Thoughts on the Early History of the Royal Arch in England

By: Editorial

This degree, often considered the completion of the third degree of Master Mason, possesses a profound history intertwined with various cultural, political, and philosophical influences.

In this exploration, we will uncover the origins, key developments, and the significance of the Royal Arch degree, illustrating how it has evolved into an integral part of Masonic practice across the globe.

Thoughts on the Early History of the Royal Arch in England

An article based on a Paper presented to Quatuor Coronati Lodge by W.Bro Chris Powell PM on 20 February 2025

The full original copy of this paper will be avaibale from QCCC published in AQC.

The Origins: Roots in the Scots Master Degree

The story of the Royal Arch degree begins in the 1730s, specifically within the context of the Scots Master degree, which made its debut in London. This early manifestation of the degree drew its inspiration from a remarkable fifth-century account documented by Philostorgius, a Greek historian.

In his Ecclesiastical History, Philostorgius narrates the fascinating discovery of a cave beneath Solomon’s Temple during the reign of the Roman Emperor Julian. Laborers, while preparing for the temple’s reconstruction, stumbled upon a hidden chamber that housed a copy of the Gospel of John atop a pillar.

Philostorgius (c. 368–439 CE) was a Greek historian and an important chronicler of early Christianity, particularly known for his work Ecclesiastical History. Born in Cappadocia, he was a devoted follower of Arian Christianity, which emphasized the subordinate nature of Christ to God the Father, a theological view deemed heretical by the Nicene Church.

Philostorgius’ Ecclesiastical History, spanning from the rise of Arianism in the 4th century to the early 5th century, is a key source for understanding the Arian controversy and the political-religious dynamics of the time. While the original text is lost, much of it survives through excerpts preserved by later critics like Photius, who opposed his theological views.

Philostorgius’ writings provide a rare perspective on early Christian history, emphasizing the Arian viewpoint and offering insights into the conflicts between different Christian sects and the Roman Empire. Despite his theological biases, his work remains a valuable historical resource.

[Source: Wikipedia: https://en.wikipedia.org/wiki/Philostorgius]

Ecclesiastical History by Philostorgius is a 12-book historical work that chronicles the development of Christianity from the rise of Arianism in the early 4th century to the early 5th century CE. Written by Philostorgius, an Arian Christian, the work offers a unique perspective on the theological disputes of the era, particularly the Arian controversy, which revolved around the nature of Christ’s relationship to God the Father.

The text, now largely lost, survives through fragments and summaries, most notably in the writings of Photius, a 9th-century Byzantine scholar who preserved portions of it in his Bibliotheca. Philostorgius’ account reflects his pro-Arian stance, often portraying key Arian figures like Eusebius of Nicomedia and Aëtius in a positive light while criticizing their Nicene opponents, including Athanasius of Alexandria.

The work covers critical events such as the Council of Nicaea (325 CE), the rise and fall of various emperors who influenced Christian doctrine, and the broader conflict between Arian and Nicene factions within the Roman Empire. Philostorgius also provides insights into the cultural and political contexts of the time, making his work a valuable, though partisan, resource for understanding early Church history.

Despite its theological bias, Ecclesiastical History is significant for its documentation of alternative Christian viewpoints and its contributions to our understanding of the complex interplay between religion and imperial politics in late antiquity.

[Source: Wikipeadia]

Dr. John Theophilus Desaguliers

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Dr. John Theophilus Desaguliers

This narrative, though frequently viewed as a legend, might reflect a historical reality—a concealed early Christian sanctuary, which perhaps served as a refuge for followers of the faith during persecution. Philostorgius’ story circulated through the Middle Ages in both Greek and Latin texts and was eventually translated into English and French in the 17th century, notably through Samuel Lee’s influential volume, Orbis Miraculum.

The significance of this account cannot be overstated; it served as a fundamental narrative for early Masonic rituals. Dr. John Theophilus Desaguliers, a pivotal figure in the development of early Speculative Freemasonry and a key member of the Premier Grand Lodge in London, owned a copy of Lee’s work and was undoubtedly influenced by its content. His contributions, particularly in crafting degrees and shaping Masonic ceremonies, set the stage for the later emergence of the Royal Arch.

The Scots Master degree itself was distinguished as a “higher” Masonic degree—one often conferred upon those who had already attained the status of Master Mason. It was practiced in both London and provincial lodges and focused on the narrative of the discovery of the Mason’s lost Word, a central theme that would carry through to the Royal Arch degree.

The Mid-18th Century Shift: From Scots Master to Royal Arch

The Jacobite Rebellion of 1745

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The Jacobite Rebellion of 1745

As the 1740s approached, the political climate in England began to influence the terminology and practice of this degree. The Jacobite Rebellion of 1745, aiming to restore the Stuart monarchy, incited anti-Scottish sentiment across the nation.

In response to this charged atmosphere, the name of the degree transitioned from Scots Master to Royal Arch. This change represented a conscious effort to distance the degree from the Scottish associations that were viewed unfavourably in the light of the rebellion.

This period saw a remarkable blending of political and Masonic events, as the degree retained its core elements and foundation, including the narrative surrounding the hidden vault beneath Solomon’s Temple.

