If then no doc.u.mentary evidence can be brought forward to show that either the Solomonic legend or any traces of Judaic symbolism and traditions existed either in the monuments of the period or in the ritual of the masons before the fourteenth century, it is surely reasonable to recognize the plausibility of the contention put forward by a great number of masonic writers--particularly on the Continent--that the Judaic elements penetrated into Masonry by means of the Templars.[295] The Templars, as we have already seen, had taken their name from the Temple of Solomon in Jerusalem. What then more likely than that during the time they had lived there they had learnt the Rabbinical legends connected with the Temple? According to George Sand, who was deeply versed in the history of secret societies, the Hiramic legend was adopted by the Templars as symbolic of the destruction of their Order. "They wept over their impotence in the person of Hiram. The word lost and recovered is their empire...."[296]

The Freemason Ragon likewise declares that the catastrophe they lamented was the catastrophe that destroyed their Order.[297] Further, the Grand Master whose fate they deplored was Jacques du Molay. Here then we have two bodies in France at the same period, the Templars and the _compagnonnages_, both possessing a legend concerning the Temple of Solomon and both mourning a Maitre Jacques who had been barbarously put to death. If we accept the possibility that the Hiramic legend existed amongst the masons before the Crusades, how are we to explain this extraordinary coincidence? It is certainly easier to believe that the Judaic traditions were introduced to the masons by the Templars and grafted on to the ancient lore that the masonic guilds had inherited from the Roman Collegia.

That some connexion existed between the Templars and the working masons is indicated by the new influence that entered into building at this period. A modern Freemason comparing "the beautifully designed and deep-cut marks of the true Gothic period, say circa 1150-1350," with "the careless and roughly executed marks, many of them mere scratches, of later periods," points out that "the Knights Templars rose and fell with that wonderful development of architecture." The same writer goes on to show that some of the most important masonic symbols, the equilateral triangle and the Mason's square surmounting two pillars, came through from Gothic times.[298] Yarker a.s.serts that the level, the flaming star, and the Tau cross which have since pa.s.sed into the symbolism of Freemasonry may be traced to the Knights Templar, as also the five-pointed star in Salisbury Cathedral, the double triangle in Westminster Abbey, Jachin and Boaz, the circle and the pentagon in the masonry of the fourteenth century. Yarker cites later, in 1556, the eye and crescent moon, the three stars and the ladder of five steps, as further evidences of Templar influence.[299] "The Templars were large builders, and Jacques du Molay alleged the zeal of his Order in decorating churches in the process against him in 1310; hence the alleged connexion of Templary and Freemasonry is bound to have a substratum of truth."[300]

Moreover, according to a masonic tradition, an alliance definitely took place between the Templars and the masonic guilds at this period. During the proceedings taken against the Order of the Temple in France it is said that Pierre d'Aumont and seven other Knights escaped to Scotland in the guise of working masons and landed in the Island of Mull. On St.

John's Day, 1307, they held their first chapter. Robert Bruce then took them under his protection, and seven years later they fought under his standard at Bannockburn against Edward II, who had suppressed their Order in England. After this battle, which took place on St. John the Baptist's Day in summer (June 24), Robert Bruce is said to have inst.i.tuted the Royal Order of H.R.M. (Heredom) and Knights of the R.S.Y.C.S. (Rosy Cross).[301] These two degrees now const.i.tute the Royal Order of Scotland, and it seems not improbable that in reality they were brought to Scotland by the Templars. Thus, according to one of the early writers on Freemasonry, the degree of the Rose-Croix originated with the Templars in Palestine as early as 1188[302]; whilst the Eastern origin of the word Heredom, supposed to derive from a mythical mountain on an island south of the Hebrides[303] where the Culdees practised their rites, is indicated by another eighteenth-century writer, who traces it to a Jewish source.[304] In this same year of 1314 Robert Bruce is said to have united the Templars and the Royal Order of H.R.M. with the guilds of working masons, who had also fought in his army, at the famous Lodge of Kilwinning, founded in 1286,[305] which now added to its name that of Heredom and became the chief seat of the Order.[306] Scotland was essentially a home of operative masonry, and, in view of the Templar's prowess in the art of building, what more natural than that the two bodies should enter into an alliance? Already in England the Temple is said between 1155 and 1199 to have administered the Craft.[307] It is thus at Heredom of Kilwinning, "the Holy House of Masonry"--"Mother Kilwinning," as it is still known to Freemasons--that a speculative element of a fresh kind may have found its way into the lodges. Is it not here, then, that we may see that "fruitful union between the professional guild of mediaeval masons and a secret group of philosophical Adepts" alluded to by Count Goblet d'Aviella and described by Mr. Waite in the following words:

