. The years following saw new Grand Lodges open throughout Europe, and the export of Freemasonry to North America. How much of this growth was the spreading of Freemasonry itself, and how much was due to the public organization of pre-existing private Lodges, is uncertain.

On 17 July, 1751, five private English Lodges formed a rival Grand Lodge—"The Most Ancient and Honourable Society of Free and Accepted Masons" in order to practice what they perceived as a more ancient and pure form of Masonry. They called their Grand Lodge The Ancients' Grand Lodge—and those affiliated to the other Grand Lodge, by the pejorative epithet The Moderns. These two unofficial names stuck.

This state of affairs has traditionally been referred to as "the Great Masonic Schism". However, the term "schism" is not completely appropriate as the Ancients Grand Lodge was formed primarily by Irish Masons living and working in London, and was never affiliated with the older Grand Lodge of England.

The two competing Grand Lodges in England were amalgamated into the United Grand Lodge of England (UGLE) in 1813, by "The Articles of Union"—twenty-one articles specifing the agreements made regarding the various points of contention. The Union largely confirmed the Ancients' forms and ceremonies, and therefore considerably revised the Moderns' rituals. Both the Ancients and the Moderns have daughter Lodges existing throughout the world, leading to a great deal of variety in the ritual within a single "Rite", even between UGLE-recognized jurisdictions in amity.

A true schism in Freemasonry occurred, between the English (UGLE) and French (GOdF) in the years following 1877, when the Grand Orient de France (GOdF) started to unreservedly accept atheists, and recognized Women's Masonry and Co-Masonry. Also French Masons tended to be more willing to discuss religion and politics in their Lodges; unlke the English who banned such discussion outright.

The schism between the two branches has occasionally, unofficially, been breached—especially during the First World War, when American Freemasons overseas wished to visit French Lodges. This stresses the unity of Freemasonry, and has sometimes been viewed as evidence of only a partial schism.

Opposition to Freemasonry

Freemasonry has historically attracted criticism and suppression from the politically extreme right (i.e. Nazi Germany) and the extreme left (i.e. the former Communist states in Eastern Europe). The fraternity has encountered both applause for “founding”, and opposition for supposedly thwarting, liberal democracy (such as the United States of America). It has also attracted criticism and suppression from theocratic states and organised religions for supposed competition with religion, or heterodoxy within the Fraternity itself.

Anti-Masonry is often related to Anti-Semitism and Anti-Zionism. Andrew Prescott writes: "Since at least the time of The Protocols of the Elders of Zion, anti-semitism has gone hand in hand with anti-masonry, so it is not surprising that allegations that 11 September was a Zionist plot have been accompanied by suggestions that the attacks were inspired by a masonic world order."

Political opposition

Perhaps influenced by the assertion of Masons that many political figures in the past 300 years have been Masons, Freemasonry has long been the target of conspiracy theories, which see it as an occult and evil power. Often associated with the New World Order and other "agents", such as the Illuminati, the fraternity is seen, by conspiracy theorists, as either bent on world domination, or already secretly in control of world politics.

In 1799 English Freemasonry almost came to a halt. In the wake of the French Revolution the Unlawful Societies Act, 1799 banned any meetings of groups that required their members to take an oath or obligation. The Grand Masters of the Premier Grand Lodge and the Antients Grand Lodge called on the Prime Minister William Pitt, (not a Freemason) and explained to him how Freemasonry was a supporter of the law and lawfully constituted authority and was much involved in charitable work. As a result Freemasonry was specifically exempted from the terms of the Act, provided that each Private Lodge's Secretary placed with the local "Clerk of the Peace" a list of the members of his Lodge—once a year. This continued until 1967 when the obligation of the provision was rescinded by Parliament. Regular Freemasonry inserted into its core ritual a formal obligation: to be quiet and peaceable citizens, true to the lawful government of the country in which they live, and not to countenance disloyalty or rebellion. A Freemason makes a further obligation, before being made Master of his Lodge, to pay a proper respect to the civil Magistrates. The words may be varied across Grand Lodges, but the sense in the obligation taken is always there in regular Freemasonry.

