Rękopis "Matthew Cooke"

ok. 1450 r.
British Museum, Additional MS 23,198.

 

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.

 

[DZIEJE MULARSTWA]

THonkyd be god
our glorious
ffadir and fo|un|
der and former of heuen
and of erthe and of all
thygis that in hym is
that he wolde foche|s|aue of
his glorius god hed for to
make |s|o mony thyngis of d
uers vertu for mankynd.
ffor he mader all thyngis for
to be abedient & |s|oget to man
ffor all thyngis that ben come|s|
tible of hol|s|ome nature he
ordeyned hit for manys |s|usty
na|n|s. And all to be hath yif
to man wittys and cony|n|g
of dy|ver|s thyngys and craft
tys by the whiche we may
trauayle in this worlde to
gete |wit| our lyuyg to make
diuers thingys to goddis ple
|s|ans and also for our e|s|e and
profyt. The whiche thingis
if I |s|cholde reher|s|e hem hit
wre to longe to telle and to
wryte. Wherfor I woll leue.
but I |s|chall |s|chew you |s|ome
that is to |s|ey ho and in what
wyse the |s|ciens of Gemetry
fir|s|te be ganne and who |wer|
the founders therof and of
othur craftis mo as hit is no
tid in |the| bybill and in othur
|s|tories.

 

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
ner |th|at this worthy
|s|ciens of Gemetry be gan I
wole tell you as I sayde bi
fore. ye |s|chall undirstonde
|that| |ther| ben vi|i| |liberall |s|ciens
by the whiche vi|i| all |s|ciens
and craftis in the world were
fyr|s|te founde. and in especiall
for he is causer of all. |that| is to
sey |the| |s|ciens of Gemetry of all
other that be.
 

 

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
ens ben called thus.
 

 

These seven sciences are as follows:

as for the
fir|s|t |that| is called fundament
of sciens his name is gra|mmer|
he techith a man ry|g|thfully to
|s|peke and to write truly.
 

 

The first, which is called the foundation of all science, is grammar, which teacheth to write and speak correctly.
 

The
|s|econde is rethorik. and he te
chith a man to |s|peke formabe
ly and fayre.
 

 

The second is rhetoric, which teaches us to speak elegantly.
 

The thrid is
dioletic|us|. and |that| |s|ciens techith
a man to discerne the trowthe
fro |the| fals and comenly it is
tellid art or |s|oph'stry.
 

 

The third is dialectic, which teaches us to discern the true from the false, and it is usually called art or sophistry.
 

The fourth
ys callid ar|s|metryk |the| whiche
techeth a man the crafte of
nowmbers for to rekyn and
to make a coun|t| of all th|y|ge
 

 

The fourth is arithmetic, which instructs us in the science of numbers, to reckon, and to make accounts.
 

The ffte Gemetry the which
techith a man all the met|t|
and me|s|u|r|s and ponderat|o|n
of wy|g|htis of all mans craf|t|
 

 

The fifth is Geometry, which teaches us all about mensuration, measures and weights, of all kinds of handicrafts.
 

The. vi. is musi|k| that techith
a man the crafte of |s|ong in
notys of voys and organ &
trompe and harp and of all
othur |p|teynyng to hem.
 

 

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
vi|i| is a|s|tronomy that techith
man |the| cours of the |s|onne
and of |the| moune and of ot|her|
|s|terrys & planetys of heuen.
 

 

The seventh is astronomy, which teaches us the course of the sun and of the moon and of the other stars and planets of heaven.
 

OWr entent is princi
pally to trete of fyrst
fundacion of |the| worthe |s|cy|en|s
of Gemetry and we were
|the| founders |ther| of as I seyde
by fore there ben vi|i| liberall
|s|cyens |that| is to |s|ay vi|i| |s|ciens or
craftys that ben fre in hem
selfe the whiche vi|i|. lyuen
only by Gemetry. And Ge
metry is as moche to |s|ey
as the me|s|ure of the erth
Et sic dici|t| a geo |ge| q|ui|n |R| ter
a latine & metro|n| quod |e|
men|s|ura. U|na| Gemetria. i,
mens|u|r terre uel terra|rum|.
that is to |s|ay in englische that
Gemetria is I |s|eyd of geo |that| is
in gru. erthe, and metro|n| |that| is
to |s|ey me|s|ure. And thus is |this|
nam of Gemetria c|om|pounyd
as is|s|eyd the me|s|ur of |the| erthe.
 

 

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 earth.
 

MErvile ye not that I
|s|eyd that all |s|ciens lyu|e|
all only by the |s|ciens of Geme
try. ffor there is none artifici|-|
all ne honcrafte that is wro|g|th
by manys hond bot hit is
wrou|g|ght by Gemetry. and a
notabull cau|s|e. for if a man
worche |wit| his hondis he wor
chyth |wit| so|m|e ma|nner| tole and
|ther| is none in|s|trument of ma|-|
teriall thingis in this worlde
but hit come of |the| kynde of
erthe and to erthe hit wole
turne a yen. and ther is n|one|
in|s|trument |that| is to |s|ay a tole
to wirche |wit| but hit hath
some p|ro|op|r|orcion more or la|s||s|e
And some proporcion is me|s|ure
the tole er the in|s|trment
is erthe. And Gemetry is
|s|aid the me|s|ure of erth|e| Whe|re|
fore I may |s|ey |that| men lyuen
all by Gemetry. ffor all
men here in this worlde lyue
by |the| labour of her hondys.
 

