The Origins of Speculative Masonry

By Worshipful Benjamin C. Davis

Past Master of Ocean Lodge #142

Wells, Maine

February 26, 2007

An article in the February 2007 issue of “The Northern Light” magazine prompted my idle curiosity as to, where and what are the origins of Masonry, as we know them to be today. I will include the whole article as a foundation for my research.

Masonry – It’s Stability

“Stability seems not to belong to human institutions. Change marks the pages of history, giving variety, and furnishing evidence of the progress of the human race. Nations, once the masters of the world, have long since perished. Look back one hundred years and trace the events of Europe. Nations have been blotted out of existence; thrones have fallen; kings and emperors have been killed or driven onto exile; republics sprung up; revolutions, bloody and bloodless, have produced changes in every condition of life. In the social, political and religious world, we find little that is stable. All yield to the improvements of the age. Opinions, generally received a hundred years ago, are now discarded.

To the forgoing remarks there is one exception. Preeminent among the institutions of human origin stands Masonry. We do not pretend to state its precise age, and doubt if the wisest man can assign the exact period of its origin. It is enough to know that Masonry, as it now is, has existed for hundreds of years. It is enough to know that the lapse of time, the ruthless hand of ignorance, and the devastations of war, have failed to check its career or divert its course.

Of the fact of the immutability of Masonry there can be no doubt. The forms and ceremonies have varied; the words of the ritual are of modern origin, but the essentials of the institution are the same today in every part of the globe, and today are precisely what they were centuries ago. In the Masonic vernacular there is no variation. The American Brother who understands no language but his native tongue, can, when among Brethren in foreign lands, who comprehend not a word of English, give evidence that he has been raised to the sublime degree. Numerous indeed are the instances in which, in sudden emergencies – in the midst of danger, the mystic language has been spoken, and not in vain. Could the humblest Brother of a past generation, who has been slumbering in the grave, rise again in bodily form and appear among us, he could satisfy the most skeptical member of the Craft that he rightfully claimed the name of Mason. All would be new and wonderful, but let him enter a lodge, and at once would recognize a well-known language – and at once would he feel that he was not among a strange people, but in the midst of a band of men ever ready to welcome him with a Brother’s greeting, and upon whom he would not call in vain for aid.” - Allyn Weston, The Ashlar, September - 1859

I believe this article to be most interesting as it was written almost 150 years ago. What Mr. Weston had written then, is absolutely appropriate today - 2007. My curiosity was prompted when contemplating his writing. Mr. Weston’s piece further pushed my curiosity towards identifying those qualities of our institution which makes us unique in how we, as Masons came about and when.

Sometime during 1717, the formation of the Premiere Grand Lodge was organized by four existing Mason’s Lodges in London at the Goose & Gridiron Tavern. The Premiere Grand Lodge is also referred to as the “Moderns”. Sometime subsequent to this forming of a Grand Lodge, The United Grand Lodge of England was formed and was referred to as the “Ancients”. The Moderns held to the concept of Freemasonry as we know it to be today, being the three degrees in “blue” lodge. The Ancients claim their rituals contain the three “blue” degrees which includes the Royal Arch Degree.

In a historical perspective, the ritual did not exist on paper as these rites were passed on by mouth, over time. And in doing so, inconsistencies naturally occurred. In the book by Knoop, Jones and Hammer called “The Early Masonic Catechisms”, it was determined, based on three distinct writings or catechisms written on scraps of paper and in no particular order, descriptions of ritual. They are very similar in detail in describing the same procedure. They have more in common with ritual than the “Old Charges”, which every lodge recognizes as fundamental to their own by-laws and charter, which is granted by their territorial Grand Lodge. All three writings describe what modern speculative masons would easily recognize; placement of feet, the ‘prentice, the fellow-craft, the 5 points of fellowship, the square and compasses and even the mentioning of the holy bible. However, here is the historical significance. Only two degrees are mentioned in these writings and this is where the concept of Speculative Masonry is considered. The three writings are as follows: 1. Edinburgh Register House and written in 1696 and discovered in Scotland in 1808. 2. The Chetwode Crawley MS written in 1700 and discovered in Ireland in 1900. 3. The Kevan MS written in 1715 and discovered in Scotland in 1954. All three manuscripts were written prior to the formation of the Premiere Grand Lodge which gives credence to the acknowledgement by most Masonic scholars that only two degrees existed.

