THE BUILDER, AUGUST 1927

THE FREEMASONRY OF NORTHERN EUROPE

By Paul Duvignan
(Translated from L'Acacia)

THIS article will have a double interest for those readers of The
Builder interested in the ideal of Masonic universality. In the
first place it gives some fresh and we believe trustworthy account
of Scandinavia and Germany, and secondly it indirectly gives
glimpses of the attitude and ideals of the Institution in France.
From an esteemed correspondent in Denmark, Bro. P. A. Fenger, we
learn that the recently deceased Master of his lodge, Dr. C. N.
Starcke, assisted the author of the following article with
information and suggestions.

IN connection with the rapprochement between France and Germany, a
problem proposed last year by the Council of the Order for study by
the individual lodges it has devolved upon us to arrange reports on
the subject, some of which are insufficient while some are vitiated
by mistakes; and this in spite of the evident good will of the
reporters and even of their ability. It seems that we French limit
our attention too much, contenting ourselves, or very nearly, with
knowing only what happens in our own country. Exterior occurrences
most often escape us, as we do not travel and we do not know
foreign languages. So I am happy to be able to give the readers of
L'Acacia the following information on the Masonry of Northern
Europe, which is of a nature, I believe, to dissipate certain
clouds, and to fix ideas that are hesitant and undecided.

DENMARK

The most ancient lodge existing in Denmark, "Zorobabel," was
founded in 1744 and received its letters patent [warrant] from
Hamburg. The first lodge was founded in 1743 by a member of the
lodge at Berlin. "Zorobabel" was formed by a number of dissident
brethren who left this. A year and some months later it received
another warrant from London. At the same time the Grand Lodge, "Les
Trois Globes," of Berlin, also founded several new lodges in
Denmark.

During the period of splendor of the Strict Observance, about the
year 1755, Danish Masonry came under the influence of this rite.
But a rivalry soon arose between the Danish lodges and the Grand
Lodge of the Strict Observance, owing to the fact that the Swedish
duke, Karl of Sudermania had been given the highest rank in the
latter. From this moment the King of Denmark placed the lodges of
his country under his own authority in order to withdraw them from
foreign control.

The Duke of Brunswick, and later Karl of Hesse, ruled as Provincial
Grand Masters the lodges of the rite of the "Knight of the Holy
City." Thus these lodges had a tranquil existence during the reign
of Christian VIII and in the first years of that of Frederick VII.
But in 1852 Frederick was initiated in the Swedish rite. In spite
of numerous protests made by the Danish lodges the Swedish rite was
introduced into Denmark by a royal ordinance, which named this
country as the eighth Province that drew its origin from the
"Strict Observance." Following this the Grand Lodge of Denmark,
under Frederick VIII and Christian X, kept the privilege of
founding new lodges in their own territory. But, by reason of the
special character--very Christian, exclusively Christian, in fact--
of the Swedish rite, and of the particular philosophical tendencies
which differentiated it sharply from the true Masonic ideal--the
humanitarian ideal--a number of Danes, who were not Masons, united
themselves in 1900 to found a separate lodge. They procured their
initiation, not into the Swedish rite, but into the humanitarian
Masonry of the Grand Lodge of Hamburg; and with letters patent from
this Grand Lodge, which recognizes only the first three degrees,
they formed an independent lodge. Later, that is, since 1900, two
others were formed of the same rite and under the same obedience
[Hamburg]. But between these three lodges and the Grand Lodge of
Denmark, which follows the Swedish rite, there are no relations.

NORWAY

In Norway we do not find any independent development of Freemasonry
until 1814. Up to this date Norway followed Denmark, being under
the same king.

After 1814 Norway was reunited to Sweden and the Norwegian lodges
accepted the Swedish rite. But the same causes which had operated
in Denmark raised up opposition to the latter, and several brothers
founded an independent lodge under the obedience of the Grand Lodge
"of the Sun" at Bayreuth, in 1882. In the following year several
other lodges were created under the same obedience [this is not
quite exactly equivalent to our term jurisdiction. Tr.]: In 1893
they were united and recognized as a Provincial Grand Lodge under
the name Polar Star, and, as before, under the Grand Lodge "Zur
Sonne" of Bayreuth.

