The Uninitiated Emperor: Haile Selassie and the Solomonic Myths of Freemasonry Illuminated
 |
| "And Hiram made an end of doing all the work that he made king Solomon for the house of the LORD." Holy Bible, King James Version, 1 Kings 7:40. |
Freemasonry's Alleged African Origins and Rumored "Luciferian" Cornerstone
Freemasonry is a fraternal organization with origins in the medieval stonemason guilds of Europe that emerged in its modern form in the early 18th century with the establishment of the Grand Lodge of England in 1717. It's a society dedicated to moral and personal development, charity, and brotherhood, using rituals and symbols drawn from biblical narratives, such as the construction of Solomon's Temple, and Enlightenment ideals of reason and equality.¹ Freemasonry spread globally, establishing lodges in Europe, the Americas, and colonial outposts, including Africa, often attracting prominent figures like George Washington (initiated on November 4, 1752 at the Fredericksburg Lodge No. 4, Fredericksburg, Virginia), Benjamin Franklin (initiated in February 1731 at St. John’s Lodge, Philadelphia, Pennsylvania) and Winston Churchill (initiated on May 24, 1901 at the Studholme Lodge No. 1591, London, England). Its emphasis on secrecy, however, has fueled conspiracy theories, notably claims of Satanic worship.
These allegations, particularly the notion that Freemasonry is a "Satanic cult," stem largely from the 19th-century Taxil Hoax by French journalist Léo Taxil. In works like Le Diable au XIXe siècle (1892), Taxil fabricated tales of Masonic devil worship, claiming a secret order called the Palladists engaged in Luciferian rituals.³ He later admitted in 1897 that these stories were a hoax designed to mock both Freemasonry and the Catholic Church's anti-Masonic stance.⁴ Despite this, the hoax's influence persists, amplified by misinterpretations of Masonic texts, such as Albert Pike's Morals and Dogma (1871). Pike's reference to "Lucifer" as a symbol of knowledge, not the devil, has been taken out of context to falsely suggest Satanic ties. No credible evidence supports claims of Freemasonry practicing devil worship; its rituals are allegorical, focusing on ethical principles, and its documented charitable works, like funding hospitals and scholarships, underscore its benign nature. While secrecy invites suspicion, Freemasonry remains a philosophical fraternity, not a malevolent conspiracy.⁵
Bill Schnoebelen, in works like Masonry: Beyond the Light (1991), claims Freemasonry is a Satanic religion that corrupts judicial institutions, asserting its rituals and esoteric symbols, particularly in higher degrees, constitute a religious system with occult underpinnings.⁶ He cites misquoted passages from Albert Pike's Morals and Dogma (1871), such as the fabricated "Luciferian doctrine," to argue Freemasonry worships Lucifer and fosters corruption through secret oaths. However, these claims, rooted in the discredited Taxil Hoax (1892), lack evidence.⁷ It's more likely that Freemasonry is a benign fraternal organization that focuses on moral allegory and charity rather than a satanic religion that offers salvation.
Schnoebelen further claims that opposing admirals who were Freemasons refused to engage each other during wartime.⁸ However, no credible historical evidence suggests Freemasons prioritize their fraternity over military duties either. Military records and accounts from major conflicts, such as the American Civil War, World War I, or World War II, show no consistent pattern of Freemasons refusing to engage opponents due to shared membership. For example, during the Civil War, prominent Masons like Union General George McClellan and Confederate General Albert Pike served their respective sides without documented instances of fraternal loyalty overriding duty. Freemasonry emphasizes ethical principles and brotherhood, but its codes, as outlined in texts like Mackey's The Principles of Masonic Law (1856), explicitly discourage interference with civic or military obligations.⁹ Schnoebelen's claims lack primary source backing and are often rooted in conspiracy theories rather than verifiable events.
