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Stephen Knight The Brotherhood The Secret World Of The Freemasons

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  • Stephen Knight The Brotherhood The Secret World Of The Freemasons

    Stephen Knight The Brotherhood The Secret World Of The Freemasons

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    Written by the grandson of a high-ranking Mason, "The Brotherhood" is a fascinating look inside the enigmatic institution. Starting with a detailed look at the visible structure of international Freemasonry and the myths and legends that surround it, this book moves on to examine the meaning of Freemasonry - its mythological and real history, its social context, and the symbolism and philosophy that illuminate every aspect of the Craft.
    Finally, this book examines the current state of Freemasonry today, including some of the scandals and intrigues that have become associated with it, and the trials facing the ancient order as it approaches the challenges of the twenty-first century. This book includes features on famous Masons of the past and present.


    Chaper 1. Origins

    Chaper 2. Metamorphosis

    Chaper 3. Schism and Reunion

    Chaper 4. Across the Seas and Down the Centuries

    Chaper 5. The Thirty-Third Degree

    Chaper 6. The Great Debate

    Chaper 7. The Men at the Top

    Chaper 8. Worshipful Masters of Conspiracy

    Chaper 9. Operation Countryman

    Chaper 10. The Brotherhood Misjudged

    Chaper 11. Birmingham City Police

    Chaper 12. Conclusion

    Chaper 13. The Rabbi's Tale

    Chaper 14. Five Masters and a Lewis

    Chaper 15. Jobs For the Brethren?

    Chaper 16. The Dissidents

    Chaper 17. The System

    Chaper 18. The Two-Edged Sword

    Chaper 19. The Mason Poisoner

    Chaper 20. Barristers and Judges

    Chaper 21. Solicitors

    Chaper 22. Government

    Chaper 23. The Highest in the Land

    Chaper 24. The City of London

    Chaper 25. The Devil in Disguise?

    Chaper 26. The Italian Crisis

    Chaper 27. The Chinaman Report

    Chaper 28. The Threat to Britain


    Appendix: Information For Candidates

    Further Reading

  • #2
    Freemasonry, although its leaders strenuously deny it, is a secret society. In England and Wales alone it has more than 600,000 initiates, with a further 100,000 in Scotland and between 50,000 and 70,000 in Ireland. All the members of this extraordinary Brotherhood are male. All except those who are second-, third-, or fourth-generation Freemasons, who may join at eighteen, are over the age of twenty-one. All have sworn on pain of death and ghastly mutilation not to reveal masonic secrets to outsiders, who are known to brethren as the 'profane'.*

    The headquarters of the Brotherhood in England and Wales is in London, where the massive bulk of Freemasons Hall squats at the corner of Great Queen Street and Wild Street like a gigantic elephant's footstool. This is the seat of the United Grand Lodge of England, the governing body of the 8,000-plus Lodges in England and Wales. These Lodges, of which there are another 1,200-odd under the jurisdiction of the Grand Lodge of Scotland and about 750 under the Grand Lodge of Ireland, carry out their secret business and ritual in a deliberately cultivated atmosphere

    *From the Latin pro (before) and fanum (the temple); i.e. one outside the temple, not initiated to the rites performed within.

    of mystery in masonic Temples. Temples might be purpose built, or might be rooms in hotels or private buildings temporarily converted for masonic use. Many town halls up and down the country, for example, have private function rooms used for masonic rituals, as does New Scotland Yard, the headquarters of the Metropolitan Police.

    The Grand Lodges control what is known as 'craft' Freemasonry, and brethren often refer to the Brotherhood as 'the Craft'. Craft Freemasonry covers the three degrees of Entered Apprentice, Fellow Craft and Master Mason. The vast majority of Freemasons rise no higher than Master Mason, and most are under the impression that there are no higher degrees. Even many of those who go on to become Royal Arch Masons, governed not by Grand Lodge but by Grand Chapter, have no idea that the masonic ladder extends a further thirty rungs above those on the third who believe they have already reached the top.

    There is an important distinction to be made between Freemasonry, which is the movement as a whole, and Freemasons, which describes any number of individual Masons. This appears self-evident, but confusion of the two ideas has led to some gross misunderstandings. Take the death of Captain William Morgan in America in 1826. There is evidence to suggest that Morgan, having revealed certain masonic secrets in his book Freemasonry Exposed, was kidnapped and murdered by Freemasons. There have been suggestions that Mozart, a Mason, was poisoned by members of the Brotherhood, allegedly for betraying masonic secrets in The Magic Flute. And in 1888, the Jack the Ripper murders in the East End of London were perpetrated according to masonic ritual. Purely because people, wilfully or innocently, have regarded the words Freemasons and Freemasonry as interchangeable, these deaths have frequently been blamed, not on various individual Freemasons, but on the whole Brotherhood.

    Some people, even today, look upon Freemasonry as an underground movement devoted to murder, terrorism and revolution. Hence, we read of Freemasonry as a worldwide conspiracy and watch, through the clouded vision of certain woefully mistaken writers, the whole of world history since the Renaissance unfold according to masonic machinations.

    Freemasonry is not a worldwide secret society. It is a secret society that, originating in Britain, now has independent offshoots in most of the non-Communist world. And although the British Grand Lodges recognize more than a hundred Grand Lodges (forty-nine of them in the USA), they have no control over them, and most reflect the character and political complexion of the country in which they operate. Far from being revolutionary, there is no organization more reactionary, more Establishment-based, than British Freemasonry. Its members derive benefit from the Brotherhood only so long as the status quo is maintained.

    Nevertheless, Freemasonry has a potent influence on life in Britain - for both good and ill.

    The Brotherhood's stated aims of morality, fraternity and charity are well known. Indeed, circumspect and even secretive about all of Masonry's other doings, the average member of the Brotherhood will be eloquent on the generous donations made by United Grand Lodge and individual Lodges to charity, both masonic and profane. In 1980, for instance, Grand Lodge gave away £931,750, of which just over £300,000 was for non-masonic causes. In addition, many thousands of Masons and their relatives have benefited from the Royal Masonic Institution for Girls ('for maintaining, clothing and educating the daughters of Freemasons'), the Royal Masonic Institution for Boys, the Royal Masonic Benevolent Institution, the Royal Masonic Hospital ('for Freemasons, their wives, widows and dependent children'), and the Masonic Foundation for the Aged and the Sick.

    On the other hand, there can be no doubt that many others have suffered because of Freemasonry entering into areas of life where, according to all its publicly proclaimed principles, it should never intrude. The abuse of Freemasonry causes alarming miscarriages of justice. It is one of the aims of this book to look at some of the effects of this abuse.

    The Brotherhood is neither a commendation nor a condemnation of Freemasonry. Nor is it another wearisome and misnamed 'exposure' of Masonry's no longer secret rituals. Those rituals, or most of them, can be found in public libraries. In this respect the book differs from the vast majority of books written on the subject in the past 260 years. There is much here that will be unknown to the general reader, but all the verifiable facts I have obtained are presented in full, whether they are favourable or unfavourable to Masonry. Where I enter into speculation - and I do this as little as possible - I make it clear.

    I am a journalist. From the beginning, I have thought of this investigation into Freemasonry in modern society as an extended piece of journalism. It is a factual report researched intensively over a relatively short period but because I was working without the benefit of a secretary or researchers the report does contain gaps. My network of contacts within Freemasonry, although extensive, represented a tiny fraction of all the Freemasons in this country. And the secret workings of Freemasonry, its use in manipulating this deal here, in getting someone promotion there, in influencing the actions of police, lawyers, judges, Civil Servants, is meat for a lifetime of study. I have therefore had to concentrate on some areas of society at the expense of others. I have devoted most time and energy to the areas of greatest concern. I trust readers will understand if this plan leaves questions where they feel there should be answers. I shall welcome comments, information and observations from anyone who has something to say. The updating process is already in hand and I expect to be able to expand and revise for as many editions as the public requires. Perhaps a better sub-title might therefore be Freemasonry: An Interim Report, because in addition to being wide-ranging and complicated (though always intensely fascinating), the nature of Freemasonry is changing - and the investigator has to face the problem of organized secrecy and 'disinformation'.

    This latter can be crass and easily spotted, like the information passed to me covertly by a high-ranking Freemason posing as a nark, which said that at a certain degree a Candidate was required to defecate on a crucifix. This absurd sort of tactic is aimed at the gullible anti-Mason who is on the lookout for scandal and sensation, and who will believe anything that shows the Brotherhood in an unfavourable light. Such writers do exist, and in some number as I have found in the ten months I have had to prepare the report. These are the people who repeat what they are told without checking on facts and sources, and who ignore all evidence which runs counter to their own argument. And it is they who fall for the kind of disinformation tactic which several Freemasons attempted to practise upon me.* The crucifix story is just one example. There are others - including the yarn, gravely whispered to me in the corner of the Freemasons Arms just along the road from Freemasons Hall in London, that Prince Charles had been secretly initiated into a north London Lodge that practised Black Magic; and the *These individuals acted, I don't doubt, without the knowledge of Grand Lodge, which always prefers to ignore the very existence of outside enquirers.
    fabrication, in support of which someone with access to Grand Lodge notepaper forged some impressive correspondence, that both main political parties had approached Grand Lodge prior to leadership elections to discuss the person most favourably looked upon by the Masons. Nonsense.


    • #3
      Had I accepted any of this disinformation and published it, as was the intention of those who went to such lengths to feed it to me, the whole of this book would have been open to ridicule. What the disinformers evidently most desired was that The Brotherhoodshould be dismissed as irresponsible and unreliable and quickly forgotten.