Following the disappearance of anti-Masonic agitator William Morgan, in 1826, claims circulated that he had been kidnapped and killed by rogue Freemasons. Despite the fact that no evidence was ever brought forward to implicate Freemasonry, these accusations helped an Anti-Masonic movement grow throughout the United States, and culminated in an Anti-Masonic Party being formed. The Anti-Masonic Party fielded candidates for the Presidential elections of 1828 and 1832. In the latter election, the Anti-Masonic Party managed to elect Millard Fillmore to Congress, but their candidate for President received only seven votes in the Electoral College. He was defeated by Andrew Jackson, who was a Mason.

In modern democracies, Freemasonry is still sometimes accused of being a network, where individuals become Freemasons through patrimony; and where political influence and illegal business dealings take place. This is officially and explicitly deplored. An individual must ask freely and without persuasion to become a Freemason in order to join the fraternity.

In Italy, the illicit and irregular Propaganda Due lodge (aka P2) has been investigated. In the wake of financial scandals that nearly bankrupted the Vatican Bank in the late 1970s, there is suspicion of involvement in murders, including the head of Banco Ambrosiano, Roberto Calvi. He was found hanging under Blackfriars Bridge in London, England.

The UK Labour Government , in the late 1990s and early 2000s, attempted to require all members of fraternal organisations who are public officials to make their affiliation public. This was challenged under European Human Rights legislation, and the Government in enacting the European Convention on Human Rights into UK law, had to curtail the scope of their requirements. Arrangements for the declaration of freemasonry membership have been established for the current Lay Magistracy, Judiciary, and voluntary registration was introduced in 1999 for the Police Service. No central register of freemasonry membership is held, and it is not possible to estimate the number of members who failed to declare their interest. Decisions on whether information should be released are the responsibility of the public authority receiving the request, on a case-by-case basis, acting in accordance with the principles of the Freedom of Information Act, 2000.

The negative backlash of "Grand Orient" Continental European Freemasonry—to Catholicism's theocratic and authoritarian political influence—has in countries such as Italy, Spain and Portugal historically tended towards anticlericalism, secularism and at times even total Anti-Catholicism.

Freemasonry under the Nazis

Freemasons suffered harshly in Nazi Germany. Adolf Hitler firmly believed that they had been completely subverted by the Jews, as described in The Protocols of the Elders of Zion. As he explained in his bestselling autobiography Mein Kampf, the Masons had been subverted to provide a mask of legitimacy for the Jew:

In Freemasonry, which has succumbed to him completely, he has an excellent instrument with which to fight for his aims and put them across. The governing circles and the higher strata of the political and economic bourgeoisie are brought into his nets by the strings of Freemasonry, and never need to suspect what is happening.

Accordingly, the Nazis made it one of their top priorities to uproot the organization. The government seized Masonic temples, jailed their membership, and otherwise made life very difficult for anybody attached to the group. In fact, it was Adolf Eichmann's first assignment in the SS to track the activities of suspected Masons.

The majority of those who suffered during the Holocaust were Jews and Poles. However, the preserved records of the Reichssicherheitshauptamt show the persecution of the Freemasons. The number of Freemasons from Nazi occupied countries who were killed is not accurately known, but it is estimated that between 80,000 and 200,000 Freemasons perished at the hands of the Nazis.

In 1948 the little blue Forget Me Not flower, or badge, was adopted as a Masonic emblem at the first Annual Convention of the United Grand Lodges of Germany, Ancient Free & Accepted Masons. The flower, or badge, is now universally worn as a Masonic emblem in the coat lapel to remember all those that have suffered in the name of Freemasonry, and specifically those during the Nazi era.

