The French Rite (French: Rite français) is one of the oldest masonic rites, one of the most spread around the world, dominant in France, Belgium and other french speaking countries and with a strong presence in Latin America with an historical presence in Brazil and Argentinahttps://economis.com.ar/tag/rito-frances/https://opinione.it/cultura/2021/07/02/pierpaola-meledandri_rito-francese-avvocato-francesco-guida-luigi-pruneti/. It is the direct heir and one of the best-preserved ritual of speculative Free-Masonry as practiced by the Premier Grand Lodge of London in the early 18th century. Today, it is the historical rite of the Grand Orient de France with approximatively 50,000 to 55,000 Masonshttps://www.jepense.org/nombre-de-franc-macons-en-france/https://www.ouest-france.fr/societe/emmanuel-macron-visite-le-grand-orient-de-france-trois-questions-sur-la-loge-maconnique-52d15996-7d7e-11ee-9e40-5131acac1bc0https://www.item-fm.org/articles/158608-grand-orient-de-france, it is also one of the major rites of the Grande Loge Nationale Française and other French obediences, making it by far, the predominant rite in France, Belgium and other countries, it is worked and rapidly growing in many other masonic jurisdictions worldwide with an important presence in South America and Africa.
The French Rite consists of seven steps: three "blue" or craft degrees (Entered Apprentice, Fellow Craft, and Master Mason) and four additional Orders of Wisdom (Ordres de Sagesse), which were codified between 1781 and 1786 by the Grand Orient de France which are not degrees but Orders or grades, reflecting the premiere Grand Lodge's spirit of only having three degrees. It is characterized by the depth and historicity of its ceremonies, its emphasis on both tradition and progressive philosophical thinking, and its strong maintenance of practices from early speculative premiere masonry, that have been modified or abandoned in other systems.
Historically significant, the French Rite underwent several major transformations and declinations depending on where it was practiced, In France one of the major changes happened in 1877 with the removal of religious requirements, establishing the principle of absolute freedom of conscience while it was kept in its original form in Belgium and Brazil. It was then revived in its original form in France thus creating multiple versions of the French Rite.
Today, it exists in several variants, including the Groussier Rite (the Grand Orient version), the premiere or (Modern) French Rite (the oldest version), and the Philosophical French Rite (the newest version), each reflecting different approaches to masonic tradition and philosophy.
Unlike many other masonic rites, the French Rite maintains several distinctive features from early speculative masonry, including the placement of both Wardens in the West (called Occident in the French Rite) and the use of three large candlesticks in specific positions within the lodge. These characteristics, along with its historical development and philosophical orientation, make it a unique repository of early masonic practices while remaining adaptable to contemporary societal evolution.
History
Origins (1723/25-1750)
The French Rite traces its origins to the introduction of speculative Freemasonry in France around 1723/25. As recorded by Jérôme de Lalande in his "Mémoire historique sur la Maçonnerie" (1777), the first documented lodge was established in Paris by English Freemasons, including "Milord Dervent-Waters, the chevalier Maskelyne, d'Heguerty, and several other Englishmen." This lodge met at Hurre's tavern, an English establishment in the Rue des Boucheries. Within a decade, it had attracted between five and six hundred members, leading to the establishment of additional lodges including Goustaud's (run by an English lapidary), the Louis d'Argent lodge, and the Bussy lodge (later renamed Aumont lodge when the Duke of Aumont became its Master).Jerome de Lalande, Mémoire historique sur la Maçonnerie, 1777
The earliest French masonic practices are documented in a 1737 police report commissioned by René Hérault, Lieutenant General of Police in Paris. The report, obtained through surveillance involving a police informant known as Mademoiselle Carton, provides the first detailed description of French masonic ceremony. This document reveals that early French masonic ritual closely followed English "Premiere Grand Lodge" practices, including specific elements such as: The examination of candidates left to their reflection in a darkened chamber for about an hour, The removal of metals and partial disrobing and other ritualistic practices still used to this day.Roger Dachez, Le Rite Français – Un aperçu historique, Que sais-je?, PUF, 2016
Despite opposition from both civil and religious authorities, including a police ordinance in 1737 and Pope Clement XII's bull "In Eminenti" in 1738, French Freemasonry continued to grow. By 1742, there were twenty-two lodges in Paris and a similar number in the provinces.Cahiers Bleus, "Le Rite Français – Un aperçu historique", 2016
