Массонство или масонство как пишется

Русский

Морфологические и синтаксические свойства

ма—со́н—ство

Существительное, неодушевлённое, средний род, 2-е склонение (тип склонения 1a по классификации А. А. Зализняка).

Корень: -масон-; суффикс: -ств; окончание: -о [Тихонов, 1996].

Произношение

• МФА: [mɐˈsonstvə]

Семантические свойства

Значение

1. истор. религиозно-этическое течение, сочетающее в себе задачи самоусовершенствования с тайными замыслами, а также с крайне реакционными взглядами в политике, ближайшей задачей которой является ликвидация монархий и церквей и замена их республиками и религией Разума ◆ Религиозность заставила его покинуть масонство, которое к тому времени стало просто клубом тщеславных. Э. С. Радзинский, «Чаадаев», 1999 г. [НКРЯ]
2. убеждения, взгляды масона; положение масона ◆ Разумеется, нельзя отрицать, что в полковнике, как и во всех нас, было нечто масонское, но это было масонство, если позволено так выразиться, нелепое, носящее на себе признаки галиматьи. М. Е. Салтыков-Щедрин, «Наш губернский день», 1862 г. (цитата из Русской виртуальной библиотеки)

Синонимы

1. франкмасонство
2. ?

Антонимы

1. —
2. ?

Гиперонимы

1. идеология, течение
2. убеждение

Гипонимы

1. регулярное масонство, либеральное масонство, парамасонство
2. ?

Родственные слова

Этимология

Происходит от сущ. масон, из франц. maçon «каменщик; масон», далее из др.-франкск. *makôn «делать», далее из зап.-герм. *makon, от кот. в числе прочего произошли: др.-англ. macian и англ. make, др.-сакс. makon, др.-фризск. makia, ср.-нидерл. и нидерл. maken, др.-в.-нем. mahhon и нем. machen; восходит к праиндоевр. *mag- «мазать, месить».

Фразеологизмы и устойчивые сочетания

• либеральное масонство
• регулярное масонство

Перевод

Библиография

×òî òàêîå «ìàñîíñòâî»? Êàê ïðàâèëüíî ïèøåòñÿ äàííîå ñëîâî. Ïîíÿòèå è òðàêòîâêà.