The Norwegian lodges of the Swedish rite broke away from the Grand
Lodge of Sweden in 1891 and formed an independent Grand Lodge for
the country of Norway, which became the tenth province, in the same
way that Denmark formed the eighth and Sweden the ninth, but still
following the Swedish rite.

Between the Provincial Grand Lodge "Polar Star" (of the
Humanitarian rite of Bayreuth) and the Grand Lodge of Norway
(Swedish rite) there existed friendly relations up till 1920. In
this year the P. G. L. Polar Star was recognized as an independent
Grand Lodge by the Grand Lodge of Bayreuth. From this time the
Grand Lodge of Norway of the Swedish rite has broken off all
relations with the new Grand Lodge of the Humanitarian rite (1).

SWEDEN

In Sweden the first lodge was founded in 1737 by letters patent
from Lord Derwentwater. [In his capacity as Grand Master of France.
Tr.] The formation of lodges was arbitrary and without any definite
organization till the year 1756. At this time Karl Frederick
Eckleff, Councillor of State, founded a "Scottish" lodge, which
three years later organized itself into a "Grand Chapter." [Not in
any way connected with the Royal Arch, of course. Tr.] The
formation of lodges which constituted themselves after this was of
the same nature as that of many other "rites" of "high" and
mystical degrees, which emerged at this epoch (around 1759) all
through Europe.

The most characteristic and most important of these rites during a
considerable period was that of the Strict Observance, in Germany.
The Swedish lodges attached themselves to this system and entered
into communication with it, particularly when the King of Sweden,
Gustave III, who was Grand Master of the Swedish Grand Lodge, gave,
one year after he ascended the throne, the gavel of the Order into
the hands of his brother, the Duke of Sudermania. The latter sought
to collect and unite various Masonic materials drawn from the whole
world. According to tradition most of these materials came from
Florence, Geneva and Bohemia.

The Duke charged a commission with the task of studying the
different rituals, and in the year 1800 the Swedish rite received
its definitive form as an organized expression of the idea of
absolute royalty. During this time the Strict Observance and the
other more mystical rites of the "High Degrees" disappeared little
by little on account of their having no coherent organization and
their lack of any real philosophic foundation.

Now the Swedish rite maintains itself by force of its organization
and by the support of ideas which serve as a base for absolute
monarchy; but these ideas are not specifically Masonic, rather they
are a drag on Masonic thought by their inflexible forms. The
Swedish rite has cultivated friendly relations very little with the
rest of the Masonic world. Nevertheless, in 1770, Zinnendorf
founded the National Grand Lodge of Berlin, taking as a foundation
the MSS. and other works of Eckleff; and in 1819, Nettelblad
brought this Grand Lodge into accord with the rite that in the
interval had been evolved in Sweden.

It follows from what has been said that the Swedish rite is
followed in Sweden, Denmark, Norway and Prussia. It numbers about
50,000 members.

ORGANIZATION

At the head of all the Grand Lodges of the different provinces is
"the unknown Chief," a mythical successor to Solomon the Wise. Each
of these Grand Lodges is governed by a "Deputy of Solomon the Wise"
(who, in Denmark and Sweden, respectively, is the king of the
country). The Deputy is elected for life by a Superior Council, and
he governs the lodges with an absolute authority. At his side is
placed the Council, which however has only a consultative voice in
affairs, composed of nine civilian brethren and two ecclesiastical,
all of whom must be Commanders of the Rose Croix (the highest
degree).

The rite has five degrees of the Chapter, beneath which are three
degrees of St. Andrew and below that again the three degrees of St.
John's Masonry, which corresponds to our Apprentice, Companion and
Master. [The E. A., F. C. and M. M. of English speaking Masonry.
Tr.] In all there are eleven degrees. In Prussia there are only
ten, as there are only two degrees of St. Andrew's Masonry.

