Professional Documents
Culture Documents
Róbert Péter1
Abstract
To trace the origin of Females being excluded from the rites of Masonry
will ultimately end in a mere conjecture, as the reason for their being so is
one of the valuable secrets in possession of the Fraternity.2
of Pennsylvania Press, 2006), 99–129; Bernard Kenneth Loiselle, ‘“New but True
Friends”: Freemasonry and the Culture of Male Friendship in Eighteenth-Century
France’ (unpublished doctoral thesis, Yale University, 2007); Alexandra Heidle and
Jan A.M. Snoek eds. Women’s Agency and Rituals in Mixed and Female Masonic Orders
(Leiden: Brill, 2008). Jan A.M. Snoek, Initiating Women in Freemasonry: The Adoption
Rite. Text and Studies in Western Esotericism 12 (Leiden & Boston: Brill, 2012).
6. There are two exceptions: Marie Mulvey Roberts, ‘Masonics, Metaphor and Mis
ogyny: A Discourse of Marginality’, in Languages and Jargons, eds. Peter Burke and Roy
Porter (Cambridge: Polity, 1998), 133–54. Roberts investigates certain gender-related
issues of masonic language but her usage of sources is sometimes confined to twentieth-
century ritual exposures and eighteenth-century bawdy lodge drinking songs, some of
which were written by Georgian anti-Masons. Based upon the latter documents, she
highlights the misogynistic elements of masonic practice, while, in my opinion, she
slightly exaggerates the ‘virulent’ misogyny of freemasons. Cécile Révauger, ‘Women
Barred from Masonic “Work”: a British Phenomenon’ in The Invisible Woman: Aspects of
Women’s Work in Eighteenth-Century Britain, eds. Isabelle Baudino, Jacques Carré, and
Cécile Révauger (Aldershot: Ashgate, 2005), 117–27. Révauger examines the internal
and external factors why women were excluded from lodges.
7. Virginia Berridge claims that newspapers are still underutilized as a source for
historical research, which is also true for the study of freemasonry.
reported from ‘a small Borough Town by the Sea, in the West Part of the
Country of Dorset’:
They have also a friendly Male, and Female club, for depositing Sums in
order to help one another, in case of Sickness or Distress, and besides what
they call a FreeMason’s Lodge: This last amuses many of the Inhabitants,
who were puzzled to guess the Cause of this new-fangled Male Sect,
springing up in that Place to the Disquiet of many of the Females (who
are excluded…)12
12. St. James’s Chronicle, or the British Evening Post, 10 July 1764, Issue 523.
13. Read’s Weekly Journal, 25 January 1723/24 reprinted in The Early Masonic
Catechisms, eds. Douglas Knoop, G.P. Jones, D. Hamer (London: Manchester Uni
versity Press, 1963), 226–28.
14. Grub Street Journal, 21 April 1737, Issue 382; Middlesex Journal, or Chronicle of
Liberty, 20 July 1771, Issue 363. The publication of The Discovery, or the Female Free-
Mason was also reported in A Catalogue of Prints and Books of Prints, both Ancient and
Modern, after the Most Eminent Masters (London: Hooper and Davis, [1779]), 68.
15. Anon., The Pocket Companion and History of Free-masons, Containing their Origine,
Progress, and Present State: an Abstract of their Laws, Constitutions (London: printed for
J. Scott; and sold by R. Baldwin, 1754), 326. This song was reprinted in numerous
masonic writings including the subsequent editions of this book as well as the Ahiman
Rezon.
16. John Entick, who compiled the aforementioned Pocket Companion further
increased the curiosity of the public by printing a most likely unauthentic letter from
John Locke to Thomas Earl of Pembroke (6 May, 1696), which claims that Locke, with
the help of Mr Collins, copied an old MS in the Bodleian Library on the subject of
freemasonry. When Locke discussed this finding with Lady Masham, she became ‘so
fond of Masonry, as to say, that she now more than ever wishes herself a Man, that
she might be capable of Admission into the Fraternity’. Anon., The Pocket Companion
and History of Free-masons… , 218–19.
