OLD CHARGES The Book of Old Charges of Freemasonry

The Book of Old Charges of Freemasonry

Table of Contents

Chapter 1 York and the York Legend
Chapter 2 Edict of Rothari of A.D. 643
Chapter 3 Rituals of Freemasonry of A.D. 936
Chapter 4 The Bologna Statutes of A.D. 1248
Chapter 5 Anglo-Norman Charges of A.D. 1356
Chapter 6 Regius Manuscript of A.D. 1390
Chapter 7 The Cooke Manuscript of A.D. 1450
Chapter 8 The Strasburg Constitutions of A.D. 1459
Chapter 9 The Torgau Ordinances of A.D. 1462
Chapter 10 The Watson Manuscript of A.D. 1535
Chapter 11 The Schaw Statutes of A.D. 1598 & 1599
Chapter 12 The St. Clair Charters of A.D. 1601 & 1628
Chapter 13 Inigo Jones Manuscript of A.D. 1655
Chapter 14 Harleian Manuscript of the Early A.D. 1600s-1663
Chapter 15 Thomas Tew Manuscript of A.D. 1680
Chapter 16 Edinburgh Register House Manuscript of A.D. 1696

Chapter 1 - York and the York Legend

The Masons Guild of York is said to date from A.D. 79 in the time of Agricola and they built a Roman temple at that time, and a Carpenters Guild which dated from A.D. 626, which build a church of wood on the model of the Tabernacle of Moses.

In the year 765 a renowned teacher of the liberal arts and sciences in York called Alcuin was commissioned by the Archbishop of York to oversee the building of a new church in that city along with another priest, Eanbald. He was, by this commission recognised as a Chief Master of building work such as those under Hiram Abif were expected to undertake. For anyone who is interested you should know that there is a poem written by this scholar architect that describes his task.

In the years that followed Alcuin was finally persuaded to move to Aachen in northern France to serve the Holy Roman Emperor, Carolus Magnus, as not only the head of a new courtly school there but also to advise the Emperor on the building of his new Chapel, hence the other name of the place, Aix-la-Chapelle. What you should know is that in one of his letters to the Emperor Alcuin describes this new place of worship as being another “Temple of Solomon”. Moreover, in an allegorical passage referring to the chief members of the court of Charlemagne, Alcuin is referred to by the name of either Flaccus or Mannon Graecus.

The City of York, in the North of England, is celebrated for its traditional connection with Freemasonry in the Kingdom. No topic in the history of Freemasonry has so much engaged the attention of modern Masonic Scholars, or given occasion to more discussion, than the alleged facts of the existence of Freemasonry in the tenth century at the City of York as a prominent point, of the calling of a Congregation of the Craft there in the year 926, of the organization of a General Assembly and the adoption of a Constitution. During the whole of the eighteenth and the greater part of the nineteenth century, the Fraternity in general have accepted all of these statements as genuine portions of authentic history.

More recently, the discovery of many old manuscripts directed the labours of such Scholars as Hughan, Woodford, Lyon, and others, to the critical examination of the early history of Freemasonry, and that of York has particularly engaged their attention.

One must read both the tradition and the history. In pursuance of this plan, we propose to commence with the legends of York Freemasonry, as found in the old manuscript Constitutions, and then proceed to a review of what has been the result of recent investigations.

The legend which connects the origin of English Freemasonry at York in 926 is sometimes called the York Legend, sometimes the Athelstane Legend, because the General Assembly, said to have been held there, occurred during the reign of that king; and sometimes the Edunn Legend, because that Prince is supposed to have been at the head of the Craft, and to have convoked them together to form a Constitution. The earliest extant of the old manuscript Constitution's is the Ancient poem commonly known as the Halliwell or Regius Manuscript and the date of which is conjectured, on good grounds, to be about the year 1390. In that work we find the following version of the legend:

"Thys craft com ynto Englond as y yow say Yn tyme of good kynge Adelstonus' day He made tho bothe halle and eke bowre And hye templus of gret honowre To sportyn him yn bothe day and nygth, An to worsehepe hys God with alle hys mygth. Thys goode lorde loved thys craft ful wel And purposud to strengthyn hyt every del, For dyvers defawtys that yn the erayft he fonde He sende aboute ynto the londe After alle the masonus of the crafte To come to hym ful evene strayfte For to amende these defautys alle By good eonsel gef hyt mytgth fallen A semblé thenne he cowthe let make Of dyvers lordis yn here state Dukys, erlys, and barnes also, Knygthys, sqwyers and mony mo And the grete burges of that syté, They were ther alle yn here degré These were there uehon algate To ordeyne for these masonus astate Ther they sowgton bv here wytte How they myghthyn governe hytte: Fyftene artyeulus they there sowgton, And fyftene poylltys there they wrogton."

For the benefit of those who are not familiar with this archaic style, the passage is translated into modern English.

“This craft came into England, as I tell you, in the time of good king Athelstan's reign; he made then both hall, and also bower and lofty temples of great honour, to take his recreation in both day and night and to worship his God with all his might. This good lord loved this craft full well, and purposed to strengthen it in every part on account of various defects that he discovered in the craft. He sent about into all the land, after all the masons of the craft, to come straight to him, to amend all these defects by good counsel, if it might so happen. He then permitted an assembly to be made of divers lords in their rank, dukes, earls, and barons, also knights, squires, and many more, and the great burgesses of that city, they were all there in their degree; these were there, each one in every way to make laws for the estate of these masons. There they sought by their wisdom how they might govern it; there they found out fifteen articles, and there they made fifteen points.”

The next document in which we find this legend recited is that known as the Cooke Manuscript, whose date is placed at 1490. The details are here much more full than those contained in the Halliwell Manuscript. The passage referring to the legend is as follows:

"And after that was a worthy kynge in Englond, that was callyd Athelstone, and his yongest son lovyd well the seiens of Gemetry, and he wyst well that hand craft had the praetyke of the seiens of Gemetry so well as masons; wherefore he drew him to eonsell and lernyd [the] practyke of that scions to his speculatyf. For of speculatyfe he was a master, and he lovyd well masonry and masons. And he bicome a mason hymselfe. And he gaf hem [gave theml charges and names as it is now usyd in Englond and in other countries. And he ordevned that they sehulde have resonabull pay. And purehesed [obtained] a fre patent of the kyng that they sehulde make a sembly when thei sawe resonably tvme a [to] eum togedir to her [their] eounsell of the whiehe charges, manors & semble as is write and taught in the boke of our charges wherefor I leve hit at this tyme."

This much is contained in the manuscript from lines 611 to 642. Subsequently, in lines 688-719, which appear to have been taken from what is above called the Boke of Charges, the legend is repeated in these words:

"In this manner was the forsayde art begunne in the land of Egypt bi the forsayd maister Euglat (Euelid), & so, it went fro lond to londe and fro kyngdome to kyngdome. After that, many yeris, in the tyme of Kyng Atdhelstone, whiche was sum tyme kynge of Englande, bi his counsell and other gret lordys of the land bi comin (common) assent for grete defaut y-fennde (found) among masons thei ordeyned a certayne reule amongys hem (them). on (one) tyme of the yere or in iii yere, as nede were to the kyng and gret lordys of the londe and all the eomente (community), fro provynce to provynce and fro countre to countre congregations scholde be made by maisters, of all maimers masons and felaus in the forsayd art. And so at such congregations they that be made masters schold be examined of the articulls after written, & be ransacked (thoroughly examined) whether thei be abull and kunnyng (able and skilful) to the profyte of the lordys hem to serve (to serve theru), and to the honor of the forsayd art."

Seventy years later, in 1560, the Lansdowne Manuscript was written, and in it we find the legend still further developed, and Prince Edwin for the first time introduced by name. That manuscript reads thus: Soon after the Decease of St. Albones, there came Diverse Wars into England out of Diverse Nations, so that the good rule of Masons was dishired (disturbed) and put down lentil the tonne of King Adilston. In his time there was a worthy King in England, that brought this Land into good rest, and he built many great works and buildings therefore he loved well Masons, for he had a son called Edwin, the which Loved Masons much more than his Father did, and he was so practiced in Geometry, that he delighted much to come and talk with Masons and to learn of them the Craft. And after, for the love he had to Masons and to the Craft, he was made Mason at Windsor, and he got of the King, his Fathers a Charter and commission once every year to have Assembly, within the Realm where they would within England, and to correct within themselves Faults it Trespasses that were done ads touching the Craft, and he held them an Assembly, and there he made Masons and gave them Charges, and taught them the Manners and Commands the same to be kept ever afterwards.

And tootle them the Charter and commission to keep their Assembly and Ordained that it should he renewed from King to King, and when the Assembly were gathered together he made a cry, that 311 old Masons or Young, that had any Writings or Understanding of the charges and manners that were made before their Kings, wheresoever they were made Masons, that they should shew them forth, there were found some in French, some in Greek, some in Hebrew, and some in English, and some in other Languages, and when they were read and over seen well the intent of them was understood to be alone, and then he caused a Book to he made thereof how this worthy Craft of Masonic was first founded, and he himself commanded, and also then caused. that it should be read at any time when it should happen any Mason or Masons to be made to give him or them their Charges, and from that, until this Day, Manners of Masons have been kept in this manner and found, as well as Men might Govern it, and Furthermore at diverse Assemblies have been put and Ordained diverse Charges by the best advice of Masters and Fellows.

All the subsequent manuscripts contain the legend substantially as it is in the Lansdowne; and most of them appear to be mere copies of it, or, most probably of some original one of which both they and it are copies.

In 1723 Anderson published the first edition of the Book of Constitutions, in which the history of the Fraternity of Freemasons is, he Say, "collected from their general records and their faithful traditions of many ages." He gives the legend taken, as he says, from "a certain record of freemasons written in the reign of King Edward IV," which manuscript, Bro. Preston asserts, "is said to have been in the possession or the famous Elias Ashmole."

As the old manuscripts were generally inaccessible to the Fraternity, and, indeed, until comparatively recently but few of them have been discovered, it is to the publication of the legend by Anderson, and subsequently by Bro. Preston, that we are to attribute its general adoption by the Craft for more than a century and a half.

Tile form of the legend, as given by Anderson in his first edition, varies slightly from that in his second. In the former, he places the date of the occurrence at 930; in his second, at 926: in the forth, he styles the Congregation at York a General Lodge; in his second, a Grand Lodge. Now, as the modern and universally accepted form of the legend agrees in both respects with the latter statement, and not with the former, it must be concluded that the second edition, and the subsequent ones by Entick and Noorthouck, who only repeat Anderson, furnished the form of the legend as now popular.

In the second edition of the Constitutions (page 63), published in 1738, Anderson gives the legend in the following words:

In all the Old Constitutions it is written to this purpose, viz.: That though the Ancient records of the Brotherhood in England were most of them destroyed or lost in the war with the Danes, who burnt the Monasteries where the Records were kept- yet King Athelstan (the Grandson of King Alfred),

the first anointed King of England who translated the Holy Bible into the Saxon language when he had brought the land into rest and peace, built many great works, and encouraged many Masons from France and elsewhere, whom he appointed overseers thereof: they brought with them the Charges and Regulations of the foreign Lodges, and prevailed with the King to increase the wages.

That Prince Edwin, the King's Brother, being taught Geometry and Masonry, for the love he had to the said Craft, and to the honourable principles whereon it is grounded, purchased a Free Charter of King Athelstan his Brother, for the Free Masons having among themselves a Connection or a power and freedom to regulate themselves to amend what might happen amiss and to hold an yearly Communication in a General Assembly.

That accordingly Prince Edwin summoned all the Free and Accepted Masons in the Realm, to meet him in the Congregation at York, who came and formed the Grand Lodge under him as their Grand Master, AD. 926.

That they brought with them many old Writings and Records of the Craft, some in Greek, some in Latin some in French, and other languages; and from the contents thereof, they framed the Constitutions of the English Lodges, and made a Law for themselves, to preserve and observe the same in all Time coming, etc., etc., etc.

Preston accepted the legend, and gave it in his second edition (page 198) in the following words:

Edward died in 924, and was succeeded by Athelstane his son, who appointed his brother Edwin patron of the Masons. This prince procured a Charter from Athelstane empowering them to meet annually in communication at York. In this city, the first Grand Lodge of England was formed in 926 at which Edwin presided as Grand Master. Here many did writings were produced in Greek, Latin, and other languages, from which it is said the Constitutions of the English Lodge have been extracted.

Such is the York Legend, as it has been accepted by the Craft, contained in all the old manuscripts from at least the end of the fourteenth century to the present day; officially sanctioned by Anderson, the historiographer of the Grand Lodge in 1723, and repeated by Bro. Preston, by Oliver, and by almost all succeeding Masonic writers.

Was there an Assembly of Freemasons held in or about the year 926, at York, under the patronage or by the permission of King Athelstan?

There is nothing in the personal character or the political conduct of Athelstan that forbids such a possibility or even probability. He was liberal in his ideal, like his grandfather the great Alfred; he was a promoter of civilization; he patronized learning, built many churches and monasteries, encouraged the translation of the Scriptures, and gave charters to many operative companies. In his reign, the faith-giklan, free gilds or sodalities, were incorporated by law. There is, therefore, nothing improbable in supposing that he extended his protection to the Operative Masons.

The uninterrupted existence for several centuries of a tradition that such an Assembly was held, requires that those who deny it should furnish some more Satisfactory reason for their opinion than has yet been produced. " Incredulity," says Voltaire, "is the foundation of history." But it must be confessed that, while an excess of credulity often mistakes fable for reality, an obstinacy of incredulity as frequently leads to the rejection of truth as fiction.

The Reverend Moodford, in an essay on ache connection of forts with, the History of Freemasonry in England, inserted in Hughan's Unpublished Records of the Craft, has critically discussed this subject, and comes to this conclusion: "I see no reason, therefore, to reject so old a tradition, that under Athelstan the Operative Masons obtained his patronage, and met in General Assembly." To that verdict Doctor Mackey subscribed.

Was Edwin, the brother of Athelstan, the person who convoked that Assembly? This question has already been discussed in the article Edwin, where the suggestion is made that the Edwin alluded to in the legend was not the son or brother of Athelstan, but Edwin, King of Northumbria. Francis Drake, in his speech before the Grand Lodge of York in 1726, was, Doctor Mackey believed, the first who publicly advanced this opinion; but he does so in a way that shows that the view must have been generally accepted by his auditors, and not advanced by him as something new. He says: "You know we can boast that the first Grand Lodge ever held in England was held in this city, where Edwin, the first Christian King of Northumbria, about the six hundredth year after Christ, and who laid the foundation of our Cathedral, sat as Grand Master."

Edwin, who was born in 586, ascended the throne in 617, and died in 633. He was pre-eminent, among the Anglo-Saxon Kings who were his contemporaries, for military genius and statesmanship. So inflexible was his administration of justice, that it was said that in his reign a woman or child might carry everywhere a purse of gold without danger of robbery—high commendation in those days of almost unbridled rapine.

The chief event of the reign of Edwin was the introduction of Christianity into the kingdom of Northumbria. Previous to his reign, the northern metropolis of the Church had been placed at York, and the King patronized Paulinus the Bishop, giving him a house and other possessions in that city. The only objection to this theory is its date, which is three hundred years before the reign of Athelstan and the supposed meeting at York in 926.

Are the Constitutions which were adopted by that General Assembly now extant ?

It is not to be doubted, that if a General Assembly was held, it must have adopted Constitutions or regulations for the government of the Craft. Such would mainly be the object of the meeting. But there is no sufficient evidence that the Regulations now called the York Constitutions or the Gothic Constitutions, are those that were adopted in 926. It is more probable that the original document and all genuine copies of it are lost, and that it formed the type from which all the more modern manuscript Constitutions have been formed. There is the strongest internal evidence that all the manuscripts, from the Halliwell to the PapltJorth, have a common original, from which they were copied with more or less accuracy, or on which they were framed with more or less modification. And this original Doctor Mackey supposed to be the Constitutions which must have been adopted at the General Assembly at York.

The theory, then, which Doctor Mackey in preparing this article concluded may safely be advanced on this subject, and which in his judgment must be maintained until there are better reasons than we now have to reject it, is, that about the year 926 a General Assembly of Freemasons was held at York, under the patronage of Edwin, brother of Athelstan, at which Assembly a code of laws was adopted, which became the basis on which all subsequent Masonic Constitutions were framed.

YORK

York, the county seat of Yorkshire, is one of the oldest cities in England, and one of the most famous cities in the world, next after London itself. Speculative Freemasonry's Mother City, it is also the great Masonic city. The Britons had a town on its site before the Roman occupation; the Romans themselves established a barracks there, and later organized the town and its environs as a colonial or municipality. It was for years the home of King Athelstan. When its Paulinus was made Archbishop in 627 A.D., it became the seat of an Archbishopric which ever since has ranked second in importance only after Canterbury.

Alcuin of York was selected by Charlemagne as the teacher of himself and his sons (about 800 A.D.) because the cloister school of which Alcuin was head was so renowned, and because York itself was the Oxford of that day, and scarcely less known on the Continent than in England itself. The War of the Roses, "England a most terrible war," was fought between Yorkists and Lancastrians. It also had for some two centuries a primacy in the fine arts, and more Gothic architecture was crowded into its limits than in any other centre; its Minster is one of the sublimest structures ever built anywhere, or for any purpose. Its fame as a Masonic city rests on many foundations:

1. A Bishop of York attended the Council of Arles in 314 A.D., and the Council Records indicate that he was given precedence over the Bishop of London; such a Bishop must have had a Bishop's church, or cathedral, and it is likely therefore that York began to be a centre of architecture and of its sister arts and attendant skilled crafts as early as the Fourth Century.