The mystery of the building guilds--whatever it may be held to have been--was that of a simple, unpolished, pious, and utilitarian device; and this daughter of Nature, in the absence of all intention on her own part, underwent, or was coerced into one of the strangest marriages which has been celebrated in occult history. It so happened that her particular form and figure lent itself to such a union, etc.[308]?

Mr. Waite with his usual vagueness does not explain when and where this marriage took place, but the account would certainly apply to the alliance between the Templars and Scottish guilds of working masons, which, as we have seen, is admitted by masonic authorities, and presents exactly the conditions described, the Templars being peculiarly fitted by their initiation into the legend concerning the building of the Temple of Solomon to co-operate with the masons, and the masons being prepared by their partial initiation into ancient mysteries to receive the fresh influx of Eastern tradition from the Templars.

A further indication of the Templar influence in Craft Masonry is the system of degrees and initiations. The names of Entered Apprentice, Fellow Craft, and Master Mason are said to have derived from Scotland,[309] and the a.n.a.logy between these and the degrees of the a.s.sa.s.sins has already been shown. Indeed, the resemblance between the outer organization of Freemasonry and the system of the Ismailis is shown by many writers. Thus Dr. Bussell observes: "No doubt together with some knowledge of geometry regarded as an esoteric trade secret, many symbols to-day current did pa.s.s down from very primitive times. But a more certain model was the Grand Lodge of the Ismailis in Cairo"--that is to say the Dar-ul-Hikmat.[310] Syed Ameer Ali also expresses the opinion that "Makrisi's account of the different degrees of initiation adopted in this lodge forms an invaluable record of Freemasonry. In fact, the lodge at Cairo became the model of all the Lodges created afterwards in Christendom."[311] Mr. Bernard Springett, a Freemason, quoting this pa.s.sage, adds: "In this last a.s.sertion I am myself greatly in agreement."[312]

It is surely therefore legitimate to surmise that this system penetrated to Craft Masonry through the Templars, whose connexion with the a.s.sa.s.sins--offshoot of the Dar-ul-Hikmat--was a matter of common knowledge.

The question of the Templar succession in Freemasonry forms perhaps the most controversial point in the whole history of the Roman Collegia theory, Continental Masons more generally accepting it, and even glorying in it.[313] Mackey, in his _Lexicon of Freemasonry_, thus sums up the matter:

The connexion between the Knights Templar and the Freemasons has been repeatedly a.s.serted by the enemies of both inst.i.tutions, and has often been admitted by their friends. Lawrie, on this subject, holds the following language: "We know that the Knights Templar not only possessed the mysteries but performed the ceremonies and inculcated the duties of Freemasons," and he attributes the dissolution of the Order to the discovery of their being Freemasons and their a.s.sembling in secret to practise the rites of the Order.[314]

This explains why Freemasons have always shown indulgence to the Templars.

It was above all Freemasonry [says Findel], which--because it falsely held itself to be a daughter of Templarism--took the greatest pains to represent the Order of the Templars as innocent and therefore free from all mystery. For this purpose not only legends and unhistorical facts were brought forward, but manuvres were also resorted to in order to suppress the truth.

The masonic reverers of the Temple Order bought up the whole edition of the _Actes du Proces_ of Moldenhawer, because this showed the guilt of the Order; only a few copies reached the booksellers.... Already several decades before ... the Freemasons in their unhistorical efforts had been guilty of real forgery.

Dupuy had published his _History of the Trial of the Templars_ as early as 1654 in Paris, for which he had made use of the original of the _Actes du Proces_, according to which the guilt of the Order leaves no room for doubt.... But when in the middle of the eighteenth century several branches of Freemasonry wished to recall the Templar Order into being, the work of Dupuy was naturally very displeasing. It had already been current amongst the public for a hundred years, so it could no longer be bought; therefore they falsified it.[315]

Accordingly in 1751 a reprint of Dupuy's work appeared with the addition of a number of notes and remarks and mutilated in such a way as to prove not the guilt but the innocence of the Templars.

