Port Angeles Lodge No. 69 is a Regularly Constituted Lodge working under the Most Worshipful Grand Lodge of Washington, Free and Accepted Masons.
Many well-meaning but misguided historians, both Masons and non-Masons, have tried to prove that Freemasonry was a lineal descendant or a modern version of the mysteries of classical Greece and Rome or derived from the religion of the Egyptian pyramid builders. Other theories reckon that Freemasonry sprang from bands of travelling stonemasons acting by Papal authority. Others still are convinced that Freemasonry evolved from a band of Knights Templar who escaped to Scotland after the order was persecuted in Europe.
Some historians have even claimed that Freemasonry derives in some way from the shadowy and mysterious Rosicrucian Brotherhood, which may or may not have existed in Europe in the early 1600s. All of these theories have been looked at repeatedly but no hard evidence has yet been found to give any of them credibility.
The honest answers to the questions when, where and why Freemasonry originated are that we simply do not know. Early evidence for Freemasonry is very meager and not enough has yet been discovered - if indeed it even exists - to prove any theory. The general agreement amongst serious masonic historians and researchers is that Freemasonry has arisen, either directly or indirectly, from the medieval stonemasons (or operative masons) who built great cathedrals and castles.
Those who favor the direct descent from operative masonry say there were three stages to the evolution of Freemasonry. The stonemasons gathered in huts (lodges) to rest and eat. These lodges gradually became not the hut but the grouping together of stonemasons to regulate their craft. In time, and in common with other trades, they developed primitive initiation ceremonies for new apprentices.
As stonemasons could easily travel all over the country from one building site to another, and as there were also no trade union cards or certificates of apprenticeship they began to adopt a private word which a travelling stonemason could use when he arrived at a new site, to prove that he was properly trained and had been a member of a lodge. It was, after all, easier to communicate a special word to prove that you knew what you were doing and were entitled to the wages it deserved that to spend hours carving a block of stone to demonstrate your skills.
We know that in the early 1600s these operative lodges began to admit men who had no connection with the trade - accepted or gentlemen masons. Why this was done and what form of ceremony was used is not known. As the 1600s drew to a close more and more gentlemen began to join the lodges, gradually taking them over and turning them into lodges of free and accepted or speculative masons, no longer having any connection with the stonemasons’ craft.
The only problem with this theory is that it is based solely on evidence from Scotland. There is ample evidence of Scottish operative lodges, geographically defined units with the backing of statute law to control what was termed the mason trade. There is also plenty of evidence that these lodges began to admit gentlemen as accepted masons, but no evidence so far that these accepted members were other than honorary masons, or that they in any way altered the nature of the operative lodges. No evidence has become known, after more than a hundred years of searching building archives, for a similar development in England. Medieval building records have references to mason’ s lodges but after 1400, apart from masons’ guilds in some towns, there is no evidence for operative lodges.
Yet it is in England that the first evidence of a lodge completely made up of non-operative masons is found. Elias Ashmole, the Antiquary and Founder of the Ashmolean Museum in Oxford, records in his diary for 1646 that he was made a Freemason in a lodge held for that purpose at his father-in-laws house in Warrington. He records who was present, all of whom have been researched and have been found to have no connection with operative masonry. English evidence through the 1600s points to Freemasonry existing apart from any actual or supposed organization of operative stonemasons.
This total lack of evidence for the existence of operative Lodges but evidence of accepted masons has led to the theory of an indirect link between operative stonemasonry and Freemasonry. Those who support the indirect link argue that Freemasonry was brought into being by a group of men in the late 1500s or early 1600s. This was a period of great religious and political turmoil and intolerance. Men were unable to meet together without differences of political and religious opinion leading to arguments. Opposing views split families and the English civil war of 1642-6 was the ultimate outcome. Those who support the indirect link believe that the originators of Freemasonry were men who wished to promote tolerance and build a better world in which men of differing opinions could peacefully co-exist and work together for the betterment of mankind. In the custom of their times they used allegory and symbolism to pass on their ideas.
As their central idea was one of building a better society they borrowed their forms and symbols from the operative builders craft and took their central allegory from the Bible, the common source book known to all, in which the only building described in any detail is King Solomon’ s Temple. Stonemasons tools also provided them with a multiplicity of emblems to illustrate the principles they were putting forward.
A newer theory places the origin of Freemasonry within a charitable framework. In the 1600s, there was no welfare state; anyone falling ill or becoming disabled had to rely on friends and the Poor Law for support. In the 1600s, many trades had what have become known as box clubs. These grew out of the convivial gatherings of members of a particular trade during meetings of which all present would put money into a communal box, knowing that if they fell on hard times they could apply for relief from the box. From surviving evidence these box clubs are known to have begun to admit members not of their trade and to have had many of the characteristics of early masonic lodges. They met in taverns, had simple initiation ceremonies and passwords and practiced charity on a local scale. Perhaps Freemasonry had its origins in just such a box club for operative masons.
Although it is not yet possible to say when, why or where Freemasonry originated it is known where and when "organized" Freemasonry began. On 24 June 1717 four London lodges came together at the Goose and Gridiron Ale House in St Pauls Churchyard, formed themselves into a Grand Lodge and elected a Grand Master (Anthony Sayer) and Grand Wardens.
For the first few years the Grand Lodge was simply an annual feast at which the Grand Master and Wardens were elected, but in 1721 other meetings began to be held and the Grand Lodge began to be a regulatory body. By 1730 it had more than one hundred lodges under its control (including one in Spain and one in India), had published a Book of Constitutions, began to operate a central charity fund, and had attracted a wide spectrum of society into its lodges.