William Preston (1742-1818) was a Mason and scholar to whom Masonry, as an institution, deserves much credit for what Speculative Masonry evolved into during his lifetime. In his book “Illustrations of Masonry”, Preston writes in detail the history of Masonry in Britain as well as explanations of the degrees. Many Masonic writings give credit to Preston in their research. It is through Preston’s diligence and scholarly research that we know about early Masonry. To understand the evolution of Masonry in Britain, one needs to trace history.

The timeline to begin this account one may need to place himself during the Iron Age in Britain (8^th Century BC). The peoples of Britain during this time were agrarian and used metals to form tools and weaponry. We know this because of archeological evidence and carbon dating. The Phoenicians had their presence with findings of their native material goods in various locations, in what is now Wales and on the south eastern shorelines of Britain. This indicates, they were in search of metals, or the raw materials being copper, bronze or iron, which were in short supply in their homeland. Land use and field settlements were becoming more permanent by the native people as evidenced by the increased expertise in their use of specific building materials and the stability of their structures. Eastern European migration is also evident through similar findings in Scotland, Ireland and Wales. These theories are proven by the existence of the Celtic language and its dialects which still are spoken today. Also, by building ruins found in those areas and can be dated to within a few hundred years. Roman influence became evident through trade and advanced technology of mining the scarce metals sought by them. Over time, Roman settlements grew and ultimately their social and religious influences upon the indigenous peoples through 54 BC. Up until this time, relative peace and harmony was experienced by the different cultures by Roman Governors without the need of military control. However, in 43 AD, Claudius Caesar Augustus (10 BC – 54 AD) successfully invaded Britain and captured what is now called Colchester.

Historians from that time agree on the conventions that the Druids were one of three classes of people who studied and practiced moral philosophy and physiology. They were considered priests of the other peoples, the Britons, Gauls and other Celtic creeds. The Druids built and conducted ceremonies at Stonehenge and is believed that they also assembled in woods and groves and observed the utmost secrecy regarding their opinions and principles as they have all disappeared along with their culture. Preston agrees with the prevailing assumptions of his day that the Druids were influenced by Pythagoras (b. 580 BC) as they adopted many of the tenets and doctrines as well as a system of government that he illustrated. We can see that this is highly probable with the migration of people from Eastern Europe, the Phoenician presence and with the Greek and Roman influence for many years before the acknowledged date of the Roman invasion of Britain in 43 AD. The Greek and Roman influence is most evident because of the burgeoning study of the Arts, Architecture and the Sciences. According to the progress of civilization, Masonry rose into esteem with the governing Romans.

With these historical accounts and the presumption of ideological and political influences from Greece, Rome and Europe, we can see also that Preston is further satisfied that the Druids and the other classes were fully knowledgeable of other cultural progresses and incorporated this knowledge to their advantage. Preston states that, the Druids “ In their private retreats, they entered into a disquisition of the origin, laws and properties of matter, the form and magnitude of the universe and even ventured to explore the most sublime and hidden secrets of Nature. On these subjects they formed a variety of hypotheses, which they delivered to their disciples in verse, in order that they might be easily retained in memory; and administered an oath not to commit them to writing.” He further states, “In this manner the Druids (local people and not Roman) communicated their particular tenets, and concealed under the veil of mystery every branch of useful knowledge, which tended to secure to their order, universal admiration and respect, while the religious instructions propagated by them, were everywhere received with reverence and submission. They were entrusted with the education of youth; and from their seminaries alone issued curious and valuable productions. As judges of law, they determined all causes, ecclesiastical and civil; as tutors, they taught philosophy, astrology, politics, rites and ceremonies…”