 

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
wole telle yow why |that|
Gemetry is the |s|ciens |that| all re
sonable m|e|n lyue by. but I
leue hit at |this| tyme for |the| l|o|ge
|pro|ce|s||s|e of wrytyng.

 

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
I woll|prp|cede forthe|r| on me ma
ter. ye |s|chall under|s|tonde |that|
amonge all |the| craftys of |the|
worlde of mannes crafte
ma|s|onry hath the mo|s|te no
tabilite and mo|s|te |par|te of |this|
|s|ciens Gemetry as hit is
notid and |s|eyd in |s|toriall
as in the bybyll and in the
ma|s||ter| of |s|tories. And in poli/cronico
a cronycle |pri|nyd and in the
|s|tories |that| is named Beda
De Imagine m|un|di & Isodo|rus|
ethomologia|rum|. Methodius
epus & marti|rus|. And ot|her|
meny mo |s|eyd |that| ma|s|on|r|y is
principall of Gemetry as
me thenkyth hit may well
be |s|ayd for hit was |the| first
that was foundon as hit is
notid in the bybull in |the| first
boke of Genesis in the iii|i|
chap|ter|. And al|s|o all the doc
tours afor|s|ayde acordeth |ther| to
And |s||u|me of hem |s|eythe hit
more openly and playnly
ry|g|t as his |s|eithe in the by
bull Gene|s|is

 

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 Bible.
 

[Mularstwo pierwszych ludzi]

ADam is line linyalle
|s|one de|s|cendyng doun|e|
the vi|i| age of adam byfore
noes flode |ther| was a ma|n| |that|
was clepyd lameth the
whiche hadde i|i| wyffes |the|
on hyght ada & a nother
|s|ella by the fyr|s|t wyffe |th|at
hyght ada |he| be gate i|i| |s|onys
|that| one hyght Jobel and the o|ther|
height juball. The elder |s|one
Jobell he was the fists ma|n|
|that| e|ver| found gemetry and
ma|s|onry. and he made how
|s|is & namyd in |the| bybull
Pa|ter| habitantci|um| in tento|-|
ris atq|ue| pasto|rum| That is to
|s|ay fader of men dwellyng
in tentis |that| is dwellyng
how|s|is. A. he was Cayin is
ma|s||ter| ma|s|on and go|ver|nor
of all his werkys whan
he made |the| Cite of Enoch
that was the fir|s|te Cite
that was the fir|s|t Cite |th|at
e|ver| was made and |that| made
Kayme Adam is |s|one. |an|d
yaf to his owne |s|one. Enoch
and yaff the Cyte the n|am|e
of his |s|one and kallyd hit
Enoch. and now hit is
callyd Effraym and |ther| wa|s|
|s|ciens of Gemetry and ma
|s|onri fyr|s|t occupied and
c|on|trenyd for a |s|ciens and
for a crafte and |s|o we may
|s|ey |that| hit was cav|s|e & f|un|
dacion of all craftys and
|s|ciens. And al|s|o |this| ma|n|
Jobell was called Pa|ter|
Pasto|rum|
THe mas|ter| of |s|tories
|s|eith and beda de yma
gyna m|un|di policronicon &
other mo |s|eyn that he wa|s|
|th|e first that made de|per|ce|s|on
of lond |that| e|ver|y man myght
knowe his owne grounde
and labou|re| the|re| on as for
his owne. And also he de
|par|tid flockes of |s|chepe |that|
e|ver|y man myght know hi|s|
owne |s|chepe and |s|o we may
|s|ey that he was the fir|s|t
founder of |that| |sciens.
 

 

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 that science.
 

And his
brother Juball. or tuball
was founder of my|s|yke &
|s|ong as pictogoras |s|eyth
in policronycon and the
|s|ame |s|eythe ylodou|re| in his
ethemologi|i| in the v|i| boke
there he |s|eythe that he was
|the| fir|s|t foundere of my|s|yke
and |s|ong and of organ &
trompe and he founde |th|at
|s|ciens by the |s|oune of pon/deracion
of his brotheris hamers |that|
was tubalcaym.
 

 

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, hammers.
 

SOthely as |the| bybull
|s|eyth in the chapitre
|that| is to |s|ey the iii|i| of Gene|s|'
|that| he |s|eyth lameth gate apon
his other wiffe |that| height |s|ella
a |s|one & a do|ou|c|ter| |the| names of
th|em| were clepid tubalcaym
|that| was |the| |s|one. & his doghter
hight neema & as the poli
cronycon |s|eyth |that| |s|ome men
|s|ey |that| |s|che was noes wyffe
we|ther| h|it| be |s|o o|ther| no we afferme/ hit nott
 

 

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 affirm.
 