Some Afrocentric perspectives claim Freemasonry originated as a Kemetic (ancient Egyptian) science, with its esoteric knowledge of architecture and spirituality perverted by Europeans into a colonial institution. This theory, lacking historical evidence, speculates that Masonic symbols (e.g., the square and compass) derive from Egyptian mystery schools, but Freemasonry's documented roots lie in European stonemason guilds. Its Egyptian references, seen in Pike's Morals and Dogma (1871), are 19th-century interpretations, not proof of Kemetic origins.¹⁰
Haile Selassie's Solomonic Descent and Freemasonry's Solomonic Symbolism
Haile Selassie's claim to legitimacy as Ethiopia’s emperor was rooted in his asserted descent from the Solomonic dynasty, a lineage traced to King Solomon and the Queen of Sheba, as chronicled in the Kebra Nagast, Ethiopia's national epic.¹¹ This sacred text, central to the Ethiopian Orthodox Tewahedo Church (EOTC), recounts how Menelik I, the son of Solomon and Sheba, brought the Ark of the Covenant to Ethiopia, establishing a divine lineage that Haile Selassie, as the 225th Solomonic Emperor, embodied.¹² The EOTC venerates Solomon's Temple as the original resting place of the Ark, viewing it as a literal and sacred symbol of God's covenant with Ethiopia, reinforced by scriptures like 1 Kings 8:10–11, which describe the temple's consecration. For the EOTC and His Imperial Majesty Emperor Haile Selassie I, this lineage was not merely symbolic but a divine mandate, tying Ethiopia's monarchy to biblical history and Christian orthodoxy.¹³
Ethiopia holds an important place in modern Masonic symbolism, as well as in Masonic rituals and several legends. The most important legend is that of Hiram Abiff, one of the three kings responsible for the construction of Solomon's Temple: 'So Hiram made an end of doing all the work that he made king Solomon for the house of the Lord' (1 Kgs 7:40). Three of his workers, called Jubela, Jubelo and Jubelum, murdered him with a 24-inch gauge for the first, a square for the second, and a mallet for the third, which are the different tools of the different Masonic degrees. Once they had done their task, the three tried to flee to 'Ethiopia' from an Egyptian port, and this is where the legend of Hiram becomes linked to the Egyptian legend of Osiris, to ask the pardon of the wise Queen of Sheba (Makədda). In Masonic symbolism, 'Ethiopia' represents the origin of an ethical system. For Masons, the word 'Ethiopia' signifies 'ethical vision' or 'ethical focus'. One of the reasons Hiram's workers wanted to go to 'Ethiopia' was to revise their moral outlook. They lost sight of the 'Great Blueprint and the destiny of Man'. The legend of the Columns of Enoch (in Freemasonry the seventh patriarch becfore the Great Flood, great grandfather of Noah) is considered as the founding religious text of Freemasonry. Thus, James Bruce, a member of the Canongate Kilwinning Lodge, Edinburgh, during his voyage to Ethiopia (which was also a quest for Masonic truth) searched for an Ethiopian version of this book. He brought back three copies of the Book of Enoch (Meshafe Henok) to Europe.¹⁴
Freemasonry also draws heavily on Solomon's Temple, but in a markedly different way. Masonic rituals, particularly in the Craft Degrees and higher rites like the Scottish Rite and York Rite, use scriptures such as 1 Kings 5–7 and 2 Chronicles 3 to frame the temple as an allegory for moral and spiritual development.¹⁵ As noted in Albert Mackey's Revised Encyclopedia of Freemasonry (2013), the temple represents the "spiritual edifice" each Mason builds through virtues like integrity and charity.¹⁶ The legend of Hiram Abiff (1 Kings 7:40), a craftsman in the temple's construction, is central to the Master Mason degree, symbolizing fidelity and sacrifice.¹⁷
Haile Selassie and the Masonic Myth
Emperor Haile Selassie I ruled Ethiopia from 1930 to 1974.¹⁸ Yet, myths have emerged claiming he was a Freemason, often linked to broader conspiracies about secret societies, the names of certain lodges and his attainment of various chivalric orders. These allegations are unsupported by historical evidence and his documented beliefs and cultural practices however.¹⁹
This paragraph is written from an archive document from the box of the Djibout-Diré-Daoua lodge of the Grande Loge de France (GLDF). This is a letter from Emile Dufaud, railway accountant and Freemason member of this lodge, dated July 20, 1924, addressed to the Grand Lodge of France. Dufaud writes a brief report on the words of another brother, Abraham Kœurdjian, an Armenian of French culture and trusted man of Tafari, the future Haïlé Sélassié: "[...] During the passage of Ras Tafari to Djibouti, I had the opportunity to get to know his trusted man, the freemason Abraham Kœurdjian, Armenian subject of French culture. He assured me that the Crown Prince, Regent Tafari, had very liberal ideas and was inclined towards masonry and French culture. He cited to me in support of his statement that on the Prince's recommendation, he had shown his library where he had collected all the works of V. Hugo, Renan, etc., etc. Approximately 1500 volumes. Surprised by this information which in no way corresponded with what I knew; also wishing not to make too erroneous a judgement, I spoke to a freemason having spent several years in Addis Ababa, currently Director of the Post Office of Djibouti. Brother Gouet, victim of the French Legation in Abyssinia, assured me that the information cited above on the Prince's so-called liberalism was false, that he was always the beloved son of the Capuchin bishop of Harrar, Jarosseau, directed by him and advised by him and above all that he was anti-French. I will see the Kœurdjian again on his return and will question him again taking into account the Eastern exaggeration and the Abyssinian perfidy, perhaps we will be able