In 1751 a rival Grand Lodge appeared, made up of Freemasons of mainly Irish extraction who had been unable to join lodges in London. Its founders claimed that the original Grand Lodge had departed from the established customs of the Craft and that they intended practicing Freemasonry according to the Old Institutions. Confusingly they called themselves the Grand Lodge of Antients and dubbed their senior rival Moderns. The two rivals existed side by side, both at home and abroad, for 63 years, neither regarding the other as regular or each others members as regularly made Freemasons. Attempts at a union of the two rivals began in the late 1790s but it was not until 1809 that negotiating committees were set up. They moved slowly and it was not until His Royal Highness Augustus Frederick, Duke of Sussex became Grand Master of the Premier Grand Lodge and his brother, His Royal Highness Edward, Duke of Kent, became Grand Master of the Antients Grand Lodge, both in 1813, that serious steps were taken.
In little more than six weeks the two brothers had formulated and gained agreement to the Articles of Union between the two Grand Lodges and arranged the great ceremony by which the United Grand Lodge of England came into being on 27 December 1813.
The formation of the premier Grand Lodge in 1717 had been followed, around 1725, by the Grand Lodge of Ireland and, in 1736; the Grand Lodge of Scotland. These three Grand Lodges, together with Antients Grand Lodge, did much to spread Freemasonry throughout the world, to the extent that all regular Grand Lodges throughout the world, whatever the immediate means of their formation, ultimately trace their origins back to one, or a combination, of the Grand Lodges within the British Isles.
In 1733, Henry Price, the Provincial Grand Master over all of North America for the Grand Lodge of England, granted a charter to a group of Boston Freemasons. This lodge was later named St. John's Lodge and was the first duly constituted lodge in America. Between 1733 and 1737 the Grand Lodge in England warranted Provincial Grand Lodges in Massachusetts, New York, Pennsylvania and South Carolina. Benjamin Franklin re-issued Anderson's 1723 constitutions as Provincial Grand Master of Pennsylvania. Franklin had written in the Pennsylvania Gazette of 8th December 1730 of the several lodges of freemasons already in the "province", joined St. John's Lodge in Philadelphia the following year, and in 1732 was Junior Grand Warden of the Grand Lodge of Philadelphia. All this before the "first" lodge in North America.
Correspondence from John Moore, the collector for the port of Philadelphia and himself a Mason, indicate that Masonic Lodges were meeting in Philadelphia in 1715. The present Grand Lodge has the Carmick manuscript, a handwritten copy of the ancient charges dating from 1727, and headed "The Constitutions of St. John's Lodge". Colonel Daniel Coxe was made Provincial Grand Master of New York, New Jersey and Pennsylvania by the Grand Lodge of England in 1730, with effect from 24th June (St. John the Baptist's day) for two years. It is unclear whether he was in America or England at the time, but he was present at Grand Lodge, at the Devil Tavern in London, on January 29th 1731, where he is minuted as Provincial Grand Master of North America. There is no record of his chartering any lodges, but he arranged for St. John's Lodge to double as a Provincial Grand Lodge, and appointed his successor in 1731, a year early. Notwithstanding the acceptance of Coxe as their first Provincial Grand Master, it has been suggested that the formation of the new Grand Lodge by consenting pre-existing lodges makes it a Grand Lodge by "Immemorial right", and a sister lodge to the Grand Lodges of England Scotland and Ireland.
North America would have many independent lodges in the 18th century. Authorisation, which later would become a Warrant, took time and expense, especially in the period when the nearest Grand Lodge was on the other side of the Atlantic. Many lodges became "self starters", and only applied for Grand Lodge authorisation when they were reasonably confident that the lodge would survive for more than a few years. George Washington was initiated into the Lodge of Fredericksburg in 1752. The same lodge was chartered by the Grand Lodge of Scotland in 1758. The first properly chartered "Scottish" lodge was only two years earlier, being the Lodge of St. Andrews in Boston. Members included Paul Revere and Joseph Warren, and later lodge outings included the Boston Tea Party.
Many lodges were attached British Army regiments. The Moderns may have been wary of warranting lodges without a permanent address, so there was only one Grand Lodge of England warrant in the continental army from 1775-1777. The Antients and the Grand Lodge of Scotland were slightly better represented, but the overwhelming majority of regimental lodges held warrants from the Grand Lodge of Ireland.
Today in North America, the Masonic Fraternity continues this tradition by giving almost $1.5 million each day to causes that range from operating children’s hospitals, providing treatment for childhood language disorders, treating eye diseases, funding medical research, contributing to local community service, and providing care to Masons and their families at Masonic Homes.
The four million Masons worldwide continue to help men and women face the problems of the 21st century by building bridges of brotherhood and instilling in the hearts of men ideals for a better tomorrow.
Freemasonry’s Mission Statement:
The Mission of Freemasonry is to promote a way of life that binds like minded men in a worldwide brotherhood that transcends all religious, ethnic, cultural, social and educational differences; by teaching the great principle of Brotherly Love, relief and truth; and, by the outward expression of these through its fellowship, its compassion and its concern, to find ways in which to serve God, family, country neighbor and self.
Brotherly love. We value respect, freedom, kindness, tolerance, and our differences - religious, ethnic, cultural, social, generational, and educational - and strive for harmony in our individual lives, in our lodges, and in the global community.
Relief. We take responsibility for the well-being of our brothers, our families, and the community as a whole. We provide relief through philanthropy, community involvement, and delivery of excellent care.
Truth. We stay true to our personal code of conduct and ethics - honor, integrity, personal responsibility, and the continuous pursuit of knowledge.