Historical records indicate that Julius Caesar (100 – 44 BC) was responsible for the first Roman invasion of Britain in 55 BC. He is credited, along with several military and civil governors of the expanded Roman Empire, with being protectors of the Craft. At this point, the members of the fraternity (Druids, Gauls and other classes of subsequent descendants) were employed by Roman authorities in erecting walls, forts, bridges, erecting cities, temples, palaces and other stately works of architecture. Their lodges and conventions were regularly held, but being only “open to the initiated fellows”. They were under Roman legal restraints which prevented the public communication of their private transactions. In other words, these men of Craft Masonry were allowed to assemble at their will and no other persons were to be informed of these assemblies and conventions.

For over 300 years, architecture, the sciences and philosophy flourished. Wars were also prevalent between the Roman military and local tribes which stymied to some extent, the growth of Masonry until the time of Marcus Aurelius Carausius (d. 293) who was a Roman Emperor for seven years and ironically of Gaulish descent. Carausius was able to blend the Roman culture into the country and thus avoiding further disruptions of bloodshed and was generally accepted by his endeavors as well as the Roman government, by the native people. As such, he assumed the character of a mason and acquired love and esteem of his subjects. He possessed real merit by encouraging learning, the civil arts and in order to establish an empire in Britain, he collected under his own auspices, the best workmen and artificers in the land. Among them were his favorite class, the Masons; for their tenets he professed the highest regard. He then appointed Albanus (d. 303) his steward, as the principle superintendent of their assemblies. Under his leadership, lodges and conventions of the fraternity were regularly formed and the rites of masonry practiced. This enabled the masons to hold a general council, to establish their own government and correct errors among themselves. Caesar granted them a charter and commanded Albanus to preside over them as Grand Master. This worthy knight proved to be a valuable friend of the Craft and assisted with the initiation of many men into the mysteries of the order. Albanus had lived in Rome and served under Emperor Diocletian for several years. Upon his return, Albanus converted his faith to Christianity. Because of his newfound devotion in the protection of others and of his faith, he was the first Christian Martyr in Britain when he was beheaded protecting others who secretly proclaimed to be Christian. Hence, the name of St. Alban.

It is at this point in Masonic historical records that Masonry indeed flourished with relatively minor military skirmishes with the governing Roman authorities. St. Alban is credited with increasing the wages that a mason could earn, based on known skills, organization and dedication to their craft. Therefore, having been given the authority to meet in “assemblies” and a charter officially granted, the fraternity was given “official” status as a group. This was a distinguishable identity from other groups who had no favorable recognition from the governing authorities.

During the timeframe of 300 – 600 AD, the Scots & Picts formed alliances to obtain land for their purposes. This was possible as the Romans left this area of their empire because of their own political chaos and the lack of a properly funded military to protect it. The Briton tribes then turned to solicit the Saxons, from parts of what are now Germany and the Netherlands and part of France, to help defend their territory from the invading Scots and Picts. Because of the nature and culture of the Saxons and the purpose of their presence, it was presumed over time of their dominance and superiority over the Britons, who yielded governance to them. This led to Saxon jurisdiction and their proclaimed sovereignty. The Saxons were a pagan society and not until the arrival of a monk called Austin and forty other monks, transcended all the kings of Briton into Christianity within a sixty year period. Austin was commissioned by Pope Gregory to baptize Ethelbert, king of Kent, and who is considered to be the first king of England, appointed Austin as the first Archbishop of Canterbury in 1557. Thus, the Britons and Saxons became Christianized.