2. Had Athelstan's name never been mentioned in the Old Charges he would have a large place in Masonic history because he was a King of Operative Freemasonry as well as King of England. York was Athelstan's home. He built or rebuilt many structures there, and it is probable that the city already had its guildhall, and very probably what later would be caned a City Company of Masons. Also, he built and rebuilt much in London, and was so interested in the work personally that rules and regulations for craftsmen bulked large in his laws and edicts. Also, he was a city builder, a role to which even kings are seldom admitted, for while Exeter had been a Welsh City before him, he moved the Welsh out and in their place built a new city according to a plan of his own.

When the Old Charges attribute to Athelstan a great interest in Freemasonry and a great love for Freemasons they do not exaggerate- indeed, they fall short of the whole truth because apparently the author of the Old Charges knew nothing of Athelstan's work outside of York.

3. In one version of the Old Charges it is stated that at an Assembly of Freemasons in York in 926 A.D., Athelstan gave the Craft a Royal Charter, a document which carried in itself a higher authority than one issued by either the Church or any lord of lesser degree or any city; the other versions of the Old Charges say that Athelstan had been titular head of the Fraternity of Freemasons, but had made over his title and prerogatives to a son, Prince Edwin. Historians question this tradition because, first, it is unsupported by contemporary records; second, because no trace of a son of Athelstan named Prince Edwin has ever been found; third, no trace of the Charter itself, either in a copy or in quotation, has been discovered, although it is reasonable to think that the Freemasons would have preserved many copies of a document so important to themselves.

Gould questioned the tradition because he did not believe that General Assemblies of the Craft had ever been held, but his argument is dubious because if the Craft had not held assemblies a number of kings would not have issued edicts to prohibit them (see in this Volume, under Wycliff it is dubious in the case of Athelstan also because Gould apparently did not know what was insane by an "assembly."

It is possible to reinterpret the whole problem of the Assembly at York and of the Royal Charter said to have been granted there, and to do so without stretching the evidence. Athelstan himself (and not through an agent) was a direct employer of Freemasons at York, at London, at Exeter, and doubtless elsewhere; that which was a written contract at the time may have come to be thought of as a charter afterwards. Also, as stated above, Athelstan himself drew up rules and regulations for the Freemasons, and incorporated them in h s written laws- in so doing, and also while acting as an employer, both his own laws and contracts would specifically approve, at least by implication, the Freemasons' own rules and regulations. If these reasoning’s be sound, the tradition of a Charter granted by Athelstan becomes true in substance if not true in form and for the Freemasons had the same point.

4. The first permanent Lodges were established about 1350 A.D. According to both civil and ecclesiastical law at the time such a body had to have a charter; it also had "to make returns," that is, to report their rules and regulations and their membership to the civil authorities. It is reasonable to believe that the Old Charges were written partly for each of these purposes.

If it be objected that the Old Charges are not a charter, but only the claim that Athelstan had already granted them a Royal Charter long before, the fact only proves that the Freemasons themselves in 1350 A.D. relieved literally in the "York tradition" but what idling this connection far more important (Gould and Mackey both overlooked that importance), the chit authorities themselves believed it, and permitted the permanent Lodges to continue to work under the Old Charges. Had those civil authorities disbelieved it, they would have rejected the Old Charges and compelled the Lodges to seek civil charters. Belief in the York tradition, and for whatever it may be worth, rests not on a modern theory about a supposed event a thousand years ago, but on a belief held by both Freemasons and civil authorities in the Fourteenth Century. The latter were four centuries removed from Athelstan, but that was not then as wide a gap in time as it would be now (when change is at least fifty times as rapid) because in the Middle Ages written official documents were preserved with great care; and this is especially true of York, as readers of Sir Francis Drake have discovered.

5. The Fabric Rolls of York Minster published in by the Surtee's Society (Durham 1859) we learn that in 1509 there were two Craft Lodges at York in existence, and the Historian Kugler says in his "Handbuch der Kunstgeschichte", that in the 12th and 13th century near York a school of Architecture was in existence.

6. There was a Old Grand Lodge in York, no doubt of a predominantly Speculative membership, before the Grand Lodge was erected in London in 1723; how old it was there is no way of discovering, but it is on record as early as 1705 A.D. According to its own Minutes it was sometimes called a Grand Lodge, and sometimes a General Lodge —by this later term it was probably meant that it had set up daughter Lodges. In 1725 A.D. the Old Grand Lodge of York Grand Lodge of All England."

7. When a group of London Lodges set up in 1751 A.D. that Grand Lodge which everywhere was to become famous as the Ancient Grand Lodge, its appeal to English Masons who already had two Grand Lodges was based on its claim to recover and to preserve "the Ancient Customs;" these customs it attributed to the York Grand Lodge.

Both R. F. Gould and Wm. J. Hughan stigmatized this use of "York" as an "Americanism. " How could it have been when it originated in York itself, in the London Grand Lodge of 1751, A.D., and came to the American Colonies via Canada? Moreover it is only in popular and uncritical usage that "York Rite" is employed in America; the doctrine that Freemasonry originated in York has has been officially adopted.

The great work on York is the one entitled Eboracum, a thick tome of amazing erudition, written by the above-mentioned Bro. and Dr. Sir Francis Drake. It is a huge volume in fine print, almost suffocatingly packed with facts. Any beginning Masonic researcher could look far for a better specialty it is a mine for Masonic essayists: in it countless old customs and symbols preserved in

Freemasonry appear in the form of records or minutes made at the time of their use.

YORK MANUSCRIPTS

Originally there were six manuscripts of the Old Constitutions bearing this title, because they were deposited in the Archives of the Grand Lodge of All England, whose seat was at the City of York. But the manuscript No. 3 became missing, although it is mentioned in the inventory made at York in 1779. Nos. 2, 4, and 5 came into possession of the York Lodge. Brother Hughan discovered Nos. 2 and 6 in the Archives of the “Grand Lodge of England”, at London. The dates of these manuscripts, which do not correspond with the number of their titles, are as follows: No. l has the date of 1600; No. 2, 1704; No.3, 1630; No. 4,1693; No. 5, is undated, but is supposed to be about 1670, and No. 6 also is undated, but is considered to be about 1680.

Of these manuscripts all but No. 3 have been published by the late Brother W. J. Hughan in his Ancient York Masonic Rolls, 1894. Brother Hughan deems No. 4 of some importance because it contains the following sentence:

"The one of the elders taking the Booke, and that See or shee that is to be made mason shall lay their hands thereon, and the charge shall bee given."

This, he thought, affords some presumption that women were admitted as members of the old Masonic Gilds, although he admits that we possess no other evidence confirmatory or this theory.

The truth is, that the sentence was a translation of the same clause written in other Old constitutions in Latin. In the York Manuscript, No. 1, the sentence is thus: "Tunc unus ex senioribus teneat librum et ille vel illi," etc., that is, "he or they." The writer of No. 4 copied, most probably, from No. 1, and his translation of "hee or sheen from "ille vel illi," instead of "he or they," was either the result of ignorance in mistaking illi, they, for illa, she, or of carelessness in writing shee for they.

It is evident that the charges thus to be sworn to, and which immediately follow, were of such a nature as made most of them physically impossible for women to perform; nor are females alluded to in any other of the manuscripts. All Freemasons there are Fellows, and are so to be addressed. There are two other York Manuscripts of the Operative Masons, which have been published in the Fabric Rolls of York Minster, an invaluable work, edited by the Rev. James Raine, and issued under the patronage and at the expense of the Surtees Society.

Yorkshire is notably rich in the old Charges, as besides those which formerly belonged to the York Grand Lodge, and are in possession of a modern Lodge there, there are others in private hands, and in the "West Yorkshire, Masonic Library." It is stated in a Manifesto of the Lodge of Antiquity (1778) that there was one old MS. in the hands of Mr. Wilson, of Broomhead, near Sheffield, written in the reign of Henry VIII., which is now missing, and there appears to have been one dated 1560. The Lodge of Hope, Bradford, has a copy of circa 1680. It forms no part of our plan to give an account of these old MSS., but students of them are greatly indebted to the late Brother Thomas W. Tew, P.G.M. of the West Riding, who had eight of these, in possession of his Provincial Library, printed and distributed at his sole cost. Amongst them are the "Thomes W. Tew MS." circa 1680; the "Waistell MS.," circa 1693; and the "Clapham MS.," circa 1700. The Rolls in possession of the Lodge at York have also been printed by subscription; one of these, dated 1704, is headed with the same Anagram on "Masonrie" as that of 1600, but addressed by Robert Preston to Daniel Moult. It also appears in a Newcastle Roll, addressed by Richard Stead to his friend Joseph Claughton.

There are other documents at York, but none older than the reign of Anne, 1702-14. It seems that George Benson was President in 1705, and that he was followed by other gentlemen at each annual election. We learn also from an old copy of the Charges which has passed into the possession of the Grand Lodge of Canada, that a "Private Lodge" was held at Scarborough, Yorkshire, 10th July, 1705, with Wm. Thompson, Esq., as President, when six members were received whose names will be found in the facsimiles executed for the West Yorkshire Masons. Last century the Grand Lodge of All England at York had minutes from the year 1704, but they are not now to be found, they have, however, at the York Lodge some later parchment Rolls, which to some extent take the place of minutes. The probability is that such information as we have prior to 1726 belongs to the Operative Guild.

On the 19th March, 1712, we read that several members were "sworne and admitted into the honourable Society and fraternity of free Masons by George Bowes, Esq., Deputy President." In 1713 the Ancient Lodge held a meeting at Bradford, "when 18 gentlemen of the first families were made Free-Masons." Meetings were held each succeeding year at York, those on St. John the Baptist's Day, in June, being termed a "General Lodge on St. John's Day," whilst the others are designated "Private Lodges." This was four years before any movement was made in London, and the meetings at Scarborough and at Bradford are in agreement with the ancient Constitutions which state that the Masons were to hold an Assembly "in what place they would"; and it seems very apparent that where the term "General Lodge" is used, as distinct from a "Private Lodge," it is the tradition of the ancient Assembly continued.

Again in 1716 it is minuted on this parchment roll as follows: "At St. John's Lodge in Christmas, 1716. At the house of Mr. James Boreham, situate Stone-gate in York, being a general Lodge held then by the Honoble. Society and Company of Free-Masons in the City of York, John Turner, Esqre., was sworne and admitted into the Said Honoble. Society and Fraternity of Free-Masons." "Charles Fairfax, Esqre., Dep. President." Lists of the Grand Masters are found in any Modern Masonic Cyclopaedia, but Brother Whitehead recently discovered in an old Armorial MS. that the name of Sir Wm. Milner, Bart., 1728, has been omitted, "being the 798th Successor from Edwin the Great," apparently claiming an annual election of Grand Masters from the year 930.

Bro. William Preston (1742-1818) discovered a vast body of traditional and historical lore in the old documents of the Craft, and this is his account in the Illustrations of Masonry concerning the Premier Grand Assembly at York 1705.

A record of the society, written in the reign of Edward IV., said to have been in the possession of the famous Elias Ashmole, founder of the museum at Oxford, and which was unfortunately destroyed, with other papers on the subject of Masonry, at the Revolution, gives the following account of the state of Masonry at this period:

'That though the ancient records of the Brotherhood in England were many of them destroyed, or lost, in the wars of the Saxons and Danes, yet King Athelstane (the grandson of King Alfrede the Great, a mighty architect), the first anointed King of England, and who translated the Holy Bible into the Saxon tongue (A.D. 930), when he had brought the land into rest and peace, built many great works, and encouraged many Masons from France, who were appointed overseers thereof, and brought with them the charges and regulations of the lodges, preserved since the Roman times; who also prevailed with the king to improve the Constitution of the English lodges according to the foreign model, and to increase the wages of working Masons.

That the said King's brother, Prince Edwin, being taught Masonry, and taking upon him the charges of a Master Mason, for the love he had to the said Craft, and the honourable principles whereon it is grounded, purchased a free charter of King Athelstane for the Masons having a correction among themselves (as it was anciently expressed), or a freedom and power to regulate themselves, to amend what might happen amiss, and to hold a yearly communication and general assembly.

That, accordingly, prince Edwin summoned all the Masons in the realm to meet him in a congregation at York, who came and composed a general Lodge, of which he was Grand Master; and having brought with them all the writings and records extant, some in Greek, some in Latin, some in French, and other languages, from the contents thereof that assembly did frame the constitutions

and charges of an English Lodge, made a law to preserve and observe the same in all time coming, and ordained good pay for working Masons,' &c."

From this æra we date the re-establishment of Freemasonry in England. There is at present 1779 a Grand Lodge of Masons in the city of York, who trace their existence from this period. By virtue of Edwin's charter, it is said, all the Masons in the realm were convened at a general assembly in that city, where they established a general or Grand Lodge for their future government. Under the patronage and jurisdiction of this Grand Lodge, it is alleged, the Fraternity considerably increased; and kings, princes, and other eminent persons, who had been initiated into Masonry, paid due allegiance to that Grand Assembly. But as the events of the times were various and fluctuating, that assembly was more or less respectable; and in proportion as Masonry obtained encouragement, its influence was more or less extensive. The appellation of Ancient York Masons is well known in Ireland and Scotland; and the universal tradition is, that the brethren is that the appellation originated at Auldby, near York. This carries with it some marks of confirmation; for Auldby was the seat of Edwin.

There is every reason to believe that York was deemed the original seat of Masonic government in this country; no other place has pretended to claim it; and the whole Fraternity have, at various times universally acknowledged allegiance to the authority established there: but whether the present association in that city be entitled to the allegiance, is a subject of inquiry which is not my province to investigate. To that Assembly recourse must be had for information. Thus much however, is certain, that if a General Assembly or Grand Lodge was held there (of which there is little doubt, if we can only rely on our records and constitutions, as it is said to have existed there in Queen Elizabeth's time), there is no evidence of its regular removal to any other place in the kingdom; and upon that ground the brethren at York may probably claim the privilege of associating in that character. A number of respectable meetings of the Fraternity appear to have been convened at sundry times in different parts of England; but we cannot find an instance on record, till a very late period, of a general meeting (so called) being held in any other place beside York.

To understand this matter more clearly, it may be necessary to advert to the original institution of that assembly called a General or Grand Lodge. It was not then restricted, as it is now understood to be, to the Masters and Wardens of private lodges, with the Grand Master and Wardens at their head; it consisted of as many of the Fraternity at large as, being within a convenient distance, could attend, once or twice a year, under the auspices of one general head, who was elected and installed at one of these meetings; and who, for the time being, received homage as the sole governor of the whole body. The idea of confining the privileges of Masonry, by a warrant of constitution, to certain individuals convened on certain days at certain places, had then no existence. There was but one family among Masons, and every Mason was a branch of that family.

It is true the privileges of the different degrees of the Order always centred in certain members of the Fraternity: who, according to their advancement in the Art, were authorised by the ancient charges to assemble in, hold, and rule lodges, at their will and discretion, in such places as best suited their convenience, and when so assembled, to receive pupils and deliver instructions in the Art; but all the tribute from these individuals, separately and collectively, rested ultimately in the General Assembly; to which all the Fraternity might repair, and to whose award all were bound to pay submission.

As the constitutions of the English lodges are derived from this General Assembly at York; as all Masons are bound to observe and preserve those in all time coming; and as there is no satisfactory proof that such assembly was ever regularly removed by the resolution of its members, but that, on the contrary, the Fraternity still continue to meet in that city under this appellation, it may remain a doubt, whether, while these constitutions exist as the standard of Masonic conduct, that assembly may not justly claim the allegiance to which their original authority entitled them; and whether any other convention of Masons, however great their consequence may be, can, consistent with those constitutions, withdraw their allegiance from that assembly, or set aside an authority, to which not only antiquity, but the concurrent approbation of Masons for ages under the most solemn engagements, have repeatedly given a sanction.

It is to be regretted, that the idea of superiority, and a wish to acquire absolute dominion, should occasion a contest among Masons. Were the principles of the Order better understood, and more generally practiced, the intention of the institution would be more fully answered. Every Mason would consider his brother as his fellow, and he who, by generous and virtuous actions, could best promote the happiness of society, would always be most likely to receive homage and respect.

Chapter 2 - Edict of Rothari - A.D. 643

INCIPIT EDICTVM QVEM RENOVAVIT DOMINVS ROTHARI

143. De eo, qui post accepta conpositione se vindicaverit. Si homo occisus fuerit liber aut servus et pro humicidio ipso conpositio facta fuerit et pro ampotandam inimicitia sacramenta prestita: et postea contegerit, ut ille, qui conpositionem accepit, se vindicandi causam occiderit hominem de parte, de qua conpositionem accepit: iubemus,ut in dublum reddat ipsam conpositionem iterum parentibus aut domino servi. Simili modo de plagas aut feritas:qui post conpositionem acceptam se vindicare temptaverit, in dublum, quod accepit, restituat; excepto si hominem occiderit: conponatur ut supra.

144. De magistros commacinos. Si magister commacinus cum collegantes suos cuiuscumque domum ad restaurandam vel fabricandam super se, placitum finito de mercedes, susceperit et contigerit aliquem per ipsam domum aut materium elapsum aut lapidem mori, non requiratur a domino, cuius domus fuerit, nisi magister commacinus cum consortibus suis ipsum homicidium aut damnum conponat; quia, postquam fabulam firmam de mercedis pro suo lucro suscepit, non inmerito damnum sustinet.

145. De rogatos aut conductos magistros. Si quis magistrum commacinum unum aut plures rogaverit aut conduxerit ad opera dictandum aut solatium diurnum prestandum inter servûs suos, domum aut casa sibi facienda, et contegerit per ipsam casam aliquem ex ipsis commacinis mori, non requiratur ab ipso, cuius casa est. Nam si cadens arbor aut lapis ex ipsa fabrigam occiderit aliquem extraneum, aut quodlebit damnum fecerit, non repotetur culpa magistris, sed ille, qui conduxit, ipse damnum susteneat.

