Rękopis "Matthew Cooke"
ok. 1450 r. Datacja rękopisu, którą określił William James Hughan, nie budzi większych zastrzeżeń.
Zgłaszano jednak opinię mówiącą o wcześniejszym powstaniu dzieła: 1400-1410. Zakupiony przez Muzeum Brytyjskie 14
października 1859 r., stanowił uprzednio część prywatnych, nie katalogowanych zbiorów p. Caroline Baker. Wcześniejsze losy
rękopisu nie są ustalone. Adnotacje na kartach poprzedzających tekst właściwy wskazują na co najmniej dwóch innych
właścicieli oraz na podejmowane próby określenia proweniencji dzieła. Rkps przechowywany jest w oprawie, w której został
zakupiony. Tworzą ją dębowe okładki, spięte niegdyś za pomocą kilku klamr. Wkrótce po akwizycji rękopisu przez Muzeum
Brytyjskie przygotowane zostało jego pierwsze wydanie drukowane i od nazwiska redaktora pochodzi przyjęta dla rękopisu
nazwa. Wydania drukowane: The History and Articles of Masonry; (Now first published from a MS. in
the British Museum), Editor Matthew Cooke, London: Richard Spencer 1861; Quatuor
Coronatorum Antigrapha. Masonic Reprints of the Lodge Quatuor Coronati, No. 2076, Vol. II, Editor George William Speth, London: Quatuor Coronati Lodge 1890.
Tekst rękopisu prezentowany jest poniżej w wersji oryginalnej (łacińsko/angielskiej) równolegle z oddaniem
treści we współczesnej angielszczyźnie. Język oryginału to ten sam co w przypadku "rękopisu królewskiego" dialekt
zachodnich Midlands, używany w epoce powstania rękopisu w Gloucestershire, Oxfordshire, być może także w pd-wsch.
Worcestershire i pd-zach. Warwickshire. Rkps zawierał liczne skrócenia, dla których autor stosował system znaków
zastępujących kilkuliterowe ciągi, zapisując te znaki w kilku różnych wariantach. Miejsca skrócone w tekście oryginalnym są
poniżej zaznaczone i rozwinięte zgodnie z edycją M. Cooke'a. Tekst współczesny oparty jest na wersji podanej przez
G. W. Spetha. W zestawieniu obydwu tekstów pierwszeństwo zostało dane transkrypcji i logicznemu podziałowi
treści na akapity. W drugiej kolejności uwzględniono zasadę zachowania podziału na wiersze w tekście oryginalnym. Wszędzie
tam, gdzie koniec akapitu przerywa wiersz oryginału, zostało to zaznaczone poprzez "↪".
Cytaty łacińskie z Pisma Świętego oddano według Nowej Wulgaty. Autorem tekstu był członek cechu, przedstawiający dzieje i
zasady mularstwa w oparciu o Pismo Święte, dzieła patrystyczne i współczesne mu kroniki. Po części historycznej następują
zasady ujęte w dziewięciu artykułach i dziewięciu punktach. Rękopis jest kopią starszego dokumentu (lub dokumentów). Jego
część historyczna pochodzi z XV w., artykuły i punkty części drugiej uważane są za wcześniejsze nawet o całe stulecie.
Niektóre z nich stanowiły bezpośrednie źródło dla kodyfikacji zasad "wolnych i przyjętych mularzy", którą opublikowano w
Datacja rękopisu, którą określił William James Hughan, nie budzi większych zastrzeżeń. Zgłaszano jednak opinię mówiącą o wcześniejszym powstaniu dzieła: 1400-1410. Zakupiony przez Muzeum Brytyjskie 14 października 1859 r., stanowił uprzednio część prywatnych, nie katalogowanych zbiorów p. Caroline Baker. Wcześniejsze losy rękopisu nie są ustalone. Adnotacje na kartach poprzedzających tekst właściwy wskazują na co najmniej dwóch innych właścicieli oraz na podejmowane próby określenia proweniencji dzieła. Rkps przechowywany jest w oprawie, w której został zakupiony. Tworzą ją dębowe okładki, spięte niegdyś za pomocą kilku klamr. Wkrótce po akwizycji rękopisu przez Muzeum Brytyjskie przygotowane zostało jego pierwsze wydanie drukowane i od nazwiska redaktora pochodzi przyjęta dla rękopisu nazwa.