      I began my enquiry with two questions: Does Freemasonry have an influence on life in Britain, as many people believe? And if so, what kind of influence and in which areas of society? I felt from the beginning that it was important, if possible, to approach the subject from a position of absolute neutrality. In my favour was that I was neither a Mason nor an anti-Mason. But I had studied the subject in the early 1970s for my book Jack the Ripper: The Final Solution, and had received a large volume of letters from readers of that book, containing information, questions, theories and arguments on a range of topics associated with Freemasonry. So I did not have the open mind of one completely ignorant. I had already reached certain conclusions. Because of this, as the hundreds of Masons I have interviewed since the spring of 1981 can testify, I probed all the more deeply for evidence that might upset those conclusions, in order to obtain as balanced a view of Freemasonry in modern Britain as I could.

      But when I began writing, I very quickly discovered the impossibility of complete neutrality. I had seen, heard and discovered things that had made an impression upon me. It would have been a negation of my responsibility to the reader to deny her or him access to these impressions: I was, after all, carrying out the enquiry on behalf of those readers. Inevitably, I have reached conclusions based on the mass of new data now available to me.

      Two months after I began research on this book, the United Grand Lodge of England issued a warning in its Quarterly Communication to Lodges, reminding brethren of the rule in their 'Antient Charges' concerning the ban on discussing internal affairs with outsiders. One Royal Arch Mason of thirty years' standing told me it was the first of its kind in his experience. The Quarterly Communication, according to one informant, is 'the method by which Freemasonry at its supreme level gets down to the lower levels'.

      The Communication of 10 June 1981 contained this:

      We have nothing to hide and certainly nothing to be ashamed of, but we object to having our affairs investigated by outsiders. We would be able to answer many of the questions likely to be asked, if not all of them, but we have found that silence is the best practice. Comment or correction only breeds further enquiry and leads to the publicity we seek to avoid. We respect and do not comment on the attitudes of other organizations. It is unfortunate that sometimes they are less respectful of ours. If therefore any of you is approached by any reporter. .. you will only be carrying out our practice if you gently decline to comment. Do not be drawn into argument or defence, however . . . Remember the Antient Charge, 'Behaviour in Presence of Strangers, Not Masons': You shall be cautious in your words and carriage, that the most penetrating stranger shall not be able to discover or find out what is not proper to be intimated; and sometimes you shall divert a discourse, and manage it prudently for the honour of the worshipful fraternity. . .

      This warning was issued by no less a figure than the Pro Grand Master, Brother the Rt Hon the Earl Cadogan, sitting as president of the Brotherhood's Board of General Purposes. The reminder of possible disciplinary action against Freemasons who contravene Antient Charge VI.4 was not provoked solely by the United Grand Lodge's concern about my own enquiries. London Weekend Television had recently discussed in its Credo programme whether Freemasonry was compatible with Christianity, and the fact that several Freemasons of grand rank* had taken part in the programme had caused a storm within the Brotherhood.

      A non-Mason such as I, working for information against this kind of organized secrecy, newly reinforced by stern warnings, would be hard put to obtain anything in certain areas of the subject without the assistance of at least some genuinely motivated 'moles'.

      I was fortunate to have established within a few months an entire network of moles. The information this led me to was as startling as it was disturbing.

      After my first book appeared in 1976, the London Evening News, which serialized it, received a letter from the Freemason director of a chain of bookshops, stating that he was so enraged by evidence I had produced linking Freemasons to the Jack the Ripper case that not only would he physically attack me if we should ever meet (referring to me as 'this specimen'), he would never stock the book and would do all in his power to wreck its distribution to shops not owned by him. To some extent he succeeded. Although after the serialization it was in high demand, and quickly climbed to the top of the bestseller lists, I was soon receiving letters from would-be readers asking where it could be bought. Despite continuing demand for the book (it was reprinted in 1977, 1978, 1979, twice in 1981 and again in 1982) it cannot be found in branches of this particular chain. Many Freemason managers of other bookshops refuse point-blank to stock it. *Past or present holders of office in the United Grand Lodge are brethren of grand rank.

      Many previous books on Freemasonry have been published. Many, chiefly those by Masons themselves, are still in print after several years. It is interesting to see how many outsiders' works on the Brotherhood have gone quickly out of print despite continuing demand for them.

      It is inevitable that many Freemasons will object to this book, if only because it overturns some cherished masonic beliefs. At least readers will be aware of the reason why, if it is in demand, all manner of excuses will be made by some booksellers for not stocking it.

      One final point, which shows how easy it is to see masonic conspiracy where in reality there might be none. The episode is recounted in some detail because it has already been referred to in the press but not in the detail necessary for a balanced judgement to be reached. It dramatically affected The Brotherhood, so it is fitting that The Brotherhoodshould set the record straight.

      Although the book is now being published by Granada, it was originally commissioned by New English Library. It was the idea of Simon Scott, managing editor of NEL. Scott approached my agent, Andrew Hewson, in the spring of 1981 after reading my Jack the Ripper, and suggested that I was the person to write it. We met, I produced a synopsis and specimen chapter, and The Brotherhood was commissioned. I began work in September 1981 and delivered the typescript to Scott in June 1982. It was to be the lead non-fiction title in NEL's spring 1983 catalogue.


      • #4
        From the first, Scott made it clear that only a handful of people within New English Library would know of the project. At the time the book was commissioned, NEL was owned by a remote American cartel which did not care what its English subsidiary published so long as it showed a profit at the end of the year. Nevertheless, Scott and editorial director Nick Webb took the precaution of confiding in their managing director, a non-Mason, and getting his full backing for the book. Scott told me that to avoid the possibility of sabotage by any hostile Freemasons within or associated with the company, The Brotherhood would not be entered in any schedule. Even the advance payment was obtained from the accounts department under an innocuous and misleading project title. At the time these seemed to me excessive cloak-and-dagger activities, although I knew that the publishing world had traditionally been rife with Freemasonry.

        Shortly after I started work on the book, NEL was taken over by Hodder & Stoughton, whose chairman and managing director - two brothers eminent in publishing -were Philip and Michael Attenborough, also non-Masons.

        After the takeover, NEL retained its own separate management structure with its existing managing director, and in practice no editorial control was exercised over NEL books by the Hodder management. So alarm bells began to ring in Webb's mind when, shortly after I delivered the typescript, Michael Attenborough asked to see it. He had not done this with any previous NEL book. Although Scott and Webb were anxious to get the book legally vetted, edited and delivered to the printer as soon as possible, and constantly pressed Attenborough for any comments he wished to make, he continued to sit on the typescript. This was baffling to Scott and Webb. The delay was by now beginning to jeopardize plans for a spring 1983 publication. Finally, after holding the script for nearly seven weeks, Attenborough asked Scott to gut the book and produce a precise summary of its content. This was done. The weeks continued to roll by, with no word from above. When Scott was in Frankfurt and Webb in New York, word came that the project was to be squashed. Scott flew back to London and a series of frantic transatlantic calls took place between him and Webb, then Webb and Attenborough. But by the time Webb was able to catch a plane home the deed was done. The Brotherhood was killed.

        Scott's anger knew no bounds. He fought and fought for the book, even making it a resigning issue, but Attenborough was adamant. Then Attenborough told Scott that although neither he nor his brother was a Freemason, their father - John Attenborough CBE - was a senior member of the Brotherhood, and in deference to him they would not publish it.

        I went to see Michael Attenborough at his Bedford Square office in January 1983, when the book was safely placed with Granada. He said he was delighted the book would be published.

        'Are you?' I asked. 'Then why didn't you publish it yourself?'

        He spent some time in obvious discomfort explaining that it had not been a pleasant decision and was one he genuinely regretted having to make, but that he did not feel that the sales force would be completely behind the book and it was not a title which Hodder felt it could publish with enthusiasm.

        Yet I knew that the sales force had expressed great interest in the book and were looking forward to handling it. I told him so.

        I was with him for three quarters of an hour, and eventually he admitted something which he seemed nervous of confessing: he loved his father. John Attenborough, according to his son, is a devoted Freemason and a devoted Christian. In view of what I say in the book about the incompatibility of the two religions,* he and brother Philip realized they would cause their father very great pain by publishing The Brotherhood. Attenborough assured me*I use the word advisedly. See Chapter 25 - 'The Devil in Disguise?' -below. that his father had not seen the script and he had not discussed the project with him.
        If the incident does not demonstrate the direct power of Freemasonry over the Fourth Estate, it does offer a vivid example of the devotion that Freemasonry so often inspires in its initiates, a devotion that is nothing less than religious. So it was that the Attenboroughs made their decision to throw away £8,000 in advance royalties and thousands more in legal fees and in terms of time spent on the project by the editorial, design, subsidiary rights, promotion, sales and other departments rather than wound their father.


        • #5
          PART 1
          CHAPTER ONE
          Workers' Guild to Secret Society

          Some Freemasons claim great antiquity for Freemasonry. This is reflected in the masonic calendar which is based on Archbishop Ussher's seventeenth-century calculation that the Creation must have taken place in the year 4004 BC. For convenience, the odd four years are ignored and Anno Lucis (in the Year of Light, when Freemasonry is deemed to have begun) is four thousand years ahead of Anno Domini - so a masonic certificate of initiation bearing the date A.L. 5983 was issued in A.D. 1983. The implication is that Freemasonry is as old as Adam.

          Throughout the eighteenth and nineteenth centuries, masonic writers produced vast numbers of books seeking to show that their movement had a continuous history of many hundreds, even thousands, of years. Some claimed that the ancestors of the Brotherhood were the Druids or the Culdees; some claimed they were the pre-Christian Jewish monks, the Essenes. Others insisted that Freemasonry had its origins in the religion of ancient Egypt - an amalgam of the briefly held monotheism of Ikhnaton (c. 1375 B.C.) and the Isis-Osiris cult.

