The title deeds of the Craft
Director of Special Projects John Hamill traces the origins of the Antient Charges and what they reveal about masonic values
On the first occasion on which a brother is installed as Master of a lodge he is required to give his assent to a Summary of the Antient Charges and Regulations, read out to him by the Secretary. This summary first appeared in print in the second edition (1775) of William Preston’s Illustrations of Masonry, in which he outlined the installation ceremony and since 1827 has formed part of the Book of Constitutions.
For something to be called a summary begs the question: ‘Of what?’ The charges and regulations are predominantly based on The Charges of a Freemason, first published in the first edition of the Constitutions, compiled by the Rev Dr James Anderson in 1723 and printed in every subsequent edition of the Book of Constitutions. They are divided into six sections: Of God and Religion; Of the Civil Magistrate; Supreme and Subordinate; Of Masters, Wardens, Fellows and Apprentices; Of the Management of the Craft in Working; Of Behaviour (with six subsections).
Anderson stated that he had ‘digested’ them from a series of old documents relating to masonry in England, Ireland, Scotland and ‘lodges overseas’. The latter was something of a pious fiction as there were no lodges overseas until the late 1720s.
These documents used to be known as the Old Manuscript Constitutions and are now, collectively, the Manuscript of Old Charges. More than 130 versions of them have survived (many now in the Library and Museum of Freemasonry) and more than 20 other versions have disappeared. Many of them are parchment rolls almost six feet in length and up to nine inches wide.
‘Some of the versions from the late 1600s in the final section begin to give us our first glimpses of ritual.’
The two oldest versions – The Regius Poem circa 1390 and the Cook manuscript circa 1420 – are in the British Library and their content applies only to stonemasons. The next oldest is the Grand Lodge No. 1 manuscript, which carries the date 1583 and includes elements relating to speculative masonry. The majority of the extant versions can be dated to the 1600s when we begin to get evidence of speculative lodges, and a small group are from the 1700s and appear to have been copied out of antiquarian interest.
There are differences between the surviving versions, but they have a common tripartite form. They begin with an invocation to God, followed by a history of the mason Craft, and end with a series of charges, that is the duties that a mason owed to God, the law, his employer, his family and society in general. Some of the versions from the late 1600s in the final section begin to give us our first glimpses of ritual and ceremonial.
Making a mason
In the custom of the times during which they were written, the historical section is an amalgam of legend, biblical stories, folklore and some facts tracing masonry almost back to Adam in the Garden of Eden. It includes many biblical, historical and legendary figures as at least promoters of masonry, if not in fact Grand Masters. When Anderson digested his version of the history he made no difference between operative and speculative masonry, giving birth to the idea that Freemasonry was a natural outgrowth from the operative Craft, an idea that has been much disputed by masonic historians over the past 50 years.
It is clear from some of the later versions of the Old Charges that reading of them was a part of the original ceremony of making a mason. Indeed, some masonic historians have characterised them as the ‘title deeds’ of the Craft. Their importance to us today is not only that they are the originals of the Antient Charges that we all subscribe to, but as evidence that the fundamental principles and tenets of the Craft are truly time immemorial, immutable and unchangeable.
LETTERS TO THE EDITOR - NO. 37 SPRING 2017
I was interested to read in ‘The Title Deeds of the Craft’ by John Hamill (winter issue) that the Old Charges were, at one time, read as part of the ceremony of making a mason.
My lodge, together with many others in Plymouth, uses a ritual known as ‘A Common Sense Working of the Ceremonies of Craft Masonry’, also known as ‘The Plymouth Working’.
Immediately before the candidate for initiation advances to the pedestal to take his obligation, he is addressed by the Worshipful Master with the words of section one of The Charges of a Freemason, beginning ‘A mason is obliged, by his tenure…’ This address is included in ritual books going back as far as the sixth edition in 1921 and must be presumed to have existed well before this date; in fact, there is mention of the Plymouth Working as far back as 1832.
I would be interested to know if this is unique or if this address, or any other form of address based on the Ancient Charges, occurs in other rituals used in lodges under the umbrella of the United Grand Lodge of England.
Antony Ireland, St John the Evangelist Lodge, No. 4405, Plymouth, Devonshire
It is interesting to read how other lodges are presenting their initiates with extra useful items to make them feel welcome as they begin their journey in Freemasonry.
In my own lodge, when the candidate is handed the Book of Constitutions and lodge by-laws, we also give him
When we are at the Festive Board, we read out a poem called ‘His Initiation’, which is about the ceremony they have just completed. A personalised framed version is then presented to them as a reminder that ‘the best event in a mason’s life is his initiation’.
I’ve always found that it is the little differences between lodges and different customs that keeps Freemasonry interesting. The more engaged our new members feel, the more they will want to learn, get more involved and want
Steve Adams, Kendrick Lodge, No. 2043, Sindlesham, Berkshire
Fellowship, harmony and shared moral values – the parallels between Freemasonry and Scouting have been explored by Tony Harvey in his Prestonian Lecture. He speaks to Andrew Gimson about what the two organisations can learn from each other
Few speakers can have prepared themselves so thoroughly, or over so many years, as Tony Harvey did for his Prestonian Lecture, ‘Scouting & Freemasonry: two parallel organisations?’ It was through talking to a fellow Scouter in the 1980s that Tony’s interest in the Craft was awoken: ‘That conversation led to my initiation as a Freemason – while in Scout uniform – into Pioneer Lodge, the Scout lodge of Derbyshire, at the age of thirty-one.’ Now fifty-three, the lectureship has given him a chance to explore ideas that have been germinating since he was a boy. He takes the opportunity not only to explore the close historical links between Scouting and Freemasonry, but to stimulate a wider debate about how they can inspire and assist each other in the future.