Wydania drukowane: The History and Articles of Masonry; (Now first published from a MS. in the British Museum), Editor Matthew Cooke, London: Richard Spencer 1861; Quatuor Coronatorum Antigrapha. Masonic Reprints of the Lodge Quatuor Coronati, No. 2076, Vol. II, Editor George William Speth, London: Quatuor Coronati Lodge 1890.
Tekst rękopisu prezentowany jest poniżej w wersji oryginalnej (łacińsko/angielskiej) równolegle z oddaniem treści we współczesnej angielszczyźnie. Język oryginału to ten sam co w przypadku "rękopisu królewskiego" dialekt zachodnich Midlands, używany w epoce powstania rękopisu w Gloucestershire, Oxfordshire, być może także w pd-wsch. Worcestershire i pd-zach. Warwickshire. Rkps zawierał liczne skrócenia, dla których autor stosował system znaków zastępujących kilkuliterowe ciągi, zapisując te znaki w kilku różnych wariantach. Miejsca skrócone w tekście oryginalnym są poniżej zaznaczone i rozwinięte zgodnie z edycją M. Cooke'a. Tekst współczesny oparty jest na wersji podanej przez G. W. Spetha. W zestawieniu obydwu tekstów pierwszeństwo zostało dane transkrypcji i logicznemu podziałowi treści na akapity. W drugiej kolejności uwzględniono zasadę zachowania podziału na wiersze w tekście oryginalnym. Wszędzie tam, gdzie koniec akapitu przerywa wiersz oryginału, zostało to zaznaczone poprzez "↪". Cytaty łacińskie z Pisma Świętego oddano według Nowej Wulgaty. Autorem tekstu był członek cechu, przedstawiający dzieje i zasady mularstwa w oparciu o Pismo Święte, dzieła patrystyczne i współczesne mu kroniki. Po części historycznej następują zasady ujęte w dziewięciu artykułach i dziewięciu punktach. Rękopis jest kopią starszego dokumentu (lub dokumentów). Jego część historyczna pochodzi z XV w., artykuły i punkty części drugiej uważane są za wcześniejsze nawet o całe stulecie. Niektóre z nich stanowiły bezpośrednie źródło dla kodyfikacji zasad "wolnych i przyjętych mularzy", którą opublikowano w 1723 r.
data publikacji: 21 stycznia 2005 r.
THonkyd be god
Thanked be God, our glorious Father, the founder and creator of heaven and earth, and of all things that therein are, for that he has vouchsafed, of his glorious Godhead, to make so many things of manifold virtue for the use of mankind. For he made all things to be subject and obedient to man. All things eatable of a wholesome nature he ordained for man's sustenance. And moreover, he hath given to man wit and the knowledge of divers things and handicrafts, by the which we may labour in this world, in order to therewith get our livelihood and fashion many objects, pleasant in the sight of God, to our own ease and profit. To rehearse all these matters here were too long in the writing or telling, I will therefore refrain; but I will nevertheless, tell you some; for instance, how and in what manner the Science of Geometry was first invented, and who were the founders both thereof and of several other crafts, as is declared in the Bible, and other histories.
[Geometria jest pierwszą przyczyną wszystkich nauk]
HOw and in what ma
How, and in what manner this worthy Science of Geometry took its rise, I will tell you, as I said before. You must know
that there are seven liberal sciences, from which seven all other sciences and crafts in the world sprung; but especially
is Geometry the first cause of all the other sciences, whatsoever they be.
↪ the whiche v|i|i sci
These seven sciences are as follows:
↪ as for the
The first, which is called the foundation of all science, is grammar, which teacheth to write and speak
The second is rhetoric, which teaches us to speak elegantly.
↪ The thrid is
The third is dialectic, which teaches us to discern the true from the false, and it is usually called art or
↪ The fourth
The fourth is arithmetic, which instructs us in the science of numbers, to reckon, and to make
The ffte Gemetry the which
The fifth is Geometry, which teaches us all about mensuration, measures and weights, of all kinds of
The. vi. is musi|k| that techith
The sixth is music, and that teaches the art of singing by notation for the voice, on the organ, trumpet, and harp, and of
all things pertaining thereto.