Religious opposition

Christian Anti-Masonry

Although sections of other faiths cite objections, in general, it is Christianity and Freemasonry that has had the highest profile relationship, with various Christian denominations banning or discouraging members from being Freemasons.

While regular Masonry has always tended as much to rationalism as it does to mysticism, the very existence of the possibility of hermetic interpretations within Freemasonry has led Anti-Masonic activists to selectively quote works such as Albert Pike's Morals and Dogma to try to show Freemasonry as naturalistic, a ritualized form of deism, or even satanic.

However, those Grand Lodges in amity with UGLE explicitly and adhere to the principle that "Freemasonry is not a religion, nor a substitute for religion. There is no separate 'Masonic god', and there is no separate proper name for a deity in Freemasonry." Freemasonry is non-dogmatic and constitutionally governed. As for Pike, his opinions are his own personal (and now somewhat outdated) interpretations. Most tellingly, Pike himself admits that his book is more culled from other sources than his original work. Most importantly, Pike is but one commentator amongst many, and no one voice has ever spoken for the whole of Freemasonry.

In the irregular Continental European tradition, a very broad interpretation given; allowing Deist and naturalistic views in the tradition of Spinoza and Freemason Goethe, or views of The Ultimate or Cosmic Oneness, along with Western atheistic idealism and agnosticism.

A number of Papal pronouncements have been issued against Freemasonry. The first was Pope Clement XII's In Eminenti, April 28, 1738 - the last was Pope Leo XIII's Ab Apostolici, October 15, 1890. In 1983, Cardinal Joseph Ratzinger (now Pope Benedict XVI) as the Prefect of the Congregation for the Doctrine of the Faith, issued Quaesitum est. This states that "...the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful, who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion."

Freemasonry welcomes Roman Catholics as members. Interestingly, in 2005 the Regular Grand Lodge of Italy (RGLI) announced that it had installed a Roman Catholic Priest as its Chaplain. (This office requires that the holder is a Freemason, but not necessarily be in Holy Orders).

Muslim Anti-Masonry

Freemasonry welcomes Muslims as members. Nevertheless, many Muslims have presented arguments linking Masonry with the figure known as the Dajjal or Anti-Christ. In the Islamic world, Muslim Anti-Masonry is strongly associated with opposition to Western culture as well as Zionism. In 1980, the Iraqi legal and penal code was changed by Saddam Hussein and the ruling Ba'ath Party, thereby making it a felony to "promote or acclaim Zionist principles, including freemasonry, or who associate with Zionist organizations." (See Iraqi Baathist Anti-Masonry for more details.)

Cultural references

• Rudyard Kipling used Masonic symbols and characters in some of his works, most notably The Man Who Would Be King, which was later made into a film. Two adventurers are taken to be Masonic representatives of Alexander the Great.

• Thomas Paine was fascinated by the origin of freemasonry and wrote "Origin of Freemasonry"

• One of the main characters in Edgar Allan Poe's The Cask of Amontillado is a Freemason.

• Pierre Bezhukov, one of the main characters in Leo Tolstoy's War and Peace, becomes a Freemason.

• The plot of the opera "Die Zauberflöte" ("The Magic Flute") contains several references to Masonic ideals and ceremonies. Mozart and his librettist Emanuel Schikaneder were both members of the Masonic lodge Lodge of the Nine Muses.

• Joseph Smith, the founder of Mormonism, was a Freemason, as were the first five presidents of the Church of Jesus Christ of Latter-day Saints: Smith, Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow. All became Masons at a regular Lodge in Nauvoo, Illinois.

• The Hermetic Order of the Golden Dawn was a society founded by at least one Mason who also was a member of the Societas Rosicruciana in Anglia (a research and study group focusing on symbolic alchemy, the mystical kabbalah, tarot, and Christian Symbolism). The Golden Dawn was never a Masonic body, and was open to membership from non-Masons and women.