Section 144. Of the Comacine Master - If a Comacine Master with his associates (colligantes) shall undertake to restore or build the house of any person whatsoever, after an agreement shall have been closed as to payment, and it chances that someone should be killed, by reason of the house, through the falling of either material or stone, no claim shall be lodged against the owner of the house, in case the Comacine Master or those working with him (consortibus) shall fall to settle for the death or the damage done; because who after having contracted to do work f or his own advantage, must assume, not undeservedly, the damage done.

Section 145. Of masters called or brought in. - If any person shall call or bring in Comacine Masters one or several - to design a work or to daily assist his retainers (servi) at the building of his house (domun aut casa), and it should happen that, by reason of this house (casa), one of the Comacines is killed, the owner of the house (casa) shall not be held responsible. On the other hand, if falling timber or stone should kill an outsider or cause injury to anyone, the fault shall not be imputed to the Masters, but to him who called them in, and he shall be responsible for the damage.

Translated by Ossian Lang, Grand Historian, The Grand Lodge of New York in 1925

Chapter 3 - Rituals of Freemasonry from 936

Delivered in the Witham Lodge, LincoIn, 1863, by THE REV. G. OLIVER, D.D. PAST D.P.G.M. FOR LINCOLNSHIRE; Honorary Member of numerous Lodges and Literary Societies in various parts of the World.

BRETHREN,

It is rather late in life for me to appear before a Lodge of intelligent Masons in the capacity of a lecturer; and it is only the respect I entertain for Masonry that could induce me to do so. And even under the influence of that feeling, I should scarcely have ventured to solicit your attendance this evening, if I had not been under an impres sion that I could tell you something which is not generally known to the Fraternity. Indeed, I am satisfied, from the general tenor of my Masonic correspondence, that there are many Brethren in England who would travel over half the island, and think themselves well paid for their trouble, to acquire the information I am now about to communicate to you; not only on the ancient Rituals, but on various signs, tokens; and observances used by the Fraternity 'many years ago, and now entirely forgotten.

During the last century, several revisions of the Ritual took place, each being an improvement on its predecessor, and all based on the primitive Masonic Lecture which was drawn up in the tenth century, and attached to the York Constitutions. This Lecture, to which I shall first call your attention, was in doggerel rhyme; a kind of composition which was very popular amongst our Saxon ancestors in the time of Athelstane. About the latter end of the fourteenth century, it was carefully translated from the Saxon for the use of the York Grand Lodge; and the MS. of that date is now in the British Museum. This invaluable document contains copious rules and regulations for the observance of the Craft, and is so curious, that I shall give you a specimen of it, to show the unchangeable character of the Order. It thus describes the duty of.the Master:-

The first article of good Masonry Shows that the Master must surely be Both steadfast, trusty, and also true His place he never then shall rue. He must, neither for love nor dread, Of neither party to take mede; Whether he lord or fellow be, Of him to take no kind of fee; But as a judge to stand upright, And then his conduct will be bright. It speaks thus of an E. A. P. The Master shall not for any vantage, Make an apprentice under age. And, as you may plainly hear, He must have his limbs both whole and fair, For to the Craft it were great shame, To make a half man and a lame; For a man of tainted blood Would do the Craft but little good. This was a primitive observance amongst the Craft, for in the Constitutions of Athelstane the E. A. P. was solemnly enjoined His Master's counsel to keep close, Lest he his confidence should lose, The secrets of Brethren tell to none, Nor out of the Lodge what there is done. Whatever you hear the Master say, Be sure thou never do betray, Lest it cause in thee much blame, And bring the Craft to public shame. Here, also, we find the origin of a clause in our present Master Mason's Obligation.: It charges thee, upon thy life, Not to corrupt thy Master's wife Nor thy Fellow's concubine, As thou wouldst not have him do by thine Full mickle care might thus begin. From such a foul and deadly sin. The Obligation was thus constructed The 14th Point is full good law, To him that would be under awe; A solemn oath he needs must swear, To his Master and Fellows (hat be there, To be both steadfast and true also, To all these laws wherever he go., And to his liege Lord the King To be true above all other things.

Thus did our ancient Brethren lecture eight hundred years ago, establishing a series of Landmarks which are not yet overthrown.

In the reign of Edward III, A. D. 1357, the decrees of the Order ran in the following form:-

" That, for the future, at the making or admission of a Brother, the ancient Constitutions and Charges shall be read. That when the Master and Wardens preside in a Lodge. the Sheriff, if need be, or the Mayor, or the Alderman, if a Brother, where the Chapter is held, shall be sociate to the Master. That the FellowCrafts shall travel honestly for their pay and love their Fellows as themselves, and that all shall be true to the King, to the realm, and to the Lodge. That if any of the Fraternity should be fractious, mutinous, or disobedient to the Master's orders, and, after proper admonition, should persist in his rebellion, he shall forfeit all claims to the rights, benefits, and privileges of a true and faithful Brother."

These Charges conclude with the words-" So mote It be."

The first catechismal formula was introduced by Grand Master Sir Christopher Wren, about the year 1685, and was called an Examination. It was very concise, and might be gone through in ten minutes or a quarter of an hour. The Obligation was short and simple, and had no penalty; for that which is now used as a penalty formed a portion of the Examination. As thus -,"Which is the point of your entry? I hear and conceal under the penalty of having my throat cutt, or my tongue pulled out of my head." I am inclined to think that Freemasonry at this time had only one degree.

You would probably like to hear a few passages from Sir Christopher's Ritual. It commenced thus:

Q. Peace be to all here ... A. I hope there will. Q. What o'clock Is it? ... A. It's going to six, or going to twelve. Q. Are you very busy? ... A. No- Q. Will you give or take? ... A. Both; or which you please, Q. How go Squares? ... A. Straight- Q. Are you rich or poor? ... A. Neither- Q. Change me that? (the sign.) ... A. I will- Q. What is a Mason?... A. A man begot by a man, born of a woman, brother to a king, fellow to a prince- Q. In the name of the King and Holy Church, are you a Mason? ... A. I am so received and accepted- Q. Where were you made a Mason? ... A. In a just and perfect Lodge- Q. How many make a Lodge? ... A. God, and the Square; with five or seven right and perfect Masons ; on the highest mountains or the lowest valleys in the world - Q. Where is the Master's point? ... A. At the east window, waiting the rising of the sun to set his men to work-How is the meridian found out? ... Q. When the sun leaves the south, and breaks in at the west end of the Lodge.

This will be sufficient to show you in what manner the Brethren worked 180 years ago. The Craft at that time had a series of signs to make themselves known to each other as Masons, which are now obsolete; and I introduce them here as a matter of curiosity. When meeting in the street, they saluted each other by raising their hat with the thumb and two fingers only. Sometimes they would strike the inside of the little finger of the left hand three times with the forefinger of the right; or rub their right eye three times with two fingers; or they would take up a stone and ask, What it smells of? The correct answer to which was, Neither of brass, iron, or any other metal, but of a Mason.

Q. What is your name? ... A. E.A.P.: Lewis or Caution; A. F.C.: Geometry or Square; A. M.M.: Cassia or Gabaon- Q. How old are you? ... A. E.A.P. : Under seven years; A. M.M. : Above seven years."

When in a mixed company, the token was-to turn down their glass after drinking. And if any one saw a Brother misconduct himself, he exhibited his disgust by placing his open right hand on his upper lip, which served as a check to further indiscretion. The operative Fraternity in these ages had certain private signals which must have been very convenient. For instance, if a Master wanted one of his workmen from the top of a steeple, he would catch his eye, and then touch the calf of his right leg; if from any other part of the church, the left ankle. If from any secular edifice, he put his right hand behind his back. If he wanted a man at the house of rendezvous, he put his left hand behind. There were many others of a similar nature, which are now obsolete. As Masonry increased in popularity, under the patronage of noble and influential Grand Masters during the eighteenth century, many improvements were made on the primitive Ritual at different periods. The reformation was commenced by Brothers Desaguliers and Anderson, about the year 1720; and their Ritual mentions, for the first time, a " Master's Part; there was no Master's Part before 1720; and here also the Obligtion is accompanied by the penalty but not a syllable is mentioned about a substituted word; on the contrary, it asserts that the lost word was actually found. I shall give you specimens of this formula in each of the three degrees, merely premising, that in those days the office of Deacon was unknown.

ENTERED APPRENTICES DEGREE.

Q. "Where stands the senior E.A.P.? ... A, In the West- Q. What is his business ? ... A. To hear and receive instructions, and welcome strange Brothers- Q. Where stands the junior E.A.P.? ... A. In the north- Q. What is his business? ... A. To keep out all cowans and eavesdroppers- Q. If a cowan or a listener is catched, how is he to be punished? ... A. To be placed under the eaves of the house in rainy weather, till the water runs in at his shoulders and out at his heels- Q. What do you learn by being an operative Mason? ... A. To hew, square, mould stone, lay a level, and raise a perpendicular Q. What do you learn by being a gentleman Mason? A. Secrecy, morality, and good-fellowship Q. Have you seen a Master to-day ? ... A. I have - Q. How was he clothed? ... A. In a yellow jacket and blue pair of breeches.

FELLOWCRAFTS DEGREE.

Q. How high was the door of the middle Chamber? ... A. So high that a cowan could not reach to stick a pin into it - Q. When you came to the Middle Chamber, what did you see? ... A. The resemblance of the letter G- Q. What did that G denote? ... A. One that's greater than you.- Q. Who is greater than I, that am a Free and Accepted Mason, and Master of a Lodge ?... A. The Grand Architect and Builder of the Universe ; or he that was taken up to the top of the pinnacle of the holy Temple.

MASTER MASON'S DEGREE.

Q. From whence came you? ... A. From the east- Q. Where are you going? ... A. To the west- Q. What are you going to do there? ... A. To seek for that which was lost and is now found- Q. What is that which was lost and is now found? ... A. THE MASTER MASON'S WORD- Q. What is the name of a Master Mason? ... A. Cassia is my name; from a just and perfect Lodge I came; a Master Mason raised most rare, from the diamond Ashlar to the Square." '

The next reviser of the Ritual was Martin Clare, a Deputy Grand Master, and he executed his task so much to the satisfaction of the Grand Lodge, that his Lectures were ordered to be used by all the Brethren within the limits of its jurisdiction. In accordance with this command, we find the officers of the Grand Lodge setting an example in the Provinces; and in an old Minute-Book of a Lodge in Lincoln, dated 1734, Of which Sir Cecil Wray, the Deputy Provincial. Master, was the Master, there are a series of entries through successive Lodge nights to the following effect :-"that two or more sections (as the case might be) of Martin Clare's Lectures were read; when the Master gave an elegant charge, went through an examination, and the Lodge was closed with songs and decent merriment."

The following extract from these Lectures may be acceptable: -

Q. What is the covering of a Masonic Lodge? ... A. A celestial canopy of divers colours- Q. How do we hope to arrive at It? ... A. By the help of a ladder. - Q. What Is it called in Scripture? ... A. Jacob's Ladder. - Q. How many rounds or staves in that Ladder?... A. Rounds or staves innumerable, each indicating a moral virtue; but three principal ones, called Faith, Hope, and Charity Q. Describe them? ... A. Faith in Christ; Hope. in salvation, and to live in Charity with all mankind- Q. Where does that Ladder reach to?.. A. To the heavens.- Q. What does it rest upon? ... A. The Holy Book

Thirty years after the great schism which split the Society into two divisions, conventionally distinguished as Ancient and Modern-viz., in 1770-Bro. Dunckerley was commissioned by the Grand Lodge to compile an improved Ritual in all the three degrees, which he accomplished to the universal satistfaction of the Fraternity ; for Bro. Dunckerley was a very distinguished Mason. In his version, the three principal steps of the Masonic Ladder were referred to the Christian doctrine of the three states of the soul. First, in its tabernacle the body, as an illustration of Faith; then, after death, in paradise, as the fruits of Hope; and lastly, when reunited to the body in glory about the throne of God, as the sacred seat of universal Charity. The original hint at a circle and parallel lines, as important symbols of the Order, has been ascribed to him. Here, the doctrine of a substituted word was formally announced; for the true word had been transferred to the Royal Arch, which he introduced into

the Grand Lodge as a legitimate degree of Masonry.

As a specimen of his Lecture, take the following extract.-

Q. How do Masons know each other in the day? A. By seeing a Brother and observing the sign. - Q. How in the night? ... A. By feeling the token and hearing the word.- Q. How blows a Mason's wind? ... A. Favourably; due east and west- Q. For what purpose?... A. To cool and refresh the men go, at, and from their labour- Q. What does it further allude to? ... A. To those miraculous winds which first blew east and then west, and proved so essential in working the happy deliverance of the children of Israel from their Egyptian bondage, and also the overthrow of Pharaoh and his host in their attempt to follow.- Q. What time is it?... A. High time.- Q. Bro.J. W., what is to be done at high time? ... A. To call the men from labour to refreshment ; to see that they keep within hail, and come on again in due time, that the Master may have pleasure and profit thereby.

I pass over the Lectures of Calcott and Hutchinson, because they were not adapted to Lodge practice.

The exemplifications of York Masonry were completed by the celebrated Bro. Preston, who constructed a Ritual which contains a satisfactory survey of the system as it was undoubtedly used by the York Lodges in 1777, when the Lodge of Antiquity, of ,which Bro. Preston was a Past Master, seceded from the London Grand Lodge, and avowed an alliance with the Grand Lodge at York. Besides which, Preston was initiated in a York Lodge, and therefore became thoroughly master of all the details, as practised by both sections of the Fraternity. His Ritual was very carefully constructed; and, as might reasonably be anticipated from a Bro. of his Masonic learning and research, it contained a lucid exemplification of the ceremonies, doctrines, legends, and symbolical machinery of all the three degrees, and it is to be regretted that some of its most valuable illustrations were omitted by Dr. Hemming and his associates when the Ritual was reconstructed by the Lodge of Reconciliation in 1814. For instance, the Prestonian Lecture gave the following beautiful definition of Masonry, which is now lost to the Craft:-

Q. What is Masonry? A. The study of science and the practice of virtue. Q. What is its object? ... A. To rectify our conduct by its sublime morality; to render us happy in oursIeves and useful to society- Q. What is the ground or plan of Masonry? ... A. Instruction.- Q. Why do you consider it to be such? ... A. Because men are never too wise to learn. - Q. hat will a wise man do to obtain it? ... A. He will seek knowledge.- Q. What will a wise Mason do? ... A. He will do more, for he will never rest till he finds it. Q. Where does he expect to find it? ... A. In the east- Q. Why does he expect to find it there? ... A. Because man was there created in the image of his Maker ; there also the holy Gospel originated ; knowledge and learning were were promulgated, and arts and sciences flourished.

I now proceed, without further preface, to a categorical examination of the Prestonlan Ritual, compared with the Union Lectures now in use; merely premising, that this learned Bro. divided each degree into sections, and subdivided each section into clauses. This arrangement was adopted as a convenient help to memory. According to this plan, a portion of the Lecture was delivered each Lodge night-not always by the Master, but by certain Brethren who under-took the office of Sectionists and Clauseholders which relieved the Chair of much labour without being burdensome to the Brethren, as it would require a very slight application for any one member to become acquainted with a single clause.

I shall confine myself to the first section of the E. A. P. Lecture; which consists of six comprehensive clauses ; each of which I will not only repeat, but explain. This section, as the Lecture expresses it, is suited to all capacities, and ought to be known by every person who wishes to rank as a Mason. It consists of general heads, which, though they be short and simple, will be found to carry weight with them. They not only serve as marks of distinction, but communicate useful and interesting knowledge when they are duly investigated. They qualify us to try and examine the rights of others to our privileges, while they demonstrate our own claim; and, as they induce us to inquire minutely into other particulars of greater importance, they serve as a proper introduction to subjects which are more amply explained in the following sections.

The FIRST CLAUSE, consisting of three questions and answers only, was thus concisely expressed:

Q. Bro. S. W, where did you and I first meet? A. On the Level Q. Where do we hope to part? ...

A. On the square. - Q. Why so? ... A. As Masons, we ought always to do so with all mankind, but more particularly with obligated Brethren.

This opening clause requires a passing remark, because many persons have founded upon it a clause against us, to the effect that we are levellers; that Freemasonry, by abolishing all human distinctions, would disorganise society, and reduce it to its primitive elements. But it does no such thing, on the contrary, there is no other existing institution in this country where the grades of rank are better defined and rnore correctly preserved. For instance, look round the Lodge. The W.M. sits in the East.-as a governor-invested with power, even to despotism, if he should consider it safe to use it. And the Wardens in the West are his assistants, not his equals. Each has a particular duty assigned to him, and beyond that he has no right to interfere. The next grade are the Deacons. And what is their duty? Not surely to rank in equality with the W. M. and Wardens but to perform the part of inferiors in office, to carry messages and commands. It is their province to attend on the W. M., and to assist the Wardens in the active duties of the Lodge-such as the reception of candidates into the different degrees, and the practice of other important rites and ceremonies. This is the business of the Deacons; and by its punctual discharge, the office becomes a stepping-stone to further preferment; for, as it is incumbent on a Bro. to serve the office of a Warden before he can attain to the chair of a Lodge, so it ought to be incumbent on a Warden. to have passed 'through the grade of a Deacon although It Is not absolutely required by the Constitutions of Masonry. Such are the gradations of rank in a Mason's Lodge; and accordingly, the other officers have their respective duties to peform, and rank to support; while the floor members are bound to obey implicitly the commands of the W.M. What is there in all this which tends to the destruction of order In society? Surely nothing. How, then, are we said to meet on the Level? Why. thus; because our occupations are distinguished by the most perfect brotherly love. When the Lodge is open, the Brethren, as Brethren, whatever be their diversity of external rank, are equal; and in process working the Lodge, each bears the burden assigned to him by the W. M., in the pursuit of that common object, the acquisition of useful knowledge. But when the Lodge is closed, and the jewels put by. we part on the square, each individual resumes his rank In society and honour is given to whom honour is due.

The SECOND CLAUSE runs thus...