YE |s|chul|le| under|s|tonde
|that| |th|is |s|one tubalcaym
was founder of |s|mythis
craft and o|ther| craft of
meteil |that| is to |s|ey of eyron
of braffe of golde & of |s|il|ver|
as |s|ome docturs |s|eyn & his
|s|ys|ter| neema was fynder of
we|ver|scraft. for by fore |that| time
was no cloth weuyn but
they did spynne yerne and
knytte hit & made h|em| |s|uch|e|
clothyng as they couthe
but as |the| woman neema
founde |the| craft of weuyng
& |ther|fore hit was kalled wo
menys craft.
 

 

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|
brotheryn afore|s|ayd had know
lyche |that| god wold take ven
gans for |s|ynne o|ther| by fyre
or watir and they had gre|ter|
care how they my|s|t do to
|s|aue |the| |s|ciens that |th|ey fo|un|de
and |th|ey toke her con|s|el|le|
to gedyr & by all her wit|ts
|th|ey |s|eyde |that| were. i|i| ma|ner| of
|s|tonn of |s|uche |ver|tu |that| |the| one
wolde ne|ver| brenne & |that| |s|to|ne|
is callyd marbyll. & |that| o|ther| sto|ne|
|that| woll not |s|ynke in wa|ter|. &
|that| stone is named la|tr|us. and
|s|o |th|ey deuy|s|yed to wryte all
|the| |s|ciens |that| |th|ey had ffounde in
this i|i| |s|tonys if |that| god wol|de|
take vengns by fyre |that| |the|
marbyll |s|cholde not bren|ne|
And yf god |s|ende vengans
by wa|ter||that| |th|e o|ther| |s|cholde not
droune. & so |th|ey prayed |ther|
elder brother jobell |that| wold
make i|i|. pillers of |th|es. i|i|
|s|tones |that| is to |s|ey of marb|yll|
and of la|tr|us and |that| he wold
write in the i|i|. pylers al|l|
|the| |s|ciens & craf|ts| |that| al|l| |th|ey
had founde. and |s|o he did
and |ther|for we may |s|ey |that|
he was mo|s|t co|nn|yng in
|s|ciens for he fyr|s|t bygan
& |per|formed the end by for
noes flode.
 

 

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
|that| venganns |that| god
wolde |s|end whether hit
|s|cholde be bi fyre or by wa|ter|
the bretherne hadde hit n|ot|
by a ma|ner| of a |pro|phecy they
wi|s|t |that| god wold |s|end one |ther|
of. and |ther| for thei writen
he|re| |s|ciens in |the|. i|i|. pilers
of |s|tone. And |s||u|me men |s|ey
|that| |th|ey writen in |the|. |s|tonis
all |th|e. vi|i| |s|ciens. but as
|th|ey in here mynde |that| a ven
ganns |s|cholde come. And
to hit was |that| god |s|entd ven
ganns |s|o |that| |ther| come |s|uche
a flode |th|at al|le| |the| worl was
drowned. and al|le| men w|er|
dede |ther| in |s|aue. vii|i|. |per|sonis
And |that| was noe and his
wyffe. and his ii|i|. sonys &
here wyffes. of whiche. ii|i|
sones a|ll| |the| world cam of.
and here namys were na
myd in this ma|ner|. Sem. Cam.
& Japhet. And |this| flode was
kalled noes flode ffor he &
his children were |s|auyed |ther|
in. And af|ter| this flode many
yeres as |the| cronycle telleth
thes. i|i| pillers were founde
& as |the| polycronicon |s|eyth |that|
a grete clerke |that| callede puto|-|/goras
|f|onde |that| one and hermes |the|
philisophre fonde |that| other. &
thei tought forthe |the| |s|ciens |that|
thei fonde |ther| y wryten.
 

 

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
riall and meny other
clerkys and the bybull in |pri|nci
pall wittenes of the makyn|ge|
of the toure of babilon and hit
is writen in |the| bibull Gene|sis
Cap|ter| |x| wo |that| Cam noes
|s|one gate nembrothe and he
war a myghty man apon |the|
erthe and he war a stron|ge|
man like a Gyant and he w|as|
a grete Kyng. and the bygyn
yn|ge| of his kyngdom was
trew kyngd|om| of babilon and
arach. and archad. & talan &
the lond if |s|ennare. And this
same CamNemroth be gan |the| towre
of babilon and he taught and
he taught to his werkemwn |the|
crafte of ma|s|uri and he had
|wit| h|ym| mony ma|s|onys mo |th||an|
|x|l |th|ou|s|and. and he louyd &
chere|s|ched them well. and hit
is wryten in policronicon and
in |the| mas|ter| of |s|tories and in
other |s|tories mo. and |this| a part
wytnes bybull in the |s|ame
|x|. chap|ter| he |s|eyth |that| a
|s|ure |that| was nye kynne to
CamNembrothe yede owt of |the| londe of
|s|enare and he bylled the Cie
Nunyve and plateas and o|ther|
mo |th|us he |s|eyth. De tra illa
& de |s|ennare egreffus est a|s|u|re|
& edificauit Nunyven & pla|-|
teas ciuiya|te| & cale & Jesu q|o|q|z|
in|ter| nunyven & hec |est| Ciuita|s|
magna.
 

