The Adonhiramite Rite

Among the myriad systems of Masonic Rites that emerged from the fervent, experimental, and philosophically fertile landscape of 18th-century French Free-Masonry, few are as specific or as intellectually bold as the Adonhiramite Rite. This period, spanning roughly from the 1730s to the 1780s, was characterized by a profound expansion of Masonic thought. The foundational three degrees of Apprentice, Fellow-Craft, and Master Mason, which had been standardized by the premier English Grand Lodge, were suddenly supplemented by a proliferation of Hauts Grades (High Degrees). These new systems, including the early predecessors to the ubiquitous Ancient and Accepted Scottish Rite (A∴A∴S∴R∴), were deeply syncretic, weaving together chivalric ideals (often with a pseudo-Templar focus), Rosicrucian mysticism, and other esoteric philosophies into complex new Masonic structures.

The Adonhiramite Rite was a key, if controversial, product of this movement. It was not, however, merely another collection of elaborate rituals. It must be understood, first and foremost, as a polemical statement—a direct and radical challenge to the single most fundamental legend of orthodox, speculative Free-Masonry. Its very existence implies a significant degree of philosophical instability and intellectual debate within 18th-century continental Masonry, demonstrating that the legend of H∴A∴, while central to English Free-Masonry, was not universally or inviolably accepted on the continent.

The defining characteristic of the Adonhiramite Rite is its central heresy: the deliberate and scholarly replacement of the traditional architect of K∴ S∴'s Temple, H∴A∴, with the biblical figure Adoniram. This analysis will trace the history of this profound schism, deconstruct its complex and evolving degree system, analyze its unique rituals and symbolism, and track its lasting influence from 18th-century France to its surprising survival and reformulation in the 21st century.

Why Adoniram, Not Hiram?

To understand the Adonhiramite Rite, one must first understand the orthodoxy it rejects.

The Orthodox Legend (Hiramite Masonry)

In virtually all Masonic jurisdictions in the world, the central allegory revolves around the figure of H∴ A∴. from the tribe of Naphtali, a "curious and cunning workman" sent by K∴ H∴ of T∴ to K∴ S∴ to serve as the chief architect and master of works for the construction of the Temple. This legend is considered the "orthodox part of Free-Masonry," worldwide.

The Adonhiramite Schism

In 18th-century France, this now "orthodox part of Free-Masonry" was not universally accepted. A controversy arose regarding the true identity of the Temple's architect, which eventually fractured into three distinct "schools" of thought.

• School 1: The Orthodox Hiramites. This school adhered to the English tradition, believing the architect was H∴A∴, the widow's son.
• School 2: The "Compromise" Theory. This school, which "soon ceased to exist," also believed the architect was H∴A∴. However, they theorized that K∴ S∴, in recognition of his excellence, had bestowed upon him the honorific title Adon (Hebrew for "Lord" or "Master"), thus making his "true" name Adonhiram.
• School 3: The Adonhiramite Branch. This is the school that established the Rite. Its proponents "entirely ignored" H∴A∴, treating him as a "subordinate and unimportant character". They asserted that the true architect of the Temple, and the figure to whom all the legendary incidents of the Third Degree should refer, was Adoniram, the son of Abda.

Who Was Adoniram?

This shift is not a simple substitution of one semi-mythical hero for another; it is a profound philosophical pivot. The biblical Adoniram is a historical figure distinct from H∴A∴. In the Hebrew Scriptures (e.g., 1 Kings 4:6, 5:14), Adoniram ben Abda is a court official, a high-ranking administrator under K∴ S∴. His role was not that of an artisan or architect, but rather the "superintendent of the levy on Mount Lebanon", or the man "in charge of forced labor".

The founders of the Adonhiramite Rite, most notably its codifier Louis Guillemain de Saint-Victor, justified this "heresy" not with mystical revelation, but with a rationalist, literalist critique of the orthodox legend. They believed the scriptural and historical record contradicted the Masonic myth. They argued that the Jewish historian Josephus identified Adoniram (whom he called Adoram) as the chief overseer of the workmen from the very beginning, while Josephus only referred to Hiram of Tyre as a "skillful artisan, especially in metals". Guillemain stated this "very positively," concluding: "So that it is Adonhiram then whom we are bound to honor".