Development and Codification (1773–1786) A crucial period in the development of the French Rite began with the reformation of French Free-Masonry in 1772–1773 and the formation of the Grand Orient de France (GODF). This reorganization established the principle of collective sovereignty of Blue Lodges and introduced the election of Worshipful Masters by secret ballot, marking a significant departure from previous practices.La Chaîne d'Union, "Le Rite Français, aux origines de la Franc-Maçonnerie", 2017 https://shs.cairn.info/revue-la-chaine-d-union-2017-1-page-20?lang=fr Between 1781 and 1786, the GODF undertook the systematic codification of ritual practices. This work was primarily led by Alexandre-Louis Roëttiers de Montaleau (1748–1808), who was initiated in 1774 at the Lodge of Friendship in Paris. The Chamber of Grades (Chambre des Grades) was established to harmonize ritual practices while preserving their "ancient purity." This effort culminated in the adoption of standardized rituals for the three craft degrees in July and August 1785.Roger Dachez, Histoire de la franc-maçonnerie française, PUF, 2003 A significant development occurred in 1784 when a group of 80 Brothers, including 27 GODF Officers, created the Grand Chapitre Général du Rite Français. This body was formally integrated into the GODF on February 17, 1786, by a vote of 39 to 7. The integration established a complete system of seven grades: the three craft degrees plus four Orders of Wisdom (Élu, Écossais, Chevalier d'Orient, and Rose-Croix). The Orders were carefully structured to provide a philosophical progression while avoiding excessive "sacerdotal" elements.La Chaîne d'Union, "Les fondamentaux du Rite Moderne", 2017 https://shs.cairn.info/revue-la-chaine-d-union-2017-1-page-20?lang=fr
Revolutionary period, First Empire, and reorganization of the high grades (1789–1826) The French Revolution severely disrupted organized Free-Masonry in France and interrupted the initial dissemination of the four higher Orders codified by the Grand Orient de France before 1789. Activity resumed under the Consulate and expanded considerably during the First Empire, when the Grand Orient again established chapters working the four Orders of the French Rite.
The introduction of the Ancient and Accepted Scottish Rite in Paris in 1804 did not cause French chapters simply to abandon their existing system because the new rite offered a greater number of degrees. Its appearance occurred within a much older dispute over the legitimacy, government, and centralization of the high grades. Several bodies claiming a "Scottish" character contested the Grand Orient’s authority and its codification of the higher Orders even before the establishment of the AASR.
Under pressure from the imperial authorities, the Grand Orient and the newly established "Scottish" bodies concluded a concordat on 5 December 1804. Historian Pierre Mollier characterizes this concordat principally as a political and administrative agreement between two governing powers rather than as an agreement concerning ritual doctrine. It incorporated the dignitaries of the Grande Loge Générale Écossaise and the Supreme Council into the organization of the Grand Orient and adapted the Grand Orient’s structures to the thirty-three-degree hierarchy. Within the resulting arrangement, the Scottish system became an administrative point of reference for the government of the high grades.
Although the formal union broke down in 1805, it had already established overlapping institutions and jurisdictions. The Grand Orient continued to administer both its four French Orders and the first eighteen degrees of the Scottish system. After 1815, the Grand Orient reasserted its authority over the Scottish high grades and used its existing administrative network to organize councils of Kadosh, consistories, and other bodies. Between approximately 1816 and 1826, it developed a stable model for the practice of the AASR in which a Free-Mason who had attained the Rose Croix could continue through the grades administered by councils of Kadosh and consistories. This development placed the Scottish continuation beyond Rose Croix within the same institutional environment that had previously governed the French Orders.
The subsequent decline of the four French Orders is therefore better understood as a gradual process of administrative integration, jurisdictional competition, and ritual convergence rather than as the result of the supposed attractiveness of the thirtieth and thirty-third degrees. Because the two systems were increasingly administered in parallel the distinction between a French and a Scottish progression became progressively blurred. The French Orders were increasingly treated as corresponding or preliminary stages within a broader system dominated above the Rose Croix by Scottish bodies. Over the course of the nineteenth century, the original ceremonies of the first three Orders were progressively abbreviated, communicated, bypassed, or allowed to fall out of regular practice, although the French Rite remained widely practiced in symbolic lodges and the full system remained practiced in other countries.
Nineteenth Century Evolution The nineteenth century brought significant philosophical and structural changes to the French Rite. Between 1849 and 1877, the rite underwent a fundamental transformation regarding its relationship with religion. In 1849, the GODF had adopted principles requiring belief in God and the immortality of the soul. However, in 1877, these requirements were removed, establishing the principle of absolute freedom of conscience. This decision led to a break in relations with the United Grand Lodge of England, which viewed this change as a deviation from traditional masonic principles.Roger Dachez, Le Rite Français – Un aperçu historique, Que sais-je?, PUF, 2016 https://www.quesaisje.com/le-rite-francais
From 1887 onward, physical trials and certain symbolic elements were gradually replaced by rationalist discourses. However, this period also saw the development of various paramasonic practices, including funeral ceremonies, spousal recognitions, adoptions, and white (public) ceremonies (Private white ceremonies and public white ceremonies). In 1922, new closing formulas were introduced that remain in use today.
Recent Revival and Development (1938–Present)