Q. From whence come you? A. From the West- Q. Whither going? A. To the East Q. What Induced you to leave the West and go to the East? A. In search of a Master, and of him to gain instruction, Q. Who are you that want instruction? ... A. A Free and Accepted Mason.

There is something apparently anomalous In this clause, which I shall point out. The Masonic tyro is said to travel from the West to the East in search of instruction. Now, another statement in the same section, as we shall soon see, affirms that he comes from the Holy Lodge of St. John, which Masonic tradition places at Jerusalem, and consequently eastward as regards this country and therefore he would in reality travel from East to West and not from West to East, as is stated in the clause. The fact is, that this passage refers simply to the a candidate at his initiation, advancing from West to East. by twelve irregular steps; irregular from the situation he was then in. being entirely ignorant where he was going; but illuding to twelve regular steps, consisting of eight lines and angles, and morally teaching upright lines and well-squared actions.

The THIRD CLAUSE

Q. What kind of man ought a Free and Accepted Mason to be? ... A. A free man, born of a free woman, brother to kings and companion to princes, if Masons- Q. Why free? ... A. That the vicious habits of slavery might not contaminate the true principles on which Masonry is founded- Q.. A second reason A. Because the Masons who were chosen to build King Solomon's Temple were declared free, and exempted from all imposts, duties, and taxes. Afterwards, when this temple had been destroyed by Nebuchadnezzar, the good-will of Cyrus gave them permission to erect a second temple; he having set them at liberty for that purpose. It is from this epoch that we bear the name of Free and Accepted Masons- Q. Why brother to kings and companion to princes? ... A. A king in the Lodge, is reminded, that although a crown may adorn his head, and a sceptre his hand, the blood in his veins is derived from the common parent of mankind, and is no better than that of the meanest subject. The statesman, the senator and the artist are there taught that, equally with others, they are, by nature, exposed to infirmity and disease; and that an unforeseen misfortune, or a disordered frame, may impair their faculties, and level them with the most ignorant of their species. This cheeks pride, and incites courtesy of behaviour. Men of inferior talents, who are not placed by fortune in such exalted stations, are instructed in the Lodge to regard their superiors with peculiar esteem; when they discover them voluntarily divested of the trappings of external grandeur, and condescending, in the badge of innocence and bond of friendship, to trace Wisdom, and follow virtue, assisted by those who are of a rank beneath them. Virtue is true nobility, and Wisdom is the channel by which Virtue 'is directed and conveyed; Wisdom and Virtue only, mark distinction among Masons.- Q. Whence originated the phrase~ born of a free Woman? ... A. At the grand festival which was given by Abraham at the weaning of his son Isaac. Afterwards, when Sarah, the wife of Abraham, beheld Ishmael, the son of Hagar the Egyptian bondwornan, teasing and perplexing her son, she remonstrated with Abraham, saying, Put away that bondwoman and her son, for such as they cannot inherit with the free-born. She spoke as being endowed with divine inspiration ; well knowing, that if the lads were brought up together, Isaac might Imbibe some of Ishmael's slavish principles; It being universally acknowledged that the minds of slaves are much more contaminated than those of the free-born. Q. Why those equalities amongst Freemasons? ... A. We are all equal by our creation, but much more so by the strength of our obligation.

This clause, which I consider most Important to Freemasonry, has been entirely suppressed in the last revision of the Lectures. To show its value, I may briefly remark, that It enumerates the requisites which constitute the character of a Mason, records the historical fact which conferred on the Order the honourable title of Free and Accepted;- It illustrates the universal bond of brotherhood, and specifies the principal links in the Masonic chain, including all the grades of rank by which civil society is cemented and held together. Thus evincing, that the true nature of Masonic equality does not arise merely from creation, as the children of a common parent, but more particularly from the strength of the Masonic Obligation. The clause also includes another historical fact of great importance, to demonstrate and explain why it was considered necessary that a candidate for Masonry should be able to declare that he Is the son of a free woman; a privilege to which. as Masons,as subjects of a State whose Institutions are free and beneficent-we may refer with honest pride and perfect satisfaction.

The FOURTH CLAUSE:

Q. From what particular part of the world do you come? ... A. From the Holy Lodge of St. John of Jerusalem.- Q. What recommendation have you brought thence? ... A. A recommendation from the W. M., Officers, and Brethren of that R. W. and Holy Lodge, who greet you thrice heartily." (In the formula used A. D. 1720, we find the passage thus expressed :- "R. W. the M. and Fellows of the H. L. of St. John, from whence I come, greet you, greet you, greet you, thrice welcome Brothers.") Q. Any other recommendation? ... A. Hearty good wishes. - Q. Since you brought no other recommendation, what came you here to do? ... A. Not my own will and pleasure, but to learn to rule and govern my passions, to be obedient to the Master's will to keep a tongue of good report, to practise secrecy, and make further progress in the study of Freemasonry. This clause has been introduced to illustrate the subordination necessary to ensure the observance of strict discipline in the Lodge. During the progress of Freemasonry, since the revival in 1717, it has undergone many alterations. In the Examination of Sir Christopher Wren it was thus expressed:- Q. What Lodge are you of? ... A. The Lodge of St. John. symbolised by the Triangle and Cross Q. How does it stand? ... A. Perfect East and West, as all churches and chapels do. - Q. How many angles in a St. John's Lodge? ... A. Four, bordering on squares, each containing 90 degrees."

The Ritual of Desaguliers and Anderson exhibits this variety: -

Q. From whence come you ? A. From the Holy Lodge of St. John.- Q. What recommendation brought you from thence? ... A. The recommendation which I brought from the R.W. and W. Brothers and Fellows of the Holy Lodge of St. John, from whence I came, was, to greet you thrice heartily well- Q. What do you come here to do? ... A. Not to do my proper will, but to subdue my passions still; the rules of Masonry in hand to take, and daily progress therein to make. - Q. Are you a Mason? ... A. I am so taken and accepted to be amongst Brothers and Fellows." (In the United States it is given thus "Bro. S.W from whence come you as an E.A.P. Mason? ... A. From a holy Lodge of the Holy St John's at Jerusalem Q. What came you here to do? ... A. To learn to subdue my passions, and improve myself in Masonry. - Q. You are a Mason then, I conclude? ... A. I am so taken and accepted among Brothers and Fellows- Q. How do you know you are a Mason? ... A. By being often tried, and never denied, and ready and willing to be tried again.") At the present time the passage is considerably abridged. ' Q. 'What mode of introduction have you to recommend yourself to the notice of a Mason? ... A. A salute of respect to the Master in the chair Q. Any other recommendation? ... A. A hearty salute to all under his direction.- Q. For what purpose came you hither? ... A. To regulate my conduct, correct my passions, and make a progress in Masonry."

These variations embrace the common object of teaching courtesy and brotherly kindness; which could never be effected if every member of a Lodge were to do that only which is right in his own eyes. Confusion and disorder would undoubtedly follow such a practice. But he has something in view of a higher character than this which indeed is the real secret of Masonry; even the improvement of his mind-the government of his passions-the regulation of his discourse by a tongue of good report-and, in a word, to make due progress in the philosophy and science of the Order.

The FIFTH CLAUSE: -

Q. How do you know yourself to be a Mason? ... A. By having been examined and approved, well reported of, and regularly initiated into the Order- Q. How will you convince me that you are a Mason? ... A. By signs, tokens, and perfect points of entrance- Q. What are signs? A. All squares, angles, levels and perpendiculars are good and sufficient signs to know Masons by- Q. What purpose do they serve? ... Q. To distinguish a Mason in the light- Q. What are ttokens? ... A. Certain friendly and brotherly words and grips, which distinguish a Mason in the dark as well as in the light. - Q. Will you give me the points of entrance? ... A. Give me the first and I will give you the second. - Q. I hele. A. I conceal ... Q. What do you conceal?- A. All secrets and mysteries belonging to Free Masons in Masonry, except it be to a true and lawful Brother for his caution : Q. But as I am the examiner, you may safely reveal to me the points of entrance... A. Of, at, and on. q. Of, at, and on what? ... A. Of my own free-will and accord, at the door of the Lodge, and on the point of a sharp implement. Q. When were you made a Mason? ... A. When the sun was at its due meridian.- Q. How do you account for that, as Masons are generally made in the evening? ... A. The earth being spherical, the sun is always at its due meridian in one part of the globe or another.- Q. Where were you made a Mason? ... A. In a just and perfect Lodge- Q. What is a. Lodge? ... A. An assemblage of Brethren well met to expatiate on the mysteries of the Craft, with the Book, Square, and Compasses, the Book of Constitutions, and a Warrant empowering them to act. - Q. When met, what makes them just?... A. The Holy Book Q. What makes a Lodge perfect? ... A. The number seven Q. Under what denomination? ... A. One Master, two Wardens, two Fellowcrafts, and the rest may be Enertered Apprentices Q. What makes it regular? ... A. The Charter, the Warrant, and the Constitutions- Q. Why so? ... A. The first is the acknowledgment of our meetinss, forms, and ceremonies by the laws of our country; the second is the ancient and legal authority of the Grand Master; and the third is the sanction of the Grand Lodge. Q. By whom were you made a Mason?... A. By the W. M., assisted by the Wardens and Brethren.

This is a clause of Landmarks, and very essential to be understood ; although it is differently given at the present time. I must, however, observe, that the prepositions of, at, and on, which Dr. Hemming has retained, are improperly said to include the whole ceremony of initiation, which they certainly do not. I rather prefer a beautiful illustration which was used half a century ago, and ought not to have been omitted in the modem Ritual, because it actually does include the whole ceremony of initiation. It ran thus :

Q. How many original and perfect points have we in Masonry? ... A. Twelve- Q. Name them? ... A. Opening, Preparing, Reporting, Entering, Prayer, Circumambulation, Advancing, Obligation, Intrusting, Investing, Situation, and Closing. The twelve original and perfect points in Masonry, in use in the ancient Lectures were 1. Opening - Reuben. 2. Preparing - Simeon 3. Reporting - Levi. 4. Entering - Judah. 5. Prayer - Zebulon. 6. Circumambulation - Issachar. 7 Advancing - Dan. 8. Obligation - Gad. 9. Intrusting - Asher. 10. Investing - Naphtali. 11. Situation - Joseph also known as Manasseh or Ephralm. 12. Closing - Benjamin. Q. Why are they called original and perfect points? ... A. Because they constitute the basis of the whole system of Masonry, and without which, no one ever was, or ever can be, legally received into the Order. Every person who is made a Mason must go through all these twelve forms and ceremonies, not only in the first degree, but in all subsequent ones. The explanation of these twelve points of entrance, which formed the creed of our ancient Brethren many years ago, is much more extensive, and too long for introduction towards the close of a lecture. If l were duly authorised to revise the Ritual, I should certainly restore much of the passage, although not perhaps in this introductory portion.

I now proceed to the SIXTH and last CLAUSE of the first section of the E.A.P. Lecture.--

Q. Have Masons any secrets? ... A. They have; many valuable ones- Q. Where do they keep them? ... A. In their hearts. - Q. To whom do they reveal them? ... A. To none but Brothers and Fellows, known to be such on due trial, proof, and examination, or in the body of a just and lawful Lodge.- Q. How do they reveal them? ... A. By the help of a key Q. Does that key hang or lie? ... A. It hangs and does not lie.- Q. Where does It hang? ... A. Within an arch of bone- Q. What does it hang by? ... A. The thread of life, in the passage of entrance. nine inches or a span long- Q. Why Is it so nearly connected with the heart? ... A. The tongue being the index of the mind, it ought to utter nothing but what the heart truly dictates. - Q. To solve this Masonic mystery, Can you tell me what manner of metal this key is composed of? ... A. No metal at all; it is a tongue of good report. which ought always to speak as well of a Brother In his absence as in his presence, and when that cannot be done with honour. justice, or propriety, that adopts the distinguishing virtue of a Mason Q. What virtue is that? ... A. Silence or Secrecy Of all the arts which Masons possess, silence or secrety is that which particularly recommends them. Tacitumity Is a proof of wisdom, and is allowed to be of the utmost importance in the different transactions of life. The best writers have declared it to be an art of Inestimable value; and that It Is agreeable to the Deity himself may be easily conceived, from the glorious example which he gives in concealing from mankind the secrets of his providence. The wisest of men cannot pry into the arcana of heaven; nor can they divine to-day what to-morrow may bring forth.

The ancient Rituals exhibit some curious variations of this clause. In the Examination of Sir Christopher Wren, the illustration ran thus :

Q. Have you the key of the Lodge? ... A. Yes, I have- Q. What Is its virtue? ... A. To open and shut. and to shut and open. Q. Where do you keep it? ... A. In an ivory box, between my tongue and my teeth, or within my heart, where all my secrets are kept- Q. Have you a chain to the key? ... A. Yes, I have- Q. How long Is it? ... A. From my tongue to my heart. Desaguliers made a slight alteration, and exemplified it in this manner. Q. What are the secrets of a Mason? ... A. Signs, tokens and many words.- Q. Where do you keep these secrets? A. Under my left breast, Q. Have you any key to these secrets? A. Yes Q. Where do you keep it? ... A. In a bone box, that neither opens nor shuts but with ivory keys.- Q. Does it hang or does it lie ?... A. It hangs. - Q. What does it hang by? ... A. A tow-line, nine inches or a span. - Q. What metal is it of? ... A. No manner of metal at all. But a tongue of good report is as good behind his back as before his face. At the present day it is thus given, as you all know Q. By what means is any further conversation held? ... A. By means of a key, equally regular in its construction and in its operation.- Q. Where Is this key found? ... A. Within an arch of bone- Q. Where does it lie? ... A. It does not lie. it is suspended- Q. Why so? ... A. That it might be always ready to perform its office, and never to betray its trust through negligence. - Q. What is it suspended by? ... A. The thread of life- Q. Why so nearly connected with the heart? ... A. To lock its secrets from the unworthy, and to open its treasures to the deserving Q. Of what is this key composed?... A. It is not composed of metal, nor formed by any mortal art- Q. Explain this mystery? ... A. It is a tongue of good report, ever ready to protect, never to betray- Q. What are its distinguishing characteristics? ... Q. To defend the interests of a Brother in his absence, to speak favourably of him, if truth will permit, and when that cannot be done with proprieity to adopt the Mason's peculiar virtue, silence.

In the modern Tracing Board this emblem, which constitutes an immovable Landmark, is most unaccountably and improperly omitted. The key is one of the most important symbols of Freemasonry, and ought to be prominently kept in view. To the uninitiated or imperfectly taught Mason, it bears the appearance of an inanimate metal instrument, whose use is obviously confined to the performance of one simple act, and is applied masonically as the insignia of the Treasurer. But the well-instructed Brother views it with a different eye. He beholds in it the member, which, according to its use and application, is the greatest blessing, or the greatest curse, to man.

If improperly used. it is a fire, a world of iniquity, -untamable,-an unruly evil, full of deadly poison, -it defileth the whole body, as an inspired apostle asserts,-it setteth on fire the course of nature, and is set on fire of hell. This mass of evil the consideration of our Masonic key is intrusted to correct; for it represents not a slanderous tongue but a tongue of good report, which will always hang in a Brother's defence, and never lie to his prejudice; or in other words, will speak as well of a Brother in his absence as in his presence; because when present, he is able to defend himself, and if. unfortunately, that cannot be done with propriety, to adopt the distinguishing virtue of the science; for where candour cannot commend, then silence will at least avoid reproach.

This section of the E.A.P. Lecture contains a beautiful display of the purest morality. What indeed can be more estimable than the spirit of brotherly love which is here inculcated? Can anything have a more direct tendency to promote the glory of God, peace on earth, and good-will towards men? This is the use and end, the golden rule of Freemasonry. Consider, abstractedly, the moral which it teaches. It instructs you as Brethren to dwell together in unity. It teaches you to imitate the innocence of the lamb, and the peacefulness of the dove ; and to let the head, the tongue, and the heart be united, as they ought, to promote each other's welfare, and to rejoice in each other's prosperity. It admonishes you to be candid to a Brother's faults; and never to condemn, until you are thoroughly convinced of his unworthiness ; and even then to adopt this golden rule-Always speak well of a Brother. if you speak of him at all; but, if you cannot do so with strict justice-say nothing. This, while it gives him an opportunity to repent, and retrieve his reputation, will contribute to your own peace of mind, and you will thus avoid those dissensions and disputes which are never creditable and often dangerous.

Thus I conclude my Lecture, If it has afforded you any information or instruction, I shall feel myself amply repaid for my exertions.

VARIATIONS IN THE RITUAL

In the year 1720, the following questions and answers occur :

Q.-Where does the M.M. stand? A-In the W. Q-Where does the F.C. ? A-In the S. Q.-Why so? A .-To hele and conceal, give instruction, and welcome strange Brothers. Q .-Where does the E.A.P. stand? A.-In the N. Q.-Why so? A.-To hele and conceal, to receive Instruction and to strengthen the Lodge. Q-What is the form of the Lodge? A. -An oblong square Q-Why so? A.-The manner of our great Master Hiram's grave.

N.B. This Is the only mention of Hiram in the Ritual.

Chapter 4 - The Bologna Statutes of 1248

Regular Grand Lodge of England

The Masonic High Council of England and Wales

Introduction

The following pages contain the Statutes of the town of Bologna, dated 1248.

From the Spanish translation of the Latin original a Dutch, French and an English translation were made.

As they precede the other famous statutes of Strasbourg of 1459, they should be of great value with regard to the usages in the mason’s craft. We did find several elements, which are typical for the craft, but the difference of two centuries seems too great to speak about a ‘development’.

The main difference, which may be of decisive importance, is the fact that the statutes of Bologna settle the rules for a trade union within the municipality of a town, by the ‘College of Ancients’, whereas those of 1459 refer to rules to be valid in the whole of the German ‘Holy Roman Empire’. And even beyond it!