• The graphic novel From Hell by Alan Moore—and the movie based upon it—feature as their basic premise a conspiracy theory linking "certain Freemasons" to the Jack the Ripper murders. The story is that "Freemason" Sir William Gull, the then British Royal Household's physician, covered up a child of Prince Albert Victor, Duke of Clarence born to a Catholic shop girl "by killing her, and all the women who knew about the baby". The story depends on the assumption that such figures as the Marquess of Salisbury, Sir William Gull and Sir Robert Anderson were Freemasons, but there is no actual record of their initiation into Freemasonry in any Lodge.

• Freemasons feature heavily in Robert Shea's and Robert Anton Wilson's satire, The Illuminatus! Trilogy.

• John Cleese, and other cast members, portray spoof Freemasons in the How to recognise a Freemason sketch of Monty Python's Flying Circus.

• The Freemasons are spoofed in an episode of The Simpsons, titled "Homer the Great," as The Ancient Society of Stonecutters, a secret organisation that controls everything from the British Crown to the Academy Awards (thereby securing Steve Guttenberg's stardom).

• Another episode of The Simpsons, entitled "$pringfield (or, How I learned to stop worrying and love legalized gambling)", has a scene where Mr. Burns, obsessed with germs and having become a "Howard Hughes"-like recluse, sees germs on Smithers' face. The germs chant "Freemasons run the country."

• Dan Brown's novels, Angels and Demons, The Da Vinci Code and The Solomon Key draw heavily on supposed Masonic and Christian lore and symbolism.

• Foucault's Pendulum by Umberto Eco also deals with Freemasonic themes.

• The Cremaster Cycle films by Matthew Barney use Masonic imagery.

• The plot of the 2004 movie National Treasure revolves heavily around the Freemasons and is somewhat unusual in that it depicts them in a benign light.

• In The Baron in the Trees Italian writer Italo Calvino includes Masonic lodges branching out into the lands of Ombrosa with the protagonist of the novel, Cosimo di Rondo, mysteriously and supposedly involved with them.

• Katherine Kurtz and Deborah Turner Harris use Freemasonry in their series The Adept, most notably in The Adept Book Two: The Lodge of the Lynx, and in Kurtz's American Revolution historical novel Two Crowns for America, which links Freemasonry and Jacobitism.

• In John Steinbeck's novel East of Eden, the main character Adam Trask is mentioned as becoming a Freemason later in life.

• In Robert A. Heinlein's short novel "If This Goes On—", the lead character becomes a Freemason and Freemasonry figures largely in the plot.

• In Holy Wood, Marilyn Manson alludes to Freemasonry in song titles, lyrics, and sounds.