The seventh is astronomy, which teaches us the course of the sun and of the moon and of the other stars and planets of
OWr entent is princi
Our intent is to treat chiefly of the first foundation of Geometry and who were the founders thereof. As I said before,
there are seven liberal sciences, that is to say, seven sciences or crafts that are free in themselves, the which seven
exist only through Geometry. And Geometry may be described as earth-mensuration, for Geometry is derived from geo, which is
in Greek "earth," and metrona or a measure. Thus is the word Geometry compounded and signifies the measure of the
MErvile ye not that I
Marvel not because I said that all sciences exist only through the science of Geometry. For there is no art or handicraft
wrought by man's hands that is not wrought by Geometry which is a chief factor thereof. For if a man work with his hands he
employs some sort of tool, and there is no instrument of any material in this world which is not formed of some sort of
earth and to earth it will return. And there is no instrument or tool to work with that has not some proportion, more or
less. And proportion is measure, and the instrument or tool is earth. And Geometry is earth-mensuration therefore I affirm
that all men live by Geometry. For all men here to this world live by the labour of their hands.
MOny mo pbacions I
Many more proofs could I give you that Geometry is the science by which all reasoning men live, but I refrain at this time
because the writing of it were a long process.
[Mularstwo jest główną i najstarszą częścią geometrii]
↪ And now
And now I will enter further into the matter. You must know that among all the crafts followed by man in this world,
Masonry has the greatest renown end the largest share of this science of Geometry, as is stated in history, such as the
Bible, and the Master of History, and in the Policronicon a well authenticated chronicle, and in the history
called Beda De Imagine Mundi, and Isidorus Ethymologiarum [and] Methodius, bishop and martyr. And many others
say that Masonry is the chief part of Geometry and so methinks it may well be said, for it was the first founded, as is
stated in the Bible, in the first book of Genesis and the fourth chapter. And moreover all the learned authors above cited
agree thereto. And some of them affirm it more openly and plainly, precisely as in Genesis in the
[Mularstwo pierwszych ludzi]
ADam is line linyalle
Before Noah's Flood by direct male descent from Adam in the seventh generation, there lived a man called Lamech who had two
wives, called Adah and Zillah. By the first wife, Adah, he begat two sons, Jabal and Jubal. The elder son Jabal was the
first man that ever discovered geometry and masonry, and he made houses, and is called in the Bible the father of all men
who dwell in tents or dwelling houses. And he was Cain's master mason and governor of the works when he built the city of
Enoch, which was the first city ever made and was built by Cain, Adam's son, who gave it to his own son Enoch, and give the
city the name of his son and called it Enoch, and now it is known as Ephraim. And at that place was the Science of Geometry
and Masonry first prosecuted and contrived as a science and as a handi-craft. And so we may well say that it is the first
cause and foundation of all crafts and sciences. And also this man Jabel was called the father of shepherds. The Master
of History says, and Beda De Imagine Mundi and the Policronicon and many others more say, that he was the
first that made partition of lands, in order that every man might know his own land and labour thereon for himself. And
also he divided flocks of sheep, that every man might know his own sheep, and so we may say that he was the inventor of
↪ And his
And his brother Jubal or Tubal was the inventor of music and song, as Pythagoras states in Polycronicon, and the
same says Isidorus. In his Ethymologiis in the 6th book he says that he was the first founder of music and song, and
of the organ and trumpet; and he discovered that science by the sound of the weights of his brother's, Tubal-Cain's,
SOthely as |the| bybull
And of a truth, as the Bible says, that is to say, in the fourth Chapter of Genesis, Lamech begat by his other wife Zillah
a son and a daughter, and their names [were] Tubal Cain, that was the son, and the daughter was called Naamah. And
according to the Policronicon, some men say that she was Noah's wife; but whether this be so or not, we will not
YE |s|chul|le| under|s|tonde
Ye must know that this son Tubal Cain was the founder of the smith's craft and of other handicrafts dealing with metals,
such as iron, brass, gold and silver as some learned writers say; and his sister Naamah discovered the craft of weaving for
before her time no cloth was woven, but they span yarn and knit it and made such clothing as they could. And as this woman
Naamah invented the craft of weaving it was called woman's-craft.