          Modern masonic historians are far more cautious. It is now accepted that Freemasonry as practised today goes back little more than three centuries. What is true, though, is that the philosophic, religious and ritualistic concoction that makes up the speculative element in Freemasonry is drawn from many sources - some of them, like the Isis-Osiris myth, dating back to the dawn of history. Rosicrucianism, Gnosticism, the Kabbala, Hinduism, Theosophy and traditional notions of the occult all play a part: but despite the exhaustive literature - one scholar estimates that some 50,000 items of Masonry had been published by the 1950s - it is impossible to determine what comes from where and when, if only because Freemasonry on its lower and more accessible levels is opposed to dogma. There is therefore no authoritative statement of what Masons believe or what the Brotherhood stands for in the first, second and third degrees, to which the vast majority of members restrict themselves. Even a 33° Mason who has persevered to attain all the enlightenment that Freemasonry claims to offer could not - even if he were freed from his oath of secrecy - provide more than a purely personal view of the masonic message and the meaning to be attached to masonic symbolism, since this remains essentially subjective.

          The comparatively short documented history of Freemasonry as an institution is nevertheless quite extraordinary. It is the story of how a Roman Catholic trade guild for a few thousand building workers in Britain came to be taken over by the aristocracy, the gentry and members of mainly non-productive professions, and how it was turned into a non-Christian secret society enjoying association with offshoot fraternal societies with millions of adherents throughout most of the non-Communist world.

          In many cultures and at many times humankind has been drawn to the esoteric - the conception that the great truths about life and how to control social and natural phenomena are secrets and can be known only to initiates, who pass on their privileged knowledge to the elect from generation to generation. As one highly placed Mason told me, 'Truth, to the initiate, is not for everyone; pearls must not be thrown before swine.' Equally, throughout history men have joined together in secret groups to further purely worldly ambitions. All such groups also involve initiation - the initiation ceremony involving fearful oaths of secrecy. For secrets to remain secret there must be certain and effective sanctions. Secret societies formed for essentially practical ends have commonly had religious and moral elements. The religious element creates awe and so adds to the effectiveness of the oath of secrecy. The moral element determines the fraternal way that the organization's members treat each other, which might bear small resemblance to the way they treat outsiders.

          Freemasonry is both a speculative, philosophic - even religious and mystical - system, and a fraternity of those organized to help each other in material matters. For some Masons it is entirely the former, for others entirely the latter, but for most it is a mixture of the two.

          Masonic historians seem as uncertain as non-Masons about who first saw in the obsolescent mediaeval Christian masonic guild an organization that could be taken over and converted into a quasi-religious, quasi-secular secret society. What evidence there is indicates that this evolution began very slowly and almost by chance, and that it was only later that the potential of the masonic guild as a clandestine power base was perceived. In other words, it appears that the original interest of the gentry in the masonic lodges stemmed from curiosity, antiquarian interest, and a kind of fashionable search for an unconventional, exclusive social milieu - rather like a jet-set fad for frequenting working men's pubs.

          There are a number of reasons why the masonic guild should have attracted this genteel interest. First, the working (or 'operative') masons' craft guild was ripe for takeover: structured in the heyday of Gothic architecture in the thirteenth century,* by the end of the sixteenth century the craft was dying. King's College Chapel at Cambridge, perhaps the last truly great English Gothic building, had been completed about 1512. Secondly, the highly skilled stonemasons of the Gothic age were peculiar in that many were itinerant workers, moving from church site to cathedral site as work was to be found. They had no regular headquarters like other trades, gathering in temporary lodges on site to discuss their affairs. And, as they often did not know each other as did permanent residents of mediaeval towns, they needed some method of recognition, some way of maintaining a closed shop to protect their demanding and highly esteemed profession against interlopers who had not undergone the rigorous apprenticeship necessary to acquire the mason's skills. These, as Professor Jacob Bronowski termed them, were the 'industrial aristocrats'.

          There were thus cosmopolitan romance, an exclusivity and an organized secretiveness about the masons' guild, which became increasingly moribund as baroque replaced Gothic architecture. All of this had potential fascination for men of education.

          Modern Freemasonry probably originated in Scotland. The earliest known instance of a non-stonemason, a gentleman, joining a masons' lodge is John Boswell, Laird of Auchinlech, who was a member of the Lodge in Edinburgh in 1600. Apparently the first English gentleman to join an English Lodge was Elias Ashmole, founder of Oxford's Ashmolean Museum. An antiquarian deeply interested in Rosicrucianism, he joined in 1646. Masonry became so fashionable that as the seventeenth century progressed the 'acceptance' (the collective term for non-stonemasons)

          *The term 'lodge' was first used, so far as can be discovered, in 1277.

          became the majority in the masonic Lodges. For example, in 1670 the Aberdeen Lodge had thirty-nine 'accepted' members while only ten remained 'operative' masons. But it was not long before the novelty in participating in the quaint and venerable doings of artisans wore thin. Men of fashion saw no reason to prolong association with working men, and they began to form their own gentlemen's Lodges. Freemasonry was launched.


          • #6
            CHAPTER TWO Metamorphosis
            The 'speculative' Masons inherited seven fundamental points from their 'operative' predecessors:
            An organization with three grades of members: Apprentice, Fellow or Journeyman, and Master Mason.
            A unit termed a Lodge.
            Legendary histories of the origins of the masonic craft set out in the 100-odd manuscripts containing the so-called 'Old Charges', the oldest being the Regius manuscript of 1390, which was in verse.
            A tradition of fraternal and benevolent relations between members.
            A rule of secrecy about Lodge doings, although the Old Charges themselves were simply lists of quite ordinary rules for the guild, which members were enjoined to keep 'so help you God'. As befitted a Christian grouping there were no blood-curdling oaths.
            A method of recognition, notably the Scottish 'mason word' traced back to 1550: unwritten but variously rendered as Mahabyn, Mahabone or even Matchpin.
            A thoroughly Christian foundation - the Old Charges are permeated with mediaeval Roman Catholicism.

            With the demise of the original 'trade union' purpose of the organization and with the eclipse not only of Roman Catholicism due to the Reformation but also the waning of Christianity with the rise of science, what was left towards the end of the seventeenth century was the framework of a secretive association, likened by one authority to a peasant's cottage ripe for development as a luxury weekend home for the well-to-do.

            Serious masonic historians themselves deplore the lack of documentation about the three or four critical decades before the foundation of the Grand Lodge of England in 1717. But it was during these years that the course Freemasonry was to follow was set. It was evidently then that a few men among the small number (possibly only a few hundreds in all) of 'accepted' Masons must have come to see the potential of a secret society cutting across class divisions to embrace aristocrats, gentry, professional men and elements of the expanding middle class. It was to be a brotherhood which would put a string to pull into the hand of every member, and strings enough in the hands of its shadowy controllers to manipulate events - like puppet masters behind the scenes. But who these people were and just how consciously they planned or, as some have said, even plotted, is shrouded in mystery.

            One thing united a majority of politically conscious people at this time: the need to preserve the gain of the Civil War of 1642-51 - the limitation of the power of the King. The 'accepted' Masons of the last quarter of the seventeenth century would appear to have been largely drawn from the type of people most anxious to preserve and to increase the steadily growing influence in society and government of men of quite moderate wealth and standing.

            Whether Lodges as such or Masons as Masons took part in the initiative to invite William of Orange and his consort Mary to become joint sovereigns in 1688 is not known, but the suggestion is plausible. All that is certain is that by the early years of the eighteenth century a number of Masons had set their sights high: they sought a maximum of reputability. In 1716, according to Dr James Anderson (of whom more later), 'the few Lodges at London resolved . . . to chuse a Grand Master from among themselves, till they should have the honour of a Noble Brother at their Head'. The stage was set for the system of tame aristocratic and royal figureheads that we know today, which confers an aura of indisputable approbation on everything to do with Freemasonry. When Grand Lodge was founded, George I had been on the throne only three years. The prominent in Masonry were poised to have a hand in the manipulation of the new Hanoverian dynasty.

            Before the foundation of Grand Lodge in 1717, moves to transform the old guild into a true secret society were well under way. As the normal trade union business of operative masonic Lodges dwindled and eventually ceased, so the element of ritual based on the readings of the Old Charges - their legendary stories about the origins of the masons' craft and their injunctions to members to obey the traditional rules - was transformed. Lodge ritual, initiations and speculative dissertations became the main business of actual Lodge meetings. At the same time, fraternal conviviality - which in the old days of operative masonry had probably been confined to a tankard or two after meetings in a local ale house - soon became a major feature of masonic society. Much was eaten, much was drunk, and much was discussed in the privacy of masonic meeting places (usually taverns) after the rather dry formal doings in Lodge were over. The 'better' the Lodge - in the sense of social class - the 'better' the conversation and the more lavish and expensive the entertainment. Masonry was already on its way to mirroring and reinforcing the class system and the emerging social order based on strictly constitutional monarchy. Whatever it was to become overseas, where no Civil War, no Glorious Revolution had yet taken place, Masonry in England was alreaded headed towards a conservative future. The sights of its prime movers were already set on a movement underpinning a type of society admirably suited to its purposes: a stable society with limited social mobility in which a secret inner 'Old Boy' association could provide an environment where considerable benefit could be gained by members who knew how to 'play the masonic organ'.

            To achieve this end, though, the confidentiality of the old guild had to be reinforced. The transformation into a secret society meant the institution of formal oaths accompanied by penalties. But once again, before the establishment of Grand Lodge, very little is known of the development of ritual, particularly the oaths. There is evidence that rituals based on various incidents in legendary masonic history were tried out in different Lodges - rituals perhaps based on stories of Noah's Ark and the Tower of Babel alluded to in some Old Charges. It is also probable that rituals based on the story of the building of King Solomon's temple, the principal subject of present-day rituals, were 'worked' (the masonic word meaning the acting out of the Brotherhood's ceremonies). But why this subject was chosen when the legends in the Old Charges give no special prominence to the story of Solomon's temple, no one has been able to explain satisfactorily.