Under Austin’s patronage, Masonry flourished with many buildings of distinction being constructed by Masons and he appeared to be at the head of the fraternity in founding the old cathedral at Canterbury in 600, cathedral at Rochester in 602, St. Paul’s Cathedral in London in 604, St. Peter’s in Westminster in 605. Austin is credited with the introduction of the Gothic style of Architecture to this region of the world. By all the proliferations of building during this period, the numbers of craft masons increased. Castles, fortifications on the borders of the kingdom and palaces were constructed and expert brethren arrived from France and formed lodges under Bennet, abbot of Wirral. He was soon appointed by King Kenred, inspector of the lodges and general superintendent of the masons.

King Alfred in 872 was a prolific man of study and strove to improve the understandings of his people. Because of his beliefs and his pursuit of knowledge, his example had a most powerful influence and he swiftly reformed the lascivious and barbarous manners of the people. He is known for the foundation of Oxford University. Ethelward, his brother-in-law founded Cambridge University and was also an architect. King Edward, Alfred’s son, succeeded to the throne in 900 and was succeeded by his son, Athelstane in 924. Athelstane appointed his brother, Edwin as patron of the Masons. Edwin procured a charter from King Athelstane which empowered masons to meet annually in communication at York, where the first Grand Lodge of England was formed in 926, at which Edwin presided as Grand Master. Here, many writings were produced from which the constitutions of the English lodges are originally derived.

It is this significance that such early history of Britain (Briton) is necessary. I cite Preston in this early history as well as various other publications of Masonry as researcher and writer Bro. Wilmshurst, and books of encyclopedia and dictionaries. From this period of around 950 forward to 1700, it is generally accepted that indeed lodges of the craft existed and had official charters from kings to lawfully meet and assemble without interruption. Because the Craft were held in such high regard, nobility and gentry became increasingly interested in their practices as well as their rites and rituals. Grand Masters were appointed by kings during their reigns. William the Conqueror’s time (1066) saw the construction of the Tower of London and at about 1135 the fraternity built a chapel at Westminster, now the House of Commons. In 1155, the Grand Master of the Knights Templars superintended the masons and employed them in building their Temple in Fleet Street. Masonry continued under their direction until 1199. Other members of the nobility employed masons to build and fortify their holdings country wide and resulted in the increase of membership of the Craft.

At this point in the historical perspective, it is very interesting to discuss what is agreed among historians, to be the oldest Masonic manuscript ever found. It is called “The Regius MS” and considered to be written between 1350 & 1450. Generally believed to be written by a priest or monk, the writer must have had access to other older Masonic documents in creating this writing in the form of an epic poem, written in old English verse and translated shortly after its discovery. I will include a few paragraphs for the illustration is most intriguing:

…“Through fathers' prayers and mothers' also,
This honest craft he put them to.
He learned best, and was of honesty,
And passed his fellows in curiosity,
If in that craft he did him pass,
He should have more worship than the less,
This great clerk's name was Euclid,
His name it spread full wonder wide.
Yet this great clerk ordained he
To him that was higher in this degree,
That he should teach the simplest of wit
In that honest craft to be perfect;
And so each one shall teach the other,
And love together as sister and brother.

Futhermore yet that ordained he,
Master called so should he be;
So that he were most worshipped,
Then should he be so called;
But masons should never one another call,
Within the craft amongst them all,
Neither subject nor servant, my dear brother,
Though he be not so perfect as is another;
Each shall call other fellows by friendship,
Because they come of ladies' birth.
On this manner, through good wit of geometry,
Began first the craft of masonry;
The clerk Euclid on this wise it found,
This craft of geometry in Egypt land.

In Egypt he taught it full wide,
In divers lands on every side;
Many years afterwards, I understand,
Ere that the craft came into this land.
This craft came into England, as I you say,
In time of good King Athelstane's day;
He made then both hall and even bower,
And high temples of great honour,
To disport him in both day and night,
And to worship his God with all his might.
This good lord loved this craft full well,
And purposed to strengthen it every part,
For divers faults that in the craft he found;
He sent about into the land

After all the masons of the craft,
To come to him full even straight,
For to amend these defaults all
By good counsel, if it might fall.
An assembly then could let make
Of divers lords in their state,
Dukes, earls, and barons also,
Knights, squires and many more,
And the great burgesses of that city,
They were there all in their degree;
There were there each one always,
To ordain for these masons' estate,
There they sought by their wit,
How they might govern it;….”