↪ and |th|es ii|i|
And these four brethren knew that God would take vengeance for sin, either by fire or water. And they were much concerned
how to save the sciences they had discovered, and they took counsel together and exercised all their wits. And they said
there were two kinds of stone of such virtue that the one would not burn, called marble, and the other named "Lacerus"
would not sink in water. And so they devised to write all the sciences they had found on these two stones, so that if God
took vengeance by fire the marble would not burn, and if by water the other would not drown, and they besought their elder
brother Jabal to make two pillars of these two stones, that is of marble and of "Lacerus," and to write on the two pillars
all the sciences and crafts which they had found and he did so. And therefore we may say that he was the wisest in science,
for he first began and carried out their purpose before Noah's flood,
KYndly knowyng of
Fortunately knowing of the vengeance that God would send, the brethren knew not whether it would be by fire or water. They
knew by a sort of prophecy that God would send one or the other, and therefore they wrote their sciences on the two pillars
of stone. And some men say that they wrote on the stones all the seven sciences, but [this I affirm not]. As they had it in
mind that a vengeance would come, so it befell that God did send vengeance, and there came such a flood that all the world
was drowned and all men died save only eight persons. These were Noah and his wife and his three sons and their wives, of
which sons all the world is descended, and they were named in this wise, Shem, Ham and Japhet. And this flood is called
Noah's Flood, for he and his children were saved therein. And many years after the flood, according to the chronicle, these
two pillars were found, and the chronicle says that a great clerk, Pythagoras, found the one, and Hermes the philosopher
found the other, and they taught the sciences that they found written thereon.
Every cronycle and |s|to
Every chronicle and history and many other writers and the Bible especially relate the building or the tower of Babel; and
it is written in the Bible, Genesis, Chapter tenth, how that Ham, Noah's son, begat Nimrod, who grew a mighty man upon the
earth and waxed strong, like unto a giant. He was a great king and the beginning of his kingdom was the kingdom of Babilon
proper, and Erech and Arend and Calnch and the land of Shinar. And this same Ham began the tower of Babel and taught his
workmen the Craft of Masonry and he had with him many masons, more than 40,000, and he loved and cherished them well. And
it is written in Polycronicon, and in the Master of History, and in other histories, and beyond this the
Bible witnesses in the same 10th chapter, as it is written, that Ashur who was of near kindred to Nimrod went forth from
the land of Shinar and built the City of Nineveh and Plateas and many more. For it is written: "De terra illa egressus est
in Assyriam et aedificavit Nineven et Plateas [=Rohobothir] et Chale et Resen quoque inter Nineven [et Chale]; haec est
RE|s|on wolde |that| we |s|chold
It is but reasonable that we should plainly say how and in what manner the Charges of the Mason's Craft were first founded,
and who first gave it the name of Masonry. And you most know that it is stated and written in the Polycronicon and
in Methodius bishop and martyr that Ashur who was a worthy lord of Shinar, sent to Nimrod the king to send him Masons and
workmen of the Craft that they might help him make his city which he was minded to make. And Nimrod sent him 3000 masons.
And as they were about to depart and go forth, he called them before him and said to them, "You must go to my cousin Ashur
to help him build a city, but see to it, that ye be well governed, and I will give you a Charge that shall be to your and
WHen ye come to |that| lord
"When you come to that lord, look that you be true to him, even as you would be to me, labour at your Craft honestly, and
take a reasonable payment for it such as you may deserve. Love each other as though you were brothers and hold together
staunchly. Let him that has most skill teach his fellow, and be careful that your conduct among yourselves and towards
your lord may be to my credit, that I may have thanks for sending you and teaching you the Craft." And they received the
charge from him, being their lord and master, and went forth to Ashur and built the city of Nineveh in the country of
Plateas and other cities also that are called Calah and Rosen, which is a great city between Calah and Nineveh. And
in this manner the Craft of Masonry was first instituted and charged as a science.
ELders |that| we|re| bi for us
Elders of Masons before our times had these charges in writing as we have them now in our Charges of the story of Euclid,
and as we have seen them written both in Latin and in French.
