The Shadow of Solomon: The Lost Secret of the Freemasons Revealed. Laurence Gardner

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СКАЧАТЬ against the Catholic King Edward of England. In this light it is surprising that for all his blatantly anti-Protestant behaviour, William III is still considered by so many to have been a champion of the Protestant cause.

      When King James was deposed in December 1688, the Scots in general were most displeased at the loss of their dynastic monarchy, and in the very next year came the first Jacobite Rising. On 27 July 1689, Viscount Graham of Claverhouse (known as Bonnie Dundee), led a force of Highlanders against King William’s troops at Killiecrankie, near Perth. The Scots’ charge was successful, but Dundee was mortally wounded and died without knowing he had been appointed King’s General. A few weeks later the Highlanders were less fortunate when defeated at Dunkeld. A particularly intriguing fact, however, comes from the Benedictine abbot Dom Augustin Calmet (1672-1757). He recorded that when Viscount Dundee fell at Killiecrankie he was wearing the Grand Prior’s cross and sash of the Knights Templars—a pre-masonic Order which, according to a majority of modern reference sources, ceased to exist in 1307.⁵

      Early in his reign, King William instructed that all Highland Chiefs should swear an oath of allegiance to him, but the majority were reluctant to comply. Their kings had always sworn fealty to the nation, rather than the reverse. In order to force the issue, Sir John Dalrymple, Secretary of State for Scotland, was empowered to persecute one reluctant clan as an example to the others. He chose the Macdonalds of Glencoe, who had failed to meet the deadline of 1 January 1692. The ageing MacDonald chief, MacIain, had actually tried to swear his oath at Fort William on 30 December, but no Crown officer was present, and as a result he did not manage to comply until 6 January—almost a week late.

      Unlike some other clans, the Macdonalds had no military strength and so were easy prey. Their settlement nestled between the towering mountains of Glencoe, which constituted more of a geographical trap than a natural fortress. On 1 February, Dalrymple sent two companies of Argyll’s Regiment, under Robert Campbell of Glenlyon, to exterminate the unsuspecting clan. Arriving in the guise of a peaceful mission, the soldiers took lodging with the hospitable families for many days. Then, on the bitter morning of 13 February, they cut down every Macdonald they could find, sparing neither the women, the elderly, nor the young. Not surprisingly, the dreadful Glencoe Massacre had the opposite effect to that intended. Instead of intimidating the clans into supporting the new regime, it caused them to form a strong Jacobite confederacy against the ruthless Dutchman and his Government. (In the next chapter the long-standing history of Templarism and Freemasonry in Scotland is investigated.)

      The masonic Grand Lodge of Scotland was founded some years after those of England and Ireland. The reason for this might have been the much wider scope of Scottish Freemasonry, which had many more independent lodges from which to obtain agreement. Of the 100 lodges invited to the foundation meeting, representatives from only 33 attended. The other two-thirds did not see the point of a central regulatory body. By virtue of this, the Edinburgh-based Grand Lodge could not exert its authority in the same way as the London group and so the lodges were permitted to retain their own procedures, regalia and ritual. Subsequently, as new lodges were formed after 1736, it was necessary to afford them the same privilege.⁶ The situation remains the same today and, although lodges in Scotland are chartered by Grand Lodge, they retain their individual modes of operation, and there is no rigidly standard ritual.

      The Grand Lodge of Scotland is keen to assert that theirs is the only nation capable of proving a direct documented connection between operative stonemasonry and speculative Freemasonry. Certainly, Scotland holds the oldest masonic records in the world and even in today’s lodge workings a stonemason’s maul is used by the Master and Wardens.

      The dissident preacher, Dr James Anderson (1680-1739), who prepared the 1723 Constitutions for the Grand Lodge of England, had been born into a Scottish masonic family. His father was a lodge member in Aberdeen, although there is no record of James having been initiated there. Well-known Scottish Freemasons of the 1700s included the poet Robert Burns, the architect Robert Adam, the author Sir Walter Scott, and John Paul Jones of Kirkcudbright, who founded the American Navy.

      Edict of Rome

      Back in England, the Grand Master Augustus, Duke of Sussex, died in 1843. During the 1750s, the Welsh Grand Master frequented a London lodge at the Turk’s Head in Greek Street, Soho (see page 82). This was a lodge of The Most Antient and Honourable Fraternity of Free and Accepted Masons (the Antients), who had formed their Grand Lodge in 1751. Their original Grand Secretary was the Irish artist and wine merchant Laurence Dermott, who had been initiated into a Dublin lodge 10 years earlier. When publishing the Constitutions of the Antients in 1756, Dermott stated that the premier Grand Lodge (the Moderns) had perverted masonic traditions, and he moulded the Antients into a far more democratic organization.⁷

      Unlike the Moderns, the Grand Master of the Antients had no independent or final authority in respect of existing or newly appointed lodges. Everything had to be ratified by mutual consent of the officers. Travelling warrants were issued into the military regiments so that lodges could be established and convened wherever the troops were stationed at home or abroad. This enabled the Antients to grow at a much faster pace than the Moderns, and there was a good deal of friction between the two.

      In line with the York-based Grand Lodge of All England, the Antients differed considerably from the Moderns because they did not limit their function to the three degrees of English Craft Freemasonry. They and York (whose foundation lodge dated back to 1705) had an additional Chapter for the working of Royal Arch ritual, along with a different structure for their Knight Templar units (see page 163). In the event, the York Grand Lodge wound up in 1792, while the Antients and Moderns subsequently amalgamated on 27 December 1813. Prior to that, Augustus of Sussex was Grand Master of the Moderns, and his brother Edward, Duke of Kent, was Grand Master of the Antients. At the time of amalgamation, Edward stepped down to leave Augustus as the overall Grand Master of the new United Grand Lodge of England.⁸ Lodges from each branch were then renumbered, with the Grand Master’s Lodge of the Ancients becoming No 1, and the Moderns’ Lodge of Antiquity becoming No 2. The rest were numbered alternately. Provincial Grand Lodges were formalized to run the regions, and the Constitutions were restructured into a new format in 1819.

      When Augustus died, Thomas Dundas, Earl of Zetland (Shetland), took the reins for 27 years, during which period Freemasons’ Hall in Great Queen Street, London, was substantially rebuilt and extended. He was followed by George Robinson, Lord Ripon—son of Frederick, Earl Grey (Whig prime minister 1830-34). However, George resigned the Grand Mastership in 1874 in order to join the Catholic Church, subsequent to which he became Viceroy of India.⁹

      The Catholic Church had formally opposed and denounced Freemasonry from the time that Anderson’s revised Constitutions were published. There have been numerous significant Vatican pro nouncements in this respect,¹⁰ with over a dozen in the 19th century alone. The first, known as In Eminenti, was a Bull of Pope Clement XII in 1738. He classified Freemasons as ‘depraved and perverted’, and decreed that they ‘are to be condemned and prohibited, and by our present constitution, valid for ever, we do hereby condemn and prohibit them’. He added that Freemasonry has contempt for ecclesiastical authority, and that its members plot ‘the overthrow of the whole of religious, political, and social order based on Christian institutions’. Clement concluded:

      We desire and command that both bishops and prelates and other local ordinaries, as well as inquisitors for heresy, shall investigate and proceed against transgressors of whatever state, grade, condition, order dignity or pre-eminence they may be; and they are to pursue and punish them with condign penalties as being most suspect of heresy.

      As a result of this edict, Catholics were placed under penalty of excommunication, incurred ipso facto, and were strictly forbidden to enter or promote masonic societies in any way.¹¹

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