ìàñîíñòâî
        (äðóãîå íàçâàíèå: ôðàíêìàñîíñòâî, îò ôð. franc mason, «âîëüíûé êàìåíùèê»), äóõîâíî-èíèöèàòè÷åñêîå äâèæåíèå, âîçíèêøåå â íà÷àëå XVIII â. (ïî äðóãèì äàííûì â XVII â.) â Âåëèêîáðèòàíèè è ðàñïðîñòðàíèâøååñÿ îòòóäà ïî âñåìó ìèðó, âêëþ÷àÿ è Ðîññèþ. Ì. íàøëî îòðàæåíèå â ðîìàíå Áóëãàêîâà «Ìàñòåð è Ìàðãàðèòà». Íàçâàíèå «ìàñîíñòâî» («ôðàíêìàñîíñòâî») äàíî â ïàìÿòü î ñòðîèòåëÿõ Ñîëîìîíîâà õðàìà â Âåòõîì çàâåòå. Ì. íàñëåäîâàëî òðàäèöèè ñðåäíåâåêîâûõ öåõîâûõ îáúåäèíåíèé (â òîì ÷èñëå êàìåíùèêîâ-ñòðîèòåëåé) è äóõîâíî-ðûöàðñêèõ è öåðêîâíûõ îðäåíîâ. Ïåðâè÷íûå îðãàíèçàöèè Ì. — ëîæè, îáúåäèíÿþùèåñÿ ïî ñòðàíàì è ãðóïïàì ñòðàí, òàê íàçûâàåìûì ïðîâèíöèÿì.  óçêîì ñìûñëå ìàñîíàìè íàçûâàþò ñîáñòâåííî ôðàíêìàñîíîâ, â øèðîêîì ñìûñëå ïîä Ì. ïîíèìàþò íå òîëüêî ôðàíêìàñîíñòâî, íî è áëèçêî ñòîÿùèå ê íåìó ïî îáðÿäíîñòè è ðåëèãèîçíî-ýòè÷åñêèì âîççðåíèÿì ðèòóàëüíûå áðàòñòâà ðîçåíêðåéöåðîâ, èëëþìèíàòîâ, ìàðòèíèñòîâ, ÷ëåíîâ Ãåðìåòè÷åñêîãî îðäåíà Çîëîòîé Çàðè (ãäå ñèëüíî òåîñîôñêîå âëèÿíèå) è äð. Ñîãëàñíî ìàñîíñêîé ëåãåíäå, öàðü Ñîëîìîí, çàâëàäåâ òðîíîì Äàâèäà, çàíÿëñÿ ñòðîèòåëüñòâîì õðàìà è öàðñêîãî äâîðöà. Äëÿ ýòîãî îí çàêëþ÷èë ñîþç ñ öàðåì äðåâíåãî Òèðà Õèðàìîì, ïðàâèâøèì ïî ñîñåäñòâó ñ Èçðàèëåì. Õèðàì ïðåäîñòàâèë Ñîëîìîíó öåëóþ àðìèþ êàìåíùèêîâ è ïëîòíèêîâ, êîòîðûõ âîçãëàâëÿë ãëàâíûé ìàñòåð ñòðîèòåëåé õðàìîâ, ïîñâÿùåííûõ áîãó Äèîíèñó, Õèðàì Àáèôô — ñàìûé ëîâêèé è èñêóñíûé èç êîãäà-ëèáî ñóùåñòâîâàâøèõ â ìèðå ñòðîèòåëåé. Ïîä åãî íà÷àëîì áûëî 183 600 ðåìåñëåííèêîâ, íàäñìîòðùèêîâ è ïîäíåâîëüíûõ ðàáîòíèêîâ. Õèðàì Àáèôô çíàë òàéíû ìàñòåðñòâà è ñåêðåòíûå ñëîâà, êîòîðûå ïîìîãàëè áåçîøèáî÷íî îöåíèòü óðîâåíü ðàáîòû ëþáîãî ñòðîèòåëÿ. Îäíàæäû òðè ïîäìàñòåðüÿ çàõîòåëè âûíóäèòü åãî ñîîáùèòü èì ñåêðåòû Âåëèêîãî Ìàñòåðà è ïîäñòåðåãëè Àáèôôà â õðàìå, ãäå îí ìîëèëñÿ ó íåçàâåðøåííîãî àëòàðÿ, à êîãäà Âåëèêèé Ìàñòåð îòêàçàëñÿ íàçâàòü ñåêðåòíûé ïàðîëü, òî óáèëè åãî öèðêóëåì, óãîëüíèêîì è ìîëîòêîì (òðè ýòèõ ïðåäìåòà ñòàëè ñèìâîëàìè Ì.). Öåëüþ Ì. ïðîâîçãëàøàåòñÿ íðàâñòâåííîå ñàìîñîâåðøåíñòâîâàíèå è áðàòñêàÿ âçàèìîïîìîùü ìåæäó ÷ëåíàìè ëîæ, äîñòèæåíèå äóõîâíîãî áðàòñòâà âñåãî ÷åëîâå÷åñòâà. Ïî ìíåíèþ ìàñîíîâ, òàéíû ìèðà è Áîãà ìîãóò îòêðûòüñÿ ëèøü ñîâåðøåííîìó è ïîñâÿùåííîìó ÷åëîâåêó.  Ì. ñóùåñòâóåò ñëîæíàÿ èåðàðõèÿ ñòåïåíåé ïîñâÿùåíèÿ â òàéíû ó÷åíèÿ, âûñøàÿ èç êîòîðûõ — Âåëèêèé Ìàñòåð (èëè Âåëèêèé Ìàãèñòð). Ìàñîíû ñîõðàíÿþò ñòðîãóþ ñåêðåòíîñòü âîêðóã ñâîèõ ðèòóàëîâ è äîêòðèíû. Îòìåòèì òàêæå, ÷òî ïîäàâëÿþùåå áîëüøèíñòâî ìàñîíñêèõ ëîæ íå ïðèíèìàåò â ñâîé ñîñòàâ æåíùèí, à òàêæå ïðåäñòàâèòåëåé íåõðèñòèàíñêèõ êîíôåññèé, ïîýòîìó ëåãåíäû î ñóùåñòâîâàíèè èóäåéñêèõ ìàñîíñêèõ ëîæ, òàê íàçûâàåìûõ «æèäî-ìàñîíîâ», ëèøåíû èñòîðè÷åñêîãî îñíîâàíèÿ.
        Îòåö àâòîðà «Ìàñòåðà è Ìàðãàðèòû» À. È. Áóëãàêîâ, áóäó÷è ïðèâàò-äîöåíòîì Êèåâñêîé Äóõîâíîé Àêàäåìèè ïî êàôåäðå èñòîðèè çàïàäíûõ âåðîèñïîâåäàíèé, ïîñâÿòèë Ì. ñïåöèàëüíóþ ñòàòüþ «Ñîâðåìåííîå ôðàíêìàñîíñòâî. (Îïûò õàðàêòåðèñòèêè)», îïóáëèêîâàííóþ â ¹ 12 «Òðóäîâ ÊÄÀ» çà 1903 ã. Òàì îí, îïèðàÿñü íà êíèãó íåìåöêîãî èññëåäîâàòåëÿ È. Ã. Ôèíäåëÿ «Èñòîðèÿ ôðàíêìàñîíñòâà» (1874), â ÷àñòíîñòè, îòìå÷àë: «Êîíå÷íî, êàæäûé ôðàíêìàñîí ñêàæåò: «Íèêòî èç íàñ íå èìååò â âèäó ñêðûâàòü ñâîþ äåÿòåëüíîñòü; íèêòî èç íàñ íå ñòàíåò è îáîëüùàòü äðóãèõ êàñàòåëüíî öåëåé ýòîé äåÿòåëüíîñòè; è òåì íå ìåíåå ìû îñòàåìñÿ ïðè òîì ìíåíèè, ÷òî ôðàíêìàñîíñòâî, íåñìîòðÿ íà ïóáëèêàöèþ óñòàâîâ åãî, íåñìîòðÿ íà ìíîæåñòâî êíèã, íàïèñàííûõ åãî äðóçüÿìè, åãî ñòîðîííèêàìè è åãî âðàãàìè, è äî íàñòîÿùåãî âðåìåíè îñòàåòñÿ ïî ñóùåñòâó íåèçâåñòíîþ èñòîðè÷åñêîþ âåëè÷èíîþ, îïðåäåëåíèå êîòîðîé ìîæåò áûòü ñäåëàíî òîëüêî ïðèáëèçèòåëüíî. Çàâèñèò æå ýòî îò òîãî, ÷òî â íåì òàê æå, êàê è â îðäåíå èåçóèòîâ, åñòü òàêàÿ ñòîðîíà, çíàíèå î êîòîðîé äîñòóïíî òîëüêî ñàìîìó îãðàíè÷åííîìó ÷èñëó âïîëíå ïîñâÿùåííûõ ÷ëåíîâ», ïîñêîëüêó «â ïðåäåëàõ ôðàíêìàñîíñòâà åñòü äâà ðàçðÿäà ïðèâåðæåíöåâ: 1) òå, êîòîðûå íå çíàþò ïîñëåäíåãî ñëîâà, íè, ïî êðàéíåé ìåðå, ïîñëåäíåé öåëè ñîþçà (Ordens) è 2) íàñòîÿùèå ôðàíêìàñîíû, êîòîðûå õîðîøî çíàþò, ÷òî ãîâîðÿò è ÷òî äåëàþò». Îòåö ïèñàòåëÿ ïîâòîðèë è ðàñõîæåå àíòèñåìèòñêîå óòâåðæäåíèå, ÷òî «â íàñòîÿùåå âðåìÿ ðÿäû ôðàíêìàñîíñêèõ ëîæ íàïîëíÿþòñÿ åâðåÿìè; ïîíÿòíîå äåëî, ÷òî îò òàêèõ ëîæ íåëüçÿ îæèäàòü íè÷åãî äîáðîãî äëÿ õðèñòèàíñòâà». Àâòîð «Ñîâðåìåííîãî ôðàíêìàñîíñòâà» îòíåññÿ ê Ì. äîñòàòî÷íî âðàæäåáíî, ïîëàãàÿ ìàñîíîâ â êîíå÷íîì ñ÷åòå âðàæäåáíûìè ïðàâîñëàâíîé öåðêâè. Îí ñòàâèë âîïðîñ: «êàê ôðàíêìàñîíñòâî îòíîñèòñÿ ê öåðêâè Õðèñòîâîé?» è óòâåðæäàë, ÷òî «îòâåò íà ýòîò âîïðîñ ñàìè ôðàíêìàñîíû äàþò òàêîé: «Ïî ïðèíöèïó ñâîåìó, íå êàñàÿñü äîãìàòîâ, ôðàíêìàñîíñêèé ñîþç âîçäåðæèâàåòñÿ îò âñÿêîãî ó÷àñòèÿ â ðåëèãèîçíûõ ñìóòàõ, ïðîèçâîäèìûõ ðàçëè÷íûìè ïàðòèÿìè; îí ó÷èò óâàæàòü è ÷òèòü âñÿêóþ ôîðìó èñïîâåäàíèÿ, íî ïðåæäå âñåãî çàáîòèòñÿ î òîì, ÷òîáû ÷ëåíû åãî â æèçíè ñâîåé ïðîÿâëÿëè ëþáîâü è òåðïèìîñòü äðóã ê äðóãó. Ìàñîíñòâî èìååò äåëî òîëüêî ñ ÷åëîâåêîì, ñòàðàÿñü ñäåëàòü èç ñâîèõ ÷ëåíîâ õîðîøèõ ëþäåé. Îíî âìåñòå ñ òåì ãîòîâèò èç íèõ õîðîøèõ ÷ëåíîâ è äëÿ èõ ðåëèãèîçíûõ îáùåñòâ… Óêàçûâàåìàÿ áóäòî áû âðàæäà ôðàíêìàñîíñòâà ê õðèñòèàíñòâó åñòü âûìûñåë, îïèðàþùèéñÿ íà ëîæíûõ ñëóõàõ è åñòü ñëåäñòâèå íåçíàíèÿ èñòèííîãî õàðàêòåðà äåÿòåëüíîñòè ìàñîíñòâà. Íî… íå ïîîùðÿåò îíî è ðåëèãèîçíîãî áåçðàçëè÷èÿ… îíî îïèðàåòñÿ íà âå÷íûå îñíîâû âñåõ âåðîâàíèé, èìååò â âèäó òîëüêî íðàâñòâåííîå äîñòîèíñòâî ñâîèõ ïîñëåäîâàòåëåé, ïðåäîñòàâëÿÿ êàæäîìó ïîëíóþ ñâîáîäó â åãî ÷àñòíûõ ìíåíèÿõ». Íà îñíîâàíèè ýòèõ ñëîâ ìîæíî áûëî áû çàêëþ÷èòü, ÷òî ôðàíêìàñîíñòâî èç èóäåÿ âîîáùå, áóääèñòà, áðàìèíà, ÿçû÷íèêà, ìàãîìåòàíèíà, ëàòèíÿíèíà, ïðîòåñòàíòà èëè ïðàâîñëàâíîãî âîîáùå ãîòîâèò õîðîøåãî ìàãîìåòàíèíà, õîðîøåãî èóäåÿ, õîðîøåãî ÿçû÷íèêà, õîðîøåãî ëàòèíÿíèíà, õîðîøåãî ïðîòåñòàíòà, õîðîøåãî ïðàâîñëàâíîãî. Íî, êîíå÷íî, òàêîé âûâîä áûë áû íåëåïîñòüþ, ïîòîìó ÷òî îñíîâàíèå åãî çàêëþ÷àåò â ñåáå ëîæü ïî ñóùåñòâó; à ÷òî ýòî òàê, ýòî ìîæåò áûòü âèäíî õîòÿ áû èç òîãî, ÷òî áûòü õîðîøèì èóäååì èëè ìàãîìåòàíèíîì çíà÷èò áûòü õîðîøèì âðàãîì âñÿêîé èíîé âåðû; èíà÷å ëþäè äîëæíû ëèöåìåðèòü, ñêðûâàÿ ñâîè âîççðåíèÿ; íî ïîääåðæèâàòü ëèöåìåðèå â ÷ëåíàõ ñâîåãî ñîþçà âðÿä ëè ìîæåò âõîäèòü â ïëàíû èñòèííîãî ôðàíêìàñîíñòâà, íàïðàâëåííîãî ê âîñïèòàíèþ íðàâñòâåííûõ ñóùåñòâ; ëèöåìåðèå åñòü îäèí èç ñàìûõ áåçíðàâñòâåííûõ ïîðîêîâ; â ëó÷øåì ñëó÷àå ÷ëåíû ôðàíêìàñîíñêîãî ñîþçà ìîãóò îñòàâàòüñÿ áåçðàçëè÷íûìè ê âîïðîñàì âåðû, íî áåçðàçëè÷èå ê âåðå îòöîâ ñâîèõ îñóæäàåòñÿ âñþäó, äà è èç âûøåïðèâåäåííûõ ñëîâ… âèäíî, ÷òî èñòèííîå ôðàíêìàñîíñòâî íå ïîîùðÿåò ðåëèãèîçíîãî áåçðàçëè÷èÿ. Êàê æå îíî âûïóòûâàåòñÿ èç ýòîãî çàòðóäíèòåëüíîãî ïîëîæåíèÿ? Îíî, êàê âèäíî, ñòðåìèòñÿ ñîçäàòü íîâóþ âåðó, óòâåðæäàþùóþñÿ íà âå÷íûõ îñíîâàõ âñåõ âåðîâàíèé, íà òîì âñåîáùåì íà÷àëå, êîòîðîå ìîæíî íàéòè âî âñÿêîé ðåëèãèè, ò. å. íà âåðå â Âåëè÷àéøåå áûòèå, Ëè÷íîå Ñóùåñòâî, Ñòðîèòåëÿ âñåëåííîé». Çäåñü À. È. Áóëãàêîâ, âîëüíî èëè íåâîëüíî, ïðåóâåëè÷èâàåò ñòåïåíü ðåëèãèîçíîé èíäèôôåðåíòíîñòè Ì. Ìàñîíû äåéñòâèòåëüíî íå ïðèäàâàëè çíà÷åíèÿ ìåæêîíôåññèîíàëüíûì ðàçëè÷èÿì â ðàìêàõ õðèñòèàíñòâà (ïî÷åìó, íàïðèìåð, ìíîãèå ðóññêèå ìîãëè â XVIII è XIX ââ. ñâîáîäíî âñòóïàòü âî ôðàíöóçñêèå è íåìåöêèå ëîæè, ãäå îñíîâíàÿ ìàññà ÷ëåíîâ áûëè ïðîòåñòàíòàìè è êàòîëèêàìè). Îäíàêî â ëîæàõ Ì. íèêîãäà íå áûëî èíîâåðöå⠗ ïîñëåäîâàòåëåé íåõðèñòèàíñêèõ ðåëèãèé, êîòîðûå ñîõðàíèëè áû ïðèâåðæåííîñòü áóääèçìó, èñëàìó èëè èóäàèçìó è ïîñëå âñòóïëåíèÿ â ëîæó. Èäåàë Ì. îñíîâûâàåòñÿ íà çàïîâåäÿõ, îáùèõ äëÿ âñåõ õðèñòèàíñêèõ êîíôåññèé.
        À. È. Áóëãàêîâ â ñâîåé ñòàòüå äàë òàêæå ñâåäåíèÿ î ñòåïåíÿõ Ì. è î ìàñîíñêîì îáðÿäå ïîñâÿùåíèÿ. Ì. ïðåäñòàâëÿëîñü åìó íåêèì ãèãàíòñêèì êðóãîì, çàêëþ÷àþùèì â ñåáå, ïî ñòåïåíè ïîñâÿùåíèÿ, íåñêîëüêî ìåíüøèõ êðóãîâ àäåïòîâ: «Èç ýòîãî ñîþçà, — ãîâîðÿò ôðàíêìàñîíû, — íå èñêëþ÷àåòñÿ òîò, êòî âåðóåò èíà÷å, à òîëüêî òîò, êòî õî÷åò èíîãî è æèâåò èíà÷å. Òàêîâ è åñòü ôðàíêìàñîíñêèé ñîþç. Îí åñòü ñàìîå øèðîêîå ñîåäèíåíèå â ïðåäåëàõ ÷åëîâå÷åñòâà, ñàìûé êðàéíèé êðóã, çàêëþ÷àþùèé â ñåáå âñå ìåíüøèå êðóãè è, êðîìå òîãî, ñàìàÿ âûñøàÿ ôîðìà ñîþçíîé ÷åëîâå÷åñêîé æèçíè, â òîì ñìûñëå, ÷òî êðîìå íåãî, äåéñòâèòåëüíî, íå ñóùåñòâóåò äðóãîãî íðàâñòâåííî-ðåëèãèîçíîãî ñîåäèíåíèÿ, èìåþùåãî â ñâîåé îñíîâå òî, ÷òî åñòü îáùåãî ó èñòèííî äîáðûõ ëþäåé». Àâòîð «Ñîâðåìåííîãî ôðàíêìàñîíñòâà» îãîâàðèâàëñÿ, ÷òî äëÿ òîãî, ÷òîáû òî÷íî çíàòü, ÷åãî èìåííî îæèäàòü îò Ì. ïðàâîñëàâíûì è èíûì õðèñòèàíàì, «ñàìîìó íóæíî ñòîÿòü â öåíòðå ôðàíêìàñîíñòâà. À äëÿ ýòîãî íåîáõîäèìî äîñòèãíóòü âûñøèõ ñòóïåíåé ôðàíêìàñîíñòâà, ê êîòîðîìó òðè íèçøèå ñòóïåíè (ó÷åíèêà, ïîäìàñòåðüÿ è ìàñòåðà) ñëóæàò òîëüêî ïðåääâåðèåì; ÷ëåíû ýòèõ ñòåïåíåé çíàþò òîëüêî íåìíîãèõ ïðåäñåäàòåëåé ñâîèõ ëîæ; îíè íàõîäÿòñÿ ïîä ðóêîâîäñòâîì ÷ëåíîâ âûñøèõ ðàçðÿäîâ: «Ìàñîíîâ Øîòëàíäñêîãî îáðÿäà», «Ðîçåíêðåéöåðîâ» (Rose-Croix) è «Íåâèäèìûõ» èëè «Çàäíèõ ëîæ» (Arriere Loges); ÷òîáû äîñòèãíóòü ýòîãî, íóæíî èìåòü 33-þ ñòåïåíü ôðàíêìàñîíñòâà. Ñîáñòâåííî èìåþùèå ýòó ñòåïåíü è ñòîÿò âî ãëàâå ôðàíêìàñîíñêîãî ñîþçà». À. È. Áóëãàêîâ ïîäðîáíî îïèñàë îáðÿä ïîñâÿùåíèÿ â ñòåïåíü ìàñòåðà: «Ïîñâÿùåíèå «ìàñòåðà» åñòü ñèìâîëè÷åñêîå âîñïðîèçâåäåíèå ñîáûòèé, ïåðåäàâàåìûõ â ëåãåíäå î Õèðàìå, ñòðîèòåëå õðàìà Ñîëîìîíîâà. Ïî èäåå ïîñâÿùàåìûé â ìàñòåðà äîëæåí çàíÿòü â ãðîáó ìåñòî óáèòîãî ëåæàùåãî â ãðîáó ìàñòåðà (Õèðàìà), êîòîðûé íå õîòåë ñîîáùèòü ïîäìàñòåðüÿì ñâÿùåííîå ñëîâî ìàñòåðà. Äëÿ ýòîãî ïîäìàñòåðüå, èùóùèé ñòåïåíè ìàñòåðà, ïîñëå ñïðîñà, è îñìîòðà, è êëÿòâû õðàíèòü ìîë÷àíèå êëàäåòñÿ ñ öåðåìîíèÿìè â ãðîá, â êîòîðîì äî òîãî âðåìåíè ëåæàë åãî áëèæàéøèé ïðåäøåñòâåííèê. Âñå ñîáðàíèå è ìåñòî ñîáðàíèÿ èìååò ìðà÷íûé âèä: âñå ïðèñóòñòâóþùèå îäåòû â ÷åðíîå ïëàòüå ñ ëàçîðåâûìè ïîÿñàìè, èñïåùðåííûìè ìàñîíñêèìè çíàêàìè ñîëíöà, ëóíû è ñåìè çâåçä. Ëåæàùèé â ãðîáó íîâè÷îê ïîäìàñòåðüå èçîáðàæàåò ñêðûòîãî â çåìëå óáèòîãî Õèðàìà, óíåñøåãî ñ ñîáîþ â ìîãèëó ñâÿùåííîå ñëîâî ìàñòåðà, ñ ïîìîùüþ êîòîðîãî îí òâîðèë ÷óäåñà ñòðîèòåëüíîãî èñêóññòâà. Óáèòîãî èùóò è, íàêîíåö, íàõîäÿò, ñòàðàþòñÿ ïðèïîäíÿòü, íî çàÿâëÿþò, ÷òî ó íåãî òåëî óæå ñîøëî ñ êîñòåé. Òîãäà åãî ïðèïîäíèìàåò ïåðâîïðèñóòñòâóþùèé ìàñòåð, òðîåêðàòíî öåëóåò è òèõî ãîâîðèò åìó: «Macbena» (ìàñòåðñêîå ñëîâî, ñèìâîë ñìåðòè Õèðàìà. — Á. Ñ.), è âñëóõ âîñêëèöàåò: «Äà áóäåò õâàëà Âåëèêîìó Ñòðîèòåëþ Âñåëåííîé. Ìàñòåð íàéäåí!..» Ïîñëå ýòîãî âñå ïðèñóòñòâóþùèå ñàäÿòñÿ. À íîâûé ìàñòåð ïðîèçíîñèò ñëåäóþùóþ êëÿòâó: «Â ïðèñóòñòâèè Âåëèêîãî Ñòðîèòåëÿ ìèðà è ïðåä äîñòîéíåéøèìè ìàñòåðàìè, êîòîðûå ñëóøàþò ìåíÿ, ÿ êëÿíóñü è áåðó ÷åñòíîå îáÿçàòåëüñòâî: äåéñòâîâàòü ñîãëàñíî èäåàëàì ìàñîíñòâà, êîòîðûå áûëè è áóäóò ìíå âíóøåíû; ëþáèòü íàó÷íóþ èñòèíó, êîòîðàÿ åñòü èñòî÷íèê âñÿêîãî áëàãà, èçáåãàòü ëæè — èñòî÷íèêà âñÿêîãî çëà; èñêàòü âñÿêèõ ñðåäñòâ ê îáðàçîâàíèþ ñàìîãî ñåáÿ, ê ïðîñâåùåíèþ ñâîåãî äóõà, ê óêðåïëåíèþ ñâîåãî ðàçóìà. ß îáåùàþñü ëþáèòü ñâîèõ áðàòüåâ, è ïðèõîäèòü íà ïîìîùü â íóæäå äåòÿì âäîâû äàæå ñ îïàñíîñòüþ äëÿ ñâîåé æèçíè. Êðîìå òîãî, ÿ îáåùàþñü íèêîãäà íå îòêðûâàòü êîìó áû òî íè áûëî òàéí ñòåïåíè ìàñòåðà, êîòîðûå áóäóò ìíå ââåðåíû». À çàòåì èäåò ñàìî ïîñâÿùåíèå».
        À. È. Áóëãàêîâ îòìå÷àë, ÷òî àíàëîãè÷íûì îáðàçîì ïðîõîäÿò îáðÿäû ïîñâÿùåíèÿ ó÷åíèêîâ è ïîäìàñòåðüåâ è ÷òî «ýòè îáðÿäû íàïîìèíàþò åãèïåòñêèå ìèñòåðèè».
        Íåò äàííûõ, î òîì, ÷òî Ìèõàèë Áóëãàêîâ áûë ÷ëåíîì êàêîé-ëèáî ìàñîíñêîé èëè ìàñîíîâèäíîé îðãàíèçàöèè. Èç áóëãàêîâñêèõ çíàêîìûõ òîëüêî ðåæèññåð Þ.À.Çàâàäñêèé (1894-1977), äëÿ êîòîðîãî ïèñàëñÿ «Ïîëîóìíûé Æóðäåí», áûë äî ðåâîëþöèè ðîçåíêðåéöåðîì, à ïîñëå 1917 ã. áûë ÷ëåíîì ìèñòè÷åñêîãî êðóæêà, ïîñòðîåííîãî ïî ìàñîíñêîìó îáðàçöó. Îäíàêî íåò äîêàçàòåëüñòâ, ÷òî â ýòîò êðóæîê, ñîñòîÿùèé èç ëþäåé òåàòðà, âõîäèë Áóëãàêîâ. Êðîìå òîãî, íà çàñåäàíèÿõ ëèòåðàòóðíîãî êðóæêà «Íèêèòèíñêèå ñóááîòíèêè» â 20-å ãîäû Áóëãàêîâ ìîã âñòðå÷àòüñÿ ñ îäíèì èç âîæäåé ðóññêèõ ðîçåíêðåéöåðîâ ïîýòîì Áîðèñîì Ìèõàéëîâè÷åì Çóáàêèíûì (1894-1938). Íî ïèñàòåëü â ëþáîì ñëó÷àå íàâåðíÿêà áûë çíàêîì ñî ñòàòüåé ñâîåãî îòöà î Ì. è èñïîëüçîâàë ñîäåðæàùèåñÿ òàì ñâåäåíèÿ äëÿ ðàçâèòèÿ ëèíèè ãåíèàëüíîãî Ìàñòåðà è åãî ó÷åíèêà Èâàíà Áåçäîìíîãî â ðîìàíå «Ìàñòåð è Ìàðãàðèòà». Ïèñàòåëü ïî÷åðïíóë èíôîðìàöèþ î Ì. è èç äðóãèõ èñòî÷íèêîâ. Òàê, â êíèãå Ì. À. Îðëîâà «Èñòîðèÿ ñíîøåíèé ÷åëîâåêà ñ äüÿâîëîì» (1904), âûïèñêè èç êîòîðîé ñîõðàíèëèñü â áóëãàêîâñêîì àðõèâå, ðàññêàçûâàåòñÿ î ïñåâäîìàñîíñêèõ îáðÿäàõ, âçÿòûõ èç ðàáîòû Æîðæà Áàòàéëÿ è Ëåî Òàêñèëÿ «Äüÿâîë â XIX ñòîëåòèè». Õàðàêòåðíî, ÷òî èçëîæåíèå ýòîãî ìèñòèôèöèðóþùåãî òðóäà ïîìåùåíî â çàêëþ÷èòåëüíûé, ÷åòâåðòûé ðàçäåë êíèãè Îðëîâà, íàçâàííûé «Äåìîíèçì â ïîñëåäíèå ñòîëåòèÿ». Èìåííî èç ýòîãî ðàçäåëà Áóëãàêîâ ñäåëàë âûïèñêè î äåìîíå Áåãåìîòå. Ïîä ïñåâäîíèìîì Ëåî Òàêñèëü ïèñàë èçâåñòíûé ôðàíöóçñêèé ïóáëèöèñò Ãàáðèýëü Æîãàí Ïàæåñ (1854-1907), óáåæäåííûé àòåèñò è áîðåö ñ õðèñòèàíñòâîì. Êíèãó «Äüÿâîë â XIX â.» Òàêñèëü íàïèñàë âìåñòå ñî ñâîèì äðóãîì Êàðëîì Õàêñîì, âçÿâøèì ïñåâäîíèì äîêòîð Áàòàéëü. Òàêñèëü ïðèíåñ â àïðåëå 1885 ã. ìíèìîå ðàñêàÿíèå ïàïå Ëüâó XIII (1810-1903) çà ñâîè àíòèöåðêîâíûå ïèñàíèÿ è îáåùàë ðàçîáëà÷èòü êîçíè ìàñîíîâ, êîòîðûå áóäòî áû ïîêëîíÿþòñÿ äüÿâîëó. Ïîñëå ïóáëèêàöèè êíèãè «Äüÿâîë â XIX â.» (îíà âûõîäèëà îòäåëüíûìè âûïóñêàìè) Òàêñèëü îáúÿâèë â àïðåëå 1897 ã. î ìèñòèôèêàöèè, çà ÷òî áûë îòëó÷åí îò öåðêâè.  êíèãå Òàêñèëÿ è Áàòàéëÿ ïðè÷óäëèâî ñèíòåçèðîâàëèñü äåìîíîëîãè÷åñêèå è ìàñîíñêèå ëåãåíäû è ôàíòàçèÿ àâòîðîâ. Äîêòîð Áàòàéëü, ñóäîâîé âðà÷, ìíîãî ïëàâàâøèé ïî Þæíûì ìîðÿì, ïîáûâàâøèé â Êèòàå, Èíäèè è Àìåðèêå, áóäòî áû âñòðåòèë âî âðåìÿ ñòðàíñòâèé íåêîåãî èòàëüÿíöà Êàðáó÷÷à, êîòîðûé çàõîòåë ïîáëèæå ïîçíàêîìèòüñÿ ñ ìàñîíñòâîì è çà äâåñòè ôðàíêîâ ñìîã êóïèòü äèïëîì âûñîêîé ìàñîíñêîé ñòåïåíè «âåëèêîãî êîìàíäîðà õðàìà», ÷òî îòêðûëî åìó ìíîãèå òàéíû ìàñîíñêèõ ëîæ. È âîò ÷òî ýòîò «äîáðûé êàòîëèê» ðàññêàçàë Áàòàéëþ: «Âî âðåìÿ ïîñëåäíåãî ïóòåøåñòâèÿ â Êàëüêóòòó Êàðáó÷÷à ïîñåòèë òàìîøíåå ìàñîíñêîå îáùåñòâî òàê íàçûâàåìûõ Ðå-Òåóðãèñòîâ-Îïòèìàòîâ. Îí è ðàíüøå ïîñåùàë ýòî îáùåñòâî, íî íà ýòîò ðàç ñàì Âåëèêèé Ìàñòåð è âñå ïîäâëàñòíûå åìó ÷èíû âñòðåòèëè ãîñòÿ ñ îñîáîþ òîðæåñòâåííîñòüþ. Çà íåñêîëüêî äíåé ïåðåä òåì áûë ïîëó÷åí îò Àëüáåðòà Ïàéêà, çíàìåíèòîãî îñíîâàòåëÿ àìåðèêàíñêîãî Ïàëëàäèçìà… îñîáûé ÷èí ñëóæåíèÿ ïðè ìàãè÷åñêèõ öåðåìîíèÿõ. Ïî ýòîìó ñëó÷àþ êàëüêóòòñêèå ìàñîíû êàê ðàç âî âðåìÿ ïðèáûòèÿ Êàðáó÷÷à ïðèãîòîâëÿëèñü ê îñîáîìó òîðæåñòâåííîìó çàñåäàíèþ, âî âðåìÿ êîòîðîãî ïðèñëàííîå Ïàéêîì çàêëèíàíèå ïðåäïîëàãàëîñü âïåðâûå èñïûòàòü. Äåëî, îäíàêî, îñòàíàâëèâàëîñü çà íåïðèáûòèåì êàêèõ-òî ÷ðåçâû÷àéíî ñóùåñòâåííûõ ïðèíàäëåæíîñòåé, êîòîðûå ñ ìèíóòû íà ìèíóòó îæèäàëèñü èç Êèòàÿ. ×òî ýòî áûëè çà âåùè, Êàðáó÷÷à íå çíàë. Îí ìîã òîëüêî ïîíÿòü, ÷òî îæèäàåìàÿ ïîñûëêà ìîãëà áûòü äîáûòà òîëüêî â Êèòàå è ÷òî òóäà çà íåþ áûë êîìàíäèðîâàí îäèí èç êàëüêóòòñêèõ ìàñîíîâ Øåêëüòîí.
        Ñêîðî ïðèáûë è äàâíî îæèäàåìûé Øåêëüòîí ñî ñâîåþ äðàãîöåííîþ êëàäüþ. ßùèê áûë âñêðûò, è Êàðáó÷÷à íå áåç ñîäðîãàíèÿ óâèäåë âíóòðè åãî òðè ÷åëîâå÷åñêèõ ÷åðåïà. Åìó ñåé÷àñ æå îáúÿñíèëè, ÷òî ýòî ÷åðåïà òðåõ êàòîëè÷åñêèõ ìèññèîíåðîâ, íåäàâíî óáèòûõ â Êèòàå. Èçâëåêøè èç ÿùèêà ÷åðåïà. Âåëèêèé Ìàñòåð îáðàòèëñÿ ê áðàòèè ñ òàêèìè ñëîâàìè:
        — Áðàòüÿ! Íàø áðàò Øåêëüòîí âïîëíå è â òî÷íîñòè âûïîëíèë ïî÷åòíîå ïîðó÷åíèå, êîòîðîå ìû åìó äàëè. Îí âèäåëñÿ ñ íàøèìè áðàòüÿìè, êèòàéñêèìè ïðèâåðæåíöàìè êàáàëèñòè÷åñêîãî ìàñîíñòâà, è ïðè èõ ñîäåéñòâèè äîáûë ýòè òðè ÷åðåïà, êîòîðûå âû âèäèòå. Ýòî ÷åðåïà ìîíàõîâ èç ìèññèè Êóàí-Ñè, êîòîðûõ íàøè êèòàéñêèå áðàòüÿ ñàìîëè÷íî êàçíèëè, ïðåäâàðèòåëüíî ïðåäàâ èõ óæàñíåéøèì èñòÿçàíèÿì, õîòÿ, ê ñîæàëåíèþ, ýòè èñòÿçàíèÿ è áûëè íåäîñòàòî÷íû äëÿ ýòèõ ãíóñíûõ ïðîïîâåäíèêîâ ðèìñêîãî ñóåâåðèÿ. Ïîñëå òîãî ýòè ÷åðåïà áûëè ïîñëàíû ê ìåñòíîìó òàî-òàþ (ãóáåðíàòîðó) äëÿ òîãî, ÷òîáû ïîäâåðãíóòü èõ èçâåñòíîìó âàì ïîðóãàíèþ. Íàø áðàò òàî-òàé ëþáåçíî óñòóïèë íàì èõ. È âîò òóò åãî ïå÷àòü, êîòîðàÿ óñòðàíÿåò âñÿêèå ñîìíåíèÿ â ïîäëèííîñòè ýòèõ ÷åðåïîâ.
        Âåñü ýòîò ñïè÷ Âåëèêèé Ìàñòåð ïðîèçíåñ ñàìûì âåñåëûì ãîëîñîì è ïðè ýòîì ïðåäúÿâèë ïðèñóòñòâóþùèì ëèñòîê ðèñîâîé áóìàãè, íà êîòîðîì áûëà îòòèñíóòà ïå÷àòü — èìïåðàòîðñêèé äðàêîí ñ ïÿòüþ êîãòÿìè, ïå÷àòü, êîòîðóþ â Êèòàå ìîãóò óïîòðåáëÿòü îäíè òîëüêî âûñøèå ñàíîâíèêè.
        Âèäÿ ýòè óæàñíûå ïðåäìåòû è ñëóøàÿ ýòè íå ìåíåå óæàñíûå ðå÷è, Êàðáó÷÷à ãîòîâ áûë ïðîâàëèòüñÿ ñêâîçü çåìëþ, íî îòñòóïàòü áûëî óæå ïîçäíî; òóò îí âïåðâûå ïîíÿë, êàêîå òÿæêîå áðåìÿ íàâàëèë îí íà ñâîþ áëàãî÷åñòèâóþ êàòîëè÷åñêóþ äóøó, ââÿçàâøèñü â ýòî ìàñîíñòâî. Íî äåëàòü áûëî íå÷åãî, è íà ýòîò ðàç íàäî áûëî èñïèòü ÷àøó äî äíà.
        Ìåæäó òåì ÷åðåïà òîðæåñòâåííî ïîëîæèëè íà ñòîë. Öåðåìîíèéìåéñòåð ëîæè ðàçìåñòèë ïðèñóòñòâóþùèõ îêîëî ýòîãî ñòîëà â âèäå òðåóãîëüíèêà, îñòðûé óãîë êîòîðîãî áûë îáðàùåí ê âîñòî÷íîé ñòîðîíå çàëà. Òîãäà Âåëèêèé Ìàñòåð âçÿë â ðóêè êèíæàë, âûøåë èç ðÿäîâ, ïîäîøåë ê ñòîëó è, óäàðÿÿ êèíæàëîì êàæäûé ÷åðåï, ïðîèçíîñèë: «Äà áóäåò ïðîêëÿò Àäîíàè! Äà áóäåò áëàãîñëîâåííî èìÿ Ëþöèôåðà!»
        Ïîñëå ýòèõ âîñêëèöàíèé äëÿ çëîïîëó÷íîãî Êàðáó÷÷à èñ÷åçëè ïîñëåäíèå èñêðû ñîìíåíèé â òîì, ÷òî îí íàõîäèòñÿ ñðåäè ïîêëîííèêîâ äüÿâîëà. È åìó ïîä óãðîçîþ ëþòîé ñìåðòè ïðåäñòîÿëî ïðèíèìàòü ó÷àñòèå âî âñåì, ÷òî îíè ñîáèðàëèñü äåëàòü.
        Âñëåä çà Âåëèêèì Ìàñòåðîì óäàðû êèíæàëîì ïî ÷åðåïàì è òå æå âîñêëèöàíèÿ ïðîäåëàëè è èçäàëè îäèí çà äðóãèì âñå ïðèñóòñòâóþùèå, à â òîì ÷èñëå, ðàçóìååòñÿ, è Êàðáó÷÷à. ×åðåïà ïðåâðàòèëèñü â ãðóäó îñêîëêîâ. Èõ ñîáðàëè è áðîñèëè â ïëàìÿ æàðîâíè, êîòîðàÿ áûëà ïîñòàâëåíà ïåðåä ñòàòóåé Áàôîìåòà, óêðàøàâøåé âîñòî÷íûé óãîë çàëà». Äàëåå â êðåñëå Âåëèêîãî Ìàãèñòðà ïîÿâëÿåòñÿ ñàì Ëþöèôåð, îçàðÿåìûé «îñëåïèòåëüíî ÿðêèì ñâåòîì» («Ëþöèôåð» â ïåðåâîäå ñ ëàòèíñêîãî çíà÷èò «ñâåòîíîñåö»). Ñàòàíà ïðåäñòàâëÿåò ñîáîé «ñîâåðøåííî îáíàæåííîãî ìóæ÷èíó, êîòîðîìó íà âèä ìîæíî áûëî äàòü 35-38 ëåò. Ýòî áûë ÷åëîâåê âûñîêîãî ðîñòà, áåç óñîâ è áåç áîðîäû; îí áûë õóäîùàâ, õîòÿ âîâñå íå òîù. Ëèöî ó íåãî áûëî êðàñèâîå, ñ òîíêèìè ÷åðòàìè, ñ âûðàæåíèåì äîñòîèíñòâà. Âî âçãëÿäå ïðîñâå÷èâàëà êàêàÿ-òî ãðóñòü. Óãëû ãóá áûëè ñëåãêà ñìîðùåíû ìåëàíõîëè÷åñêîþ óëûáêîé… îí áûë ñîâåðøåííî îáíàæåí, è åãî òåëî, ñòðîéíîå, êàê ó Àïîëëîíà, áûëî îñëåïèòåëüíî áåëîå ñ ëåãêèì ðîçîâûì îòòåíêîì. Îí çàãîâîðèë íà ÷èñòåéøåì àíãëèéñêîì ÿçûêå, è ÷àðóþùèé çâóê åãî ãîëîñà, ïî ñëîâàì Êàðáó÷÷à, íàâñåãäà îñòàëñÿ ó íåãî â ïàìÿòè». Äàëåå Ëþöèôåð áåðåò çà ðóêè Øåêëüòîíà, òîò èçäàåò íå÷åëîâå÷åñêèé êðèê, âñå ïîãðóæàåòñÿ âî òüìó, ñàòàíà èñ÷åçàåò, à Øåêëüòîí îñòàåòñÿ ñèäåòü â ñâîåì êðåñëå, íî óæå ìåðòâûé.
        Îðëîâ ïðèâîäèò è ðÿä äðóãèõ ýïèçîäîâ èç «Äüÿâîëà â XIX ñòîëåòèè», ñâÿçàííûõ ñ ïîõîæäåíèÿìè Áàòàéëÿ, ïîñåùàþùåãî ðàçëè÷íûå ñåêòû ìàñîíîâ-äåìîíîïîêëîííèêîâ. Òàì îí, â ÷àñòíîñòè, âèäèò ñòàòóþ ãëàâíîé ñâÿòûíè ìàñîíî⠗ áîæåñòâà Áàôîìåòà, èçîáðàæàþùåãîñÿ â âèäå êîçëà. Áàòàéëü ïîáûâàë è â ìàñîíñêîì õðàìå â àìåðèêàíñêîì ãîðîäå ×àðëüñòîíå, ïðèíàäëåæàùåì ëîæå Ïàéêà: «×àðëüñòîíñêèé õðàì ìàñîíîâ… ïðèíàäëåæèò ê ÷èñëó çàìå÷àòåëüíåéøèõ ñâÿòèëèù ýòîé ñåêòû. Îáùèé ïëàí åãî òàêîâ. Õðàì ïðåäñòàâëÿåò ñîáîé ãðîìàäíûé êâàäðàò, âñÿ ñåðåäèíà êîòîðîãî çàíÿòà êðóãëûì ëàáèðèíòîì. Âîêðóã ýòîãî ëàáèðèíòà èäóò, îïÿòü-òàêè êâàäðàòîì, øèðîêèå êîðèäîðû, à â íèõ îòêðûâàþòñÿ äâåðè, âåäóùèå â ðàçíûå ïîìåùåíèÿ. Ïðàâàÿ ñòîðîíà çäàíèÿ çàíÿòà ïîìåùåíèÿìè îáûêíîâåííîãî ïðîñòîãî ìàñîíñòâà, òàê íàçûâàåìîãî øîòëàíäñêîãî òîëêà; ëåâàÿ æå ïîëîâèíà çäàíèÿ ïðèíàäëåæèò äåìîíîïîêëîííèêàì-ïàëëàäèñòàì. Ñàìàÿ ãëàâíàÿ ñâÿòûíÿ õðàìà íàõîäèòñÿ â åãî çàäíåé ÷àñòè, ïðîòèâîïîëîæíîé ãëàâíîìó âõîäó. Çäåñü âûñòðîåí î÷åíü ïðîñòîðíûé çàë ïðàâèëüíîé òðåóãîëüíîé ôîðìû, ñ íåîáû÷àéíî òîëñòûìè ñòåíàìè.  ñâÿòèëèùå ýòî, êîòîðîå íàçûâàåòñÿ Sanctum Regnum (ñâÿòîå öàðñòâî), âåäåò îäíà òîëüêî äâåðü, âñÿ æåëåçíàÿ è ÷ðåçâû÷àéíî ìàññèâíàÿ è ïðî÷íàÿ. Âîò çäåñü-òî, â çàäíåì âîñòî÷íîì óãëó ýòîãî òðåóãîëüíèêà, è ïîñòàâëåíà ãëàâíàÿ ñâÿòûíÿ äåìîíîïîêëîííèêî⠗ òà ñàìàÿ ñòàòóÿ Áàôîìåòà, êîòîðóþ, ïî ïðåäàíèþ, âðó÷èë òàìïëèåðàì ñàì ñàòàíà». Äðóãàÿ ñâÿòûíÿ ×àðëüñòîíñêîãî õðàìà — «çîëîòîå êðåñëî, âåùü âåñüìà ëþáîïûòíàÿ; î åãî ïðîèñõîæäåíèè ñóùåñòâóåò ñëåäóþùåå ñêàçàíèå. Ïåðâîíà÷àëüíî ýòî êðåñëî áûëî ïðîñòûì äóáîâûì, è Àëüáåðò Ïàéê ñèäåë íà íåì, ïðåäñåäàòåëüñòâóÿ â Âåðõîâíîì ñîâåòå. Êîãäà Ïàéê îñíîâàë ïàëëàäèçì è ïèñàë åãî óñòàâ, ðàçóìååòñÿ, ïî âíóøåíèþ è ïîä äèêòîâêó ñàìîãî ñàòàíû, òî ýòà ðàáîòà øëà ó íåãî ñîâåðøåííî áëàãîïîëó÷íî äî èçâåñòíîãî ìåñòà. Êîãäà æå îí ïðèñòóïèë ê ýòîìó ðîêîâîìó ìåñòó, òî ïåðî â åãî ðóêå íà ïåðâîé æå ñòðî÷êå ñëîìàëîñü. Ïàéê âçÿë äðóãîå ïåðî, íî åãî ïîñòèãëà òà æå ó÷àñòü. Îí ïåðåìåíèë áóìàãó. Íî ïåðüÿ ïðîäîëæàëè ëîìàòüñÿ îäíî çà äðóãèì. Ñòðåìÿñü óðàçóìåòü ýòî ïðîèñøåñòâèå, Ïàéê ïðèáåãíóë ê âåëèêîìó çàêëèíàíèþ. Íà ýòî çàêëèíàíèå ê íåìó íèêòî íå ÿâëÿëñÿ, à òîëüêî êàêîé-òî ãîëîñ ãðîìêî êðèêíóë åìó ïðÿìî â óõî, ÷òîáû îí íåìåäëåííî îòïðàâëÿëñÿ â ×àðëüñòîí. Ïàéê ïðèåõàë â ×àðëüñòîí è çäåñü ðàññêàçàë ñâîè çàòðóäíåíèÿ ñâîåìó äðóãó, äîêòîðó Ìàêåþ, òàêîìó æå óáåæäåííîìó äåìîíîïîêëîííèêó, êàê îí ñàì. Îáà îíè íåìåäëåííî îòïðàâèëèñü â õðàì, çàïåðëèñü òàì â òîì ñàìîì çàëå, ãäå ñòîÿëî âûøåóïîìÿíóòîå äóáîâîå êðåñëî, è ïðåäàëèñü ïëàìåííîé ìîëèòâå, ïðîñÿ Ëþöèôåðà, ÷òîáû îí ïîáîðîë ÷àðû âðàãîâ, êîòîðûå, êàê äóìàë Ïàéê, ìåøàëè åìó ïèñàòü óñòàâ. Îêîí÷èâ ýòó ìîëèòâó è âçãëÿíóâ íà êðåñëî, îíè óâèäåëè, ÷òî èç äåðåâÿííîãî îíî âäðóã ñäåëàëîñü çîëîòûì. Íà êðåñëå ëåæàëà ðóêîïèñü è â çàëå ðàñïðîñòðàíèëñÿ ñèëüíûé çàïàõ ãîðÿùåé ñåðû — ÿâíûé çíàê àäñêîãî ïîñåòèòåëÿ. Íà êðåñëå îíè ðàññìîòðåëè î÷åíü õîðîøî èì èçâåñòíûé èåðîãëèô, ïðåäñòàâëÿþùèé ñîáîé ïîäïèñü Áààë-Çåáóáà (òî æå ñàìîå, ÷òî Âåëüçåâóëà, äåìîíà, êîòîðîìó áóäòî áû ïîêëîíÿëàñü ñåêòà Àëüáåðòà Ïàéêà (1809 — ïîñëå 1881), âèäíîãî ìàñîíà Øîòëàíäñêîãî îáðÿäà, áûâøåãî ãåíåðàëà àðìèè êîíôåäåðàòîâ. — Á.Ñ.) Ðóêîïèñü áûëà ïèñàíà ïðåêðàñíûì ïî÷åðêîì, ÷åðíèëàìè ÿðêîãî çåëåíîãî öâåòà. Ðóêîïèñü áûëà íàïèñàíà íà ëàòèíñêîì ÿçûêå è ñîïðîâîæäàëàñü ïåðåâîäàìè íà àíãëèéñêèé, èñïàíñêèé, ôðàíöóçñêèé, íåìåöêèé, ïîðòóãàëüñêèé è ãîëëàíäñêèé ÿçûêè.  êîíöå ðóêîïèñè êðàñîâàëàñü ïîäïèñü Áààë-Çåáóáà êðàñíûìè áóêâàìè îñëåïèòåëüíîé ÿðêîñòè». À ïîòîì âî âðåìÿ ñîáðàíèÿ áðàòüÿì-ìàñîíàì ÿâèëñÿ â çîëîòîì êðåñëå è ñàì Áààë-Çåáóá, ïðåäñåäàòåëüñòâîâàâøèé íà ñáîðèùå. Òðåòüåé æå ñâÿòûíåé ×àðëüñòîíñêîãî õðàìà, ïî óâåðåíèÿì Áàòàéëÿ, áûë ÷åðåï ßêîâà (Æàêà) äå Ìîëà (1243-1314), ãðîññìåéñòåðà (âåëèêîãî ìàñòåðà) îðäåíà òàìïëèåðîâ (õðàìîâíèêîâ), ðûöàðåé Ñîëîìîíîâà õðàìà, ñîææåííîãî íà êîñòðå âî Ôðàíöèè 18 ìàðòà 1314 ã. ïî îáâèíåíèþ â åðåñè è ñíîøåíèÿõ ñ äüÿâîëîì. Èñòîðèÿ ýòîãî ÷åðåïà, ñîãëàñíî ðàññêàçó Áàòàéëÿ â èçëîæåíèè Îðëîâà, áûëà òàêîâà: «Êàê èçâåñòíî, ãëàâíîå ïðåñòóïëåíèå è çëîäåéñòâî õðàìîâíèêîâ ñîñòîÿëî â òîì, ÷òî îíè â ñâîèõ íåïðåñòàííûõ âîéíàõ ñ Âîñòîêîì ñêîïèëè íåñìåòíûå áîãàòñòâà, êîòîðûìè è çàâëàäåëè ïàïà ñ êîðîëåì ïîñëå òîãî, êàê ïðèêîí÷èëè îðäåí. Íî ýòî ìèìîõîäîì. Ãëàâíàÿ æå ñóòü â òîì, ÷òî ÷åðåï ñîææåííîãî ßêîâà Ìîëý îñòàëñÿ öåëûì è íåâðåäèìûì. Íî ïî÷åìó ýòîò ÷åðåï îêàçàëñÿ ñâÿùåííîþ âåùüþ, êîãäà ïîïàë ê ñîâðåìåííûì ëþöèôåðèòàì-ïàëëàäèñòàì? Ïîòîìó, ÷òî ðûöàðè-õðàìîâíèêè áûëè íàñòîÿùèå äåìîíîïîêëîííèêè, î ÷åì ïðåæäå âñåãî ñâèäåòåëüñòâóåò ñòàòóÿ Áàôîìåòà, õðàíÿùàÿñÿ â ×àðëüñòîíñêîì êàïèùå, êîòîðàÿ äîñòàëàñü ïàëëàäèñòàì òîæå îò õðàìîâíèêîâ. Ìàñîíû ïîëàãàþò èëè, ëó÷øå ñêàçàòü, ñâÿòî âåðóþò, ÷òî ßêîâ Ìîëý íå âåñü ñãîðåë íà êîñòðå. Ïàëà÷, çàâåäîâàâøèé ñæèãàíèåì, áûë ïîäêóïëåí äðóçüÿìè Ìîëý è óñòðîèë òàê, ÷òî êîãäà Ìîëý áûë çàäóøåí äûìîì, òî ïàëà÷ óìåíüøèë îãîíü è â êîíöå êîíöîâ åìó óäàëîñü ñæå÷ü òîëüêî òåëî Ìîëý, ãîëîâà æå îñòàëàñü öåëà, íà íåé îáãîðåëè ëèøü âîëîñû è áîðîäà. Ïàëà÷ åå ëîâêî ñêðûë è ïîòîì ïåðåäàë òåì, êòî åãî ïîäêóïèë. Ïîñëå ÷åãî ÷åðåï áûë î÷èùåí è âìåñòå ñî ñòàòóåé Áàôîìåòà îòïðàâëåí â Øîòëàíäèþ». Îáðÿä ñ ÷åðåïîì Ìîëý ïðîõîäèë ñëåäóþùèì îáðàçîì: «Â îïèñûâàåìûé äåíü íåïîäàëåêó îò ãðàíèòíîãî ïüåäåñòàëà ñ ÷åðåïîì áûëî ïîñòàâëåíî êðåñëî, è íà íåì óñåëñÿ ä-ð Ìàêåé; ýòî î÷åíü âàæíîå ëèöî ó ïàëëàäèñòîâ; îíè ñ÷èòàþò, ÷òî â íåãî ïðååìñòâåííî ïåðåøëà äóøà ïîñëåäíåãî ãðîññìåéñòåðà õðàìîâíèêîâ… Ñòàðèê êàê áû ñîâñåì óìåð è îñòàâàëñÿ ìåðòâûì îêîëî ÷àñà, à ïîòîì áëàãîïîëó÷íî âîñêðåñ. Êàê òîëüêî ñòàðûé Ìàêåé ïîãðóçèëñÿ â ñâîé ìåðòâûé ñîí, ÷åðåï, ëåæàâøèé íà ãðàíèòíîé êîëîííå, âíåçàïíî ÿðêî îñâåòèëñÿ, ñëîâíî áû âíóòðè åãî âñïûõíóëà ýëåêòðè÷åñêàÿ ëàìïà. Âñå îãíè â çàëå áûëè òîò÷àñ ïîòóøåíû. Ñâåò èç ÷åðåïà èñõîäèë ñèëüíûé, íàïðÿæåííûé, ðàñïðîñòðàíÿâøèéñÿ ïî âñåìó ïîìåùåíèþ. Îí ñ ìèíóòû íà ìèíóòó óñèëèâàëñÿ, è ÷åðåç íåñêîëüêî âðåìåíè èç ãëàçíûõ âïàäèí õëûíóëè äâà ìîãó÷èå ñíîïà ïëàìåíè… ýòî áûë íàñòîÿùèé æèâîé îãîíü; îí âûðûâàëñÿ èç ÷åðåïà ñ ãðîìêèì ñâèñòîì è âîåì, ïîäîáíî ïëàìåíè, âûðûâàþùåìóñÿ èç òðóáû ðàñêàëåííîé ïå÷è».