Notes

1. ^ Freemasonry and Religion (UGLE) Accessed 12 June 2006
2. ^ Emulation Ritual ISBN 085318187X pub 1991, London
3. ^ Constitutions (UGLE) pdf file, Page xii. Accessed 12 June 2006
4. The Secrets of Freemasonry Grand Lodge of North Carolina Accessed 12 June 2006
5. What is Freemasonry (UGLE) Accessed 12 June 2006
6. ^ YQA:Is Freemasonry a secret society (UGLE) Accessed 12 June 2006
7. Pro Grand Master UGLE, MQ on-line Issue 15 p43 Accessed 12 June 2006
8. Freemasonry and Secrecy (MSANA) Accessed 9 June 2006
9. ^ Is Freemasonry a secret society (UGLE) Accessed 12 June 2006
10. Freemasonry and Secrecy (Victorian Lodge of Research No 218, UGLV) Accessed 12 June 2006
11. ^ John J. Robinson, A Pilgrim's Path, M. Evans and Co., Inc. New York, p.129
12. Revolutionary Brotherhood, by Steven C. Bullock, Univ. N. Carolina Press, Chapel Hill, 1996
13. ^ Freemasons for Dummies, Christopher Hodapp, ISBN 0764597965, Hungry Minds Inc, U.S., 2005. Cite error: The named reference "Dummies" was defined multiple times with different content (see the help page).
14. The Grande Loge Nationale Francaise (GLNF), accessed February 6 2006.
15. Who is Prince Hall?, accessed November 14 2005.
16. Prince Hall Masonry Recognition details, Paul M. Bessel, accessed November 14 2005
17. ^ http://www.grandlodge-england.org/pdf/cr-rule-update2-141205.pdf Aims and Relationships of the Craft
18. ^ Beyond the Craft, Keith B Jackson, ISBN 0853182485, 2005
19. http://www.newadvent.org/cathen/09771a.htm 1913 Catholic Encyclopedia. (1911 Encyclopædia Britannica agrees)
20. http://www.mqmagazine.co.uk/issue-10/p-61.php.
21. ^ UGLE Freemasons Accessed February 23 2006.
22. UK Government information on Courts system Accessed March 8 2006.
23. Masonic Civil and Military Oaths compared by UGLE Accessed March 8 2006.
24. Masonic oath 1650 to 1750 Accessed March 8 2006.
25. Feudal Oath on the Bible Accessed March 8 2006.
26. http://www.supremecouncil.org/faq/
27. Coil, Henry W. (1961). Articles: "Grip," pg. 306; "Modes of Recognition," pp. 504-506; and "Word," pg. 690. Coil's Masonic Encyclopedia, (rev. ed. 1996). Richmond, Va: Macoy Publ. Co.
28. http://www.mqmagazine.co.uk/issue-10/p-61.php
29. Masonic Landmarks, by Bro. Michael A. Botelho. Accessed 7 February 2006.
30. http://www.rmbi.org.uk/
31. http://www.grandlodgescotland.com/glos/FMH/info.html
32. http://www.rmtgb.org/
33. http://www.royalmasonic.herts.sch.uk/pages/default.asp
34. http://www.nmsf.org
35. http://www.ilmason.org/Basic1/bainfo.htm
36. UGLE: Is Freemasonry a religion?, accessed January 21 2006.
37. http://www.mqmagazine.co.uk/issue-13/p-46.php
38. The Hon. Miss St. Leger and Freemasonry Ars Quatuor Coronatorum vol viii (1895) pp. 16-23, 53-6. vol. xviii (1905) pp. 46
39. Cornerstone Society: Whither Directing our Course
40. http://msana.com
41. http://www.msana.com/itsabouttime_intro.htm
42. Stevenson, David (1988). The Origins of Freemasonry: Scotland's Century 1590-1710. Cambridge Univ. Press.
43. Coil, Henry W. (1961). Article: "Scotland," pg. 594. Coil's Masonic Encyclopedia, (rev. ed. 1996). Richmond, Va: Macoy Publ. Co.
44. Batham, Cyril N. (1981). "The Grand Lodge of England According to the Old Institutions, otherwise known as The Grand Lodge of the Antients." The Collected Prestonian Lectures, 1975-1987, Vol. Three. London (1988): Lewis Masonic.
45. Coil, Henry W. (1961) Article: "England, Grand Lodge of, According to the Old Institutions," pp. 237-240. Coil's Masonic Encyclopedia. (rev. ed. 1996). Richmond, Va: Macoy Publ. & Masonic Supply Co. Inc.
46. ^ see Masonic U.S. Recognition of French Grand Lodges in the 1900s, Paul M. Bessel. Accessed November 14 2005
47. "There is no universal church, no universal body of politic; but there is an universal Fraternity, that Freemasonry; and every Brother who is a worthy member, may feel proud of it" Past Grand Master Clifford P. MacCalla of Pennsylvania, The Freemason's Chronicle, 1906, II, page 132, footnote 172, in Masonry (Freemasonry) in the Catholic Encyclopedia
48. "Important Masonic journals, for instance, "The American Tyler-Keystone" (Ann Arbor), openly patronize the efforts of the French Grand Orient Party." in Masonry (Freemasonry) in the Catholic Encyclopedia
49. James Wilkenson and H. Stuart Hughes, Contemporary Europe: A History, Prentice Hall:1995 p.237
50. Otto Zierer, Concise History of Great Nations: History of Germany, Leon Amiel Publisher:1976 p. 104
51. ^ The Study of Freemasonry as a New Academic Discipline (page 13-14, 30, 33) by Andrew Prescott; accessed 21 May, 2006
52. ^ UGLE History Accessed March 8 2006.
53. [http://www.publications.parliament.uk/pa/ld200102/ldhansrd/vo020513/text/20513w03.htm Lord Sainsbury of Turville’s reply, Lords Hansard, 13 May 2002: Column WA9 (UK House of Lords Daily Debates) Accessed March 4 2006.
54. UK House of Commons Home Affairs Committee, 3rd Report on FM in the Police & Judiciary, printed 19 March 1997. Accessed March 4 2006.
55. UK Act, 1998 Accessed March 5 2006.
56. UGLE Statement Accessed March 4 2006.
57. Mr. Denham's reply, Hansard, 24 Feb 2003 : Column 329W (UK House of Commons Daily Debates) accessed 12 May 2006.
58. Hazel Blears’ reply, Hansard, 21 Jul 2005 : Column 2191W (UK House of Commons Daily Debates) accessed 12 May 2006.
59. Mein Kampf A. Hitler, ISBN 1593640064, Liberty Bell Publications, 2004, pages 315 and 320.
60. Documented evidence from the US Holocaust Memorial Museum pertaining to the persecution of the Freemasons accessed 21 may, 2006
61. Das Vergissmeinnicht The Forget-Me-Not Accessed February 6 2006.
62. Flower Badge as told by Galen Lodge No 2394 (UGLE) Accessed March 4 2006.
63. Flower Badge Accessed March 4 2006.
64. Letter of April 19, 1985 to U.S. Bishops Concerning Masonry by Cardinal Bernard Law
65. UGLE: Is Freemasonry a religion?, accessed January 21 2006.
66. ^ YQA:Is Freemasonry and religion (UGLE) Accessed 19 June 2006
67. Regular Grand Lodge of Italy (RGLI) Accessed 19 June 2006
68. Catholic News Agency reported on August 8, 2005
69. "Saddam to be formally charged" The Washington Times, 2004, Accessed 18 June, 2006
70. LDS Presidents Who Were Masons Accessed May 19 2006.

