The Brotherhood (39 page)

The following night Calvi's body was found hanging from the scaffolding beneath Blackfriars Bridge, four miles from the apartment in Chelsea Cloisters. Even as the
Daily Express
postal clerk who found the body was hastening to call the police, Italian police were busy chartering a plane and a party of high officials arrived at Gatwick a few hours later.

There were many rumours: the Mafia, with whom Calvi had connections, had murdered him; frightened and despairing, he had committed suicide; he had been ritually done to death by Freemasons, a masonic 'cable-tow' around his neck and his pockets filled symbolically with chunks of masonry, the location of the murder being chosen for its name - in Italy, the logo of the Brotherhood is the figure of a Blackfriar.

But a City of London inquest later decided that Calvi had committed suicide, a verdict the banker's family immediately announced its intention to challenge. Italian police, and a number of City of London police associated with the case, are convinced it was murder.

The inquest was told that Calvi had been a 'frightened man, fearful of his life' before flying to London in June. And it was never explained why, even if Calvi had decided to do the work of those he feared, he would travel four miles across London late at night to Blackfriars Bridge, fill his pockets with bricks, climb on to the bridge and over the side on to scaffolding he could not possibly have known was there - all this in a man who suffered extreme vertigo - and perform the elaborate task of arranging a heavy rope, presumably brought with him for the purpose, and launch himself off the scaffolding. It would have been easier by far to throw himself from his office window in Italy, or if the idea of suicide only came to him when he reached London - an awfully long way to go just to kill yourself - why not do it with his belt in the comfort of his Chelsea apartment?

The mystery of Calvi's death deepens rather than clarifies with time. It is inextricably bound up with the riddle of P2, the KGB penetration of Freemasonry, and Freemasonry's penetration not only of the Roman Catholic Church but the Vatican itself.* At the time this book goes to press, investigations are continuing into Banco Ambrosiano's links with the enigmatic president of the Vatican Bank, Archbishop Paul Marcinkus, and into the continuing international reverberations of the P2 conspiracy.

Meanwhile, Licio Gelli has since been arrested in Switzerland where he was attempting to withdraw nearly $100 million from several numbered accounts at Geneva's Union Bank - money belonging to Banco Ambrosiano. Gelli awaits the outcome of extradition proceedings.

*At a second inquest in June 1983, the jury returned an open verdict.

Meanwhile, too, Yuri Andropov, head of the KGB when the P2 plot was hatched, now sits at the pinnacle of Soviet power and diverts ever more funds towards the KGB's activities in the West, the exploitation of Freemasonry included.

There are several clear areas which call for an investigation into the use of Freemasonry's secrets and its network of contacts. Why is it that, although the United Grand Lodge has powers to revoke the charter of any Lodge found to be conducting itself in an unworthy, immoral or criminal way, this provision is never implemented? Why is it that individual Masons, who betray the Brotherhood by proving daily they have joined for pecuniary or other advantage and by constantly exploiting the unique privileges which Masonry confers, are hardly ever expelled, as the Brotherhood's
Book of Constitutions
provides? Grand Lodge remains obdurately silent.

I approached United Grand Lodge early in my investigation explaining my aims and how in its own interests the Brotherhood should surely at least talk of its attitude to those 'bad apples' that all but a few Freemasons readily admit are there. I received a courteous rebuff and was told, nicely but firmly, to mind my own business.

This stubborn refusal to speak to outsiders and Grand Lodge's traditional silence in the face of criticism, even when corruption has been traced to members of a Lodge or group of Lodges abusing Masonry for their own ends, does nothing but heighten suspicion.

It is time for Freemasonry to put its house in order, to operate openly, to comply with the laws relating to it, and to be seen to condemn those within its ranks who are 'traitors' to its stated highly moral aims.

No one who has inve
stigated Freemasonry in Britain
with a clear brain can fail to be impressed by the goodness it contains and which is manifested in many ways. I have met many men who would otherwise be without purpose or self-respect who have found that Masonry brings out all that is most admirable in them.

But the rot must be cut out ruthlessly, because it is spreading. And as it spreads more and more of the 'good' brethren get out and are replaced by the 'bad'.

In the end is the beginning. Although this first edition of
The Brotherhood
has reached its final paragraph, it represents barely a glimpse beneath the surface of Freemasonry in modern society. I am still at the start of my investigations, which will continue, and future editions will not only look at the Brotherhood's influence in fields hardly touched on here - like education, the Civil Service, the Press, agriculture, science and many others - but will include further case histories, and any arguments either in favour of or against Masonry which readers of this edition think relevant and cannot find here.