        Äàæå â êîñíîÿçû÷íîì ïåðåñêàçå Îðëîâà îò÷åòëèâî ïðîñòóïàëà ïàðîäèéíîñòü è þìîð êíèãè «Äüÿâîë â XIX ñòîëåòèè», êîòîðóþ âñåðüåç ìîãëè ïðèíèìàòü ðàçâå ÷òî ïðîñòîäóøíûå êàòîëè÷åñêèå ñâÿùåííèêè è ìîíàõè. Ó Òàêñèëÿ è Áàòàéëÿ Áóëãàêîâ ïî÷åðïíóë èäåþ ñîåäèíåíèÿ Ì. ñ äåìîíîïîêëîííè÷åñòâîì è ïàðîäèðîâàíèÿ ñàìîãî ìàñîíñêîãî îáðÿäà, êîòîðûé, âïðî÷åì, ó àâòîðà «Ìàñòåðà è Ìàðãàðèòû» íàïîëíÿåòñÿ òàêæå ôèëîñîôñêèì ñîäåðæàíèåì (â ñöåíå Âåëèêîãî áàëà ó ñàòàíû). Âìåñòå ñ òåì, ïèñàòåëü íàâåðíÿêà áûë çíàêîì è ñ íàó÷íûìè òðóäàìè î Ì., â ÷àñòíîñòè, ñ ôóíäàìåíòàëüíûì äâóõòîìíèêîì «Ìàñîíñòâî â åãî ïðîøëîì è íàñòîÿùåì», èçäàííîì â 1914-1915 ãã. ïîä ðåäàêöèåé Ñ. Ï. Ìåëüãóíîâà (1879/80-1956) è Í. Ï. Ñèäîðîâà. Òàì â ñòàòüÿõ ñåêðåòàðÿ Âåëèêîé ëîæè ôðàíêìàñîíîâ «Àñòðåÿ» â Ìîñêâå Òèðû Îòòîâíû Ñîêîëîâñêîé (1871 ã. ðîæäåíèÿ) «Ìàñîíñêèå ñèñòåìû» è «Îáðÿäíîñòü âîëüíûõ êàìåíùèêîâ» îñâåùàëàñü ðèòóàëüíàÿ ïðàêòèêà Ì. Çäåñü Áóëãàêîâ ïîçíàêîìèëñÿ ñ èçëîæåíèåì ãëàâíîé ñâÿùåííîé ëåãåíäû Ì., äàííîé â òîì ÷èñëå ÷åðåç èñòîëêîâàíèå êîâðà 3-é ñòåïåíè Èîàííîâñêîãî Ì.: «Ïî ÷åðíîìó ïîëþ âûøèòû ñåðåáðÿíûå ñëåçû, ãðîá óáèåííîãî ìàñòåðà ñ âîçëîæåííîþ íà íåãî àêàöèåé è íàäïèñüþ M.B.N.; ÷åðåï è ñêðåùåííûå áåðöîâûå êîñòè, íàóãîëüíèê, öèðêóëü è ìîëîòîê, à òàêæå ïàëèöà è ìàñøòàá. Ñìûñë âñåãî êîâðà — áûëà ïå÷àëü ïî èñ÷åçíîâåíèè èñòèíû èç ñðåäû ëþäåé. Âîçíèêíîâåíèå ïðåäàíèÿ îá óáèéñòâå âåëèêîãî ìàñòåðà, ñòðîèòåëÿ Ñîëîìîíîâà õðàìà Ãèðàìà, Ãèðàì Àáèôà èëè Àäîíèðàìà îòíîñèòñÿ ê XVII èëè íà÷àëó XVIII âåêà; ïðåäàíèå èìååò íåñêîëüêî ðàçíîñêàçàíèé, íî ñóùíîñòü îäíà: âîçìóòèëèñü ëåíèâûå, íåòåðïåëèâûå è àë÷íûå ïîäìàñòåðüÿ, æåëàÿ íå ïî çàñëóãàì, à ñèëîþ äîáèòüñÿ âûñøåé çàðàáîòíîé ïëàòû, êîòîðóþ âûäàâàëè òîëüêî Ìàñòåðàì, ò. å. ñîâåðøåííûì ðàáîòíèêàì. Ñ ýòîþ öåëüþ ïîäìàñòåðüÿ íàïàëè íà Àäîíèðàìà, äàáû ïîä óãðîçîé ñìåðòè ïðèíóäèòü åãî îòêðûòü èì òàéíó ìàñòåðñêîãî ñëîâà è ïðèêîñíîâåíèÿ, çíàÿ êîòîðûå, îíè ìîãëè ïîëó÷èòü æåëàííóþ ïëàòó. «Èáî Ãèðàì, âåëèêèé ñòðîèòåëü Ñîëîìîíîâà õðàìà, èìåë òàêîå ìíîæåñòâî ðàáîòíèêîâ, ñ êîèìè äîëæíî áûëî ðàññ÷èòûâàòüñÿ, ÷òî íå ìîã îí óïîìíèòü âñåõ, à ïîòîìó, âñÿêîé ñòåïåíè ðàáîòíèêîâ (ïî èñêóññòâó èõ â ðåìåñëå) äàë îí îñîáîå ñëîâî è çíàê, äàáû ïðè ïëàòå ïðèçíàâàòü èõ áûëî ëåã÷å». Óäàðàìè ìàñøòàáà, íàóãîëüíèêà è ìîëîòêà, à ïî äðóãèì èçúÿñíåíèÿì — êèðêè, öèðêóëÿ è ïàëèöû, Àäîíèðàì áûë óáèò, íî íå ïðåäàë òàéíû. Àêàöèÿ, ñèìâîë âå÷íîñòè — äóõà è äîáðûõ äåë, âîçëîæåíà íà óáèåííîì; áóêâû M.B.N. îçíà÷àþò òëåííîñòü òåëà, îáîëî÷êè äóõà; ìåðòâàÿ ãîëîâà è êîñòè èçúÿñíÿëèñü òàê: «äàáû îáðàç ñìåðòè íàñ íå óñòðàøàë, ïðåäëàãàåòñÿ ñèå ïå÷àëüíîå çíàìåíèå, íî ÷òîáû ìû äîëæíîñòü ñâîþ ê Îðäåíó íå ïîëàãàëè âûøå, íåæåëè æèçíü ñâîþ, êîòîðóþ îáÿçàíû ìû æåðòâîâàòü äëÿ îðäåíà è äëÿ áëàãîïîëó÷èÿ è áåçîïàñíîñòè áðàòüåâ». Ïî ïîçäíåéøèì òîëêîâàíèÿì ïîä óáèåííûì ìàñòåðîì ðàçóìåëèñü âñå ìó÷åíèêè èäåè».
        Â «Îáðÿäíîñòè âîëüíûõ êàìåíùèêîâ» áûë ïîäðîáíî îïèñàí ðèòóàë ïîñâÿùåíèÿ â ðàçëè÷íûå ñòåïåíè Ì.: «Îáðÿäíîñòü òðåõ íèçøèõ ñòåïåíåé, ò.å. èîàííîâñêîãî ìàñîíñòâà, áûëà íåñðàâíèìî ïðîùå îáðÿäíîñòè âñåõ îñòàëüíûõ ñòåïåíåé.  ñòåïåíÿõ èîàííîâñêîãî ó÷åíèêà, òîâàðèùà è ìàñòåðà ïðåîáëàäàëà ñèìâîëèêà ýòè÷åñêèõ íà÷àë Âîëüíîãî Êàìåíùè÷åñòâà, íà÷àë ðàâåíñòâà, áðàòñòâà, âñå÷åëîâå÷åñêîé ëþáâè è íåïðîòèâëåíèÿ çëó. Îáðÿäíîñòü âûñîêèõ ñòåïåíåé, ò. å. àíäðååâñêîãî èëè øîòëàíäñêîãî ìàñîíñòâà (ôëàã Øîòëàíäèè âêëþ÷àåò â ñåáÿ êðåñò ñâ. Àíäðåÿ, ïàòðîíà ýòîé ñòðàíû. — Á. Ñ.), ñèìâîëèçèðîâàëà áîðüáó çà èäåàë ñèëîþ, ñëàâó ìó÷åíè÷åñòâà çà èäåþ, íåùàäíóþ æåñòîêîñòü ê âðàãàì è ïðåäàòåëÿì». À âîò êàê âûãëÿäåë îáðÿä ïîñâÿùåíèÿ ó÷åíèêà â ñòàòüå Ñîêîëîâñêîé: «Â èîàííîâñêîé ëîæå ïåðâîé ó÷åíè÷åñêîé ñòåïåíè ëàçóðü òêàíåé è çîëîòî ñèìâîëè÷åñêèõ óêðàøåíèé ëàñêàëè âçîð. Ñòåíû çàòÿãèâàëèñü ãîëóáûìè òêàíÿìè, ïîäâåøåííûìè íà çîëîòîì øíóðå, ñâÿçàííîì áîëüøèì êàôèíñêèì óçëîì, êàê ðàç íà ñàìîé ñåðåäèíå ñòåíû, îáðàùåííîé ê âîñòîêó. Òóò æå, íà âîñòîêå, íà âîçâûøåíèè î òðåõ ñòóïåíÿõ, áûë ïðåñòîë, ìàñîíñêèé æåðòâåííèê, à çà íèì êðåñëî óïðàâëÿþùåãî ëîæåþ. Íà ïðåñòîëå ëàçîðåâîå, øåëêîâîå ïîêðûâàëî ñ ãóñòîþ çîëîòîþ áàõðîìîé. Áàëäàõèí, îñåíÿþùèé ïðåñòîë è êðåñëî âåëèêîãî ìàñòåðà, òàêæå ãîëóáîãî øåëêà, èñïåùðåííîãî çîëîòûìè çâåçäàìè, ñðåäè êîèõ, â ñèÿíèè ÿðêèõ çîëîòûõ ëó÷åé, ñâåðêàåò òðåóãîëüíèê ñî ñâÿùåííûì èìåíåì Âåëèêîãî Çîä÷åãî Âñåëåííîé. Íà ïðåñòîëå ðàñêðûòàÿ Áèáëèÿ ó ïåðâîé ãëàâû îò Èîàííà. Îáíàæåííûé ìå÷, çîëîòîé öèðêóëü è íàóãîëüíèê ðåçêî âûäåëÿþòñÿ íà ïîòåìíåëûõ ëèñòàõ ñâÿòîé êíèãè; ìå÷ ïîëîæåí ïåðâûì; îí ñëîâíî íå äîïóñêàåò ñòðàíèöàì ïåðåâåðíóòüñÿ, çàêðûòüñÿ.
        Äåðåâÿííûå êðåñëà è ñòóëüÿ êðûòû áåëûì ëàêîì: îíè îáèòû ëàçîðåâûì áàðõàòîì äëÿ Âåëèêèõ Ìàñòåðîâ è áåëûì àòëàñîì äëÿ ïðî÷åé áðàòèè.  ëîæàõ ñ î÷åíü îãðàíè÷åííûìè äåíåæíûìè ñðåäñòâàìè òêàíè áûâàëè ïðîùå èëè äàæå âîâñå çàìåíÿëèñü îêðàñêîþ äåðåâà â ñîîòâåòñòâóþùèå öâåòà. Ñòîëû äîëæíîñòíûõ ëèö ïîêðàøåíû ãîëóáîé êðàñêîé, è ôîðìà èõ òðåóãîëüíàÿ. Íà ïîëó, ïîñðåäè ëîæè, ðàçîñòëàí ñèìâîëè÷åñêèé ðàñïèñíîé êîâåð (ïîäîáíûé óïîìÿíóòîìó âûøå â ñâÿçè ñ ëåãåíäîé îá óáèéñòâå Õèðàìà (Ãèðàìà). — Á. Ñ.).  çîëî÷åíûõ òðåóãîëüíûõ òðåõñâå÷íèêàõ çàææåíû äåâÿòü æåëòûõ âîñêîâûõ ñâå÷åé. Ñâåòèëüíèêè îçàðÿþò ìÿãêèì ñâåòîì âîñòîê, þã è çàïàä; ñåâåðíàÿ ÷àñòü çàëû — â ïîëóòüìå. Áîëüøàÿ, øåñòèêîíå÷íàÿ çâåçäà ñïóñêàåòñÿ ñ ïîòîëêà íàä êîâðîì; îíà èç çîëî÷åíîé áðîíçû; öåïü, íà êîòîðîé îíà ïîäâåøåíà, òàêæå ãóñòî ïîçîëî÷åíà, ìàòîâàÿ, ñ áëåñòÿùèìè îñòðûìè ãðàíÿìè ðîìáîèäàëüíûõ çâåíüåâ. Íà áðàòüÿõ ãîëóáûå êàìçîëû è áåëûå êîæàíûå çàïîíû, êðîøå÷íûå êàìåíùè÷üè æåëåçíûå ëîïàòî÷êè ïîäâåøåíû íà áåëûõ ðåìåøêàõ ê òðåòüåé ïåòëå êàìçîëà, ó âñåõ ðóêè â áåëûõ ïåð÷àòêàõ. Óïðàâëÿþùåãî ìàñòåðà îòëè÷àåò ãîëóáàÿ øëÿïà, óêðàøåííàÿ çîëîòûì ñîëíöåì èëè áåëûì ïåðîì. Çàïîí åãî ïîäáèò è îáøèò ãîëóáûì øåëêîì, íà çàïîíå æå íàøèòû òðè ãîëóáûå áîëüøèå ðîçåòêè.  ïåòëèöå êàìçîëà, íà ãîëóáîé ëåíòî÷êå çîëîòàÿ ëîïàòî÷êà; íà øåå, â çíàê âëàñòè, — êëþ÷èê ñëîíîâîé êîñòè è â çíàê ïîä÷èíåíèÿ îðäåíñêèì çàêîíàì — çîëîòîé íàóãîëüíèê.  ïðàâîé ðóêå åãî — êðóãëûé ìîëîò áåëîé êîñòè.
        Êàêèì æå îáðàçîì ñîâåðøàëñÿ ïðèåì ïðîôàíà â ó÷åíèêè èîàííîâñêîãî ìàñîíñòâà?
        «Âîçûìåâøèé íàñòîÿòåëüíîå æåëàíèå ñîäåëàòüñÿ âîëüíûì êàìåíùèêîì», èçúÿñíÿþò ìàñîíñêèå óñòàâû, äîëæåí áûë çàðó÷èòüñÿ ðåêîìåíäàöèåé êîãî-ëèáî èç ÷ëåíîâ òîé ëîæè, â êîòîðóþ îí æåëàë áûòü ïðèíÿòûì, è ÷åðåç åãî ïîñðåäíè÷åñòâî ïîäàòü î òîì ïðîñüáó óïðàâëÿþùåìó ëîæåé. Ïðîñüáà âðó÷àëàñü ðåêîìåíäóþùèì íå ñ ãëàçó íà ãëàç ìàñòåðó ñòóëà, à â ïðèñóòñòâèè áðàòüåâ, êîãäà, ïîñëå îêîí÷àíèÿ ðàáîò â ëîæå, îáíîñèëàñü òàê íàçûâàåìàÿ êðóæêà-ïðåäëàãàòåëüíèöà, êóäà îïóñêàëàñü ïðîñüáà. Ïî îòêðûòèè ïðåäëàãàòåëüíèöû, âñå ïðîñüáû è çàÿâëåíèÿ ïðî÷èòûâàëèñü ñåêðåòàðåì âî âñåóñëûøàíèå è, åñëè ñëó÷àëîñü çàÿâëåíèå î æåëàíèè ïðîôàíà áûòü ïîñâÿùåííûì â òàèíñòâà ìàñîíñòâà, òî èìÿ ïðîôàíà âûñòàâëÿëîñü â çàëå ëîæè, ãäå è îñòàâàëîñü íà âèäó äâå íåäåëè.  òå÷åíèå ýòèõ äâóõ íåäåëü íà îáÿçàííîñòè âñåõ ÷ëåíîâ ëîæè ëåæàëî ðàññëåäîâàíèå î íðàâñòâåííîñòè, õàðàêòåðå, ãðàæäàíñêèõ è ñåìåéíûõ «äîáðîäåòåëÿõ» ïðåäëîæåííîãî ê ïðèåìó. Ïîðó÷èòåëü æå, êîòîðûì ÿâëÿëñÿ â áîëüøèíñòâå ñëó÷àåâ ïðåäëîæèâøèé ïðîôàíà, «äîëæåíñòâîâàë ïðèëåæàòü» ïðîèçâåñòè ïåðåìåíû â åãî íðàâå, áóäå òî íåîáõîäèìî, «äàáû íå îñòàâèòü åãî åùå ïîãðÿçøèì â êàêèå-íèáóäü ñêëîííîñòè, ïðîòèâíûå âñåìó òîìó, ÷òî îí áóäåò ñëûøàòü ïðè ñâîåì ïðèíÿòèè». Ïî èñòå÷åíèè îáÿçàòåëüíîãî ñðîêà ñëåäîâàëà áàëëîòèðîâêà, åñëè íå èìåëîñü íèêàêèõ ïîðî÷àùèõ ñâåäåíèé. Óæå îäèí ÷åðíûé øàð ìîã îòäàëèòü ïðèåì è âûçâàòü íîâûå ðàññëåäîâàíèÿ, åñëè òîëüêî çàÿâëåííàÿ ìàñòåðó ñòóëà ïðè÷èíà íå îêàçûâàëàñü íàñòîëüêî íåçíà÷èòåëüíîþ, ÷òîáû îí ñâîåþ âëàñòüþ ìîã ÷åðíûé øàð îáåëèòü. Ïðè íàëè÷íîñòè òðåõ ÷åðíûõ øàðîâ îáû÷íî â ïðèåìå îòêàçûâàëîñü, è ëèøü ÷åðåç èçâåñòíûé ïðîìåæóòîê âðåìåíè, èíîãäà â íåñêîëüêî ëåò, ïðîôàí ìîã âîçîáíîâëÿòü ñâîå õîäàòàéñòâî. Î çàáàëëîòèðîâàíèè ïðîôàíà òîò÷àñ ïîñòàâëÿëîñü â èçâåñòíîñòü âñå áðàòñòâî âîëüíûõ êàìåíùèêîâ, à â ñëó÷àå áëàãîïðèÿòíîãî èñõîäà âñå ÷ëåíû ëîæè, à èíîãäà è äðóæåñòâåííûå ëîæè, ïðèãëàøàëèñü ê ïðèåìó ïðîôàíà â îðäåí, ò. å. ê ïðèñóòñòâîâàíèþ ïðè òîðæåñòâåííîì ïîñâÿùåíèè â ïåðâóþ ñòåïåíü èîàííîâñêîãî ó÷åíèêà».
        Ñîêîëîâñêàÿ ïîäðîáíî îïèñûâàåò îáðÿä ïîñâÿùåíèÿ, «êàêèì îí áûë â Ðîññèè â XVIII âåêå, â ñîþçå Âåëèêîé Íàöèîíàëüíîé ëîæè è âî ìíîãèõ ëîæàõ íà÷àëà XIX âåêà»: «Â íàçíà÷åííûé äåíü è ÷àñ ïîðó÷èòåëü, çàâÿçàâ ïðîôàíó ãëàçà, âåç åãî â ïîìåùåíèå ëîæè, ãäå âñå ïðèãëàøåííûå êàìåíùèêè óæå íàõîäèëèñü â ñáîðå. Ïî ïðèåçäå îí òîò÷àñ îòâîäèë åãî â òàê íàçûâàåìóþ «÷åðíóþ õðàìèíó», ãäå è îñòàâëÿë åãî îäíîãî, ïðåäâàðèâ, ÷òî îí èìååò ïðàâî ñíÿòü íàëîæåííóþ íà åãî ãëàçà ïîâÿçêó ëèøü òîãäà, êîãäà ñòèõíåò ñîâåðøåííî âñÿêèé øóì, íå ñëûøåí áóäåò äàæå ìàëåéøèé îòçâóê óäàëÿþùèõñÿ øàãîâ.
        ×åðíàÿ õðàìèíà, èëè õðàìèíà ðàçìûøëåíèÿ, áûëà íå âåëèêà, áåç îêîí; äâåðåé, ÷åðåç êîòîðûå áûë ââåäåí èñïûòóåìûé è â êîòîðûå âûøåë ïîðó÷èòåëü, íå áûëî âèäíî: òàê èñêóñíî áûëè îíè çàìàñêèðîâàíû. Ïîòîëîê ñâîäîì åäâà òîëüêî äîçâîëÿë ñòîÿòü âûïðÿìèâøåìóñÿ ñðåäíåãî ðîñòà ÷åëîâåêó. Ïîêðàøåííàÿ, ëèáî çàòÿíóòàÿ òêàíÿìè õðàìèíà áûëà îäíîîáðàçíî ÷åðíàÿ, ÷åì ñêðûâàëñÿ äåéñòâèòåëüíûé åå ðàçìåð, òåì áîëåå åùå, ÷òî îíà áûëà åäâà îñâåùåíà. Ñ ïîòîëêà ñâåøèâàëñÿ «ëàìïàä òðèóãîëüíûé», â êîòîðîì òðè òîíêèõ ñâå÷è äàâàëè «ñâåò òðèñèÿííûé».  îäíîì óãëó — ÷åðíûé ñòîë è äâà ñòóëà. Íà ñòîëå — áåðöîâûå ÷åëîâå÷åñêèå êîñòè è ÷åðåï, èç êîòîðîãî â ãëàçíûå âïàäèíû âûáèâàëîñü ñèíåâàòîå ïëàìÿ ãîðåâøåãî ñïèðòà. Òóò æå — áèáëèÿ è ïåñî÷íûå ÷àñû.  ïðîòèâîïîëîæíîì óãëó — ÷åëîâå÷åñêèé ñêåëåò ñ íàäïèñüþ íàä íèì: «òû ñàì òàêîâ áóäåøü».  äâóõ äðóãèõ óãëàõ ïî ãðîáó; â îäíîì ãðîáó — èñêóñíî ïîääåëàííûé ìåðòâåö ñ ïðèçíàêàìè òëåíèÿ, â äðóãîì óãëó — ãðîá ïóñòîé.
        Òüìó, ñìåðòü, òëåíèå, ñëàáûé ñâåò, ÷àñû è îòâåðñòóþ áèáëèþ — âîò ÷òî âèäåë êàæäûé ïîñâÿùàåìûé, êîãäà âïåðâûå ñíèìàë ñ î÷åé ñâîèõ ïîâÿçêó â ìàñîíñêîì áðàòñòâå. Èñòåêàëà ÷åòâåðòü ÷àñà, è âõîäèë îáðÿäîíà÷àëüíèê. Èçóìëåííîìó, èñïóãàííîìó èëè ðàâíîäóøíî âçèðàâøåìó ïðîôàíó îí èçúÿñíÿë çíà÷åíèå ÷åðíîé õðàìèíû áîëåå èëè ìåíåå âèòèåâàòî, íåðåäêî â ñëåäóþùèõ âûðàæåíèÿõ: «Âû ïîñàæåíû áûëè â ìðà÷íóþ õðàìèíó, îñâåùåííóþ ñëàáûì ñâåòîì, áëèñòàþùèì ñêâîçü ïå÷àëüíûå îñòàòêè òëåííîãî ÷åëîâå÷åñêîãî ñóùåñòâà, ïîìîùüþ ñåãî ìàëîãî ñèÿíèÿ âû íå áîëåå óâèäåëè, êàê òîêìî íàõîäÿùóþñÿ âîêðóã âàñ ìðà÷íîñòü è â ìðà÷íîñòè ñåé ðàçâåðñòîå Ñëîâî Áîæèå. Ìîæåò ñòàòüñÿ, âû âñïîìíèëè òóò ñëîâà Ñâÿùåííîãî Ïèñàíèÿ: «Ñâåò âî òüìå ñâåòèòñÿ è òüìà åãî íå îáúÿò». ×åëîâåê íàðóæíûé — òëåíåí è ìðà÷åí, íî âíóòðè åãî åñòü íåêàÿ èñêðà íåòëåííàÿ, ïðèäåðæàùàÿñÿ Òîìó Âåëèêîìó, Âñåöåëîìó Ñóùåñòâó, Êîòîðîå åñòü èñòî÷íèê æèçíè è íåòëåíèÿ, Êîòîðûì ñîäåðæèòñÿ âñåëåííàÿ. Âñòóïàÿ ê íàì â íàìåðåíèè ïðîñâåòèòüñÿ, ïðè ïåðâîì øàãå ïîëó÷èëè âû íåêîå âåñüìà èçîáðàçèòåëüíîå ïîó÷åíèå, ÷òî æåëàþùèé ñâåòà äîëæåí ïðåæäå óçðåòü òüìó, îêðóæàþùóþ åãî, è, îòëè÷èâ åå îò èñòèííîãî ñâåòà, îáðàòèòü ê íåìó âñå âíèìàíèå. Ïîâÿçêà, íàëîæåííàÿ òîãäà íà âàøè ãëàçà, çàãðàäèëà òî ÷óâñòâî, êîòîðîå åäâà ëè íå áîëåå ïðî÷èõ ðàçâëåêàåò íàøå âíèìàíèå, äàáû âû, óñòðàíÿÿñü îò íàðóæíûõ âåùåé, ñèëüíî äåéñòâóþùèõ íà íàøè ÷óâñòâà, âñåãî ñåáÿ îáðàòèëè âíóòðü ñåáÿ ê èñòî÷íèêó âàøåé æèçíè è áëàæåíñòâà. Öåëü îðäåíà òðîÿêàÿ: ñîõðàíåíèå è ïðåäàíèå ïîòîìñòâó òàèíñòâà (òàéíîãî çíàíèÿ); èñïðàâëåíèå ÷ëåíîâ îðäåíà; èñïðàâëåíèå ñîáñòâåííûì ïðèìåðîì è âíå îáùåñòâà íàõîäÿùèõñÿ, à òàêæå âåñü ðîä ÷åëîâå÷åñêèé. Îðäåí òðåáóåò èñïîëíåíèÿ 7 äîëæíîñòåé: ïîâèíîâåíèå, ïîçíàíèå ñàìîãî ñåáÿ, îòâåðæåíèå ãîðäûíè, ëþáîâü ê ÷åëîâå÷åñòâó, ùåäðîòîëþáèå, ñêðîìíîñòü, ëþáîâü ê ñìåðòè. Ðèòîð ïðîñòðàííî èçúÿñíÿåò âàæíîñòü ýòèõ «äîëæíîñòåé», èõ íåðàçðûâíîñòü, à çàòåì òîò÷àñ æå òðåáóåò äîêàçàòåëüñòâà ïåðâîé, òðåòüåé è ïÿòîé; â çíàê ïîñëóøàíèÿ èñïûòóåìûé äîëæåí ïîçâîëèòü çàâÿçàòü ñåáå ãëàçà, â çíàê îòâåðæåíèÿ ãîðäûíè — ñíÿòü âåðõíèå îäåæäû, ýòè îòëè÷èÿ çåìíîé æèçíè; â çíàê ùåäðîñòè — îòäàòü âñå äåíüãè è äðàãîöåííîñòè. Ïðèñòàâèâ ê îáíàæåííîé ëåâîé ãðóäè îñòðèå ìå÷à, ðèòîð âûâîäèò ïîñâÿùàåìîãî èç ÷åðíîé õðàìèíû.
        «Òðóäåí ïóòü äîáðîäåòåëè», òàêèìè ñëîâàìè ïî÷òè íåèçìåííî íà÷èíàë ðèòîð ñâîè íàñòàâëåíèÿ âî âðåìÿ øåñòâèÿ â ëîæó. Íåîáû÷íîå çðåëèùå ÿâëÿëî ýòî øåñòâèå: âåëè ðàçóòîãî, ïîëóðàçäåòîãî ÷åëîâåêà ñ çàâÿçàííûìè ãëàçàìè, íåóâåðåííî ñòóïàâøåãî, íå âçèðàÿ íà äðóæåñêè íàïðàâëÿâøóþ ðóêó ðóêîâîäèòåëÿ, îäåòîãî âû÷óðíî, óêðàøåííîãî ðàçëè÷íûìè çíàêàìè è ëåíòàìè, â êðóãëîé øëÿïå è ñ íàêèíóòîé íà ïëå÷è åïàí÷åþ; äëèííûé, ñâåðêàþùèé ìå÷ äåðæàë ðóêîâîäèòåëü â ïðîòÿíóòîé ñâîáîäíîé ðóêå è îñòðèåì åãî ñëåãêà êàñàëñÿ îáíàæåííîé ãðóäè ïîñâÿùàåìîãî. Îäèí íåâåðíûé øàã, íåîñòîðîæíîñòü — è ïîðàíåíèå íåèçáåæíî, à ìåæäó òåì ïóòü íå ðîâåí — òî «êàìåííûå êðóòèçíû», òî êóäà-òî «â íåèçâåñòíûå ãëóáèíû íèñõîäÿùèå ñêîëüçêèå ñòóïåíè». «Åëèêî âîçìîæíî äîëæíî òåñíèòü ïóòü èñïûòóåìîãî», — ãëàñÿò óñòàâû, — «âåñòè åãî ïðîòèâó âñåõ ñâèðåïñòâóþùèõ ñòèõèé íà èñïûòàíèå äóõà è âîëè åãî».
        Äàëåå ñëåäóåò ðèòóàëüíîå ïåíèå, à çàòåì «òðåìÿ óäàðàìè â äâåðü ðèòîð ïðîñèò äîñòóïà â ëîæó. Ïåñíü ñìîëêàåò.
        Ïðèîòêðûâ äâåðè, áðàò ñòðåãóùèé âîïðîøàåò: «Êòî íàðóøàåò ïîêîé íàø?», è ââîäèòåëü, îò èìåíè èùóùåãî, îòâåòñòâóåò: «Ñâîáîäíûé ìóæ, êîòîðûé æåëàåò áûòü ïðèíÿò â ïî÷òåííûé Îðäåí Ñâîáîäíûõ Êàìåíùèêîâ».
        Òîãäà Âåëèêèé Ìàñòåð ïðåäëàãàåò öåëûé ðÿä âîïðîñîâ, êîòîðûå òàê æå, êàê è îòâåòû íà íèõ, ïåðåäàþòñÿ ÷ðåç ïîñðåäñòâî ïåðâîãî íàäçèðàòåëÿ è ñòðåãóùåãî áðàòà.
        «Êàê çîâóò? Ñêîëüêî îò ðîäó ëåò? Ãäå ðîäèëñÿ? Êàêîãî çàêîíà? Ãäå æèòåëüñòâî èìååò? Êàêîãî çâàíèÿ â ãðàæäàíñêîì îáùåñòâå?» Åùå íå îòçâó÷àë ïîñëåäíèé îòâåò, êàê Âåëèêèé Ìàñòåð âîñêëèöàåò:
        «Âïóñòèòå åãî!»
        Òîãäà ââîäèòåëü îòñòóïàåò îò ïîñâÿùàåìîãî è íåìíîãî ñïóñòÿ âòîðîé íàäçèðàòåëü âêëàäûâàåò â åãî ïðàâóþ ðóêó ñâîþ îáíàæåííóþ øïàãó, íàïðàâèâ åå îñòðèå ê ëåâîé îáíàæåííîé ãðóäè; òàê äîâîäèò îí èñïûòóåìîãî äî êîâðà, ó êîòîðîãî åãî îñòàíàâëèâàåò, ïðèäàâ íîãàì ïîëîæåíèå ïðÿìîãî óãëà. Ïîñâÿùàåìûé äîëæåí îòâåòèòü íà øåñòü âîïðîñîâ:
        «Ïåðâåéøèì ëè âû ïðèçíàåòå äîëãîì, ÷òîáû Âûñî÷àéøåå Ñóùåñòâî, Èñòî÷íèê âñÿêîãî ïîðÿäêà è ñîãëàñèÿ ïî÷èòàòü, ñòðàøèòüñÿ è ëþáèòü?» «Ïðèçíàåòå ëè íà÷åðòàííîå â Îòêðîâåíèè Ñëîâî Åãî çà èñòèííîå ê âûñî÷àéøåìó ñîâåðøåíñòâó ïóòåâîäñòâî?» «Ñîãëàñíû ëè âñå ñèå âàìè òàêî ïðèçíàâàåìîå â ñàìûõ äåÿíèÿõ âàøèõ ñ êðàéíåé âåðíîñòüþ íàáëþäàòü è èñïîëíåíèþ âñåöåëóþ æèçíü ïîñâÿòèòü?» «Ïðèçíàåòå ëè âñåõ ëþäåé âîîáùå çà áðàòèþ ñâîþ?» «Äóìàåòå ëè, ÷òî ñëóæèòü è áëàãîòâîðñòâîâàòü èì åñòü äåëî âîëåþ Áîæèåþ âçûñêóåìîå è ñîáñòâåííîå áëàæåíñòâî âàøå ñîñòàâëÿþùåå?» «Ïåðâåéøåþ öåëüþ èñïîëíåíèå ñèõ äîëæíîñòåé ïî÷èòàòü ñîãëàñíû ëè?» «Äàííîå âàìè ñëîâî ñâÿòî ëè äëÿ âàñ?» — Ïîñëå óòâåðäèòåëüíûõ îòâåòîâ. Âåëèêèé Ìàñòåð âîçãëàøàåò: «Ñëûøèòå, ëþáåçíûå áðàòüÿ, ÷òî ýòîò ñâîáîäíûé ÷åëîâåê â íàìåðåíèÿõ ñâîèõ òâåðä. Äîáðîâîëüíî ñîãëàøàåòñÿ îí ïîñâÿòèòü ñåáÿ äîëæíîñòÿì íàøèì, ïîä÷èíåíèþ. Ñîãëàñíû ëè âû íà òî, ÷òîáû îí áûë ïðèíÿò â îáùåñòâî íàøå?» Âûðàæàåòñÿ ñîãëàñèå, çàêàí÷èâàþùååñÿ òðîåêðàòíûì: «Åé, òàêî!»
        Âåëèêèé Ìàñòåð ïîâåëåâàåò âòîðîìó íàäçèðàòåëþ ñîâåðøèòü ñ èñïûòóåìûì òðè ñèìâîëè÷åñêèõ ïóòåøåñòâèÿ âîêðóã ëîæè: 1-å ïóòåøåñòâèå — îò çàïàäà ÷ðåç ñåâåð, âîñòîê è ïîëäåíü, âíîâü íà çàïàä; 2-å — ÷åðåç ïîëäåíü, âîñòîê è ñåâåð, à 3-å — ïîäîáíî ïåðâîìó; ïðè êàæäîì ïóòåøåñòâèè âîäÿùèé òèõèì ãîëîñîì íàñòàâëÿåò èñïûòóåìîãî î òðóäíîñòè ïóòè ê äîáðîäåòåëè è ïðåìóäðîñòè, î íåîáõîäèìîé îòâàãå è ñòîéêîñòè â ñëåäîâàíèè ïî ïóòè, ñ êîòîðîãî âñïÿòü âîðîòèòüñÿ ñ ÷åñòüþ íåëüçÿ. Çàòåì ïîäâîäèòñÿ ñîâåðøèâøèé ïóòåøåñòâèå ê Âåëèêîìó Ìàñòåðó, ãäå ñ íåãî áåðåòñÿ îáÿçàòåëüñòâî ñêðîìíîñòè è âåðíîñòè: «Íè÷åãî îá Îðäåíå îòíþäü íå îòêðûâàòü íèêîìó, íå óäîñòîâåðèâøèñü òùàòåëüíûì èñïûòàíèåì, ÷òî îí èñòèííûé ñâîáîäíûé êàìåíùèê»; «ëîæå íàâñåãäà ïðåáûòü âåðíûì, ñ êðàéíèì ïîñëóøàíèåì íàáëþäàòü îáðÿä åå, áëàãó îíîé âñå÷àñíî ñïîñøåñòâîâàòü, îò âñÿêîãî âðåäà ïîñèëüíî îõðàíÿòü è îò ÷àñó áîëüøåìó óòâåðæäåíèþ îíîãî âñåìè ñèëàìè ñïîñøåñòâîâàòü»; «âñåì ëþäÿì, íàèïà÷å æå ñîáðàòüÿì, ïîìîãàòü âî âñÿêèõ ñëó÷àÿõ, íèêîãäà íå îòðåêàòüñÿ, ðàçâå ÷òî òàêîâàÿ ïîìîùü èìåòü ïîñëóæèòü êî âðåäó áëàãîíðàâèÿ è ÷åñòè âàøåé».
        Óïðàâëÿþùèé ìàñòåð èçúÿñíÿåò âñþ âàæíîñòü îáåòà; åùå íå ïîçäíî îòðåøèòüñÿ îò ïîñâÿùåíèÿ, íî ðàç ïðîèçíåñåííûé îáåò ñâÿçûâàåò ñ áðàòñòâîì è äàåò áðàòñòâó ïîëíóþ âëàñòü êàðàòü çà íåâûïîëíåíèå îíîãî. Íî èùóùèé ñâåòà íåóñòðàøèì; îí óïîðñòâóåò â òðåáîâàíèè ïîñâÿùåíèÿ, è Âåëèêèé Ìàñòåð âîñêëèöàåò: «Ïðåêëîíèòå êîëåíà ïðåä æåðòâåííèêîì íàøèì, ïîäàéòå ïðàâóþ ðóêó». Ëåâûì îáíàæåííûì êîëåíîì ñòàíîâèòñÿ èñïûòóåìûé íà ïîäóøêó, ëåæàùóþ ïåðåä æåðòâåííèêîì; ïðàâóþ ðóêó âîçëàãàåò íà îòâåðñòîå ïåðâîþ ãëàâîþ Ñâ. Èîàííà Åâàíãåëèå. Ê îáíàæåííîé ãðóäè åãî ïðèñòàâëÿåòñÿ îòâåðñòûé öèðêóëü. Îí îáåùàåò ïðèíÿòü íà ñåáÿ âñå îáÿçàòåëüñòâà âî âñåé ñèëå èõ è âñå òðåáóåìîå ñâÿòî èñïîëíèòü, «Åé, îáåùàþòñÿ â òîì è ñòîëü ñâÿòî, ñêîëü ëþáåçíî äëÿ ìåíÿ èìÿ ÷åñòíîãî ÷åëîâåêà». Èñïûòóåìîãî ïîäíèìàþò, ê ÿçûêó ïðèêëàäûâàåòñÿ ïå÷àòü ìîë÷àëèâîñòè. «Óçðèòå íàñ âïåðâûå», — ãîâîðèò Âåëèêèé Ìàñòåð òîðæåñòâåííî; ïîâÿçêó ñíèìàþò è â ïîëóòüìå ëîæè, îñâåùåííîé ëèøü ïëàìåíåì ñæèãàåìîãî íà æåðòâåííèêå ñïèðòà, ïîñâÿùàåìûé ðàçëè÷àåò áëåñòÿùèå ìå÷è, óñòðåìëåííûå íà íåãî. «Âèäèòå âñå óñòðåìëåííûå íà âàñ îðóäèÿ íàøè íà ñëó÷àé, åæåëè ïà÷å ÷àÿíüÿ èçìåíèòå îáÿçàííîñòÿì? Íå â òîì íàìåðåíèè, ÷òîáû äóìàëè ìû êîãäà îáàãðèòü ðóêè ñâîè êðîâèþ âàøåé, ñóä ñòðàøíåéøèé òîãî îæèäàåò âàñ. Êàçíü áåççàêîííûõ â ðóêå Áîæèåé». Ãðîìêî ïî âñåé ëîæå òðèæäû ðàçíîñÿòñÿ ïîâòîðÿåìûå áðàòüÿìè ïîñëåäíèå ñëîâà î êàçíÿõ áåççàêîííûõ. Âíîâü çàâÿçûâàþò ãëàçà ïîñâÿùàåìîìó, è ëîæà ÿðêî îñâåùàåòñÿ, ïîêà Âåëèêèé Ìàñòåð ãîâîðèò:
        «Ñêîëü ìùåíèå óæàñíî ïðåñòóïíèêó, ñòîëü îáðàäîâàòåëåí áëàãî÷åñòèâîìó ñâåò. Äà óçðèò ñâåò!» Ïîâÿçêà ñíÿòà; âñïûõèâàþò ÿðêèì ñâåòîì ôàëüøôåéåðû è áûñòðî óãàñàþò ïðè âîçãëàñå: «Òàêî óãàñàåò ñâåò è âñå óòåõè ñ íèì, íî õðàíÿùèé âîëþ Áîæèþ ïðåáûâàåò âî âåêè!»
        Âñå áðàòüÿ îáðàùàþò ìå÷è ââåðõ îñòðèåì, âûñîêî ïîäíÿâ èõ íàä ãîëîâàìè.
        «Ìû âñÿêîå çåìíîå âåëè÷èå, âñå ÷óâñòâåííûå çàáàâû è óòåõè ïî÷èòàåì íè ÷åì, íå áîëüøåé öåíû è ïðî÷íîñòè, êàê è îíîå, íà ìèã îñåíèâøåå âàñ ïëàìÿ è èñ÷åçíóâøèé óæå ïî íåì äûì».
        «Îáåò âàø âåðíîñòè çàïå÷àòëåéòå, ñîåäèíèâ êðîâü âàøó ñ êðîâüþ âñåõ áðàòèé».
        Âíîâü ïîâåðãàþò èñïûòóåìîãî íà êîëåíè ïåðåä æåðòâåííèêîì; ñàì îí äîëæåí ïðèñòàâèòü öèðêóëü ê îáíàæåííîé ãðóäè, îáðÿäîíà÷àëüíèê ïîäñòàâëÿåò êðîâàâóþ ÷àøó, à Ìàñòåð, óäàðÿÿ ïî ãîëîâêå öèðêóëÿ ìîëîòîì, òðèæäû ãîâîðèò: «Âî èìÿ Âåëèêîãî Ñòðîèòåëÿ ìèðà; â ñèëó äàííîé ìíå âëàñòè è äîñòîèíñòâà ìîåãî; ïî ñîãëàñèè âñåõ ïðèñóòñòâóþùèõ çäåñü è ïî âñåìó çåìíîìó øàðó ðàññåÿííûõ áðàòèé, ïðèíèìàþ ÿ âàñ â ñâîáîäíûå êàìåíùèêè ó÷åíèêè». È, ïðîòÿíóâ ÷åðåç æåðòâåííèê îáå ðóêè, ïîëàãàåò èõ íà ïëå÷è ïðèíèìàåìîãî, ãîâîðÿ: «Äîñòîÿíèå òâîå è ÷àñòü òâîÿ äà áóäåò Ãîñïîäü Áîã òâîé», à âñå áðàòüÿ âîñêëèöàþò: «Ãîñïîäü áëàãîñëîâëÿåò ïðàâåäíûå è íàêàçóåò áåççàêîííûå».
        «Çíàéòå», çàêàí÷èâàåò Âåëèêèé Ìàñòåð îáðÿä ïîñâÿùåíèÿ, «çíàéòå, ÷òî âñå, çàâèñåâøåå äîñåëå îò äîáðîé âîëè âàøåé, íàáëþäåíèå óêàçàííûõ âàì ñåìè äîëæíîñòåé ñòàëî äîëãîì âàøèì. Æðåáèé âàø ðåøèëñÿ!»