There is also an intriguing masonic print from 1754 that illustrates female
curiosity, which is entitled ‘The Free-Masons Surpriz’d or the Secret
Discover’d. A True Tale from a Masons’ Lodge in Canterbury’.21 It depicts
Moll, a chambermaid falling through the ceiling while discovering the
‘mysteries’ of freemasonry.22
It was Captain George Smith, the Provincial Grand Master for Kent,
who provided the most elaborate explanation about why women were
not admitted into masonic lodges in his debated The Use and Abuse of
Free-Masonry in 1783. In this significant work, inter alia, he aimed to
eradicate and remove the grounded opinions, especially of the ‘fair sex’,
about freemasonry. He hoped that if women rightly understood their
exclusion from lodges, they would stop censuring freemasons ‘with
all the severity their delicate minds are capable of’.23 He states that the
reason why, according to some freemasons, women were not allowed
to join this society:
To take away all occasion for calumny and reproach, which those shallow
geniuses seem to think would have been unavoidable, had they been
admitted. And again, that since women had in general been always
considered as not very well qualified to keep a secret.24
23. George Smith, The Use and Abuse of Free-Masonry: A Work of the Greatest Utility to
the Brethren of the Society, to Mankind in General, and to the Ladies in Particular (London:
printed for the author; and sold by G. Kearsley, 1783), 350.
24. Smith, The Use and Abuse of Free-Masonry, 351. In the footnote he observes
that ‘some men are equally as unqualified to keep a secret, as the women are here
represented to be’. Later he claims that ‘women on the contrary keep their own and
friends’ secrets better than men’. Smith, The Use and Abuse of Free-Masonry, 359.
25. Smith, The Use and Abuse of Free-Masonry, 352.
26. Smith, The Use and Abuse of Free-Masonry, 353–54.
One possible reason for this praise of women in this context could be that
freemasons were trying to compensate for the masculine aspects of the
ritual following this account. In a similar fashion, the aforementioned
Captain Smith also emphasized that ‘no society, or body of men upon
27. This quotation is from the abstract of Robert Beachy’s paper ‘Masonic Apologetic
Writings and the Construction of Gender in Enlightenment Europe’, presented at
the symposium ‘Lodges, Chapters and Orders: Fraternal Organizations and the
structuring of Gender Roles in Europe (1300–2000)’ at the University of Sheffield on
11–13 July 2002.
28. John Browne, The Master-Key Through All the Degrees of a Free-Mason’s Lodge; To
Which are Added, Eulogiums and Illustrations, upon Free-Masonry; Theology; Astronomy;
Geometry; Architecture; Arts; Sciences; Etc. with a Correct and Complete List of All the
Modern Regular Lodges (London: printer A.L., 1798), 14.
earth, can venerate, adore, and esteem the fair sex more than free-
masons do’.29 Later he championed the virtues of women: ‘She is the
most pleasing companion in the gay and cheerful hour of prosperity
[…] She is the tender and careful preserver of his health, and the
ever-anxious and soothing attendant on his sickness’.30 To defend the
merits of the fraternity, he claimed that freemasons ‘are inspired with
a far greater desire and reverence for the most sacred and happy of all
institutions, marriage. […] and weigh the great importance of marriage,
both as a sacred and moral duty’.31
Women were invited to a number of masonic celebrations, on
some of which special speeches were addressed to them. In these brief
lectures, similarly to Smith, the leaders of the Craft not only glorified the
basic principles of the fraternity but also tried to destroy the prejudices
of the numerous women present, without whose merits, according to
these lectures, no man could become a good freemason. As Provincial
Grand Master for Hampshire, before opening a provincial grand lodge
in Southampton on 6 September 1777:
Lord Charles Montagu gave a public breakfast to the ladies, who were
attended by the Stewards of the Lodge, and afterwards introduced
to see the brethren assembled in ample form. As soon as the company
were seated, his Lordship, in a short, but elegant address, after politely
thanking them for the honour of their visit, pointed out those excellent
principles which are the basis of Free masonry, observing, that though
Free and Accepted Masons had been often censured for shutting their
doors against female enquiries, there was nothing in the institution but
what merited their favour and approbation; for no man could obtain the
character of a good Mason, unless he was a good brother, a good friend, a
good father and a good husband. Brother Dunkerley next addressed the
Ladies in a speech of equal elegance, after which the Foundation Anthem
[…] was sung […] The Ladies then took their leave, and the brethren
proceeded in open lodge.32
33. Morning Star, 17 August 1789, Issue 160. Dunckerley also elegantly addressed
‘most of the Ladies in Marlborough’ and provided an apology of masonic values at
the end of a so-far neglected charge delivered on 11 September, 1769:
‘Next to the Deity, whom can I so properly address myself to, as the most
beautiful part of the creation? You have heard, Ladies, our grand principles
explained, with the instructions given to the brethren; and I doubt not
but at other times you have heard many disrespectful things said of this
society. Envy, malice, and all uncharitableness will never be at a loss to
decry, find fault, and raise objections to what they do not know. How great
then are the obligations you lay on this lodge! with what superior esteem,
respect, and regard, are we to look on every lady present, that has done us
the honor of her company this evening. To have the sanction of the fair is
our highest ambition, as our greatest care will be to preserve it. The virtues
of humanity are peculiar to your sex; and we flatter ourselves, the most
splendid ball could not afford you greater pleasure, than to see the human
heart made happy, and the poor and disirest obtain present relief.”