The statutes of Bologna recognise the municipal authorities as the chief, so that the ‘potentate’ is the master of the lodge. This makes the masters mason the executors of the building projects of the town, reducing doubtlessly their liberty of action.

Under these circumstances it is not surprising that the majority of rules determine the penalties or fines to be paid by masters or fellowcrafts, when they do not comply with or violate certain rules. These penalties are expressed in old currency values of Bologna. As they are now of little value we left the old expressions as they were: deniers, sous, and pounds.

One person in the statutes is frequently mentioned. As we started from the Spanish translation, he was called ‘masero’. The French word would be massier, both words having the Latin origin of ‘massarius’. It can be deduced from the text, that this man had a position slightly lower than the masters. But he is always mentioned together with the masters as a separate officer, so it always says: ‘We enact and order, that the officers and massarius...’. in many cases it is this officer, who has the responsibility for quite a number of different actions. Even if the background could be an other one, we translated this word by ‘polier’ (or parlier), an officer mentioned later in the statutes of Strasbourg. The English equivalent should be ‘foreman’, similar to the Dutch ‘voorman’. It is not so much the fact that a ‘massier’ is holding a baton, thus becoming comparable to the Deacons of Freemasonry, but the intermediary between the authorities and the craftsmen. Moreover, the comparison with deacons cannot come into consideration, as they were only ‘invented’ in the course of the 18th century.

Although there are some apparent restrictions to be observed, when comparing these statutes with later Masonic craft statutes, these were a welcome addition to our knowledge of the old craft.

The Statutes and Rules of Bologna, from 1248 In the name of the Father, the Son and the Holy Spirit. Amen

In the year of the Lord 1248, sixth indiction.

Statutes and Rules of the Master Masons and Carpenters. These are the statutes and rules of the trade union of the master masons and carpenters, made in honor of God, our Lord Jesus Christ, the blessed Virgin Mary and all saints, and in honor of the good fortune of the town of Bologna and the trade union of said masters, with respect and in honor of the potentate and captain of Bologna, who governs or will govern in future, and with respect to the statutes and rules of the society of Bologna, in existence or to be made.

And may all following statutes from now on be applied, to be from today, the year 1248, the sixth indiction, the eighth day of August.

I. Oath of the abovementioned masters. I, master carpenter and mason, who is or will belong to the union of said masters, I swear in honor of our Lord Jesus Christ, the Blessed Virgin Mary, and all saints, and in honor of the potentate and captain , who is now in charge, or who will be in charge in future, and in honor of the good fortune of the town of Bologna and all those, who will govern the town of Bologna, that I will conform myself and obey to all and each of the orders given to me by the ((polier) foreman) foreman and the officers of the trade union of masters carpenters and masons, or any of them, in honor and the good fortune of the union, and to preserve and maintain the union and the members of the union in good condition, and to guard and maintain the statutes and rules of the union, as they are now or will be imposed in future, with the respect to all statutes and rules of te town of Bologna, as it is stated that I will be bound by my oath to adhere to them at my entry to the union and that I will be disengaged after my departure. And if I will be called to the board of the union, I will not refuse but I will accept the command and I will manage with care, and will lead and preserve the union and the members of the union. And I will distribute the charges with equity between the members of the union according to what I and the board of masters will judge convenient. And I will give and cause to give fines, prescribed by the statutes of the union, and when statutary rules are missing, I will impose sanctions according to the will of the board. And all sanctions I will impose for any act, whatever it may be, I will have noted down in a book, and I will hand and give it to the (polier) foreman of the union. And the sanctions, the funds and wages of the union, the statutes, and all that is in his possession with regard to the funds of the union, and all writings and correspondence referring to the union, the (polier) foreman shall remit at the moment the statutes prescribe, and give to the (polier) foreman, who will succeed him in the assembly of the union, under penalty of a fine of 20 Bologna sous. And the accountants are bound to inspect them and pronounce a sanction against the failing (polier) foreman, unless they are prevented by a unanimous decision of the board of the union, or by majority of votes, or due to a fair reason. And if I will impose, as an officer, a contribution for the expenses of the union, I will first explain the reason to the board, and it will be imposed as the board will decide unanimously or by majority of votes.

II. About insulting words against the officers or the (polier) foreman.

We enact and order, that if someone of the union says insulting words to the officers or the (polier) foreman, or against the notary, or if he accuses them of lies, he will be punished with 10 Bologna sous.

III. About the penalties to those, who did not come, if they were summoned to a determined place. We enact and order, that if someone is summoned by the officers, the (polier) foreman or the clergyman to come to a place, where the union assembles, he shall have to come each time and as often as he will be summoned or ordered, on penalty of a fine of 6 deniers. We enact and order, that each shall come to the place, where the union assembles, each time and as often as that will be summoned and ordered by the officers or the (polier) foreman or the clergyman, on penalty of a fine of 6 Bologna deniers. And even if it it is not required, each will be obliged to come the one but last sunday of the month, without summons, carefully, without lie or deceit. That he is not only bound to it by his oath, but that he will risk the above penalty, even if he was not summoned to come. And if he comes to the place, where the union assembles and he leaves without permission of the (polier) foreman or officers, he shall have to pay as a fine 12 Bologna deniers. Unless in two cases, when he had a real hindrance, or unless he were ill or outside the town, or serving the town of Bologna, in which case he may, as in the other cases, mention his oath of obligatory service. And if he excuses mendaciously, he will be punished with 12 deniers.

IV. About the election of officers and the (polier) foreman and about the assemblies of the union. We enact and order, that the union of the masters carpenter and mason shall have eight officers, and also two (polier) foremen, i.e. for each trade of the uion; and they shall be equally divided over the quarters, and elected by lists in the assembly of the union, so that in each quarter of the town there are two offivers, i.e. one of each trade. And that the officers, with the (polier) foreman, stay in function for six months and no more. And that they shall call the union to assemble and meet on the seond sunday of the month, on penalty of a fine of 3 Bologna sous for each time they infringe, unless they should be withheld in a real force majeure. We add that the son of a master of the union shall not and cannot be enlisted on the electionlists, if he is not 14 years old at least. And his father shall not have him enter the union before that time, and the son shall not be received into the society before that time. And nobody shall take an apprentice, who is not at least 12 years old, on penalty of a fine of 20 sous, and the contract thus made be without value.

V. That nobody can be elected, who is his son or father. We enact and order that no officer or (polier) foreman can be elected, who is the brother or son of a voting member, and that the vote given on this subject has no value.

VI. That the masters obey the officers and (polier) foreman. We enact and order, that if somebody of the union owes to another master a certain sum of money because of the trade, or if a master has some problem with an other one because of the mentioned trade, then the masters having this quarrel have to obey the orders, which the officers or the masters mason and carpenter will impose for a settlement, on penalty of a fine of 10 Bologna sous.

VII. How and in which manner the masters will be received in the union, and how much they owe for their reception. We enact and order that all masters, who would wish to be received in the union of masters mason and carpenter shall pay to the union 10 Bologna sous, if they belong to the town or region of Bologna; and if they donot belong to the city or region of Bologna, they will pay 20 Bologna sous. And that the officers do realise all of their cares, so that the masters not belonging to the union, will be received obligatorily. And that this prescript is irrevocable, that nobody can in any manner be exempted, unless at least on tenth of the union decides, or unless he is a son of a master, who may be received into the union without payment. And if the (polier) foreman or an officer supports the board or assembly of the union, the request of somebody wishing to spare the 10 or 20 Bologna sous to be given to the union, shall be fined with 10 Bologna sous. And if somebody of the union, having a seat in the assembly or the board, rises to tell that somebody should be spared to pay the 10 or 20 Bologna sous, he will be punished with 5 Bologna sous. And if a master has one or more sons, who know the trade of the mentioned masters, or who stayed during two years to learn the mentioned trades with his father, then this father shall have him received into the union without reception, paying himself to the union as is mentioned above, on penalty of a fine of 20 sous. And once this was paid, he still has to have him received into the union. And that the officers and (polier) foreman shall recover the sums due by those, who have been received into the union, and the 4 deniers, due for the masses, and the sanctions pronounced during their period of office. And that they shall have them take their oath in the union. And that the (polier) foreman shall recceive from the master, who has been received into the union a valid guarantee, that within a month after the reception into the union, he will pay 10 sous, when he belongs to the town or region of Bologna, as said before, and when being from another region 20 Bologna sous. And if the (polier) foreman and the officers do not recover the sums, then they have to pay to the union from their own pocket and give a sufficient compensation in money or wages, that the union be safeguarded, and this eight days after the end of the delay of a month. And that the accountants have to control everything as said before, and if this is not observed, to pronounce the sanctions mentioned by the statutes of the union. We add, that whoever will be received into the union shall pay as a reception fee to the union 20 Bologna sous. We order this for those, who, counting from today, will be employed in future for learning the trade, and that this will be valid for the future from now on, 1254, twelfth indiction, eighth day of March. As far as they are concerned, who will have no master for learning the trade, they will pay as a reception fee to the union 3 Bologna pounds.

VIII. That no master shall harm an other master in his work.

We enact and order that no master mason and carpenter shall harm an other master of the union of masters by accepting a work at a fixed price, after having assured him and promised formally, where he did receive this work in a different manner. Except that, if a master turned up before the work was formally promised and assured to him, and he would ask a part, he then shall give him a part, if the other wishes so. But if an agreement was arrived at on the subject of the work, he is not obliged to give him him a part, if he does not wish this. And the one infringing has to pay as a fine 3 Bologna pounds for each time he infringes. And the officers have to impose the fines the statutes prescribe within a month after the infringement became evident and clear to them, with regard to the statutes and rules of the Bologna community. And that the fines and penalties have to be versed to the assembly of the union and remain there.

IX. About the accounts the (polier) foreman has to render and about the charge he has to fulfil. We enact and order that the (polier) foreman of the union of masters shall render the account to the accountants within a month after ending his charge, unless he has the authorisation from the new officers and the board of the union, or that he failed due to a real case of force majeure. And that the (polier) foreman shall answer for all entries and expenses received and paid during his period. And that all masters, who were received into the union during his period will be entered into a special book for this purpose, so that it is known whether they payed or not. And we order that all letters shall remain in the hands of the (polier) foreman. And all letters refferring to the union and everything referring to the properties of the union the (polier) foreman shall give and transfer in writing to the assembly of the union to the following (polier) foreman, so that the funds of the union can in no manner become the object of fraud. And if the (polier) foreman, with a fraudulous intention, left out certain of these prescriptions and did not comply with them, he shall be punished with 20 Bologna sous. And if he has kept funds of the union fraudulously with himself, he shall restitute the double to the union. Besides, the old (polier) foreman shall, after leaving his charge, absolutely be obliged to give and transfer to the new (polier) foreman all funds of the union, letters as well as letters relating to the union and the money of this society, on the first or the second sunday of the month. And the new (polier) foreman shall not extend this term for the old (polier) foreman beyond 15 days. And that this prescription is irrevocable. And if one of the (polier) foremans would infringe, he shall be punished with 20 Bologna sous, to be paid to the society.

X. About the election of the accountants. We enact and order that the accountants shall be elected at the same time as the officers, and that there shall be two of them, i.e. one for each trade. That the accountants shall inspect carefully the (polier) foreman and the officers in function at the same time as the (polier) foreman. And if they discover, that the (polier) foreman and the officers acted wrongly in the excution of their charge, and that they committed fraud or deceit, they shall be condemned to restitute the double of the funds discovered of being withheld. Besides, they are condemned to restitute the equivalent of the pay they received. And that they are obliged to act thus and to inspect and condemn or give acquit within a month after the function of (polier) foreman and officers ceased. And whether they condemn or give acquit they shall to do this in writing to the assembly of the union. And if the accountants infringe and do not observe these rescriptions, each of them shall be punished with 10 sous and they will be fired from their function, unless in a real case of force majeure, or when they received authorisation from the officers and the board of the union.

XI. About the transcription of the modifications by the board. In order to ever prevent any dispute between the members of the union, we enact and order that all changes of the union of the masters mason and carpenter, of of the board of the trade shall be inserted in a special book, and that the (polier) foreman and the officers shall have this done, on penalty of a fine of 5 Bologna sous.

XII. The (polier) foreman and the officers shall account for their charge only once and no more. We enact and order that the (polier) foreman and the officers of the union shall account only once for all expenses and receipts. And after they have once been controled on the account, they shall be no more called for a further account, unless they have been denounced or accused for having committed deceit or fraud, or for having illegally withheld money from the community and union, in which case, whoever may have accused them, shall be heard. And those, who have been controlled once, shall not be controlled once more. And this rule applies for the past as well as for the future.

XIII. About the orders to be given by the officvers and the (polier) foreman. We enact and order that all orders the officers or the (polier) foreman, or one of them, may give with regard to money or other matters regarding the trade, that a master has to give to an other master or has to have them given, these orders shall be given and ordered within 10 days. And if a master, to whom an order was given within 10 days, does not execute them, the officers and the (polier) foreman shall then have to give, within 5 days after the 10 days, a mortgage to the creditor on the properties of his debtor, so that he shall be paid completely for that owned to him and his expenses. And that besides he shall be punished with 5 Bologna sous, if the officers judge this fair. And that this is irrevocable. And the one, who owes money to an other master or an other person, he has been called upon or summoned by the officers or by the clergyman, or clergymen, of the union, and he did not appear before the officers or the (polier) foreman, he shall be punished each time with 12 Bologna sous, if he is traced and if he cannot be traced and he was summoned for a second time, he shall be punished again for the same amount.

XIV. About a master hindering an other master in his work. We enact and order that, if a master has work at a fixed price, or per day, or in any other manner, and he wishes an other master to have the work performed and cooperate with him, then the master who hindered the other master shall give him satisfaction as far as the price is concerned, unless he is no officer or (polier) foreman of the union, who gave this master work for the community of Bologna. And the one who infringes, shall be punished as the officers will determine.

XV. How much the masters being officers and the (polier) foreman have to receive as their payment. We enact and order that the officers and the (polier) foreman, who are in future in function, shall receive as payment, each of them, 5 Bologna sous at the end of six months. And that the officers and the (polier) foreman shall have to recover all penalties, sanctions and contributions before they leave their charge, each in his own quarter. And if they did not recover them within the prescribed time, they shall have to pay from their own money to the union as much in total as they did not recover. And that the officers and the (polier) foreman shall be excluded from any charge during a year after they finished their charge. And we prescribe that the officers shall not receive wages, nor money, but that the (polier) foreman receives integrally the total amount of wages and money, and before they leave their charge, he shall pay the remuneration to the officers in charge from the funds of the union.

XVI. About the candles to be made for the union for deceased on their account. We enact and order that two candles shall be bought at the charge of the members of the union, which shall be kept by the (polier) foreman of the union. And they shall be 16 pounds of wax in total, and they shall have to be placed with the body, when one of the masters would die.

XVII. All masters shall go to the deceased member of the union, when they are summoned. We enact and order that if one of our members is called or summoned by the clergyman, or by someone else in his stead, to go to that of one of the deceased members and he would not go, he shall pay as a fine 12 Bologna sous, unless he received an authorisation, or was impeded. And the body has to be carried by the members of the union. And the clergyman of the union has to receive from the assembly of the union 18 deniers for each deceased from the properties of the union. And if the clergyman did not go and assemble the members of the union, he shall pay a fine of 18 deniers to the union. And the officers and the (polier) foreman shall collect these sums.

XVIII. The officers shall visit the sick members and give them support. We enact and order that if one of our members is sick, the officers have the duty to visit him when they learn so, and to give him the support and help. And if he dies, and has nothing for the burial, the union shall have him buried honorably at its own expenses. And the (polier) foreman shall make expenses up to the amount of 10 Bologna sous and no more.

XIX. The clergymen travel at the expense of those, who were sanctioned, and who neglect to supply wages. We enact and order that the officers and (polier) foremans, who will be in charge in future, shall collect wages from a master as a remuneration, sanctions or other motives, and charge him with all expenses they make, recurring to the clergymen of the Bologna community, or otherwise to collect them, so that the union does not suffer. And the officers or the (polier) foreman, who made expenses to this end, they make them at their own account, unless they made these expenses according to the wish of the union or the board. And if the one, who has to pay money for this does not allow the clergyman of the union to receive this wage from him, he shall be punished with 3 Bologna sous for eachh time he infringes.

XX. About those, who engage by contract. We enact and order that if somebody engages himself with somebody by contract, without staying and completing his time with his master or patron, he shall not be received before that term by any master of the union, and that no assistance shall be given to him by any master, who instructed him, or to whom he was denounced. And the one who infringes, shall be punished with 20 Bologna sous.

XXI. Nobody shall go and receive the benediction more than once. We enact and order that nobody of the union shall go more than once to receive the benediction. And the one, who infringes, shall be punished with 6 deniers for each infringement.

XXII. Nobody shall receive the benediction at one’s own accord. We enact and order that if somebody receives the benediction at his own accord, he shall be punished with 6 Bologna deniers for each time he infringes.

XXIII. Nobody is allowed to be beyond the “horn” of the altar. We enact and order that nobody shall be allowed to be beyond the “horn” of the altar, turned to the church, on penalty of a fine of 3 deniers for each time he shall have infringed.

XXIV. About the equitable share of the corvée between the masters. We enact and order that if an officer orders a master of his region to go and work for the community, treating him equitably with the other masters and that this one does not go, he shall be punished with 10 Bologna sous. And no master shall indicate another master mason or carpenter regarding work for the community of Bologna or anywhere else; and the one who infringes shall be punished with 20 Bologna sous. The officers, who will be in charge in future, shall make this indication by sharing equitably the masters per quarter, i.e. the officers, who will be present in town, when the indcation will take place. And if one offcier does not treat a master equitably, committing deceit or fraud, when it deals with hostility against him, and this will be clear and evident, he shall be punished with 20 Bologna sous. Except when he is summoned by the potestate, or someone of his surroundig with the aim to charge him with a work for the community of Bologna, he then can associate himself at his will without penalty nor fine.