Now, although British Masonry has played no part in these intrigues, the question of the Templar succession has been very inadequately dealt with by the masonic writers of our country. As a rule they have adopted one of two courses--either they have persistently denied connexion with the Templars or they have represented them as a blameless and cruelly maligned Order. But in reality neither of these expedients is necessary to save the honour of British Masonry, for not even the bitterest enemy of Masonry has ever suggested that British masons have adopted any portion of the Templar heresy. The Knights who fled to Scotland may have been perfectly innocent of the charges brought against their Order; indeed, there is good reason to believe this was the case. Thus the _Manuel des Chevaliers de l'Ordre du Temple_ relates the incident in the following manner:

After the death of Jacques du Molay, some Scottish Templars having become apostates, at the instigation of Robert Bruce ranged themselves under the banners of a new Order[316] inst.i.tuted by this prince and in which the receptions were based on those of the Order of the Temple. It is there that we must seek the origin of Scottish Masonry and even that of the other masonic rites. The Scottish Templars were excommunicated in 1324 by Larmenius, who declared them to be _Templi desertores_ and the Knights of St. John of Jerusalem, _Dominiorum Militiae spoliatores_, placed for ever outside the pale of the Temple: _Extra girum Templi, nunc et in futurum, volo, dico et jubeo._ A similar anathema has since been launched by several Grand Masters against Templars who were rebellious to legitimate authority. From the schism that was introduced into Scotland a number of sects took birth.[317]

This account forms a complete exoneration of the Scottish Templars; as apostates from the bogus Christian Church and the doctrines of Johannism they showed themselves loyal to the true Church and to the Christian faith as formulated in the published statutes of their Order. What they appear, then, to have introduced to Masonry was their manner of reception, that is to say their outer forms and organization, and possibly certain Eastern esoteric doctrines and Judaic legends concerning the building of the Temple of Solomon in no way incompatible with the teaching of Christianity.

It will be noticed, moreover, that in the ban pa.s.sed by the _Ordre du Temple_ on the Scottish Templars the Knights of St. John of Jerusalem are also included. This is a further tribute to the orthodoxy of the Scottish Knights. For to the Knights of St. John of Jerusalem--to whom the Templar property was given--no suspicion of heresy had ever attached. After the suppression of the Order of the Temple in 1312 a number of the Knights joined themselves to the Knights of St. John of Jerusalem, by whom the Templar system appears to have been purged of its heretical elements. As we shall see later, the same process is said to have been carried out by the Royal Order of Scotland, All this suggests that the Templars had imported a secret doctrine from the East which was capable either of a Christian or an anti-Christian interpretation, that through their connexion with the Royal Order of Scotland and the Knights of St. John of Jerusalem this Christian interpretation was preserved, and finally that it was this pure doctrine which pa.s.sed into Freemasonry. According to early masonic authorities, the adoption of the two St. Johns as the patron saints of Masonry arose, not from Johannism, but from the alliance between the Templars and the Knights of St. John of Jerusalem.[318]

It is important to remember that the theory of the Templar connexion with Freemasonry was held by the Continental Freemasons of the eighteenth century, who, living at the time the Order was reconst.i.tuted on its present basis, were clearly in a better position to know its origins than we who are separated from that date by a distance of two hundred years. But since their testimony first comes to light at the period of the upper degrees, in which the Templar influence is more clearly visible than in Craft Masonry, it must be reserved for a later chapter. Before pa.s.sing on to this further stage in the history of the Craft, it is necessary to consider one more link in the chain of the masonic tradition--the "Holy Vehm."

