Masonic myths occupy a central place in Freemasonry. Derived from founding texts or various biblical legends, they are present in all Masonic rites and ranks. Using conceptual parables, they can serve Freemasons as sources of knowledge and reflection, where history often vies with fiction. They revolve mainly around the legendary stories of the construction of Solomon's temple, the death of its architect Hiram, and chivalry. Some of the original mythical themes are still part, to a greater or lesser extent and explicitly, of the symbols that make up the corpus and history of speculative Freemasonry. Some myths, however, have had no real posterity, but can still be found in some high grades, or in the symbolism of some rituals. Others borrow from the medieval imagination or from religious mysticism, and do not bother with historical truths to create legendary filiations with vanished guilds or orders.
Myths and Freemasonry Myths in Freemasonry appear to be fundamental elements in the construction of ideas and feelings that are transmitted within the corpus of Masonic lodges and Freemasons. They contribute to their expression and ensure continuity for each Freemason, between the rite, practices and Masonic culture. As with other mythologies, the importance and quality of the combination of story elements is greater than the facts themselves. As a result, there is no one true or official version of Masonic myths, their richness often deriving from the multitude of possible interpretations. They follow a certain chronological narrative, which is completed with more or less marked variations, the fundamental principles repeating themselves regularly. Three great myths make up the main corpus of speculative Freemasonry: that of the construction of the temple, which, without assuming a primordial place, offers continuity and centrality; that of the legend of Hiram, which stems from the possibility for Freemasonry to reach an anthropological universal and remains the main legend of Freemasonry; and that of medieval chivalry, with its human values of solidarity, loyalty and virtue. The main point to emerge from all the Masonic myths is that the legends make use of targeted psychological research "tools" that revolve mainly around moral and spiritual self-improvement, self-building, brotherhood and death. The myths are linked, as they evolve, by a heroic figure who is never mentioned at first, and who unfolds in Masonic rituals. This heroic figure is portrayed and staged by the recipient at the first grade initiation ceremony, and the other degrees deepen this process by bringing out biblical heroes who link the degrees together, energizing and fertilizing the imagination and personal research.
Main myths
The construction myth The myth of construction is consubstantial with Freemasonry; it draws part of its symbolism from the history of various constructions, real or legendary, such as the pyramids, the Tower of Babel, the Temple of Jerusalem or cathedrals. While the model of Solomon's temple is the one adopted by Masonic mythology, the construction practiced by speculative Freemasons is part of a broader movement that historian Yves Hivert-Messeca described in 2017 as "Masonic constructivism". This constructivism is based on the principles of building, deconstructing and freely rebuilding a man or woman, a spiritual edifice and a better world, all at the same time. The myth thus takes two complementary directions, one epistemological, philosophical and spiritual, the other cultural, philanthropic and critical. This myth, with its multiple and adaptable interpretative force, proposes a set of interpretations to be patiently worked out, alone or with others. The construction myth does not appear in the anciens devoirs (old charges) of the Regius manuscript (1390), where King Solomon is mentioned only once. The Cooke manuscript (1410), on the other hand, offers a mythological account that became the basis of the operative legend of Solomon's temple. This vulgate is taken up almost identically by the Grand Lodge n°1 manuscript (1583) and the Watson manuscript (1687). The Drumfries manuscript (1710) and the Graham manuscript (1726) follow the same pattern, adding details to emphasize the Christian character and religiosity of the mythical tale. In the first edition of Anderson's constitutions in 1723, the myth appropriates biblical elements, but proposes the purpose of the construction as the building of a "place of prayer for all nations", giving a dimension of universality to the temple that tends to join Masonic universalism. In the 1738 edition, the Masonic character of the myth and construction is accentuated by making Solomon the Grand Master Mason in Jerusalem, and the construction and its protagonists are showered with numerous virtues. The 1738 edition recovers biblical writings without concern for historical veracity, with the aim of glorification, anteriority and legitimization. In the 18th century, the myth of construction around the Masonic temple was used to create a space for inter-denominational exchange and debate. The constitutions evoke the idea of a building site where the search for the supposed vestiges of Masonry and the transmission of a distant Masonic tradition by the Freemasons of the premier Grand Lodge of England served to invent a language made up of signs and words of recognition, as well as a word that enabled the protagonists of the building site to recognize each other, to work and to continue the work in harmony.
The myth of Hiram
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