        Íîâîïðèíÿòîãî óâîäÿò, ÷òîáû âåðíóòü åìó îäåæäó è âíîâü ââîäÿò â ëîæó äëÿ èçúÿñíåíèÿ ñìûñëà îáðÿäà, äëÿ âðó÷åíèÿ ëîïàòî÷êè, çàïîíà, ðóêàâèö è îòëè÷èòåëüíîãî çíàêà ëîæè, à òàêæå äëÿ èçúÿñíåíèÿ ñèìâîëîâ, èçîáðàæåííûõ íà êîâðå.
        Ðèòîð èçúÿñíÿåò ñîêðîâåííûé ñìûñë ïðèåìà: «Ïóòü èç ÷åðíîé õðàìèíû â ëîæó, ýòî — ïóòü èç òüìû ê ñâåòó, îò áåçîáðàçèÿ ê êðàñîòå, îò ñëàáîñòè ê ñèëå, îò íåâåæåñòâà ê ïðåìóäðîñòè, îò çåìíîé þäîëè ê áëàæåííîé âå÷íîñòè. Áëàãèé ïîñëàííèê, íàïðàâëÿþùèé, ïðåäîñòåðåãàþùèé — ýòî èñêðà Áîæåñòâà â ñîâåñòè ÷åëîâå÷åñêîé, ýòî ãëàñ ïàòðîíà Îðäåíà, Èîàííà Êðåñòèòåëÿ, âçûâàþùèé ê ïîêàÿíèþ, ãëàñ, ñëûøèìûé â ñåðäöå êàæäîãî, ýòî áëàãîäàòü Âñåâûøíåãî ÷åðåç èñïûòàíèå ïðåïÿòñòâèé, îãîð÷åíèé çåìíîé æèçíè, ïðèâîäÿùàÿ ê âðàòàì Ýäåìà, â ñîíìå èçáðàííûõ, ïîòîìó-òî ïîñâÿùåííûå — âñå â ñâåòå ÿðêîì ëîæè è ëèøü ïîñâÿùàåìûé âî òüìå çàâÿçàííûõ î÷åé. Ïóòåøåñòâèÿ âîêðóã ëîæè — òå æå ãîðåñòè çåìíîé æèçíè, íî, ñâåðøàÿ ñ ïîñâÿùàåìûì êðóã, íàäçèðàòåëü çíàêîìèò äóõ ïðèíèìàåìîãî ñ ïîíÿòèåì î âå÷íîñòè. Ñëåïî âåðèòü äîëæåíñòâóåò ïîñâÿùàåìûé ñëîâó Âåëèêîãî Ìàñòåðà, êîãäà ñ íåãî òðåáóåòñÿ êëÿòâà íà Ñâÿùåííîì Ïèñàíèè, èáî ãëàçà ó íåãî çàãðàæäåíû ïîâÿçêîé çåìíûõ ñòðàñòåé, çàáëóæäåíèé, ìåøàþùèõ âèäåòü Ñâÿùåííóþ Ñîêðîâèùíèöó Ïðåìóäðîñòè, êíèãó ñëîâ Áîæèèõ. Íî êàê òîëüêî áóäåò äàíà èì êëÿòâà, êàê äîêàçàòåëüñòâî ñëåïîé âåðû â Ïðîâèäåíèå, íà ýòîé, ëèøü ÷óâñòâóåìîé, òàèíñòâåííîé, íåâåäîìîé êíèãå, — ïîâÿçêà ñïàäàåò, è îí óæå ðàçëè÷àåò îêðóæàþùåå; îí ñîçíàåò ïîçîð çëà è ñâÿòîñòü äîáðà. Íàêîíåö, äàþò åìó óçðåòü ïîëíûé ñâåò, ïðè÷åì îí âèäèò, ÷òî âñÿ ñëàâà çåìëè ïðåõîäèò, ÿêî äûì; âèäèò âñå ñòðîåíèå õðàìà ïðåìóäðîñòè, ïîñòèãàåò òàéíó áûòèÿ, òàéíó æèçíè è ñìåðòè, ñîïðè÷èñëÿåòñÿ ê ñîíìó èçáðàííûõ, ïðîñâåòëåííûõ äóõîâ â íåäðàõ íåïðåõîäÿùåãî Áëàãà».
        Ñåêðåòàðü ÷èòàåò çàïèñü î èñêàíèè äîñòóïà â Îðäåí è î ïðèíÿòèè íîâîïîñâÿùåííîãî, êîòîðûé ñ óäèâëåíèåì ñëûøèò, ÷òî â «ëåòîïèñè» Îðäåíà çàíåñåíà âñÿ ïðåæíÿÿ æèçíü åãî. «Íè îäíà ÷åðòà æèçíè ÷åëîâå÷åñêîé, íè ìûñëè, íè äåÿíèÿ åãî — íè âîçìàðàåòñÿ èç âåëèêîé êíèãè áûòèÿ», — ãîâîðèò ñåêðåòàðü. «Âñå â íåé çàïèñàíî».
        Ñåêðåòàðÿ ñìåíÿåò îáðÿäîíà÷àëüíèê. Îí âðó÷àåò ïðèíÿòîìó áåëûé êîæàíûé çàïîí, êàê çíàê, ÷òî ïðîôàí âñòóïèë â áðàòñòâî êàìåíùèêîâ, ñîçèäàþùèõ âåëèêèé õðàì ÷åëîâå÷åñòâà; ëîïàòî÷êó ñåðåáðÿíóþ, íåïîëèðîâàííóþ, «èáî îòïîëèðóåò åå ïðèëåæíîå óïîòðåáëåíèå ïðè îõðàíåíèè ñåðäåö îò íàïàäåíèÿ ðàñùåïëÿþùåé ñèëû ïîðîêîâ»; ïàðó áåëûõ ìóæñêèõ ðóêàâèö — â íàïîìèíàíèå òîãî, ÷òî ëèøü ÷èñòûìè ïîìûñëàìè, íåïîðî÷íîþ æèçíüþ, ìîæíî íàäåÿòüñÿ âîçâåñòè õðàì ïðåìóäðîñòè; ïàðó æåíñêèõ ðóêàâèö îáðÿäîíà÷àëüíèê ïðåäëàãàåò ïåðåäàòü èçáðàííèöå ñåðäöà, íåïîðî÷íîé æåíùèíå. «Èíûå ïî íåâåæåñòâó èëè íåäàëüíîâèäíîñòè íå óñìàòðèâàþò â ñåì îáðÿäå ñîêðîâåííîãî ñìûñëà», ãîâîðèò îáðÿäîíà÷àëüíèê, «íî ÿ âàì, ëþáåçíûé áðàò, äîëæåí ñêàçàòü, âàì íàäëåæèò èçáðàòü ñåáå ñîòðóäíèöó, ïîäðóãó, îáðó÷èòüñÿ åé ÿêî íåâåñòå, ñî÷åòàòüñÿ ÷èñòûì è ñâÿùåííûì áðàêîì ñ ïðåìóäðîñòüþ, ñ íåáåñíîþ äåâîþ Ñîôèåþ. Äà áóäåò îíà âàì íåðàçëó÷íîþ ñïóòíèöåþ, åäèíîþ âàøåþ èçáðàííèöåþ».
        È ìàñòåð ñòóëà, è âèòèÿ ãîâîðÿò ðå÷è, êðàñèâûå ðå÷è î òðåõ âåëèêèõ ñòîëáàõ, íà êîèõ äåðæèòñÿ õðàì ïðåìóäðîñòè. — Îíè ãîâîðÿò î ìóäðîñòè, ñèëå è êðàñîòå. Ãîâîðÿò åùå î áåçìåðíîé ëþáâè êî âñåìó ÷åëîâå÷åñòâó, «òüìó ïîáåäèì ñâåòîì», âîñêëèöàåò Âåëèêèé ìàñòåð, è òðèæäû òðè ðàçà â çíàê îáùíîñòè ìûñëåé ðóêîïëåùóò áðàòüÿ. Ñòðîéíûé õîð áðàòüåâ ãàðìîíèè, ïîä çâîí ìóçûêàëüíûõ èíñòðóìåíòîâ, íå ãðîìêèìè òîðæåñòâåííûìè íàïåâàìè óñïîêàèâàåò ñòðàñòè. ßñíûå ìûñëè ïðåòâîðÿþòñÿ â íåÿñíûå ãðåçû».
        Èíòåðåñíî, ÷òî, êàê è À. È. Áóëãàêîâ, îïèñàíèÿ îáðÿäà ïîñâÿùåíèÿ â ïîäìàñòåðüå, èëè òîâàðèùà, Ñîêîëîâñêàÿ íå äàåò, ïåðåõîäÿ ñðàçó ê ñòåïåíè ìàñòåðà: «Ïðè ïðèåìå â ýòó ñòåïåíü ëîæà âñÿ çàòÿãèâàëàñü ÷åðíûìè òêàíÿìè; íà ñòåíàõ — ÷åðåïà è êîñòè ñ íàäïèñüþ «ïîìíè ñìåðòü», íà ïîëó ÷åðíûé êîâåð ñ íàøèòûìè çîëîòûìè ñëåçàìè è ïîñðåäè êîâðà îòêðûòûé ãðîá; òðåõñâå÷íûå ñâåòèëüíèêè ïîääåðæèâàëèñü ÷åëîâå÷åñêèìè ñêåëåòàìè, «êîèõ âñåãäà ïîñòàâëÿëîñü òðè». Ïî ïðàâóþ ñòîðîíó îò æåðòâåííèêà, íà èñêóññòâåííî ñäåëàííîì çåìëÿíîì õîëìå, ñâåðêàëà çîëîòàÿ âåòâü àêàöèè. Âñå áðàòüÿ áûëè îäåòû â ÷åðíûå êàìçîëû, â ÷åðíûå äëèííûå åïàí÷è è êðóãëûå øëÿïû ñ îïóùåííûìè ïîëÿìè. Âñÿ îáñòàíîâêà ñèìâîëèçèðîâàëà ãëóáîêîå ãîðå: ýòî áûëî ãîðå ïî óáèåííîì âåëèêîì ñòðîèòåëå Ñîëîìîíîâà õðàìà, Àäîíèðàìå, èëè Ãèðàìå, èëè Ãèðàì-Àáèôå. Îáðÿä ïîñâÿùåíèÿ èçîáðàæàë óáèéñòâî Àäîíèðàìà, ïðè÷åì ïîñâÿùàåìûé âûïîëíÿë åãî ðîëü. Ëåãåíäà îá óáèéñòâå èñêóñíîãî ìàñòåðà-ñòðîèòåëÿ ïåðåäàâàëàñü òàê: ïàäåíèå Àäàìà áûëî òðîéñòâåííîå, ïî äóõó, äóøå è òåëó; â ïåðâîì ïàë îí ïî âîîáðàæåíèþ, âî âòîðîì, êîãäà óñíóë, â òðåòüåì — êîãäà ïðåëüñòèëñÿ çìèåì. Àäàì, âêëþ÷àâøèé â ñåáå ìóæñêîå è æåíñêîå íà÷àëî, îäíàêî íå èìåë òåëà â ñìûñëå çåìíîé, ïðåõîäÿùåé ìàòåðèè è, ëèøü ïðåëüñòèâøèñü çìèåì, ò.å. ñîåäèíÿñü ñ ìàòåðèåé, îí óòðàòèë ïîäîáèå Äóõà Çèæäèòåëÿ, ñîçäàâøåãî åãî, è ïðèíÿë îáðàç ñìåðòíîãî ñóùåñòâà. Îäíàêî, ïàìÿòü áûëà åìó ñîõðàíåíà î êðàñîòàõ Ýäåìà è âûñøèõ áîæåñòâåííûõ ïîçíàíèÿõ; îí â ñåðäöå, ñ èñòî÷íèêîì æèçíè, ñîõðàíèë ëó÷ ñâåòà, îñâåùàâøèé ïîêèíóòûé èì ðàé è ïðîäîëæàâøèé îçàðÿòü åãî áëàãîäàòüþ âñåçíàíèÿ. Àäàì ïåðåäàë äåòÿì ñâîèì ýòîò ëó÷ ñâåòà, íî, ïî ìåðå òîãî, êàê óìíîæàëèñü, óïëîòíÿëèñü ÷àñòèöû ìàòåðèè, ëó÷ òåðÿë ñâîþ ÿðêîñòü; ëèøü íåêîòîðûå èçáðàííûå ìóæè, êîòîðûõ òîìèëà òîñêà îá óòðà÷åííîì Ýäåìå, ñîõðàíèëè â ñåðäöàõ ÿðêèé ëó÷ áëàãîäàòè; áîÿçíü, äàáû çíàíèå âûñøèõ òàèíñòâ íå óòðàòèëîñü íàâåêè ñ òå÷åíèåì âðåìåíè, ïîáóäèëà íåêîòîðûõ èçáðàííûõ ìóäðåöîâ çàêëþ÷èòü åãî â ñèìâîëû; ñèìâîëû ýòè, êàê íåîöåíåííîå õðàíèëèùå ñâÿòûíè âñåçíàíèÿ Àäàìà äî ãðåõîïàäåíèÿ, ïåðåäàâàëèñü ìóäðåöàìè èçáðàííûì ïîñëå äîëãèõ èñïûòàíèé. Ìóäðûé Ñîëîìîí áûë îäíèì èç èçáðàííèêîâ, è çàäóìàë âîçäâèãíóòü âåëèêèé õðàì è òàê ïîñòðîèòü åãî, ÷òîáû îí ñèìâîëè÷åñêè ïåðåäàë ïîòîìñòâó, âñåì æàæäàâøèì ïîçíàòü èñòèíó, áîæåñòâåííîãî ïîçíàíèÿ. Äëÿ ïîñòðîéêè õðàìà áûëè âûçâàíû 130 000 ðàáî÷èõ ðàçëè÷íûõ íàöèé, íî ðàáîòàìè ðóêîâîäèë Àäîíèðàì, ó÷åíèê åãèïåòñêèõ ìóäðåöîâ, òîæå îáëàäàâøèé çíàíèåì «áîæåñòâåííîé èñòèíû». Àäîíèðàì ðàçäåëèë ðàáîòíèêîâ íà òðè ñòåïåíè: ó÷åíèêîâ, òîâàðèùåé, ò. å. ïîäìàñòåðüåâ, è ìàñòåðîâ. Êàæäîé ñòåïåíè áûëè ïðèñâîåíû îòëè÷èòåëüíûå çíàêè, ñëîâà è ïðàâèëà. Äàáû ðàáîòà èõ áûëà ñîçíàòåëüíà, Àäîíèðàì çíàêîìèë ðàáîòíèêîâ ñ ïîçíàíèÿìè èçáðàííûõ ìóäðåöîâ, ïðåäëàãàÿ èì ñèìâîëû è èçúÿñíÿÿ èõ; ñòåïåíü ïîçíàíèÿ áûëà ñîðàçìåðíà ñòåïåíÿì ó÷åíèêà, ïîäìàñòåðüÿ è ìàñòåðà. Ìàñòåðà ïîëó÷àëè âûñøóþ ïëàòó, ÷òî âûçâàëî æåëàíèå òðåõ òîâàðèùåé âûïûòàòü îáìàíîì èëè ñèëîþ ìàñòåðñêîå ñëîâî ó Àäîíèðàìà. Îäíàæäû âå÷åðîì, êîãäà õðàì áûë óæå ïóñò, Àäîíèðàì ïðèøåë äëÿ îáû÷íîãî îñìîòðà. Ó þæíûõ äâåðåé ïîäñòóïèë ê íåìó îäèí èç çàãîâîðùèêîâ, è, íå âûïûòàâ ó íåãî ñëîâà ìàñòåðà, óäàðèë ìîëîòêîì; ó ñåâåðíûõ äâåðåé äðóãîé òîâàðèù íàíåñ åìó óäàð êèðêîþ; òîãäà Àäîíèðàì, ïðåäâèäÿ ñâîþ ãèáåëü, ïîòùèëñÿ ñîõðàíèòü îò íåïîñâÿùåííûõ ìàñòåðñêîå, äðåâíåå ñëîâî, è áðîñèë çîëîòîé òðåóãîëüíèê, ñèìâîë âñåñîâåðøåíñòâà äóõà, áîæåñêîå íà÷àëî, â êîëîäåçü. Íà òðåóãîëüíèêå áûëî òàèíñòâåííîå èçîáðàæåíèå èìåíè Èåãîâû. Òîãäà-òî òðåòèé âçáóíòîâàâøèéñÿ òîâàðèù áðîñèëñÿ íà èñêóñíîãî àðõèòåêòîðà è íàíåñ åìó ñìåðòåëüíûé óäàð öèðêóëåì ó âîñòî÷íûõ äâåðåé. Óáèéöû óíåñëè è ñõîðîíèëè òåëî Àäîíèðàìà. Óçíàâøèé î ãèáåëè ñâîåãî ïîìîùíèêà, Ñîëîìîí ïðèøåë â âåëèêóþ ïå÷àëü è ïîâåëåë íàéòè òåëî Âåëèêîãî Ìàñòåðà.  çíàê íåâèííîñòè ñâîåé â óáèåíèè, ðàáî÷èå ÿâèëèñü â áåëûõ ïåð÷àòêàõ. Òåëî áûëî íàéäåíî, èáî çåìëÿ îêàçàëàñü ðûõëîþ, è âîòêíóòàÿ âåòâü àêàöèè, êîòîðîþ óáèéöû îòìåòèëè ñåáå ìåñòî ïîãðåáåíèÿ Àäîíèðàìà, ÷òîáû âïîñëåäñòâèè ïåðåíåñòè è ñîêðûòü óáèòîãî â áîëåå îòäàëåííîì ìåñòå, — çàçåëåíåëà. Ìàñòåðà èç áîÿçíè, ÷òî äðåâíåå ìàñòåðñêîå ñëîâî óæå ïîòåðÿëî çíà÷åíèå, ñîäåëàâøèñü, ìîæåò áûòü, èçâåñòíûì ìíîãèì, «ðåøèëè åãî çàìåíèòü ïåðâûì, êîòîðîå áóäåò êåì-ëèáî èç íèõ ïðîèçíåñåíî ïðè îòêðûòèè òåëà ïîãèáøåãî ìàñòåðà».  ýòî ìãíîâåíèå îòêðûëîñü òåëî è, óâèäåâ ïðèçíàêè òëåíèÿ, ðàçäàëñÿ âîçãëàñ ïðèñóòñòâîâàâøèõ:
        «Ïëîòü îò êîñòåé îòäåëÿåòñÿ». Ýòî-òî âûðàæåíèå è áûëî ïðèíÿòî îòëè÷èòåëüíûì ñëîâîì ìàñòåðñêîé ñòåïåíè.
        Â ìàñòåðñêîì îáðÿäå òðåìÿ óäàðàìè ìîëîòà ïîñâÿùàåìûé ïîâåðãàåòñÿ â ãðîá, óäàðû íàíîñÿòñÿ îáû÷íî ïðåäñåäàòåëüñòâóþùèì ìàñòåðîì, èíîãäà æå, ñîãëàñíî ñêàçàíèþ îá Àäîíèðàìå, íàäçèðàòåëè âûïîëíÿþò ðîëü áóíòóþùèõ òîâàðèùåé è ïðè îáõîäå ïîñâÿùàåìûì ïîìåùåíèÿ ëîæè, íà þãå, ñåâåðå è âîñòîêå íàíîñÿò åìó óäàðû, ñëåãêà ïðèêàñàÿñü ñâîèìè ìîëîòêàìè. Ïîëîæåííîãî â ãðîá ïîêðûâàþò êðàñíîþ, êàê áû îêðîâàâëåííîþ òêàíüþ; íà ñåðäöå âîçëàãàþòñÿ: çîëîòîé òðåóãîëüíèê ñ èìåíåì «Èåãîâà» è âåòâü àêàöèè èëè òåðíîâíèêà (â äðåâíîñòè ïîñâÿùåííîãî ñîëíöó, êàê èñòî÷íèêó æèçíè), à â ãîëîâàõ è íîãàõ ãðîáà ïîìåùàþò öèðêóëü è íàóãîëüíèê. Ïîñâÿùàåìîãî âûíèìàþò èç ãðîáà ïÿòüþ ïðèåìàìè; ýòî ïÿòèêðàòíîå ïîäíÿòèå çíàìåíóåò, ÷òî äîëæíû ñîâåðøåíñòâîâàòüñÿ âñå ïÿòü ÷óâñòâ.
        Â ðèòóàëå ÷èòàåì: «ìàñòåðñêàÿ ñòåïåíü áëàãèå ðàçìûøëåíèÿ âîçáóæäàòü äîëæåíñòâóåò. Âñå èåðîãëèôû îíîé ïðåäñòàâëÿþò ïîä ïîêðîâîì ñìåðòè áóäóùóþ æèçíü; âçãëÿä íà âñå, ÷òî ÿâëÿåò íàì ìàñòåðñêàÿ ëîæà, äîëæåí ïðîèçâåñòè â íàñ ñìÿòåíèå, à ñèå ñìÿòåíèå — ïåðâîíà÷àëî Ïðåìóäðîñòè; ñìÿòåíèå, êàê çîëîòûå ñëåçû ïðîáèâàþòñÿ íà ìðà÷íîì êîâðå, äîëæíî ïðîáèòüñÿ ñêâîçü íàøó ÷óâñòâåííîñòü è âîçðîäèòü íàøè äóõîâíûå ñèëû. Êòî ñåé Àäîíèðàì? íå åñòü ëè ýòî íåêîå ñóùåñòâî, ñîêðûòîå â ÷åëîâåêå, ñóùåñòâî âå÷íî ïðåáûâàþùåå, ñåé ãëàñ, êîòîðûé îáîäðÿåò òîêìî òå òâîè äåëà, êîè îòíîñÿòñÿ ê ÷åìó-íèáóäü âå÷íîìó, ïîñòîÿííîìó, è êîòîðûé óÿçâëÿåò òåáÿ ïðè äóìàíèè òùåòíîãî, ïðåõîäÿùåãî? Íî ãëàñ ñåé óìîëêàåò ïîä óäàðàìè òðåõ çëîäååâ: ãîðäîñòè, êîðûñòîëþáèÿ è ñëàñòîëþáèÿ!»
        ×ðåçâû÷àéíî ìíîãîñëîæíû ðàçúÿñíåíèÿ îáðÿäà ìàñòåðñêîé ñòåïåíè, íî îáðÿäû ýòîé ñòåïåíè, êàê îíè èçúÿñíÿëèñü â ðóññêèõ ëîæàõ, ñèìâîëèçèðîâàëè è âîñõâàëåíèå íåóñòðàøèìîñòè, ãîòîâíîñòü æåðòâîâàòü âñåìè áëàãàìè çåìíîé æèçíè â áîðüáå çà ðàñïðîñòðàíåíèå èäåé ñâåòà, ïðåçðåíèå ñìåðòè òåëà â ÷àÿíèè âå÷íîé æèçíè áåññìåðòíîãî äóõà. Ñèìâîëè÷åñêèé îáðÿä óáèåíèÿ è âîñêðåñåíèÿ ìàñòåðà îçíà÷àë òàêæå, ÷òî íàäî óìåðåòü ãðåõó, äàáû îæèòü äëÿ æèçíè äóõà; «íîâîå» ìàñòåðñêîå ñëîâî — «ïëîòü îò êîñòåé îòäåëÿåòñÿ» — îçíà÷àëî èìåííî, ÷òî äóõ äîëæåí îòäåëèòüñÿ îò âñåãî èñòëåâàþùåãî, ãðåõîâíî-áðåííîãî, äàáû îáðåñòè âûñøóþ Ïðåìóäðîñòü âñåâåäåíèÿ. «Íå ÿâíî ëè è â íàðóæíîé, åñòåñòâåííîé ñìåðòè, ÷òî òëåííîå íå âõîäèò â æèâîò; ïîðîêè, ñòðàñòè — íå ñóòü ëè îíè ïðàõ è òëåí, òåëî èñòëåâàþùåå?», ãîâîðèò ðèòîð ïîñâÿùàåìîìó â ìàñòåðà.
        Íî ìàñòåðñêàÿ ñòåïåíü èìåëà åùå äðóãîãî ðîäà çíà÷åíèå: ïîñâÿùåííûé âñåöåëî îòðåêàëñÿ îò ñâîåé ëè÷íîñòè, âïîëíå îòäàâàëñÿ ñëóæåíèþ Îðäåíó. Âçàìåí òîãî îí, ïîñëå èñêóñà, îïðåäåëåííîãî âðåìåíè ïðåáûâàíèÿ «â ìàñòåðàõ» ïîëó÷àë âëàñòü óïðàâëÿòü ëîæåþ, «ÿêî Àäîíèðàì ðàñïðåäåëÿåò ðàáî÷èõ», ò. å. áðàòüåâ âîëüíûõ êàìåíùèêîâ, ñîáèðàòü èõ â çàñåäàíèÿ, ó÷ðåæäàòü íîâûå ëîæè; åìó, êàê ïîñòèãøåìó âñå òàéíû òðåõ ñèìâîëè÷åñêèõ ñòåïåíåé, äîñòóï âî âñå ëîæè ýòèõ ñòåïåíåé, ïî âñåìó ìèðó, áûë ñâîáîäåí.  ñèñòåìàõ ìíîãîñòåïåííûõ âëàñòü Èîàííîâñêîãî ìàñòåðà áûëà áîëåå îãðàíè÷åíà. Äîñòîéíî âíèìàíèÿ, ÷òî õàðàêòåð ãîëóáîãî Èîàííîâñêîãî ìàñîíñòâà êàê íåëüçÿ áîëåå ÿðêî âûðàæåí â ðàññêàçå î ñìåðòè Àäîíèðàìà: îí íå ïðîòèâèòñÿ çëó ñèëîé, íî, íå èçáåãíóâ åãî, ïîêîðÿåòñÿ åìó, æåðòâóåò ñîáîé. Èîàííîâñêèå ìàñîíû ðàñïðîñòðàíÿëè ñâîè èäåè ñ ãîðÿ÷íîñòüþ, íî äåðæàñü ïðèíöèïà íåïðîòèâëåíèÿ çëó».
        Âìåñòå ñ òåì Ñîêîëîâñêàÿ óòâåðæäàåò, ÷òî áîëåå âûñîêèå ñòåïåíè è ñâÿçàííûå ñ íèìè ñèñòåìû â Îðäåíå Âîëüíûõ Êàìåíùèêîâ çàíèìàëèñü «ñòðàñòíîþ ïðîïîâåäüþ áîðüáû ñî çëîì ñèëîþ». Äëÿ ïðèìåðà àâòîð «Îáðÿäíîñòè âîëüíûõ êàìåíùèêîâ» îïèñûâàåò òàê íàçûâàåìóþ ñòåïåíü «Êàäîø» (ýòî äðåâíååâðåéñêîå ñëîâî îçíà÷àåò «ñâÿòîé»): «Ïîñëåäíåþ ñòóïåíüþ ìàñîíñêîé ëåñòíèöû ñòåïåíåé â «Ñòàðîì ïðèíÿòîì øîòëàíäñêîì îáðÿäå» áûëà 30-àÿ. Îíà íîñèëà íàçâàíèå «Ðûöàðü áåëîãî è ÷åðíîãî Îðëà, Âåëèêèé Èçáðàííèê, Êàäîø». Ïîä íàèìåíîâàíèåì «Êàäîø» ìàñîíû ðàçóìåëè «åäèíî èçáðàííûõ ñâåðõ÷åëîâåêîâ, î÷èñòèâøèõñÿ îò ñêâåðíû ïðåäðàññóäêîâ». Íåòó ïî÷òè ñî÷èíåíèÿ, íàïèñàííîãî «äëÿ ðàçîáëà÷åíèÿ ñòðàøíûõ òàéí Âîëüíî-Êàìåíùè÷åñêîãî Îðäåíà», â êîòîðîì áû íå ïðèâîäèëàñü â ïðèìåð ñòåïåíü «Êàäîø». Ýòà ñòåïåíü ïîòîìó îáðàùàëà íà ñåáÿ âíèìàíèå, ÷òî ãîòîâèëà ïîñâÿùàåìûõ â ìñòèòåëè çà ïîïðàííûå ïðàâà ÷åëîâå÷åñòâà è áûëà äàëåêà îò ìèðîëþáèâîãî ìàñîíñòâà ãîëóáûõ ëîæ…
        Ïî îáðÿäíèêàì äåñÿòûõ ãîäîâ XIX âåêà, öâåò òêàíåé è ñèìâîëè÷åñêèõ óêðàøåíèé ëîæè áûë öâåòîì ïå÷àëè, êðîâè è ñìåðòè. Ëîæó óáèðàëè ïóðïóðíûìè òêàíÿìè è ïî íèì âûøèâàëè «çîëîòûå ÿçûêè îãíåâîãî ïëàìåíè è ñåðåáðÿíûå ñëåçû». Êðåñëî Âåëèêîãî Êîìàíäîðà, òðèæäû ìîãó÷åãî Âëàñòîäåðæöà, ïî÷òè ñîâåðøåííî ñêðûâàëîñü çà òÿæåëûì, ÷åðíûì áàðõàòîì áàëäàõèíà, âçîð ïðèêîâûâàëè «êðîâàâî-êðàñíûå», «òåâòîíè÷åñêèå» êðåñòû; èìè óñåÿí áûë ìðà÷íûé áàëäàõèí. Íè ñâåðêàþùèé çîëîòîì è ëàçîðüþ ñâÿùåííûé òðåóãîëüíèê ñ îêîì Ïðîâèäåíèÿ, íè ïëàìåíåþùàÿ çâåçäà ñ ìíîãîçíà÷àùåé áóêâîþ Î — íå âåí÷àëè áàëäàõèí; íàä íèì öàðèë âåí÷àííûé çîëîòîþ êîðîíîþ äâóãëàâûé îðåë ñ ðàñïðîñòåðòûìè êðûëüÿìè. Ýòî áûë ãðîçíûé îðåë íåïðåêëîííîé áîðüáû; â åãî ñæàòûõ êîãòÿõ áûë ìå÷. Íà ãðóäè îðëà, â íåáîëüøîì òðåóãîëüíèêå íà÷åðòàíî áûëî ñâÿùåííîå èìÿ «Àäîíàé»…
        Îäåÿíèå Âåëèêîãî Êîìàíäîðà áûëî öàðñòâåííîå, ïóðïóðíîå, íî åãî ïðèêðûâàëà ÷åðíàÿ ìàíòèÿ, óêðàøåííàÿ íà ñòîðîíå ñåðäöà êðàñíûì êðåñòîì; êîðîíó, âåíåö ìóäðîñòè, Êîìàíäîð âîçëàãàë íà ãîëîâó â òîðæåñòâåííûõ çàñåäàíèÿõ. Âñå ðûöàðè îäåòû áûëè â êîðîòêèå äàëìàòèêè ÷åðíîãî öâåòà, îïîÿñàííûå êðàñíûìè ïîÿñàìè ñ çîëîòîé áàõðîìîé; â èíûõ ëîæàõ äàëìàòèêè áûâàëè áåëûå ñ ÷åðíîþ êàéìîþ, à ïîÿñà ÷åðíûå ñ ñåðåáðÿíîé áàõðîìîé, íà ãðóäè è íà ñïèíå áåëûõ äàëìàòèêîâ íàøèâàëñÿ êðàñíûé îñüìèóãîëüíüé êðåñò.  íàèáîëåå ñòðîãèõ ëîæàõ ðûöàðè áåëîãî è ÷åðíîãî Îðëà íîñèëè îäåæäû ñðåäíåâåêîâûõ Ðûöàðåé Õðàìà è âñå âîîðóæåíèå — îò øëåìà äî øïîð — áûëî êðàñèâûì ïîâòîðåíèåì ðûöàðñêèõ äîñïåõîâ. Áîëüøèíñòâî ëîæ, îäíàêî, ïðåäïî÷èòàëî äàëìàòèêè, è â òàêèõ ëîæàõ Ðûöàðè íàäåâàëè ÷åðíûå øëÿïû ñ îïóùåííûìè ïîëÿìè. Óêðàøåíèåì øëÿï ñëóæèëî çîëîòîå ñîëíöå è êðàñíûå áóêâû N. À., çíàìåíîâàâøèå ñëîâà «Nekam Adonai» («Âîçìåçäèå, Ãîñïîäè (ëàò.). — Á. Ñ.).
        Íà ÷åðíûõ øåëêîâûõ ëåíòàõ, ÷ðåçïëå÷íûõ è øåéíûõ, íà çàïîíàõ è îòëè÷èòåëüíîì çíàêå, òåâòîíè÷åñêîì êðåñòå, áûëè âñå òå æå äåâèçû íåïðåêëîííîãî ðåøåíèÿ áîðüáû íà ñìåðòü ñ âðàãàìè ñâîèõ èäåàëîâ, âñå òå æå ñèìâîëû ïå÷àëè, êðîâè, ñìåðòè.
        Öâåò îäåæäû ïîñâÿùàåìîãî áûë ñåðûé èëè ÷åðíûé. Áîñîé, ñ âåðåâêîé âêðóã øåè ìåäëåííî ñëåäîâàë îí çà âîäèòåëåì è âõîäèë â ïîëóòåìíûé çàë ëîæè; ÷àäíî è íåðîâíî ìåðöàëè è ðàçãîðàëèñü ôàêåëû â ðóêàõ íåïîäâèæíî ñòîÿâøèõ ðûöàðåé. Çàææåííûé ôàêåë áûë è â ïðàâîé ðóêå âîäèòåëÿ, â ëåâîé îí äåðæàë êîíåö «âåðâè», ñâîáîäíîþ ïåòëåþ íàêèíóòîé íà øåþ ïîñâÿùàåìîãî. Ðàçäàâàëîñü íåãðîìêîå áðÿöàíèå ìÿ÷åé è âíîâü ñìîëêàëî: ýòî ðûöàðè âûíèìàëè è âíîâü âêëàäûâàëè â íîæíû ìå÷è, ñëîâíî ñãîðàÿ æåëàíèåì ïðèâåòñòâîâàòü ïîñâÿùàåìîãî, íî ñäåðæèâàåìûå îñòîðîæíîñòüþ, áîÿçíüþ âñòðåòèòü ïðåäàòåëÿ âìåñòî áðàòà è äðóãà. Ðàçëè÷íûå èñïûòàíèÿ ïðåäëàãàëèñü ïîñâÿùàåìîìó ñ öåëüþ óâåðèòüñÿ â åãî áåññòðàøèè è ïðåäàííîñòè Îðäåíó: íà æàðîâíå â ñîñóäå ñåðåáðèëñÿ ðàñïëàâëåííûé ñâèíåö (â äåéñòâèòåëüíîñòè ðòóòü); èñïûòóåìîìó ïðèêàçûâàëè áåñòðåïåòíî îïóñòèòü â êàëåíóþ ìàññó ñâîþ ðóêó. «×òî çíà÷èò ðóêà â ñðàâíåíèè ñ æèçíüþ, êîåé ïîæåðòâîâàë íàø Âåëèêèé ìàñòåð?» — âîñêëèöàë âèòèÿ. Áûëè è äðóãèå èñïûòàíèÿ.
        Ïîñëå êëÿòâû è ðàçëè÷íûõ öåðåìîíèé îäåâàëè èñïûòóåìîãî â ðèòóàëüíûå îäåæäû è âðó÷àëè åìó îòëè÷èòåëüíîå óêðàøåíèå Êàäîøà, êðàñíûé ýìàëèðîâàííûé âîñüìèóãîëüíûé êðåñò ñ ïåðëàìóòðîâûì èëè æåì÷óæíûì îâàëîì â öåíòðå. Íà îäíîé ñòîðîíå îâàëà âèäíåëîñü ÷åðíîå èçîáðàæåíèå ìåðòâîé ãîëîâû, ïðîíçåííîé êèíæàëîì, â íàïîìèíàíèå ðûöàðÿì î äàííîé èìè êëÿòâå íå îòñòóïàòü ïåðåä óæàñàìè ñìåðòè, åñëè ïîâñòðå÷àëèñü îíè íà ïóòè ê íàìå÷åííîé öåëè. Áóêâû «I. Ì.», èçîáðàæåííûå íà äðóãîé ñòîðîíå îâàëà, îçíà÷àëè Æàêà Ìîëý, ïîñëåäíåãî ãðîññìåéñòåðà Îðäåíà õðàìîâíèêîâ. Ýòîãî-òî, ãëóáîêî ÷òèìîãî ãðîññìåéñòåðà (êàê ñèìâîëà íåïîêîëåáèìîé âåðíîñòè äàííîìó îáåòó), ïîãèáøåãî â ïëàìåíè êîñòðà â 1314 ã., è èçîáðàæàåò ïîñâÿùàåìûé ïðè âõîäå â ëîæó: åãî ñëîâíî âåäóò íà êàçíü. Âåðåâêà âêðóã øåè íàïîìèíàåò î âèñåëèöàõ, ê êîòîðûì áûëè ïîäâåäåíû îñóæäåííûå õðàìîâíèêè; ãîðÿùèå ôàêåëû â ðóêàõ ðûöàðåé ñèìâîëèçèðîâàëè ïûëàþùèå êîñòðû, ïëàìåíåì êîèõ áûëè ñîææåíû è äðóãèå Õðàìîâíèêè, îñóæäåííûå íà ñìåðòü ñîâìåñòíî ñî ñâîèì ãðîññìåéñòåðîì. «Âå÷íàÿ ñëàâà ìó÷åíèêó çà äîáðîäåòåëü», — âîñêëèöàëè áðàòüÿ ïî îêîí÷àíèè îáðÿäà, ïðèâåòñòâóÿ âíîâü ïðèíÿòîãî ðûöàðÿ ÷åðíîãî è áåëîãî Îðëà… Âèíîâíèêàì æå ãèáåëè ñðåäíåâåêîâûõ õðàìîâíèêîâ, ôðàíöóçñêîìó êîðîëþ Ôèëèïïó Êðàñèâîìó è ïàïå Êëèìåíòó V, Âåëèêèå èçáðàííèêè êëÿëèñü «âîçäàòü äîëæíîå ïî äåëàì èõ». Íî êîðîëü è ïàïà, ìíîãî âåêîâ òîìó íàçàä óæå ïðåäñòàâøèå íà ñóä Âûñøåãî Íåçåìíîãî Ñóäèè, áûëè ëèøü ñèìâîëû, è ïîä ýòèìè ñèìâîëàìè ðàçóìåëàñü áîðüáà íà ñìåðòü ïðîòèâ «Äåñïîòèçìà ãðàæäàíñêîãî è öåðêîâíîãî».
        Îäíàêî, ñîäåðæàíèå ñòåïåíè Êàäîø íå èñ÷åðïûâàëîñü ïðèãîòîâëåíèåì áåññòðàøíîãî âîèòåëÿ ñ ìðàêîì ôàíàòèçìà è íàñèëèÿ: «êîâàëàñü ñèëüíàÿ âîëÿ, îñâîáîæäàëñÿ äóõ îò ïóò ñóåâåðèé, ïîëèðîâàëñÿ ðàçóì». Âåëèêèå èçáðàííèêè èìåíîâàëè ñåáÿ «ñûíàìè ñâåòà», «ñûíàìè ñîëíöà», êîèì îòêðûòî Âåëèêîå çíàíèå», Gnosis, ïîçíàíèå òàéí áûòèÿ».
        Çíà÷èìûå ýïèçîäû «Ìàñòåðà è Ìàðãàðèòû», ñâÿçàííûå ñ òàêèìè ïåðñîíàæàìè êàê Èâàí Áåçäîìíûé, Ìàñòåð, Âîëàíä, Êîðîâüåâ-Ôàãîò è Ìàðãàðèòà, ïîäîáíî ñöåíå Âåëèêîãî áàëà ó ñàòàíû, ÿâëÿþòñÿ ïàðîäèåé íà ìàñîíñêèå îáðÿäû. Ïîýò Èâàí Áåçäîìíûé, êîòîðîãî Ìàñòåð â ôèíàëå íàçûâàåò ñâîèì ó÷åíèêîì, — ýòî êàê áû ïðîôàí, ïûòàþùèéñÿ îáðåñòè íèçøóþ ìàñîíñêóþ ñòåïåíü ó÷åíèêà (êñòàòè ñêàçàòü, â èñòîðèè õðèñòèàíñòâà, ðàâíî êàê è â äåìîíîëîãèè, Èâàí Íèêîëàåâè÷ â íà÷àëå ðîìàíà — äåéñòâèòåëüíî ïîëíûé ïðîôàí).  ïîãîíå çà Âîëàíäîì îí òåðÿåò ñâîþ âåðõíþþ îäåæäó, êàê ýòî è ïîëîæåíî êàíäèäàòó â ìàñîíñêèå ó÷åíèêè: «Òî÷íî íà òîì ìåñòå, ãäå áûëà ãðóäà ïëàòüÿ, îñòàëèñü ïîëîñàòûå êàëüñîíû, ðâàíàÿ òîëñòîâêà (âîçìîæíûé íàìåê íà ñëåäîâàíèå ìàñîíîâ òðåõ íèçøèõ ìàñîíñêèõ ñòåïåíåé, â òîì ÷èñëå è ó÷åíèêà, ïðèíöèïó íåïðîòèâëåíèÿ çëó íàñèëèåì; ýòîìó ïðèíöèïó ñëåäîâàë â ñâîåì ó÷åíèè è Ëåâ Íèêîëàåâè÷ Òîëñòîé (1828-1910), â ÷åñòü êîòîðîãî íàçâàí ñîîòâåòñòâóþùèé òèï ðóáàõè. — Á. Ñ.), ñâå÷à, èêîíêà è êîðîáêà ñïè÷åê».  ýòîì îäåÿíèè Èâàí Áåçäîìíûé ïîÿâëÿåòñÿ â Äîìå Ãðèáîåäîâà, ïðèêîëîâ íà ãðóäü àíãëèéñêîé áóëàâêîé áóìàæíóþ èêîíêó «ñî ñòåðøèìñÿ èçîáðàæåíèåì íåèçâåñòíîãî ñâÿòîãî» — ñêðûòàÿ ïàðîäèÿ íà ìàñîíñêèé îáðÿä ïðèêîñíîâåíèÿ ê ãðóäè ïîñâÿùàåìîãî êëèíêîì èëè öèðêóëåì (â ðåäàêöèè 1929 ã. Èâàí Áåçäîìíûé ïðèöåïëÿë èêîíêó ïðÿìî ê ãîëîìó òåëó). Êëèíèêà Ñòðàâèíñêîãî, êóäà ïîçäíåå ïîïàäàåò ïîýò, íàïîìèíàåò ó÷åíè÷åñêóþ ìàñîíñêóþ ëîæó, ãäå «äåðåâÿííûå êðåñëà è ñòóëüÿ êðûòû áåëûì ëàêîì», à ïîñâÿùàåìîãî ââîäÿò â ïîëóòåìíîå ïîìåùåíèå íàäçèðàòåëè.  ëå÷åáíèöå Áåçäîìíîãî òå æå íàäçèðàòåëè (ñàíèòàðû) âåçóò ïî êîðèäîðó, îñâåùåííîìó òîëüêî «ñèíèìè íî÷íûìè ëàìïàìè». Âîïðîñû, êîòîðûå çàäàåò âðà÷ Èâàíó Íèêîëàåâè÷ó, âî ìíîãîì ïîâòîðÿþò òå, ÷òî çàäàåò Âåëèêèé Ìàñòåð êàíäèäàòó â ó÷åíèêè: «…Ó Èâàíà âûñïðîñèëè ðåøèòåëüíî âñå íàñ÷åò åãî ïðîøëîé æèçíè, âïëîòü äî òîãî, êîãäà è êàê îí áîëåë ñêàðëàòèíîé ëåò ïÿòíàäöàòü òîìó íàçàä. Èñïèñàâ çà Èâàíîì öåëóþ ñòðàíèöó, ïåðåâåðíóëè åå, è æåíùèíà â áåëîì ïåðåøëà ê ðàññïðîñàì î ðîäñòâåííèêàõ Èâàíà. Íà÷àëàñü êàêàÿ-òî êàíèòåëü: êòî óìåð, êîãäà äà îò÷åãî, íå ïèë ëè, íå áîëåë ëè âåíåðè÷åñêèìè áîëåçíÿìè, è âñå â òàêîì æå ðîäå (ïîïûòêà âûÿâèòü íàñëåäñòâåííûå ïîðîêè. — Á. Ñ.).  çàêëþ÷åíèå ïîïðîñèëè ðàññêàçàòü î â÷åðàøíåì ïðîèñøåñòâèè íà Ïàòðèàðøèõ ïðóäàõ, íî î÷åíü íå ïðèñòàâàëè, ñîîáùåíèþ î Ïîíòèè Ïèëàòå íå óäèâëÿëèñü». Ïîñëåäíèé âîïðîñ — ýòî êàê áû ïàðîäèÿ íà âîïðîñ Âåëèêîãî Ìàñòåðà î ïî÷èòàíèè Âûñî÷àéøåãî ñóùåñòâà, ïðèâåäåííûé â ñòàòüå Ò. Î. Ñîêîëîâñêîé. Ó Áóëãàêîâà çäåñü íà ìåñòå âûñî÷àéøåãî ñóùåñòâà îêàçûâàåòñÿ Âîëàíä. Ìåäèöèíñêèé îñìîòð Áåçäîìíîãî âåäåòñÿ ñ ïîìîùüþ íåïðåìåííîãî àòðèáóòà ìàñîíñêîé ñèìâîëèêè — ìîëîòêà, â äàííîì ñëó÷àå — âðà÷åáíîãî ìîëîòî÷êà: «Òóò æåíùèíà óñòóïèëà Èâàíà ìóæ÷èíå, è òîò âçÿëñÿ çà íåãî ïî-èíîìó è íè î ÷åì óæå íå ðàññïðàøèâàë. Îí èçìåðèë òåìïåðàòóðó Èâàíîâà òåëà, ïîñ÷èòàë ïóëüñ, ïîñìîòðåë Èâàíó â ãëàçà, ñâåòÿ â íèõ êàêîþ-òî ëàìïîé (ïîäîáíûì îáðàçîì «â ïîëóòüìå ëîæè, îñâåùåííîé ëèøü ïëàìåíåì ñæèãàåìîãî ñïèðòà, ïîñâÿùàåìûé ðàçëè÷àåò áëåñòÿùèå ìå÷è, óñòðåìëåííûå íà íåãî». — Á. Ñ.). Çàòåì íà ïîìîùü ìóæ÷èíå ïðèøëà äðóãàÿ æåíùèíà, è Èâàíà êîëîëè, íî íå áîëüíî, ÷åì-òî â ñïèíó, ðèñîâàëè ó íåãî ðó÷êîé ìîëîòî÷êà êàêèå-òî çíàêè íà êîæå ãðóäè, ñòó÷àëè ìîëîòî÷êàìè ïî êîëåíÿì, îò÷åãî íîãè Èâàíà ïîäïðûãèâàëè, êîëîëè ïàëåö è áðàëè èç íåãî êðîâü, êîëîëè â ëîêòåâîì ñãèáå, íàäåâàëè íà ðóêè êàêèå-òî ðåçèíîâûå áðàñëåòû». Èâàí ðàññêàçûâàåò «ïðî äÿäþ Ôåäîðà, ïèâøåãî â Âîëîãäå çàïîåì». Ôåäîð (Òåîäîð) â ïåðåâîäå ñ ãðå÷åñêîãî çíà÷èò «áîæèé äàð», ïðè÷åì Òåîäîðîì â ðàííåé ðåäàêöèè «Ìàñòåðà è Ìàðãàðèòû» çâàëè Âîëàíäà. Çäåñü, îïÿòü-òàêè, ïàðîäèÿ íà ñëîâà ðèòîðà, èçúÿñíÿþùåãî ñìûñë ìàñîíñêîé ñèìâîëèêè íîâîïîñâÿùåííîìó ó÷åíèêó (â ñòàòüå Ñîêîëîâñêîé): «Áëàãèé ïîñëàííèê, íàïðàâëÿþùèé, ïðåäîñòåðåãàþùèé — ýòî èñêðà Áîæåñòâà â ñîâåñòè ÷åëîâå÷åñòâà…» Ðåàëèñòè÷åñêè òî÷íî îïèñàííûå áûâøèì âðà÷îì Áóëãàêîâûì ìåäèöèíñêèå ïðîöåäóðû â «Ìàñòåðå è Ìàðãàðèòå» îêàçûâàþòñÿ ïàðîäèåé íà íåçàâåðøåííûé îáðÿä ïîñâÿùåíèÿ â ó÷åíèêè, ïðèñóùèé Ì.