            Formal oaths of secrecy to be sworn by individual initiates appear in a number of Old Charges containing 'new orders', but as these were published five years after the establishment of Grand Lodge they are possibly spurious.

            Either way, no horrific sanctions are mentioned. Even so, the inclusion of an oath in the initiation rituals can be regarded as a crucial step in the creation of a secret society from the old guild.


            • #7
              CHAPTER THREE Schism and Reunion
              In 1717 Freemasonry enters properly into history. Four London Lodges alone formed Grand Lodge and owed allegiance to it. What is interesting is that a none-too-well-off gentleman, Anthony Sayer, was installed as Grand Master. The upper classes kept a low profile. They backed the creation of a central organization welding individual Lodges together, but evidently wanted this done before they assumed control. Of the four original London Lodges, the first three contained not one 'Esquire' between them, whereas Lodge Original No 4 was made up of seventy-one members of whom, in 1724, ten were nobles, three were honourable, four were baronets or knights, and two were generals.

              In 1718 Sayer was replaced after barely a year by George Payne, a 'man of more substance', being a member of Original No 4. But he too had only one year in office -another interim while the upper classes moved in on the small gentry just as the small gentry had moved in on the 'operative' artisans a century earlier.

              The third Grand Master was the Reverend John Theophilus Desaguliers, a Doctor of Law, a Fellow of the Royal Society and chaplain to Frederick, Prince of Wales, whom he admitted to the Brotherhood in 1737. He was of French extraction. A headhunter for Freemasonry, he not only visited Edinburgh to encourage the Scots along the organizational path the London Masons were following, but visited The Hague in 1731, where he admitted the Duke of Lorraine to the Brotherhood. The Duke married Maria Theresa in 1736 and become co-Regent when she acceded to the Austrian throne in 1740. How far the Duke contributed to the masonic heyday under Joseph II when Mozart, Haydn and a host of other notables were Freemasons is not known. But the cosmopolitan Dr Desaguliers certainly appears to have sparked the missionary zeal of British Freemasonry which eventually carried the movement to almost every country in the world.

              Desaguliers too only held office a short time. In 1721 he gave way to the long awaited first noble Grand Master, the Duke of Montague. But, unlike his predecessors, Desaguliers was not usurped: the evidence suggests that he was the prototype of the long line of powerful masonic figures who preferred the shade to the limelight, the reality of power to mere appearances.

              By 1730 when the Roman Catholic Duke of Norfolk was installed (prior to the first papal condemnation of Freemasonry in 1738), there had been nine Grand Masters, six of them nobles. The first royal Grand Master was the Duke of Cumberland, grandson of George II, who was installed in 1782, with an Acting Grand Master, the Earl of Effingham, as his proxy. In 1787 both the Prince of Wales (the future George IV) and his brother William (the future William IV) were initiated. The patronage by the Royal Family of the new secret society was thenceforth assured. Queen Elizabeth II is the present Grand Patroness.

              But all the while the royals were being courted to become titular leaders of Masonry, the process of transformation of the old masons' guild continued. The Brotherhood was de-Christianized and the rituals of the various workings became formalized. Throughout the eighteenth century more and more pagan elements were brought in to replace the discarded faith.

              The de-Christianization was largely accomplished by the Constitutions of Dr James Anderson, a Scottish Freemason who became a member of Original Lodge No 4. Anderson, a genealogist and a far from accurate historian, appears to have been put up to the task of settling the new form of the Craft by Dr Desaguliers who in 1723 presented the first version (there was a second version in 1738) to Grand Master the Duke of Montague when he, Desaguliers, had discreetly retired to the second position, that of Deputy Grand Master.

              In Anderson's constitution listing the new 'Charges of a Free-Mason', the first is the most striking and had the most far-reaching consequences. It stated: "Tis now thought more expedient only to oblige them [members of the Brotherhood] to that Religion to which all men agree, leaving their particular opinions to themselves.'

              Anderson, in a long and fanciful historical preamble tracing Freemasonry back to Adam and quite unwarrantably naming many previous English monarchs as Masons, seeks to reconcile this radical departure with the spirit and tradition of the old guild by announcing, without any historical justification, that in ancient days masons had been charged in every country to be of the religion of that country where they worked - this despite the fact that virtually all the extant Old Charges were quite explicit in their Christianity.

              The only reference to Christ is in Anderson's preamble when, referring to the Roman Emperor Augustus, he notes 'in whose Reign was born God's Messiah, the great Architect of the Church'. In 1815 even this historical preamble was omitted from theConstitutions following the Union of the 'Antients' and the 'Moderns', described later, and during the years between 1723 and 1813 the invocation of the name of Christ in the endings of prayers gradually died out. In masonic quotations of scripture (e.g. 1 Peter ii 5; 2 Thess. iii 2; 2 Thess. iii 13) the name of Christ came to be deleted from the text. So, to Christians, the apostasy became complete. Masonry became vaguely Voltarian Deist, the 'Great Architect of the Universe' came to be invoked, and prayers ended with 'so mote it be'.

              After so much activity a period of comparative neglect now followed during which the politican and litterateur Horace Walpole, himself a Mason, wrote in 1743: 'the Freemasons are in . .. low repute now in England ... I believe nothing but a persecution could bring them into vogue again'.

              There was ribaldry and mockery, and Hogarth, also a Mason, joined in making fun in his engravings of the self-indulging, self-important image the Brotherhood had earned itself. There was no persecution. Instead there was schism, partly in reaction to the de-Christianization of the Craft and other changes in its practice. Masons calling themselves 'the Antients', who had not formed part of the Grand Lodge of 1717, created in 1751 a rival Grand Lodge, also manned by aristocrats, which stood for the link with Christianity and certain other aspects of the old tradition which the 'Moderns', loyal to the 1717 Grand Lodge, had tampered with. The two Grand Lodges vied with each other to recruit provincial Lodges. To complicate matters there were also what the great masonic historian, J. Heron Lepper called the 'Traditioners' who, while remaining under the jurisdiction of the London 'Modern' Grand Lodge, nevertheless did not follow its lead entirely.


              • #8
                There was another, later to prove most important, bone of contention between the Antients and the Moderns - the position of a masonic degree and associated working termed the Holy Royal Arch. This time it was the Modernr who objected to something new: some of the Antients had instituted this 'fourth degree', one of the first mentions of which is in 1746 when a prominent Irish Antient was 'exalted' to it. The Moderns claimed that this was a departure from unalterable tradition because the old craft, like other guild crafts, had known only a hierarchy of three degrees - Apprentice, Journeyman or Fellow, and Master Craftsman. Despite the Moderns' objections, the Royal Arch ritual grew steadily in popularity. Perhaps the turning point in the dispute came as a result of Thomas Dunckerley, a natural son of George II, a keen Mason and a Traditioner among the Moderns, coming out as an enthusiast for Royal Arch, to which he was exalted - as Masons term initiation to the Royal Arch - according to his own report in 1754. Dunckerley looms large in masonic history and other prominent Moderns soon came to share his enthusiasm.

                Eventually, in 1813, tired of their long quarrel, Antients and Moderns were reconciled, the Duke of Kent, Grand Master of 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.


                • #9
                  CHAPTER FOUR 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. Francois 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 *The oldest masonic Lodge room in the USA dates from 1760 and is at Prentiss House, Marblehead, Massachusetts. 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.

                  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. And of course royal involvement ensured, as it does today, the impression of total reputability. Because of this, Freemasonry has been able to ignore all legislation dating from 1797 concerning secret societies and illegal oaths. Although regarded as subversive in some countries where the environment was less amenable, in eighteenth-century Britain the Brotherhood had the effect already alluded to - of reinforcing the development of constitutional monarchy under which its own Establishment could thrive.

                  Among the middle classes, though, Masonry was then too sparse in most areas to play any crucial role in local affairs. There was none of the tight-lipped apprehensive silence so common today. People could afford to ridicule the movement, and there was a lively trade in anti-masonic pamphlets. In fact, ‘masonic 'exposures' may have done much to develop and harmonize the still unprinted rituals.

                  But the advantage of Masonry, in terms of cult, diversified friendships and straight worldly interest, had become evident to many. With the Union of 1813 the movement began to snowball: for the more Masons there are in any area or profession the more important it is to be a Mason if one is not to risk losing out, as a non-member of the 'club', in one's business, one's profession and one's preferment.

                  Another factor was important: with the Industrial Revolution, social mobility began to increase. And Masonry, providing a ladder extending from the lower middle class to the Royal Family itself, offered great advantages to those who could learn how to climb it. There was also the loneliness of the new urban way of life: Freemasonry provided an enormous circle of instant acquaintances in most walks of life. Then too, the English public schoolboy could continue to be a public schoolboy in the intimacy of the Craft.

                  At the end of the eighteenth century only about 320 English Lodges had been warranted. About twice as many more were formed in the next half century, No 1000 in 1864. This number was doubled in the next twenty years, No 2000 being warranted in 1883. The next twenty years maintained this rate of growth with Lodge No 3000 opening in 1903, in which year Winston Leonard Spencer Churchill, the MP for Oldham, was initiated. All this nineteenth-century explosion resulted essentially from recruitment from the middle and professional classes.

                  With the First World War, which led to so many of quite humble background seeking better status, the rate of growth speeded dramatically. Lodge No 4000 was formed in 1919, and No 5000 only seven years later in 1926. The Second World War, for similar reasons, led to another such period of extraordinarily rapid growth - Lodge No 6000 being formed in 1944 and No 7000 in 1950.