 

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 civitas magna.
 

RE|s|on wolde |that| we |s|chold
tell opunly how & in
what ma|ner| that |the| charges
of ma|s|oncraft was fyr|s|t fo|un|
dyd & ho yaf fir|s|t |the| name
to hit of ma|s|onri and ye
|s|chyll knaw well |that| hit told
and writen in policronicon &
in methodus ep|iscopu|s and mar|ter|
|that| a|s|ur |that| was a worthy lord
of |s|ennare |s|ende to nembroth
|the| kynge to |s|ende h|ym| ma|s|ons
and workemen of craft |that| myght
helpe hym to make his Cite
|that| he was in wyll to make.
And nembroth |s|ende h|ym| |xxx|
C. of masons. And whan |th|ey
|s|cholde go & |s|ende h|em| forth. he
callyd hem by for h|ym| and |s|eyd
to hem ye mo|s|t go to my co
|s|yn a|s|ure to helpe h|ym| to bilde
a cyte but loke |that| ye be well
go|uer|nyd and I |s|chall yeue
yov a charge |pro|fitable for
you & me.
 

 

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 my profit.
 

WHen ye come to |that| lord
loke |that| ye be trewe to
hym lyke as ye wolde be to
me. and truly do your labour
and craft and takyt re|s|on|-|
abull your mede |ther|for as ye
may de|s|erue and al|s|o |that| ye
loue to gedyr as ye were
bre|th|eryn and holde to gedyr
truly. & he |that| hath most c|on||yn|g
teche hit to hys felaw and
louke ye go|uer|ne you ayen|s|t
yowr lord and a monge
yowr selfe. |that| I may haue
worchyppe and thonke for
me |s|endyng and techyng
you the crafte. and |th|ey re|s|/ceyuyd
the charge of h|ym| |that| was here
mai|s||ter| and here lorde. and
wente forthe to a|s|ure. &
bilde the cite of nunyve in
|the| count|r|e of plateas and o|ther|
Cites mo |that| men call cale
and Jesen |that| is a gret Cite
bi twene Cale and nunyve
And in this ma|ner| |the| craft
of ma|s|onry was fyr|s|t |pre|fer
ryd & chargyd hit for a |s|ci|en|s.
 

 

"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
of ma|s|ons had te|s|e
charges wryten to hem as
we haue now in owr char
gys of |the| |s|tory of Enclidnis
as we have |s|eyn hem writ|en|
in latyn & in Fre|s|nche bothe

 

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|-|
metry re|s|on wolde we
|s|cholde telle yow as hit is
notid in the hybull & in other
|s|tories. In |xii| Capitl|or| Gene|sis|
he tellith how |that| abrah|am| com to
the lond of Canan and owre
lord aperyd to h|ym| and |s|eyd I
|s|chall geue this lond to |th|i
|s|eed. but |ther| |s|yll a grete hun|ger|
in |that| lond. And abraham toke
|s|ara his wiff |wit| him and
yed in to Egypte in pylgre|-|
mage whyle |the| hunger du
red he wolde hyde |ther|. And A
brah|am| as |the| cronycull |s|eyth
he was a wy|s|e man and a
grete clerk. And covthe all
|the|vi|i| |s|ciens. and taughte
the egypeyans |the| |sciens of
Gemetry. And this worthy
clerk Enclidnis was his
clerke and lerned of hym.
And he yaue |the| fir|s|te name
of Gemetry all be |that| hit
was ocupied bifor hit had
no name of gemetry. But
hit is |s|eyd of ylodour Ethe
mologia|rum| in |the| v. boke. Ethe
mologia|rum| Cap|itolo| p'mo. |s|eyth
|that| Enclyde was on of |the| fir|s|t
founders of Gemetry &
he yaue hit name.
 

 

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 name.
 