Between February 2012 and June 2013, Tony delivered his lecture no fewer than forty-eight times to lodges in many different parts of England and Wales, as well as the Isle of Man, Iceland, South Africa and the US. He has ten more appearances booked, stretching out to September 2014, and is ‘very optimistic’ that people are already ‘taking up the challenge’ of what he has to say. He would like to take the lecture to all the Provinces in England and Wales.
Learn by example
In particular, Tony hopes Freemasonry will learn from the recent revival in Scouting, with which he has been closely involved: ‘Freemasonry’s numbers are in decline. It is experiencing what Scouting went through fifteen to twenty years ago. What Scouting did in the late 1990s was first to conduct a widespread consultation exercise (every member had the opportunity to contribute) and then to act on the feedback. It decided that the core of Scouting – its principles, values and purpose – should not change. But in order to make it more relevant and attractive to people in the twenty-first century, there was a need to simplify the way the organisation operates.’
The modernisation of Scouting saw it modify its youth programme and change its age ranges – an approach that has led to a growth in membership of between four and five per cent each year for the past seven years. ‘Scouting is still about citizenship and the outdoors, offering everybody everyday adventure, but it now has a structure and a programme much more attuned to today’s young people. We involve more volunteers to do smaller things, rather than a few volunteers to do a lot of things.’
The promise of change
The challenge for Freemasonry, Tony believes, is likewise to protect its core – its landmarks and its ritual – while making itself more flexible to suit the needs of someone still in their working life. ‘Meetings that start in mid-afternoon are not very accessible to the man in his forties who is still making his career.’
For the past four years, informal lunch meetings have been held at a national level between senior members of both organisations. Tony hopes to see such co-operation at local level, with lodges fostering links with local Scout groups, including those formed with start-up money from the Grand Charity: ‘What if every Freemason who ever took the Scout Promise gave a couple of hours back to Scouting?’
The Prestonian Lecture, the only official lecture given under the authority of the United Grand Lodge of England (UGLE), is held in memory of William Preston (1742-1818), the greatest masonic educator of his day, and is intended to ‘instruct and entertain a general lodge audience’. Tony dispels the misconception that he had applied to deliver it: he was nominated without his knowledge.
Service to others
Tony is well qualified to be the Prestonian Lecturer. Within Scouting he has held roles at national and local level for thirty years and is a national volunteer with The Scout Association. Masonically, he has been Master of three Scouting lodges and is the Provincial Grand Mentor for Derbyshire. In May 2011, after his appointment, he began by writing his lecture in book form. It is published by Carrfields Publications and begins with the parallels between the organisations: ‘The first and foremost membership requirement of each organisation is that those who join must profess a belief in a Supreme Being. Freemasonry was originally specifically Christian, but de-Christianised over the hundred years following the formation of the first Grand Lodge. Scouting has never been specifically Christian. By not requiring the Supreme Being to be specifically the Christian understanding of God, both Freemasonry and Scouting became attractive to people from around the World. Each also became a place where people of different faiths could meet in fellowship and harmony, with shared moral values, despite their religious, social, cultural and national differences.’
The second moral principle the organisations share is service to others. Both confer awards for valued service, keep out of politics and are voluntary. In the UK, both have, in a senior position, HRH The Duke of Kent, who is Grand Master of the UGLE and president of The Scout Association. He follows other royal Freemasons who have also held senior positions in Scouting.
Tony recognises that there are key differences between the two organisations. Scouting is a youth movement, open to both boys and girls, while Freemasonry under the UGLE requires its members to be of mature age, and is open only to males. But it would be a mistake to give the impression that either the book or the lecture are unduly theoretical. Both are full of fascinating historical material, including a number of illustrations.
The largest audience for one of Tony’s lectures, just over two hundred people, was during his visit to South Africa. More typically he draws an audience of one hundred to one hundred and twenty. He speaks for about forty minutes and then takes questions, so that the whole event takes no more than an hour. Tony describes the reception he has received as ‘warm, engaged, enthusiastic, with good questions’, and was gratified when one member of the audience said to him: ‘I was absolutely fascinated and I sat through all two hours of it.’
Was Baden-Powell a Freemason?
The front cover of Scouting & Freemasonry: two parallel organisations? is adorned by a fine portrait of Robert Baden-Powell, the hero of Mafeking (the town that under his leadership withstood a siege of two hundred and seventeen days in 1899-1900), who founded the Scouting movement in the years from 1907.
Tony examines in detail whether Baden-Powell was a Freemason.
It is certainly the case that many of Baden-Powell’s friends and collaborators were. Rudyard Kipling, for example, whom he met in Lahore in the early 1880s, was initiated as a Freemason into Hope and Perseverance Lodge, No. 782, in India in 1886. As Tony points out, ‘Baden-Powell used Kipling’s Jungle Book as the basis for the Wolf Cubs when he and Percy Everett created Scouting’s junior section in 1916. Kipling also created the Grand Howl and defined how it should sound. He held an appointment as a commissioner for Wolf Cubs and was a member of the Scout Council.’
In a letter appealing to masons for funds, Baden-Powell said of Scouting: ‘Our principles are closely allied with those of the Freemason, being those of Brotherhood and Service.’ But Tony demonstrates that Baden-Powell never himself became a Freemason, partly for fear of offending Roman Catholic Scouts. He also shows that, despite this, Baden-Powell thought well of the Craft.
More than £30,000 has so far been raised from sales of the book, proceeds from which are being divided between two charities, the Masonic Samaritan Fund and The Scout Association’s archive development project.
The book can be purchased via www.prestonian2012.org.uk