XXV. No one shall rise in an assembly of masters to give his opinion only on what will be proposed by the officers or the (polier) foreman. We enact and order that nobody of the union shall rise to speak, and give his opinion in an assembly only on what will be proposed by the officers or the (polier) foreman. And the one who infringes shall be punished with 12 Bologna sous, and he shall pay this sum immediately, or he shall give his wages.

XXVI. One shall not make noise nor cry, when someone is speaking, or makes a proposal in an meeting of the union of the mentioned masters. We enact and order that if someone makes noise in a meeting, after an officer or officers or the (polier) foreman or someone else made a proposal, or took the word among the members, if he infringes he shall be punished with 3 deniers, which he shall pay immediately. And the officers and (polier) foreman shall act thus according to their oath. And if they do not respect it, they shall pay the equivalent to the union.

XXVII. About the remuneration of the clergyman. We enact and order that the union shall have a clergyman, i.e. one for two regions and an other one for the other two regions; and they shall receive each 30 Bologna sous annually. And they shall bring candles, if someone dies and look for a living for the (polier) foreman. And they shall receive 1 denier for each task from those, who will thus charge them.

XXVIII. How and in which manner the members shall gather for a deceased member, and at which place. We enact and order that if the deceased belongs to the region of the Steri gate, the members shall gather at Saint Gervais. Amd when the deceased belongs to the region Saint Procule, the members will gather at Saint Ambrosius. Besides, if the deceased belongs to the region of the Ravenna gate, the members shall gather at Saint Etienne. And if the deceased belongs to the region of the Saint Peter gate, the members shall gather at the Saint Peter Church. And the clergymen shall say, when they summon the members, to which region the deceased belonged. And if they do not tell, they shall be punished with 2 Bologna sous for each time they infringe.

XXIX. Each member of the union shall pay anually 4 deniers for the masses. We enact and order that every member of the union shall pay each year 4 deniers for the masses, and the officers shall collect these sums.

XXX. One can not take an apprentice for a period less than four years. We enact and order that nobody of the union is allowed in any manner to take or keep an aprentice during less than four years, and on condition of giving him a pair of bread every week, and a pair of capons at Christmas and 20 Bologna sous for the five years. And who infringes with regard of the time of four years, shall be punished with 3 Bologna pounds. And who infringes with regard to the 20 Bologna sous and the bread and capons, he shall be punished with 20 Bologna sous for each time he infringes with regard to each point. And we order that all acts shall from now on be laid down by the notary of the union in the presence of at least two officers, and they shall be copied in a book, which shall always be kept by the (polier) foreman. And the one, who infringes, shall pay as a penalty 3 Bologna pounds. And this is irrevocable.

XXXI. Everyone shall show to the officers the contract of apprenticeship within a year from the moment on, when he received it. We enact and order that every member of the union shall within a year, to be taken from the moment he has an apprentice, to show the certificate to the officers of the union. And when he infringes, he shall be punished with 5 Bologna sous for every time he infringes.

XXXII. Nobody can employ someone, who would not belong to the town or region of Bologna, or who is a servant of someone. We enact and order that nobody of the union can keep and have any apprentice, who would be a servant, or who comes from another county. The one, who infringes, shall be punished with 100 Bologna sous for each time he infringes. And we prescribe that if somebody of the union takes a servant as his wife, he shall pay as a penalty 10 Bologna pounds being excluded from the union. And this is irrevocable.

XXIII. The masters shall have to receive apprentices into the union after two years. We enact and order that every master shall have his apprentice received into the union, after he has stayed with him during two years, and to receive from this apprentice a fair and sufficient guarantee regarding his entry into the union. The one who infringes shall be punished with 20 Bologna sous for each time he will infringe, at east, if he does not receive this guarantee.

XXXIV. Nobody of the union is allowed to work for someone, who is in debt to a master. Very important. We enact and order that nobody of the union is allowed to work a day or on accord for someone, who has to give or to pay money to a master because of his trade, once he has learned it, or that the case was denounced to him by this master, or the officers of the union. And the one, who infringes shall be punished with 20 Bologna sous per master for each time he infringes, and that he shall pay the masters an indemnity for their work. And the officers shall impose a fine within eight days after the case became evident and clear to them, and have the indemnity paid to the masters.

XXXV. The union shall last for ten years. Besides, we enact and order that the union shall last ten years in total from now on, or any longer as is being decided by the union or the majority by votes.

XXXVI. One shall not complain about the officers with the potentate or his tribunal. Besides, we enact and order that a master of the union cannot and shall not in any manner go to the potentate or his tribunal for complaining about the officers or one of them. And the one infringing g shall pay as a fine of 3 Bologna pounds for each time he infringes. And this is irrevocable.

XXXVII. Publication of the Statutes. These Statutes have been read and made public to the assembly of the union, assembled by the clergymen in the usual manner in the cimetery of the church Saint Procule, in the year of the Lord 1248, sixth indiction, the eighth day of August, during the reign of the Lord Bonifacius de Carlo, potentate of Bologna.

XXXVIII. The (polier) foreman and the officers shall collect the contributions. We enact and order that the (polier) foreman of the masters carpenter shall collect all contributions imposed, and sanctions attributed, and penalties given during their charge. And if he does not collect, he shall pay the double amount as a penalty from his own pocket. And the officers shall each go in his region to collect these contributions, sanctions and penalties. And the clergyman of the union shall go with the (polier) foreman, and if they do not go, they shall be punished each with 5 Bologna sous for each time they infringe.

XXXIX. The clergyman of the union shall stay in function during one year. We enact and order that the clergyman of the union shall stay in function during one year, and that he shall receive as a remuneration 40 Bologna sous.

XL. About the notary of the union. We enact and order that the officers and the (polier) foreman shall employ a good notary for the union, and that he stays in function during one year; he has to enter the receipts of the (polier) foreman and his expenses and take care of all letters, alterations of the statutes of the union, and he shall receive as a remuneration 40 Bologna sous.

XLI. There shall be two books with the names of the masters carpenter. We enact andorder that there shall be two books with the names of the masters carpenter, and that one of them is identical with the other. And the (polier) foreman shall keep one and an other master shall keep the other. And if a master dies, he shall be erased from these books.

XLII. About the accounts to give to the officers and (polier) foreman. We enact and order that the odfficers and the (polier) foreman shall give an account on every one but last Sunday of the m onth, under the altar of Saint Peter.

XLIII. About the setup of the survey. We enact and order that the officers, who ar ein function in future, shall each of them make a survey of the names of the masters carpenter, according to the content of the nominal list. And if the officers sent out someone to serve the comunity of Bologna, he has to go there in turn, so that nobody shall be leased, on penalty of a fine of 5 spous for each time he infringes.

XLIV. Nobody shall say slander about the union. We enact and order that if somebody of the union says offensive or insulting things about the union, he shall be punished with 20 Bologna sous each time. And this will be orrevocable. And the officers shall collect these sumes. And if they do not collecth them, they shall pay the double from their own pocket.

XLV. The officers shall be unemployed. We enact and order that the officers, who will be in function in future shall be unemployed during one year, after they finished their charge.

Additions to the Statutes of the Masters.

XLVI. The unions shall meet separately. We enact and order that the union of the masters carpenter shall meet separately there, where the officers of this union will decide so, and that the union of the masters mason shall meet separately there, where the officers of this union will decide, and this will happen in such manner, that they will not assemble together. Except, if the officers of these unions decide to meet together, then they can meet. And the officers shall stay together to give account to all masters mason and carpenter, who wish to ask them about the accounts twice per month, this being two Sundays.

XLVII. About the remuneration of the redactors of the Statutes. Besides, we enact and order the four officials for the statutes, who will be in function in future, shall each receive 2 Bologna sous as a remuneration.

XLVIII About the manufacture of candles. Besides, we enact that a candle of a pound shall be made at the expense of the union, to be burning during the masses of the union.

IL About the candles to be given each year to the church of Saint Peter.

Besides, we enact and order that each year at the expense of the union 4 candles of a pound will be given to the church of Saint Peter, cathedral of Bologna, for the Saint Peter festival in the month of June. And that the officers, who are in function in future shall accomplish this on penalty of a fine of 5 Bologna sous for each of them.

L .That a master, who fires an apprentice before the term, cannot have an other one. We enact and order that if a master fires one of his apprentices before the end of the term of 5 years, he cannot have an other apprentice before the time of 5 years is fulfilled, on penalty pof a fine of 40 Bologna sous.

LI. About the purchase of a pail for the union. We enact and order that the (polier) foreman and the officers, who will be in function at New Year, shall buy a good pail for the society at the expense of the society. This pail shall be carried on the members of the union, who will die, as well as members of the family of those of the union for whom it was bought, but not on anybody, who does not belong to the union.

LII. About the remuneration of the adviser of the old ones. We enact and order that the advise, given to the old ones of the union of masons, shall be designated by the officers of this union. And he will have as a remuneration 5 Bologna sous at the expense of the union, of which the officers dispose, whether he will stay and be in function during six months. And if he stays 3 months, he shall only receive 2 sous and 6 deniers of Bologna.

LIII. The (polier) foreman and the officers shall give accounts. We enact and order that the officers and the (polier) foreman of the union in function in future shall have to give account by each member of the union of masons to anybody, being no member of the union, who may ask for them.

LIV. No noise shall be made in a meeting. Besides, we enact and order that no noise nor quarrel shall be made in a meeting of the union. And if one infringes, he shall be punished with 20 Bologna sous.

LV. The union has to meet at the church of Saint Peter. Besides, we enact and order that the union shall meet for all matters in the church of Saint Peter, or in the upper floor of the palace of the lord bishop. And the officers of the union give to the church of Saint Peter 4 candles of a pound. And the mass of the union shall be celebrated in that church.

LVI. There shall be more clergymen, when someone of the union dies. Besides, we enact and order that, when someone of the union dies, the officers of the union can have one or more clergymen for assembling the members with the body of the deceased, and to remunerate them as is esteemed well, at the expense of the union.

LVII. About those, who do not pay for the masses. Besides, we enact and order that, if someone does not pay 4 Bologna deniers for the masses in time stated for this by the officers, he shall have to pay the double to the clergyman, who goes to his living to collect this sum.

LVIII. About the copies of the Statutes of the union. Besides, we enact and order that all statutes of the union shall be copied again and that there where the officers mason and carpenter only masons are mentioned, the statutes of the union of masons shall be different from those of the union of the carpenters. And this will be irrevocable.

LIX. About the wages to be given to the clergyman of the union. Besides, we enact and order that if a member of the union does not give wages to the clergyman of the union, when this is asked for by the officers, one shall not work with such people, unless he conforms to the orders of the officers.

LX. About the remuneration of the notary of the union. Besides, we enact and order that the notary of the union shall have as a remuneration at the end of his 6 months charge 20 Bologna sous and no more.

LXI. About the remuneration of the controllers. Besides, we enact and order that the controllers of the accounts shall receive as a remuneration 5 Bologna sous and no more.

FINIS

Chapter 5 - Anglo-Norman Charges 1356

There seems no reason to doubt that No. 1 is the original Saxon Charge, but as there was a constant influx of French Masons from the time of the conquest, a pure French Charge must at one time have existed, and which has clearly been added to the older English documents.

The 1356 document is extracted from Gould's History of Freemasonry. It is of equal value with any that we have, and illustrates the old MSS. in an interesting way. In the first place the Laws are decreed by the very authorities which the Charges themselves appeal to, and "six or four ancient men of the trade" are required to testify on a Master taking on work. It settles the dispute between the Mason-hewers and the Light masons or setters, and places them both under sworn Elders or Ancients of the trade. It admits that there was no Court, and orders one to be sworn, which thus became the London Company of Masons, uniting Masons and Freemasons, of which the former had 4 representatives and the latter 2, but became now a United Company. The text of the "Cooke" preface, as far as the same is complete, has been used for this document, the remainder being taken from the "Watson MS.," which is a document complete in itself, but with many errors of the copyist. The author speaks of "old books of Charges," existing before his time, and he has possibly mistaken "Martellus" for "Secundus," inasmuch as Charles Martel was not King but Regent, and only "came to his {538} kingdom" in his children, Charlemagne being his grandson, who had a grandson Charles II.

THE ANGLO-NORMAN CONSTITUTIONS II

Regulations for the Trade of Masons, 30 Edward III., A.D. 1356

At a Congregation of Mayor and Aldermen holden on the Monday next before the purification of the Blessed Virgin Mary (2 Feby.) in the thirtieth year of the reign of King Edward III, etc., there being present Simon Fraunceys the Mayor, John Lovekyn, and other Aldermen, the Sheriffs, and John Little, Symon de Benyngtone, and William de Holbeche, commoners, certain Articles were ordained touching the trade of Masons, in these words: --

1. Whereas Simon Fraunceys, Mayor of the City of London, has been given to understand that divers dissensions and disputes have been moved in the said City, between the Masons who are "hewers" on the one hand, and the light-Masons and "setters" on the other; because that their trade has not been regulated in due manner by the government of Folks of their trade in such form as other trades are. Therefore the said Mayor, for maintaining the peace of our Lord the King, and for allaying such manner of dissensions and disputes, and for nurturing love among all manner of folks, in honour of the said City, and for the profit of the common people, by assent and counsel of the Aldermen and Sheriffs, caused all the good folks of the said trade to be summoned before him, to have from them good and due information how their trade might be best ordered and ruled, for the profit of the common people.

2. Whereupon the good folks of the said trade chose from among themselves twelve of the most skilful men of their trade, to inform the Mayor, Aldermen, and Sheriffs, as to the acts and articles touching their said trade; -- that is to say Walter de Sallynge, Richard de Sallynge, Thomas de Bredone, John de Tyringtone, Thomas de Gloucestre, and Henry de Yevelee, on behalf of the "Mason Hewers;" Richard Joye, Simon de Bartone, John de Estoune, John Wylot, Thomas Hardegray, and Richard de Cornewaylle on behalf of the "light-Masons and Setters;" which folks were sworn before the aforesaid Mayor, Aldermen, and Sheriffs, in manner as follows: --

3. In the first place that every man of the trade may work at any work touching the trade, if he be perfectly skilled and knowing in the same.

4. Also, that good folks of the said trade shall be chosen and sworn every time that need shall be, to Oversee that no one of the trade takes work to complete, if he does not well and perfectly know how to perform such work, on pain of losing, to the use of the commonality, the first time that he shall by the persons so sworn be convicted thereof, one mark; and the second time two marks; and the third time he shall forswear his trade for ever.

5. Also, that no one shall take work in gross, if he be not in ability in a proper manner to complete such work; and he who wishes to undertake such work in gross, shall come to the good men, of whom he has taken such work to do and complete, and {543} shall bring with him "Six" or "Four" Ancient men of his trade, sworn thereunto, if they are prepared to testify unto the good men of whom he has taken such work to do, that he is skilful and of ability to do such work, and that if he shall fail to complete such work in due manner, or not to be of ability to do the same, they themselves who so testify that he is skilful and of ability to finish the work are bound to complete the same work, well and properly, at their own charges, in such manner as he undertook; in case the employer who owns the work shall have fully paid the workman. And if the employer shall then owe him anything let him pay it to the persons who have so undertaken for him to complete such work.

6. Also, that no one shall set an apprentice or journeyman to work, except in the presence of his Master, before he has been perfectly instructed in his calling; and he who shall do the contrary, and by the person so sworn be convicted thereof, let him pay the first time to the commonality half a mark, and the second time one mark, and the third time 20 shillings; and so let him pay 20 shillings every time that he shall be convicted thereof.

7. Also, that no man of the said trade shall take an Apprentice for a less time than seven years, according to the usage of the City; and he who shall do the contrary thereof, shall be punished in the same manner.

8. Also; that the said Masters so chosen, shall see that all those who work by the day shall take for their hire according as they are skilled and may deserve for their work, and not outrageously.

9. Also, that if any one of the said trade will not be ruled or directed in due manner by the persons of his trade sworn thereto, such sworn persons are to make known his name unto the Mayor, and the Mayor by assent of the aldermen and sheriffs shall cause him to be chastised by imprisonment, and other punishment, so that rebels may take example by him, to be ruled by the good folks of their trade.

10. Also, that no one of the said trade shall take the Apprentice of another to the prejudice or damage of his Master, until his term shall have fully expired, on pain of paying, to the use of the commonality, half a mark each time that he shall be convicted thereof.

***

Chapter 6 - Regius Manuscript (1390)

According to a philosophical study undertaken by British Museum experts, the Manuscript dates from approximately 1390. Published by James O. Halliwell in 1840, it was mentioned in an inventory of John Theyer's library in 1670. The latter was sold to Robert Scott, with a new inventory dated 1678. The Manuscript then became the property of the Royal Library until 1757 (hence its name Regius), at which time it was donated to the British Museum by King George II.

Sections of the manuscript:

· Foundation of Masonry by Euclide in Egypt · Introduction of Masonry into England under King Athelstane · The Moral Duties, fifteen articles · The Moral Duties, fifteen points · Another ordinance of the art of geometry · The story of the Four Crowned Ones · The Tower of Babylon · The Seven Liberal Arts · An admonishment about Mass and how to behave in Church · An instruction on Good Manners

Hic incipiunt constituciones artis gemetriae secundum Eucyldem

THE REGIUS MANUSCRIPT

The Regius Manuscript Translated is one of the oldest Masonic Documents to be discovered. It was written between 1350 and 1450 A.D. with the preponderance of authority dating it at about 1390. It is in the form of a rude epic poem and probably the work of a priest or monk who had access to older Masonic documents.