William Martin Leake, A Sermon Preached at St. Peter’s Church in Colchester on Tuesday,
June 24, 1777: … Before the Provincial Grand Master, and the Provincial Grand Lodge, of
The … Masons of Essex. By the Revd. William Martin Leake, … To Which Is Added a Charge
Which Was Delivered … At … Marlborough, … By Thomas Dunckerley… (Colchester:
printed and sold by W. Keymer, 1778), 34–35.
34. Reprinted in Early Masonic Pamphlets, eds. Douglas Knoop, G.P. Jones and
Douglas Hamer (Manchester: Manchester University Press: 1945), 231.
35. The Antient Constitutions of the Free and Accepted Masons, New Engrav’d on Copper
Plates with a Speech Deliver’d at the Grand Lodge of York… Likewise a Prologue Spoken by
Mr. Mills, and an Epilogue spoken by a Masons’s Wife, at the Theatre-Royal in Drury-Lane,
on Friday the 27th Day of December, 1728, 2nd edn (London: Printed for B. Creake,
1731) [British Library], no page number indicated.
36. Laurence Dermott, Ahiman Rezon or, A Help to a Brother; Shewing the Excellency
of Secrecy … The Ancient Manner of Constituting New Lodges … Also the Old and New
Regulations … To Which is Added, the Greatest Collection of Masons Songs … Together
with Solomon’s Temple An Oratorio … (London: printed for the editor, sold by Brother
James Bedford, 1756), 195–96.
37. Dermott, Ahiman Rezon or, A Help to a Brother , xix–xxii.
It is clear from these accounts that from the early days of organized
freemasonry onwards several freemasons realized the tension between
the egalitarian principles of the fraternity and the discrimination of
women from lodges. However, it is not hard to imagine that having
consumed a few drinks after the ceremonies, the all-male company did
not care much about the criticism of the excluded women and made
jokes about the absent females or sang misogynist drinking songs, too.
To decrease this tension between the egalitarian masonic rhetoric
and the actual discriminative practice, freemasons invited women to
participate in a number of public masonic celebrations and involved
them in various masonic activities.39 Most masonic halls and lodges
were far from being alien environments to women since they could visit
them during non-masonic events such as concerts or public masonic
feasts including St John the Evangelist day. The following examples will
suffice to illustrate this.
In 1764 the Caledonian Lodge commemorated St John the Evangelist,
who was a patron saint for freemasons, at their lodge in the Half-Moon
Tavern, Cheapside:
The Right Hon. and Most Worshipful Grand Master, Deputy Grand
Master, and other Officers of the Grand Lodge, with a number of Ladies
and Brethren of Distinction, honoured them with their presence. The
evening was concluded with a ball, and the whole ceremony conducted
with that form, order, regularity, and decorum, so becoming the dignity
and character of that ancient and honourable Order.40
38. Bingley’s Weekly Journal, or the Universal Gazette, 18 August 1770, Issue 11.
39. Smith, The Use and Abuse of Free-Masonry, 360; Révauger, ‘Women Barred from
Masonic “Work”’, 122–24.
40. London Chronicle or Universal Evening Post, 29 December 1764, Issue 1253.
From time to time freemasons’ wives were also invited for special
women’s nights.47 For the benevolence of society and the improvement of
their public image, they established the Royal Cumberland School in 1788
for the education of the female children of freemasons and also appointed
a patroness for the new school, namely, the Duchess of Cumberland.48
53. Morning Post and Daily Advertiser, 25 June 1785, Issue 3862.
54. A letter from Braintree described the events of the day as follows:
‘Yesterday being the anniversary of her Majesty’s birth-day, the Brethren
of the most ancient and honorable Society of Free and Accepted Masons
assembled at the White-Hart inn, where a grand Lodge was held in honour
of the day, by Thomas Dunkerley, Esq; the Grand Master for this country,
&c. &c. A grand procession was formed to the church, and an excellent
sermon given by the Rev. Brother M.P. Carter, from the 9th chapter of St.