        Â âàðèàíòå ðîìàíà, äàòèðîâàííîì 1933 ã., îñëåïøèé Èâàíóøêà Áåçäîìíûé ïîÿâëÿëñÿ íà øàáàøå, êîòîðûé çäåñü ñîîòâåòñòâîâàë Âåëèêîìó áàëó ó ñàòàíû ïîñëåäíåé ðåäàêöèè. Ïîäîáíàÿ ñëåïîòà, òîëüêî ìíèìàÿ, õàðàêòåðíà äëÿ ó÷åíèêà â ìàñîíñêîì îáðÿäå ïîñâÿùåíèÿ.  ýïèëîãå Èâàí Áåçäîìíûé ñòàíîâèòñÿ ÷åëîâåêîì íàóêè, ïðåâðàòèâøèñü â ïðîôåññîðà Èâàíà Íèêîëàåâè÷à Ïîíûðåâà. Òåì ñàìûì îí ðåàëèçîâàë îòìå÷åííóþ â ñòàòüå À. È. Áóëãàêîâà ëþáîâü ìàñîíîâ ê íàó÷íîé èñòèíå.  âàðèàíòå 1933 ã. Âîëàíä îáåùàåò îñëåïøåìó Èâàíó ïðîçðåíèå ÷åðåç òûñÿ÷ó ëåò, ïîñëå òîãî êàê ïîýò óâåðîâàë â ñóùåñòâîâàíèå Èåøóà Ãà-Íîöðè è çàõîòåë óâèäåòü åãî.  Ì. ó÷åíèê, ïðèíîñÿùèé êëÿòâó, äîêàçûâàåò òåì ñàìûì âåðó â Ïðîâèäåíèå, è â ðåçóëüòàòå ïîâÿçêà ñïàäàåò ñ åãî ãëàç è ïîçâîëÿåò îñîçíàòü ïîçîð çëà è ñâÿòîñòü äîáðà.
        Îáðÿä ïîñâÿùåíèÿ â ìàñòåðà ïàðîäèðóåòñÿ è ïîñëå Âåëèêîãî áàëà ó ñàòàíû. Áóëãàêîâñêèé Ìàñòåð, èçâëå÷åííûé Âîëàíäîì èç êëèíèêè Ñòðàâèíñêîãî, ïîëó÷àåò îò äüÿâîëà îáðàòíî ñîææåííóþ ðóêîïèñü ðîìàíà î Ïîíòèè Ïèëàòå, ïîäîáíî òîìó, êàê, ïî óòâåðæäåíèþ Áàòàéëÿ, Àëüáåðò Ïàéê áóäòî áû îáðåë ðóêîïèñü ìàñîíñêîãî óñòàâà îò ñàìîãî Ëþöèôåðà. Çàêëþ÷åííàÿ â ýòîò ðîìàí ïðîïîâåäü äîáðà è èñòèíû â ó÷åíèè Èåøóà Ãà-Íîöðè òàêæå ñîâïàäàåò ñ ìàñîíñêèìè èäåàëàìè.  íåì — êàê áû çàâåòíîå ñëîâî ìàñîíñêîãî ïåðâîãî Âåëèêîãî Ìàñòåðà Õèðàìà. Àâòîð ïîâåñòâîâàíèÿ î Ïîíòèè Ïèëàòå âñåöåëî îòäàåòñÿ ñâîåìó ïðîèçâåäåíèþ, îòðåêàÿñü îò ëè÷íîé æèçíè, êàê è ïðåäïèñûâàë óñòàâ Ì. ïîñâÿùåííîìó â ìàñòåðñêóþ ñòåïåíü. Ïîäîáíî òîìó, êàê çíàíèåì «áîæåñòâåííîé èñòèíû» îáëàäàë Õèðàì-Àäîíèðàì, ó Áóëãàêîâà òàêîå çíàíèå — ïðåðîãàòèâà Èåøóà Ãà-Íîöðè è Ìàñòåðà. Ìíèìàÿ ñìåðòü è áåññëåäíîå èñ÷åçíîâåíèå òåëà Ìàñòåðà è åãî âîçëþáëåííîé â ýïèëîãå áóëãàêîâñêîãî ðîìàíà òîæå ìîæíî ïîñòàâèòü â êîíòåêñò ìàñòåðñêîãî ðèòóàëà, ãäå ïîñâÿùàåìûé ñíà÷àëà èçîáðàæàåò ïîëîæåííîãî â ãðîá Õèðàìà, à ïîòîì ïîäíèìàåòñÿ è ïðîèçíîñèò êëÿòâó ìàñòåðà.
        Ìàñîíñêàÿ ñèìâîëèêà ïðèñóòñòâóåò è â îáðàçå ïðåäñåäàòåëÿ ÌÀÑÑÎËÈÒà Ìèõàèëà Àëåêñàíäðîâè÷à Áåðëèîçà (îäèí ðàç â òåêñòå îí èìåíóåòñÿ ñåêðåòàðåì ÌÀÑÑÎËÈÒà, è ýòî, êàê è ïðåäñåäàòåëü, íå òîëüêî áþðîêðàòè÷åñêèé, íî è ìàñîíñêèé òåðìèí). ÌÀÑÑÎËÈÒ ìîæåò áûòü ðàñøèôðîâàí â òîì ÷èñëå è êàê «Ìàñîíñêèé ñîþç ëèòåðàòîðîâ». Áåðëèîç è äðóãèå ÷ëåíû ñîþçà êàê áû ñîçäàþò íîâóþ, íî ëîæíóþ âåðó, ñòðåìÿñü íà ñàìîì äåëå òîëüêî ê ëè÷íîìó ïðåóñïåÿíèþ è ïðèóìíîæåíèþ èìóùåñòâà (ñòðåìëåíèå ìàñîíîâ ê óâåëè÷åíèþ èìóùåñòâà âñåõ ÷ëåíîâ ñîþçà îòìå÷àë, â ÷àñòíîñòè, À. È. Áóëãàêîâ). Ãèáåëü ïðåäñåäàòåëÿ ÌÀÑÑÎËÈÒà è ïîÿâëåíèå åãî ãîëîâû íà Âåëèêîì áàëó ó ñàòàíû ïàðîäèðóåò ðàññêàç Áàòàéëÿ î êàçíè Æàêà äå Ìîëý, ÷óäåñíîì ñïàñåíèè îò îãíÿ åãî ãîëîâû (îòìåòèì, ÷òî ïî òîãäàøíåé ïðàêòèêå òåëî ïðåäñåäàòåëÿ ÌÀÑÑÎËÈÒà äîëæíî áûëî ïîäâåðãíóòüñÿ êðåìàöèè) è èñïîëüçîâàíèè ÷åðåïà ãðîññìåéñòåðà òàìïëèåðîâ â ðèòóàëå àìåðèêàíñêèõ ìàñîíîâ-äåìîíîïîêëîííèêîâ. Æèâîé îãîíü, âûðûâàþùèéñÿ èç ãëàçíèö ÷åðåïà â ôàíòàñòè÷åñêîì ðàññêàçå Áàòàéëÿ, ïðåâðàòèëñÿ â «æèâûå, ïîëíûå ìûñëè è ñòðàäàíèÿ ãëàçà» ãîëîâû Áåðëèîçà íà áàëó ó Âîëàíäà. Ñàìó èäåþ ñäåëàòü ãëàâîé ìàñîíîâ äüÿâîëà Áóëãàêîâ, âîçìîæíî, ïî÷åðïíóë ó Áàòàéëÿ, ñäåëàâøåãî âåðõîâíûì ðóêîâîäèòåëåì ìàñîíîâ ñàòàíó Ëþöèôåðà. Âîëàíä â «Ìàñòåðå è Ìàðãàðèòå» âûïîëíÿåò ôóíêöèè ìàñîíà âûñøåé ñòåïåíè, âðîäå Âåëèêîãî Êîìàíäîðà. Óáðàíñòâî Íåõîðîøåé êâàðòèðû ïåðåä Âåëèêèì áàëîì ó ñàòàíû íàïîìèíàåò óáðàíñòâî ìàñîíñêîé ëîæè ïåðåä îáðÿäîì ïîñâÿùåíèÿ — áåñêîíå÷íàÿ òåìíàÿ çàëà, îñâåùåííàÿ ñâå÷àìè. Ñâÿùåííûé åãèïåòñêèé æóê-ñêàðàáåé íà ãðóäè Âîëàíäà çàñòàâëÿåò âñïîìíèòü îá îòìå÷åííîé À. È. Áóëãàêîâûì ñâÿçè ìàñîíñêîãî îáðÿäà ñ ìèñòåðèÿìè Äðåâíåãî Åãèïòà è îá óêàçàíèè Ò. Î. Ñîêîëîâñêîé íà òî, ÷òî Õèðàì-Àäîíèðàì áûë ó÷åíèêîì åãèïåòñêèõ ìàñòåðîâ. Ãëàçà Âîëàíäà — «ïðàâûé ñ çîëîòîþ èñêðîé íà äíå, ñâåðëÿùèé ëþáîãî äî äíà äóøè, è ëåâûé — ïóñòîé è ÷åðíûé, âðîäå êàê óçêîå èãîëüíîå óõî, êàê âûõîä â áåçäîííûé êîëîäåö âñÿêîé òüìû è òåíåé» îëèöåòâîðÿþò òîò êîëîäåö, êóäà ïðåä÷óâñòâîâàâøèé ãèáåëü ìàñòåð Õèðàì áðîñèë çîëîòîé òðåóãîëüíèê ñ «òàèíñòâåííûì èçîáðàæåíèåì èìåíè Èåãîâû», ñèìâîë áîæåñêîãî íà÷àëà è âñåñîâåðøåíñòâà äóõà. Îäåÿíèå Âîëàíäà — ÷åðíàÿ õëàìèäà è øïàãà íà áîêó â òî÷íîñòè ñîîòâåòñòâóåò îäåÿíèþ è âîîðóæåíèþ Âåëèêîãî Êîìàíäîðà â îáðÿäå ïîñâÿùåíèÿ â 30-þ ñòåïåíü Êàäîø, èëè ðûöàðÿ áåëîãî è ÷åðíîãî îðëà.  íà÷àëå áàëà ñàòàíà ïðåäñòàåò â íèæíåì áåëüå, êàê è ïîëàãàåòñÿ ïîñâÿùàåìîìó, à îáëèê Âåëèêîãî Êîìàíäîðà ïðèíèìàåò ñðàçó ïîñëå óáèéñòâà Áàðîíà Ìàéãåëÿ, ÷üÿ àëàÿ êðîâü çàëèâàåò êðàõìàëüíóþ ðóáàøêó è æèëåò — òðàäèöèîííîå ìàñîíñêîå ïëàòüå. Áåñêîíå÷íàÿ æå ëåñòíèöà, ïî ñòóïåíÿì êîòîðîé Ìàðãàðèòà ïîäíèìàåòñÿ â Íåõîðîøóþ êâàðòèðó íà áàë, íàïîìèíàåò òàèíñòâåííóþ ëåñòíèöó â ÷åòûðíàäöàòü ñòóïåíåé, óñòàíàâëèâàþùóþñÿ â ïðèåìíîé ëîæè Êàäîø è ñèìâîëèçèðóþùóþ, ñîãëàñíî Ñîêîëîâñêîé, ñîåäèíåíèå «çåìíîãî íè÷òîæåñòâà» ñ íåáåñíûì âåëè÷èåì, íåçíàíèÿ ñî âñåâåäåíèåì (ïî ýòîé ëåñòíèöå îáÿçàòåëüíî äîëæåí áûë âñõîäèòü ïîñâÿùàåìûé). Âî âðåìÿ Âåëèêîãî áàëà ó ñàòàíû Ìàðãàðèòà ñòîèò íà ëåâîì êîëåíå, êàê è ïîäîáàåò êàíäèäàòó íà ïîëó÷åíèå ìàñîíñêîé ñòåïåíè. Çäåñü, ñ îäíîé ñòîðîíû, ïàðîäèÿ íà ìàñîíñêóþ òðàäèöèþ, ïîñêîëüêó óñòàâû XVIII-ÕIÕ ââ., íà êîòîðûå îïèðàëèñü â ñâîèõ èññëåäîâàíèÿõ À. È. Áóëãàêîâ è Ò. Î. Ñîêîëîâñêàÿ, íå äîïóñêàëè æåíùèí â ñîñòàâ ëîæ. Îäíàêî, ñ äðóãîé ñòîðîíû, òóò ìîæíî óñìîòðåòü è çíàêîìñòâî àâòîðà «Ìàñòåðà è Ìàðãàðèòû» ñ ðåàëüíîé ïðàêòèêîé ðóññêîãî Ì. íà÷àëà XX â., êîãäà îòäåëüíûå æåíùèíû óæå âõîäèëè â ìàñîíñêèé ñîþç. Ïîìèìî Ò. Î. Ñîêîëîâñêîé, ìàñîíêîé áûëà, íàïðèìåð, âèäíàÿ îáùåñòâåííàÿ äåÿòåëüíèöà è ïóáëèöèñòêà ñîöèàëèñòè÷åñêîãî òîëêà Å. Ä. Êóñêîâà (1869-1958), ïðè÷åì î åå Ì. áûëî äîâîëüíî øèðîêî èçâåñòíî. ×åðåï Áåðëèîçà èãðàåò ðîëü êðîâàâîé ÷àøè, êóäà ñòåêàåò êðîâü ïîñâÿùàåìîãî â ìàñîíñêóþ ñòåïåíü, ñîåäèíÿåìàÿ ñ êðîâüþ áðàòüåâ-ìàñîíîâ. ×åðíûå ôðàêè ãîñòåé íà Âåëèêîì áàëó ó ñàòàíû — ýòî òî æå ñàìîå, ÷òî ÷åðíûå îäåæäû íà ïðèñóòñòâóþùèõ ïðè îáðÿäå ïîñâÿùåíèÿ â ìàñòåðà. Ñîåäèíåíèå Ìàñòåðà è Ìàðãàðèòû ñîîòâåòñòâóåò ñîäåðæàùåìóñÿ â ìàñîíñêîì îáðÿäå ïîæåëàíèþ ó÷åíèêó «èçáðàòü ñåáå ïîäðóãó, îáðó÷èòüñÿ åé ÿêî íåâåñòå, ñî÷åòàòüñÿ ÷èñòûì è ñâÿùåííûì áðàêîì ñ ïðåìóäðîñòüþ, ñ íåáåñíîþ äåâîþ Ñîôèåþ». Ïàðîäèÿ çäåñü â òîì, ÷òî îëèöåòâîðÿþùàÿ âå÷íóþ æåíñòâåííîñòü è ïðåìóäðîñòü Áîæèþ Ìàðãàðèòà âûíóæäåíà áûëà ñòàòü âåäüìîé, ÷òîáû ñîåäèíèòüñÿ ñ Ìàñòåðîì. Êîíå÷íàÿ íàãðàäà Ìàñòåðó — íå ñâåò, à ïîêîé, òàêæå ñâÿçûâàåòñÿ ñ ñèìâîëèêîé Ì., ïîñêîëüêó ìàñîíû ñ÷èòàþòñÿ «ñûíàìè ñâåòà». Òóò åñòü ñâÿçü è ñ ôèíàëîì «Ôàóñòà» (1808-1832) Èîãàííà Âîëüôãàíãà øòå (1749-1832), ãäå äàðîâàíèå ãëàâíîìó ãåðîþ ñâåòà ñîâïàäàåò ñ ìàñîíñêîé òðàäèöèåé (øòå, êàê èçâåñòíî, áûë ìàñîíîì). Îäíàêî â ñîîòâåòñòâèè ñ ôèëîñîôñêîé êîíöåïöèåé Áóëãàêîâà Ìàñòåð íå ïîëó÷àåò ñâåòà.
        Ñ Êîðîâüåâûì-Ôàãîòîì ñâÿçàíî ïîñâÿùåíèå â ñòåïåíü Êàäîø — ñòåïåíü ðûöàðÿ áåëîãî è ÷åðíîãî îðëà. Íåñëó÷àéíî âî âðåìÿ âèçèòà áóôåò÷èêà Òåàòðà Âàðüåòå Ñîêîâà â Íåõîðîøóþ êâàðòèðó Ãåëëà âïåðâûå íàçûâàåò ïåðâîãî ïîìîùíèêà Âîëàíäà ðûöàðåì. Äåòàëè îáñòàíîâêè, êîòîðûå âèäèò âîøåäøèé, ñîîòâåòñòâóþò ïàðîäèè íà îáðÿä ïîñâÿùåíèÿ èìåííî â ðûöàðñêóþ ñòåïåíü Êàäîø: «Âîéäÿ òóäà, êóäà åãî ïðèãëàñèëè, áóôåò÷èê äàæå ïðî äåëî ñâîå ïîçàáûë, äî òîãî åãî ïîðàçèëî óáðàíñòâî êîìíàòû. Ñêâîçü öâåòíûå ñòåêëà áîëüøèõ îêîí… ëèëñÿ íåîáûêíîâåííûé, ïîõîæèé íà öåðêîâíûé ñâåò.  ñòàðèííîì ãðîìàäíîì êàìèíå, íåñìîòðÿ íà æàðêèé âåñåííèé äåíü, ïûëàëè äðîâà. À æàðêî ìåæäó òåì íèñêîëüêî íå áûëî â êîìíàòå, è äàæå íàîáîðîò, âõîäÿùåãî îõâàòûâàëà êàêàÿ-òî ïîãðåáíàÿ ñûðîñòü. Ïåðåä êàìèíîì íà òèãðîâîé øêóðå ñèäåë, áëàãîäóøíî æìóðÿñü íà îãîíü, ÷åðíûé êîòèùå. Áûë ñòîë, ïðè âçãëÿäå íà êîòîðûé áîãîáîÿçíåííûé áóôåò÷èê âçäðîãíóë: ñòîë áûë ïîêðûò öåðêîâíîé ïàð÷îé (â ðàííåé ðåäàêöèè ïðÿìî ãîâîðèëîñü, ÷òî íà ïàð÷å «áûëè âûøèòû êðåñòû, íî òîëüêî êâåðõó íîãàìè»; òåì ñàìûì óñèëèâàëîñü ñõîäñòâî ñ òåâòîíñêèìè êðåñòàìè íà áàðõàòíîì ïîêðûòèè áàëäàõèíà âî âðåìÿ ïîñâÿùåíèÿ â ðûöàðè ÷åðíîãî è áåëîãî îðëà. — Á. Ñ.)… Ó êàìèíà ìàëåíüêèé, ðûæèé, ñ íîæîì çà ïîÿñîì, íà äëèííîé ñòàëüíîé øïàãå æàðèë êóñêè ìÿñà, è ñîê êàïàë â îãîíü, è â äûìîõîä óõîäèë äûì». Ñîêîâ âèäèò è äðóãèå ïðåäìåòû, õàðàêòåðíûå äëÿ ñòåïåíè Êàäîø: «…Íà ñïèíêó ñòóëà íàáðîøåí áûë òðàóðíûé ïëàù, ïîäáèòûé îãíåííîé ìàòåðèåé, íà ïîäçåðêàëüíîì ñòîëèêå ëåæàëà äëèííàÿ øïàãà ñ ïîáëåñêèâàþùåé çîëîòîé ðóêîÿòüþ. Òðè øïàãè ñ ðóêîÿòÿìè ñåðåáðÿíûìè ñòîÿëè â óãëó òàê æå ïðîñòî, êàê êàêèå-íèáóäü çîíòèêè èëè òðîñòè. À íà îëåíüèõ ðîãàõ âèñåëè áåðåòû ñ îðëèíûìè ïåðüÿìè». Øïàãè çäåñü — ýòî ñîâðåìåííîå ïîâòîðåíèå ìå÷åé ðûöàðåé ÷åðíîãî è áåëîãî îðëà. Ñ îðëîì àññîöèèðóþòñÿ è îðëèíûå ïåðüÿ áåðåòîâ, à ÷åðíî-êðàñíûé ïëàù Âîëàíäà ñîîòâåòñòâóåò îäåÿíèþ Âåëèêîãî Êîìàíäîðà. Èñïûòàíèÿ, êîòîðûìè â ïàìÿòü î áûëûõ êàçíÿõ òàìïëèåðîâ ïîäâåðãàþò ïîñâÿùàåìîãî â ñòåïåíü Êàäîø, ïàðîäèéíî âîñïðîèçâåäåíû â òåõ èñïûòàíèÿõ, ÷òî âûïàëè íà äîëþ Ñîêîâà â Íåõîðîøåé êâàðòèðå. Ñîãëàñíî îïèñàíèþ Ñîêîëîâñêîé, êàíäèäàòó â ðûöàðè ÷åðíîãî è áåëîãî îðëà íàäåâàëè íà øåþ âåðåâêó — â ïàìÿòü î ðûöàðÿõ Õðàìà, ïîãèáøèõ íà âèñåëèöàõ. Ïîä áóôåò÷èêîì Òåàòðà Âàðüåòå «ñ òðåñêîì ïîäëîìèëàñü» ñêàìåå÷êà, ÷òî ñèìâîëèçèðóåò ñêàìåéêó, âûáèâàåìóþ èç-ïîä íîã âèñåëüíèêà, à ãîðÿùàÿ æàðîâíÿ — êîñòðû, íà êîòîðûõ æãëè òàìïëèåðîâ. Èñïûòàíèé Àíäðåé Ôîêè÷ íå âûäåðæèâàåò. Ñîãëàñíî Ñîêîëîâñêîé, ðûöàðÿì ñòåïåíè Êàäîø áûëî ïðåäïèñàíî èçáåãàòü ñåìè ïîðîêîâ: «ãîðäîñòè, ñêóïîñòè, íåóìåðåííîñòè, ïîõîòè, êîðûñòîëþáèÿ, ïðàçäíîñòè, ãíåâà». Âîëàíä ñòàâèò âîïðîñû ïåðåä Ñîêîâûì òàêèì îáðàçîì, ÷òîáû âûÿñíèòü íàëè÷èå èëè îòñóòñòâèå ó íåãî âñåõ ýòèõ ãðåõîâ, âûÿñíÿåòñÿ, ÷òî ïîõîòü, íåóìåðåííîñòü, ãîðäîñòü, ïðàçäíîñòü ÷óæäû Ñîêîâó — îí íå ïüåò âèíà, íå èíòåðåñóåòñÿ æåíùèíàìè, íå ïðèâûê ê óïîòðåáëåíèþ âêóñíîé è äîðîãîé ïèùè, íå óìååò âåñåëèòüñÿ è ïðàçäíî ïðîâîäèòü ñâîå âðåìÿ. Çàòî áóôåò÷èê ñòðàäàåò ñêóïîñòüþ è êîðûñòîëþáèåì è ìîæåò ðàçãíåâàòüñÿ, êàê âîçìóùàåòñÿ îí, íàïðèìåð, âîïðîñîì Âîëàíäà: «Âû êîãäà óìðåòå?» Ñîêîâ, êàê è äðóãèå ñîâðåìåííûå ïåðñîíàæè «Ìàñòåðà è Ìàðãàðèòû», èñïûòàíèé, êîòîðûå äîëæíû ïðîéòè êàíäèäàòû íà îáðåòåíèå ðàçëè÷íûõ ñòåïåíåé Ì., íå îñèëèë. Íè îäèí èç ïñåâäîìàñîíñêèõ îáðÿäîâ â «Ìàñòåðå è Ìàðãàðèòå» íå äîâîäèòñÿ äî êîíöà. Âîëàíä è åãî òîâàðèùè ïîäìàñòåðüÿ óïîäîáëåíû â ðîìàíå îáëàäàòåëÿì âûñøèõ ñòåïåíåé Ì., äëÿ êîòîðûõ õàðàêòåðíà, ïî óòâåðæäåíèþ Ñîêîëîâñêîé, ñòðàñòíàÿ ïðîïîâåäü «áîðüáû ñî çëîì ñèëîþ». Ñàòàíå è åãî ñâèòå îñîáåííî ïðèñóùå ìùåíèå — îòëè÷èòåëüíàÿ ÷åðòà ñòåïåíè Êàäîø. Îíè íàêàçûâàþò Áåðëèîçà, Áàðîíà Ìàéãåëÿ è Àëîèçèÿ Ìîãàðû÷à. Ïîñëåäíèé óïîäîáëåí ñòðîèòåëþ-ïîäìàñòåðüþ, ïðåäàòåëüñêè óáèâøåìó Âåëèêîãî Ìàñòåðà Õèðàìà. Ìîãàðû÷ óñïåë óæå ïðîèçâåñòè â ïîäâàëü÷èêå áóëãàêîâñêîãî Ìàñòåðà êîå-êàêèå ñòðîèòåëüíûå ðàáîòû:
        « — ß âàííó ïðèñòðîèë, — ñòó÷à çóáàìè, êðè÷àë îêðîâàâëåííûé Ìîãàðû÷ è â óæàñå ïîíåñ êàêóþ-òî îêîëåñèöó — îäíà ïîáåëêà… êóïîðîñ…»
        Âî âðåìÿ ïîñëåäíåãî ïîëåòà Ôàãîò îáðåòàåò îáëèê ðûöàðÿ ÷åðíîãî è áåëîãî îðëà.  âàðèàíòå 1936 ã. îí âûãëÿäåë ñëåäóþùèì îáðàçîì: «Ëóíà ëèëà áåøåíûé ñâåò, è òåïåðü îí çàèãðàë íà çîëîòûõ çàñòåæêàõ êàôòàíà íà ðóêîÿòè, íà çâåçäàõ øïîð. Íå áûëî íèêàêîãî Êîðîâüåâà, íåâäàëåêå îò ìàñòåðà ñêàêàë, êîëîë çâåçäàìè áîêà êîíÿ ðûöàðü â ôèîëåòîâîì. Âñå â íåì áûëî ïå÷àëüíî, è ìàñòåðó ïîêàçàëîñü äàæå, ÷òî ïåðî ñ áåðåòà ñâåøèâàåòñÿ ãðóñòíî». Çäåñü Êîðîâüåâ-Ôàãîò ïîõîæ íà òåõ ðûöàðåé ÷åðíîãî è áåëîãî îðëà, êîòîðûå, ïî ñëîâàì Ò. Î. Ñîêîëîâñêîé, íåñêîëüêî ìîäåðíèçèðîâàëè ðûöàðñêèé êîñòþì, íàäåâ êîðîòêèå ÷åðíûå äàëìàòèêè (êàôòàíû) ÷åðíîãî èëè áåëîãî öâåòà è ïîÿñà ñ ñåðåáðÿíîé èëè çîëîòîé áàõðîìîé, à òàêæå ÷åðíûå øëÿïû, óêðàøåííûå çîëîòûì ñîëíöåì (ó Áóëãàêîâà âìåñòî øëÿïû — áåðåò ñ îðëèíûì ïåðîì).  îêîí÷àòåëüíîì òåêñòå ðûöàðñêèé íàðÿä Ôàãîòà ïðåâðàòèëñÿ â òðàäèöèîííûå ðûöàðñêèå äîñïåõè, êàê ýòî è áûëî â áîëüøèíñòâå ëîæ ñòåïåíè Êàäîø; à ïðåãðåøåíèå, çà êîòîðîå îí ïîíåñ íàêàçàíüå, ñòàëî ïðÿìî ñâÿçûâàòüñÿ ñ òåìîé ñâåòà è òüìû: «Íà ìåñòå òîãî, êòî â äðàíîé öèðêîâîé îäåæäå ïîêèíóë Âîðîáüåâû ãîðû ïîä èìåíåì Êîðîâüåâà-Ôàãîòà, òåïåðü ñêàêàë, òèõî çâåíÿ çîëîòîþ öåïüþ ïîâîäà, òåìíî-ôèîëåòîâûé ðûöàðü ñ ìðà÷íåéøèì è íèêîãäà íå óëûáàþùèìñÿ ëèöîì…
         — Ïî÷åìó îí òàê èçìåíèëñÿ? — ñïðîñèëà òèõî Ìàðãàðèòà ïîä ñâèñò âåòðà ó Âîëàíäà.
        — Ðûöàðü ýòîò êîãäà-òî íåóäà÷íî ïîøóòèë, — îòâåòèë Âîëàíä, ïîâîðà÷èâàÿ ê Ìàðãàðèòå ñâîå ëèöî ñ òèõî ãîðÿùèì ãëàçîì, — åãî êàëàìáóð, êîòîðûé îí ñî÷èíèë, ðàçãîâàðèâàÿ î ñâåòå è òüìå, áûë íå ñîâñåì õîðîø. È ðûöàðþ ïðèøëîñü ïîñëå ýòîãî ïðîøóòèòü íåìíîãî áîëüøå è äîëüøå, íåæåëè îí ïðåäïîëàãàë. Íî ñåãîäíÿ òàêàÿ íî÷ü, êîãäà ñâîäÿòñÿ ñ÷åòû. Ðûöàðü ñâîé ñ÷åò îïëàòèë è çàêðûë!» Çäåñü â êà÷åñòâå ñèìâîëà ïå÷àëè, òðàóðà è ñìåðòè âûáðàí íå ÷åðíûé, ïðèíÿòûé â ëîæå ñòåïåíè Êàäîø, à ôèîëåòîâûé, òîæå òðàäèöèîííûé â ýòîì êà÷åñòâå äëÿ çàïàäíîãî õðèñòèàíñòâà. Ïîñêîëüêó ðûöàðè áåëîãî è ÷åðíîãî îðëà èìåíîâàëè ñåáÿ «ñûíàìè ñâåòà» è «ñûíàìè ñîëíöà», êàëàìáóð íàñ÷åò ñîëíöà è òüìû ÿâëÿëñÿ äëÿ íèõ âåùüþ ïðåäîñóäèòåëüíîé è ìîã áûòü ñî÷òåí ãîðäûíåé — îäíèì èç ñåìè çàïðåòíûõ äëÿ ñòåïåíè Êàäîø ïîðîêîâ.  íàêàçàíèå Êîðîâüåâà-Ôàãîòà ïðåâðàòèëè â øóòà.
        Îòìåòèì, ÷òî îäíî èç çàíÿòèé, êîòîðûì ïðåäëàãàåò Âîëàíä çàíÿòüñÿ Ìàñòåðó â ïîñëåäíåì ïðèþòå — «ñèäåòü íàä ðåòîðòîé â íàäåæäå, ÷òî âàì óäàñòñÿ âûëåïèòü íîâîãî ãîìóíêóëà», õîòÿ è âîñõîäèò ê ñîîòâåòñòâóþùåìó ýïèçîäó «Ôàóñòà», èìååò, êàê, âïðî÷åì, è ó øòå, ìàñîíñêóþ îêðàñêó. Ò. Î. Ñîêîëîâñêàÿ â ñòàòüå «Ìàñîíñêèå ñèñòåìû» ðàññêàçûâàåò î òàê íàçûâàåìîé Òåîðåòè÷åñêîé ñòåïåíè Ì., êîòîðàÿ «åñòü ïîñðåäñòâóþùåå çâåíî ìåæäó ñâîáîäíûì êàìåíùè÷åñòâîì è âûñøèì ñîáðàòñòâîì èçáðàííûõ ïðîñâåòëåííûõ, ò. å. «âíóòðåííèì îðäåíîì»… ê ïðèíÿòèþ â òåîðåòè÷åñêèå ôèëîñîôû èçáèðàëèñü äîñòîéíåéøèå ïèòîìöû ìàñîíñêîãî ïðèóãîòîâèòåëüíîãî ó÷èëèùà, èîàííîâñêèå ìàñòåðà; îäíàêî èì ïðåäîñòàâëÿëîñü åùå âðåìÿ ïðîéòè îäíó èëè äâå (ñìîòðÿ ïî ñèñòåìå) ñòåïåíè øîòëàíäñêîãî ìàñîíñòâà, «äàáû ê ôèëîñîôñêèì ðàáîòàì ñïîñîáíûìè ñîäåëàòü»…
        Â ðóññêèõ àðõèâàõ ñîõðàíèëèñü ìíîãî÷èñëåííûå ñïèñêè ïðåäìåòîâ äëÿ çàíÿòèé ìàñîíîâ â ñòåïåíè òåîðåòè÷åñêèõ áðàòüåâ, íî ìíîãèå èç íèõ ïèñàíû øèôðîì è òðóäíî ïîääàþòñÿ òîëêîâàíèþ: íå âñåãäà âîçìîæíî óãàäàòü ãðàíèöó ìåæäó èíîñêàçàíèåì è äåéñòâèòåëüíîñòüþ. Òàêîâû, íà ïðèìåð, ïîäðîáíåéøèå îïèñàíèÿ «ñîçäàíèÿ ãîìóíêóëà â õðóñòàëüíûõ ðåòîðòàõ èç ìàéñêîé ðîñû è ÷åëîâå÷åñêîé êðîâè» (Ýòîò ïðîöåññ ñëåäóåò ïîíèìàòü êàê ìåòàôîðó ñîåäèíåíèÿ ìóæñêîãî è æåíñêîãî íà÷àëà, êðîâè è ðîñû, ñ öåëüþ äîñòèæåíèÿ Àíäðîãèíà — äâóïîëîãî ñîâåðøåííîãî ñóùåñòâà. — Á. Ñ.)…» Ôàêòè÷åñêè Âîëàíä îáåùàåò Ìàñòåðó ïðîèçâîäñòâî â ñëåäóþùóþ ñòåïåíü — òåîðåòè÷åñêîãî ôèëîñîôà. Ïîêàçàòåëüíî, ÷òî äåéñòâèå ìîñêîâñêèõ ñöåí «Ìàñòåðà è Ìàðãàðèòû» ïðîèñõîäèò â ìàå, òàê ÷òî îäèí èíãðåäèåíò ãîìóíêóëà îêàçûâàåòñÿ ïðÿìî ïîä ðóêîé. Äðóãèì èíãðåäèåíòîì, î÷åâèäíî, äîëæíà ïîñëóæèòü êðîâü óáèòîãî íà Âåëèêîì áàëó ó ñàòàíû Áàðîíà Ìàéãåëÿ. Ïî óòâåðæäåíèþ ïðèñóòñòâóþùèõ, ýòà êðîâü «äàâíî óøëà â çåìëþ», òàê ÷òî îíà âïîëíå ìîæåò ñîåäèíèòüñÿ ñ ìàéñêîé ðîñîé è òåì ñàìûì ñäåëàòü âîçìîæíûì ñîòâîðåíèå ãîìóíêóëà. Ïîëåò Ìàñòåðà â ÷åðíîì íî÷íîì íåáå ê ïîñëåäíåìó ïðèþòó â ñêàëàõ (âñïîìèíàåòñÿ è øóáåðòîâñêîå «×åðíûå ñêàëû ìîé ïîêîé», ïðîèçíîñèìîå âî âðåìÿ ïîñëåäíåãî ïîëåòà Êîðîâüåâûì-Ôàãîòîì â âàðèàíòå 1931 ã.), ãäå ãåðîé äîëæåí îáðåñòè ñòåïåíü òåîðåòè÷åñêîãî ôèëîñîôà, àññîöèèðóåòñÿ ñ ìðà÷íîé îáñòàíîâêîé òåîðåòè÷åñêèõ ëîæ. Ò. Î. Ñîêîëîâñêàÿ óòâåðæäàëà: «Â ïðîòèâîïîëîæíîñòü ñâåòëîìó, êðàñèâîìó óáðàíñòâó ëîæ èîàííîâñêîãî ìàñîíñòâà è ïðè÷óäëèâîé îáñòàíîâêå êðàñíûõ øîòëàíäñêèõ ëîæ, ëîæè, ïðåäíàçíà÷àâøèåñÿ äëÿ çàñåäàíèé òåîðåòè÷åñêèõ áðàòüåâ, áûëè ìðà÷íû, èõ óáèðàëè ÷åðíûì ñóêíîì è ÷åðíûì øåëêîì». Ïîñêîëüêó òåîðåòè÷åñêàÿ ñòåïåíü çàíèìàëà ïðîìåæóòî÷íîå ïîëîæåíèå ìåæäó íèçøèì, èîàííîâñêèì Ì. è âûñøèì, àíäðååâñêèì, íåïîëíîòà íàãðàäû, äàííîé áóëãàêîâñêîìó ãåðîþ, ìîæåò íàéòè çäåñü ñâîå îáúÿñíåíèå» Êàê ïðåäóïðåæäàë Âîëàíä Ìàñòåðà â ðàííåé ðåäàêöèè: «Òû íå ïîäíèìåøüñÿ äî âûñîò, íå áóäåøü ñëóøàòü ìåññû…». Ïîñëåäíèé ïðèþò, ãäå òâîðåö ðîìàíà î Ïîíòèè Ïèëàòå ñìîæåò íàñëàæäàòüñÿ ïîêîåì, íàõîäèòñÿ íà ãðàíèöå ñâåòà è òüìû. Âîçëþáëåííûé Ìàðãàðèòû íå ïîäíèìàåòñÿ äî ñòåïåíè ðûöàðåé ÷åðíîãî è áåëîãî îðëà — «ñûíîâ ñâåòà», íî îêàçûâàåòñÿ âûøå îáëàäàòåëåé ñòåïåíåé èîàííîâñêîãî Ì., êîòîðûì, ïî Ñîêîëîâñêîé, «îòêðûòû áûëè ëèøü ñèìâîëû êðèñòàëëè÷åñêè ÷èñòîãî ó÷åíèÿ íðàâñòâåííîãî óñîâåðøåíñòâîâàíèÿ è ñëóæåíèÿ íà ïîëüçó ñòðàæäóùåãî ÷åëîâå÷åñòâà». Òàêèì «ãîëûì ñâåòîì», ãîâîðÿ ñëîâàìè Âîëàíäà, ñïîñîáåí íàñëàæäàòüñÿ òîëüêî îäíîìåðíî ìûñëÿùèé Ëåâèé Ìàòâåé, íå òîëüêî ó÷åíèê Èåøóà Ãà-Íîöðè, íî è êàê áû îáëàäàòåëü íèçøåé, ó÷åíè÷åñêîé ñòåïåíè Ì. Áóëãàêîâñêèé Ìàñòåð âûøå ñòîëü ïðèìèòèâíîãî ïîíèìàíèÿ ñâåòëîãî íà÷àëà, îäíàêî ñàì íå ñïîñîáåí ê áîðüáå è ìùåíèþ, õîòÿ è ãîòîâ ïðèçíàòü ñïîñîáíîñòü çëà òâîðèòü áëàãî. Ïîýòîìó îí íå â ñîñòîÿíèè äîñòè÷ü âûñøèõ ñòåïåíåé àíäðååâñêîãî, èëè øîòëàíäñêîãî Ì.
        Ïðèìå÷àòåëüíî, ÷òî Áóëãàêîâ óïîòðåáëÿë òåðìèíîëîãèþ Ì. â ñâîåé ïåðåïèñêå.  ÷àñòíîñòè, â ïèñüìå ôèëîñîôó è ëèòåðàòóðîâåäó Ï. Ñ. Ïîïîâó îò 19 ìàðòà 1932 ã. îí, èìåÿ â âèäó ãèáåëü âåëèêîãî ïîýòà Àëåêñàíäðà Ïóøêèíà (1799-1837), óòâåðæäàë: «Êîãäà ñòî ëåò íàçàä êîìàíäîðà íàøåãî ðóññêîãî îðäåíà ïèñàòåëåé ïðèñòðåëèëè, íà òåëå åãî íàøëè òÿæåëóþ ïèñòîëåòíóþ ðàíó. Êîãäà ÷åðåç ñòî ëåò áóäóò ðàçäåâàòü îäíîãî èç ïîòîìêîâ ïåðåä îòïðàâêîé â äàëüíèé ïóòü, íàéäóò íåñêîëüêî øðàìîâ îò ôèíñêèõ íîæåé. È âñå íà ñïèíå. Ìåíÿåòñÿ îðóæèå!» Çäåñü ïèñàòåëü èíîñêàçàòåëüíî ãîâîðèò î êðèòè÷åñêîé çàìåòêå äðàìàòóðãà Âñåâîëîäà Âèøíåâñêîãî (1900-1951), ñîðâàâøåé ïîñòàíîâêó «Êàáàëû ñâÿòîø» â ëåíèíãðàäñêîì Áîëüøîì äðàìàòè÷åñêîì òåàòðå. Ñåáÿ, êàê è Ïóøêèíà, Áóëãàêîâ ïðîèçâåë â âûñøóþ ñòåïåíü ïèñàòåëüñêîãî îðäåíà, ïî àíàëîãèè ñ îðäåíîì ìàñîíñêèì.
        Ñèìâîëèêó Ì. â «Ìàñòåðå è Ìàðãàðèòå» àâòîð ñîåäèíÿë ñ õðèñòèàíñêèì ïðåäàíèåì. Áðèëëèàíòîâûé òðåóãîëüíèê íà ïîðòñèãàðå Âîëàíäà, ïðåäúÿâëÿåìîì ëèòåðàòîðàì íà Ïàòðèàðøèõ, — ýòî îò÷åòëèâî ìàñîíñêèé çíàê, îëèöåòâîðåíèå òîãî çîëîòîãî òðåóãîëüíèêà, êîòîðûé îáðå÷åííûé ìàñòåð Õèðàì-Àäîíèðàì áðîñèë â ãëóáîêèé êîëîäåö.  êíèãå áðèòàíñêîãî èñòîðèêà è áîãîñëîâà åïèñêîïà Ô. Â. Ôàððàðà «Æèçíü Èèñóñà Õðèñòà» (1873), âûïèñêè èç êîòîðîé ñîõðàíèëèñü â áóëãàêîâñêîì àðõèâå, ìîæíî ïðî÷åñòü: «×òîáû ïîêàçàòü èì (ãëàâíûì ñâÿùåííèêàì, êíèæíèêàì, ðàââèíàì, ïðåäñòàâèòåëÿì âñåõ êëàññîâ Ñèíåäðèîíà. — Á. Ñ.), ÷òî ñàìîå ïèñàíèå ïðîðî÷åñòâåííî îáëè÷àåò èõ, Õðèñòîñ ñïðîñèë, íåóæåëè îíè íèêîãäà íå ÷èòàëè â Ïèñàíèè (Ïñ. CXVII) î êàìíå, êîòîðûé îòâåðãíóò áûë ñòðîèòåëÿìè, íî êîòîðûé, òåì íå ìåíåå, ïî ÷óäåñíûì öåëÿì Áîæèèì, ñäåëàëñÿ ãëàâîé óãëà? Êàê ìîãëè îíè äàëüøå îñòàâàòüñÿ ñòðîèòåëÿìè, êîãäà âåñü ïëàí èõ ñòðîèòåëüñòâà áûë îòâåðãíóò è èçìåíåí? Ðàçâå äðåâíåå ìåññèàíñêîå ïðîðî÷åñòâî íå ïîêàçûâàåò ÿñíî, ÷òî Áîã ïðèçîâåò äðóãèõ ñòðîèòåëåé íà ñòðîèòåëüñòâî ñâîåãî õðàìà? Ãîðå òåì, êîòîðûå ïðåòûêàëèñü, êàê ýòî áûëî ñ íèìè, îá ýòîò îòâåðãíóòûé êàìåíü; íî äàæå è òåïåðü åùå áûëî âðåìÿ èçáåãíóòü êîíå÷íîé ãèáåëè äëÿ òåõ, íà êîãî ìîæåò óïàñòü ýòîò êàìåíü. Îòâåðãàòü Åãî â Åãî ÷åëîâå÷åñòâå è ñìèðåíèè óæå çíà÷èëî òåðïåòü ïðèñêîðáíóþ ïîòåðþ; íî îêàçàòüñÿ îòâåðãàþùèì Åãî, êîãäà Îí ïðèäåò âî ñëàâå, íå çíà÷èëî ëè áû ýòî «îêîí÷àòåëüíî ïîãèáíóòü îò ëèöà Ãîñïîäà?» Ñåñòü íà ñåäàëèùå ñóäà è îñóæäàòü Åãî — çíà÷èëî íàâëåêàòü ïîãèáåëü íà ñåáÿ è íà íàðîä; íî áûòü îñóæäåííûì îò Íåãî — íå áóäåò ëè ýòî çíà÷èòü áûòü «ñòåðòûì âî ïðàõ» (Äàí., II, 34-44)?» Ì. ó÷èòûâàåò â ñâîåì ó÷åíèè è ýòó ïðèò÷ó, âñëåäñòâèå ÷åãî ìàñîíñêèé òðåóãîëüíèê íà ïîðòñèãàðå Âîëàíäà ìîã áûòü èñòîëêîâàí àâòîðîì «Ìàñòåðà è Ìàðãàðèòû» êàê êðàåóãîëüíûé êàìåíü (îòâåðãíóòûé êàìåíü, êîòîðûé ÷óäåñíûì îáðàçîì ñäåëàëñÿ ãëàâîé óãëà).
        Ñëîâà Èâàíà Áåçäîìíîãî: «Âçÿòü áû ýòîãî Êàíòà, äà çà òàêèå äîêàçàòåëüñòâà ãîäà íà òðè â Ñîëîâêè!» íåîæèäàííûì îáðàçîì îêàçûâàþòñÿ ñâÿçàíû ñ òåìîé Ì. Âåñíîé 1926 ã. â Ëåíèíãðàäå ÎÃÏÓ àðåñòîâàëî ÷ëåíîâ ìàñîíñêîãî êðóæêà ìàðòèíèñòîâ âî ãëàâå ñ Áîðèñîì Âèêòîðîâè÷åì Êèðè÷åíêî (1883 ã. ðîæäåíèÿ), èìåâøèì ïñåâäîíèìû Àñòðîìîâ è Âàòñîí. Ýòîò áûâøèé ãâàðäåéñêèé îôèöåð ñòàë â ðåâîëþöèþ þðèñêîíñóëüòîì Ñìîëüíîãî. Îí ÿâëÿëñÿ ãåíåðàëüíûì ñåêðåòàðåì «Àâòîíîìíîãî ðóññêîãî ìàñîíñòâà», à â ìîìåíò àðåñòà ñëóæèë ôèíàíñîâûì èíñïåêòîðîì ãóáåðíñêîãî îòäåëà íàðîäíîãî îáðàçîâàíèÿ. Ïîäðîáíûé ðàññêàç î äåëå Êèðè÷åíêî-Àñòðîìîâà è åãî òîâàðèùåé, îñóæäåííûõ ïîñòàíîâëåíèåì êîëëåãèè ÎÃÏÓ íà 3 ãîäà ëàãåðåé, áûë íàïå÷àòàí â âå÷åðíåì âûïóñêå «Êðàñíîé ãàçåòû» 15 èþíÿ 1928 ã. Òàì, â ÷àñòíîñòè, ñðåäè ÷ëåíîâ àñòðîìîâñêîãî êðóæêà óïîìèíàëèñü «ïîñëåäîâàòåëè Êàíòà, âû÷èùåííûå èç ïàðòèè». Òàêèì îáðàçîì, åñëè íå ñàì È. Êàíò, òî åãî ïîñëåäîâàòåëè-ìàñîíû â ÑÑÑÐ â êîíöå 20-õ ãîäîâ èìåëè âñå øàíñû î÷óòèòüñÿ â Ñîëîâåöêîì êîíöëàãåðå. Îòìåòèì, ÷òî â ïîñëåäíåì ïîëåòå Ìàñòåð ëåòèò â êîñòþìå XVIII â., óïîäîáëÿÿñü êàê Êàíòó, òàê è îáëàäàòåëþ ìàñîíñêîé ñòåïåíè òåîðåòè÷åñêîãî ôèëîñîôà.
        Â î÷åðêå «Êðàñíîé ãàçåòû» óêàçûâàëîñü, ÷òî Àñòðîìîâ áûë ãèïíîòèçåðîì è âìåñòå ñ äðóãèì ìàñîíîì Ãðåäèãåðîì óòâåðæäàë, ÷òî æèâåò óæå äâå òûñÿ÷è ëåò.  «Ìàñòåðå è Ìàðãàðèòå» Âîëàíäà, âî ìíîãîì äåéñòâóþùåãî êàê îáëàäàòåëÿ âûñøåé ìàñîíñêîé ñòåïåíè, ïðèíèìàþò çà ãèïíîòèçåðà, à æèâåò îí íèêàê íå ìåíåå äåâÿòíàäöàòè âåêîâ, ðàç ïðèñóòñòâîâàë ïðè äîïðîñå Ïîíòèåì Ïèëàòîì Èåøóà Ãà-Íîöðè. Àâòîðû î÷åðêà èçâåñòíûå æóðíàëèñòû áðàòüÿ Òóð (Ëåîí Äàâèäîâè÷ Òóáåëüñêèé (1905-1961) è Ïåòð Ëüâîâè÷ Ðûæåé (1908-1978)) ïèñàëè, ÷òî ðóêîâîäèòåëè ëåíèíãðàäñêèõ ìàñîíîâ «âûñòàâëÿëè ìàñîíñòâî êàê ôèëîñîôñêîå, óìîçðèòåëüíîå òå÷åíèå, êóëüòóðíî-ýòè÷åñêèé ïðîôñîþç, íè÷åãî îáùåãî ñ çàïàäíûì ïîëèòèêàíñòâóþùèì ìàñîíñòâîì íå èìåþùèé. Áîëåå òîãî, Àñòðîìîâ (êñòàòè ñêàçàòü, ó÷àñòíèê øòóðìà Çèìíåãî â îêòÿáðå 1917 ã. — Á. Ñ.) äåêëàðèðîâàë ìàñîíñòâî, êàê ïîïóò÷èêà ÂÊÏ(á) è èñòîðè÷åñêè «äîêàçûâàë» îáùíîñòü öåëåé àâòîíîìíîãî ðóññêîãî ìàñîíñòâà è… êîììóíèñòè÷åñêîé ïàðòèè». Ïîñëå àðåñòà Àñòðîìîâ äàæå íàïèñàë ïèñüìî È. Â. Ñòàëèíó ñ èçëîæåíèåì ýòèõ èäåé, îñòàâøååñÿ áåç îòâåòà. Íå èñêëþ÷åíî, ÷òî äåëî êðóæêà Àñòðîìîâà, ïîêàçàâøåå æèâó÷åñòü Ì. â ñîâåòñêèõ óñëîâèÿõ, ñòàëî îäíèì èç ïîáóäèòåëüíûõ ìîòèâîâ äëÿ Áóëãàêîâà øèðîêî èñïîëüçîâàòü ìàñîíñêóþ îáðÿäíîñòü â «Ìàñòåðå è Ìàðãàðèòå».