                  In 1981, Lodge No 9003 was warranted. Even allowing for Lodges that have been discontinued, taking average Lodge membership at around sixty men, a membership of at least half a million can reasonably reliably be estimated for England alone. Official masonic estimates, as already stated, put the total for England and Wales at around 600,000.

                  As the recruiting ground for Freemasons is primarily the not directly productive middle and professional classes, it is clear that a very high proportion of these people, occupying key roles in British society - lawyers, Civil Servants, bank managers and so on - are Freemasons. In many fields nowadays the disadvantages of being left out of the 'club' are perceived as being too serious for a great many people to contemplate, whatever they may feel personally about the morality of joining a secret society, or about the misty tenets of speculative Freemasonry.


                  • #10
                    CHAPTER FIVE The Thirty-Third Degree
                    There is an elite group of Freemasons in England over whom the United Grand Lodge has no jurisdiction. These are the brethren of the so-called Higher Degrees, and even the majority of Freemasons have no idea of their existence.

                    Most Freemasons who have been raised to the 3rd Degree to become Master Masons believe they are the top of the masonic ladder. As novices they were Entered Apprentices. They were then 'passed' as Fellow Craft Masons and finally 'raised' as Masters. The very name Master has connotations of supremity. If Master Masons have ambition it will usually be to achieve office within their Lodge - eventually, with good fortune and the passing of years, to become Worshipful Master of their mother Lodge (the Lodge to which they were first initiated into Masonry). Those who have their eyes fixed on higher office will aim for rank in their Provincial Grand Lodge or in the United Grand Lodge itself. But even the Grand Master of all England is only a Freemason of the 3rd Degree. The three Craft degrees form the entire picture of Masonry for most of the 600,000 'uninitiated initiates' of the Brotherhood in England and Wales.

                    3° Master Mason 1

                    2° Fellow Craft 1

                    Entered Apprentice

                    The 'Masters', who form the largest proportion of Freemasons, are in most cases quite unaware of the thirty superior degrees to which they will never be admitted, nor even hear mentioned. This is the real picture, with the three lowly degrees governed by Grand Lodge and the thirty higher degrees governed by a Supreme Council.

                    These thirty degrees, beginning with the 4th (that of Secret Master) and culminating in the 33rd (Grand Inspector General), are controlled by a Supreme Council whose headquarters are at 10 Duke Street, St James's, London SW1. Nobody walking down Duke Street from Piccadilly is likely to suspect the true nature of what goes on inside the building, even if he or she happens to notice the small plate to the right of the entrance which says, 'The Supreme Council. Ring once'. Built in 1910-11, this imposing Edwardian mansion with fine neo-classical features might easily be taken for a consulate or the headquarters of some private institute. Nor do people thumbing through the S-Z section of the London Telephone Directory get any clue from the entry sandwiched between Supreme Cleaners and Supreme Die Cutters: 'Supreme Council 33rd Degree . . . 01-930 1606'.

                    Nobody looking at that fine but anonymous house from outside could suspect that behind its pleasing facade, beyond the two sets of sturdy double doors and up the stairs there is a Black Room, a Red Room and a Chamber of Death. To high Masons, the house in Duke Street is known as the Grand East.

                    Members of Craft Freemasonry - that is, all but a few thousand of England's Masons - often argue that Free-masonry is not a secret society but 'a society with secrets' though the argument is in the end unconvincing, it has its merits. But no such case can be made out for the wealthy society-within-a-society based at 10 Duke Street.

                    The Thirty-three Degrees of Freemasonry

                    33° Grand Inspector General

                    32 ° Sublime Prince of the Royal Secret

                    31° Grand Inspector Inquisitor Commander

                    30 0 Grand Elected Knight Kadosh, Knight of the Black and White Eagle

                    29° Knight of St Andrew

                    28° Knight of the Sun

                    27° Commander of the Temple

                    26° Prince of Mercy

                    25° Knight of the Brazen Serpent

                    24 ° Prince of the Tabernacle

                    23 ° Chief of the Tabernacle

                    22° Prince of Libanus

                    21° Patriarch Noachite

                    200 Venerable Grand Master

                    19° Grand Pontiff

                    18° Knight of the Pelican and Eagle and Sovereign Prince Rose Croix of Heredom

                    17° Knight of the East and West

                    16° Prince of Jerusalem

                    15 0 Knight of the Sword, or of the East

                    14° Scottish Knight of Perfection

                    13° Royal Arch (of Enoch)

                    12° Grand Master Architect

                    11° Sublime Elect ?

                    10° Elect of Fifteen

                    9° Elect of Nine I

                    8° Intendant of the Building

                    7° Provost and Judge

                    6° Intimate Secretary

                    5° Perfect Master

                    4° Secret Master

                    3° Master Mason

                    2° Fellow Craft

                    10 Entered Apprentice

                    One of the regulations of ordinary Craft Freemasonry is that no Mason may invite an outsider to join. Anyone wishing to become a Freemason must take the initiative and seek two sponsors from within the Brotherhood.* The position is reversed for Freemasons of the 3rd Degree who wish to be elevated to the Higher Degrees. Initiation is open only to those Master Masons who are selected by the Supreme Council. If a representative of the Supreme Council establishes a contact with a Master Mason and concludes that he is suitable, the Candidate will be offered the chance of being 'perfected' and setting the first foot on the ladder to the 33rd Degree. But only a small proportion, even of the limited number of Freemasons who take the first step, progress beyond the 18th Degree, that of Knight of the Pelican and Eagle and Sovereign Prince Rose Croix of Heredom. With each Degree, the number of initiates diminishes. The 31st Degree (Grand Inspector Inquisitor Commander) is restricted to 400 members; the 32nd (Sublime Prince of the Royal Secret) to 180; and the 33rd - the pre-eminent Grand Inspectors General - to only 75 members.

                    While the Armed Forces are strongly represented in ordinary Freemasonry, the 'Antient and Accepted Rite of the Thirty-Third Degree' is particularly attractive to military men. Grand Inspectors General (i.e. members of the Supreme Council) have included Field Marshal Earl Alexander of Tunis, successively Commander-in-Chief in the Middle East and Allied Supreme Commander in the Mediterranean in the Second World War; Major-General Sir Leonard Henry Atkinson; Brigadier E. W. C. Flavell; Lieutenant-General Sir Harold Williams; Brigadier General

                    *This, at least, is the theory - and United Grand Lodge staunchly maintains that it is the practice. In reality most Entered Apprentices are recruited by existing Masons they know personally.


                    • #11
                      Edward Charles Walthall Delves Walthall; and scores more in the last two decades. Before his retirement in 1982 the Most Puissant Sovereign Grand Commander (the most senior Freemason of the 33rd Degree in England and Wales and Head of the Supreme Council) was Major-General Sir (Herbert) Ralph Hone, KCMG, KBE, MC, TD, and so on. There is no mention of Freemasonry in his entry in Who's Who, which lists every other decoration, award and distinction he has earned in his eighty-seven years, although becoming Britain's highest Freemason can have been of no little consequence to him. In masonic matters he would dispense with all the other abbreviations and simply sign himself, Ralph Hone, 33°. Born in 1896, he is also a Bailiff Grand Cross of the Order of St John of Jerusalem.

                      He was wounded during the First World War while serving with the British Expeditionary Force, went on to practise as a barrister-at-law in Uganda and Zanzibar in the 1920s, becoming Resident Magistrate in Zanzibar in 1928 and Crown Counsel of Tanganyika Territory two years later. In the thirties he was Attorney-General and Acting Chief Justice of Gibraltar, and Attorney-General of Uganda between 1937 and 1943. After serving as Chief Legal Adviser, Political Branch, and then Chief Political Officer, GHQ Middle East, he was appointed to the General Staff of the War Office in 1943. After the war he was Chief Civil Affairs Officer in Malaya for a year before becoming Secretary-General to the Governor-General of Malaya and then Deputy Commissioner-General in South-East Asia. In 1949 he was appointed Governor and Commander-in-Chief of North Borneo. At the end of five years there he spent seven years as Head of the Legal Division of the Commonwealth Relations Office. This took him into 1961 when he returned to the Bar. Among other posts at home and abroad in the next fourteen years he was a Constitutional Adviser to R. A. Butler's Advisers on Central Africa, to the South Arabian Government and the Bermuda Government. He was Standing Counsel to the Grand Bahama Port Authority until his retirement in 1975 at the age of seventy-nine. He succeeded Most Puissant Brother Sir Eric Studd, Bt, OBE, 33°, as Sovereign Grand Commander.

                      This, then, was the man who - at the time The Brotherhood was completed for New English Library - was truly Britain's highest Freemason, whatever might be said of the Duke of Kent, the current Grand Master of Craft Masonry. Page 40 shows the hierarchy over which the Most Puissant Sovereign Grand Commander presides, with the Duke of Kent's sub-hierarchy way down low.

                      Although in 1936, 1947 and 1967 Major-General Sir Ralph Hone held grand rank in the United Grand Lodge, and has achieved distinction in many fields, he is one of that brand of men who attain power without notoriety or fame. Few of the many hundreds of Freemasons I have interviewed had even heard of him, and of those few only five knew of him in his secret role as the highest Mason of the highest Degree. These five were all initiates of the Ancient and Accepted Rite: two Sovereign Princes Rose Croix of Heredom (18th Degree); one of the 180 Sublime Princes of the Royal Secret (32nd Degree); a 33rd Degree Grand Inspector General; and a former Grand Inspector Inquisitor of the 31st Degree who had renounced Freemasonry, in order, he said, to become 'a true and living Christian'. But beyond the fact that Major-General Sir Ralph was the pre-eminent member of the Supreme Council, none of them would say any more either about the man himself or about the rituals, the degrees or the administration of the Rite.