The Vehmgerichts[319]

These dread tribunals, said to have been established by Charlemagne in 772[320] in Westphalia, had for their avowed object the establishment of law and order amidst the unsettled and even anarchic conditions that then reigned in Germany. But by degrees the power arrogated to itself by the "Holy Vehm" became so formidable that succeeding emperors were unable to control its workings and found themselves forced to become initiates from motives of self-protection. During the twelfth century the Vehmgerichts, by their continual executions, had created a veritable "Red Terror," so that the East of Germany was known as the Red Land. In 1371, says Lecouteulx de Canteleu, a fresh impetus was given to the "Holy Vehm" by a number of the Knights Templar who, on the dissolution of their Order, had found their way to Germany and now sought admission to the Secret Tribunals.[321] How much of Templar lore pa.s.sed into the hand of the Vehmgerichts it is impossible to know, but there is certainly a resemblance between the methods of initiation and intimidation employed by the Vehms and those described by certain of the Templars, still more between the ceremony of the Vehms and the ritual of Freemasonry.

Thus the members of the Vehms, known as the _Wissende_ (or Enlightened), were divided into three degrees of initiation: the Free Judges, the veritable Free Judges, and the Holy Judges of the Secret Tribunal. The candidate for initiation was led blindfold before the dread Tribunal, presided over by a _Stuhlherr_ (or master of the chair) or his subst.i.tute, a _Freigraf_, with a sword and branch of willow at his side.

The initiate was then bound by a terrible oath not to reveal the secrets of the "Holy Vehm," to warn no one of danger threatening them by its decrees, to denounce anyone, whether father, mother, brother, sister, friend, or relation, if such a one had been condemned by the Tribunal.

After this he was given the pa.s.sword and grip by which the confederates recognized each other. In the event of his turning traitor or revealing the secrets confided to him his eyes were bandaged, his hands tied behind his back, and his tongue was torn out through the back of his neck, after which he was hanged by the feet till he was dead, with the solemn imprecation that his body should be given as a prey to the birds of the air.

It is difficult to believe that the points of resemblance with modern masonic ritual[322] which may here be discerned can be a mere matter of coincidence, yet it would be equally unreasonable to trace the origins of Freemasonry to the Vehmgerichts. Clearly both derived from a common source, either the old pagan traditions on which the early Vehms were founded or the system of the Templars. The latter seems the more probable for two reasons: firstly, on account of the resemblance between the methods of the Vehmgerichts and the a.s.sa.s.sins, which would be explained if the Templars formed the connecting link; and secondly, the fact that in contemporary doc.u.ments the members of the Secret Tribunals were frequently referred to under the name of Rose-Croix.[323] Now, since, as we have seen, the degree of the Rosy Cross is said to have been brought to Europe by the Templars, this would account for the persistence of the name in the Vehmgerichts as well as in the Rosicrucians of the seventeenth century, who are said to have continued the Templar tradition. Thus Templarism and Rosicrucianism appear to have been always closely connected, a fact which is not surprising since both derive from a common source--the traditions of the near East.

This brings us to an alternative theory concerning the channel through which Eastern doctrines, and particularly Cabalism, found their way into Freemasonry. For it must be admitted that one obstacle to the complete acceptance of the theory of the Templar succession exists, namely, that although the Judaic element cannot be traced further back than the Crusades, neither can it with certainty be p.r.o.nounced to have come into existence during the three centuries that followed after. Indeed, before the publication of Anderson's "Const.i.tutions" in 1723 there is no definite evidence that the Solomonic legend had been incorporated into the ritual of British Masonry. So although the possession of the legend by the _compagnonnages_ of the Middle Ages would tend to prove its antiquity, there is always the possibility that it was introduced by some later body of adepts than the Templars. According to the partisans of a further theory, these adepts were the Rosicrucians.

Rosicrucian Origin

One of the earliest and most eminent precursors of Freemasonry is said to have been Francis Bacon. As we have already seen, Bacon is recognized to have been a Rosicrucian, and that the secret philosophical doctrine he professed was closely akin to Freemasonry is clearly apparent in his _New Atlantis_. The reference to the "Wise Men of the Society of Solomon's House" cannot be a mere coincidence. The choice of Atlantis--the legendary island supposed to have been submerged by the Atlantic Ocean in the remote past--would suggest that Bacon had some knowledge of a secret tradition descending from the earliest patriarchs of the human race, whom, like the modern writer Le Plongeon, he imagined to have inhabited the Western hemisphere and to have been the predecessors of the Egyptian initiates. Le Plongeon, however, places this early seat of the mysteries still further West than the Atlantic Ocean, in the region of Mayax and Yucatan.[324]