This creates the central paradox of the Adonhiramite Rite. Its premise is based on an Enlightenment-era, rationalist desire to align its legend with a perceived historical truth, rejecting the established myth. Yet, as will be seen, its practice is deeply mystical, claiming lineage from Egyptian mystery schools and employing Rosicrucian and alchemical symbolism. This inherent tension—between a literalist impulse and a romantic passion for occult drama—is the rite's most defining and fascinating characteristic.

A History of Its Authors

The precise origins of the schismatic thought are nebulous, but the codification of the rite itself is clearly attributable to one man, despite a long-standing and erroneous attribution to another.

Louis Guillemain de Saint-Victor

The founding and development of the Adonhiramite Rite as a settled, organized system is "traditionally attributed to Louis Guillerman Saint-Victor," a French Free-Mason. His definitive, foundational work was published in Paris in 1781, titled "Recueil Précieux de la Maçonnerie Adonhiramite" (Precious Compilation of Adonhiramite Free-Masonry).

This book, which was released in two parts (the first four degrees in 1781, and the higher degrees in 1785), became the "canonical reference" for the rite. It is considered the "only authentic account" of the system's organization, containing its catechisms, rituals, and philosophical justifications. The work's impact was immediate, and its influence spread rapidly; by 1785, it was already being published in French in Philadelphia, USA. This text established the Adonhiramite Rite as a major, orthodox system in France and was the vehicle for its export to the wider world, particularly Portugal and its colony, Brazil.

Baron de Tschoudy

For over a century, the authorship of the Recueil Précieux—and thus the founding of the rite—was incorrectly attributed to another man: Baron de Tschoudy (Théodore Henry de Tschoudy). This "gross error" originated with the influential 19th-century Masonic author Jean-Baptiste Marie Ragon, who made the claim in his 1837 Orthodoxie Maçonnique.

This attribution is chronologically impossible. Baron de Tschoudy was a distinguished ritualist who founded his own "Order of the Blazing Star," which had alchemical characteristics. However, he had "absolutely nothing to do with the Adonhiramite Rite" and, most decisively, he died in 1769—twelve years before the Recueil Précieux was first published.

The fact that this error "spread with great success" and was "repeated 'ad nauseam' in Portugal and Brazil" is significant. It suggests a form of esoteric pedigree-building. Tschoudy was a well-known, high-profile occultist. The association, however false, benefited the rite's reputation by linking it to a famous esoteric figure, lending it a patina of deeper, older mystical wisdom than its 1781 publication date might imply. The myth survived because it was useful for the rite's proponents, but the historical record clearly identifies Guillemain de Saint-Victor as the rite's definitive codifier.

The Adonhiramite Degree System (The 12 vs. 13 vs. 33 Conflict)

One of the most confusing aspects of the Adonhiramite Rite is the conflicting number of degrees attributed to it. Different sources variously claim it has 12, 13, or 33 degrees. This is not a contradiction, but rather a reflection of the rite's historical evolution across three centuries and two continents.

Phase 1: The Original 12-Degree French Rite (c. 1781)

The original system, as codified by Louis Guillemain de Saint-Victor in the Recueil Précieux, consisted of twelve degrees. This structure began with the three symbolic "blue lodge" degrees and progressed through a series of "Elect" and "Architect" degrees. The 12th degree, Knight of Rose Croix (Chevalier de la Rose Croiz), was definitively declared by Guillemain to be the ne plus ultra (nothing further)—the "summit and termination of the Rite".

Phase 2: The 13th Degree Controversy (A Historical Debate)

Soon after its founding, other sources began describing the rite as having thirteen degrees. This structure is identical to the first, but adds a 13th degree: Noachite, or Prussian Knight.

