(From the Preface and Introduction of Vol. 1 of the Little Masonic Library)
Presented by an unknown Brother on Jun 2, 1982
The term "ancient landmark" is used freely and forcibly by Committees on Masonic Jurisprudence as indicating those Masonic usages, customs or laws which they consider fundamental principles of Freemasonry. Authorities have never agreed on the definition, classification or enumeration of the Ancient Landmarks.
Among masons there is no word more common and less understood than that of "Landmarks". In speculative masonry, the ancient Landmarks are certain established usages and customs which occupy the position that common law occupies in the profane world. In other words, common law in a community has all the force of statute law, and the ancient landmarks in masonry have all the force of a Grand Lodge Law. Presented here are some opinions held by a number of eminent Masonic scholars, together with the particular views of the Grand Lodges in the United States.
The first requisite of a custom or rule of action to constitute it a landmark is that it must have existed from time immemorial. Another peculiarity of these landmarks of freemasonry is that they are unrepealable. Mackey's list of landmarks has been adopted by several Grand Lodges, but not all. The ancient landmarks are the immemorial usages and fundamental principles which characterize Freemasonry as defined in "The Charges of a Freemason" and without which the institution cannot be identified.
To say the least, there is confusion in the Craft but, as chaos must give way to order, we shall study the ancient landmarks and commit two or three to memory.
The prevailing idea of A. L. is that there are those time-honored and universal customs of Freemasonry which have been the fundamental laws of the Paternity from a period so remote that their origin cannot be traced, and so essential that they cannot be modified or amended without changing the character of the Fraternity.
Although the universal reverence of the "Ancient Customs and Usages of the Fraternity" might seem to presuppose an agreement as to their number and interpretation, nevertheless jurists and scholars express widely divergent opinions about them and no Grand Lodge has ever promulgated a list that would be acceptable to all.
The last word has not been said - perhaps never will be said - on a subject which from its very nature is fluid, therefore constantly changing. Had our ancient brethren of "time immemorial" decided what were and what were not "landmarks" they would have saved much controversy and countless thousands of words of discussion. They would also have prevented posterity from engaging in long research, earnest argument and finding that "more light" which always shines when sincere men of diverse views study a matter of mutual interest for their common enlightenment.
Most of the authority for the lists of L, made by the various writers or adopted by different Grand Lodges was derived from "The Charges of a Freemason, extracted from the ancient records of Lodges beyond the seas, and those in England, Scotland and Ireland, for the use of the Lodges in London". While some Grand Lodges hold that "The Charges of a Freemason" contain the A.L., other jurisdictions have adopted arbitrary lists, but none deny the importance of the law acknowledged by the Grand Lodge of England.
The old manuscript charges range from about the year 1390 A.D. to the 18th century and all are thought to be different versions and copies of some unknown original of earlier date. The points mentioned in the Old Charges constitute the earliest information regarding the nature of Masonic law prior to the Grand Lodge era, and are all touched upon in the three degrees.
A careful comparison of the definitions and of the enumerations of the A.L. compels the conclusion that they are so fundamental that a disregard of them would change the nature of the Fraternity. They must have been in force when the first Grand Lodge was organized in 1717. The "Charges of a Freemason" are believed by many to be the L. All will concede that they are consistent with the unwritten law. Investigation of the L leads to a serious consideration of what Freemasonry really is. The definition that "Masonry consists of a course of ancient hieroglyphical and moral instructions, taught according to ancient usage by emblems and allegorical figures" suggests a possible solution of a problem that has puzzled scholars and has caused much controversial writing in regard to the A.L. My own views lean towards a more occult origin, and I believe masonry antedates the pyramids of Giza - but that is another subject.
The method of teaching the great fundamental truths of morality by a system of symbolic instruction is characteristic of Freemasonry. The whole Masonic system of symbolism centers on the truths of God and the immortality of the soul. The symbolism of Freemasonry teaches basic truths and leaves sectarian and dogmatic questions entirely alone. This is most clearly stated in the "charges of a Freemason" concerning God and religion.
Every enumeration of the A.L. by an American writer has included a belief in God as essential, but some have been inclined to go beyond this and assert that Monotheism is a landmark. A belief in God and in the immortality of the soul is so fundamental and so pervades the whole system of symbolic teaching of which Freemasonry is the custodian, that it would be superfluous to declare them. To dogmatize on a particular conception of God would seem to be a flagrant violation of the charge concerning God and religion which the Grand Lodge of England approved in 1723 and which makes it possible for Freemasonry to unite men of every country, sect and opinion.
If Freemasonry is a system of symbolic teaching, and this is its essential characteristic, may not its physical organization be of secondary importance? The highest authorities have emphatically declared that the symbolism is the vital and essential element of Freemasonry, yet it may never be possible to reach an agreement on any arbitrary rules which shall be considered landmarks. The Grand Lodge of England, the source of all modern Freemasonry, has never adopted any arbitrary list but has always recognized that there were specific landmarks which no man, or body of men, had power or authority to change.
I won't go into the "Charges of a Freemason" at this time, because it would take too long to enumerate them. They are contained in the Regius, Halliwell, Cooke, Landsdowne and Harleian manuscripts as well as 48 other documents. I will however enumerate the A.L. to which all Masons everywhere MUST conform if they are to enjoy the fruits of their labors:
MACKEY'S LIST
In this country, thirteen states have no list, five follow the old Charges, thirteen have adopted Mackey's list, eight follow Mackey by custom, and ten have their own list.
THE OLD CHARGES
Continuing the enumeration of the manuscripts from which the Old Charges were taken, we have the Grand Lodge manuscripts (AD. 1583), York No. 1, Wilson No. 1, Harleian 2054, Sloan 3848, Sloan 3323, Buchanan, Kilwinning, Atcheson Haven, Aberdeen, Meirose No. 2, Hope, York No. 5, York No. 6, Antiquity, Supreme Council No. 1, York No. 4, Alnwick, York No. 2, Scarborough, Pap worth, Gateshead, Rawlinson, Spencer, Woodford, Supreme Council No. 2, Meirose No. 3, Tunnah, Wren, Dermott, Dowland, Dr. Plot, Hargrove, Morgan, Masons' Coy, Roberts, Briscoe, Baker, Cole, Dodd, Harris, Batty, Langley and Krause.