The brethren of all the degrees owe implicit obedience to their
superiors and obligate themselves expressly by oath never to
propose any modification in the rite, and never to make any Masonic
connections outside the rite.

The St. John's lodges (working the first three degrees) constitute
in this rite merely a kind of antechamber to the high grades. In
order to constitute a St. John's lodge it is necessary to have at
least nine brethren who belong to the chapter. [The degrees of the
Chapter in this rite are, 7d, Knights of the East or Prince of
Jerusalem, equivalent to the 15d of the A.& A.S.R.; 8d, Confidant
of King Solomon, or Knight of the West, a Templar degree; 9d,
Knight of the South, or Confidant of St. Andrew or Perfect Templar;
10d, Knight Companion of the Red Cross. The 11d is Deputy of
Solomon the Wise and is held only by the King. Whether the 10d is
really a Rose Croix degree or not is not certain with the
information at hand. The last three degrees are said to be purely
honorary. Tr.] It is necessary that the Master should have attained
at least the 8d [i.e., he too must belong to the Chapter. Tr.] He
is designated by the "Deputy" of Solomon the Wise. [The actual head
of the rite in each province. Tr.] In effect the supreme power
gives to the lodge a choice between three brothers designated by
him.

POWERS OF THE HIGH GRADES

The brethren of the five higher grades (the Chapter) are empowered
to enter any lodge, to vote, to ballot, and in the last case they
have the right to put in the ballot box a number of white or black
balls which differ according to their rank. They thus exercise an
absolute authority in the affairs of the lodges. [Of course the
Master, and the other nine Chapter members necessary to the
constitution of a lodge of St. John, also have the same right. Tr.]
The lodges which disobey are dissolved and their members
transferred to others.

The oath demanded of each candidate at initiation obligates him to
absolute obedience, blind, and for life. And further than this it
is not accompanied by any explanation of the obligation thus
concentrated. It is, in general, to the decrees that have been
issued by the "Deputy" in the past, and to the decrees that he may
choose to make in the future, that this oath of obedience refers.
Further than this the Swedish rite is based entirely on Christian
dogma; it is not permitted to accept any candidate who belongs to
any other than the Christian religion.

The ceremonial of the lodges, especially in the high degrees, is
very stately, and it is based on the myths which have attached
themselves to the Order of the Templars from its foundation to its
end. This is an element exactly similar to that found in the Strict
Observance and in the Grand Lodge of Berlin. These myths of the
Templars however have been renounced since 1887, after the labors
of Schottmuller, carried out by the order of the German Emperor,
Frederick III, who was, so it is said, a perfect Mason. As this
resume shows, the Swedish rite has acted in a manner to bring about
a complete rupture with the rest of the Masonic world. It considers
itself as something extraordinary, superior to all other rites. It
does not desire to entertain friendly relations with them, and it
does not recognize their rights as Masons. It has held relations
only with the Grand Lodge of England. [And then only very
distantly. Tr.]

Ardent Christians have often attacked the dogmatic teaching that is
professed in the Swedish lodges, in which the myths of the
"Essenes" play a considerable role. The Essenes were a Jewish sect,
spoken of by Flavius Josephus in his history of the wars against
the Romans. It was a fraternal association, whose members lived an
ascetic and celibate life. It was strongly organized. The Swedish
rite has intentionally confounded this sect with the primitive
Christians. In this way it has established a connection between
itself and the Jewish King, Solomon the Wise, who plays such a
large part in universal Freemasonry. The Swedish rite is unable to
pass beyond this, for it has cut itself off from all spiritual
relationship with the rest of the Masonic world.

Actually the importance of these myths is very little. In spite of
very commendable ideas, which in their time justified the absolute
monarchy, this rite has preserved completely the character of
intolerance, which by the side of the above ideas constitutes the
hateful aspect of absolute power, a character that in the present
epoch presents it in an aspect that is really shocking.