масонство

Синонимы:

«Freemasons» redirects here. For the house music producers, see Freemasons (band).

Freemasonry or Masonry refers to fraternal organisations that trace their origins to the local guilds of stonemasons that, from the end of the 13th century, regulated the qualifications of stonemasons and their interaction with authorities and clients. Modern Freemasonry broadly consists of two main recognition groups:

• Regular Freemasonry insists that a volume of scripture be open in a working lodge, that every member profess belief in a Supreme Being, that no women be admitted,^[1] and that the discussion of religion and politics be banned.^[2]
• Continental Freemasonry consists of the jurisdictions that have removed some, or all, of these restrictions.^[3][4]

The basic, local organisational unit of Freemasonry is the Lodge. These private Lodges are usually supervised at the regional level (usually coterminous with a state, province, or national border) by a Grand Lodge or Grand Orient. There is no international, worldwide Grand Lodge that supervises all of Freemasonry; each Grand Lodge is independent, and they do not necessarily recognise each other as being legitimate.^[5][6][7][8]

The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. These three degrees form Craft (or Blue Lodge) Freemasonry, and members of any of these degrees are known as Freemasons or Masons. There are additional degrees, which vary with locality and jurisdiction, and are usually administered by their own bodies (separate from those who administer the Craft degrees).^[9]

Due to misconceptions about Freemasonry’s tradition of not discussing its rituals with non-members, the fraternity has become associated with many conspiracy theories.

Masonic lodge[edit]

The Masonic lodge is the basic organisational unit of Freemasonry.^[10] The Lodge meets regularly and conducts the usual formal business of any small organisation (approve minutes, elect new members, appoint officers and take their reports, consider correspondence, bills and annual accounts, organise social and charitable events, etc.). In addition to such business, the meeting may perform a ceremony to confer a Masonic degree^[6] or receive a lecture, which is usually on some aspect of Masonic history or ritual.^[11] At the conclusion of the meeting, the Lodge may hold a formal dinner, or festive board, sometimes involving toasting and song.^[12]

The bulk of Masonic ritual consists of degree ceremonies. Candidates for Freemasonry are progressively initiated into Freemasonry, first in the degree of Entered Apprentice. At some later time, in separate ceremonies, they will be passed to the degree of Fellowcraft; and then raised to the degree of Master Mason. In each of these ceremonies, the candidate must first take the new obligations of the degree, and is then entrusted with secret knowledge including passwords, signs and grips (secret handshakes) confined to his new rank.^[9]

Another ceremony is the annual installation of the Master of the Lodge and his appointed or elected officers.^[6] In some jurisdictions an Installed Master elected, obligated and invested to preside over a Lodge, is valued as a separate rank with its own secrets and distinctive title and attributes; after each full year in the Chair the Master invests his elected successor and becomes a Past Master with privileges in the Lodge and Grand Lodge.^[13] In other jurisdictions, the grade is not recognised, and no inner ceremony conveys new secrets during the installation of a new Master of the Lodge.^[14]

Most Lodges have some sort of social functions, allowing members, their partners and non-Masonic guests to meet openly.^[15] Often coupled with these events is the discharge of every Mason’s and Lodge’s collective obligation to contribute to charity. This occurs at many levels, including in annual dues, subscriptions, fundraising events, Lodges and Grand Lodges. Masons and their charities contribute for the relief of need in many fields, such as education, health and old age.^[16][17]

Private Lodges form the backbone of Freemasonry, with the sole right to elect their own candidates for initiation as Masons or admission as joining Masons, and sometimes with exclusive rights over residents local to their premises. There are non-local Lodges where Masons meet for wider or narrower purposes, such or in association with some hobby, sport, Masonic research, business, profession, regiment or college. The rank of Master Mason also entitles a Freemason to explore Masonry further through other degrees, administered separately from the basic Craft or «Blue Lodge» degrees described here, but generally having a similar structure and meetings.^[7]

There is much diversity and little consistency in Freemasonry, because each Masonic jurisdiction is independent and sets its own rules and procedures while Grand Lodges have limited jurisdiction over their constituent member Lodges, which are ultimately private clubs. The wording of the ritual, the number of officers present, the layout of the meeting room, etc. varies from jurisdiction to jurisdiction.^[7][8]

Almost all officers of a Lodge are elected or appointed annually. Every Masonic Lodge has a Master, two Wardens, a treasurer and a secretary. There is also always a Tyler, or outer guard, outside the door of a working Lodge, who may be paid to secure its privacy. Other offices vary between jurisdictions.^[7]

Each Masonic Lodge exists and operates according to ancient principles known as the Landmarks of Freemasonry, which elude any universally accepted definition.^[18]

Joining a lodge[edit]

Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. The process varies among Grand Lodges, but in modern times interested people often look up a local Lodge through the Internet and will typically be introduced to a Lodge social function or open evening. The onus is upon candidates to ask to join; while they may be encouraged to ask, they may not be invited. Once the initial inquiry is made, a formal application may be proposed and seconded or announced in open Lodge and a more or less formal interview usually follows. If the candidate wishes to proceed, references are taken up during a period of notice so that members may enquire into the candidate’s suitability and discuss it. Finally the Lodge takes an officially secret ballot on each application before a candidate is either initiated or rejected.^[19] The exact number of adverse ballots (“blackballs”) required to reject a candidate varies between Masonic jurisdictions. As an example, the United Grand Lodge of England only requires a single “blackball», while the Grand Lodge of New York requires three.

A minimum requirement of every body of Freemasons is that each candidate must be «free and of good reputation».^[20] The question of freedom, a standard feudal requirement of mediaeval guilds, is nowadays one of independence: the object is that every Mason should be a proper and responsible person.^[19] Thus, each Grand Lodge has a standard minimum age, varying greatly and often subject to dispensation in particular cases. (For example, in England the standard minimum age to join is 21, but university lodges are given dispensations to initiate undergraduates below that age.)

Additionally, most Grand Lodges require a candidate to declare a belief in a Supreme Being (although every candidate must interpret this condition in his own way, as all religious discussion is commonly prohibited). In a few cases, the candidate may be required to be of a specific religion. The form of Freemasonry most common in Scandinavia (known as the Swedish Rite), for example, accepts only Christians.^[21] At the other end of the spectrum, «Liberal» or Continental Freemasonry, exemplified by the Grand Orient de France, does not require a declaration of belief in any deity and accepts atheists (the cause of the distinction from the rest of Freemasonry).^[3][4]

During the ceremony of initiation, the candidate is required to undertake an obligation, swearing on the religious volume sacred to his personal faith to do good as a Mason. In the course of three degrees, Masons will promise to keep the secrets of their degree from lower degrees and outsiders, as far as practicality and the law permit, and to support a fellow Mason in distress.^[7] There is formal instruction as to the duties of a Freemason, but on the whole, Freemasons are left to explore the craft in the manner they find most satisfying. Some will simply enjoy the dramatics, or the management and administration of the lodge, others will explore the history, ritual and symbolism of the craft, others will focus their involvement on their Lodge’s sociopolitical side, perhaps in association with other lodges, while still others will concentrate on the lodge’s charitable functions.^[22][23]

Organisation[edit]

Grand Lodges[edit]

Grand Lodges and Grand Orients are independent and sovereign bodies that govern Masonry in a given country, state or geographical area (termed a jurisdiction). There is no single overarching governing body that presides over worldwide Freemasonry; connections between different jurisdictions depend solely on mutual recognition.^[24][25]

Freemasonry, as it exists in various forms all over the world, has a membership estimated at around 6 million worldwide.^[6] The fraternity is administratively organised into independent Grand Lodges (or sometimes Grand Orients), each of which governs its own Masonic jurisdiction, which consists of subordinate (or constituent) Lodges. The largest single jurisdiction, in terms of membership, is the United Grand Lodge of England (with local organisation into Provincial Grand Lodges possessing a combined membership estimated at around a quarter million). The Grand Lodge of Scotland and Grand Lodge of Ireland (taken together) have approximately 150,000 members.^[6] In the United States, there are 51 Grand Lodges (one in each state and the District of Columbia) which together have a total membership just under 2 million.^[26]

Recognition, amity and regularity[edit]

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises.^[27] When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other’s Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.^[28]

Exclusive Jurisdiction[edit]

Exclusive Jurisdiction is a concept whereby normally only one Grand Lodge will be recognised in any geographical area. If two Grand Lodges claim jurisdiction over the same area, the other Grand Lodges will have to choose between them, and they may not all decide to recognise the same one. (In 1849, for example, the Grand Lodge of New York split into two rival factions, each claiming to be the legitimate Grand Lodge. Other Grand Lodges had to choose between them until the schism was healed^[29]). Exclusive Jurisdiction can be waived when the two overlapping Grand Lodges are themselves in Amity and agree to share jurisdiction. For example, since the Grand Lodge of Connecticut is in Amity with the Prince Hall Grand Lodge of Connecticut, the principle of Exclusive Jurisdiction does not apply, and other Grand Lodges may recognise both,^[30] likewise the five distinct kinds of lodges in Germany have nominally united under one Grand Lodge, in order to obtain international recognition.

Regularity[edit]

Regularity is a concept based on adherence to Masonic Landmarks, the basic membership requirements, tenets and rituals of the craft. Each Grand Lodge sets its own definition of what these landmarks are, and thus what is Regular and what is Irregular (and the definitions do not necessarily agree between Grand Lodges). Essentially, every Grand Lodge will hold that its landmarks (its requirements, tenets and rituals) are Regular, and judge other Grand Lodges based on those. If the differences are significant, one Grand Lodge may declare the other «Irregular» and withdraw or withhold recognition.^[31][32]

The most commonly shared rules for Recognition (based on Regularity) are those given by the United Grand Lodge of England in 1929:

• The Grand Lodge should be established by an existing regular Grand Lodge, or by at least three regular Lodges.
• A belief in a supreme being and scripture is a condition of membership.
• Initiates should take their vows on that scripture.
• Only men can be admitted, and no relationship exists with mixed Lodges.
• The Grand Lodge has complete control over the first three degrees, and is not subject to another body.
• All Lodges shall display a volume of scripture with the square and compasses while in session.
• There is no discussion of politics or religion.
• «Ancient landmarks, customs and usages» observed.^[2]

Other degrees, orders, and bodies[edit]

Blue Lodges, known as Craft Lodges in the United Kingdom, offer only the three traditional degrees. In most jurisdictions, the rank of past or installed master is also conferred in Blue/Craft Lodges. Master Masons are able to extend their Masonic experience by taking further degrees, in appendant or other bodies whether or not approved by their own Grand Lodge.^[33]

The Ancient and Accepted Scottish Rite is a system of 33 degrees, including the three Blue Lodge degrees administered by a local or national Supreme Council. This system is popular in North America, South America and in Continental Europe. In America, the York Rite, with a similar range, administers three orders of Masonry, namely the Royal Arch, Cryptic Masonry, and Knights Templar.^[34]

In Britain, separate bodies administer each order. Freemasons are encouraged to join the Holy Royal Arch, which is linked to Mark Masonry in Scotland and Ireland, but completely separate in England. In England, the Royal Arch is closely associated with the Craft, automatically having many Grand Officers in common, including H.R.H the Duke of Kent as both Grand Master of the Craft and First Grand Principal of the Royal Arch. The English Knights Templar and Cryptic Masonry share the Mark Grand Lodge offices and staff at Mark Masons Hall.^[35] The Ancient and Accepted Rite (similar to the Scottish Rite), requires a member to proclaim the Trinitarian Christian faith, and is administered from Duke Street in London.^[36]

In the Nordic countries, the Swedish Rite is dominant; a variation of it is also used in parts of Germany.

Ritual and symbolism[edit]

Freemasonry describes itself as a «beautiful system of morality, veiled in allegory and illustrated by symbols».^[37] The symbolism is mainly, but not exclusively, drawn from the tools of stonemasons – the square and compasses, the level and plumb rule, the trowel, the rough and smooth ashlars, among others. Moral lessons are attributed to each of these tools, although the assignment is by no means consistent. The meaning of the symbolism is taught and explored through ritual,^[7] and in lectures and articles by individual Masons who offer their personal insights and opinions.

According to the scholar of Western esotericism Jan A. M. Snoek: «the best way to characterize Freemasonry is in terms of what it is not, rather than what it is».^[38] All Freemasons begin their journey in the «craft» by being progressively «initiated», «passed» and «raised» into the three degrees of Craft, or Blue Lodge Masonry. During these three rituals, the candidate is progressively taught the Masonic symbols, and entrusted with grips or tokens, signs, and words to signify to other Masons which degrees he has taken. The dramatic allegorical ceremonies include explanatory lectures, and revolve around the construction of the Temple of Solomon, and the artistry and death of the chief architect, Hiram Abiff. The degrees are those of «Entered apprentice», «Fellowcraft» and «Master Mason». While many different versions of these rituals exist, with various lodge layouts and versions of the Hiramic legend, each version is recognizable to any Freemason from any jurisdiction.^[7]

In some jurisdictions, the main themes of each degree are illustrated by tracing boards. These painted depictions of Masonic themes are exhibited in the lodge according to which degree is being worked, and are explained to the candidate to illustrate the legend and symbolism of each degree.^[39]

The idea of Masonic brotherhood probably descends from a 16th-century legal definition of a «brother» as one who has taken an oath of mutual support to another. Accordingly, Masons swear at each degree to keep the contents of that degree secret, and to support and protect their brethren unless they have broken the law.^[40] In most Lodges, the oath or obligation is taken on a Volume of Sacred Law, whichever book of divine revelation is appropriate to the religious beliefs of the individual brother (usually the Bible in the Anglo-American tradition). In Progressive continental Freemasonry, books other than scripture are permissible, a cause of rupture between Grand Lodges.^[41]

History[edit]

Origins[edit]

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425^[42] to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate it to a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining.^[43] The 15th century also sees the first evidence of ceremonial regalia.^[44]

There is no clear mechanism by which these local trade organisations became today’s Masonic Lodges. The earliest rituals and passwords known, from operative lodges around the turn of the 17th–18th centuries, show continuity with the rituals developed in the later 18th century by accepted or speculative Masons, as those members who did not practice the physical craft gradually came to be known.^[45] The minutes of the Lodge of Edinburgh (Mary’s Chapel) No. 1 in Scotland show a continuity from an operative lodge in 1598 to a modern speculative Lodge.^[46] It is reputed to be the oldest Masonic Lodge in the world.^[47]

Alternatively, Thomas De Quincey in his work titled Rosicrucians and Freemasonry put forward the theory that suggested that Freemasonry may have been an outgrowth of Rosicrucianism. The theory had also been postulated in 1803 by German professor; J. G. Buhle.^[48][49]

The first Grand Lodge, the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded on St John’s Day, 24 June 1717,^[50] when four existing London Lodges met for a joint dinner. Over the next decade, most of the existing Lodges in England joined the new regulatory body, which itself entered a period of self-publicity and expansion. New lodges were created and the fraternity began to grow.

During the course of the 18th century, as aristocrats and artists crowded out the craftsmen originally associated with the organization, Freemasonry became fashionable throughout Europe and the American colonies.^[51][52]

Between 1730 and 1750, the Grand Lodge endorsed several significant changes that some Lodges could not endorse. A rival Grand Lodge was formed on 17 July 1751, which called itself the «Antient Grand Lodge of England” to signify that these lodges were maintaining older traditions, and rejected changes that “modern” Lodges had adopted (historians still use these terms — “Ancients” and “Moderns” — to differentiate the two bodies). These two Grand Lodges vied for supremacy until the Moderns promised to return to the ancient ritual. They united on 27 December 1813 to form the United Grand Lodge of England.^[53][54]

The Grand Lodge of Ireland and the Grand Lodge of Scotland were formed in 1725 and 1736, respectively, although neither persuaded all of the existing lodges in their countries to join for many years.^[55][56]

North America[edit]

The earliest known American lodges were in Pennsylvania. The Collector for the port of Pennsylvania, John Moore, wrote of attending lodges there in 1715, two years before the putative formation of the first Grand Lodge in London. The Grand Lodge of England appointed a Provincial Grand Master for North America in 1731, based in Pennsylvania,^[57] leading to the creation of the Grand Lodge of Pennsylvania.

In Canada, Erasmus James Philipps became a Freemason while working on a commission to resolve boundaries in New England and, in 1739, he became provincial Grand Master for Nova Scotia; Philipps founded the first Masonic lodge in Canada at Annapolis Royal, Nova Scotia.^[58]

Other lodges in the colony of Pennsylvania obtained authorisations from the later Antient Grand Lodge of England, the Grand Lodge of Scotland, and the Grand Lodge of Ireland, which was particularly well represented in the travelling lodges of the British Army.^[59][60] Many lodges came into existence with no warrant from any Grand Lodge, applying and paying for their authorisation only after they were confident of their own survival.^[61]

After the American Revolution, independent U.S. Grand Lodges developed within each state. Some thought was briefly given to organising an overarching «Grand Lodge of the United States,» with George Washington, who was a member of a Virginian lodge, as the first Grand Master, but the idea was short-lived. The various state Grand Lodges did not wish to diminish their own authority by agreeing to such a body.^[5]

Jamaican Freemasonry[edit]

Freemasonry was imported to Jamaica by British immigrants who colonized the island for over 300 years. In 1908, there were eleven recorded Masonic Lodges, which included three Grand Lodges, two Craft Lodges, and two Rose Croix Chapters.^[62] During slavery, the Lodges were open to all «freeborn» men. According to the Jamaican 1834 census, that potentially included 5,000 free black men and 40,000 free people of colour (mixed race).^[63] After the full abolition of slavery in 1838, the Lodges were open to all Jamaican men of any race.^[64] Jamaica also kept close relationships with Masons from other countries. Jamaican Freemasonry historian Jackie Ranston, noted that:

Jamaica served as an arms depot for the revolutionary forces when two Kingston Freemasons, Wellwood and Maxwell Hyslop, financed the campaigns of Simón Bolívar, the Liberator, to whom six Latin American Republics owe their independence». Bolívar himself was a Mason, enjoying contacts with Brethren in Spain, England, France, and Venezuela until after gaining power in Venezuela, he prohibited all secret societies in 1828 and included the Freemasons.^[64]

On 25 May 2017, Masons around the world celebrated the 300th anniversary of the fraternity. Jamaica hosted one of the regional gatherings for this celebration.^[65][62]

Prince Hall Freemasonry[edit]

Prince Hall Freemasonry exists because of the refusal of early American lodges to admit African Americans. In 1775, an African American named Prince Hall,^[66] along with 14 other African-American men, was initiated into a British military lodge with a warrant from the Grand Lodge of Ireland, having failed to obtain admission from the other lodges in Boston. When the British military Lodge left North America after the end of the Revolution, those 15 men were given the authority to meet as a Lodge, but not to initiate Masons. In 1784, these individuals obtained a Warrant from the Grand Lodge of England (Moderns) and formed African Lodge, Number 459. When the two English grand lodges united in 1813, all U.S.-based Lodges were stricken from their rolls – largely because of the War of 1812. Thus, separated from both English jurisdiction and any concordantly recognised U.S. Grand Lodge, African Lodge retitled itself as the African Lodge, Number 1 – and became a de facto Grand Lodge. (This lodge is not to be confused with the various Grand Lodges in Africa.) As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew and organised on a Grand Lodge system for each state.^[67]

Widespread racial segregation in 19th- and early 20th-century North America made it difficult for African Americans to join Lodges outside of Prince Hall jurisdictions – and impossible for inter-jurisdiction recognition between the parallel U.S. Masonic authorities. By the 1980s, such discrimination was a thing of the past. Today most U.S. Grand Lodges recognise their Prince Hall counterparts, and the authorities of both traditions are working towards full recognition.^[68] The United Grand Lodge of England has no problem with recognising Prince Hall Grand Lodges.^[69] While celebrating their heritage as lodges of African-Americans, Prince Hall is open to all men regardless of race or religion.^[70]

Emergence of Continental Freemasonry[edit]

English Freemasonry spread to France in the 1720s, first as lodges of expatriates and exiled Jacobites, and then as distinctively French lodges that still follow the ritual of the Moderns. From France and England, Freemasonry spread to most of Continental Europe during the course of the 18th century. The Grande Loge de France formed under the Grand Mastership of the Duke of Clermont, who exercised only nominal authority. His successor, the Duke of Orléans, reconstituted the central body as the Grand Orient de France in 1773. Briefly eclipsed during the French Revolution, French Freemasonry continued to grow in the next century,^[71] at first under the leadership of Alexandre Francois Auguste de Grasse, Comte de Grassy-Tilly. A career Army officer, he lived with his family in Charleston, South Carolina from 1793 to the early 1800s, after leaving Saint-Domingue, now Haiti, during the years of the Haitian Revolution.