It is in this context through the Regius MS, that the “speculative” aspect of masonry may be considered. However, in a contemporary context of what that term meant, it is apparent that Craft Masonry was inclusive of all who were interested, specifically, the nobility and other members of that particular class of society. The operative or actual craft members experienced much more than just working with stones in their assemblies and is what made masonry attractive to the “speculative” person which will be discussed later. The document discloses many aspects of the points of masonry that we recognize even today and has been inculcated in our rituals even before its writing. Members of the craft considered each member their social equal within a lodge and the idea of, “the internal not the external qualities are what makes a man a mason”. The mentioning of Euclid and Egypt exposes the curious to another field of research.

In a real sense, one cannot find a specific time in history when speculative masonry came about. It is evident however, that speculative persons were a part of the craft as an institution long before the time of this manuscript. However, by the historical records and the formation of an official governance within the craft, it gives us a starting point as to when this distinction was officially recognized by historians as well as by the Craft itself. That date, which will be discussed later, is 1717.

In 1485, Henry VII ascended to the thrown and did not immediately appoint a Patron or Grand Master of the Masons. In 1502, a lodge of masters was formed in the palace and King Henry VII presided as Grand Master. They proceeded in ample form to the east end of Westminster Abbey, where he laid the foundation stone of what is now known as Henry VII Chapel. In a description of the Gothic Architecture, the floor is described, “the pavement is black & white marble.” The capstone completed the structure in 1507.

Henry VIII succeeded his father in 1509 and appointed Cardinal Wolsey Grand Master. Thomas Cromwell, Earl of Essex, was appointed Grand Master. During this time Henry & Parliament broke off relations with the Pope & he declared himself supreme head of the church. This led to Cromwell’s being beheaded. And on, such successions of power take place, not only with the throne of Britain, but appointments of Grand Master or Patron of the Masons. Many records exist for the building and re-building of London by the Craft before and after the great fire in London in 1666. These endeavors were spearheaded by Bro. Sir Christopher Wren

At this point in history, I will focus on the four lodges that formed the Premiere Grand Lodge of England and the prevailing thought at the time regarding the Craft. Sir Christopher Wren was appointed Deputy Grand Master in 1666 by Thomas Savage. The story of Wren is long and distinguished regarding his architectural genius for detail in all aspects. His greatest legacy is the design of hundreds of buildings after the great London fire and the city’s new design. This should not be overshadowed by his accomplishment in the construction of St. Paul’s Cathedral. Preston’s detailed account of its distinguishing characteristics is very long and interesting. While churches, parishes and other public buildings were being built by the Craft and under the direction of Wren, King Charles commanded William Bruce, Grand Master of Scotland, to rebuild the palace Holyrood-house in Edinburgh.

During these constructions, the private business of masonry was not neglected but lodges were held at different places and many new ones constituted, to which the best architects were attracted. Many respectable gentlemen joined the fraternity. Wren had been elected by the lodges to be Grand Master in 1685, but he being of frail health was not able to lead the Craft and it suffered a decline in membership and lodges met only occasionally. They numbered only seven in London and it’s suburbs. The old lodge at St. Paul and a few others met regularly but had few attending members. To increase their membership numbers, a proposition was made and agreed to, that the privileges of masonry should no longer be restricted to operative masons, but to extend to men of various professions, providing they were regularly approved and initiated into the Order. In consequence of this resolution many new regulations took place.