[Mularstwo egipskie Euklidesa]
but ho |that| Enclyd come to ge|-|
But it is only reasonable that we should tell you how Euclid came to the knowledge of Geometry, as stated in the Bible and
in other histories. In the twelvth chapter of Genesis it is told how Abraham came to the land of Canaan and our Lord
appeared unto him and said, "I will give this land to thy seed." But a great famine reigned in that land and Abraham took
Sarah, his wife, with him and made a journey into Egypt to abide there whilst the famine lasted. And Abraham, so says the
chronicle, was as a wise man and a learned. And he knew all the seven sciences and taught the Egyptians the science of
Geometry. And this worthy clerk Euclid was his pupil and learned of him. And he first gave it the name of Geometry;
although it was practised before his time, it had not acquired the name of Geometry. But it is said by Isidorus in the 5th
Book and first Chapter of Ethymologiarum that Euclid was one of the first founders of Geometry and gave it that
↪ ffor |in|
For in his time, the river of Egypt which is called the Nile so overflowed the land that no man could dwell therein. Then
the worthy clerk Euclid taught them to make great walls and ditches to keep back the water, and by Geometry he measured the
land and parcelled it out into sections and caused every man to enclose his own portion with walls and ditches and thus it
became a country abounding in all kinds of produce, and of young people and of men and women : so that the youthful
population increased so much as to render earning a livelihood difficult. And the lords of the country drew together and
took counsel how they might help their children who had no competent livelihood in order to provide for themselves and
their children, for they had so many. And at the council amongst them was this worthy Clerk Euclid and when he saw that all
of them could devise no remedy in the matter be said to them "Lay your orders upon your sons and I will teach them a
science by which they may live as gentlemen, under the condition that they shall be sworn to me to uphold the regulations
that I shall lay upon them." And both they and the king of the country and all the lords agreed thereto with one
REson wolde |that| e|uer|y m|an|
It is but reasonable that every man should agree to that which tended to profit himself; and so they took their sons to
Euclid to be ruled by him and he taught them the Craft of Masonry and gave it the name of Geometry on account of the
parcelling out of the ground which he had taught the people at the time of making the walls and ditches, as aforesaid, to
keep out the water. And Isidorus says in Ethymologiis that Euclid called the craft Geometry.
And |ther| this worthye clerke
And there this worthy clerk Euclid gave it a name and taught it to the lord's sons of that land whom he had as
And he yaf h|em| a charge |that|
And he gave them a charge. That they should call each other Fellow and no otherwise, they being all of one craft and of the
same gentle birth, lords' sons. And also that the most skilful should be governor of the work and should be called master;
and other charges besides, which are written in the Book of Charges. And so they worked for the lords of the land and built
cities and towns, castles and temples and lords' palaces.
WHat tyme |that |the| chil
During the time that the childen of Israel dwelt in Egypt they learned the craft of Masonry. And after they were driven out
of Egypt they came into the promised land, which is now called Jerusalem, and they occupied that land and the charges were
observed there. And [at] the making of Solomon's Temple which king David began, King David loved masons well, and gave them
[wages] nearly as they are now. And at the making of the Temple in Solomon's time, as stated in the Bible in the third book
of Kings and the fifth chapter, Solomon held four score thousand masons at work. And the son of the king of Type was his
master mason. And in other chronicles and in old books of masonry, it is said that Solomon confirmed the charges that David
his father had given to masons. And Solomon himself taught them their usages differing but slightly from the customs now in
↪ And fro
And from thence this worthy science was brought into France and into many other regions.
SUmtyme ther w|as|
At one time there was a worthy king in France called Carolus Secondus, that is to say Charles the Second. And this Charles
was elected king of France by the grace of God and also by right of descent. And some men say he was elected by good
fortune, which is false as by the chronicles he was of the blood royal. And this same king Charles was a mason before he
became king. And after he was king he loved masons and cherished them and gave them charges and usages of his devising, of
which some are yet in force in France; and he ordained that they should have an assembly once a year and come and speak
together in order that the masters and follows might regulate all things amiss.
[Mularstwo w Anglii]
ANd |s||oo|ne af|ter| |that| come
And soon after that came St. Adhabelle into England and he converted St. Alban to Christianity. And St. Alban loved well
masons and he was the first to give them charges and customs in England, And he ordained [wages] adequate to pay for their
↪ And af|ter|
And after that there was a worthy king in England, called Athelstan, and his youngest son loved well the science of
Geometry; and he know well, as well as the masons themselves, that their handicraft was the practice of the science of
Geometry. Therefore he took counsel of them and learned the practical part of that science in addition to his theoretical
[or book] knowledge. For of the speculative part he was a master. And he loved well masonry and masons. And he became a
mason himself. And he give them charges and usages such as are now customary in England and in other countries. And he
ordained that they should have reasonable pay. And he purchased a free patent of the king that they might hold an assembly
at what time they thought reasonable and come together to consult. Of the which charges, usages and assembly it is written
and taught in our Book of Charges; wherefore I leave it for the present.