                      Sir Ralph's successor is Harold Devereux Still, former Grand Treasurer and Junior Grand Warden of the United Grand Lodge of England, and Grand Treasurer and Grand Scribe Nehemiah of the Supreme Grand Chapter of Royal Arch Masons of England. He also attained the rank of Grand Master of the United Religious, Military and Masonic Orders of the Temple of St John of Jerusalem, Palestine, Rhodes and Malta.

                      The Brotherhood attracts men of distinction in the judiciary and legal profession, as will be seen later. One such man is His Honour Judge Alan Stewart Trapnell, who was appointed to the Circuit Bench in 1972. He is a Craft Freemason of grand rank, having been Assistant Grand Registrar in 1963, Junior Grand Deacon in 1971 and Senior Grand Deacon in 1979. In 1969 he became Assistant Grand Sojourner of the Supreme Grand Chapter of Royal Arch Freemasons. All these details are listed in the Masonic Year Book,which is now very difficult for non-Masons to come by. What is not mentioned is that he is a Freemason of the 33rd Degree and Grand Inspector General for Middlesex.

                      Although Craft Freemasonry is worldwide in the sense that it exists in most parts of the non-Communist world, and even underground in parts of the eastern bloc, it has no international organization. The Ancient and Accepted Rite of the Thirty-Third Degree is the only cohesive masonic group run on truly international lines. The Supreme Council in London is one of many Supreme Councils in various parts of the globe, of which the senior is the Supreme Council of Charleston, USA, which effectively operates a worldwide network of Freemasons in the most powerful positions in the executive, legislature, judiciary and armed forces as well as the industry, commerce and professions of many nations.

                      The English working of the Rite - sometimes known by the code name Rose Croix from the title of the initiate to the 18th Degree - differs from the American in one basic respect. In England and Wales only a few of the 33 degrees are conferred by special ritual, while in the USA each degree has its own initiation ceremony. In this country, the 4th to 17th Degrees are conferred at once and in name only during initiation of the selected Freemason to the 18th Degree. To the few who rise higher than the 18th Degree, the 19th to 29th are conferred nominally during the ritual of initiation to the 30th Degree -that of Grand Elected Knight Kadosh or Knight of the Black and White Eagle. Degrees above the 30th are conferred singly. No initiate can rise higher than the 18th Degree without the unanimous agreement of the entire Supreme Council.


                      • #12
                        PART TWO The Police
                        CHAPTER SIX The Great Debate
                        'The insidious effect of Freemasonry among the police has to be experienced to be believed.'

                        With these words, David Thomas, a former head of Monmouthshire CID, created a storm of protest in 1969 and reopened a debate that had started nearly a century before, when a conspiracy involving masonic police and masonic criminals brought about the destruction of the original Detective Department in Scotland Yard.

                        of protest in 1969 and reopened a debate that had started nearly a century before, when a conspiracy involving masonic police and masonic criminals brought about the destruction of the original Detective Department in Scotland Yard.

                        Since then allegations of masonic corruption within the police have been rife. The Jack the Ripper murders in the East End of London in 1888 were perpetrated according to masonic ritual and a subsequent police cover-up was led by the Commissioner and Assistant Commissioner of the Metropolitan Police, both Freemasons.

                        There have been allegations of charges being dropped against criminal Masons by police Masons; of unfair promotions on the basis of masonic membership and not merit; of non-Masons being hounded out of the service; of livelihoods ruined; of blackmail and violence; of discipline eroded by a system in which a Chief Superintendent, Commander or even on occasion an Assistant Chief Constable or Chief Constable can be made to kneel in submission before one of his own constables; and, in recent times, of robbery and murder planned between police and criminals at Lodge meetings.

                        It is almost certainly true that the corruption which led to Operation Countryman, the biggest investigation of police malpractice ever mounted in Britain, would never have arisen had a masonic City of London Police commissioner in the 1970s not turned a blind eye to the activities of several desperately corrupt Freemasons under his command.

                        And in the purges that took place at New Scotland Yard in the early 1970s, masonic police up to the rank of Commander were found to be involved in corrupt dealings with masonic criminals.

                        The debate about Freemasonry in the police began in 1877 with the sensational discovery that virtually every member of the Detective Department at Scotland Yard, up to and including the second-in-command, was in the pay of a gang of vicious swindlers. The corruption had started in 1872 when Inspector John Meiklejohn, a Freemason, was introduced at a Lodge meeting in Islington to a criminal called William Kurr. Kurr had then been a Freemason for some years. One night at the Angel, Islington, the two masonic brothers exchanged intimacies. Kurr was operating a bogus 'betting agency' swindle and was sorely in need of an accomplice within the force to warn him as and when the Detective Department had sufficient information against him to move in. Meiklejohn agreed to accept £100, nearly half his annual salary, to supply information.

                        The Detective Department at Scotland Yard had been set up in 1842. In the 1870s there were only fifteen detectives to cover the entire capital. These were under the command of the legendary Superintendent Frederick Williamson, described by one writer as a man of 'the strictest probity, and of great experience and shrewdness'. Under Williamson, the most senior detectives in London

                        were Chief Inspector George Clarke, Chief Inspector William Palmer and Chief Detective Inspector Nathaniel Druscovitch - all Freemasons.

                        The criminal partnership of Inspector Meiklejohn, who, interestingly, was 'Countryman' in various coded messages which passed between the criminals, and William Kurr continued. Eventually Kurr teamed up with Harry Benson, a psychopathic confidence trickster who had scarred and crippled himself for life by setting himself on fire in his bed at Newgate Prison. One by one, Meiklejohn corrupted nearly all the junior officers in the Detective Department, and introduced several of his most senior masonic colleagues in the department to Benson and Kurr, and they too began to accept bribes for information and services rendered.

                        The enterprises of Kurr and Benson came to the attention of Superintendent Williamson after they had successfully swindled the Comtesse de Goncourt of £10,000. Williamson placed the enquiry in the hands of one of his most respected men, Chief Detective Inspector Nathaniel Druscovitch. But Druscovitch was one of those who had allowed himself to be tempted into the masonic-criminal circle, and was in the pay of the very men he was now detailed to investigate. Clarke, the sixty-year-old senior officer of the department; Palmer; and a masonic solicitor named Edward Frogatt were all drawn into the conspiracy. From there the corruption spread, its full extent lost in the tangled web of deceit woven by those involved. When the men were eventually brought to justice, the Detective Department lay in ruins and the following year, 1878, saw the complete reorganization of plain clothes investigation in the Metropolitan Police with the setting up of the modern Criminal Investigation Department.

                        By coincidence, it was exactly one hundred years after the arrest of Meiklejohn and his brethren in July 1877 that Scotland Yard detectives were again in the dock on serious corruption charges, when once again an Old Bailey jury heard of collusion between detectives and criminals who belonged to the same masonic Lodges.

                        But before going on to see how history repeated itself at the Yard (see Chapter 8, below) and the startling events that affected the unique City of London Police, taking it into its darkest period, it is important to take a look at certain episodes in the years between the imprisonment of Scotland Yard Detective Inspector Meiklejohn (Freemason) in 1877 and the imprisonment of Scotland Yard Detective Chief Superintendent Moody (Freemason) in 1977.

                        In my book Jack the Ripper: The Final Solution I demonstrate how the murders of five prostitutes in the East End of London in the late summer and autumn of 1888 were perpetrated not by one person working alone but by three men operating together for a specific purpose. Four of the five women - the man in charge of the operation had been deliberately misled about the identity of the fourth victim - shared, it was later revealed by one of the killers, a dangerous secret. They had to be silenced.

                        It was a period when England was perilously unstable. Many believed that revolution was just beyond the horizon. The prostitutes had learned first-hand of a secret the most potent forces in the British government had been striving to maintain for nearly four years. The Prime Minister himself believed that if the secret got out, the throne itself would be in peril. In an age of fierce anti-Catholic feeling, Prince Albert Victor Christian Edward, grandson of Queen Victoria and Heir Presumptive to the throne, had illegally married and fathered a child by a Roman Catholic commoner.

                        In the early part of the operation, the wife of the Prince had been bundled off to a lunatic asylum by no less a personage than Sir William Gull, Physician in Ordinary to the Queen. All this, I hasten to add, without the Queen's knowledge. When it was realized that others had to be silenced, Prime Minister Lord Salisbury turned again to Gull, never imagining that the good doctor, who was more than a little unstable, would go to the lengths he did. Gull was a Freemason. He decided that the penal oaths he had taken as a Freemason were more than mere symbolism. Gull concluded that the only safe way to silence the women was to eliminate them. And the proper way to execute them was as traitors to the nation, in which, according to one masonic writer of the period, 'true Freemasonry is about to be more powerful than Royalty'. In other words, they would be mutilated according to the penalties laid out in masonic ritual. That his intention was carried to its conclusion is borne out by the ritualized and specifically masonic nature of the injuries inflicted on the Ripper victims. Contemporary descriptions of the mutilations contained in The Times and the secret Home Office file on the case, to which I had full access during my investigations, compare with the mimed murders in masonic rituals and with an illustration by Hogarth of an actual masonic murder, showing startling parallels.


                        • #13
                          The importance of the Ripper murders was not so much in the individual tragedies of the five women who died at the hands of a demented Freemason and his two toadies, although those were disturbing enough, but in the national tragedy of what followed: an official cover-up of immense proportions that confirmed that Freemasonry really was the unseen power behind the throne and government alike.