ffor |in|
his tyme ther was a wa
ter in |that| lond of Egypt |that|
is callyd Nilo and hit flowid
|so| ferre in to |the| londe |that| men
myght not dwelle |ther|in
THen this worthi
clerke Enclide taught
hem to make grete wallys
and diches to holde owt |the|
watyr. and he by Gemet'
me|s|ured |the| londe and de|par|
tyd hit in dy|ver|s |par|tys. &
mad e|ver|y man to clo|s|e his
awne |par|te |wit| walles and
diches an |the|en hit be c|am|e
a plentuos c|on|untre of all
ma|ner| of freute and of yon|ge|
peple of men and women
that |ther| was |s|o myche pepull
of yonge frute |that| they couth'
not well lyue. And |the| lordys
of the countre drew hem to
gedyr and made a councell
how they myght helpe her
childeryn |that| had no lyflode
c|om|potente & abull for to fyn|de|
hem selfe and here childron
for |th|ey had |s|o many. and
a mong hem all in councell
was |this| worthy clerke Encli
dnis and when he |s|a|we| |th|at
all they cou|th|e not btynge
a bout this mater. he |s|eyd
to hem woll ye take y|our| |s|on|ys|
in go|uer|nanns & I |s|chall tec|he|
hen |s|uche a sciens |that| they
|s|chall iyue ther by |j|entel
manly vnder condicion |that|
ye wyll be |s|wore to me to
|per|fourme the go|uer|na|nn|s |that|
I |s|chall |s|ette you too and
hem bothe and the kyng
of |the| londe and all |the| lordys
by one a|ss|ent gra|un|tyd |ther| too.
 

 

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 consent.
 

REson wolde |that| e|uer|y m|an|
woulde graunte to |that|
thyng |that| were |pro|fetable to h|im|
|s|elf. and they toke here |s|o
nys to enclide to go|uer|ne
hem at his owne wylle &
he taught to hem the craft
Masonry and yaf hit |th|e
name of Gemetry by cav|s|e
of |the| |par|tyng of |the| grounde |that|
he had taught to |the| peple
in the time of |the| makyng
of |the| wallys and diches a
for |s|ayd to claw|s|e out |the|
watyr. & I|s|odor |s|eyth in his
Ethemolegies |that| Enclide
callith the craft Gemetrya
 

 

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
yaf hit name and taught
hitt the lordis |s|onys of |the|
londe |that| he had in his tech|in|g
 

 

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 pupils.
 

And he yaf h|em| a charge |that|
they scholde calle here eche
other ffelowe & no nother
wise by cav|s|e |that| they were
all of one crafte & of one
gentyll berthe bore & lor|ds'|
|s|onys. And also he |that| we|re|
most of c|on|nyng scholde be
go|uer|nour of |the| werke and
scholde be callyd mais|ter| &
other charges mo |that| ben
wryten in |the| boke of char
gys. And |s|o they wrought
|with| lordys of |the| lond & made
cities and tounys ca|s|telis
& templis and lordis placis.

 

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.
 

[Mularstwo Hebrajczyków]

WHat tyme |that |the| chil
dren of i|s|rl dwellid
|in| egypte they lernyd |the|
craft of masonry. And
afturward |th|ey were
dryuen ont of Egypte |th|ey
come in to |th|e lond of bihest
and is now callyd ierl|e|m
and hit was ocupied & char
gys y holde. And |the| mak|yn|g
of |s|alomonis tempull |that|
Kyng Dauid be gan. k|yn|g
dauid louyd well ma|s|ons
and he yaf hem ry|g|t nye
as |th|ey be nowe. And at |the|
makyng of |the| temple in
|s|alomonis tyme as hit
is seyd in |the| bibull in |the|
ii|i| boke of Regu in |ter|cio
Reg|um| Cap|itolo| quinto. That
Salomon had iii|i|. score
thow|s|and masons at
his werke. And |the| kyngi|s|
|s|one of Tyry was |his| ma|s||ter|
ma|s|en. And other crony
clos hit is |s|eyd & in olde
bokys of ma|s|onry that
Salomon c|on|firmed |the| char
gys |that| dauid has fadir had
yeue to ma|s|ons. And |s|alo
mon hym |s|elf taught h|em|
here maners byt lityll
differans fro the maners
that now ben u|s|yd.

 

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 use.
 

[Mularstwo Franków]

And fro
thens |this| worthy |s|ciens
was brought |in to fraunce
And in to many o|ther| regi|on|s
 

 

And from thence this worthy science was brought into France and into many other regions.
 

SUmtyme ther w|as|
a worthye kyng in
ffrauns |that| was clepyd Ca
rolus |s|'c|undu|s |that| ys to |s|ey
Charlys |the| |s|ecunde. And |this|
Charlys was elyte kyng
of ffrauns by the grace of
god & by lynage also. And
|s|u|mm|e men |s|ey |that| he was
elite by fortune ||the| whiche
is fals as by cronycle he
was of |the| kynges blode
Royal. And |this| |s|ame kyng
Charlys was a ma|s|on
bi for |that| he was kyng. And
af|ter| |that| he was kyng he louyd
ma|s|ons & cher|s|chid them
and yaf hem chargys and
ma|ner|ys at his deui|s|e |the| which|e|
|s||um| ben yet u|s|ed in fraunce
and he ordeynyd that |th|ey
|s|cholde haue a |s|emly onys
in |the| yere and come and
|s|peke to gedyr and for to be
reuled by ma|s|ters & felows
of thynges a my|ss|e.

 

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
|s|eynt ad habell in to Englond
and he c|on||uer|tyd |s|eynt Albon
to cristendome. And |s|eynt
Albon lovyd well ma|s|ons
and he yaf hem fyr|s|t he|re|
charges & maners fyr|s|t
in Englond. And he or
deyned c|on|uenyent to pay
for |the| trauayle.
 