The historical record on this point is contradictory. One set of sources argues that the Masonic historians Ragon and Thory erred in listing 13 degrees. These sources claim Guillemain only included the Noachite ritual in his second volume as a "Masonic curiosity" that had been translated from German, and that it had "no connection with the preceding series". Conversely, other sources state that this 13-degree form was the "final" one consolidated by Guillemain and that its inclusion was a "unique aspect" of the system.

This ambiguity likely reflects a genuine 18th-century debate, but the 13-degree system became the accepted historical structure as the rite moved into the 19th and 20th centuries, and it was this 13-degree version that was believed to be the standard in Brazil prior to its modern reformation.

Phase 3: The 33-Degree Brazilian Reformulation (c. 1973)

Today, the Adonhiramite Rite is widely cited as having 33 degrees. This 33-degree system is not the original French rite; it is a 20th-century Brazilian reformulation.

The rite had been exported to Brazil in the early 19th century and became a major Masonic power. However, it faced intense competition from the globally dominant 33-degree Ancient and Accepted Scottish Rite (A∴A∴S∴R∴), which had also established a rival Supreme Council in the country. This competition, combined with internal pressures, led to "The Great Schism of 1973" within the Brazilian Adonhiramite body.

Following this schism, the remaining Adonhiramite leadership, under Brother Aylton Menezes, undertook a "complete reformulation of the Rite". The goal was explicit and pragmatic: to make the rite "more attractive" to a Masonic population largely accustomed to the 33-degree Scottish Rite. It was believed that Masons would "not feel attracted to a rite with only 13... Degrees".

Therefore, to compete on an equal footing, the Adonhiramite degrees were "increased from thirteen to thirty-three". This created a parallel structure, culminating in the 33rd degree, "Patriarca Inspetor Geral" (Patriarch Inspector General), which directly mirrors the 33rd degree of the Scottish Rite.

The expansion to 33 degrees, therefore, was not an organic esoteric evolution. It was a calculated, strategic act of institutional adaptation and market-driven mimicry. This change was a direct consequence of the success of its chief rival, the Scottish Rite. It was a retention strategy, allowing a Mason to achieve the 33rd degree—a number synonymous with the completion of "High-Grade" Masonry—without having to leave the Adonhiramite Rite. This act preserved the rite's core identity (its Adoniram legend) by sacrificing its original structure.

Evolution of the Adonhiramite Degree Structure

Philosophy, Rituals, and Symbolism

Beyond its foundational schism, the Adonhiramite Rite is distinguished by its eclectic philosophy and its highly dramatic, and at times psychologically intense, ritualistic practices.

A Syncretic Philosophy

The rite's "unique Masonic structure" is a blend of several esoteric currents. It combines:

• Templar and Chivalric Influences: Common in French high-degree systems, this element is seen in the chivalric "Knight" degrees.
• Rosicrucianism: This is most evident in the 12th degree, the Knight of Rose Croix, a degree focused on mystical and Christian symbolism.
• Egyptian Mysticism: The rite was highly unusual for its time in its claim of a direct lineage from the ancient Egyptian mystery schools of Memphis and Heliopolis. The rite's lore taught that these ancient secrets were passed to biblical figures like Moses, and later to a neo-Templar order called the 'Knights of the East' during the Crusades.
• Christian Symbolism: The rite explicitly "integrates New Testament symbolism around Jesus, betrayal, and salvation into the Solomonic drama".

The Ritualistic Journey

The rite uses "allegorical journeys, and dramatic reenactments of legends" to impart moral and philosophical lessons. Candidates progress through "incremental stages of revelation and symbolic tests".

• Early Degrees (1-3): These initiations follow standard Masonic practice, with the lodge room representing K∴ S∴'s Temple. They include symbolic "trials of earth, water, air and fire" to test the candidate's discretion.
• Architect Degrees (4-9): These involve "more complex staged rituals". The 8th degree (Minor Architect), for instance, features a reenactment of the murder of the rite's hero, Adonhiram, in an "elaborately decorated temple setting".
• The "Elect of Fifteen" (7th Degree): This ritual is described as a "jarring initiatory ordeal". In it, the "candidate is seized by brother masons and pushed into a coffin, buried with chains wrapped around it. The coffin is dug up and reopened, symbolizing the candidate’s metaphorical death and transfiguration". The inclusion of such intense psychological elements was avant-garde for its time.
• Upper Degrees (10-13): The 10th degree (Scottish Master) incorporates "high occult symbolism, including alchemy and the Kabbalah". The 12th degree (Rose Croix) requires initiates to demonstrate mystical mastery through the "complex Kabbalistic interpretation of temple relics" in a "solemn midnight ceremony".