to be settled." A freemason therefore happens to be in the immediate entourage of Ras Tafari. This letter is all the more interesting because it confirms Tafari's state of mind in this year 1924: for him it is a matter of seducing in order to show a country that is "acceptable" for the Europeans who admitted it at the League of Nations, September 28, 1923. Tafari is no more anti-French than anti-English. It only plays on the fact that we must divide and conquer. Disrupting European diplomacy in Ethiopia means guaranteeing its throne and the independence of the country. Tafari acted by relying on personalities such as Mgr Jarosseau or his "godfather" Léonce Lagarde, former French minister in Ethiopia, rather than by appealing to the official legations present in Addis Ababa. Although he was "progressive", Tafari was no more seduced by the ideals of the Freemasons than by those professed by the Catholic or Protestant monks present in Addis Ababa in the 1920s. His education and his way of life remains Ethiopian, although they have moved closer to European habits. Let us not forget that Freemasonry is a European concept. Didn't Kœurdjian go a little too far in thinking that Tafari could be "leaned towards Masonry"? Does the fact that Brother Kœurdjian is one of the administrators closest to Tafari suggest that La Lumière d'Ethiopian lodge had a more significant influence on the destiny of Ethiopia than one might think? The social construction of the Ethiopian elites, more feudal, structured by an ancient Christianity that has been inward-looking for centuries and fueled by diplomatic and military resistance to the European colonies which serve as its neighbors, is not such that an Ethiopian Freemasonry is comparable to Egyptian or Turkish Freemasonry. The La Lumière d'Ethiopian lodge is not - we understand - an Ethiopian Masonic lodge but a French Masonic lodge in Ethiopia. It looks more like a club than a circle of influence. If Tafari did not intervene in the functioning of the lodge, directly through membership or indirectly by prohibiting it or even favoring it, it is because he understood, one can assume, the need to train truly Ethiopian elites to modernize the country. The lodge could not be useful to him. Too small and too fragile, it could not harm him either, neither personally nor politically. But did Tafari even clearly know that Kœurdjian was a mason and what that could mean? Nothing can confirm it. If so, was he shrewd enough to possibly and in his own interest manipulate the Armenian in order to follow the lodge and monitor its progress?²⁰
The French Masonic lodge in Ethiopian permanently closed in 1924 yet the primary source for claims of Haile Selassie's Masonic ties is a 1924 letter from Emile Dufaud, a Freemason in the Djibouti-Diré-Daoua lodge, citing Abraham Kœurhadjian, an Armenian confidant of Ras Tafari. Kœurhadjian claimed Ras Tafari had "liberal ideas" and was "inclined towards Masonry," pointing to his library of European literature. However, another Freemason, Brother Gouet, refuted this, noting Ras Tafari's close ties to the Capuchin bishop of Harar, Mgr Jarosseau, and his lack of interest in French influence. Prijac's analysis in Pount (2016) confirms that La Lumière d'Éthiopie was a French, not Ethiopian, lodge with no significant role in Ras Tafari's modernization efforts, which relied on Ethiopian elites in education and diplomacy. There is no evidence Ras Tafari knew of Kœurhadjian’s Masonic affiliation or viewed the lodge as relevant.²¹
Haile Selassie's 1954 Seattle Visit and Shriner Encounter
In June 1954, Emperor Haile Selassie visited Seattle during a convergence of the Rotary International and the Ancient Arabic Order of the Nobles of the Mystic Shrine (Shriners) conventions. The Shriners, a Masonic-affiliated fraternal organization founded in 1872 by Freemasons for philanthropy and fellowship, were known for their colorful antics and support for children's hospitals. On June 11, His Majesty arrived at the Olympic Hotel, where both the Shriners and Rotarians were hosted. During a waterfront visit, a Shriner in a red tasseled fez greeted the Emperor with a casual “Hi, Emp!” prompting a puzzled response from His Imperial Majesty and a shrug from his interpreter, indicating unfamiliarity with the Shriners' playful demeanor.²²
That evening, Emperor Haile Selassie I attended a Shriner pageant at High School Memorial Stadium, where he was briefed on their history and behavior. He expressed appreciation for their colorful dress and enthusiasm, as noted in The Seattle Times (June 11, 1954).²³ However, this diplomatic courtesy does not suggest Masonic affiliation. The Shriners, while requiring members to be Master Masons, are a distinct organization focused on charity and social activities, not Masonic ritual. Haile Selassie's interaction was formal and limited, consistent with his role as a visiting head of state. This wasn't an endorsement of Freemasonry. His stay at the Olympic Hotel, alongside Shriners and Rotarians, was coincidental, and his generous tipping with gold coins reflected Ethiopian hospitality, not fraternal ties. This encounter, far from indicating Masonic involvement, reinforces Haile Selassie's distance from such organizations.
The Catholic Church's Ban on Freemasonry
The Catholic Church has prohibited Freemasonry since Pope Clement XII's 1738 bull In Eminenti Apostolatus, reaffirmed in 1983 by the Congregation for the Doctrine of the Faith, citing its secretive rituals and universalist spirituality as incompatible with Catholic doctrine, leading to excommunication for Catholic Masons.²⁴ According to Unitarian Rastafarian hermeneutics, every Pope unwittingly fulfills the biblical prophecy of 2 Thessalonians 2:2–4 ("the man of sin… who sitteth in the temple of God, showing himself that he is God") as a spiritual adversary atop the Illuminati pyramid.