See also

• List of Freemasons
• List of Masonic Grand Lodges
• York Rite
• Scottish Rite
• Tall Cedars of Lebanon
• Shriners
• Masonic Knights Templar
• Royal Order of Scotland
• Anti-Masonic Party
• Pigpen cipher
• Propaganda Due – The P2 Masonic Lodge Scandal
• Taxil hoax
• Masonic Appendant Bodies
• Humanum Genus - Pope Leo XIII] condemns Freemasonry

External links

• PS Review of Freemasonry Masonic Magazine written by and for Freemasons
• United Grand Lodge of England
• Web of Hiram
• Masonic Books On-Line
• Webb's Freemason's Monitor – including the first three degrees
• Illustrations of Masonry
• James Anderson, The Constitutions of the Free-Masons (1734). An Online Electronic Edition
• Freemasonry in Poland – formerly and today. By Norbert Wójtowicz
• www.bessel.org Freemasonry in Culture by MLC – Masonic Leadership Center
• Inside the Masons: The fraternal order has long been the target of conspiracy theories and hoaxes. Here's the real story, USNews.com, by Jay Tolson, 5 September, 2005.

• Catholic Encyclopedia - Critical of Masonry

• Saints Alive Ministry - Critical of Masonry
• Cutting Edge Ministries - Critical of Masonry

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