Despite the rebranding, the Royal Arch was initially conducted in traditional Craft lodge settings with a Master and two Wardens guiding its proceedings.

Interestingly, during this time, the term “Ecossais,” which translates to “Scots” in French, continued to be used for the degree on the European continent. This illustrates that the shift in nomenclature within England was largely driven by local political considerations rather than a complete overhaul of the degree’s narrative or practice.

The Transformation: Emergence of the Chapter Structure

Principals—Zerubbabel, Haggai, and Joshua

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Principals—Zerubbabel, Haggai, and Joshua

A significant transformation took place around 1760, marking the division between the old lodge format and the newly conceived chapter structure. This change, potentially influenced by practices emerging in Ireland, saw the Royal Arch degree transition from being conferred in traditional lodge settings to a structured chapter arrangement.

Under this new format, the leadership structure of the Royal Arch degree evolved to include three co-equal Principals—Zerubbabel, Haggai, and Joshua—representing the three keystones of an arch.

Two Scribes, Ezra and Nehemiah, were introduced to symbolize the pillars supporting this structure. The introduction of a chapter setting emphasized the collaborative and participatory nature of the degree, enabling a more inclusive experience for its members.

The arrangement not only imparted a sense of balance and equality among the leaders but also reflected the enduring symbolism of the arch itself, which became a central motif of the Royal Arch. The arch represents continuity, strength, and support—traits that align harmoniously with the Masonic principles of fraternity and moral guidance.

The formal establishment of the Excellent, Grand and Royal Chapter in London in 1766 marked a watershed moment in the history of the Royal Arch degree. With the signing of the Charter of Compact, this governing body aimed to bring order to the decentralized practices of the Royal Arch across various lodges.

This significant development underscored the degree’s growing popularity, evidenced by its widespread adoption and the increasing number of chapters being established.

The Charter of Compact

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The Charter of Compact

The Charter of Compact, signed on July 22, 1766, was a pivotal document in Freemasonry, establishing the first Grand Chapter of Royal Arch Masons in England, known as the Grand and Royal Chapter of the Royal Arch of Jerusalem. This charter transformed an existing Royal Arch Chapter, which had been meeting since June 12, 1765, into a formal governing body for Royal Arch Masonry.

The formation of this Grand Chapter marked a significant development in the recognition and organization of Royal Arch Masonry. Notably, Lord Blayney, the Grand Master of the Premier Grand Lodge (often referred to as the “Moderns”), was exalted into this Chapter on June 11, 1766, and subsequently became its First Grand Principal. This event signified a shift in the Premier Grand Lodge’s stance towards the Royal Arch degree, which it had previously viewed with skepticism.

The Grand and Royal Chapter initially convened monthly at the Turk’s Head Tavern in Gerrard Street, Soho, from its inception until November 1770. It later relocated to various inns before settling at the new Freemasons’ Hall in December 1775. The Charter of Compact not only formalized the structure and governance of Royal Arch Masonry but also facilitated its expansion by issuing charters for new Chapters, thereby laying the foundation for the future development of the Supreme Grand Chapter of England.

However, it’s important to note that the transition to a formal chapter structure was not instantaneous. Many lodges, particularly those in northern England, continued to confer the Royal Arch within their Craft lodges for an extended period, showcasing the layered complexities of Masonic evolution and tradition.

A Jewel of Significance: The Royal Arch Emblem

Front, Royal Arch Jewel, 1810. Philadelphia, Pennsylvania. Collection of the Grand Lodge of Masons in Massachusetts, GL2004.6656.

IMAGE LINKED:  wikimedia Attribution 4.0 International (CC BY 4.0)

Around 1765, a distinctive emblem emerged in English Freemasonry—the Royal Arch jewel. This jewel is characterized by two superimposed triangles, reflecting Masonic principles often rooted in esoteric traditions. The design for the Royal Arch jewel was inspired by a 1625 engraving by the German artist Lucas Jennis, which featured the intertwined triangles as a central motif.

Below the engraving, a four-line Latin verse by Daniel Meisner, a Bohemian poet, graced the design. One line in particular—“Talia si jungis: sit tibi scire satis”—captures the essence of the jewel’s symbolism. Translated, it expresses the need for cohesion between spiritual and mundane aspects of existence, embodying the Masonic pursuit of enlightenment and understanding.

The rich imagery contained within the engraving, including representations of the four classical elements and celestial bodies, reinforces the interconnectedness between the heavens and the earthly plane. The Royal Arch jewel, therefore, serves as a reminder of the Mason’s ongoing journey toward deeper knowledge, personal growth, and moral enlightenment.

As the Royal Arch became further entrenched in Masonic practice, its rituals evolved to incorporate not only the physical form of the jewel but also the philosophical ideas it symbolized.

Ritual and Symbolism: The Core of the Royal Arch Experience

At the heart of the Royal Arch degree lies a deeply resonant narrative—the story of the discovery of the Lost Word in a hidden cave below Solomon’s Temple. This narrative is pivotal, forming the foundation of the exaltation ceremony, through which candidates are welcomed and guided into the deeper mysteries of the degree.

