Unveiling the Sisterhood: The Hidden History and Modern Reality of Women in Freemasonry
When one pictures a Freemason, the image that typically comes to mind is of a man in an apron, a member of a centuries-old fraternity steeped in tradition and secrecy. For much of its history, this picture was largely accurate. Freemasonry, in its most recognized form, has been a homosocial organization, a brotherhood of men dedicated to moral and spiritual improvement.
This common perception, however, only tells part of a much more complex and fascinating story. The question of women’s involvement in the Craft is not a new one, nor is it a simple matter of exclusion. Over the centuries, the landscape has evolved dramatically, giving rise to vibrant and legitimate Masonic bodies for women and for men and women together.
To truly understand the Craft today, one must look beyond the old paradigms and explore the rich and often overlooked history of women as Masons. The journey reveals not a simple footnote but a parallel stream of Masonic light, one that upholds the same core tenets of self-discovery, charity, and integrity. It is a story that challenges assumptions and illuminates the expansive nature of Masonic philosophy, including the fascinating history of female Masons.
Why Was Freemasonry Traditionally for Men Only?
To grasp why Freemasonry developed as a male-only institution, we must travel back to its origins. Before it became the speculative, philosophical society it is today, Freemasonry was an operative craft. Its predecessors were the guilds of stonemasons who built the great cathedrals and castles of Europe.
These medieval guilds were trade organizations. They protected the secrets of their craft, ensured high standards of work, and provided aid to members and their families. At that time, stonemasonry was a physically demanding and itinerant profession almost exclusively undertaken by men.
As the era of grand cathedral building waned in the 16th and 17th centuries, these operative lodges began accepting non-operative members. These ‘accepted’ or ‘speculative’ Masons were gentlemen and scholars intrigued by the guilds’ allegorical teachings, moral framework, and fraternal bonds. This transition culminated in the formation of the first Grand Lodge in London in 1717, marking the official birth of modern speculative Freemasonry.
During this period, the social and legal landscape of the 18th century was vastly different. Public life, including membership in clubs, societies, and civic organizations, was the domain of men. The foundational documents of modern Freemasonry, like Anderson’s Constitutions of 1723, reflected the societal norms of the time by stipulating that Masons should be ‘good and true Men, free-born, and of mature and discreet Age’. The fraternity’s structure was thus built upon the existing social framework.
Were There Ever Exceptions to the All-Male Rule?
Despite the formal rules, whispers and legends of women entering the Masonic fold have persisted for centuries. The most famous and well-documented case is that of the Honorable Elizabeth St. Leger, born in 1693 in County Cork, Ireland. She would later become known as ‘The Lady Freemason’.
The story goes that a Lodge was being held in her family home, Doneraile Court. Overcome with curiosity, the young Elizabeth hid in an adjoining room to observe the secret proceedings. She was discovered and, after a lengthy discussion, the Masons present decided that she had seen too much to be allowed to leave without being bound by the same solemn obligations they had taken. Consequently, they initiated her into the Craft.
Far from being a mere footnote, Elizabeth St. Leger, later Mrs. Elizabeth Aldworth, remained a respected and active member of her Lodge for the rest of her life. Her Masonic apron and jewels are still preserved, tangible proof of this remarkable exception to the rule. While her case is unique in its detail and verification, it highlights that even in the earliest days of speculative Masonry, the ‘rules’ were not entirely immutable.
Other stories exist, though they are often more difficult to substantiate. Tales of women disguising themselves as men to gain entry or of entire ‘lodges of adoption’ in 18th-century France suggest a persistent interest and involvement by women, even if it was on the periphery of the mainstream institution. These lodges, while connected to male Masonry, offered a separate, parallel experience for female relatives of Masons, using a similar but distinct ritual and symbolism.
How Did Women Formally Enter Freemasonry?
The true turning point for women in Freemasonry arrived not through exceptions or adoption, but through a revolutionary act of inclusion. This pivotal moment occurred in late 19th-century France, a country with a Masonic tradition that was often more philosophically and politically radical than its British counterpart.
In 1882, the Lodge ‘Les Libres Penseurs’ or ‘The Free Thinkers’ in Le Pecq, France, asserted its autonomy and initiated Maria Deraismes, a prominent writer, orator, and advocate for women’s rights. This was a direct challenge to Masonic convention. While the lodge subsequently had its charter revoked by its Grand Lodge, the seed had been planted.
Deraismes was not content to be a solitary female Mason. Alongside Georges Martin, a fellow Mason and passionate advocate for equality, she embarked on a mission to create a Masonic body that would not just admit women, but would initiate men and women on an absolutely equal footing. After more than a decade of work, they succeeded.
In 1893, they founded the ‘Grande Loge Symbolique Écossaise de France, Le Droit Humain’, which would become the International Order of Co-Freemasonry, Le Droit Humain. This was the first Masonic obedience in the world to be established as fully co-ed, granting men and women the same rights, responsibilities, and access to all degrees of the Craft. This movement quickly spread beyond France, establishing a lasting and global landscape of Masonic women in Freemasonry.
What Do Female-Only and Co-Masonic Lodges Look Like Today?
From the seeds planted by Le Droit Humain, a diverse ecosystem of Masonic bodies for women has flourished. Today, these organizations are not ‘auxiliaries’ or ‘side-degrees’ but are autonomous Masonic obediences that practice authentic Freemasonry. They fall primarily into two categories: co-masonic and female-only.
Co-Masonic orders, like the founding Le Droit Humain, continue to initiate both men and women who work together in lodge. These international bodies emphasize the principle of universal fraternity without distinction of gender, race, or religion. They see the inclusion of both masculine and feminine perspectives as essential to achieving a more complete understanding of Masonic symbolism and philosophy.
In the early 20th century, a different model emerged. Some members of the co-masonic movement felt there was a need for a space where women could lead and develop in a single-sex environment, mirroring the structure of traditional male Freemasonry. This led to the formation of female-only Grand Lodges. In the United Kingdom, this resulted in the creation of The Honourable Fraternity of Ancient Freemasons (HFAF) in 1913, which began as female-only, and The Order of Women Freemasons (OWF) in 1908.
These female-only orders are now thriving institutions with lodges across the world. They perform the same ancient rituals, confer the same degrees, and uphold the same moral and charitable principles as their male counterparts. The only significant difference is their membership. For many women, this provides a unique environment for personal growth and leadership, forming a vibrant community of women in Freemasonry dedicated to the Craft’s ideals.
What Are Female Freemasons Called?
One of the most common questions that arises concerns terminology. Given the historically male context, many wonder about the proper title for a woman who is a member of the Craft. The answer is simple and speaks volumes about equality.
A woman who has been initiated into Freemasonry is called a Freemason, or a Mason. Terms like ‘Masoness’ or other feminized versions are not used and are generally considered incorrect and diminutive. The title ‘Mason’ is seen as a non-gendered term denoting one who practices the art and science of Freemasonry.
This deliberate choice of language underscores a fundamental principle within these orders: Masonic teachings are universal. The allegorical journey of self-improvement, the symbolic tools used for moral instruction, and the ph