However, Freemasonry is not subordinate to the Pope or any Illuminati structure for that matter. As a decentralized fraternity governed by independent Grand Lodges (e.g., United Grand Lodge of England), it operates autonomously, with no historical or organizational ties to the Vatican or a supposed Illuminati.²⁵ The Vatican's ban reflects theological opposition, not control.
 |
| His Imperial Majesty Emperor Haile Selassie I with President Josip Broz Tito of Yugoslavia who is also rumored to be a Freemason without any credible evidence. |
Freemasonry in Ethiopia: A Colonial Footprint
Freemasonry arrived in Ethiopia through European colonial influences and the Grand Orient of France established La Lumière d'Éthiopie, a lodge in Addis Ababa, on October 20, 1909, during Emperor Menelik II's reign.²⁶ This lodge, primarily composed of European expatriates—French, Armenian, Greek, and Syrian merchants and civil servants—had a colonial character, with only one known Ethiopian member, Charles William Martin (Wärqenäh Ešaté), a British-educated doctor who served as treasurer in 1911.²⁷ Black Africans, specifically native Ethiopians, were not generally allowed to be Freemasons due to the colonial nature of the only documented lodge (La Lumière d’Éthiopie), which was dominated by Europeans and ceased significant activity by 1924. The sole exception, Charles William Martin, was an outlier due to his Western education and British citizenship. The Lodge's stated mission, per its 1910 regulations, was to "spread the Light to the hearts of backward populations," reflecting a colonial mindset rather than Ethiopian engagement.²⁸
As for Ethiopia, well present in Masonic mythology, it is said to have received the first visit from a Freemason at the end of the 18th century in the person of the explorer James Bruce. However, it was not until the advent of Ras Tafari that a lodge appeared in Addis Ababa, also formed by Europeans (Overview of French Freemasonry in Ethiopia from 1909 to 1924). But the future Haile Selassie, protected by his attachment to the Church, was not interested in it. We can rightly describe all these lodges as 'colonial', in the sense that their members were mainly Europeans and that if the Armenians or the Greeks, on the African side, and the Parsis and the Indians, on the Adenite side, were numerous there, the 'Natives' strictly speaking were very rare there. Their existence was null and void, one might say, and their action pointless. But who would dare say that colonization or occupation is not part of the history of the colonized or occupied? And who can measure a possible influence that can be exerted without the knowledge of both those from whom it emanates and those who receive it?²⁹
By 1924, La Lumière d'Éthiopie had minimal influence, with dwindling membership and no significant impact on Ethiopian society.³⁰ The claim that Ras Tafari (later Atse Haile Selassie) planned to establish lodges before the 1935 Italian invasion can be found in Albert Mackey's Revised Encyclopedia of Freemasonry (2013), but it lacks corroboration and is contradicted by multiple sources.³¹
Potential Legal and Philosophical Contradictions
Haile Selassie's legal framework also raises questions about the legality of secret societies in Imperial Ethiopian. The Penal Code of the Empire of Ethiopia, 1957, enacted under his reign, outlawed certain "secret societies" under Articles 476–478, imposing fines and imprisonment for participation in or organization of such groups:
Art. 476. — Forbidden Societies and Meetings.
Whosoever:
(a) founds, organizes or commands a society, band, meetings or assemblies forbidden, either generally or from time to time by law, by the Government or by the competent authority; or
(b) knowingly takes part in such activities; or
(c) knowingly places premises or land at the disposal of forbidden societies, meetings or demonstrations, whether for consideration or free of charge, is punishable with a fine not exceeding five hundred dollars. Ring-leaders, organizers or commanders are punishable with simple imprisonment not exceeding six months.
Art. 477. — Secret Societies and Armed Bands.
Where unlawful societies whose activities and meetings are secret, or unlawful armed societies or bands, especially for military training or shooting, or ostensibly sporting in character, are involved, the punishment shall be simple imprisonment and a fine, which may be up to the general maximum in the case of organizers, commanders or active members.
Art. 478. — Forbidden Assemblies.
(1) Whosoever forms, organizes or commands, on the public highway or in a public place, assemblies forbidden by law, or of his own free will takes part in them, is punishable with a fine not exceeding one thousand dollars. Ring-leaders, organizers or commanders are punishable with simple imprisonment not exceeding one year.
(2) Where the unlawful assembly is armed, simple imprisonment shall be for at least three months, and may be increased up to the general maximum in the case of ring-leaders, organizers and commanders and those who have carried weapons or knew that weapons were being carried.³²
Furthermore, the Emperor was opposed to keeping knowledge secretive: "Any of you, who may wish to profit himself alone from the knowledge given him rather than serve others through the knowledge he has gained from learning, is betraying knowledge and rendering it worthless."³³ This emphasis on open knowledge-sharing certainly clashes with Masonic esotericism.
Also the claim that Emperor Haile Selassie's 1954 receipt of the Order of the Garter, a British chivalric honor, suggests Masonic affiliation is baseless. The Order, established in 1348, is a secular institution with no Masonic connection and it was awarded to Haile Selassie for diplomatic reasons.