                          The man actively responsible for concealing the truth behind the Ripper murders was Sir Charles Warren, Commissioner of the Metropolitan Police and one of the country's most eminent Freemasons. Warren impeded the investigation of the murders at every turn, caused endless confusion and delays, and personally destroyed the only clue the Ripper ever left. This was a scrawled chalk message on a wall inside a tenement block near the site of the fourth murder. Beneath the message was a blood-soaked piece of cloth which Jack the Ripper had recently cut from the apron of his latest victim. The message itself, according to a careful copy made by a conscientious PC who was at the scene early - which had been concealed in the Scotland Yard files on the case for nearly ninety years before I gained access to them - read:
                          The Juwes are The Men That will not be blamed for nothing

                          The moment he was told of this, Warren, who had not previously ventured near the East End, rushed to the place before the message could be photographed and washed it away. This has never been explained. The truth was that Warren, who had been exalted to the Royal Arch in 1861, had realized that the writing on the wall was a masonic message.

                          Much of masonic ritual centres on murder. At the 3rd Degree, the victim is Hiram Abiff, mythical architect in charge of the building of Solomon's temple. The ceremony involves the mimed murder of Hiram by three Apprentice Masons, and his subsequent resurrection. The three Apprentices are named Jubela, Jubelo and Jubelum -known collectively as the Juwes. In masonic lore, the Juwes are hunted down and executed, 'by the breast being torn open and the heart and vitals taken out and thrown over the left shoulder', which closely parallels the details of Jack the Ripper's modus operandi.

                          Warren, a founder of the Quatuor Coronati Lodge of Masonic Research and by the time of the Ripper murders a Past Grand Sojourner of the Supreme Grand Chapter, knew only too well that the writing on the wall was telling the world, 'The Freemasons are the men that will not be blamed for nothing.'

                          The City of London Police is unique. Descended from the Watch and Ward which manned the City's walls in case of attack in the thirteenth century, the force belongs to the City and is financed largely by the City. It is controlled by a Commissioner who is equal in rank and standing with the Commissioner of the thirty-times-bigger Metropolitan Police. The Commissioner of the City of London Police is appointed by the Court of Common Council of the City Corporation and he and his force are overseen by a police committee of selected Common Councilmen (elected councillors) and Aldermen. The City of London is steeped in tradition, and it is possibly the ever-present awareness of ancient customs, of the perpetual intrusion by the past into the present, that explains why Freemasonry has been so prevalent among officers in the City of London Police.

                          Cecil Rolph Hewitt, criminologist, author, journalist and Vice-President of the Howard League for Penal Reform, joined the City of London Police in 1921. Writing as C. H. Rolph in the weekly news magazine Police Review in September 1981, he said:

                          I saw enough chicanery and favouritism fostering Freemasonry in the police service to satisfy me that it ought to be barred. It wasn't so much that the Masons got actual preferment (though I'm sure some of them did); they believed they would, and the belief devalued their characters in a way that was as odd as it was disturbing.

                          Hewitt told me later, ‘I was instructing City of London Police recruits from 1931 to about 1940, holding during that time the dizzily rising ranks of Sub-Inspector, Inspector and Chief Inspector. We had a school room at Snow Hill police station, opposite Holborn Viaduct railway terminus. I had to teach them rudimentary criminal law, police practice, and, I suppose, some kind of social ethics - of the kind now greeted as innovatory in the Scarman Report. The recruits often seemed to believe that if in due course they could join a Lodge their careers would be assured. I sometimes found it difficult to disabuse them, and the result was that when their time came to study for promotion, which involves a lot of hard work and is specially hard, in my opinion, on the relatively unlettered types who usually join the police, they just didn't work hard enough and they failed their exams time after time. These pre-conceived notions about the value of Freemasonry as a means to advancement had been inherited, as a rule, from parents or uncles, often policemen themselves.'

                          Hewitt left the City Police in 1946 and joined the New Statesman as a staff writer the following year. He was the editor of the Society of Authors' journal The Author for four years and between 1947 and 1978 produced nineteen books, mostly on the police, law and crime. The evidence of one of his contemporaries in the City of London Police is particularly valuable in building up a picture of the degree to which the high incidence of Masonry within the force influenced it between the 1920s and the late 1950s. Gilbert Stone, who joined the force in 1927, was a much-respected officer. Although a non-Mason, he is not anti-Mason, and gave a considered and self-evidently balanced account.

                          ‘I retired from the City Police early in 1959 as a 1st Class Superintendent,"* he told me. ‘I served under two Commissioners, Sir Hugh Turnbull and Sir Arthur Young, and I am sure that neither of them were Masons. The Assistant 'B*This rank has since been upgraded to Chief Superintendent. Commissioner in my early days was, I am pretty certain, a Mason. Quite a number of senior officers were Masons and some were not.

                          'I would imagine that there was a greater proportion of CID officers of all ranks in Masonry than uniformed officers, and I got the general impression without any evidence to substantiate it that Masons had a better chance of getting into the CID than non-Masons. I must say, however, that in my early days or years in the force in the late twenties I did for about a year or so work in the CID at my Divisional Station, doing clerical and admin work, and on several occasions I was invited by several CID men, including a Detective Inspector and several Detective Sergeants who were Masons, to enter the CID, which invitations I always declined. I mention this to show that the CID was not the exclusive preserve of the Masons, but I must add that I often wondered whether, if I did accept the invitations and enter the CID, I would then have been invited to become a Mason.

                          'A lot of constables were in Masonry, although I would not like to hazard a guess on what proportion. Some belonged when they joined the force. I think it reasonable to assume that quite a lot of them were, or became, Masons because it would confer some advantages, whether by giving them an easier "ride" in the force, or because they thought it would help them with promotion, or perhaps both.

                          'There is only one case, as far as I can recollect, where a Mason did reap an advantage by being one. He was a man who occasionally got drunk and in that condition often turned violent and assaulted people, including senior officers. On more than one occasion his conduct resulted in a disciplinary charge against him, and on each occasion he virtually got away with it. A small fine, 19s 6d if I remember aright, was imposed and that was that. Often he was not charged. The general view of his colleagues, which included me, was that had he not been a Mason he would have been sacked long ago.

                          'On one occasion a colleague invited me to think about becoming a Mason and said that if I was interested he would be pleased to propose me, but, as you can gather, I was not interested, and no pressure was brought to bear on me.

                          'I personally was not affected, so far as I am aware, by not being a Mason. I met and served with some Masons who were delightful colleagues and real gentlemen. I met some Masons who were quite the opposite. And that applies equally to colleagues who were not Masons.'

                          Ex-Superintendent Stone introduced me to Albert Treves, 'an old colleague and friend who retired as an Inspector in the City, who was a very active Mason and was also a very charming and gentlemanly person'.

                          Treves told me that during his fifty years' service in and with the police, the subject of Masonry was seldom if ever mentioned to him, and to his knowledge had no influence in any way. His impression was that it was a private matter that concerned only members of the Brotherhood.


                          • #14
                            I have spoken to nearly seventy former and currently serving officers of the City force, about a third of them Masons. There can be no doubt that whatever part Freemasonry played in the distant past, by the late 1960s it was very hard for non-Masons to obtain promotion above Superintendent in the uniformed branch, and above Sergeant in the CID - even under the non-masonic Commissioner Sir Arthur Young. A masonic sub-structure had grown up, which enabled Freemasons in every department and every division to come together in secret and influence decisions in the force to a remarkable degree. But more of that later.

                            David Gillespie (a pseudonym) joined Essex Police in 1937 as a PC and retired as Acting Detective Chief Inspector of the same force in 1963. According to several independent statements I have received from men in this force, it has been dominated by Freemasons for generations.

                            'The application form didn't list Freemasonry under Special Qualifications,' Gillespie told me, 'but in fact from Inspector up to and including Assistant Chief Constable, four out of every five were practising Freemasons, all promoted by one man.'

                            During his career, Gillespie served at Clacton-on-Sea and the adjoining area around Holland-on-Sea, in the Staff Division CID, at Tilbury Docks, Braintree, and Rochford near Southend-on-Sea. His penultimate job was a £30,000 smuggling run, and he rounded off his career with a successful investigation into murder on the high seas.

                            The Chief Constable of Essex for much of Gillespie's service was Sir Francis Richard Jonathan Peel, who died in 1979. A direct descendant of Sir Robert Peel, he is remembered in the force as a remote figure who would simply rubber-stamp the decisions of his most senior men. Gillespie liked Peel and reveres his memory, but says that 'he was so intent on creating a vast gulf betwixt his ivory tower and the untouchables that he left promotion to one man'. That man, Assistant Chief Constable John Crockford, was a Freemason.

                            'Crockford ran the promotion field for twenty years until he retired about 1953. He was a likeable man in many ways who conferred many kindnesses, although many men in the force hated him. Despite his unchallenged power in the service, he saw himself primarily as a Freemason, and one of extremely high rank.

                            'Of course, not all promotions of Freemasons in my force were disreputable, but many were. The most awful in my time were Walter Stephen Pope, a ridiculous little squirt, to Super, and that of James Peters. Words fail me. They were derided even by their own kidney.

                            'Both these men were Masons. By police standards Pope was a little man with an inverted inferiority complex, possibly for that reason. He had a high IQ in my opinion, but he was just a police clerk who climbed. He never to my knowledge caught a crook, never saw a blow struck in anger, and never looked in at Tilbury Docks on the night of the sainted Patrick when we were struggling with the Micks and the Molls outside the Presbytery or at the Sign of the Anchor Inn.

                            'Pope had a hectoring voice and a pompous manner, which in all charity he probably couldn't help. He was a ridiculous figure who upset the troops in every branch he entered. I had him, for my sins, in four divisions. His leadership, of how to get the best out of his men, was pathetic. I sometimes wondered if he were quite sane. Now and then men approached me for a written application in extremis to get them away from him. I complied. Such reports fetched up on ACC Crockford's desk and proved successful. None of this prevented them making Pope a Divisional Superintendent.