Freemasonry in the Middle East[edit]

After the failure of the 1830 Italian revolution, a number of Italian Freemasons were forced to flee. They secretly set up an approved chapter of Scottish Rite in Alexandria, a town already inhabited by a large Italian community. Meanwhile, the French freemasons publicly organised a local chapter in Alexandria in 1845.^[72] During the 19th and 20th century Ottoman empire, Masonic lodges operated widely across all parts of the empire and numerous Sufi orders shared a close relationship with them. Many Young Turks affiliated with the Bektashi order were members and patrons of freemasonry. They were also closely allied against European imperialism. Many Ottoman intellectuals believed that Sufism and Freemasonry shared close similarities in doctrines, spiritual outlook and mysticism.^[73]

Schism[edit]

The ritual form on which the Grand Orient of France was based was abolished in England in the events leading to the formation of the United Grand Lodge of England in 1813. However the two jurisdictions continued in amity, or mutual recognition, until events of the 1860s and 1870s drove a seemingly permanent wedge between them. In 1868 the Supreme Council of the Ancient and Accepted Scottish Rite of the State of Louisiana appeared in the jurisdiction of the Grand Lodge of Louisiana, recognised by the Grand Orient de France, but regarded by the older body as an invasion of their jurisdiction. The new Scottish Rite body admitted black people. The resolution of the Grand Orient the following year that neither colour, race, nor religion could disqualify a man from Masonry prompted the Grand Lodge to withdraw recognition, and it persuaded other American Grand Lodges to do the same.^[74]

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor, which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, «Its principles are absolute liberty of conscience and human solidarity», the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.^[4]

Not all French lodges agreed with the new wording. In 1894, lodges favouring the compulsory recognition of the Great Architect of the Universe formed the Grande Loge de France.^[75] In 1913, the United Grand Lodge of England recognised a new Grand Lodge of Regular Freemasons, a Grand Lodge that follows a similar rite to Anglo-American Freemasonry with a mandatory belief in a deity.^[76]

There are now three strands of Freemasonry in France, which extend into the rest of Continental Europe:-

• Liberal, also called adogmatic or progressive – Principles of liberty of conscience, and laicity, particularly the separation of the Church and State.^[77]
• Traditional – Old French ritual with a requirement for a belief in a Supreme Being.^[78] (This strand is typified by the Grande Loge de France).
• Regular – Standard Anglo-American ritual, mandatory belief in Supreme Being.^[79]

The term Continental Freemasonry was used in Mackey’s 1873 Encyclopedia of Freemasonry to «designate the Lodges on the Continent of Europe which retain many usages which have either been abandoned by, or never were observed in, the Lodges of England, Ireland, and Scotland, as well as the United States of America».^[80] Today, it is frequently used to refer to only the Liberal jurisdictions typified by the Grand Orient de France.^[81]

The majority of Freemasonry considers the Liberal (Continental) strand to be Irregular, and thus withhold recognition. The Continental lodges, however, did not want to sever masonic ties. In 1961, an umbrella organisation, Centre de Liaison et d’Information des Puissances maçonniques Signataires de l’Appel de Strasbourg (CLIPSAS) was set up, which today provides a forum for most of these Grand Lodges and Grand Orients worldwide. Included in the list of over 70 Grand Lodges and Grand Orients are representatives of all three of the above categories, including mixed and women’s organisations. The United Grand Lodge of England does not communicate with any of these jurisdictions, and expects its allies to follow suit. This creates the distinction between Anglo-American and Continental Freemasonry.^[82][83]

Freemasonry and women[edit]

The status of women in the old guilds and corporations of medieval masons remains uncertain. The principle of «femme sole» allowed a widow to continue the trade of her husband, but its application had wide local variations, such as full membership of a trade body or limited trade by deputation or approved members of that body.^[84] In masonry, the small available evidence points to the less empowered end of the scale.^[85]

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry.^[1] As Freemasonry spread, women began to be added to the Lodges of Adoption by their husbands who were continental masons, which worked three degrees with the same names as the men’s but different content. The French officially abandoned the experiment in the early 19th century.^[86][87] Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.^[88]

Maria Deraismes was initiated into Freemasonry in 1882, then resigned to allow her lodge to rejoin their Grand Lodge. Having failed to achieve acceptance from any masonic governing body, she and Georges Martin started a mixed masonic lodge that worked masonic ritual.^[89] Annie Besant spread the phenomenon to the English-speaking world.^[90] Disagreements over ritual led to the formation of exclusively female bodies of Freemasons in England, which spread to other countries. Meanwhile, the French had re-invented Adoption as an all-female lodge in 1901, only to cast it aside again in 1935. The lodges, however, continued to meet, which gave rise, in 1959, to a body of women practising continental Freemasonry.^[87]

In general, Continental Freemasonry is sympathetic to Freemasonry amongst women, dating from the 1890s when French lodges assisted the emergent co-masonic movement by promoting enough of their members to the 33rd degree of the Ancient and Accepted Scottish Rite to allow them, in 1899, to form their own grand council, recognised by the other Continental Grand Councils of that Rite.^[91] The United Grand Lodge of England issued a statement in 1999 recognising the two women’s grand lodges there, The Order of Women Freemasons^[92] and The Honourable Fraternity of Ancient Freemasons,^[93] to be regular in all but the participants. While they were not, therefore, recognised as regular, they were part of Freemasonry «in general».^[6][94] The attitude of most regular Anglo-American grand lodges remains that women Freemasons are not legitimate Masons.^[95]

In 2018, guidance was released by the United Grand Lodge of England stating that, in regard to transgender women, «A Freemason who after initiation ceases to be a man does not cease to be a Freemason».^[96] The guidance also states that transgender men are allowed to apply to become Freemasons.^[96]

Political activity[edit]

18th century Enlightenment[edit]

During the Age of the Enlightenment in the 18th century, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment, and helped diffuse these values across Britain and France and other places. British Freemasonry offered a systematic creed with its own myths, values and set of rituals. It fostered new codes of conduct – including a communal understanding of liberty and equality inherited from guild sociability – «liberty, fraternity, and equality»^[97] Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism.^[98] Freemasonry was particularly prevalent in France – by 1789, there were between 50,000 and 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.^[99]

Jacob argues that Masonic lodges probably had an effect on society as a whole, for they “reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives”. In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the Continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles.^[100] Furthermore, freemasons all across Europe made reference to the Enlightenment in general in the 18th century. In French lodges, for example, the line “As the means to be enlightened I search for the enlightened” was a part of their initiation rites. British lodges assigned themselves the duty to “initiate the unenlightened”. Many lodges praised the Grand Architect, the masonic terminology for the divine being who created a scientifically ordered universe.^[101]

On the other hand, historian Robert Roswell Palmer noted that lodges operated separately and Masons politically did not act together as a group.^[102] American historians, while noting that Benjamin Franklin and George Washington were leading Masons, have downplayed the group’s importance in the era of the American Revolution.^[103] Daniel Roche contests freemasonry’s claims for egalitarianism, writing that “the real equality of the lodges was elitist”, only attracting men of similar social backgrounds.^[104]

In long-term historical perspective, Norman Davies has argued that Freemasonry was a powerful force in Europe, from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe, as well as the European colonies in the New World and Asia. Davies states, «In the nineteenth century and beyond it would be strongly associated with the cause of Liberalism.»^[105] In Catholic lands it was anti-clerical and came under heavy attack from the Catholic Church. In the 20th century it was suppressed by Fascist and Communist regimes. It was especially attractive to royalty, aristocrats and politicians and businessmen, as well as intellectuals, artists and political activists. Davies notes that prominent members included Montesquieu, Voltaire, Sir Robert Walpole, Wolfgang Amadeus Mozart, Johann Wolfgang von Goethe, Benjamin Franklin, and George Washington.^[106] Steven Bullock notes that in the late 18th century, English lodges were headed by the Prince of Wales, Prussian lodges by king Frederick the Great, and French lodges by royal princes. Emperor Napoleon selected as Grand Master of France his own brother.^[107]

France[edit]

In the 18th century liberal French politicians met together in Masonic lodges to develop some of the Enlightenment ideas that dominated the French Revolution of 1789.^[108] Avner Halpern has traced French Freemasonry’s major role in building France’s first modern political party in 1901, the Radical Party. It used two Masonic devices: the «civil leadership model,» which Freemasonry developed in the late 19th century France, and the local Masonic congresses of the Grand Orient of France federations.^[109]

Russia[edit]

Freemasons had been active in Russia in the 18th century, working to introduce Enlightenment ideas. However they were increasingly suppressed by the government.^[110] According to Ludwick Hass, Freemasonry was officially illegal in Tsarist Russia. However it was introduced by exiles who returned after the 1905 revolution. They had been active Masons in Paris where lodges were politically active in the new Radical Party. In Russia the Freemasons supported constitutional liberalism. They maintained ties with France but simplified many of the ceremonial rituals. Their secret meetings became a locus of progressive ideas, attracting politicians and activists. The lodges at first supported World War I, promoting close ties with France. Alexander Kerensky was an important Masonic activist, who came to political power with the overthrow of the czars in 1917. The organization collapsed as the Bolsheviks took power and was again outlawed.^[111]

Italy[edit]

According to Adrian Lyttelton, in the early 20th century Freemasonry was an influential semi-secret force in Italian politics with a strong presence among professionals and the middle class across Italy, as well as among the leadership of the parliament, public administration, and the army. The two main organisations were the Grand Orient and the Grand Lodge of Italy. They had 25,000 members in some 500 lodges. Freemasons typically espoused anticlericalism and promoted unification. The Catholic Church was a vigorous opponent of unification and of the Freemasons. The various national governments went back and forth between the anticlerical side and the Church side.^[112] Politically, they promoted Italian nationalism focused on unification, and undermining the power of the Catholic Church. Freemasons took on the challenge of mobilizing the press, public opinion and the leading political parties in support of Italy’s joining the Allies of the First World War in 1914–1915. In 1919 they favoured a League of Nations to promote a new post-war universal order based upon the peaceful coexistence of independent and democratic nations.^[113] In the early 1920s many of Mussolini’s collaborators, especially the leaders in organizing the March on Rome, were Masons. The lodges hailed Fascism as the savior of Italy from Bolshevism. However Mussolini decided he needed to come to terms with the Catholic Church in the mid 1920s, and he outlawed Freemasonry.^[114]

Latin America[edit]

The Spanish government outlawed Freemasonry in its overseas empire in the mid-18th century, and energetically enforced the ban., Nevertheless many Freemasons were active in planning and plotting for independence.^[115] Leaders with Freemason membership included Grand Master Francisco de Miranda, José de San Martin, Simón Bolivar, Bernardo O’Higgins, and many others.^[116] The movement was important after independence was achieved in the 1820s.^[117] In Brazil, many prominent men were Freemasons, and they played a leading role in the abolition of slavery.^[118]

Mexico[edit]

Freemasons were leaders in liberalism and anti-clericalism in 19th and 20th century Mexico. Members included numerous top leaders.^[119] The Freemasons were divided regarding relations with the United States, with a pro-U.S. faction supported by the American ambassador Joel Poinsett known as the «Yorkinos.»^[120][121] According to historian Karen Racine, Freemasons in the presidency of Mexico included: Guadalupe Victoria, Valentín Gómez Farías, Antonio López de Santa Anna, Benito Juárez, Sebastián Lerdo de Tejada, Porfirio Díaz, Francisco I. Madero, Venustiano Carranza, Plutarco Elías Calles, Lázaro Cárdenas, Emilio Portes Gil, Pascual Ortiz Rubio, Abelardo L. Rodríguez, and Miguel Alemán Valdés.^[122]

Anti-Masonry[edit]

Anti-Masonry (alternatively called Anti-Freemasonry) has been defined as «opposition to Freemasonry»,^[123][124] but there is no homogeneous anti-Masonic movement. Anti-Masonry consists of widely differing criticisms from diverse (and often incompatible) groups who are hostile to Freemasonry in some form. Critics have included religious groups, political groups, and conspiracy theorists, in particular, those espousing Masonic conspiracy theories or the Judeo-Masonic conspiracy theory. Certain prominent Anti-Masons, such as Nesta Helen Webster (1876–1960), have exclusively criticized «Continental Masonry» while considering «Regular Masonry» an honorable association.^[125]

There have been many disclosures and exposés dating as far back as the 18th century. These often lack context,^[126] may be outdated for various reasons,^[127] or could be outright hoaxes on the part of the author, as in the case of the Taxil hoax.^[128]

These hoaxes and exposés have often become the basis for criticism of Masonry, often religious or political in nature or are based on suspicion of corrupt conspiracy of some form. The political opposition that arose after the American «Morgan Affair» in 1826 gave rise to the term Anti-Masonry, which is still in use in America today, both by Masons in referring to their critics and as a self-descriptor by the critics themselves.^[129]

Religious opposition[edit]

Freemasonry has attracted criticism from theocratic states and organised religions for supposed competition with religion, or supposed heterodoxy within the fraternity itself and has long been the target of conspiracy theories, which assert Freemasonry to be an occult and evil power.^[130]

Christianity and Freemasonry[edit]

Although members of various faiths cite objections, certain Christian denominations have had high-profile negative attitudes to Masonry, banning or discouraging their members from being Freemasons. The denomination with the longest history of objection to Freemasonry is the Catholic Church. The objections raised by the Catholic Church are based on the allegation that Masonry teaches a naturalistic deistic religion which is in conflict with Church doctrine.^[131] A number of Papal pronouncements have been issued against Freemasonry. The first was Pope Clement XII’s In eminenti apostolatus, 28 April 1738; the most recent was Pope Leo XIII’s Ab apostolici, 15 October 1890. The 1917 Code of Canon Law explicitly declared that joining Freemasonry entailed automatic excommunication, and banned books favouring Freemasonry.^[132]

In 1983, the Church issued a new code of canon law. Unlike its predecessor, the 1983 Code of Canon Law did not explicitly name Masonic orders among the secret societies it condemns. It states: «A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict.» This named omission of Masonic orders caused both Catholics and Freemasons to believe that the ban on Catholics becoming Freemasons may have been lifted, especially after the perceived liberalisation of Vatican II.^[133] However, the matter was clarified when Cardinal Joseph Ratzinger (later Pope Benedict XVI), as the Prefect of the Congregation for the Doctrine of the Faith, issued a Declaration on Masonic Associations, which states: «… the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion.»^[134] For its part, Freemasonry has never objected to Catholics joining their fraternity. Those Grand Lodges in amity with the United Grand Lodge of England deny the Church’s claims, stating that «Freemasonry does not seek to replace a Mason’s religion or provide a substitute for it.»^[6]

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism.^[135] Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues.^[136] However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the US. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.^[137]

Free Methodist Church founder B.T. Roberts was a vocal opponent of Freemasonry in the mid 19th century. Roberts opposed the society on moral grounds and stated, «The god of the lodge is not the God of the Bible.» Roberts believed Freemasonry was a «mystery» or «alternate» religion and encouraged his church not to support ministers who were Freemasons. Freedom from secret societies is one of the «frees» upon which the Free Methodist Church was founded.^[138]

Since the founding of Freemasonry, many Bishops of the Church of England have been Freemasons, such as Archbishop Geoffrey Fisher.^[139] In the past, few members of the Church of England would have seen any incongruity in concurrently adhering to Anglican Christianity and practising Freemasonry. In recent decades, however, reservations about Freemasonry have increased within Anglicanism, perhaps due to the increasing prominence of the evangelical wing of the church. The former archbishop of Canterbury, Dr Rowan Williams, appeared to harbour some reservations about Masonic ritual, whilst being anxious to avoid causing offence to Freemasons inside and outside the Church of England. In 2003 he felt it necessary to apologise to British Freemasons after he said that their beliefs were incompatible with Christianity and that he had barred the appointment of Freemasons to senior posts in his diocese when he was Bishop of Monmouth.^[140]

In 1933, the Orthodox Church of Greece officially declared that being a Freemason constitutes an act of apostasy and thus, until he repents, the person involved with Freemasonry cannot partake of the Eucharist. This has been generally affirmed throughout the whole Eastern Orthodox Church. The Orthodox critique of Freemasonry agrees with both the Catholic and Protestant versions: «Freemasonry cannot be at all compatible with Christianity as far as it is a secret organisation, acting and teaching in mystery and secret and deifying rationalism.»^[141]

Regular Freemasonry has traditionally not responded to these claims, beyond the often repeated statement that Freemasonry explicitly adheres to the principle that «Freemasonry is not a religion, nor a substitute for religion. There is no separate ‘Masonic deity,’ and there is no separate proper name for a deity in Freemasonry.»^[142]

Christian men, who were discouraged from joining the Freemasons by their Churches or who wanted a more religiocentric society, joined similar fraternal organisations, such as the Knights of Columbus and Knights of Peter Claver for Catholics, and the Loyal Orange Institution for Protestants,^[143] although these fraternal organisations have been «organized in part on the style of and use many symbols of Freemasonry».^[143]

There are some elements of Freemasonry within the temple rituals of Mormonism.

Islam and Freemasonry[edit]

Many Islamic anti-Masonic arguments are closely tied to Anti-Zionism, though other criticisms are made such as linking Freemasonry to Al-Masih ad-Dajjal (the false Messiah in Islamic Scripture).^[144][145] Syrian-Egyptian Islamic theologian Mūhammād Rashīd Ridâ ( 1865-1935) played the crucial role in leading the opposition to Freemasonry across the Islamic World during the early twentieth century.^[146] Influenced by Rida, Islamic anti-Masons argue that Freemasonry promotes the interests of the Jews around the world and that one of its aims is to destroy the Al-Aqsa Mosque compound in order to rebuild the Temple of Solomon in Jerusalem.^[147] Through his popular pan-Islamic journal Al-Manar, Rashid Rida spread anti-Masonic ideas which would directly influence the Muslim Brotherhood and subsequent Islamist movements such as Hamas.^[148] In article 28 of its Covenant, Hamas states that Freemasonry, Rotary, and other similar groups «work in the interest of Zionism and according to its instructions …»^[149]

Many countries with a majority Muslim population do not allow Masonic establishments within their borders.^{[citation needed]} However, countries such as Turkey and Morocco have established Grand Lodges,^[150] while in countries such as Malaysia^[151][152] and Lebanon^[153] there are District Grand Lodges operating under a warrant from an established Grand Lodge. In Pakistan in 1972, Zulfiqar Ali Bhutto, then Prime Minister of Pakistan, placed a ban on Freemasonry. Lodge buildings were confiscated by the government.^[154]

Masonic lodges existed in Iraq as early as 1917, when the first lodge under the United Grand Lodge of England (UGLE) was opened. Nine lodges under UGLE existed by the 1950s, and a Scottish lodge was formed in 1923. However, the position changed following the revolution, and all lodges were forced to close in 1965.^[155] This position was later reinforced under Saddam Hussein; the death penalty was «prescribed» for those who «promote or acclaim Zionist principles, including freemasonry, or who associate [themselves] with Zionist organisations.»^[144]

Political opposition[edit]

In 1799, English Freemasonry almost came to a halt due to Parliamentary proclamation. In the wake of the French Revolution, the Unlawful Societies Act banned any meetings of groups that required their members to take an oath or obligation.^[156]

The Grand Masters of both the Moderns and the Antients Grand Lodges called on Prime Minister William Pitt (who was not a Freemason) and explained to him that Freemasonry was a supporter of the law and lawfully constituted authority and was much involved in charitable work. As a result, Freemasonry was specifically exempted from the terms of the Act, provided that each private lodge’s Secretary placed with the local «Clerk of the Peace» a list of the members of his lodge once a year. This continued until 1967, when the obligation of the provision was rescinded by Parliament.^[156]

Freemasonry in the United States faced political pressure following the 1826 kidnapping of William Morgan by Freemasons and his subsequent disappearance. Reports of the «Morgan Affair», together with opposition to Jacksonian democracy (Andrew Jackson was a prominent Mason), helped fuel an Anti-Masonic movement. The short-lived Anti-Masonic Party was formed, which fielded candidates for the presidential elections of 1828 and 1832.^[157]

In Italy, Freemasonry has become linked to a scandal concerning the Propaganda Due lodge (a.k.a. P2). This lodge was chartered by the Grande Oriente d’Italia in 1877, as a lodge for visiting Masons unable to attend their own lodges. Under Licio Gelli’s leadership, in the late 1970s, P2 became involved in the financial scandals that nearly bankrupted the Vatican Bank. However, by this time the lodge was operating independently and irregularly, as the Grand Orient had revoked its charter and expelled Gelli in 1976.^[158]

Conspiracy theorists have long associated Freemasonry with the New World Order and the Illuminati, and state that Freemasonry as an organisation is either bent on world domination or already secretly in control of world politics. Historically Freemasonry has attracted criticism, and suppression from both the politically far right (e.g., Nazi Germany)^[159][160] and the far left (e.g. the former Communist states in Eastern Europe).^[161]

Freemasonry is viewed with distrust even in some modern democracies.^[162] In the UK, Masons working in the justice system, such as judges and police officers, were from 1999 to 2009 required to disclose their membership.^[163] While a parliamentary inquiry found that there had been no evidence of wrongdoing, the government believed that Masons’ potential loyalties to support fellow Masons should be transparent to the public.^{[162][163][164]} The policy of requiring a declaration of masonic membership by applicants for judicial office (judges and magistrates) was ended in 2009 by Justice Secretary Jack Straw (who had initiated the requirement in the 1990s). Straw stated that the rule was considered disproportionate, since no impropriety or malpractice had been shown as a result of judges being Freemasons.^[165]

Freemasonry is both successful and controversial in France. As of the early 21st century, membership is rising, but reporting of it in popular media is often negative.^[162]

In some countries anti-Masonry is often related to antisemitism and anti-Zionism. For example, in 1980, the Iraqi legal and penal code was changed by Saddam Hussein’s ruling Ba’ath Party, making it a felony to «promote or acclaim Zionist principles, including Freemasonry, or who associate [themselves] with Zionist organisations».^[144] Professor Andrew Prescott of the University of Sheffield writes: «Since at least the time of the Protocols of the Elders of Zion, antisemitism has gone hand in hand with anti-masonry, so it is not surprising that allegations that 11 September was a Zionist plot have been accompanied by suggestions that the attacks were inspired by a masonic world order».^[166]

The Holocaust[edit]

The preserved records of the Reichssicherheitshauptamt (the Reich Security Main Office) show the persecution of Freemasons during the Holocaust.^[167] RSHA Amt VII (Written Records), overseen by Professor Franz Six, was responsible for «ideological» tasks, by which was meant the creation of antisemitic and anti-Masonic propaganda. While the number of victims is not accurately known, historians estimate that between 80,000 and 200,000 Freemasons were killed under the Nazi regime.^[168] Masonic concentration camp inmates were classified as political prisoners and wore an inverted red triangle.^[169] Hitler believed Freemasons had succumbed to Jews conspiring against Germany.^[170][171]

The small blue forget-me-not flower was first used by the Grand Lodge Zur Sonne in 1926, as a Masonic emblem at the annual convention in Bremen, Germany. In 1938, a forget-me-not badge, made by the same factory as the Masonic badge, was chosen for the Nazi Party’s Winterhilfswerk, the annual charity drive of the National Socialist People’s Welfare (the welfare branch of the Nazi party). This coincidence enabled Freemasons to wear the forget-me-not badge as a secret sign of membership.^{[172][173][174]}

After World War II, the forget-me-not flower was used again as a Masonic emblem in 1948 at the first Annual Convention of the United Grand Lodges of Germany in 1948. The badge is now sometimes worn in the coat lapel by Freemasons around the world to remember all who suffered in the name of Freemasonry, especially those during the Nazi era.^[175]

See also[edit]

• List of Freemasons – Lists of Notable Freemasons
• Fraternal order – Fraternity organized as an order

References[edit]

Further reading[edit]

• Belton, John L., et al. Freemasonry in context: history, ritual, controversy (Lexington Books, 2004) online.
• Dickie, John. The Craft: How the Freemasons Made the Modern World (PublicAffairs, 2020). excerpt
• Fozdar, Vahid. » ‘That Grand Primeval and Fundamental Religion’: The Transformation of Freemasonry into a British Imperial Cult.» Journal of World History 22#3 (2011), pp. 493–525. online
• Hamill, John. The Craft: A History of English Freemasonry (1986)
• Harland-Jacobs, Jessica L. Builders of Empire: Freemasons and British Imperialism, 1717-1927 (2007)
• Hoffmann, Stefan-Ludwig. Freemasonry and German Civil Society, 1840-1918 (U of Michigan Press, 2007). excerpt; see also online review
• Jacob, Margaret C. Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe (1991) excerpt
• Jacob, Margaret C. The Origins of Freemasonry: Facts and Fictions (U of Pennsylvania Press, 2007).
• Jacob, Margaret, and Matthew Crow. «Freemasonry and the Enlightenment.» in Handbook of Freemasonry (Brill, 2014) pp. 100–116. online
• Loiselle, Kenneth. «Freemasonry and the Catholic Enlightenment in Eighteenth-Century France.» Journal of Modern History 94.3 (2022): 499-536. online
• Önnerfors, Andreas. Freemasonry: a very short introduction (Oxford University Press, 2017) excerpt.
• Racine, Karen. «Freemasonry» in Michael S. Werner, ed. Encyclopedia of Mexico: History, Society, and Culture (‎Fitzroy Dearborn, 1997) 1:538–540.
• Snoek Jan A.M. and Henrik Bogdan. «The History of Freemasonry: An Overview» in Bogdan and Snoek, eds. Handbook of Freemasonry (Brill, 2014) ch. 2 pp 13–32. online
• Stevenson, David. «Four Hundred Years of Freemasonry in Scotland.” Scottish Historical Review, 90#230 (2011), pp. 280–95. online
• Stevenson, David. The First Freemasons. Scotland’s Early Lodges and Their Members (1988)
• Weisberger, R. William et al. Freemasonry on Both Sides of the Atlantic: Essays concerning the Craft in the British Isles, Europe, the United States, and Mexico (2002), 969pp
• Weisberger, R. William. Speculative Freemasonry and the Enlightenment: A Study of the Craft in London, Paris, Prague and Vienna (Columbia University Press, 1993) 243 pp.

United States[edit]

• Bullock, Steven C. Revolutionary brotherhood: Freemasonry and the transformation of the American social order, 1730-1840 (UNC Press Books, 2011).
• Formisano, Ronald P., and Kathleen Smith Kutolowski. «Antimasonry and Masonry: The Genesis of Protest, 1826-1827.» American Quarterly 29.2 (1977): 139-165. online
• Hackett, David G. That Religion in Which All Men Agree : Freemasonry in American Culture (U of California Press, 2015) excerpt
• Hinks, Peter P. et al. All Men Free and Brethren: Essays on the History of African American Freemasonry (Cornell UP, 2013).
• Kantrowitz, Stephen. » ‘Intended for the Better Government of Man’: The Political History of African American Freemasonry in the Era of Emancipation.» Journal of American History 96#4, (2010), pp. 1001–26. online.
• Weisberger, R. William et al. Freemasonry on Both Sides of the Atlantic: Essays concerning the Craft in the British Isles, Europe, the United States, and Mexico (2002), 969pp
• York, Neil L. “Freemasons and the American Revolution.” Historian 55#2 (1993), pp. 315–30. online

Historiography and memory[edit]

• Jacob, Margaret. «The Radical Enlightenment and Freemasonry: where we are now.» REHMLAC: Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña 1 (2013): 11–25.online.

External links[edit]

• «Freemasonry» . Encyclopædia Britannica (11th ed.). 1911.
• Web of Hiram Archived 29 September 2007 at the Wayback Machine at the University of Bradford. A database of donated Masonic material.
• Masonic Books Online of the Pietre-Stones Review of Freemasonry
• The Constitutions of the Free-Masons (1734), James Anderson, Benjamin Franklin, Paul Royster. Hosted by the Libraries at the University of Nebraska-Lincoln
• The Mysteries of Free Masonry, by William Morgan, from Project Gutenberg
• A Legislative Investigation into Masonry (1832) at the Internet Archive, OCLC 1560509
• The United Grand Lodge of England’s Library and Museum of Freemasonry Archived 27 May 2019 at the Wayback Machine, London
• Articles on Judaism and Freemasonry
• Anti-Masonry: Points of View – Edward L. King’s Masonic website
• The International Order of Co-Freemasonry Le Droit Humain

«Freemasons» redirects here. For the house music producers, see Freemasons (band).

Freemasonry or Masonry refers to fraternal organisations that trace their origins to the local guilds of stonemasons that, from the end of the 13th century, regulated the qualifications of stonemasons and their interaction with authorities and clients. Modern Freemasonry broadly consists of two main recognition groups:

• Regular Freemasonry insists that a volume of scripture be open in a working lodge, that every member profess belief in a Supreme Being, that no women be admitted,^[1] and that the discussion of religion and politics be banned.^[2]
• Continental Freemasonry consists of the jurisdictions that have removed some, or all, of these restrictions.^[3][4]

The basic, local organisational unit of Freemasonry is the Lodge. These private Lodges are usually supervised at the regional level (usually coterminous with a state, province, or national border) by a Grand Lodge or Grand Orient. There is no international, worldwide Grand Lodge that supervises all of Freemasonry; each Grand Lodge is independent, and they do not necessarily recognise each other as being legitimate.^[5][6][7][8]

The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. These three degrees form Craft (or Blue Lodge) Freemasonry, and members of any of these degrees are known as Freemasons or Masons. There are additional degrees, which vary with locality and jurisdiction, and are usually administered by their own bodies (separate from those who administer the Craft degrees).^[9]

Due to misconceptions about Freemasonry’s tradition of not discussing its rituals with non-members, the fraternity has become associated with many conspiracy theories.

Masonic lodge[edit]

The Masonic lodge is the basic organisational unit of Freemasonry.^[10] The Lodge meets regularly and conducts the usual formal business of any small organisation (approve minutes, elect new members, appoint officers and take their reports, consider correspondence, bills and annual accounts, organise social and charitable events, etc.). In addition to such business, the meeting may perform a ceremony to confer a Masonic degree^[6] or receive a lecture, which is usually on some aspect of Masonic history or ritual.^[11] At the conclusion of the meeting, the Lodge may hold a formal dinner, or festive board, sometimes involving toasting and song.^[12]

The bulk of Masonic ritual consists of degree ceremonies. Candidates for Freemasonry are progressively initiated into Freemasonry, first in the degree of Entered Apprentice. At some later time, in separate ceremonies, they will be passed to the degree of Fellowcraft; and then raised to the degree of Master Mason. In each of these ceremonies, the candidate must first take the new obligations of the degree, and is then entrusted with secret knowledge including passwords, signs and grips (secret handshakes) confined to his new rank.^[9]

Another ceremony is the annual installation of the Master of the Lodge and his appointed or elected officers.^[6] In some jurisdictions an Installed Master elected, obligated and invested to preside over a Lodge, is valued as a separate rank with its own secrets and distinctive title and attributes; after each full year in the Chair the Master invests his elected successor and becomes a Past Master with privileges in the Lodge and Grand Lodge.^[13] In other jurisdictions, the grade is not recognised, and no inner ceremony conveys new secrets during the installation of a new Master of the Lodge.^[14]

Most Lodges have some sort of social functions, allowing members, their partners and non-Masonic guests to meet openly.^[15] Often coupled with these events is the discharge of every Mason’s and Lodge’s collective obligation to contribute to charity. This occurs at many levels, including in annual dues, subscriptions, fundraising events, Lodges and Grand Lodges. Masons and their charities contribute for the relief of need in many fields, such as education, health and old age.^[16][17]

Private Lodges form the backbone of Freemasonry, with the sole right to elect their own candidates for initiation as Masons or admission as joining Masons, and sometimes with exclusive rights over residents local to their premises. There are non-local Lodges where Masons meet for wider or narrower purposes, such or in association with some hobby, sport, Masonic research, business, profession, regiment or college. The rank of Master Mason also entitles a Freemason to explore Masonry further through other degrees, administered separately from the basic Craft or «Blue Lodge» degrees described here, but generally having a similar structure and meetings.^[7]

There is much diversity and little consistency in Freemasonry, because each Masonic jurisdiction is independent and sets its own rules and procedures while Grand Lodges have limited jurisdiction over their constituent member Lodges, which are ultimately private clubs. The wording of the ritual, the number of officers present, the layout of the meeting room, etc. varies from jurisdiction to jurisdiction.^[7][8]

Almost all officers of a Lodge are elected or appointed annually. Every Masonic Lodge has a Master, two Wardens, a treasurer and a secretary. There is also always a Tyler, or outer guard, outside the door of a working Lodge, who may be paid to secure its privacy. Other offices vary between jurisdictions.^[7]

Each Masonic Lodge exists and operates according to ancient principles known as the Landmarks of Freemasonry, which elude any universally accepted definition.^[18]

Joining a lodge[edit]

Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. The process varies among Grand Lodges, but in modern times interested people often look up a local Lodge through the Internet and will typically be introduced to a Lodge social function or open evening. The onus is upon candidates to ask to join; while they may be encouraged to ask, they may not be invited. Once the initial inquiry is made, a formal application may be proposed and seconded or announced in open Lodge and a more or less formal interview usually follows. If the candidate wishes to proceed, references are taken up during a period of notice so that members may enquire into the candidate’s suitability and discuss it. Finally the Lodge takes an officially secret ballot on each application before a candidate is either initiated or rejected.^[19] The exact number of adverse ballots (“blackballs”) required to reject a candidate varies between Masonic jurisdictions. As an example, the United Grand Lodge of England only requires a single “blackball», while the Grand Lodge of New York requires three.

A minimum requirement of every body of Freemasons is that each candidate must be «free and of good reputation».^[20] The question of freedom, a standard feudal requirement of mediaeval guilds, is nowadays one of independence: the object is that every Mason should be a proper and responsible person.^[19] Thus, each Grand Lodge has a standard minimum age, varying greatly and often subject to dispensation in particular cases. (For example, in England the standard minimum age to join is 21, but university lodges are given dispensations to initiate undergraduates below that age.)

Additionally, most Grand Lodges require a candidate to declare a belief in a Supreme Being (although every candidate must interpret this condition in his own way, as all religious discussion is commonly prohibited). In a few cases, the candidate may be required to be of a specific religion. The form of Freemasonry most common in Scandinavia (known as the Swedish Rite), for example, accepts only Christians.^[21] At the other end of the spectrum, «Liberal» or Continental Freemasonry, exemplified by the Grand Orient de France, does not require a declaration of belief in any deity and accepts atheists (the cause of the distinction from the rest of Freemasonry).^[3][4]

During the ceremony of initiation, the candidate is required to undertake an obligation, swearing on the religious volume sacred to his personal faith to do good as a Mason. In the course of three degrees, Masons will promise to keep the secrets of their degree from lower degrees and outsiders, as far as practicality and the law permit, and to support a fellow Mason in distress.^[7] There is formal instruction as to the duties of a Freemason, but on the whole, Freemasons are left to explore the craft in the manner they find most satisfying. Some will simply enjoy the dramatics, or the management and administration of the lodge, others will explore the history, ritual and symbolism of the craft, others will focus their involvement on their Lodge’s sociopolitical side, perhaps in association with other lodges, while still others will concentrate on the lodge’s charitable functions.^[22][23]

Organisation[edit]

Grand Lodges[edit]

Grand Lodges and Grand Orients are independent and sovereign bodies that govern Masonry in a given country, state or geographical area (termed a jurisdiction). There is no single overarching governing body that presides over worldwide Freemasonry; connections between different jurisdictions depend solely on mutual recognition.^[24][25]

Freemasonry, as it exists in various forms all over the world, has a membership estimated at around 6 million worldwide.^[6] The fraternity is administratively organised into independent Grand Lodges (or sometimes Grand Orients), each of which governs its own Masonic jurisdiction, which consists of subordinate (or constituent) Lodges. The largest single jurisdiction, in terms of membership, is the United Grand Lodge of England (with local organisation into Provincial Grand Lodges possessing a combined membership estimated at around a quarter million). The Grand Lodge of Scotland and Grand Lodge of Ireland (taken together) have approximately 150,000 members.^[6] In the United States, there are 51 Grand Lodges (one in each state and the District of Columbia) which together have a total membership just under 2 million.^[26]

Recognition, amity and regularity[edit]

Relations between Grand Lodges are determined by the concept of Recognition. Each Grand Lodge maintains a list of other Grand Lodges that it recognises.^[27] When two Grand Lodges recognise and are in Masonic communication with each other, they are said to be in amity, and the brethren of each may visit each other’s Lodges and interact Masonically. When two Grand Lodges are not in amity, inter-visitation is not allowed. There are many reasons one Grand Lodge will withhold or withdraw recognition from another, but the two most common are Exclusive Jurisdiction and Regularity.^[28]

Exclusive Jurisdiction[edit]

Exclusive Jurisdiction is a concept whereby normally only one Grand Lodge will be recognised in any geographical area. If two Grand Lodges claim jurisdiction over the same area, the other Grand Lodges will have to choose between them, and they may not all decide to recognise the same one. (In 1849, for example, the Grand Lodge of New York split into two rival factions, each claiming to be the legitimate Grand Lodge. Other Grand Lodges had to choose between them until the schism was healed^[29]). Exclusive Jurisdiction can be waived when the two overlapping Grand Lodges are themselves in Amity and agree to share jurisdiction. For example, since the Grand Lodge of Connecticut is in Amity with the Prince Hall Grand Lodge of Connecticut, the principle of Exclusive Jurisdiction does not apply, and other Grand Lodges may recognise both,^[30] likewise the five distinct kinds of lodges in Germany have nominally united under one Grand Lodge, in order to obtain international recognition.

Regularity[edit]

Regularity is a concept based on adherence to Masonic Landmarks, the basic membership requirements, tenets and rituals of the craft. Each Grand Lodge sets its own definition of what these landmarks are, and thus what is Regular and what is Irregular (and the definitions do not necessarily agree between Grand Lodges). Essentially, every Grand Lodge will hold that its landmarks (its requirements, tenets and rituals) are Regular, and judge other Grand Lodges based on those. If the differences are significant, one Grand Lodge may declare the other «Irregular» and withdraw or withhold recognition.^[31][32]

The most commonly shared rules for Recognition (based on Regularity) are those given by the United Grand Lodge of England in 1929:

• The Grand Lodge should be established by an existing regular Grand Lodge, or by at least three regular Lodges.
• A belief in a supreme being and scripture is a condition of membership.
• Initiates should take their vows on that scripture.
• Only men can be admitted, and no relationship exists with mixed Lodges.
• The Grand Lodge has complete control over the first three degrees, and is not subject to another body.
• All Lodges shall display a volume of scripture with the square and compasses while in session.
• There is no discussion of politics or religion.
• «Ancient landmarks, customs and usages» observed.^[2]

Other degrees, orders, and bodies[edit]

Blue Lodges, known as Craft Lodges in the United Kingdom, offer only the three traditional degrees. In most jurisdictions, the rank of past or installed master is also conferred in Blue/Craft Lodges. Master Masons are able to extend their Masonic experience by taking further degrees, in appendant or other bodies whether or not approved by their own Grand Lodge.^[33]

The Ancient and Accepted Scottish Rite is a system of 33 degrees, including the three Blue Lodge degrees administered by a local or national Supreme Council. This system is popular in North America, South America and in Continental Europe. In America, the York Rite, with a similar range, administers three orders of Masonry, namely the Royal Arch, Cryptic Masonry, and Knights Templar.^[34]

In Britain, separate bodies administer each order. Freemasons are encouraged to join the Holy Royal Arch, which is linked to Mark Masonry in Scotland and Ireland, but completely separate in England. In England, the Royal Arch is closely associated with the Craft, automatically having many Grand Officers in common, including H.R.H the Duke of Kent as both Grand Master of the Craft and First Grand Principal of the Royal Arch. The English Knights Templar and Cryptic Masonry share the Mark Grand Lodge offices and staff at Mark Masons Hall.^[35] The Ancient and Accepted Rite (similar to the Scottish Rite), requires a member to proclaim the Trinitarian Christian faith, and is administered from Duke Street in London.^[36]

In the Nordic countries, the Swedish Rite is dominant; a variation of it is also used in parts of Germany.

Ritual and symbolism[edit]

Freemasonry describes itself as a «beautiful system of morality, veiled in allegory and illustrated by symbols».^[37] The symbolism is mainly, but not exclusively, drawn from the tools of stonemasons – the square and compasses, the level and plumb rule, the trowel, the rough and smooth ashlars, among others. Moral lessons are attributed to each of these tools, although the assignment is by no means consistent. The meaning of the symbolism is taught and explored through ritual,^[7] and in lectures and articles by individual Masons who offer their personal insights and opinions.