 

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 toil.
 

And af|ter|
|theat| was a worthy kyn|ge|
in Englond |that| was callyd
Athelstone and his yong
est |s|one lovyd well the
|s|ciens of Gemetry. and
he wy|s|t well|that| hand craft
had the practyke of |the |s|ci
ens of Gemetry to well
as masons wherefore he
drewe hym |to| c|on|sell and ler
nyd practyke of |that| |s|ciens
to his |s|peculatyf. For of |s|pec
culatyfe he was a ma|s||ter|
and he lovyd well ma
|s|onry and ma|s|ons. And
he bicome a mason hym
|s|elfe. And he yaf hem charg|es|
and names as hit is now
vsyd id Englond. and in
othere countries. And he
ordyned |that| |th|ey |s|chulde haue
re|s|onabull pay. And pur
cha|s|ed a fre patent of |the| k|y|ng
that they |s|choulde make a
|s|embly whan thei |s|awe re|-|
|s|onably tyme a c|u| to gedir to
he|re| counsel|le| of |the| whiche
Charges manors & |s|emble
as is write and taught |in| |th|e
boke of our charges wher
for I leue hit at this tyme.

 

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.
 

[Podsumowanie]

GOod men for this
cau|s|e and |this| man|er|
ma|s|onry toke fir|s|te begyn|-|
nyng. hit befyll |s||um|tyme
|that| grete lordis had not |s|o
grete po|s||s| e|s||s|ions |that| they
myghte not a vaunce here
fre bigeton childeryn for
|th|ey had so many. Therefore
they toke coun|s|ell howe |th|ey
my|g|t here childeryn ava|n|ce
and ordeyn hem one|s|tly to
lyue. And |s|ende af|ter| wy|s|e
mai|s|ters of |the| worthy |s|ci
ens of Gemetry |that| |they| thorou
here wy|s|dome |s|chold ordey/ne
hem |s||um| hone|s|t lyuyng
Then on of them |that| had |the|
name whiche was callyd
Englet |that| was most |s|otell
& wi|s|e founder ordeyned
and art and callyd hit ma
|s|onry. and so |with| his art ho
nestly he tho|g|t |the| childeren
of get lordis bi |the| pray
er of |the| fathers and |the| fre
will of here children. |the|
wiche when thei tau|g|t |with|
hie Cure bi a |s|erteyn ty|me|
|th|ey were not all ilyke ab/ull
for to take of |the| for|s|eyde art
Wherefore |the| for|s|ayde mai|s||ter|
Englet ordeynet thei were
pa|s||s|ing of conyng |s|chold
be pa|s||s|ing honoured. And
ded to call |the| c|on|nyn|ger| mai|s|ter|
for to enforme |the| la|s||s|e of c|on|
nyng ma|s|ters of |the| wiche
were callyd ma|s|ters of no
bilite of witte and c|on|nyng
of |that| art. Ne|ver||th|ele|s||s|e |th|ei c|om|
maundid |that| thei |that| were la|s||s|e
of witte |s|chold not be callyd
|s|eruan|ter| ner |s|ogett but felau
ffor nobilite of here gentyll
nlode. In this ma|n|e|r| was |the|
for|s|ayde art begunne |i|n |the|
lond of Egypte by |the| for|s|ayde
mai|s||ter| Englat & so hit went
fro lond to londe and fro k|yn|g
dome to kyngdome

 

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
 

[ZASADY MULARSKIE]

af|ter| |that| ma|-|
ny yeris in |the| tyme of kyng
adhel|s|tone wiche was |s|um
tyme kynge of Englonde bi
his co|un|n|s|el|ler| and other gre|ter|
lordys of |the| lond bi c|om|yn
a|s||s|ent for grete defavt y
fennde amon|ger| ma|s|ons |th|ei
ordeyned a certayne reule
a mongys hom
 

 

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 them.
 

on tyme of
|the| yere or in ii|i| yere as nede
were to |the| kyn|g| and gret
lordys of |the| londe and all |the|
comente fro |pr|oynce to |pr|o|yn|ce
and fro co|u|ntre to co|u|ntre
c|on|gregacions |s|cholde be made
by mai|s|ters of all mai|s||ter|s
ma|s|ons and felaus in the
for|s|ayd art. And |s|o at |s|uche
c|on|gregac|o|ns they |that| be mad
ma|s|ters |s|chold be examined
of |the| articuls af|ter| writen. &
be ran|s|akyd whether thei be
abull and kunnyn|g| to |the| |pr|
fyte of |the| lordys hem to serue
and to |the| honour of |the| for|s|aid
art and more o|uer| they |s|chulde
receyue here charge |that| they
|s|chuld well and trewly di|s|
pende |the| goodys of here lordis
and as well |the| lowi|s|t as |the|
hie|s|t for they ben her lordys
for |the| tyme of whom |h|ei take
here pay for here cervyce
and for here trauayle.