GOod men for this
Good men! for this cause and in this way Masonry first arose. It befell, once upon a time, that great lords had so many
free begotten children that their possessions were not extensive enough to provide for their future. Therefore they took
counsel how to provide for their children and find them all honest livelihood. And they sent for wise masters of the worthy
science of Geometry, that through their wisdom they might provide them with some honest living. Then one of them that was
called Euclid a most subtil and wise inventor regulated [that science] and art and called it Masonry. And so in this art of
his he honestly taught the children of great lords according to the desire of the fathers and the free consent of their
children. And having taught them with great care for a certain time they were not all alike capable of exercising the said
art, wherefore the said master Euclid ordained that those that surpassed the others in skill should be honoured above the
others. And [comman]ded to call the more skilful "master" and for [him] to instruct the less skilful. The which masters
were called masters of nobility, of knowledge and skill in that art. Nevertheless they commanded that they that were of
less knowledge should not be called servants or subjects, but fellows, on account of the nobility of their gentle blood. In
this manner was the aforesaid art begun in the land of Egypt by the aforesaid master Euclid and so it spread from country
to country and from kingdom to kingdom
↪ af|ter| |that| ma|-|
Many years after, in the time of king Athelstan, sometime king of England, by common assent of his Council and other great
lords of the land on account of great defects found amongst masons, a certain rule was ordained for
↪ on tyme of
Once a year or every three years as might appear needful to the king and great lords of the land and all the comunity,
congregations should be called by the masters from country to country and from province to province of all masters, masons
and fellows in the said art. And at such congregations those that are made masters shall be examined in the articles
hereafter written and be ransacked whether they be able and skilful in order to serve the lords to their profit and to the
honour of the aforesaid art. And moreover they shall be charged to well and truly expend the goods of their lords, as well
of the lowest as of the highest; for those are their lords for the time being of whom they take their pay in recompense of
their service and toil.
The first article is this. That every master of this art should be wise, and true to the lord who employs him, expending
his goods carefully as he would his own were expended; and not give more pay to any mason than he knows him to have earned,
according to the dearth [or scarcity and therefore price] of corn and victuals in the country and this without favouritism,
for every man is to be rewarded according to his work.
↪ The se|c|nd
The Second article is this. That every master of the art shall be warned beforehand to come to his congregation in order
that he may duly come, there, unless he may [be] excused for some cause or other. But if he be accused of being rebellious
at such congregation, or at fault in any way to his employer's harm or the reproach of this art, he shall not be excused
unless he be in peril of death. And though he be in peril of death, yet must, he give notice of his illness, to the master
who is the president of the gathering.
The [third] article is this. That no master take no apprentice for a shorter term than seven years at least, for the reason
that such as have been bound a shorter time can not adequately learn their art, nor be able to truly serve their employer
and earn the pay that a mason should.
↪ The iii|i| article is |this|
The fourth article is this. That no master shall for any reward take as an apprentice a bondsman born, because his lord to
whom he is a bondsman might take him, as he is entitled to, from his art and carry him away with him from out the Lodge, or
out of the place he is in. And because his fellows peradventure might help him and take his part, and thence manslaughter
might arise; therefore it is forbidden. And there is another reason; because his art was begun by the freely begotten
children of great lords, as aforesaid.
The fifth article is this. That no master shall pay more to his apprentice during the time of his apprenticeship, whatever
profit he may take thereby, than he well knows him to have deserved of the lord that employs him; and not even quite so
much, in order that the lord of the works where he is taught may have some profit by his being taught
↪ The v|i|. article is
The sixth article is this. That no master from covetousness or for gain shall accept an apprentice that is unprofitable;
that is, having any maim (or defect) by reason of which he is incapable of doing a mason's proper work.
↪ The vi|i|.