Mark, part of the last verse. A liberal collection was made for the poor; and
an elegant dinner provided for the Fraternity. The health of our gracious
Sovereign, our much beloved Queen, the Duke of Cumberland, (our Grand
Master) the Prince of Wales, Prince William-Henry, &c. were drank with
all Masonic honours. The genuine spirit of loyalty appeared in this town,
and the festival was conducted with that chearfulness and harmony
peculiar to the Society’. General Evening Post, 19–22 May 1787, Issue 8345.
I introduced and analysed this letter for the first time in my paper entitled “Religion
and Enlightenment in Thomas Dunckerley’s neglected writings” at the II International
Conference on the History of Freemasonry in 2009 in Edinburgh. It was published in
Andreas Önnerfors and Róbert Péter eds. Researching British Freemasonry, 1717–2017
(Sheffield: University of Sheffield, 2010), 127–57.
55. Public Advertiser, 20 May 1786, Issue 16223. Thanks to Dr. Robert Collis for
informing me about this ode.
56. ‘WAKE the Lute and quiv’ring Strings,/Mystic Truth Urania brings;/Friendly
Visitant, to thee/We owe the Depth of MASONRY:/Fairest of the Virgin Choir,/
Warbling to the golden Lyre,/Welcome, here thy ART prevail:/Hail! divine Urania,
hail!’ For example, this ode was reprinted in James Anderson [revised by John
Entick], The Constitutions of the Antient and Honourable Fraternity of Free and Accepted
Masons. Containing their History, Charges, Regulations, Etc. … For the Use of the Lodges.
By James Anderson, … Carefully revised, continued and enlarged, with many additions, by
John Entick (London: Printed for Brother J. Scott, 1756), 321.
57. However, we cannot entirely exclude the possibility that this was an adoption
lodge.
58. The Freemasons’ Magazine, Vol. 6 (May 1796), 361. Andreas Önnerfors, ‘“Perfection
by progressive Excellence”: An initial analysis of the Freemason’s Magazine, 1793–
1798’, in Researching British Freemasonry, 1717–2017, eds. A. Önnerfors and R. Péter
(Sheffield: University of Sheffield, 2010), 172.
59. Fred Lomax Pick, and Gilfred Norman Knight, The Pocket History of Freemasonry
(London: Fredrick Muller, 1983), 148–49.
60. Neville Barker Cryer, ‘Women and Freemasonry’, Masonic Times, May 1995, 18–
21 (p. 20). For the involvement of women in lodges before 1717 see Paul Rich, ‘Female
Freemasons: Gender, Democracy and Fraternalism’, Journal of American Culture 20.1
(2004): 105–10. Enid L. Scott, Women and Freemasonry (Enfield: E. L. Scott, 1988).
61. It may be noted that the earliest (English) newspaper reference to a French
adoption lodge is dated back to 1737. On 22 December the London Evening Post
reported that a certain ‘Mademoiselle Cart—u’ being a mistress of a Freemason,
managed to get to know the secrets of the fraternity from him, ‘wherefore upon
the strength of her Discoveries she set up a Lodge of her own, and receives Free-
masons of both Sexes in all the Forms: the Lieutenant General of the Police, indeed,
sent for her, but she came off with only a bare Reprimand’. London Evening Post,
22 December 1737, Issue 1577. The article probably refers to Mlle Carton, an opera
dancer, who was said to provide R. Hérault, Lieutenant General of the Paris Police,
with a masonic ritual, which he published in December, 1737 (see London Evening
Post, 14 January 1738). The authenticity of this story is questionable, although the
police records mention her name, but in a different context: five or six lords intended
to invite some ladies of the Opera, including Mlle Carton, to join a mixed convivial
order called L’Ordre de la Félicité. See A.J.B. Milborne, ‘The Early Continental
Exposures and their Relationship to Contemporary English Texts’, Ars Quatuor
Coronatorum, 78 (1965): 172–93 (p. 173). I thank Margaret Jacob and Jan Snoek for
helping me interpret this article.
62. J.M. Burke, ‘Leaving the Enlightenment: Women Freemasons after the Revo
lution’, Eighteenth-Century Studies 33.2 (2000): 255.
63. Anon., Free Masonry for the Ladies, 4. Matthew Cooke’s handwritten name
appears on the cover of a copy of this book available in the British Library.