                            'But the case of James Peters is if anything worse, if such were possible. Peters was an amiable half-wit. He was simply one of nature's dunderheads, a twit in any company who made one cringe. And he was a congenital liar. But he had become a Freemason at twenty-one and never missed a Lodge meeting. When he was promoted to station clerk, the resultant shock waves startled even the serried ranks of the Magic Circle, which is saying something. When the promotion was published, a certain high-ranker, another Freemason, threw the relevant Force Order B across the room in a fury. He knew Peters.

                            'Later, on our sergeants' training course, he confided in me that during a heart-to-heart talk, Crockford had told him his future was assured. It was. His rate of promotion after that was astonishing, and he retired at a rank very very few policemen achieve.'

                            Detective Superintendent David Thomas, former head of Monmouthshire CID, devoted four pages of his memoirs, Seek Out The Guilty, to an examination of Freemasonry in the police. Before this, criticism of alleged masonic influence in the police forces of Britain had usually come from the lower ranks. Such men as did raise the question were almost invariably dismissed by their masonic colleagues as embittered failures who used Freemasonry as a scapegoat. This was not wholly unfair. Freemasons, like Communists, Jews, Gipsies and Negroes, have frequently been used as scapegoats by those simplistic souls who like to believe all society's ills have one source: a conspiracy of aliens and subversives dedicated to the overturning of the status quo. Hitler spoke of falling into a 'nest of Freemasons', and seems to have loathed them as much as he did the Jews - certainly he persecuted them as ruthlessly. Mussolini, too, hated Freemasons and during his dictatorship many were executed. On a more moderate level, the belief that no one is promoted in the police unless he is a Freemason is frequently held by non-masonic officers who would be unsuitable for promotion anyway. Unable to accept their own failings, they all too easily subscribe to the conspiracy theory and latch on to Freemasonry as a convenient scapegoat.

                            On the other hand, the belief that Freemasonry often exerts an improper influence is also held by many police officers who are Freemasons - because there is no doubt at all that many Freemasons have been promoted by other Freemasons for no other reason than that they are members of the same secret Brotherhood. The blanket denial that this happens, or that it can happen, issued by the United Grand Lodge, is untruthful.

                            The significance of David Thomas's words was that they came from a man of unimpeachable integrity and of high standing in the police and the community. Here was no hot-headed PC, freshly rejected for promotion, flinging wild allegations round the 'nick' canteen, but a successful senior officer in retirement making a reasoned statement and calling for a Royal Commission to investigate a situation he regarded as sinister and dangerous.

                            During my thirty-two years' police service I saw a great deal of this secret society in action, not only in my own force but also in the many others I visited as honorary secretary of the detective conferences of No 8 Police District, which comprises the whole of Wales, Monmouthshire and Herefordshire.* Sometimes my visits took me to other areas, but wherever I went the story was the same.

                            'Are you on the Square?' or 'Are you on the Level?' are all naive enquiries as to whether or not one is a Mason.

                            Thomas thought that of the total number of policemen in 1969, probably only a small percentage were Freemasons. 'But that small percentage forms an important and all-powerful group, the majority of whom are senior officers of the rank of Inspector, or above. Their influence on the service is incalculable.'


                            • #15
                              He assured readers that Masonry often did affect promotion, and that many sergeants and PCs became Masons for this reason. In this way, the system became self-perpetuating. Without implying that Masons will ensure the promotion of their brethren in the service, Thomas was certain that when two men of equal ability came before a promotion board, the dice would be loaded in favour of the *The reorganization of police forces in the 1970s changed this. Mason because of the masonic composition of many boards.

                              The official response to Thomas's call for a Royal Commission was predictable: like the United Grand Lodge, successive governments have adopted an ignore-it-and-it-will-go-away policy on calls to investigate any state of affairs in which Freemasonry is alleged to be playing a questionable role. An unnamed writer in the Sunday Telegraph said this: 'I can confirm that many detectives believe Freemasons exercise an insidious secret influence inside Scotland Yard. But it seems now the suggestion has come into the open the lie may be given to this well-entrenched belief.'

                              A spokesman for the Police Federation, the police 'trade union' representing all ranks up to Inspector, was quoted as saying that the Federation had never received a complaint from anyone losing promotion or being victimized for not being a Freemason. This was untrue. I have seen copies of statements of just such a nature submitted to the Federation both before and after the date of the Federation's pronouncement. Indeed, only eleven months before the publication of Thomas's book, a Northampton police Sergeant submitted a three-page typed report, every page signed by himself at the bottom and every surname typed in capitals as if it were a formal witness's statement. In it he complained of two incidents:

                              In March of last year I was told in no uncertain terms by Det Insp Brian JENKINS [pseudonym] that if I did not join the lodge he would personally see to it that I was never promoted above my present rank . . . On December 24 last, just before the Christmas Party, I was called in to see Chief Insp Howard FIELD [pseudonym]. He said that life could be made very uncomfortable for officers who tried to buck the system. I asked him what he meant. He said, 'You are not on the square, are you. I won't say any more than that.'

                              The complainant told me the Federation never replied. He said, 'Life became intolerable after that. They treated me like a leper. I was either ignored completely by most of them or they kept picking arguments with me. Complaint after complaint was made against me. It was ridiculous. I stuck it for about a year but then I just got out.'

                              Now a Superintendent in the North East of England, my informant achieved very rapid promotion without joining the Brotherhood.

                              The Federation spokesman who told the Sunday Telegraph that complaints of this nature had never been received, went on to say: 'Under modern promotion procedures it is difficult to see how it could happen. We have national promotion exams. In London, promotion up to station sergeant is decided by exams. Boards decide other promotions. It would be gross exaggeration to say Freemason members had any undue influence.'

                              What the spokesman did not point out was that passing a promotion examination did not mean automatic promotion. There are many PCs and Sergeants in the country who have qualified as Inspectors, but because of a dearth of vacancies at the higher ranks, they remain at the bottom. In the 26,000-strong Metropolitan Police there is a much greater chance of early promotion, as there is for an officer prepared to move from force to force; but in country forces it is often a case of dead men's shoes. And even when a vacancy arises, applicants go before promotion boards. In suggesting that examinations eliminated favouritism the Federation was therefore being less than truthful, and the reason is perhaps not hard to find. Until very recently the majority of regional representatives of the Police Federation were Freemasons. Even today, a large proportion of its civilian staff are ardent members of the Brotherhood.

                              There are two other allegations which have been made so frequently, and by such well-respected officers, two Assistant Chief Constables (one a Mason) included, that they should be mentioned, although it must be said that I have yet to see undeniable evidence. One claim is that masonic officers taking exams will make some kind of mark on their paper to indicate their affiliation to the Brotherhood. The most common, it is alleged, is the age-old masonic code of writing a capital 'A' in the form of the Brotherhood's Square and Compasses symbol, thus:

                              This will be meaningless to a non-masonic examiner but will be immediately recognized by a fellow Mason. The other allegation, made by scores of officers of all ranks, is that masonic promotion boards sometimes slip masonic references into their conversation when interviewing. If the candidate for promotion responds correctly, it is said, his chances are immediately elevated.

                              The row about Freemasonry in the police blew up again in May 1972 when Police Review published an article by a thirty-five-year-old Sergeant of Nottinghamshire Combined Constabulary, Peter J. Welling. The article captured the feeling of many non-masonic police officers and provoked fierce opposition and loud agreement which were publicized in the daily press and on television. Welling said that from the beginning of his police career he had been made aware by members of the general public which of his police colleagues were Freemasons. In his early years in the police he thought most masonic officers were in the higher ranks.

                              This manifested itself in the instructions one would sometimes receive regarding one's attitude to certain members of the public who held prominent positions in public life and who committed infringements, if only minor infringements, of the law. I took this to be a legacy from the old watch committee and standing joint committee days when those governing bodies virtually held the efficiency of the Service by its purse strings. It was therefore extremely important for members of the senior ranks in the Service to have close contact, not only in committee, but also socially, with such persons who were no doubt closely aligned to the Freemasonry movement.*

                              However, with the progress of time, the conduct and structure of the Police Service has changed, and is continuing to change at a rapid pace. But there is an increasing awareness among junior members of the Service that, after passing the appropriate examinations, a sure way to promotion is through the Freemasonry movement. Thus there is a considerable amount of canvassing to be done which appears to be creating a split in the Service itself.

                              Sergeant Welling was concerned with the possible long-term effects of this. He thought that if increasing numbers of serving police officers were to join the Brotherhood, 'then a saturation point will be reached when the majority, if not all police officers, will be members'.

                              What consequences might this have? Welling thought the best way of finding an answer was to examine 'the terms of reference and ethics behind both the Police Service and the Freemasonry movement'. He went on:

                              It is a fact that when a Police Officer is appointed he takes an oath of allegiance to the Queen and the community to carry out his duties 'without fear or favour, malice or ill will'. It is not commonly known that on enrolment to a Freemasonry Lodge a Freemason also takes an oath. I do not profess to know what form this oath takes or how it is administered, but it is most certainly an oath of allegiance not only to members of his own Lodge but to

                              'This kind of woolly phrase is misleading. Men are either Freemasons or not Freemasons. No 'close alignment' without membership is possible.

                              all members of the Freemasonry movement. To assist him to recognize other Freemasons he is taught secret handshakes and other secret signs. This type of association taken throughout the country forms a formidable chain of contact and associates from all walks of life.

                              It was in this 'formidable chain of contact' that Welling felt the danger of Freemasonry in the police lay. 'When this country has a national police service* criticism may well be levelled by minority groups against the police that the service is not impartial. The question I ask is - how can a Freemasonry Police officer be impartial? No man can serve two masters.'