This is why, in the North, true Masonry has the greatest
difficulties in establishing itself. Masonry has, however, a grand
social mission, involved more and more in the troubled
circumstances of our day. Although as yet, even in Germany, an
organized Masonic movement for the propagation of humanitarian
ideas and for world peace, and co-operation between the different
peoples, has not yet been possible. [Since 1906 an Independent
Grand Lodge "Masonic Union of the Rising Sun" has been working
towards this end.] The Swedish rite, in its inflexibility and the
rigor of its organization bears the greatest responsibility for
this check to the true aims of Freemasonry.

GERMANY

Now, in a few words, let us look at the present situation in
Germany. The position is as follows:

1. The Grand Lodges of the Swedish rite, which accept only men of
the Christian faith and of pure German blood. These are the three
Grand Lodges of Prussia--"The Three Globes," "The Royal York" [this
name has been changed to "Friendship" since the war] and the
"National Grand Lodge of Germany" at Berlin. These Grand Lodges are
fiercely anti-semitic, intolerant, and they brutally repudiate any
idea of universal fraternity. They count about two-thirds of German
Freemasons in their membership, about 40,000. These Freemasons
compose in the minds of the Germans, even of the profane, an elite
circle, of men of reputation and weight, possessing an
incontestable prestige among their countrymen.

2. The lodges connected with the Humanitarian rite. That is, the
Grand Lodges of Hamburg, "Of the Sun" at Bayreuth, of Saxony, of
Frankfort, "Of Brotherly Union" and of "Concord" at Darmstadt.
These accept members of all religions, professing in this respect
a tolerance quite unknown to the Swedish rite. This indicates quite
plainly a broader spirit, more under the influence of reason, and
more accessible to the ideal of universality. Two characters
differentiate it from us Masons of the Grand Orient (of France). We
systematically refuse to espouse any philosophic doctrine, enjoying
in this regard a complete independence, an independence which, it
was inevitable furthermore, should be established little by little
by reason of the supple Latin mentality, which possesses in the
supreme degree the gift of adaptation to its surroundings. This
opposes itself--by a fatality --to the stiffness of the northern
mind, too often frozen in the perpetual and rigorous observations
of ritual and symbols which to us appear obsolete and archaic.

The lodges of the Humanitarian rite are pacifist, in spite of their
refusal to take up again the contacts broken through the war.
Before that, this rite had relations with the Grand Orient. It is
necessary, however, to take count of the psychologic situation
created by the German defeat. I am convinced that this situation is
only accidental, and that with tact we will be able to put an end
to it in time.

The Constitutions of the Humanitarian rite forbid all discussions
on politics and religion in official meetings. Their membership in
Germany is about 20,000, approximately one-third of the number of
German Masons. [There is also the "Free Union of the Five
Independent German Lodges which are "Minerva" at Leipsig,
"Archimedes" at Altenburg, "Balduin" at Leipsig, "Charles of the
Crown of Rue" at Hildburghausen, and "Archimedes" at Gera. These
five lodges are in fraternal relationship with the eight German
Grand Lodges, with the Grand Lodge Alpina of Switzerland and others
(2).]

NOTES

(1) Most American Masons are entirely unaware that the principles
upon which Masonic Jurisdiction is determined are quite peculiar to
this country and are not Landmarks. The American system has,
however, the merit of clarity and simplicity. The case of the Polar
Star Lodge is curious. The body that we should regard as the
regular and supreme Masonic authority in Norway was quite content
to have a provincial Grand Lodge holding from another country, and
lived in amicable and fraternal intercourse with it. But it objects
to its becoming an independent Grand Lodge. We might make a rule
out of this, but when we go to Germany or France we find
independent Grand Lodges and independent lodges living happily
together in fraternal intercourse, and our rule is overturned. But
though there is no consistent rule about governing bodies there is
agreement about lodges. Lodges are free to accept anyone who
applies if they find him worthy, no matter where he lives or where
he comes from.

(2) This "Union" is not a Grand Lodge, so far as we can find out it
has no legislative or executive functions. The lodges are
independent and sovereign, but they are in friendly alliance.