The Uttarabodhi Mudra: A Yogic Hand Gesture, Not a Masonic Sign
 |
| Possibly the earliest known photograph of the Emperor using the hand gesture circa early 1930s. |
Freemasonry in the Horn of Africa
The presence of Freemasonry in the East Africa, though minimal, has been well-documented.
The Masonic lodges which existed in the region before 1909 were located in Egypt or in Aden (Aden Felix N° 355 and Aden Lodge N° 7845). Four Freemason lodges existed in the Horn of Africa. Three were of French allegiance and one of Italian allegiance. The first of the Grande Loge de France, was the lodge Djibouti-Diré-Daoua N⁰ 433 (1911–40), Orient Djibouti. Its founder was Laurent Depui (1878–1947), a soldier who became the first Worshipful Master. It comprised a membership solely of colonial origin, mostly French, but also some Armenian and Greek, civil servants and workers of the Chemin de fer franco-éthiopien (thus the name of the lodge; Railways). There were not more than 24 members in 1914 dwindling down to five by 1932. The most illustrious of these was Henri de Monfreid who was a member from 1912 to 1915, the year of his expulsion. The second lodge in Djibouti was the lodge N° 204 du Droit Humain of allegiance to the Grande Loge Mixte et Internationale. It quickly became part of Lodge Djibouti-Diré-Daoua N° 433. The third French lodge of the Grand Orient de France was the lodge La Lumière d'Éthiopie, Orient Addis Abeba (1909–24). It mostly consisted of merchants of Armenian, Syrian, and Greek origin, as well as some French civil servants, such as its founder, Honoré Marius Roux (1874-1954), French consul in Addis Abäba. Well-known people were also members of the lodge, such as Alexis Desvages, editor of the Courrer d'Ethiopie; Abraham Koeurhadjian, an Armenian of French culture and a confident of ras Täfäri (later ase Haylä Səllase I); Stelio Bollolakos, the owner of l'Hôtel Impérial in Addis Abäaba, which was used as the "temple" for Freemason dress in Ethiopia. The only member of Ethiopian origin was Charles William Martin alias Wärqənäh Ešäte who was the treasurer of the lodge in 1911. Where and when he became initiated in Freemasonry is not known. This lodge did not hide that it was a tool of French influence in Ethiopa to spread the "Lumière [i.e, 'civilisation'] jusqu'au cœur des populations arriérées et encore plongées dans les ténèbres" as was stated in the preamble of its policies and procedures. The fourth lodge, part of the Grande Oriente d'Italia, was in Asmära. The Grand Lodge of Ethiopia was founded in 2010. It works according to the Ancient and Accepted Scottish Rite of Freemasonry (Rite Ecossais Ancien et Accepté). In Djibouti, there is a Grande Loge National de Djibouti with allegiance to the Grande Loge National de France.³⁶
In Masonic lore, Ethiopia holds symbolic significance, as noted in Prijac's article in Encyclopaedia Aethiopica, representing an "ethical vision" in myths like that of Hiram Abiff. The 18th-century Freemason James Bruce's search for the Book of Enoch in Ethiopia reflects Masonic interests. Lodges like La Lumière d'Éthiopie were colonial outposts, with no prominent Ethiopian members beyond Wärqenäh Ešaté, and certainly not His Imperial Majesty Emperor Haile Selassie the First.
Rastafarianism and the Masonic Misconception
The myth of Haile Selassie's Masonic ties has been perpetuated in some Rastafarian circles, influenced by figures like Joseph Hibbert, Henry Archibald Dunkley and Marcus Garvey, who were all involved in Freemasonry. Hibbert and Dunkley were specifically members of the secret "Egyptian Masonic order, the Great Anciet Brotherhood of Silence or Ancient Mystic Order of Ethiopia".³⁷ There is no documented evidence that Leonard Howell was a Freemason however. There also seems to be some confusion in Rastafarian communities between the terms "messianic" and "masonic" which perpetuates the rumors about the Emperor.³⁸
The Lodge of Light of Ethiopia
Below is the list of all the initiates in the French Masonic lodge in Ethiopia (translated from French):
Insights into French Freemasonry in Ethiopia from 1909 to 1924
APPENDIX A
List of Members of La Lumière d'Éthiopie Lodge ("The Lodge of Light of Ethiopia") Identified in the GODF Archives from 1909 to 1924
(In alphabetical order. The names of the brothers who participated in the creation of the lodge are preceded by an asterisk (see p. 13). Unless otherwise stated, the initiates were initiated at La Lumière d'Ethiopian lodge).
1. ATTALANH, Nassim, born in Zagazig in Egypt in May 1887. School teacher at the Imperial Palace of Addis Ababa. Initiated April 7, 1912. Companion December 3, 1912.
2. BAUEOT, Joseph, Marie, born in Montzen in Belgium on June 1, 1880. Director and manager of the Baijeot & Cie import-export establishments. Master May 24, 1911.