64. Anon., Free Masonry for the Ladies, 3.
65. Anon., Free Masonry for the Ladies, 3.
69. J*** G******, Mahhabone: Or, the Grand Lodge Door Open’d. Wherein Is Discovered
the Whole Secrets of Free-Masonry, Both Ancient and Modern, 2nd edn [with additions]
(Liverpool: Johnson and Davenport; and J. Gore, 1766), 29–30. The unknown masonic
commentator on this ritual refers to the authenticated instance of Elizabeth Saint-
Leger, who was ‘made a Mason’ after she accidentally witnessed a secret ceremony
carried out in her father’s library, which functioned as a home lodge on certain
occasions in the 1710s in Ireland. See Edward Conder, ‘The Hon. Miss St. Leger and
Freemasonry’, Ars Quatuor Coronatorum, 8 (1895): 16–23. Dudley Wright, Women and
Freemasonry (London: William Rider & Son, 1922), 84–87. It must be noted that her
initiation took place prior to the constitutional exclusion of women in 1723.
70. Jan Snoek identified and transcribed the first English adoption ritual available
in the Library and Museum of Freemasonry in London (UGLE BE.825. Sis). This paper
quotes from his transcription. Thanks to Jan Snoek for sending and allowing me to
use this transcription. Anon., Women’s Masonry or Masonry by Adoption (London: [n.
pub.], 1765), 4.
71. Anon., Women’s Masonry, 4.
72. Anon., Women’s Masonry, 17.
73. Anon., Free Masonry for the Ladies, 15.
of virtue’.74 After the vow of the second dignity, ‘the Elected Lady rises
and is divested of the chain and ribbon from her right arm, instead of
which she is entrusted with the bracelet of the order that her vow may
be complete’. Here the term Lady is used to address the candidate.75
Similarly to the male ritual, the left breast also plays a role at every
admission since the candidate is given a silver trowel, which is worn
on it.76 At the end of the ritual book we can find anthems and odes that
were spoken and sung during the meetings of adoption lodges. It is
interesting to note that they adopted the aforementioned well-known
ode, praising Urania, used in traditional lodges by simply replacing the
word ‘brotherhood’ with ‘sisterhood’.77
that English freemasons wrote and talked about women with respect
and sometimes with admiration. To please women they invited them to
participate in a number of masonic ceremonies including Grand Lodge
feasts, balls and in the constitution of lodges on some of which they were
specifically addressed. The number of women who praised the values
of freemasonry during these occasions as well as theatrical epilogues in
public and their assistance in fund-raising for masonic charity, among
other things, testify that freemasonry was not an organization of a purely
masculine tendency.
It has been increasingly difficult for freemasons to defend the exclu
sion of women since the foundation of the fraternity. Like most clubs
and societies born in the Age of Enlightenment, traditional masonic
lodges continued to confirm the sharp gender division in eighteenth-
century English society. However, on the Continent the enlightened
reformers managed to break down the gender boundaries characteristic
of masonic practice as early as the 1740s. In England, this took place
in the 1760s when the first adoption lodge must have been established
there. This paper has demonstrated the existence of probably temporary
all-female and/or adoption lodges in the 1780s. The first appearance
of both English adoption and exclusively female masonic lodges has
been dated to the twentieth century in scholarship so far. We have seen
that this decade witnessed a change in the minds of women and men
concerning women’s involvement in masonic activities in England.
This could be seen in the context of a general transformation of mindset
starting in the 1780s that also saw the establishment of the first female
friendly society in York.78 Women were not merely passive observers of
a masculine and conservative English Enlightenment.
They lived out the enlightened ideas of liberty and equality in mixed-
gender, and especially in women’s, lodges, which can be seen as the
first stages of the feminist movement, though they were not devoid of
social discrimination. Unlike official freemasons, following the ideas
about an egalitarian ‘siblinghood’ to their logical conclusion, some
quasi-masonic, convivial or Jacobite societies such as the Oak Society
admitted both sexes to their ranks in Britain.
In terms of gender, the philosophy of English freemasonry has not
undergone any significant changes since its genesis, which highlights
the fact that gender issues still sharply divide the ideally universal
and egalitarian masonic world. In the recent evolution of the study of
78. Peter Clark, British Clubs and Societies 1580–1800: The Origins of an Associational
World, Oxford Studies in Social History (Oxford: Oxford University Press, 2000), 108.
Peter Gordon and David Doughan, Women, Clubs, and Associations in Britain (New
York: Routledge, 2006).
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