In Summary, the Regius Poem comprises 6 main sections - (1) The legendary history of Geometry (or Masonry); (2) Fifteen Articles for the Master and Fifteen Points for the Craftsmen, (3) An ordinance regarding assemblies; (4) The legend of the Four Crowned Martyrs; (5) Rules of Behaviour in Church; and (6) Rules of deportment or etiquette. Parts (1), (2), and (3) are purely Masonic and are found in other of the Old Charges, Part (4) is also Masonic, but is not found in any other of the Old Charges, while Parts (5) and (6) are not Masonic at all.

A POEM OF MORAL DUTIES

Here begin the constitutions of the art of Geometry according to Euclid.

Whoever will both well read and look He may find written in old book Of great lords and also ladies, That had many children together, certainly; And had no income to keep them with, Neither in town nor field nor enclosed wood; A council together they could them take, To ordain for these children's sake,

How they might best lead their life Without great disease, care and strife; And most for the multitude that was coming Of their children after great clerks, To teach them then good works;

And pray we them, for our Lord's sake. To our children some work to make, That they might get their living thereby, Both well and honestly full securely. In that time, through good geometry, This honest craft of good masonry Was ordained and made in this manner, Counterfeited of these clerks together; At these lord's prayers they counterfeited geometry, And gave it the name of masonry, For the most honest craft of all. These lords' children thereto did fall, To learn of him the craft of geometry, The which he made full curiously;

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

And so each one shall teach the other, And love together as sister and brother.

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

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

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

Fifteen articles they there sought, And fifteen points there they wrought,

Here begins the first article.

The first article of this geometry;-

The master mason must be full securely Both steadfast, trusty and true, It shall him never then rue; And pay thy fellows after the cost, As victuals goeth then, well thou knowest; And pay them truly, upon thy faith, What they may deserve; And to their hire take no more, But what that they may serve for; And spare neither for love nor dread,

Of neither parties to take no bribe; Of lord nor fellow, whoever he be, Of them thou take no manner of fee; And as a judge stand upright, And then thou dost to both good right; And truly do this wheresoever thou goest, Thy worship, thy profit, it shall be most.

Second article.

The second article of good masonry, As you must it here hear specially, That every master, that is a mason, Must be at the general congregation, So that he it reasonably be told Where that the assembly shall be held;

And to that assembly he must needs go, Unless he have a reasonable excuse, Or unless he be disobedient to that craft Or with falsehood is overtaken, Or else sickness hath him so strong, That he may not come them among; That is an excuse good and able, To that assembly without fable.

Third article.

The third article forsooth it is, That the master takes to no 'prentice, Unless he have good assurance to dwell

Seven years with him, as I you tell, His craft to learn, that is profitable;

Within less he may no be able To lords' profit, nor to his own As you may know by good reason.

Fourth article.

The fourth article this must be, That the master him well besee, That he no bondman 'prentice make, Nor for no covetousness do him take; For the lord that he is bound to, May fetch the 'prentice wheresoever he go. If in the lodge he were taken, Much disease it might there make, And such case it might befall, That it might grieve some or all.

For all the masons that be there Will stand together all together. If such one in that craft should dwell, Of divers disease you might tell; For more ease then, and of honesty, Take a 'prentice of higher degree. By old time written I find That the 'prentice should be of gentle kind; And so sometime, great lords' blood Took this geometry that is full good.

Fifth article.

The fifth article is very good, So that the 'prentice be of lawful blood; The master shall not, for no advantage,

Make no 'prentice that is deformed; It is mean, as you may hear That he have all his limbs whole all together; To the craft it were great shame, To make a halt man and a lame, For an imperfect man of such blood Should do the craft but little good. Thus you may know every one, The craft would have a mighty man; A maimed man he hath no might, You must it know long ere night.

Sixth article.

The sixth article you must not miss

That the master do the lord no prejudice, To take the lord for his 'prentice, As much as his fellows do, in all wise. For in that craft they be full perfect, So is not he, you must see it. Also it were against good reason, To take his hire as his fellows do.

This same article in this case, Judgeth his prentice to take less Than his fellows, that be full perfect. In divers matters, know requite it, The master may his 'prentice so inform, That his hire may increase full soon,

And ere his term come to an end, His hire may full well amend.

Seventh article.

The seventh article that is now here, Full well will tell you all together, That no master for favour nor dread, Shall no thief neither clothe nor feed. Thieves he shall harbour never one, Nor him that hath killed a man, Nor the same that hath a feeble name, Lest it would turn the craft to shame.

Eighth article.

The eighth article sheweth you so, That the master may it well do. If that he have any man of craft, And he be not so perfect as he ought, He may him change soon anon, And take for him a more perfect man. Such a man through recklessness, Might do the craft scant worship.

Ninth article.

The ninth article sheweth full well, That the master be both wise and strong; That he no work undertake, Unless he can both it end and make;

And that it be to the lords' profit also, And to his craft, wheresoever he go; And that the ground be well taken, That it neither flaw nor crack.

Tenth article.

The tenth article is for to know, Among the craft, to high and low, There shall no master supplant another, But be together as sister and brother, In this curious craft, all and some, That belongeth to a master mason. Nor shall he supplant no other man, That hath taken a work him upon, In pain thereof that is so strong,

That weigheth no less than ten pounds, but if that he be guilty found, That took first the work on hand; For no man in masonry Shall not supplant other securely, But if that it be so wrought, That in turn the work to nought; Then may a mason that work crave, To the lords' profit for it to save In such a case if it do fall, There shall no mason meddle withal. Forsooth he that beginneth the ground, If he be a mason good and sound, He hath it securely in his mind

To bring the work to full good end.

Eleventh article.

The eleventh article I tell thee, That he is both fair and free; For he teacheth, by his might, That no mason should work by night, But if be in practising of wit, If that I could amend it.

Twelfth article.

The twelfth article is of high honesty To every mason wheresoever he be, He shall not his fellows' work deprave, If that he will his honesty save; With honest words he it commend,

By the wit God did thee send; But it amend by all that thou may, Between you both without doubt.

Thirteenth article.

The thirteenth article, so God me save, Is if that the master a 'prentice have, Entirely then that he him tell, That he the craft ably may know, Wheresoever he go under the sun.

Fourteenth article.

The fourteenth article by good reason, Sheweth the master how he shall do; He shall no 'prentice to him take, Unless diver cares he have to make, That he may within his term, Of him divers points may learn.

Fifteenth article.

The fifteenth article maketh an end, For to the master he is a friend; To teach him so, that for no man, No false maintenance he take him upon, Nor maintain his fellows in their sin, For no good that he might win; Nor no false oath suffer him to make, For dread of their souls' sake, Lest it would turn the craft to shame, And himself to very much blame.

Plural constitutions.

At this assembly were points ordained more, Of great lords and masters also.

That who will know this craft and come to estate, He must love well God and holy church always, And his master also that he is with, Whersoever he go in field or enclosed wood, And thy fellows thou love also, For that thy craft will that thou do.

Second Point.

The second point as I you say, That the mason work upon the work day, As truly as he can or may,

To deserve his hire for the holy-day, And truly to labour on his deed, Well deserve to have his reward.

Third point.

The third point must be severely, With the 'prentice know it well, His master's counsel he keep and close, And his fellows by his good purpose; The privities of the chamber tell he no man, Nor in the lodge whatsoever they do; Whatsoever thou hearest or seest them do, Tell it no man wheresoever you go; The counsel of hall, and even of bower,

Keep it well to great honour, Lest it would turn thyself to blame, And bring the craft into great shame.

Fourth point.

The fourth point teacheth us also, That no man to his craft be false; Error he shall maintain none Against the craft, but let it go;

Nor no prejudice he shall no do To his master, nor his fellow also; And though the 'prentice be under awe, Yet he would have the same law.

Fifth point.

The fifth point is without doubt, That when the mason taketh his pay Of the master, ordained to him, Full meekly taken so must it be; Yet must the master by good reason, Warn him lawfully before noon, If he will not occupy him no more, As he hath done there before; Against this order he may no strive, If he think well for to thrive.

Sixth point.

The sixth point is full given to know, Both to high and even low,

For such case it might befall; Among the masons some or all, Through envy or deadly hate, Oft ariseth full great debate. Then ought the mason if that he may, Put them both under a day; But loveday yet shall they make none, Till that the work-day you must well take Leisure enough loveday to make,

Hinder their work for such a fray; To such end then that you them draw.

That they stand well in God's law.

Seventh point.

The seventh point he may well mean, Of well long life that God us lend, As it descrieth well openly, Thou shalt not by thy master's wife lie, Nor by thy fellows', in no manner wise, Lest the craft would thee despise; Nor by thy fellows' concubine, No more thou wouldst he did by thine. The pain thereof let it be sure, That he be 'prentice full seven year, If he forfeit in any of them So chastised then must he be; Full much care might there begin, For such a foul deadly sin.

Eighth point.

The eighth point, he may be sure, If thou hast taken any cure, Under thy master thou be true, For that point thous shalt never rue; A true mediator thou must needs be To thy master, and thy fellows free; Do truly all that thou might, To both parties, and that is good right.

Ninth point.

The ninth point we shall him call, That he be steward of our hall, If that you be in chamber together, Each one serve other with mild cheer; Gentle fellows, you must it know, For to be stewards all in turn, Week after week without doubt, Stewards to be so all in turn about, Amiably to serve each one other, As though they were sister and brother; There shall never one another cost Free himself to no advantage, But every man shall be equally free

In that cost, so must it be; Look that thou pay well every man always, That thou hast bought any victuals eaten, That no craving be made to thee, Nor to thy fellows in no degree, To man or to woman, whoever he be, Pay them well and truly, for that will we; Therof on thy fellow true record thou take, For that good pay as thou dost make, Lest it would thy fellow shame, And bring thyself into great blame. Yet good accounts he must make Of such goods as he hath taken,

Of thy fellows' goods that thou hast spent, Where and how and to what end;

Such accounts thou must come to, When thy fellows wish that thou do.

Tenth point.

The tenth point presenteth well good life, To live without care and strife; For if the mason live amiss, And in his work be false I know,

And through such a false excuse May slander his fellows without reason, Through false slander of such fame

May make the craft acquire blame. If he do the craft such villainy, Do him no favour then securely, Nor maintain not him in wicked life, Lest it would turn to care and strife; But yet him you shall not delay, Unless that you shall him constrain, For to appear wheresoever you will, Where that you will, loud, or still; To the next assembly you him call, To appear before his fellows all, And unless he will before them appear,

The craft he must need forswear; He shall then be punished after the law That was founded by old day.

Eleventh point.

The eleventh point is of good discretion, As you must know by good reason; A mason, if he this craft well know, That seeth his fellow hew on a stone, And is in point to spoil that stone, Amend it soon if that thou can, And teach him then it to amend, That the lords' work be not spoiled, And teach him easily it to amend,

With fair words, that God thee hath lent; For his sake that sit above, With sweet words nourish his love.

Twelfth point.

The twelfth point is of great royalty, There as the assembly held shall be, There shall be masters and fellows also, And other great lords many more; There shall be the sheriff of that country, And also the mayor of that city, Knights and squires there shall be,

And also aldermen, as you shall see; Such ordinance as thy make there,

They shall maintain it all together Against that man, whatsoever he be, That belongeth to the craft both fair and free. If he any strife against them make, Into their custody he shall be taken.

Thirteenth point.

The thirteenth point is to us full lief, He shall swear never to be no thief, Nor succour him in his false craft, For no good that he hath bereft, And thou must it know or sin, Neither for his good, nor for his kin.

Fourteenth point.

The fourteenth point is full good law To him that would be under awe; A good true oath he must there swear To his master and his fellows that be there; He must be steadfast be and true also To all this ordinance, wheresoever he go, And to his liege lord the king, To be true to him over all thing. And all these points here before To them thou must need be sworn, And all shall swear the same oath Of the masons, be they lief be they loath. To all these points here before,

That hath been ordained by full good lore. And they shall enquire every man Of his party, as well as he can, If any man may be found guilty In any of these points specially; And who he be, let him be sought, And to the assembly let him be brought.

Fifteen point.

The fifteenth point is full good lore, For them that shall be there sworn, Such ordinance at the assembly was laid Of great lords and masters before said; For the same that be disobedient, I know,

Against the ordinance that there is, Of these articles that were moved there, Of great lords and masons all together, And if they be proved openly Before that assembly, by and by, And for their guilt's no amends will make, Then must they need the craft forsake; And no masons craft they shall refuse, And swear it never more to use. But if that they will amends make, Again to the craft they shall never take; And if that they will no do so, The sheriff shall come them soon to,

And put their bodies in deep prison, For the trespass that they have done, And take their goods and their cattle Into the king's hand, every part, And let them dwell there full still, Till it be our liege king's will.

Another ordinance of the art of geometry.

They ordained there an assembly to be hold, Every year, wheresoever they would, To amend the defaults, if any were found

Among the craft within the land; Each year or third year it should be held,

In every place weresoever they would; Time and place must be ordained also, In what place they should assemble to, All the men of craft there they must be, And other great lords, as you must see, To mend the faults the he there spoken, If that any of them be then broken. There they shall be all sworn, That belongeth to this craft's lore, To keep their statutes every one That were ordained by King Althelstane; These statutes that I have here found

I ordain they be held through my land, For the worship of my royalty, That I have by my dignity. Also at every assembly that you hold, That you come to your liege king bold, Beseeching him of his grace, To stand with you in every place, To confirm the statutes of King Athelstane, That he ordained to this craft by good reason.

The art of the four crowned ones.

Pray we now to God almighty, And to his mother Mary bright,

That we may keep these articles here, And these points well all together, As did these holy martyrs four, That in this craft were of great honour; They were as good masons as on earth shall go,

Gravers and image-makers they were also. For they were workmen of the best, The emperor had to them great liking; He willed of them an image to make That might be worshipped for his sake; Such monuments he had in his day, To turn the people from Christ's law.

But they were steadfast in Christ's law, And to their craft without doubt; They loved well God and all his lore, And were in his service ever more. True men they were in that day, And lived well in God's law; They thought no monuments for to make, For no good that they might take, To believe on that monument for their God, They would not do so, though he was furious; For they would not forsake their true faith,

And believe on his false law, The emperor let take them soon anon, And put them in a deep prison; The more sorely he punished them in that place, The more joy was to them of Christ's grace, Then when he saw no other one, To death he let them then go; By the book he might it show In legend of holy ones, The names of the four-crowned ones.

Their feast will be without doubt, After Hallow-e'en eighth day. You may hear as I do read,

That many years after, for great dread That Noah's flood was all run, The tower of Babylon was begun, As plain work of lime and stone, As any man should look upon; So long and broad it was begun, Seven miles the height shadoweth the sun. King Nebuchadnezzar let it make To great strength for man's sake, Though such a flood again should come, Over the work it should not take; For they had so high pride, with strong boast All that work therefore was lost; An angel smote them so with divers speech, That never one knew what the other should tell. Many years after, the good clerk Euclid Taught the craft of geometry full wonder wide, So he did that other time also, Of divers crafts many more. Through high grace of Christ in heaven, He commenced in the sciences seven;

Grammar is the first science I know, Dialect the second, so I have I bliss, Rhetoric the third without doubt, Music is the fourth, as I you say,

Astronomy is the fifth, by my snout, Arithmetic the sixth, without doubt, Geometry the seventh maketh an end, For he is both meek and courteous, Grammar forsooth is the root, Whoever will learn on the book;

But art passeth in his degree, As the fruit doth the root of the tree;

Rhetoric measureth with ornate speech among, And music it is a sweet song; Astronomy numbereth, my dear brother, Arithmetic sheweth one thing that is another, Geometry the seventh science it is, That can separate falsehood from truth, I know These be the sciences seven, Who useth them well he may have heaven. Now dear children by your wit Pride and covetousness that you leave it, And taketh heed to good discretion, And to good nurture, wheresoever you come. Now I pray you take good heed,

For this you must know needs, But much more you must know, Than you find here written. If thee fail therto wit, Pray to God to send thee it; For Christ himself, he teacheth us That holy church is God's house, That is made for nothing else But for to pray in, as the book tells us; There the people shall gather in, To pray and weep for their sin. Look thou come not to church late, For to speak harlotry by the gate;

Then to church when thou dost fare, Have in thy mind ever more To worship thy lord God both day and night,

With all thy wits and even thy might. To the church door when thou dost come Of that holy water there some thou take, For every drop thou feelest there Quencheth a venial sin, be thou sure. But first thou must do down thy hood, For his love that died on the rood. Into the church when thou dost go, Pull up thy heart to Christ, anon;

Upon the rood thou look up then, And kneel down fair upon thy knees, Then pray to him so here to work, After the law of holy church,

For to keep the commandments ten, That God gave to all men; And pray to him with mild voice To keep thee from the sins seven, That thou here may, in this life, Keep thee well from care and strife; Furthermore he grant thee grace, In heaven's bliss to have a place.

In holy church leave trifling words Of lewd speech and foul jests, And put away all vanity, And say thy pater noster and thine ave; Look also that thou make no noise, But always to be in thy prayer; If thou wilt not thyself pray, Hinder no other man by no way. In that place neither sit nor stand,

But kneel fair down on the ground, And when the Gospel me read shall,

Fairly thou stand up from the wall, And bless the fare if that thou can, When gloria tibi is begun; And when the gospel is done, Again thou might kneel down, On both knees down thou fall, For his love that bought us all; And when thou hearest the bell ring To that holy sacrament, Kneel you must both young and old, And both your hands fair uphold, And say then in this manner,

Fair and soft without noise; "Jesu Lord welcome thou be, In form of bread as I thee see, Now Jesu for thine holy name, Shield me from sin and shame; Shrift and Eucharist thou grand me both, Ere that I shall hence go, And very contrition for my sin, That I never, Lord, die therein; And as thou were of maid born, Suffer me never to be lost; But when I shall hence wend,

Grant me the bliss without end; Amen! Amen! so mote it be! Now sweet lady pray for me." Thus thou might say, or some other thing, When thou kneelest at the sacrament.