This combination of Egyptian cosmology and psychologically transformative rituals was a direct precursor to later, more famous occult movements. The rite's "Egyptian cosmology directly influenced" the 19th-century Hermetic Order of the Golden Dawn. The famed occultist S.L. MacGregor Mathers is known to have "studied the Adonhiramite degrees and adapted many of its symbols and initiation rituals" for his own society. Thus, the Adonhiramite Rite's influence extends far beyond Free-Masonry, serving as a key transmitter of the "Egyptian mystery" narrative and the dramatic, staged initiation formats that became a hallmark of the 19th-century occult revival.

A Rite Reborn

The Adonhiramite Rite, though never achieving the global dominance of its offspring, has had a lasting and complex impact on the Masonic world.

Primary Legacy of the Ancient and Accepted Scottish Rite

The single most important legacy of the Adonhiramite Rite is its role as a progenitor to the Ancient and Accepted Scottish Rite (A∴A∴S∴R∴), today the world's most widely practiced rite. Historical evidence clearly indicates that the Adonhiramite Rite was a "significant influence" and one of the "early predecessors" of the AASR. It "laid the foundation for the development of the Scottish Rite" by providing not only a structural model but also the content for many of its degrees.

As demonstrated in the table in Section 4, many Adonhiramite degrees were "borrowed" and became "integral components" of the AASR, often with only slight modification (e.g., Elect of Nine, Elect of Fifteen, Knight of the Sword, Knight of Rose Croix, and Noachite Knight). The Adonhiramite Rite was also a primary "vehicle popularizing additional grades beyond Master Mason," helping to "spread the high-degree systems" and their associated "occult and pseudo-Templar concepts" across Europe and Latin America.

Resolving the "Defunct vs. Active" Contradiction

The research on the rite's modern status appears contradictory, with some sources claiming it is defunct and others stating it is active. Both are, in a sense, correct.

• The "Defunct" View: Sources stating the rite is "no longer widely practiced" or "no longer practiced as a complete unified system" are referring to the original 12/13-degree historical French rite. This system did indeed decline, largely due to the "growth in popularity" of its own offspring, the AASR, which became its chief "rival".
• The "Active" View: Sources stating it is "still practiced in Brazil, Portugal, Uruguay and France" are referring to its modern, reformed 33-degree Brazilian descendant.

The Adonhiramite Rite is thus trapped in a profound historical irony. It served as a foundational source for the AASR, but this newer, more successful system nearly caused its extinction. The rite's modern 33-degree existence is a direct response to the success of the very system it helped to create, forcing it to imitate its child in order to survive.

The Enduring Identity of Adonhiramite Masonry

The Adonhiramite Rite is far more than a historical footnote. It is a living tradition that embodies a series of fascinating paradoxes. It is a system founded on a rationalist critique of myth that is simultaneously steeped in mystical Egyptian and Rosicrucian philosophy. It is, at once, a defunct 18th-century French rite and an active 21st-century Brazilian rite. Most significantly, it is both a progenitor of the Ancient and Accepted Scottish Rite and its entrenched competitor.

The survival of the Adonhiramite Rite, particularly its 20th-century reformulation, is a testament to the power of its central, defining "heresy." The 1973 decision to expand from 13 to 33 degrees demonstrates that its adherents were willing to sacrifice the rite's original structure in order to preserve its core identity. The 13-degree framework was expendable; the legend of Adoniram as the true architect was not. It is this unique theological schism, the bold and unwavering choice of a different hero, that gives the Adonhiramite Rite its indestructible identity and ensures its continued practice as a potent, if niche, alternative within the rich tapestry of Free-Masonry.

Article By Antony R.B. Augay P∴M∴