Author: Abu Raef
Freemasonry (Part Eight)
Second Period: The New Symbolic Era (1717 CE to the Present)
In previous discussions, we addressed the early history and formation of the Freemasonic movement. However as noted earlier, the most fundamental and decisive phase of this movement—as well as its internal divisions and factionalization—developed during the new period that emerged after the eighteenth century, known as the symbolic era. For this reason, the present section examines this stage and the differing narratives associated with it.
What major event occurred in London in 1717?
This question represents the central point of disagreement between Freemasons and their critics. It would not be an exaggeration to assert that this issue lies at the core of most scholarly writings on Freemasonry. In fact, the way each author addresses it reveals their stance toward the movement: whether one of support and advocacy, hostility and opposition, or uncertainty and confusion, where neither side appears clearly convincing.
A method based on induction and comparison requires that, in addressing this issue, we do not confine ourselves solely to accounts provided by historians sympathetic to Freemasonry. Instead, other reports must also be considered to ensure a complete and transparent picture of events emerges. We therefore begin by presenting the narrative offered by proponents of Freemasonry.
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The Narrative of the Supporters of Freemasonry
Following a meeting and a series of decisions made in 1703, the participants set aside the approved resolutions and took no action to implement them for approximately fourteen years, until 1717. In that year, a group of prominent Freemasons convened under the leadership of Dr. Theophilus Desaguliers [1], a natural philosopher close to the King of England, along with George Payne, an antiquarian, and James Anderson, a minister of the Church of Scotland in London. It is clear that these individuals were not operative stonemasons in the literal sense. They consulted on the establishment of a “Grand Lodge” to unite the four Masonic lodges of London, and they reached an agreement on this matter. [2]
In February of that same year, the group met at the Apple Tree Tavern in Westminster, London, and formally established a Grand Lodge. They then entrusted James Anderson with drafting its regulations and appointed a temporary Grand Master from among themselves to serve until the annual meeting scheduled for June 24.
On 24 June 1717, the Masonic lodges convened at the Goose and Gridiron Tavern. The proposal put forward by Desaguliers and his associates was presented to those in attendance and received unanimous approval. Consequently, the Grand Lodge of England, comprising four lodges, was formally established, and Anthony Sayer was elected as its first Grand Master.
Several important resolutions were also adopted at this meeting.
Major Resolutions of 1717
The preparation of a draft known as the London Charter of 1717 marked the complete transformation of operative Freemasonry into symbolic and speculative Freemasonry.
The transformation of the three degrees—Entered Apprentice, Fellow Craft, and Master—from practical functions into symbolic representations.
The establishment of any Masonic lodge is prohibited without a written warrant approved by the Grand Master, and the authority to confer degrees is restricted exclusively to the Grand Lodge.
The masters of recognized lodges are obligated to attend Grand Lodge meetings, submit annual reports on their lodges’ activities, and forward copies of their internal regulations, provided these do not conflict with the rules of the Grand Lodge.
From that date onward, the Grand Lodge convened annually on June 24. Among these gatherings, two were of particular importance:
The Lodge of 1723 In this year, the first Masonic constitution, consisting of thirty-one articles and entitled The Free Masonic Regulations, was published. It was compiled by James Anderson, a close associate of Desaguliers.
The Lodge of 1725: At this meeting, the authority to confer degrees was extended to the masters of other lodges and was no longer restricted solely to the Grand Lodge. This development contributed to the rapid expansion of Freemasonry and the proliferation of degrees. [3]
Schism Within the Masonic Ranks
The transformation of operative Freemasonry into a symbolic system was not accepted by all Freemasons. Many lodges in Scotland and Ireland opposed this change. Eventually, in 1739, they established the Grand Lodge of the Ancient Masons in opposition to the newly formed Grand Lodge, and a significant number of English Freemasons joined this new organization.
This division, however, did not last long. The New Grand Lodge sought to heal the rift and, in 1754, succeeded in compelling the “Ancients” to recognize it, although they retained their structural independence. Finally, in 1813, the two Grand Lodges were fully united. [4]
The Spread of Symbolic Freemasonry Beyond Britain
In 1721, symbolic Freemasonry was introduced to France, and in 1725, the first lodge in Paris was established with authorization from the Grand Lodge of England. For this reason, it became known as “Regular Freemasonry”.
By 1738, symbolic Freemasonry had spread to Germany, Russia, America, and other countries in both the Western and Eastern worlds. Most of these lodges initially operated under the supervision of the Grand Lodge of England, but they soon gained independence and established their own Grand Lodges.
The most significant among them was the Grand Orient of France, founded in 1772. It exerted a profound influence on the political and religious spheres of France, other European countries, and even some Arab regions. In 1878, this influence resulted in the formal severance of relations between it and the English Grand Lodge. [5]
Doubts Among German Freemasons About the Origins of Modern Freemasonry
Despite the acceptance of symbolic Freemasonry in Germany, serious doubts gradually emerged among its members, leading to internal divisions and disagreements. These doubts focused on two fundamental questions:
Is Freemasonry a new organization, or does it originate from a much older institution? If so, what was that earlier organization?
Does Freemasonry have masters and leaders beyond those publicly known? If so, who are they, where are they located, and what are their roles? Do they provide instruction, or do they issue commands?
In search of answers, conferences were held in Germany in 1782 and in France in 1785. However, according to Makarios, these gatherings yielded no clear results. [6]
A closer examination reveals that the very questions Makarios described as “inconclusive” continued to resonate within the hearts and inner circles of Masonic lodges across generations. Eventually, these questions inspired individuals who harbored doubts about the movement’s nature and objectives to write works exposing what they perceived as its true character and corrupt aspects.
Perhaps the account discussed in the next section represents the very answer that leading figures of Freemasonry have consistently sought to conceal from public view. [7]
To be continued…
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References:
- The name of this individual appears in different forms in sources sympathetic to Freemasonry. Some refer to him as “Theophilus Desaguliers,” others as “Dion Desaguliers” or “Thethophil Dasajubliers.” In reality, these variations result from differences in pronunciation and translation. What is clear, however, is that this individual was the “father of modern Freemasonry” and its principal intellectual architect.
- Freemasonry in Egypt, p. 20; see also World Freemasonry, p. 27.
- Original Facts in the History of Freemasonry, pp. 66 and 69; see also General History of Freemasonry, pp. 63–67.
- Freemasonry Between Its Supporters and Opponents, p. 272; see also General History of Freemasonry, pp. 69–70.
- The History of Secret Societies and Subversive Movements, pp. 101–102.
- Original Facts in the History of Operative Freemasonry, p. 71.
- Freemasonry Between Its Supporters and Opponents, p. 274.