Bacon further relates that this tradition was preserved in its pure form by certain of the Jews, who, whilst accepting the Cabala, rejected its anti-Christian tendencies. Thus in this island of Bensalem there are Jews "of a far differing disposition from the Jews in other parts. For whereas they hate the name of Christ, and have a secret inbred rancour against the people amongst whom they live; these contrariwise give unto our Saviour many high attributes," but at the same time they believe "that Moses by a secret Cabala ordained the laws of Bensalem which they now use, and that when the Messiah should come and sit on His throne at Jerusalem, the King of Bensalem should sit at His feet, whereas other kings should keep at a great distance." This pa.s.sage is of particular interest as showing that Bacon recognized the divergence between the ancient secret tradition descending from Moses and the perverted Jewish Cabala of the Rabbis, and that he was perfectly aware of the tendency even among the best of Jews to turn the former to the advantage of the Messianic dreams.

Mrs. Pott, who in her _Francis Bacon and his Secret Society_ sets out to prove that Bacon was the founder of Rosicrucianism and Freemasonry, ignores all the previous history of the secret tradition. Bacon was not the originator but the inheritor of the ideas on which both these societies were founded. And the further contention that Bacon was at the same time the author of the greatest dramas in the English language and of _The Chymical Marriage of Christian Rosengreutz_ is manifestly absurd. Nevertheless, Bacon's influence amongst the Rosicrucians is apparent; Heydon's _Voyage to the Land of the Rosicrucians_ is in fact a mere plagiarism of Bacon's _New Atlantis_.

Mrs. Pott seems to imagine that by proclaiming Bacon to have been the founder or even a member of the Order of Freemasonry she is revealing a great masonic secret which Freemasons have conspired to keep dark. But why should the Craft desire to disown so ill.u.s.trious a progenitor or seek to conceal his connexion with the Order if any such existed?

Findel, indeed, frankly admits that the _New Atlantis_ contained unmistakable allusions to Freemasonry and that Bacon contributed to its final transformation.[325] This was doubtless brought about largely by the English Rosicrucians who followed after. To suggest then that Freemasonry originated with the Rosicrucians is to ignore the previous history of the secret tradition. Rosicrucianism was not the beginning but a link in the long chain connecting Freemasonry with far earlier secret a.s.sociations. The resemblance between the two Orders admits of no denial. Thus Yarker writes: "The symbolic tracing of the Rosicrucians was a Square Temple approached by seven steps ... here also we find the two pillars of Hermes, the five-pointed star, sun and moon, compa.s.ses, square and triangle." Yarker further observes that "even Wren was more or less a student of Hermeticism, and if we had a full list of Freemasons and Rosicrucians we should probably be surprised at the numbers who belonged to both systems."[326]

Professor Buhle emphatically states that "Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it into England." Chambers, who published his famous _Cyclopaedia_ in 1728, observes: "Some who are no friends to Freemasonry, make the present flourishing society of Freemasons a branch of _Rosicrucians_, or rather the Rosicrucians themselves under a new name or relation, viz. as retainers to building. And it is certain there are some Freemasons who have all the characters of Rosicrucians."

The connexion between Freemasonry and Rosicrucianism is, however, a question hardly less controversial than that of the connexion between Freemasonry and Templarism.

Dr. Mackey violently disputes the theory. "The Rosicrucians," he writes, "as this brief history indicates, had no connexion whatever with the masonic fraternity. Notwithstanding this fact, Barruel, the most malignant of our revilers, with a characteristic spirit of misrepresentation, attempted to identify the two inst.i.tutions."[327]

But the aforesaid "brief history" indicates nothing of the kind, and the reference to Barruel as a malignant reviler for suggesting a connexion, which, as we have seen, many Freemasons admit, shows on which side this "spirit of misrepresentation" exists. It is interesting, however, to note that in the eyes of certain masonic writers connexion with the Rosicrucians is regarded as highly discreditable; the fraternity would thus appear to have been less blameless than we have been taught to believe. Mr. Waite is equally concerned with proving that there "is no traceable connexion between Masonry and Rosicrucianism," and he goes on to explain that Freemasonry was never a learned society, that it never laid claim to "any transcendental secrets of alchemy and magic, or to any skill in medicine," etc.[328]

The truth may lie between the opposing contentions of Prof. Buhle and his two masonic antagonists. The Freemasons were clearly, for the reasons given by Mr. Waite, not a mere continuation of the Rosicrucians, but more likely borrowed from the Rosicrucians a part of their system and symbols which they adapted to their own purpose. Moreover, the incontrovertible fact is that in the list of English Freemasons and Rosicrucians we find men who belonged to both Orders and amongst these two who contributed largely to the const.i.tutions of English Freemasonry.