The seventh article is this. That no master shall knowingly help or cause to be maintained and sustained any common
nightwalker robber by which nightwalking they may be rendered incapable of doing a fair day's work and toil: a condition of
things by which their fellows might be made wrath.
↪ The vii|i|
The eighth article is this. Should it befall that a perfect and skilful mason come and apply for work and find one working
who is incompetent and unskilful, the master of the place shall discharge the incompetent and engage the skilful one, to
the advantage of the employer.
The ix. article is this |th|at
The ninth article is this. That no master shall supplant another. For it is said in the art of masonry that no man can so
well complete a work to the advantage of the lord, begun by another as he who began it intending to end it in accordance
with his own plans, or [he] to whom he shows his plans.
This councell ys made bi dy
These regulation following were made by the lords (employers) and masters of divers provinces and divers congregations of
↪ to wyte |that| who |that|
[First point] To wit: whosoever desires to become a mason, it behoves him before all things to [love] God and the holy
Church and all the Saints; and his master and follows as his own brothers.
↪ The |s|econde poynt
The second point. He must give a fair day's work for his pay.
↪ The. ii|i|. |point| he can
The third [point]. He shall hele the counsel or his fellows in lodge and in chamber, and wherever masons
↪ The iii|i|. poynt |that| he be
The fourth point. He shall be no traitor to the art and do it no harm nor conform to any enactments against the art nor
against the members thereof: but he shall maintain it in all honour to the best of his ability.
↪ The. v. poynt
The fifth point. When he receives his pay he shall take it without murmuring, as may be arranged at the time by the master;
and he shall fulfil the agreement regarding the hours of work and rest, as ordained and set by the
↪ The. v|i|. poynt yf
The sixth point. In case of disagreement between him and his fellows, he shall unquestioningly obey the master and be
silent thereon at the bidding of his master, or of his master's warden in his master's absence, until the next following
holiday and shall then settle the matter according to the verdict of his fellows; and not upon a work-day because of the
hindrance to the work and to the lord's interests.
The. vi|i|. poynt |that| he covet
The seventh point. He shall not covet the wife nor the daughter of his master or of his fellows unless it be in marriage
neither shall he hold concubines, on account of the discord this might create amongst them.
↪ The. vii|i|
The eighth point. Should it befall him to be his master's warden, he shall be a true mediator between his master and his
fellows: and he shall be active in his master's absence to the honour of his master and the profit of the lord who employs
The. iX. poynt yf he be wy|s|er
The ninth point. If he be more wise and skilful than his fellow working with him in the Lodge or in any other place, and he
perceive that for want of skill, he is about to spoil the stone upon which he is working and can teach him to improve the
stone, he shall instruct and help him; so that love may increase the more amongst them and the work of his employer be not
↪ Whan the ma|s||ter| and |the| fe
When the master and fellows, being forewarned are come to such congregations, the sheriff of the country or the mayor of
the city or alderman of the town in which the congregation is held, shall if need be, be fellow and associate of the master
of the congregation, to help him against disobedient members to maintain the rights of the realm.
↪ At |the| fyrst beg|yn|
And at the commencement of the proceedings, new men who have never been charged before are to be charged in this manner. Ye
shall never be thieves nor thieves' maintainers, and shall do a fair day's work and toil for your pay that you take of the
lord, and shall render true accounts to your fellows in all matters which should be accounted for to them, and love them as
yourselves. And ye shall be true to the king of England and to the realm : and that ye keep with all your might and [power]
all the aforesaid articles.
↪ Af|ter| that hit |s|chall
After that an enquiry shall be held whether any master or fellow summoned to the meeting, have broken any of the beforesaid
articles, which, if they have done, it shall be then and there adjudicated upon.
Therefore hit is to wyte if
Therefore be it known; if any master or fellow being forewarned to come to the congregation, be contumacious and appear
not; or having trespassed against any of the aforesaid articles shall be convicted; he shall forswear his masonry and shall
no longer exercise the craft. And if he presume so to do, the sheriff of the country in which he may be found at work shall
put him in prison and take all his goods for the use of the king, until his (the king's) grace be granted and showed
↪ for |this| cau|s|e |pri|ncipally w|her|
For this cause chiefly were these congregations ordained; that the lowest as well as the highest might be well and truly
served in the aforesaid art throughout all the kingdom of England.
↪ Amen |s|o mote
Amen, so mote it be.
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