Appendix One

Information For Candidates

(from
The Universal Book of Craft Masonry)

Freemasonry consists of a body of men banded together to preserve the secrets, customs and ceremonials handed down to them from time immemorial, and for the purpose of mutual intellectual, social and moral improvement. They also endeavour to cultivate and exhibit brotherly love, relief and truth, not only to one another, but to the world at large.

Freemasonry offers no pecuniary advantages whatever, neither does there exist any obligation nor implied understanding binding one Mason to deal with another, nor to support him in any way in the ordinary business relations of life.

Freemasonry teaches us to remember our common origin; it also distinctly enjoins us to respect all social distinctions, so that while some must rule, others must obey and cheerfully accept their inferior positions.

Freemasonry has certain charities, but it is not in any sense whatever a benefit society, nor is it based on any calculations which would render this possible. The charities are solely for
those who having been in good circumstances
have been overtaken by misfortune or adversity, and they are quite insufficient to meet even these demands now made upon them.

Freemasonry distinctly teaches that a man's first duty is to
himself, his wife, his family and his connections,
and no one should join the Order who cannot well afford to pay the initiation fees and subscriptions to his Lodge as well as to the Masonic charities, and this without detriment in any way to his comfort, or to that of those who have any claim upon his support.

Freemasonry recognizes no distinctions of religion, but none should attempt to enter who have no religious belief, as faith in a Deity must be expressed before any can be initiated, and prayers to Him form a frequent part of the ritual.

Freemasonry, therefore, demands that everyone before offering himself as a candidate, should be well assured in his own mind:

The Officers of the Lodge

Each Lodge elects the following officers every year:

Worshipful Master
Chairman of the Lodge.

Immediate Past Master
Last year's Worshipful Master.

Senior Warden
Persona
l officer of WM; next year's WM
in most lodges.

J
unior Warden
Personal officer of WM and next in seniority.

Chaplain
The officer who conducts prayers. Can be a man of any profession in the outside world, not necessarily a clergyman.

Treasurer
The senior officer in charge of the Lodge funds.

Secretary

Director of Ceremonies
In charge of the ritual element of Lodge business.

Senior Deacon
The Deacons - with their wands - play an important part in Lodge ritual,

Junior Deacon
including acting the role of messengers.

Charity Steward
Officer in charge of the Lodge's donations to charity.

Almoner
Officer in charge of collecting and spending the Lodge's benevolent funds.

Ass
istant Director of Ceremonies
Self-explanatory.

Inner Guard
Officer who guards the door of the Lodge on the inside and ensures that only Freemasons enter.

Tyler
The outer guard who stands outside the Lodge door with a dagger as the first line of defence against non-Masons trying to enter.

Initiation to the First Degree up to the end of the Obligation

The Tyler prepares the Candidate in a room outside the Lodge room where he is to be initiated by divesting him of all metal articles. The Candidate removes his outer clothing until he stands in socks, his left shoe, trousers and shirt only. His shirt is unbuttoned to reveal his left breast, his right sleeve is rolled up to reveal the elbow, his left trouser leg is rolled up above the knee and a slipper is placed on his unshod foot. A hangman's noose is then placed around his neck, the end of the rope hanging down behind him. He is blindfolded.

He is then led by the Tyler to the door of the Lodge and the Tyler knocks.

The Inner Guard, moving with the prescribed step and making the First Degree sign, says, 'Brother Junior Warden, there is a report.' After several ritual responses, the Inner Guard opens the door and asks the Tyler, 'Whom have you there?'

'Mr John Smith, a poor Candidate in a state of darkness,' says the Tyler, 'who has been well and worthily recommended, regularly proposed and approved in open Lodge, and now comes of his own free will and accord, properly prepared, humbly soliciting to be admitted to the mysteries and privileges of Freemasonry.'

There follow several repetitious exchanges, the Inner

Guard places the point of a dagger to the Candidate's left breast. He is asked, 'Do you feel anything?' 'Yes.'

The Inner Guard raises the dagger in the air, and the still blindfolded Candidate is led by the right hand by the Junior Deacon to the kneeling-stool before the Worshipful Master, who then addresses the Candidate for the first time.