3. BOGHOSSIAN, Krisorios (Krisorios Boghossian arrived in Addis Ababa via Djibouti in 1895. Trader, supplier and vice-president (1936) of the National Council of the Armenian colony. He was respectively named by the Emperors Menelik and Haile Selassie Knight of the Order of Solomon and Officer of the Order of Menelik II), born in Bardizak (near Constantinople) in Türkiye of Asia in 1874. Trader.
4. *BOLLOLAKOS, Stelio, born in Ghutio near Sparta, Greece, November 8, 1866. Hotelier. Initiated to the 3rd degree on June 7, 1905 at the Alexander the Great lodge East Athens.
5. BOULET, Pierre, born in Nancy on September 11, 1888. Agricultural engineer, commercial employee. Initiated on November 4, 1913. Mobilized in 1914.
6. CHAKERIAN, Sourni, born in Ada Pazar, in Asian Türkiye, September 28, 1878. Railway employee. Initiated at the 3rd degree.
7. CHIAPPINI, Antoine, François, born in Noyant-la-Plaine in Maine-et-Loire October 10, 1874. Son of a gendarme, former soldier and employee at the French legation. Initiated March 19, 1910. Companion May 13, 1910. Master on July 6, 1910. Resigned on January 12, 1913 due to permanent departure to France.
8. DEYNAUD, François (other spelling: Dégnard) born in Bordeaux on the 17th October 1875. Representative of the Guignony house in Harar. Initiated on February 11, 1911. Master on May 24, 1911. Mobilized in 1914.
9. DESVA Alexis, born in Saint Denis in Seine-et-Oise on December 4, 1884. Typographer. Initiated May 29, 1912. Companion December 3, 1912. Master January 11, 1913. Mobilized in 1914.
10. DIDIER, André. Secretary of the Franco-Ethiopian Railway. His definitive membership in the lodge is not certain because the Freemason archives do not contain the result of his request for initiation opened on August 25, 1913.
11. *FADEL, Salloum. Industrialist, initiated into the Le Liban Orient Beirut lodge in 1892. Master in 1893.
12. FORGE, [?]. Resigned in 1911 due to permanent departure to France.
13. FORGERON, Francois, Jules, born in Thiviers in Dordogne on July 9, 1874. Trader established in Addis Ababa since 1900. He stayed three years in Djibouti.
14. GOUT, Leon, Alix, born in Châtres in Aube on March 8, 1877. Controller of positions. Initiated on January 7, 1914 at the Belleville Orient Paris lodge. Companion and Master on January 5, 1919. Affiliated with La Lumière d'Ethiopian lodge, on March 30, 1922.
15. GROSLAMBERT, Henry Charles, Édouard, born in Athezam in Haute-Saône on April 2, 1866. 1st class veterinarian, arrived in Ethiopia in 1908, director of the Ménélik II Institute. He resigned from the lodge in June 1911 for permanent departure to France.
16. *HACHADOURIAN, Zaven, born in Adagazar on September 7, 1877. Merchant. Initiated to the 3rd degree on November 5, 1907 at the Adl lodge East Cairo.
17. *HOWYAN, Grégoire, born in Constantinople on November 25, 1849. Engineer. Initiated in 1886 at the Acacia Orient Rio Grande Del Sul lodge in Brazil. Initiated at 30° degree upon his arrival in Addis Ababa. Resigned in January 1911 from the lodge due to permanent departure.
18. JAUMONET, Léopold, Eugène, Joseph, born in Charleroi in Belgium on November 26, 1871. Engineer on the Franco-Ethiopian railway. Initiated in February 1907 at the 𝘓𝘰𝘴 𝘈𝘮𝘪𝘨𝘰𝘴 𝘥𝘦 𝘓𝘪𝘵𝘳𝘢𝘯 Orient Almeria lodge in Spain. Formerly affiliated with the Delta Orient Algiers lodge. Master in April 1910. Affiliated with La Lumière d'Ethiopian lodge on April 22, 1913.
19. KERGARIOU, Raymond, Paul de -, born in Paris on May 15, 1877. Annuitant living in Paris. In Ethiopia, he works as a coffee planter. Master on December 27, 1898 at the Inseparable of Progrès Orient lodge in Paris from which he is written off in 1903. Affiliated on October 16, 1913 with La Lumière d'Ethiopian lodge.
20. KEURBEGUIAN, Minas, born in Arabkir in Türkiye, November 15 (or 27?), 1887. Works as a supervisor for the Ethiopian government, initiated at the 3rd degree.
21. KOEURHADJIAN, Abraham (other spellings found: Kœurdjian, Kera-jan ; he himself signs "Keurdjian" on the document presented on p. 22), born in Caesarea in Türkiye on September 15, 1882. Commercial employee. Initiated on April 29, 1910. Companion on September 17, 1910, Master February 8, 1911. See p. 32, n. 3.