The masons in London finding themselves without the assistance of Wren, their annual meetings discontinued, resolved to work under a new Grand Master, to revive the communications and annual festivals of the Fraternity. The lodges at the Gosse and Gridiron in St. Paul’s Church-yard, the Crown in Parker’s-lane near Drury-lane, the Apple-tree Tavern in Charles-street Covent-garden and the Rummer and Grapes Tavern in Channel-row Westminster with some older Brethren, met at the Apple-tree Tavern in February, 1717. They voted the oldest master-mason present, into the chair and constituted themselves a Grand Lodge pro- tempore in due form. They proposed to meet the following year on the 24^th of June, Feast of St. John the Baptist, at the Goose and Gridiron in St. Paul’s Church-yard for the purpose reviving quarterly communications and to elect a Grand Master among themselves till they should have the honor of a noble brother at their head. Accordingly, the assembly and feast were held and the oldest Master-mason and Master of a lodge, having taken the chair, a lift of proper candidates for the office of Grand Master was produced. Names were separately proposed, the Brethren by a majority of hands, elected Anthony Sayer Grand Master of Masons. He was invested by the oldest Master and installed by the Master of the oldest lodge. The Grand Master entered on the duties of his office, appointed his wardens and commanded the brethren of the four lodges to meet him and his wardens quarterly in communication.

It is at the next communication of the Grand Lodge that the Laws and Constitutions were adopted and subsequently approved by the members. A full study of this first book of the Laws and Constitutions were written by William Preston and are still the basis of every Grand Lodge in existence today. It now is evident, that no mention of “degrees” per se was ever discussed here. Only the assembly of ‘prentices and masters without discourse in ritual by accepted members.

In Pritchard’s book, ‘Masonry Dissected” - 1730, is where we find the first mention of the Hiramic Legend. It was during these years that masonry grew into a more “accepted” Order, membership was not restricted to just the operative mason and paved the way for more drastic change than in the previous 1200 years. John Desaguliers (1683 – 1744) was a philosopher and born in France. He was a member of the Royal Society of London and received their highest honor at three different times. He was elected as the third Grand Master in 1719 and in 1725 Grand Master of the newly formed London Grand Lodge. During these years saw the introduction of the Third Degree into the ceremony of the Premiere Grand Lodge of England. Also, the introduction of keeping of minutes was first instituted to settle disputes of accuracy of previous meetings. In order to understand why the third degree was introduced, we have to understand the frame of the culture of British Society at that time. It was a sort of “fashion” and other “Orders” were established. One reason being that, men of nobility, education and influence were looking for further learning, other than traditional, scholarly endeavors. To make masonry more attractive to this influential segment of society, Desagulieres’ achieved his goal by introducing the Hiramic Legend and membership saw a dramatic increase. This was in contrast to the Star and Garter and other such Orders which were most strictly for the privileged and nobility. Masonry crossed all paths of society in that membership in it only required a positive report of an individual’s character and his belief of a Supreme Being. This turned Freemasonry onto a new path.

In this societal fashion of the growth of fraternal orders at this time, 1720 – 1740 and the introduction of the third degree in the traditional ceremony, another group of masons decided to form another Grand Lodge. They called themselves “The Ancients”, versus the Grand Lodge of England’s claim to be “The Moderns”. The Ancients fashioned themselves to organize a Royal Arch Degree which was included as part of the ceremonies to be considered a Master Mason, which was never accepted by the Moderns as a requirement to be a Master Mason. From the Royal Arch prompted other hierarchical degrees, such as Knights Templars as part of their structure. These were times of the Enlightenment and all the orders were in favor and flourished. We can see with the addition of the third degree in our ritual work, it pulls together for the candidate, what we were then about. The Royal Arch contends that its degree is necessary to complete the Hiramic Legend, for what was lost there, is found in the Royal Arch.

This legend goes back to the theory of the times citing the Greek historian, Philostorgius in 400 AD, who writes a story of the Roman Emperor Julian (d. 193 AD). Julian ordered the temple at Jerusalem to be rebuilt whereupon a worker found a scroll when being lifted from a hole in the ruins. The scroll had writings upon it that read: “In the beginning was the word and the word was with God, and the word was God.”