According to the scholar of Western esotericism Jan A. M. Snoek: «the best way to characterize Freemasonry is in terms of what it is not, rather than what it is».^[38] All Freemasons begin their journey in the «craft» by being progressively «initiated», «passed» and «raised» into the three degrees of Craft, or Blue Lodge Masonry. During these three rituals, the candidate is progressively taught the Masonic symbols, and entrusted with grips or tokens, signs, and words to signify to other Masons which degrees he has taken. The dramatic allegorical ceremonies include explanatory lectures, and revolve around the construction of the Temple of Solomon, and the artistry and death of the chief architect, Hiram Abiff. The degrees are those of «Entered apprentice», «Fellowcraft» and «Master Mason». While many different versions of these rituals exist, with various lodge layouts and versions of the Hiramic legend, each version is recognizable to any Freemason from any jurisdiction.^[7]

In some jurisdictions, the main themes of each degree are illustrated by tracing boards. These painted depictions of Masonic themes are exhibited in the lodge according to which degree is being worked, and are explained to the candidate to illustrate the legend and symbolism of each degree.^[39]

The idea of Masonic brotherhood probably descends from a 16th-century legal definition of a «brother» as one who has taken an oath of mutual support to another. Accordingly, Masons swear at each degree to keep the contents of that degree secret, and to support and protect their brethren unless they have broken the law.^[40] In most Lodges, the oath or obligation is taken on a Volume of Sacred Law, whichever book of divine revelation is appropriate to the religious beliefs of the individual brother (usually the Bible in the Anglo-American tradition). In Progressive continental Freemasonry, books other than scripture are permissible, a cause of rupture between Grand Lodges.^[41]

History[edit]

Origins[edit]

Since the middle of the 19th century, Masonic historians have sought the origins of the movement in a series of similar documents known as the Old Charges, dating from the Regius Poem in about 1425^[42] to the beginning of the 18th century. Alluding to the membership of a lodge of operative masons, they relate it to a mythologised history of the craft, the duties of its grades, and the manner in which oaths of fidelity are to be taken on joining.^[43] The 15th century also sees the first evidence of ceremonial regalia.^[44]

There is no clear mechanism by which these local trade organisations became today’s Masonic Lodges. The earliest rituals and passwords known, from operative lodges around the turn of the 17th–18th centuries, show continuity with the rituals developed in the later 18th century by accepted or speculative Masons, as those members who did not practice the physical craft gradually came to be known.^[45] The minutes of the Lodge of Edinburgh (Mary’s Chapel) No. 1 in Scotland show a continuity from an operative lodge in 1598 to a modern speculative Lodge.^[46] It is reputed to be the oldest Masonic Lodge in the world.^[47]

Alternatively, Thomas De Quincey in his work titled Rosicrucians and Freemasonry put forward the theory that suggested that Freemasonry may have been an outgrowth of Rosicrucianism. The theory had also been postulated in 1803 by German professor; J. G. Buhle.^[48][49]

The first Grand Lodge, the Grand Lodge of London and Westminster, later called the Grand Lodge of England, was founded on St John’s Day, 24 June 1717,^[50] when four existing London Lodges met for a joint dinner. Over the next decade, most of the existing Lodges in England joined the new regulatory body, which itself entered a period of self-publicity and expansion. New lodges were created and the fraternity began to grow.

During the course of the 18th century, as aristocrats and artists crowded out the craftsmen originally associated with the organization, Freemasonry became fashionable throughout Europe and the American colonies.^[51][52]

Between 1730 and 1750, the Grand Lodge endorsed several significant changes that some Lodges could not endorse. A rival Grand Lodge was formed on 17 July 1751, which called itself the «Antient Grand Lodge of England” to signify that these lodges were maintaining older traditions, and rejected changes that “modern” Lodges had adopted (historians still use these terms — “Ancients” and “Moderns” — to differentiate the two bodies). These two Grand Lodges vied for supremacy until the Moderns promised to return to the ancient ritual. They united on 27 December 1813 to form the United Grand Lodge of England.^[53][54]

The Grand Lodge of Ireland and the Grand Lodge of Scotland were formed in 1725 and 1736, respectively, although neither persuaded all of the existing lodges in their countries to join for many years.^[55][56]

North America[edit]

The earliest known American lodges were in Pennsylvania. The Collector for the port of Pennsylvania, John Moore, wrote of attending lodges there in 1715, two years before the putative formation of the first Grand Lodge in London. The Grand Lodge of England appointed a Provincial Grand Master for North America in 1731, based in Pennsylvania,^[57] leading to the creation of the Grand Lodge of Pennsylvania.

In Canada, Erasmus James Philipps became a Freemason while working on a commission to resolve boundaries in New England and, in 1739, he became provincial Grand Master for Nova Scotia; Philipps founded the first Masonic lodge in Canada at Annapolis Royal, Nova Scotia.^[58]

Other lodges in the colony of Pennsylvania obtained authorisations from the later Antient Grand Lodge of England, the Grand Lodge of Scotland, and the Grand Lodge of Ireland, which was particularly well represented in the travelling lodges of the British Army.^[59][60] Many lodges came into existence with no warrant from any Grand Lodge, applying and paying for their authorisation only after they were confident of their own survival.^[61]

After the American Revolution, independent U.S. Grand Lodges developed within each state. Some thought was briefly given to organising an overarching «Grand Lodge of the United States,» with George Washington, who was a member of a Virginian lodge, as the first Grand Master, but the idea was short-lived. The various state Grand Lodges did not wish to diminish their own authority by agreeing to such a body.^[5]

Jamaican Freemasonry[edit]

Freemasonry was imported to Jamaica by British immigrants who colonized the island for over 300 years. In 1908, there were eleven recorded Masonic Lodges, which included three Grand Lodges, two Craft Lodges, and two Rose Croix Chapters.^[62] During slavery, the Lodges were open to all «freeborn» men. According to the Jamaican 1834 census, that potentially included 5,000 free black men and 40,000 free people of colour (mixed race).^[63] After the full abolition of slavery in 1838, the Lodges were open to all Jamaican men of any race.^[64] Jamaica also kept close relationships with Masons from other countries. Jamaican Freemasonry historian Jackie Ranston, noted that:

Jamaica served as an arms depot for the revolutionary forces when two Kingston Freemasons, Wellwood and Maxwell Hyslop, financed the campaigns of Simón Bolívar, the Liberator, to whom six Latin American Republics owe their independence». Bolívar himself was a Mason, enjoying contacts with Brethren in Spain, England, France, and Venezuela until after gaining power in Venezuela, he prohibited all secret societies in 1828 and included the Freemasons.^[64]

On 25 May 2017, Masons around the world celebrated the 300th anniversary of the fraternity. Jamaica hosted one of the regional gatherings for this celebration.^[65][62]

Prince Hall Freemasonry[edit]

Prince Hall Freemasonry exists because of the refusal of early American lodges to admit African Americans. In 1775, an African American named Prince Hall,^[66] along with 14 other African-American men, was initiated into a British military lodge with a warrant from the Grand Lodge of Ireland, having failed to obtain admission from the other lodges in Boston. When the British military Lodge left North America after the end of the Revolution, those 15 men were given the authority to meet as a Lodge, but not to initiate Masons. In 1784, these individuals obtained a Warrant from the Grand Lodge of England (Moderns) and formed African Lodge, Number 459. When the two English grand lodges united in 1813, all U.S.-based Lodges were stricken from their rolls – largely because of the War of 1812. Thus, separated from both English jurisdiction and any concordantly recognised U.S. Grand Lodge, African Lodge retitled itself as the African Lodge, Number 1 – and became a de facto Grand Lodge. (This lodge is not to be confused with the various Grand Lodges in Africa.) As with the rest of U.S. Freemasonry, Prince Hall Freemasonry soon grew and organised on a Grand Lodge system for each state.^[67]

Widespread racial segregation in 19th- and early 20th-century North America made it difficult for African Americans to join Lodges outside of Prince Hall jurisdictions – and impossible for inter-jurisdiction recognition between the parallel U.S. Masonic authorities. By the 1980s, such discrimination was a thing of the past. Today most U.S. Grand Lodges recognise their Prince Hall counterparts, and the authorities of both traditions are working towards full recognition.^[68] The United Grand Lodge of England has no problem with recognising Prince Hall Grand Lodges.^[69] While celebrating their heritage as lodges of African-Americans, Prince Hall is open to all men regardless of race or religion.^[70]

Emergence of Continental Freemasonry[edit]

English Freemasonry spread to France in the 1720s, first as lodges of expatriates and exiled Jacobites, and then as distinctively French lodges that still follow the ritual of the Moderns. From France and England, Freemasonry spread to most of Continental Europe during the course of the 18th century. The Grande Loge de France formed under the Grand Mastership of the Duke of Clermont, who exercised only nominal authority. His successor, the Duke of Orléans, reconstituted the central body as the Grand Orient de France in 1773. Briefly eclipsed during the French Revolution, French Freemasonry continued to grow in the next century,^[71] at first under the leadership of Alexandre Francois Auguste de Grasse, Comte de Grassy-Tilly. A career Army officer, he lived with his family in Charleston, South Carolina from 1793 to the early 1800s, after leaving Saint-Domingue, now Haiti, during the years of the Haitian Revolution.

Freemasonry in the Middle East[edit]

After the failure of the 1830 Italian revolution, a number of Italian Freemasons were forced to flee. They secretly set up an approved chapter of Scottish Rite in Alexandria, a town already inhabited by a large Italian community. Meanwhile, the French freemasons publicly organised a local chapter in Alexandria in 1845.^[72] During the 19th and 20th century Ottoman empire, Masonic lodges operated widely across all parts of the empire and numerous Sufi orders shared a close relationship with them. Many Young Turks affiliated with the Bektashi order were members and patrons of freemasonry. They were also closely allied against European imperialism. Many Ottoman intellectuals believed that Sufism and Freemasonry shared close similarities in doctrines, spiritual outlook and mysticism.^[73]

Schism[edit]

The ritual form on which the Grand Orient of France was based was abolished in England in the events leading to the formation of the United Grand Lodge of England in 1813. However the two jurisdictions continued in amity, or mutual recognition, until events of the 1860s and 1870s drove a seemingly permanent wedge between them. In 1868 the Supreme Council of the Ancient and Accepted Scottish Rite of the State of Louisiana appeared in the jurisdiction of the Grand Lodge of Louisiana, recognised by the Grand Orient de France, but regarded by the older body as an invasion of their jurisdiction. The new Scottish Rite body admitted black people. The resolution of the Grand Orient the following year that neither colour, race, nor religion could disqualify a man from Masonry prompted the Grand Lodge to withdraw recognition, and it persuaded other American Grand Lodges to do the same.^[74]

A dispute during the Lausanne Congress of Supreme Councils of 1875 prompted the Grand Orient de France to commission a report by a Protestant pastor, which concluded that, as Freemasonry was not a religion, it should not require a religious belief. The new constitutions read, «Its principles are absolute liberty of conscience and human solidarity», the existence of God and the immortality of the soul being struck out. It is possible that the immediate objections of the United Grand Lodge of England were at least partly motivated by the political tension between France and Britain at the time. The result was the withdrawal of recognition of the Grand Orient of France by the United Grand Lodge of England, a situation that continues today.^[4]

Not all French lodges agreed with the new wording. In 1894, lodges favouring the compulsory recognition of the Great Architect of the Universe formed the Grande Loge de France.^[75] In 1913, the United Grand Lodge of England recognised a new Grand Lodge of Regular Freemasons, a Grand Lodge that follows a similar rite to Anglo-American Freemasonry with a mandatory belief in a deity.^[76]

There are now three strands of Freemasonry in France, which extend into the rest of Continental Europe:-

• Liberal, also called adogmatic or progressive – Principles of liberty of conscience, and laicity, particularly the separation of the Church and State.^[77]
• Traditional – Old French ritual with a requirement for a belief in a Supreme Being.^[78] (This strand is typified by the Grande Loge de France).
• Regular – Standard Anglo-American ritual, mandatory belief in Supreme Being.^[79]

The term Continental Freemasonry was used in Mackey’s 1873 Encyclopedia of Freemasonry to «designate the Lodges on the Continent of Europe which retain many usages which have either been abandoned by, or never were observed in, the Lodges of England, Ireland, and Scotland, as well as the United States of America».^[80] Today, it is frequently used to refer to only the Liberal jurisdictions typified by the Grand Orient de France.^[81]

The majority of Freemasonry considers the Liberal (Continental) strand to be Irregular, and thus withhold recognition. The Continental lodges, however, did not want to sever masonic ties. In 1961, an umbrella organisation, Centre de Liaison et d’Information des Puissances maçonniques Signataires de l’Appel de Strasbourg (CLIPSAS) was set up, which today provides a forum for most of these Grand Lodges and Grand Orients worldwide. Included in the list of over 70 Grand Lodges and Grand Orients are representatives of all three of the above categories, including mixed and women’s organisations. The United Grand Lodge of England does not communicate with any of these jurisdictions, and expects its allies to follow suit. This creates the distinction between Anglo-American and Continental Freemasonry.^[82][83]

Freemasonry and women[edit]

The status of women in the old guilds and corporations of medieval masons remains uncertain. The principle of «femme sole» allowed a widow to continue the trade of her husband, but its application had wide local variations, such as full membership of a trade body or limited trade by deputation or approved members of that body.^[84] In masonry, the small available evidence points to the less empowered end of the scale.^[85]

At the dawn of the Grand Lodge era, during the 1720s, James Anderson composed the first printed constitutions for Freemasons, the basis for most subsequent constitutions, which specifically excluded women from Freemasonry.^[1] As Freemasonry spread, women began to be added to the Lodges of Adoption by their husbands who were continental masons, which worked three degrees with the same names as the men’s but different content. The French officially abandoned the experiment in the early 19th century.^[86][87] Later organisations with a similar aim emerged in the United States, but distinguished the names of the degrees from those of male masonry.^[88]

Maria Deraismes was initiated into Freemasonry in 1882, then resigned to allow her lodge to rejoin their Grand Lodge. Having failed to achieve acceptance from any masonic governing body, she and Georges Martin started a mixed masonic lodge that worked masonic ritual.^[89] Annie Besant spread the phenomenon to the English-speaking world.^[90] Disagreements over ritual led to the formation of exclusively female bodies of Freemasons in England, which spread to other countries. Meanwhile, the French had re-invented Adoption as an all-female lodge in 1901, only to cast it aside again in 1935. The lodges, however, continued to meet, which gave rise, in 1959, to a body of women practising continental Freemasonry.^[87]

In general, Continental Freemasonry is sympathetic to Freemasonry amongst women, dating from the 1890s when French lodges assisted the emergent co-masonic movement by promoting enough of their members to the 33rd degree of the Ancient and Accepted Scottish Rite to allow them, in 1899, to form their own grand council, recognised by the other Continental Grand Councils of that Rite.^[91] The United Grand Lodge of England issued a statement in 1999 recognising the two women’s grand lodges there, The Order of Women Freemasons^[92] and The Honourable Fraternity of Ancient Freemasons,^[93] to be regular in all but the participants. While they were not, therefore, recognised as regular, they were part of Freemasonry «in general».^[6][94] The attitude of most regular Anglo-American grand lodges remains that women Freemasons are not legitimate Masons.^[95]

In 2018, guidance was released by the United Grand Lodge of England stating that, in regard to transgender women, «A Freemason who after initiation ceases to be a man does not cease to be a Freemason».^[96] The guidance also states that transgender men are allowed to apply to become Freemasons.^[96]

Political activity[edit]

18th century Enlightenment[edit]

During the Age of the Enlightenment in the 18th century, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. They promoted the ideals of the Enlightenment, and helped diffuse these values across Britain and France and other places. British Freemasonry offered a systematic creed with its own myths, values and set of rituals. It fostered new codes of conduct – including a communal understanding of liberty and equality inherited from guild sociability – «liberty, fraternity, and equality»^[97] Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism.^[98] Freemasonry was particularly prevalent in France – by 1789, there were between 50,000 and 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations.^[99]

Jacob argues that Masonic lodges probably had an effect on society as a whole, for they “reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives”. In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the Continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles.^[100] Furthermore, freemasons all across Europe made reference to the Enlightenment in general in the 18th century. In French lodges, for example, the line “As the means to be enlightened I search for the enlightened” was a part of their initiation rites. British lodges assigned themselves the duty to “initiate the unenlightened”. Many lodges praised the Grand Architect, the masonic terminology for the divine being who created a scientifically ordered universe.^[101]

On the other hand, historian Robert Roswell Palmer noted that lodges operated separately and Masons politically did not act together as a group.^[102] American historians, while noting that Benjamin Franklin and George Washington were leading Masons, have downplayed the group’s importance in the era of the American Revolution.^[103] Daniel Roche contests freemasonry’s claims for egalitarianism, writing that “the real equality of the lodges was elitist”, only attracting men of similar social backgrounds.^[104]

In long-term historical perspective, Norman Davies has argued that Freemasonry was a powerful force in Europe, from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe, as well as the European colonies in the New World and Asia. Davies states, «In the nineteenth century and beyond it would be strongly associated with the cause of Liberalism.»^[105] In Catholic lands it was anti-clerical and came under heavy attack from the Catholic Church. In the 20th century it was suppressed by Fascist and Communist regimes. It was especially attractive to royalty, aristocrats and politicians and businessmen, as well as intellectuals, artists and political activists. Davies notes that prominent members included Montesquieu, Voltaire, Sir Robert Walpole, Wolfgang Amadeus Mozart, Johann Wolfgang von Goethe, Benjamin Franklin, and George Washington.^[106] Steven Bullock notes that in the late 18th century, English lodges were headed by the Prince of Wales, Prussian lodges by king Frederick the Great, and French lodges by royal princes. Emperor Napoleon selected as Grand Master of France his own brother.^[107]

France[edit]

In the 18th century liberal French politicians met together in Masonic lodges to develop some of the Enlightenment ideas that dominated the French Revolution of 1789.^[108] Avner Halpern has traced French Freemasonry’s major role in building France’s first modern political party in 1901, the Radical Party. It used two Masonic devices: the «civil leadership model,» which Freemasonry developed in the late 19th century France, and the local Masonic congresses of the Grand Orient of France federations.^[109]

Russia[edit]

Freemasons had been active in Russia in the 18th century, working to introduce Enlightenment ideas. However they were increasingly suppressed by the government.^[110] According to Ludwick Hass, Freemasonry was officially illegal in Tsarist Russia. However it was introduced by exiles who returned after the 1905 revolution. They had been active Masons in Paris where lodges were politically active in the new Radical Party. In Russia the Freemasons supported constitutional liberalism. They maintained ties with France but simplified many of the ceremonial rituals. Their secret meetings became a locus of progressive ideas, attracting politicians and activists. The lodges at first supported World War I, promoting close ties with France. Alexander Kerensky was an important Masonic activist, who came to political power with the overthrow of the czars in 1917. The organization collapsed as the Bolsheviks took power and was again outlawed.^[111]

Italy[edit]

According to Adrian Lyttelton, in the early 20th century Freemasonry was an influential semi-secret force in Italian politics with a strong presence among professionals and the middle class across Italy, as well as among the leadership of the parliament, public administration, and the army. The two main organisations were the Grand Orient and the Grand Lodge of Italy. They had 25,000 members in some 500 lodges. Freemasons typically espoused anticlericalism and promoted unification. The Catholic Church was a vigorous opponent of unification and of the Freemasons. The various national governments went back and forth between the anticlerical side and the Church side.^[112] Politically, they promoted Italian nationalism focused on unification, and undermining the power of the Catholic Church. Freemasons took on the challenge of mobilizing the press, public opinion and the leading political parties in support of Italy’s joining the Allies of the First World War in 1914–1915. In 1919 they favoured a League of Nations to promote a new post-war universal order based upon the peaceful coexistence of independent and democratic nations.^[113] In the early 1920s many of Mussolini’s collaborators, especially the leaders in organizing the March on Rome, were Masons. The lodges hailed Fascism as the savior of Italy from Bolshevism. However Mussolini decided he needed to come to terms with the Catholic Church in the mid 1920s, and he outlawed Freemasonry.^[114]

Latin America[edit]

The Spanish government outlawed Freemasonry in its overseas empire in the mid-18th century, and energetically enforced the ban., Nevertheless many Freemasons were active in planning and plotting for independence.^[115] Leaders with Freemason membership included Grand Master Francisco de Miranda, José de San Martin, Simón Bolivar, Bernardo O’Higgins, and many others.^[116] The movement was important after independence was achieved in the 1820s.^[117] In Brazil, many prominent men were Freemasons, and they played a leading role in the abolition of slavery.^[118]

Mexico[edit]

Freemasons were leaders in liberalism and anti-clericalism in 19th and 20th century Mexico. Members included numerous top leaders.^[119] The Freemasons were divided regarding relations with the United States, with a pro-U.S. faction supported by the American ambassador Joel Poinsett known as the «Yorkinos.»^[120][121] According to historian Karen Racine, Freemasons in the presidency of Mexico included: Guadalupe Victoria, Valentín Gómez Farías, Antonio López de Santa Anna, Benito Juárez, Sebastián Lerdo de Tejada, Porfirio Díaz, Francisco I. Madero, Venustiano Carranza, Plutarco Elías Calles, Lázaro Cárdenas, Emilio Portes Gil, Pascual Ortiz Rubio, Abelardo L. Rodríguez, and Miguel Alemán Valdés.^[122]

Anti-Masonry[edit]

Anti-Masonry (alternatively called Anti-Freemasonry) has been defined as «opposition to Freemasonry»,^[123][124] but there is no homogeneous anti-Masonic movement. Anti-Masonry consists of widely differing criticisms from diverse (and often incompatible) groups who are hostile to Freemasonry in some form. Critics have included religious groups, political groups, and conspiracy theorists, in particular, those espousing Masonic conspiracy theories or the Judeo-Masonic conspiracy theory. Certain prominent Anti-Masons, such as Nesta Helen Webster (1876–1960), have exclusively criticized «Continental Masonry» while considering «Regular Masonry» an honorable association.^[125]

There have been many disclosures and exposés dating as far back as the 18th century. These often lack context,^[126] may be outdated for various reasons,^[127] or could be outright hoaxes on the part of the author, as in the case of the Taxil hoax.^[128]

These hoaxes and exposés have often become the basis for criticism of Masonry, often religious or political in nature or are based on suspicion of corrupt conspiracy of some form. The political opposition that arose after the American «Morgan Affair» in 1826 gave rise to the term Anti-Masonry, which is still in use in America today, both by Masons in referring to their critics and as a self-descriptor by the critics themselves.^[129]

Religious opposition[edit]

Freemasonry has attracted criticism from theocratic states and organised religions for supposed competition with religion, or supposed heterodoxy within the fraternity itself and has long been the target of conspiracy theories, which assert Freemasonry to be an occult and evil power.^[130]

Christianity and Freemasonry[edit]

Although members of various faiths cite objections, certain Christian denominations have had high-profile negative attitudes to Masonry, banning or discouraging their members from being Freemasons. The denomination with the longest history of objection to Freemasonry is the Catholic Church. The objections raised by the Catholic Church are based on the allegation that Masonry teaches a naturalistic deistic religion which is in conflict with Church doctrine.^[131] A number of Papal pronouncements have been issued against Freemasonry. The first was Pope Clement XII’s In eminenti apostolatus, 28 April 1738; the most recent was Pope Leo XIII’s Ab apostolici, 15 October 1890. The 1917 Code of Canon Law explicitly declared that joining Freemasonry entailed automatic excommunication, and banned books favouring Freemasonry.^[132]

In 1983, the Church issued a new code of canon law. Unlike its predecessor, the 1983 Code of Canon Law did not explicitly name Masonic orders among the secret societies it condemns. It states: «A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict.» This named omission of Masonic orders caused both Catholics and Freemasons to believe that the ban on Catholics becoming Freemasons may have been lifted, especially after the perceived liberalisation of Vatican II.^[133] However, the matter was clarified when Cardinal Joseph Ratzinger (later Pope Benedict XVI), as the Prefect of the Congregation for the Doctrine of the Faith, issued a Declaration on Masonic Associations, which states: «… the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion.»^[134] For its part, Freemasonry has never objected to Catholics joining their fraternity. Those Grand Lodges in amity with the United Grand Lodge of England deny the Church’s claims, stating that «Freemasonry does not seek to replace a Mason’s religion or provide a substitute for it.»^[6]

In contrast to Catholic allegations of rationalism and naturalism, Protestant objections are more likely to be based on allegations of mysticism, occultism, and even Satanism.^[135] Masonic scholar Albert Pike is often quoted (in some cases misquoted) by Protestant anti-Masons as an authority for the position of Masonry on these issues.^[136] However, Pike, although undoubtedly learned, was not a spokesman for Freemasonry and was also controversial among Freemasons in general. His writings represented his personal opinion only, and furthermore an opinion grounded in the attitudes and understandings of late 19th century Southern Freemasonry of the US. Notably, his book carries in the preface a form of disclaimer from his own Grand Lodge. No one voice has ever spoken for the whole of Freemasonry.^[137]

Free Methodist Church founder B.T. Roberts was a vocal opponent of Freemasonry in the mid 19th century. Roberts opposed the society on moral grounds and stated, «The god of the lodge is not the God of the Bible.» Roberts believed Freemasonry was a «mystery» or «alternate» religion and encouraged his church not to support ministers who were Freemasons. Freedom from secret societies is one of the «frees» upon which the Free Methodist Church was founded.^[138]

Since the founding of Freemasonry, many Bishops of the Church of England have been Freemasons, such as Archbishop Geoffrey Fisher.^[139] In the past, few members of the Church of England would have seen any incongruity in concurrently adhering to Anglican Christianity and practising Freemasonry. In recent decades, however, reservations about Freemasonry have increased within Anglicanism, perhaps due to the increasing prominence of the evangelical wing of the church. The former archbishop of Canterbury, Dr Rowan Williams, appeared to harbour some reservations about Masonic ritual, whilst being anxious to avoid causing offence to Freemasons inside and outside the Church of England. In 2003 he felt it necessary to apologise to British Freemasons after he said that their beliefs were incompatible with Christianity and that he had barred the appointment of Freemasons to senior posts in his diocese when he was Bishop of Monmouth.^[140]

In 1933, the Orthodox Church of Greece officially declared that being a Freemason constitutes an act of apostasy and thus, until he repents, the person involved with Freemasonry cannot partake of the Eucharist. This has been generally affirmed throughout the whole Eastern Orthodox Church. The Orthodox critique of Freemasonry agrees with both the Catholic and Protestant versions: «Freemasonry cannot be at all compatible with Christianity as far as it is a secret organisation, acting and teaching in mystery and secret and deifying rationalism.»^[141]

Regular Freemasonry has traditionally not responded to these claims, beyond the often repeated statement that Freemasonry explicitly adheres to the principle that «Freemasonry is not a religion, nor a substitute for religion. There is no separate ‘Masonic deity,’ and there is no separate proper name for a deity in Freemasonry.»^[142]

Christian men, who were discouraged from joining the Freemasons by their Churches or who wanted a more religiocentric society, joined similar fraternal organisations, such as the Knights of Columbus and Knights of Peter Claver for Catholics, and the Loyal Orange Institution for Protestants,^[143] although these fraternal organisations have been «organized in part on the style of and use many symbols of Freemasonry».^[143]

There are some elements of Freemasonry within the temple rituals of Mormonism.

Islam and Freemasonry[edit]

Many Islamic anti-Masonic arguments are closely tied to Anti-Zionism, though other criticisms are made such as linking Freemasonry to Al-Masih ad-Dajjal (the false Messiah in Islamic Scripture).^[144][145] Syrian-Egyptian Islamic theologian Mūhammād Rashīd Ridâ ( 1865-1935) played the crucial role in leading the opposition to Freemasonry across the Islamic World during the early twentieth century.^[146] Influenced by Rida, Islamic anti-Masons argue that Freemasonry promotes the interests of the Jews around the world and that one of its aims is to destroy the Al-Aqsa Mosque compound in order to rebuild the Temple of Solomon in Jerusalem.^[147] Through his popular pan-Islamic journal Al-Manar, Rashid Rida spread anti-Masonic ideas which would directly influence the Muslim Brotherhood and subsequent Islamist movements such as Hamas.^[148] In article 28 of its Covenant, Hamas states that Freemasonry, Rotary, and other similar groups «work in the interest of Zionism and according to its instructions …»^[149]

Many countries with a majority Muslim population do not allow Masonic establishments within their borders.^{[citation needed]} However, countries such as Turkey and Morocco have established Grand Lodges,^[150] while in countries such as Malaysia^[151][152] and Lebanon^[153] there are District Grand Lodges operating under a warrant from an established Grand Lodge. In Pakistan in 1972, Zulfiqar Ali Bhutto, then Prime Minister of Pakistan, placed a ban on Freemasonry. Lodge buildings were confiscated by the government.^[154]

Masonic lodges existed in Iraq as early as 1917, when the first lodge under the United Grand Lodge of England (UGLE) was opened. Nine lodges under UGLE existed by the 1950s, and a Scottish lodge was formed in 1923. However, the position changed following the revolution, and all lodges were forced to close in 1965.^[155] This position was later reinforced under Saddam Hussein; the death penalty was «prescribed» for those who «promote or acclaim Zionist principles, including freemasonry, or who associate [themselves] with Zionist organisations.»^[144]

Political opposition[edit]

In 1799, English Freemasonry almost came to a halt due to Parliamentary proclamation. In the wake of the French Revolution, the Unlawful Societies Act banned any meetings of groups that required their members to take an oath or obligation.^[156]

The Grand Masters of both the Moderns and the Antients Grand Lodges called on Prime Minister William Pitt (who was not a Freemason) and explained to him that Freemasonry was a supporter of the law and lawfully constituted authority and was much involved in charitable work. As a result, Freemasonry was specifically exempted from the terms of the Act, provided that each private lodge’s Secretary placed with the local «Clerk of the Peace» a list of the members of his lodge once a year. This continued until 1967, when the obligation of the provision was rescinded by Parliament.^[156]

Freemasonry in the United States faced political pressure following the 1826 kidnapping of William Morgan by Freemasons and his subsequent disappearance. Reports of the «Morgan Affair», together with opposition to Jacksonian democracy (Andrew Jackson was a prominent Mason), helped fuel an Anti-Masonic movement. The short-lived Anti-Masonic Party was formed, which fielded candidates for the presidential elections of 1828 and 1832.^[157]

In Italy, Freemasonry has become linked to a scandal concerning the Propaganda Due lodge (a.k.a. P2). This lodge was chartered by the Grande Oriente d’Italia in 1877, as a lodge for visiting Masons unable to attend their own lodges. Under Licio Gelli’s leadership, in the late 1970s, P2 became involved in the financial scandals that nearly bankrupted the Vatican Bank. However, by this time the lodge was operating independently and irregularly, as the Grand Orient had revoked its charter and expelled Gelli in 1976.^[158]

Conspiracy theorists have long associated Freemasonry with the New World Order and the Illuminati, and state that Freemasonry as an organisation is either bent on world domination or already secretly in control of world politics. Historically Freemasonry has attracted criticism, and suppression from both the politically far right (e.g., Nazi Germany)^[159][160] and the far left (e.g. the former Communist states in Eastern Europe).^[161]

Freemasonry is viewed with distrust even in some modern democracies.^[162] In the UK, Masons working in the justice system, such as judges and police officers, were from 1999 to 2009 required to disclose their membership.^[163] While a parliamentary inquiry found that there had been no evidence of wrongdoing, the government believed that Masons’ potential loyalties to support fellow Masons should be transparent to the public.^{[162][163][164]} The policy of requiring a declaration of masonic membership by applicants for judicial office (judges and magistrates) was ended in 2009 by Justice Secretary Jack Straw (who had initiated the requirement in the 1990s). Straw stated that the rule was considered disproportionate, since no impropriety or malpractice had been shown as a result of judges being Freemasons.^[165]

Freemasonry is both successful and controversial in France. As of the early 21st century, membership is rising, but reporting of it in popular media is often negative.^[162]

In some countries anti-Masonry is often related to antisemitism and anti-Zionism. For example, in 1980, the Iraqi legal and penal code was changed by Saddam Hussein’s ruling Ba’ath Party, making it a felony to «promote or acclaim Zionist principles, including Freemasonry, or who associate [themselves] with Zionist organisations».^[144] Professor Andrew Prescott of the University of Sheffield writes: «Since at least the time of the Protocols of the Elders of Zion, antisemitism has gone hand in hand with anti-masonry, so it is not surprising that allegations that 11 September was a Zionist plot have been accompanied by suggestions that the attacks were inspired by a masonic world order».^[166]

The Holocaust[edit]

The preserved records of the Reichssicherheitshauptamt (the Reich Security Main Office) show the persecution of Freemasons during the Holocaust.^[167] RSHA Amt VII (Written Records), overseen by Professor Franz Six, was responsible for «ideological» tasks, by which was meant the creation of antisemitic and anti-Masonic propaganda. While the number of victims is not accurately known, historians estimate that between 80,000 and 200,000 Freemasons were killed under the Nazi regime.^[168] Masonic concentration camp inmates were classified as political prisoners and wore an inverted red triangle.^[169] Hitler believed Freemasons had succumbed to Jews conspiring against Germany.^[170][171]

The small blue forget-me-not flower was first used by the Grand Lodge Zur Sonne in 1926, as a Masonic emblem at the annual convention in Bremen, Germany. In 1938, a forget-me-not badge, made by the same factory as the Masonic badge, was chosen for the Nazi Party’s Winterhilfswerk, the annual charity drive of the National Socialist People’s Welfare (the welfare branch of the Nazi party). This coincidence enabled Freemasons to wear the forget-me-not badge as a secret sign of membership.^{[172][173][174]}

After World War II, the forget-me-not flower was used again as a Masonic emblem in 1948 at the first Annual Convention of the United Grand Lodges of Germany in 1948. The badge is now sometimes worn in the coat lapel by Freemasons around the world to remember all who suffered in the name of Freemasonry, especially those during the Nazi era.^[175]

See also[edit]

• List of Freemasons – Lists of Notable Freemasons
• Fraternal order – Fraternity organized as an order

References[edit]

Further reading[edit]

• Belton, John L., et al. Freemasonry in context: history, ritual, controversy (Lexington Books, 2004) online.
• Dickie, John. The Craft: How the Freemasons Made the Modern World (PublicAffairs, 2020). excerpt
• Fozdar, Vahid. » ‘That Grand Primeval and Fundamental Religion’: The Transformation of Freemasonry into a British Imperial Cult.» Journal of World History 22#3 (2011), pp. 493–525. online
• Hamill, John. The Craft: A History of English Freemasonry (1986)
• Harland-Jacobs, Jessica L. Builders of Empire: Freemasons and British Imperialism, 1717-1927 (2007)
• Hoffmann, Stefan-Ludwig. Freemasonry and German Civil Society, 1840-1918 (U of Michigan Press, 2007). excerpt; see also online review
• Jacob, Margaret C. Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe (1991) excerpt
• Jacob, Margaret C. The Origins of Freemasonry: Facts and Fictions (U of Pennsylvania Press, 2007).
• Jacob, Margaret, and Matthew Crow. «Freemasonry and the Enlightenment.» in Handbook of Freemasonry (Brill, 2014) pp. 100–116. online
• Loiselle, Kenneth. «Freemasonry and the Catholic Enlightenment in Eighteenth-Century France.» Journal of Modern History 94.3 (2022): 499-536. online
• Önnerfors, Andreas. Freemasonry: a very short introduction (Oxford University Press, 2017) excerpt.
• Racine, Karen. «Freemasonry» in Michael S. Werner, ed. Encyclopedia of Mexico: History, Society, and Culture (‎Fitzroy Dearborn, 1997) 1:538–540.
• Snoek Jan A.M. and Henrik Bogdan. «The History of Freemasonry: An Overview» in Bogdan and Snoek, eds. Handbook of Freemasonry (Brill, 2014) ch. 2 pp 13–32. online
• Stevenson, David. «Four Hundred Years of Freemasonry in Scotland.” Scottish Historical Review, 90#230 (2011), pp. 280–95. online
• Stevenson, David. The First Freemasons. Scotland’s Early Lodges and Their Members (1988)
• Weisberger, R. William et al. Freemasonry on Both Sides of the Atlantic: Essays concerning the Craft in the British Isles, Europe, the United States, and Mexico (2002), 969pp
• Weisberger, R. William. Speculative Freemasonry and the Enlightenment: A Study of the Craft in London, Paris, Prague and Vienna (Columbia University Press, 1993) 243 pp.

United States[edit]

• Bullock, Steven C. Revolutionary brotherhood: Freemasonry and the transformation of the American social order, 1730-1840 (UNC Press Books, 2011).
• Formisano, Ronald P., and Kathleen Smith Kutolowski. «Antimasonry and Masonry: The Genesis of Protest, 1826-1827.» American Quarterly 29.2 (1977): 139-165. online
• Hackett, David G. That Religion in Which All Men Agree : Freemasonry in American Culture (U of California Press, 2015) excerpt
• Hinks, Peter P. et al. All Men Free and Brethren: Essays on the History of African American Freemasonry (Cornell UP, 2013).
• Kantrowitz, Stephen. » ‘Intended for the Better Government of Man’: The Political History of African American Freemasonry in the Era of Emancipation.» Journal of American History 96#4, (2010), pp. 1001–26. online.
• Weisberger, R. William et al. Freemasonry on Both Sides of the Atlantic: Essays concerning the Craft in the British Isles, Europe, the United States, and Mexico (2002), 969pp
• York, Neil L. “Freemasons and the American Revolution.” Historian 55#2 (1993), pp. 315–30. online

Historiography and memory[edit]

• Jacob, Margaret. «The Radical Enlightenment and Freemasonry: where we are now.» REHMLAC: Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña 1 (2013): 11–25.online.

External links[edit]

• «Freemasonry» . Encyclopædia Britannica (11th ed.). 1911.
• Web of Hiram Archived 29 September 2007 at the Wayback Machine at the University of Bradford. A database of donated Masonic material.
• Masonic Books Online of the Pietre-Stones Review of Freemasonry
• The Constitutions of the Free-Masons (1734), James Anderson, Benjamin Franklin, Paul Royster. Hosted by the Libraries at the University of Nebraska-Lincoln
• The Mysteries of Free Masonry, by William Morgan, from Project Gutenberg
• A Legislative Investigation into Masonry (1832) at the Internet Archive, OCLC 1560509
• The United Grand Lodge of England’s Library and Museum of Freemasonry Archived 27 May 2019 at the Wayback Machine, London
• Articles on Judaism and Freemasonry
• Anti-Masonry: Points of View – Edward L. King’s Masonic website
• The International Order of Co-Freemasonry Le Droit Humain

Долгое время масоны считались секретным обществом только для мужчин с тайными ритуалами. Некоторые полагают, что это элитарный клуб с забавными рукопожатиями и подвернутыми концами брюк. Для других масонство представляется сердцем истеблишмента, который дергает за ниточки и обладает реальной властью за кулисами. В настоящее время масоны пытаются развеять мифы и заблуждения, которые со временем привязались к обществу, и привлечь новых членов.

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