22. MARTIN, Charles-William alias Wärqnäh Esäté, born October 22, 1865 in Ethiopia. Doctor, British subject resettled in Ethiopia. Treasurer of lodged in 1911. See p. 16, n. 2.
23. MAURE, Auguste, born in Guilvinec, in Finistère, January 1, 1881. Post editor in Addis Ababa. See p. 22-25.
24. MIRZA, Marcar, born in Smyrna in Türkiye, on August 15, 1871. Business representative of the Kervorkoff house (belonging to his the Armenian Matig Kevorkoff). Initiated on April 20, 1910, Master on January 25, 1911.
25. NASSER, Élie, born in Nicosia in Cyprus, July 20, 1887. Accountant. Initiated on February 21, 1912, companion on December 3, 1912, Master on January 11, 1913.
26. PELLERIN, Prosper, born in Saint-Saturnin-du-Bois, September 6, 1881 Veterinarian. Initiated at the Union Parfaite Orient La Rochelle lodge. Resigns in 1913 due to permanent departure to France.
27. RAYMOND, Louis, born in Egmoutiers in Haute-Vienne on December 4, 1883. Accountant at the Bank of Abyssinia. Initiated on May 8, 1919 at the lodge Alsace-Lorraine Orient Paris. He already has the rank of Master during his affiliation with La Lumière d'Ethiopian lodge, March 30, 1922.
28. *ROUX, Honoré-Marius, born in Marseille on March 19, 1874. Chancellor and vice-president consul at the French legation. 3rd degree initiate at the El Kowstar Orient lodge in Suez. See p. 17-19.
29. *TERZIAN, Ohannès, born in Arabkir on October 4, 1862. Merchant. Initiated at 1st degree on December 9, 1904 at the Adl lodge East Cairo.
30. TERZOUTZ, Mihrtad, born in Constantinople on June 21, 1881. Employee of business of the Kevorkoff house. Initiated on November 25, 1911 in Addis Ababa. Companion on May 24, 1911, Master on December 6, 1911.
31. *VARJABEDIAN, Bédros, born in Constantinople on March 1, 1859. Merchant. Initiated to the 3rd degree on March 1, 1899 at the lodge Isis Orient Athens.³⁹
Below are the articles of the internal regulations of the lodge (translated from French):
APPENDIX B
Internal Regulations of La Lumière d'Ethiopie Lodge (founded in 5909 (in the masonic scripture, the 1 is replaced by the 5. The calendar year is called born vulgar. The original of this document is handwritten. The spelling is respected)) adopted March 9, 1910
Preamble
La Lumière d'Ethiopie Lodge founded on September 1, 1909 (E.. V.. [era vulgar]) and regularly constituted at the Orient from Addis Ababa on February 9, 1910 of the vulgar era (5910 of the V.. L.. [true light]) is governed and administered according to the constitution of the Order, the General Regulations and these internal regulations.
It aims to study and practice the principles as well as the doctrines of Freemasonry. Its duty is the research of Science and Truth and the practice of Equality, Fraternity and Charity.
By its geographical location it is called to spread the Light to the hearts of backward populations still plunged in darkness.
The Freemason must never forget that his zeal for the Masonic doctrines is proven by our activity at work. Masonic instruction, similar in this, all the others cannot be acquired without diligent work.
Title I
Administration
Article 1: The lodge consists of active members and members fees.
Art. 2: Active members are Masons initiated, affiliated or regularized by the lodge and who pay the contributions.
Art. 3: Honorary members are those who, fulfilling the conditions provided for in the General Regulations, are admitted to honorary status by a decision favorable from the lodge.
Art. 4: Active members alone have full masonic rights and have the duty to diligently follow the work of their attachment Exceptionally, and on written request, after deliberation by the Lodge, exemptions may be granted of outfits to those who their professional occupations or their state of health would prevent them from taking part regularly in work from the lodge.
Art. 5: The rights of initiation, affiliation or regularization are fixed as following:
1st degree reception, 100 thalers
Reception at the 2nd degree, 20 thalers
Reception at the 3rd degree, 40 thalers
Affiliation, 60 thalers
Regularization, 90 thalers.
Art. 7: No professional can be admitted to the initiation and no Brother has affiliation and regulation if he has not paid into the hands of the Very Worshipful Brother from the lodge the amount of the sums indicated in article 5.
Art. 8: All brothers leaving on temporary leave will be required to notify the lodge in writing and to pay contributions in advance. If his absence were to last more than 6 months, he would inform the Venerable Worshipful Master who would submit the case for consideration of the Lodge in its closest session.
Art. 9: The Brothers delegated by the lodge for a masonic trip will be entitled full or partial reimbursement of their travel expenses by the fund treasurer of the lodge.
Title II
Outfits
Art. 10: La Lumière d'Ethiopie Lodge will have a mandatory meeting by month. The date will be, each month, reported by First Warden special to the knowledge of all members of the lodge.
Art 11: No one shall be absent from a meeting without a plausible reason and without sending their contribution
Art. 12: All Brothers in contravention for the third time of the preceding article will be liable to a fine of ten thalers.