 

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.
 

[Dziewięć artykułów]

The
fir|s|te article ys this |that| e|uer|y
mai|s||ter| of |th|is art |s|chulde be
wy|s||s|e and trewe to |the| lord |that| he
|s|eruyth di|s|pendyng his godis
trule as he wolde his awne
were di|s|pendyd. and not yefe
more pay to no ma|s|on than
he wot he may di|s|erue af|ter| |the|
derthe of korne & vytayl in |the|
c|o|ntry no fauour |with| stond|y|g
for e|uer|y ma|n| to be rewardyd
af|ter| his trauayle.
 

 

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
article is this |that| e|uer|y ma|s||ter|
of |this| art |s|cholde be warned
by fore to cum to his cogrega|t|
|that| thei com dewly but yf thei
may a|s||s|cu|s|yd by |s|ume ma|ner|
cause. But ne|uer|le|s||s|e if |th|ey
be founde rebell at |s|uche c|on|
gregacions or fauty in eny
ma|ner| harme of here lordys
and reprene of this art thei
|s|chulde not be excu|s|yd in no
ma|ner|e out take |per|ell of dethe
and thow they be in |per|yll of
dethe they |s|call warne |the|
mai|s||ter| |that| is pryncipall of |the|
gederyng of his de|s||s|e|s|e.
 

 

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|
article is this |that| no ma|s||ter|
take noprentes for la|s||s|e terme
than vi|i| yer at |the| le|s|t. by
caus|e| whi |s|uche as ben |with| |i|
la|s||s|e terme may not |pro|fitely
come to his art. nor abull
to serue truly his lorde to
take as a mason |s|chulde
take.
 

 

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|
|that| no ma|s||ter| for no |pro|fyte take
no prentis for to be lernyd
that is bore of bonde blode
fore bi cau|s|e of his lorde to
whom he is bonde woll tak|e|
hym as he well may fro
his art & lede hym |with| h|ym| out
of his logge or out of his
place |that| he worchyth in for
his felaus |per|auen|ter| wold help
hym and debte for h|ym|. and
thereoff man|s|laughter my|g|t
ry|s|e hit is forbede. And also
for a nother cau|s|e of his art
hit toke begynnyng of grete lordis children frely beget|yn|
as hit is |i|seyd bi for.
 

 

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
v. article is thys |that| no ma|s|ter|
yef more to his prentis in
tyme of his prenti|s|hode for
no |pro|phite to be take than he
note well he may di|s||s|erue
of |the| lorde |that| he |s|eruith |nor| not
|s|o moche |that| |the| lorde of |the| place
|that| he is taught |i|nne may
haue |s|um |pro|fyte bi his te|-|
chyng.
 

 

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 there.
 

The v|i|. article is
this |that| no ma|s||ter| for no coue
ty|s|e ne|r| |pro|fite take no p|re|n
tis to teche |that| is un|per|fyte |that|
is to |s|ey havyng eny ma|ym|
for |the| whiche he may not
trewely worche as hym
ought for to do.
 

 

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|.
article is this |that| np mai|s||ter| be
y founde wittyngly or help
or |pro|cure to be maynte|ner| &
|s|u|s|tey|ner| any comyn ny|g|twal
ker to robbe bi the whiche
ma|ner| of ny|g|twalkin|g|
thei may not fulfyll |ther| day|s|
werke and traueyell thorow
|the|c|on|dicion he|r| felaus my|g|t
be made wrowthe.
 

 

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|
article is this |that| yf hit befall
|that| any ma|s|on |that| be |per|fyte and
c|on|nyng come for to |s|eche
werke and fynde any vn|per|fit
and vnkunnyng worchyng
|the| ma|s||ter| of |the| place |s|chall re
ceyue |the| |per|fite and do a wey |the|
vn|per|fite to |the| |pro|fite of his lord
 

 

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
no mai|s||ter| |s|chall supplant
a nother for hit is |s|eyd in |the|
art of ma|s|onry |that| no man
|s|cholde make ende |s|o well
of werke bigonne bi a no
ther to |the| |pro|fite of his lorde
as he bigan hit for to end
hit bi his maters or to wh|om|e
he |s|cheweth his maters.

 

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.
 

[Dziewięć punktów]

This councell ys made bi dy
uers lordis & mai|s|ters of
dyvers |pro|vynces and di|uer|s
c|on|gregacions of ma|s|onry
and hit is
 

 

These regulation following were made by the lords (employers) and masters of divers provinces and divers congregations of masonry.
 

to wyte |that| who |that|
covetyth for to come to the
|s|tate of |that| for|s|eyd art hit be
hoveth hem fyrst |pri|ncypally
to god and holy chyrche &
all halowis and his mas|ter|
and his felowis as his a|wn|e
brotheryn.
 

 

[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
he mo|s|t fulfylle his dayes
werke truly |that| he takyth for
his pay.
 

 

The second point. He must give a fair day's work for his pay.
 