The core elements of the exaltation ceremony remain a mirror of Philostorgius’ original account, despite centuries of evolution. The experience maintains the drama of the discovery—a concealed space beneath Solomon’s Temple—which symbolizes both the quest for the Lost Word and the pursuit of esoteric knowledge within Freemasonry.

In the Royal Arch, distinct symbols are employed to navigate this journey. The three Principals not only represent the pillars of the arch but also function as guides for members seeking wisdom and understanding within Masonic teachings. Furthermore, Scribes Ezra and Nehemiah embody the importance of tradition, scholarship, and moral fortitude—helping to cement the degree’s ties to historical narratives and the continuity of Masonic values.

The ritualistic elements of the Royal Arch degree also highlight its connection to Christian symbolism. Original rituals included references to the Gospel of John, emphasizing themes of light and enlightenment. This focus on Christian elements persisted as a defining feature of Masonic practice—but with changing attitudes toward inclusivity and religious pluralism, it began to evolve.

Under the influence of leaders like the Duke of Sussex, there were efforts to minimize overt Christian references in Masonic rituals. Consequently, the scroll mentioned in the exaltation ceremony transitioned from the Gospel of John to the opening verses of the Book of Genesis—an adaptation that reflects the degree’s ongoing development and the larger shifts within the Masonic fraternity.

The Legacy and Significance of the Royal Arch

The Royal Arch degree has matured into an essential component of Masonic practice around the world. It establishes itself as a vital bridge connecting the foundational teachings of the Craft with the deeper mystical pursuits of Freemasonry.

The Royal Arch is respected not only for its connections to historical narratives but also for its emphasis on moral integrity, community, and personal growth.

For many Masons, the Royal Arch degree represents the culmination of their journey, enabling them to fully realize the ideals enshrined in the Craft. The degree’s lessons resonate deeply within the Masonic fraternity, leading members toward moral enlightenment and intellectual enrichment.

By emphasizing the importance of knowledge, camaraderie, and charity, the Royal Arch serves to strengthen the bonds of Brotherhood that are so vital to Freemasonry’s ethos.

Globally, the Royal Arch degree is viewed as an indispensable aspect of Masonic identity. With its rich historical roots and transformative journey, it has woven itself into the fabric of Masonic traditions in numerous countries, adapting to local customs while maintaining its core essence.

As various jurisdictions embrace distinct interpretations of the Royal Arch, they still celebrate its contributions to the greater Masonic purpose: the pursuit of truth, self-discovery, and collective upliftment.

Conclusion: A Continuing Journey

The evolution of the Royal Arch degree is a testament to the dynamic and adaptive nature of Freemasonry. From its humble beginnings as the Scots Master degree to its establishment as a revered chapter format, the Royal Arch has consistently embraced change while retaining its rich traditions.

As Masons, exploring the history and significance of the Royal Arch degree allows us to deepen our understanding of our craft and realize the interconnectedness of our experiences. It invites us to reflect on our ongoing quests for knowledge and enlightenment, emphasizing the importance of supporting one another in our individual journeys.

While the Royal Arch has a storied past, its legacy continues to unfold—reminding us of the values central to Freemasonry and the moral compass we strive to uphold. As we partake in the rituals, symbolisms, and teachings of the Royal Arch, we are invited into a world filled with wisdom, unity, and a shared commitment to personal and collective growth.

Embrace the journey, cherish your experiences, and let the Royal Arch illuminate your Masonic path as you pursue enlightenment and understanding in all its forms. Together, we can continue to carry forth the ideals of this noble fraternity, ensuring that the lessons of the Royal Arch resonate throughout generations to come.

About the Author

Christopher Powell

Christopher Powell was educated at the universities of Sheffield and Cambridge (Emmanuel College). He taught in the University of Cambridge for five years before moving to Cardiff where for twenty-five years he was on the staff of the Royal Welsh College of Music and Drama – the National Conservatoire of Wales.

He held a number of senior academic and administrative posts and was for more than a decade a member of the academic board and governing body of the college.

He became a Freemason first in the Province of Derbyshire and then in Yorkshire West Riding.

He is a Past Master of Royal Brunswick Lodge No.296 and a Past Z of Chapter of Loyalty No. 296, both eighteenth-century foundations based in Sheffield.

He is also a member of other Masonic bodies in England and Scotland. In 2009, he was awarded the Norman B. Spencer Prize and the following year elected a full member of QC lodge.

He is the author of numerous papers published in AQC as well as papers in other Masonic journals, including those of the Manchester and Bristol Masonic research associations.

For the last ten years Chris has been a plenary lecturer at the East Lancashire ‘Let’s Talk Masonry’ annual conference. He is also the author of Easy Lodge Music – a collection of familiar music for lodge use.

The Paper will be Published in the next issue of AQC available for QCCC Ltd

Website: quatuorcoronati.com

UGLE

Currently Under UGLE, the craft and royal arch chapter are one organisation, however the three craft degrees are undertaken in a craft lodge and the royal arch or fourth step is undertaken in a chapter.

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