Art. 13: Order and discipline must never cease to reign in the sessions of the Lodge Disciplinary penalties will be applied according to the General Regulations of the Order.
Title III
Commissions
Art. 14: The Finance Commission and the Charity Commission will operate without provisions derogating from the General Regulations.
Title IV
General provisions
Art. 15: At the last outfit of each quarter, the Venerable Worshipful Master in the presence of the entire lodge will demand the settlement of all accounts. The Brothers which are those responsible for administration will have to put themselves in a position not to delay the work in the examination of these accounts.
Art. 16: [illegible word] any request for modification to these regulations must be made in writing and signed by a quarter of the active members present at the Orient. It can only be introduced by vote.
Art. 17: All other provisions not provided for in these regulations will be applied within the limits of the rules established by the constitution and by the General Regulations of the Order.
Art. 18th and last: This regulation will be printed at the expense of the Lodge and distributed automatically to all members of the lodge against payment of half thalers.
Made in the Orient Addis Ababa, March 9, 1910 (era vulgar).
Approved by the Council of the Order at the meeting of April 20, 1910.⁴⁰
The official lodge documents definitively prove that the Emperor was never a member.
Haile Selassie Lodge No. #90
Haile Selassie Lodge No. 90 (District No. 9), a Prince Hall Affiliated Masonic lodge chartered in 1992 by the Washington State Grand Lodge and operating in Würzburg, Germany, among U.S. military personnel, might further this confusion. The lodge, established long after his death in 1992, named for Emperor Haile Selassie's Solomonic lineage, not his involvement, was active until at least 2011 but likely became dormant after U.S. military base closures in Würzburg around 2008–2014 as part of U.S. military drawdowns in Germany.⁴¹ A lodge spokesperson confirmed in 2004 that Emperor Haile Selassie I was never a Freemason, emphasizing the name's symbolic tribute to his biblical and Ethiopian heritage, not membership in any Masonic body or organization.⁴²
Conclusion
Haile Selassie's chivalric and military orders, both Ethiopian and foreign (e.g., Order of the Garter, Legion d'Honneur, etc.), are not Masonic as they are state or church-sponsored honors, not fraternal organizations.⁴³ Chivalric orders are awarded by governments or religious institutions for diplomatic, military, or cultural contributions, often tied to monarchy or national prestige. Freemasonry is a private fraternity with initiatory rituals and allegorical symbols (e.g., Hiram Abiff), requiring membership through lodges, which Haile Selassie never joined. Emperor Haile Selassie had over 130 medals, chivalric orders, decorations and honors bestowed upon him—none of which were Masonic.⁴⁴
Even if this Freemasonic presence in Ethiopia was short-lived, it should not be neglected. Besides the propagation of Masonic ideals, his main motivation was the spread of French influence in the region. The lasting action of French Freemasonry in Ethiopia was influenced by the professional situation of its members. It was the conjunction of three activities: printing, the press and education. She knew how to participate, almost in spite of herself, in the education of a "generation" of intellectuals among the Ethiopians who were trained under their aegis in these activities, intellectuals with whom Ras Tafari surrounded himself to lead and modernize the country. As for his political action, it consisted of spreading French influence in the country. She could have fulfilled this role better without the Franco-French quarrels. The influence of the lodge corresponds, it should be noted, to the apogee of French influence in Ethiopia.⁴⁵
Though Freemasonry was not expressly forbidden by the Emperor, His Imperial Majesty himself was not a Freemason, and claims to the contrary are rooted in speculation and misinterpretation. Freemasonry in Ethiopia was a minor colonial phenomenon with no significant influence, and the Emperor's philosophies and beliefs tend to contradict Masonic principles. The satanic myths surrounding Freemasonry, fueled by hoaxes like Taxil's, further cloud these claims, but historical evidence reveals Freemasonry as a philosophical fraternity, not a conspiratorial satanic cult. Either way, Emperor Haile Selassie's legacy as a modernizer and spiritual leader remains untarnished by these unfounded conspiracy theories.
____________________________________________
About the Author
His Eminence Liqa Wambar Petar Vukotic is the Archbishop of the Zufan Chilot Church and the Secretary for the Global Alliance of Justice for the Ethiopian Cause (GAJEC), he's a member of the International Society for the Imperial Ethiopian Orders and is the world's leading authority for interpreting Imperial Ethiopian case law. He's also Moa Anbessa's Imperial Ethiopian Constitutional Law Expert.
Greetings from a brother who is both Rastafarian and a Freemason. An interesting read.
ReplyDeleteYes I, greetings. Although I've been offered to join Freemasonry many times in the past, I've never actually joined and I'm not a Mason so my research on this topic was limited to publicly available information only. Contrary to popular belief however, Freemasonry seems to be compatible with Rastafarianism which was rather surprising to me. If you have access to any other verifiable information I can certainly update the article accordingly. Glad you found it interesting, thanks for reading.
Delete