Anderson's Constitutions: The Foundational Code of Modern Freemasonry
Definition
The Anderson’s Constitutions, published in 1723 under the title The Constitutions of the Free-Masons, are the foundational document of modern speculative Freemasonry. Drafted by Pastor James Anderson and Jean Théophile Désaguliers, and approved by the Grand Lodge of London, they established the first unified normative code for the Masonic organization, defining moral principles, administrative structure, and a legendary historical tradition. The document was subsequently amended in 1738 and 1813.
Historical Context: Formation of the First Grand Lodge
In 1717, four London lodges, composed mainly of “accepted” brethren (admitted without belonging to the building trade), united to form a Grand Lodge, an event marking the beginning of organized Freemasonry in its modern form.
The first Grand Master was Anthony Sayer (1717), who integrated two more lodges. He was succeeded by George Payne (1718-1719), who compiled documents and manuscripts on the history and regulations of operative Masonry. In 1719, Jean Théophile Désaguliers, one of the main drafters of the Constitutions, assumed the role. In 1720, Payne was re-elected, and in 1721-1722, the office was held by John, Duke of Montagu. In 1723, the year of publication, the Grand Master was Philip, Duke of Wharton.
This process coincided with the rise of Enlightenment thought in England, influenced by philosophers such as John Locke, Francis Bacon, and René Descartes. The emphasis on reason, tolerance, and social order is reflected in the principles the Constitutions established for the fraternity.
Drafting and Approval Process
In 1721, the Duke of Montagu commissioned James Anderson to draft the Constitutions. Anderson, the son of a member of the Scottish lodge of Aberdeen (where he had served as secretary), possessed the necessary background.
As a basis, he used two medieval documents: the Regius Poem (1390) and the Cooke Manuscript (1410). He also drew upon materials compiled by George Payne, known as the “Gothic Constitutions,” which comprised over a hundred parchments and books from Italy, France, Germany, Scotland, and England. Payne had initially drafted the thirty-nine General Regulations that would serve as the basis for the rules.
Anderson completed his work in 1721 and presented it on September 23 of that year. A commission of fourteen members of the Grand Lodge reviewed the text and issued its conclusions on March 25, 1722, recommending its approval with minor modifications. The twenty-four lodges present unanimously approved the report. The final Constitutions were presented in 1723, signed by the Grand Master, the Duke of Wharton, and the Deputy Grand Master, James Anderson.
Content of the Document
The Constitutions are structured into four parts:
Historical Part
It consists of forty-eight paragraphs recounting the legendary history of Freemasonry from its origins up to the creation of the Grand Lodge of London in 1717 and the election of its first Grand Masters. This narrative, which traces Masonry back to figures such as Euclid, biblical characters, or King Athelstan, constitutes a mythical tradition, not a historically verifiable account. The source material expressly qualifies these contents as “legendary history” and “myth.”
Duties or Obligations
It establishes the moral and customary rules that Masons must observe, divided into six points:
- Concerning God and Religion.
- Concerning the Civil Magistrate.
- Concerning Lodges.
- Concerning Masters, Wardens, Fellows, and Apprentices.
- Concerning the management of the craft during work.
- Concerning the Lodge meeting.
These duties reflect the principles of religious tolerance and respect for civil authority characteristic of the Enlightenment.
General Regulations
Initially compiled by George Payne, these establish the administrative and operational rules for the Grand Lodge and individual lodges, defining the organizational structure of the fraternity.
Fourth Part
The source material mentions that the Constitutions comprise four parts but does not complete the description of the fourth section’s content.
Subsequent Editions
- 1738: A revised second edition was published.
- 1813: Further modifications were made following the unification of the two English Grand Lodges.
These revisions adapted the original text to the organizational and doctrinal changes within Freemasonry during the 18th century.
Significance and Impact
Anderson’s Constitutions constitute the first normative code of speculative Freemasonry and established fundamental principles that have guided the fraternity up to the present day:
- They unified under a single normative framework lodges that had previously operated independently.
- They established principles of religious and civil tolerance, allowing men of different creeds and political positions to coexist.
- They defined a legendary historical tradition which, although not documentarily verifiable, provided a sense of continuity and legitimacy.
The document decisively influenced the organization of Grand Lodges subsequently founded in other countries, becoming a model for Masonic constitutions worldwide.
Historiographical Debates
Masonic historiography has debated various aspects:
- Authorship: There is discussion regarding the relative contribution of James Anderson and Jean Théophile Désaguliers.
- Medieval Sources: The use of the Regius Poem and the Cooke Manuscript has been critically evaluated, establishing the distance between the legendary tradition they contain and documented facts.
- Dubious Claims: Some claims, such as the supposed initiation of King Charles II in the Netherlands between 1649 and 1660, lack documentary support and may have been included to flatter the monarchy.
- Unfounded Theories: Theories linking Freemasonry with the Knights Templar, the Rosicrucians, or the Jacobites are considered by current historiography to be speculations or myths.
Anderson’s Constitutions represent the documented starting point of modern speculative Freemasonry. Their publication in 1723 consolidated the organizational process begun in 1717 and established principles of fraternity, tolerance, and human improvement. Although its legendary historical narrative does not withstand critical analysis, the document constitutes fundamental testimony for understanding the evolution of one of the most influential fraternal traditions in Western history.