The first of these is Robert Fludd, whom Mr. Waite describes as "the central figure of Rosicrucian literature, ... an intellectual giant, ...

a man of immense erudition, of exalted mind, and, to judge by his writings, of extreme personal sanct.i.ty. Ennemoser describes him as one of the most distinguished disciples of Paracelsus...."[329] Yarker adds this clue: "In 1630 we find Fludd, the chief of the Rosicrucians, using architectural language, and there is proof that his Society was divided into degrees, and from the fact that the Masons' Company of London had a copy of the Masonic Charges 'presented by Mr. fflood' we may suppose that he was a Freemason before 1620."[330]

A still more important link is Elias Ashmole, the antiquary, astrologer, and alchemist, founder of the Ashmolean Museum at Oxford, who was born in 1617. An avowed Rosicrucian, and as we have seen, also a Freemason, Ashmole displayed great energy in reconst.i.tuting the Craft; he is said to have perfected its organization, to have added to it further mystic symbols, and according to Ragon, it was he who drew up the ritual of the existing three Craft degrees--Entered Apprentice, Fellow-Craft, and Master Mason--which was adopted by Grand Lodge in 1717. Whence did these fresh inspirations come but from the Rosicrucians? For, as Ragon also informs us, in the year that Ashmole was received into Freemasonry the Rosicrucians held their meeting in the same room at Mason Hall![331]

How, then, can it be said that there was "no traceable connexion between Freemasonry and Rosicrucianism?" and why should it be the part of a "malignant reviler" to connect them? It is not suggested that Rosicrucians, such as Fludd or Ashmole, imported any magical elements into Freemasonry, but simply the system and symbols of the Rose-Croix with a certain degree of esoteric learning. That Rosicrucianism forms an important link in the chain of the secret tradition is therefore undeniable.

The Seventeenth-Century Rabbis

There is, however, a third channel through which the Judaic legends of Freemasonry may have penetrated to the Craft, namely, the Rabbis of the seventeenth century. The Jewish writer Bernard Lazare has declared that "there were Jews around the cradle of Freemasonry,"[332] and if this statement is applied to the period preceding the inst.i.tution of Grand Lodge in 1717 it certainly finds confirmation in fact. Thus it is said that in the preceding century the coat-of-arms now used by Grand Lodge had been designed by an Amsterdam Jew, Jacob Jehuda Leon Templo, colleague of Cromwell's friend the Cabalist, Mana.s.seh ben Israel.[333]

To quote Jewish authority on this question, Mr. Lucien Wolf writes that Templo "had a monomania for ... everything relating to the Temple of Solomon and the Tabernacle of the Wilderness. He constructed gigantic models of both these edifices."[334] These he exhibited in London, which he visited in 1675 and earlier, and it seems not unreasonable to conclude that this may have provided a fresh source of inspiration to the Freemasons who framed the masonic ritual some forty years later. At any rate, the masonic coat-of-arms still used by Grand Lodge of England is undoubtedly of Jewish design.

"This coat," says Mr. Lucien Wolf, "is entirely composed of Jewish symbols," and is "an attempt to display heraldically the various forms of the Cherubim pictured to us in the second vision of Ezekiel--an Ox, a Man, a Lion, and an Eagle--and thus belongs to the highest and most mystical domain of Hebrew symbolism."[335]

In other words, this vision, known to the Jews as the "Mercaba,"[336]

belongs to the Cabala, where a particular interpretation is placed on each figure so as to provide an esoteric meaning not perceptible to the uninitiated.[337] The masonic coat-of-arms is thus entirely Cabalistic; as is also the seal on the diplomas of Craft Masonry, where another Cabalistic figure, that of a man and woman combined, is reproduced.[338]

Of the Jewish influence in Masonry after 1717 I shall speak later.