This is important because there is a general acceptance among masons and Grand Lodges that our ceremonies have affixed and esoteric meaning taken as a whole. That the rituals have been passed down virtually unaltered over the centuries and that there is a message or Great Secret, bound up in the whole parcel. This is not necessarily true because the overall parcel is derived from several different sources by several different people at several different times. This whole parcel evolved over time as we know it to be today and it really wasn’t planned or set in stone that way. The early two degrees, the third degree, the Royal Arch Degree and the rest of the Chivalric Degrees are the result of this phenomenon. These other orders were the fashion of the times and merely conformed to the general outline of the original.

This is particularly interesting if we look at other cultures prior to the Iron Age in Britain. Everything we know about our ceremonies has been derived from the past. In the book “The Great Learning”, written in China around 500 BC, we find the following: “A man should abstain from doing unto others what he would not they do unto him”. Would this be akin to the principle of acting on the square? In the writings of Mencius in about 280 BC, he says that “men should apply the square and compasses to their lives & the level & the marking lines besides, if they would walk the straight and even paths of wisdom & keep themselves within the boundaries of Honor & Virtue.” Also, in his book “Philosophy”, he states, “A master mason in teaching his apprentice makes use of the compasses & square; ye who are engaged in pursuit of wisdom must also make use of the compasses & square.”

John Bunyan in his book “Solomon’s Temple Spiritualized” 1688, he writes of the “Pillars on the Temple porch – that they are called Jachin and Boal , denoting establish & strength”. It is literature such as these that have influenced the originators of our rituals, different people at different times. All of it is immediately recognizable to the modern mason of today and maybe even 450 years ago. We can also trace philosophy, ethics and principles identical to our own through the ages which, virtually crosses all cultures. So, there is nothing that is really new – per se – in our rituals. The people who compiled them & put them to print were merely following paths taken before and adding very little. But at the same time, adding a lot such as symbols, lessons, charges, lectures and jewels. A saying that was found on a bridge in Limerick Ireland in 1517 states: “Strive to live with love and care upon the level and by the square”, some 200 years before the official founding of the Grand Lodge of England.

In conclusion, we have three distinct conventions regarding originations and pronouncements of what constitutes being ancient. Western scholars consider the fall of the Roman Empire in Britain in 476 AD as being the end of Antiquity. If this is the case, the term “Ancient Craft Masonry” is indeed appropriate. Taking the first two degrees, a mason’s secrets were only conveyed to the learned craftsman and transmitted to their apprentice upon merit. We know that to a great extent, that this is true and can be traced to at least 55 BC Briton. A formal establishment of its members was convened in 1717 and regarded themselves, The Grand Lodge of England or “Premiere”. The third degree was added, probably during Desagulieres reign as Grand Master or shortly thereafter, around 1730. The Royal Arch Degree was added also during this time by a splitting of the Premiere members into their own Grand Lodge, the Ancients. They required this added degree to the third degree, as a requirement to be considered a master mason. If we further examine each degree separately, we may indeed find that “secret” that is supposedly encoded in our ritualistic ceremonies and not by examining the overall structure we now recognize as Freemasonry, including the concordant bodies and their degrees. By using the 1717 year as a starting point to find the origins of speculative masonry, we have to examine what we recognize as Freemasonry today and what “Freemasonry” or “Masonry” was, to begin with. I hope this paper has shed a little light on a most debated and misunderstood institution, which society through all ages has failed to realize the positive influence, it has placed upon it. Freemasonry defined today is, “a fraternal organization whose membership has shared moral and metaphysical ideals” and conveying what is most generally defined as, “a system of morality veiled in allegory and illustrated by symbols.” Such a transformation of what masonry was in the Iron Age to what it is considered to be today is indeed intriguing. It prompts the “speculative” to learn and understand this lost Craft, Masonry, which in my opinion has always existed. Bro. Allyn Weston, in regard to Masonry and its stability, would not be surprised at all to find that, our institution still survives, “the lapse of time, the ruthless hand of ignorance and the devastations of war” from time immemorial and whose influence for good is never ending.