The. ii|i|. |point| he can
hele the councell of his felo|ws|
in logge and in chambere
and in e|uer|y place |ther| as ma|s||on|s
beth.
 

 

The third [point]. He shall hele the counsel or his fellows in lodge and in chamber, and wherever masons meet.
 

The iii|i|. poynt |that| he be
no di|s||s|eyver of |the| for|s|eyd art
ne do no |pre|iudice ne |s|u|s|teyne
none articles ayen|s|t |the| art
ne a yen|s|t none of |the| art
but he |s|chall |s|u|s|teyne hit
in all honovre in as moche
as he may.
 

 

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
whan he schall take his
pay |that| he take hit mekely
as the tyme ys ordeynyd bi
the mai|s||ter| to be done and |that|
he fulfylle the accepcions
of trauayle and of his re|s|t
y ordeyned and |s|ette by |the|
mai|s||ter|.
 

 

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 master.
 

The. v|i|. poynt yf
eny di|s|corde |s|chall be bitwe
ne hym & his felows he
|s|chall a bey hym mekely &
be stylle at |the| byddyng of
his ma|s||ter| or of |the| wardeyne
of his ma|s||ter| in his ma|s||ter|s
absens to |the| holy day fo|-|
lowyng and |that| he accorde
then at |the| di|s|pocion of his
felaus and not upon |the| wer
keday for lettyng of here
werke and |pro|fyte of his lord
 

 

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
not |the| wyfe ne |the| doughter
of his ma|s|ters no|ther| of his
felaws but yf hit be in ma|-|
tuge nor holde c|on|cubines
for dy|s|cord |that| my|g|t fall a
monges them.
 

 

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|
poynt yf hit befalle hym
ffor to be wardeyne vndyr
his ma|s||ter| |that| he be trewe mene
bitwene his ma|s||ter| & his
felaws and |that| he be be|s|y in
the ab|s|ence of his ma|s||ter| to
|the| honor of his ma|s||ter| and |pro||-|
fit to |the| lorde |that he |s|erueth
 

 

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 him.
 

The. iX. poynt yf he be wy|s|er
and |s|otellere |th|an his felawe
worchyng |with| hym in his
logge or in eny other place
and he |per||s|eyue hit |that| he |s|chold
lefe the stone |that| he worchyt a|-|
pon for defawte of c|on|nyng
and can teche hym and a
mende |the| |s|tone he |s|chall en/forme
hym and helpe h|im| |that| the more
loue may encre|s|e among h|em|
and |that| |the| werke of |the| lorde be not
lo|s|t.

 

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 lost.
 

[Wskazania dodatkowe]

Whan the ma|s||ter| and |the| fe
lawes be for warned ben y
come to |s|uche c|on|gregac|on|ns
if nede be |the| Schereffe of |the|
countre or the mayer of |the|
Cyte or alderman of |the| town|e|
in wyche the c|on|gregac|on|s ys
hold|en| |s|chall be felaw and so
ciat to |the| ma|s||ter| of the c|on|gre
gacion in helpe of h|ym| ayenst re
belles and vpberyng |the| ry|g|t
of the reme.
 

 

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|
nyng new men |that| ne|uer| we|re|
chargyd bi fore beth charged
in |th|is manere that |s|chold
neuer be theuys nor |th|euys
meynteners and |that| |s|chuld
tryuly fulfyll he|re| dayes
werke and truayle for he|re|
pay that |th|ey |s|chull take of
here lord and trewe a coun|t|
yeue to here felaus in th|yn|
gys |that| be to be a countyd of
hem and to here and hem
loue as hem |s|elfe and they
|s|chall be trew to the kynge
of englond and to the reme
and that they kepe |with| all |ther|
my|g|t and all the articles
a for |s|ayd.
 

 

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
be enqueryd if ony ma|s||ter| or
felaw that is y warnyd haue
y broke ony article be for|s|ayd
the whiche if they haue done
hit schall be de termyned |ther|.
 

 

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
eny ma|s||ter| or felawe that is
warnyd bifore to come to
|s|uche c|on|gregac|on|ns and be
rebell and woll not come or
els haue tre|s|pa|s||s|ed a yen|s|t
any article befor|s|ayd if hit
may be |pro|uyd he |s|chall for|-|
|s|were his ma|s|onri and |s|chal
no more v|s|e his craft. The
whiche if he |pre||s|ume for to do
|the| Sc|her|efe of |the| countre |in| |the| which
he may be founde worchyn|ge|
he |s|chall |pri||s|on h|im| & take all
his godys |in| to |the| kynges hond
tyll his |gra|ce be |gra|ntyd h|im| & y |s|che
wed
 

 

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 him.
 

for |this| cau|s|e |pri|ncipally w|her|
|th|es c|on|gregat|on|ns ben y ordeyned
that as well the lowist as
as the hie|s|t |s|chuld be well
and trewely y |s|eruyd in
his art bifore|s|ayd thorow
owt all the kyngdom of
Englond.
 

 

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
hit be
 

 

Amen, so mote it be.
 

 


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