For covetousness after good, spare thou not To worship him that all hath wrought;

For glad may a man that day be, That once in the day may him see; It is so much worth, without doubt, The virtue thereof no man tell may; But so much good doth that sight,

That Saint Austin telleth full right, That day thou seest God's body, Thou shalt have these full securely:- Meet and drink at thy need, None that day shalt thou lack; Idle oaths and words both, God forgiveth thee also; Sudden death that same day Thee dare not dread by no way; Also that day, I thee plight, Thou shalt not lose thy eye sight; And each foot that thou goest then,

That holy sight for to see, They shall be told to stand instead, When thou hast thereto great need; That messenger the angel Gabriel, Will keep them to thee full well. From this matter now I may pass, To tell more benefits of the mass: To church come yet, if thou may, And hear the mass each day; If thou may not come to church, Where that ever thou dost work, When thou hearest the mass toll,

Pray to God with heart still, To give thy part of that service, That in church there done is. Furthermore yet, I will you preach To your fellows, it for to teach, When thou comest before a lord, In hall, in bower, or at the board, Hood or cap that thou off do, Ere thou come him entirely to; Twice or thrice, without doubt, To that lord thou must bow; With thy right knee let it be done,

Thine own worship thou save so. Hold off thy cap and hood also, Till thou have leave it on to put. All the time thou speakest with him, Fair and amiably hold up thy chin; So after the nurture of the book, In his face kindly thou look. Foot and hand thou keep full still, For clawing and tripping, is skill; From spitting and sniffling keep thee also, By private expulsion let it go, And if that thou be wise and discrete,

Thou has great need to govern thee well. Into the hall when thou dost wend, Amongst the gentles, good and courteous, Presume not too high for nothing, For thine high blood, nor thy cunning, Neither to sit nor to lean, That is nurture good and clean.

Let not thy countenance therefor abate, Forsooth good nurture will save thy state. Father and mother, whatsoever they be, Well is the child that well may thee, In hall, in chamber, where thou dost go;

Good manners make a man. To the next degree look wisely, To do them reverence by and by; Do them yet no reverence all in turn, Unless that thou do them know. To the meat when thou art set, Fair and honestly thou eat it; First look that thine hands be clean, And that thy knife be sharp and keen, And cut thy bread all at thy meat, Right as it may be there eaten, If thou sit by a worthier man,

Then thy self thou art one, Suffer him first to touch the meat, Ere thyself to it reach. To the fairest morsel thou might not strike, Though that thou do it well like; Keep thine hands fair and well, From foul smudging of thy towel; Thereon thou shalt not thy nose blow, Nor at the meat thy tooth thou pick; Too deep in cup thou might not sink, Though thou have good will to drink, Lest thine eyes would water thereby-

Then were it no courtesy. Look in thy mouth there be no meat,

When thou begins to drink or speak. When thou seest any man drinking, That taketh heed to thy speech, Soon anaon thou cease thy tale, Whether he drink wine or ale, Look also thou scorn no man, In what degree thou seest him gone; Nor thou shalt no man deprave, If thou wilt thy worship save; For such word might there outburst.

That might make thee sit in evil rest. Close thy hand in thy fist, And keep thee well from "had I known." Hold thy tongue and spend thy sight; Laugh thou not with no great cry, Nor make no lewd sport and ribaldry. Play thou not but with thy peers, Nor tell thou not all that thou hears; Discover thou not thine own deed, For no mirth, nor for no reward; With fair speech thou might have thy will, With it thou might thy self spoil.

When thou meetest a worthy man, Cap and hood thou hold not on; In church, in market, or in the gate, Do him reverance after his state. If thou goest with a worthier man Then thyself thou art one, Let thy foremost shoulder follow his back, For that is nurture without lack;

When he doth speak, hold thee still, When he hath done, say for thy will, In thy speech that thou be discreet, And what thou sayest consider thee well; But deprive thou not him his tale, Neither at the wine nor at the ale. Christ then of his high grace, Save you both wit and space, Well this book to know and read, Heaven to have for your reward. Amen! Amen! so mote it be! So say we all for charity.

Chapter 7 - The Cooke Manuscript (1450)

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.

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, whatsoevor they be.

These seven sciences are as follows:

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

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

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

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

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

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 heaven. 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.

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 (notabulle cause) 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 (ore) 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 earthmensuration therefore I affirm that all men live by Geometry. For all men here to this world live by the labour of their hands.

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.

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 (or trustworthy) chronicle, and in the history called Beda De Imagine Mundi, and Isodorus Ethomolegiarum Methodius Episcopus & Martiris. 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.

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 Jubal or Tubal was the inventor of music and song, as Pythagoras states in Polycronicon, and the same says Isodorous. In his Ethemolegiis 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.

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 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 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 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, 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 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, Chap. x 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 (sic) and many more. For it is written "Do terra illa" [&c.]

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 Methothus Episcopus and Martiris 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, "Ye 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 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 hath most skill teach his fellow, and be careful that your conduct amongst 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 (sic) 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 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.

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 XlIth 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 Isodoras in the 5th Book and first Chapter of Ethomolegiarum that Euclid was one of the first founders of Geometry and gave it that name.

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.

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 Isodoris says in Ethomologies that Euclid called the craft Geometry.

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 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.

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.

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

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.

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 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 drew to their councils (or took counsel, or lessons, 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 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 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.

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 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 found [i.e., 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 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 there.

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 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 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 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.

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

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

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

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 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 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 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 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 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.

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.

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.

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 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 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, so mote it be.

Chapter 8 - The Strasburg Constitutions (1459)

In the name of the Father, and of the Son, and of the Son, and of the Holy Ghost, and of our gracious Mother Mary, and also of her blessed servants, the holy four crowned martyrs of everlasting memory: considering that true friendship, unanimity, and obedience are the foundation of all good; therefore, and for the general advantage and free will of all princes, nobles, lords, cities, chapters, and convents, who may desire at this time or in future to build churches, choirs, or other great works of stone, and edifices; that they may be the better provided and supplied, and also for the benefit and requirements of the masters and fellows of the whole craft of Masonry, and masons in Germany, and more especially to avoid in future, between those of the craft, dissensions, differences, costs, and damages, by which irregular acts many masters have suffered grievously, contrary to the good customs and ancient usages maintained and practiced in good faith by the seniors and patrons of the craft in ancient times. But that we may continue to abide therein in a true and peaceful way, have we, masters and fellows all, of the said craft, congregated in chapters at Spries, at Strasburg, set or not, then shall such master not pull

down the set stones, nor in and at Regensburg, in the name and on behalf of ourselves and of all other masters and fellows of our whole common craft above mentioned, renewed and revised these ancient usages, and kindly and affably agreed upon these statues and fraternity; and having by common consent drawn up the same, have also vowed and promised, for ourselves and all our successors, to keep them faithfully, as hereafter stands writ:

1. Firstly: If any of the articles in these statutes should prove to be too strict and severe, or others too light and mild, then may those who are of the fraternity, by a majority, modify decrease, or increase such articles, according to the requirements of the time, or country, or circumstance. The resolutions of those who shall meet together in chapters after the manner of this book shall thenceforth be observed, in accordance with the sacred oath taken by every one.

2. Item: Whoever of his own free will desires to enter into this fraternity, according to the regulation as hereafter stands writ in this book, shall promise to keep all the points and articles, for then only can he be of our craft. Those shall be masters, who can design and erect such costly edifices and works, for the execution of which they are authorized and privileged, and shall not work with any other craft, unless they choose so to do. Masters as well as fellows must conduct themselves honourably, and not infringe upon the rights of others, or they may be punished, according to these statues, on the occasion of every such transgression.

3. Item: Whatever regular works and buildings are now in progress of erection by journey worknamely, Strasburg, Cologne, Vienna, and Passau, and other such works, and also in the Lodges which belong to them, and, according to custom, have been hitherto finished by journey work, such buildings and works as before mentioned shall be continued by journey work, and in no wise by task

work; so that nothing be cut short of the work, to the damage of the contract as far as possible.

4. Item: If any craftsman who has had regular work should die, then any craftsman or master, skilled in Masonry, and sufficient and able for work, may aspire to complete said work, so that the lords owning or superintending such building may again be supplied with the requirements of Masonry. So also may any fellow who understands such Masonry.

5. Item: Any master may, in addition to his own work, undertake a work abroad, or a master who has no such work may likewise undertake it, in which case he may give such work or building in good faith, in journey work, and continue it as best he can or may, so that the work and progress be not interrupted, according to the regulations and customs of Masonry. If a master fails to satisfy those persons who committed the work to him, and reliable information be given thereof, then shall the said master be cal led to account by the craft, corrected, and punished, after having been sentenced; but if the lords are not willing so to do, then may he do it as they choose, be it by task or journey work.

6. Item: If any master, who has had such a work or building, die, and another master comes and finds such stone-work, be the stone work any wise cast away the hewn and unset stones, without previous counsel and agreement with other craftsmen, so that the owners and other honourable persons, who caused such edifice to be built, be not put to unjust expense, and that also the master who left such work not be defamed. But if the owners choose to have such work removed, then he may have it done, provided he seeks no undue advantage thereby.

7. Item: Neither shall the master, or those who have undertaken such work, hire out anything that relates to or concerns hewn stones and what belongs to

them, be it stone, lime, or sand; but to break or hew by contract or by journey work he may be allowed without risk.

8. Item: If masons be required for hewing or setting stone, the master may set such at work, if they are able, so that the lords be not hindered, and those who are thus employed shall not be subject to these regulations unless of their own free will.

9. Item: Two masters shall not share in the same work or building, unless it be a small one, which can be finished in the course of a year. Such a work he may have in common with him that is a brother.

10. Item: If any master accepts a work in contract and makes a design for the same, how it shall be built, then he shall not cut anything short of the design, but shall execute it according to the plan which he has shown to the lords, cities, or people, so that nothing be altered.:

11. Item: Any master or fellow who shall take away from another master of the fraternity of craftsmen a work on which he is engaged, or who shall endeavour to dispossess him of such work, clandestinely or openly, without the knowledge or consent of the master who has such work, be the same small or great, he shall be called to account. No master or fellow shall keep fellowship with him, nor shall any fellow of the fraternity work for him, so long as he is engaged in the work which he has thus dishonestly acquired, nor until he has asked pardon, and given satisfaction to him whom he has driven from his work, and shall also have been punished in the fraternity by the masters, as is ordained by these statutes.

12. Item: If any one accepts in whole or in part any work which he does not understand how to execute, not having consulted any craftsman thereon, or having applied to the Lodge, he shall in no wise undertake the work; but if he

attempts to do so, then no fellow shall work with him, so that the lords are not put to expense by such an ignorant master.

13. Item: No workman, or master, or Foreman, or fellow-craft, shall instruct any one, whosoever, who is not of our craft, in any part, if he has not in his day completed his Masonic apprenticeship.

14. Item: No craftsman or master shall take money from a fellow for teaching or instructing him in anything belonging to Masonry, nor shall any foreman or fellow-craft instruct any one for money’s sake; but if one wishes to instruct the other, they may do so mutually or for fraternal affection.

15. Item: A master who has a work or a building for himself may have three apprentices, and may also set to work fellows of the same Lodge-that is, if his lords so permit; but if he have more buildings than one, then shall he have no more than two apprentices on the afore-mentioned building, so that he shall not have more than five apprentices on all his buildings.

16.Item: No craftsman or master shall be received in the fraternity who goes not yearly to the Holy Communion or who keep not Christian discipline, or who squanders his substance at play; but should any one be inadvertently accepted into the fraternity who does these things as aforesaid, then shall no master nor fellow keep fellowship with him until he desists therefrom,and has been punished therefor by those of the fraternity.

17.No craftsman or master shall live in adultery situation while engaged in Masonry; but if such a one will not desist therefrom, then shall no travelling fellow or mason work in company with him, or keep fellowship with him.

18. Item: If a fellowcraft takes work with a master who is not accepted into the fraternity of craftsmen, then shall the said fellow not be punishable therefor. So also, if a fellow take work with a city master, or with another master, and be there set to work, that may he well do, so that every fellow may find work;

but nevertheless such fellow shall keep the regulations as herein and hereinafter written, and shall also contribute his fee to the fraternity, although he be not employed in the Lodges o f the fraternity, or with his fellow brethren. But if a fellow would take unto himself a lawful wife, and not being employed in a Lodge, would establish himself in a city, and be obliged to serve with a craft, he shall on every Lent-week pay four pennies, and shall be exempt from the weekly penny, because he is not employed in the Lodge.

19. If a master have a complaint against another master, for having violated the regulations of the craft, or a master against a fellow, or a fellow against another fellow, any master or fellow who is concerned therein shall give notice thereof to the master who presides over the fraternity, and the master who is thereof informed shall hear both parties, and set a day when he will try the cause: and meanwhile, before the fixed or appointed day, no fellow shall avoid the master, nor master drive away the fellow, but render services mutually until the-hour when the matter is to be heard and settled. This shall all be done according to the judgement of the craftsmen, which shall be observed accordingly. Moreover, the case shall be tried on the spot where it arose before the nearest master who keeps the Book of Statutes, and in who district it occurred.

20. Item: Every Foreman shall honour his master, be true and faithful to him, according to the rule of Masonry, and obey him with undivided fidelity, as is just and of ancient usage. So also shall a fellow. And when a travelling fellow-craft desires to travel further, he shall part from his master and from the Lodge in such wise as to be indebted to no one, and that no man have any grievance against him, as is just and proper.

21. A travelling fellow, in whatever Lodge he may be employed shall be obedient to his master and to the Foreman, according to the rule and ancient usage of Masonry, and shall also keep all the regulations and privileges which

are of ancient usage in the said Lodge, and shall not criticize his master’s work, either secretly or openly, in any form. But if the master infringe upon these regulations, and act contrary to them, then any one may give notice thereof.

22. Every craftsman employing workmen in the Lodge, in whom is confided these statutes, and who is duly invested with authority, shall have the same power and authority over all contentions and matters which pertain to Masonry, to adjudicate and punish in his district. All masters, Foremen, and apprentices, shall obey him.

23. A fellow who has travelled, and is practiced in Masonry, and who is of this fraternity, who wishes to serve a craftsman on a portion of the work, shall not be accepted by that craftsman or master, for a term less than two years.

24. Item: All masters and fellows who are of this fraternity shall faithfully keep all the points and articles of these regulations, as are herein and hereinafter written. But if anyone should perchance violate one of the points, and thereby become punishable, if afterward he be obedient to the regulation, by having complied with what has been sentenced upon him, he will have done sufficient, and be released from his vow, in regard to the article wherefore he has been punished.

25. The master who has charge of the Book shall, on the oath of the fraternity, have a care that the same be not copied, either by himself or by any other person, or given, or lent,-so that the Book remain intact, according to the resolution of the craftsmen. But if one of the craftsmen, being of this fraternity, have need or cause to know one or two articles, that may any master give him in writing. Every master shall cause these statutes to be read every year to the fellows in the Lodge.

26.Item: If a complaint be made involving a greater punishment as for instance, expulsion from Masonry-the same shall not be tried or judged by one master in his district; but the two nearest masters who are entrusted with the copies of the statutes, and who have authority over the fraternity, shall be summoned by him, so that there may be three. The fellows also who were at work at the place where the grievance arose shall be summoned also, and whatsoever shall be with one accord agreed upon by those three, together with all the fellows, or by a majority thereof in accordance with their oath and best judgement, shall be observed by the whole fraternity of craftsmen.

27.Item: If two or more masters who are of the fraternity be at variance or discord about matters which do not concern Masonry, they shall not settle these matters anywhere but before Masonry, which shall judge and reconcile them as far as possible, but so that the agreement be made without prejudice to the lords or cities who are concerned in the matter.

28. Now, in order that these regulations of the craft may be kept more honestly, with service to God and other necessary and becoming things, every master who has craftsmen at work in his Lodge, and practises Masonry, and is of this fraternity, and afterward each year four Blapparts; namely, on each Lent-week one Blappart or Bohemian to be paid into the funds of the fraternity, and each fellow four Blapparts, and so likewise an apprentice who has served his time.

29. All masters and craftsmen who are of this fraternity, who employ workmen in their Lodges, shall each of them have a fund, and each fellow shall pay into the funds one penny weekly. Every master shall faithfully save up some money and what may be derived from other sources, and shall each year deliver it to the fraternity at the nearest place where a book is kept, in order to provide for God’s worship and to supply the necessaries or the fraternity.

30. Every master who has a funds, if there be no Book in the same Lodge, shall deliver the money each year to the master who has charge of the Book, and where the Book is there shall also be held divine worship. If a master or fellow dies in a Lodge where no Book is kept, another master or fellow of the said Lodge shall give notice thereof to the master who has a Book; and when he has been informed thereof he shall cause a mass to be said for the repose of the soul of him who has departed, and all the masters and fellows of the Lodge shall assist at the mass and contribute thereto.

31. If a master or fellow be put to any expense or disbursement, for account of the fraternity, and notice be given of how the same occurred, to such master or fellow shall be repaid his expenses, be the same small or great, out of the funds of the fraternity; if also any one gets into trouble with courts or in other matters, relating to the fraternity, then shall every one, be he master or fellow, afford him aid and relief, as he is bound to do by the oath of the fraternity.

32. If a master or fellow fall sick, or a fellow who is of the fraternity, and has lived uprightly in Masonry, be afflicted with protracted illness and want for food and necessary money, than the master who has charge of the funds shall lend him relief and assistance from the funds, if he otherwise may, until he recover from his sickness; and he shall afterward vow and promise to reimburse the same into the funds. But if he should die in such sickness, then so much shall be taken from what he leaves at his death, be it clothing or other articles, as to repay that which has been loaned to him, if so much be there.

These are the Statutes of the Foremen and Fellows

1. No craftsman or master shall set to work a fellow who commits adultery, or who openly lives in illicit intercourse with women, or who does not yearly make

confession, and goes not to the Holy Communion, according to Christian discipline, nor one who is so foolish as to lose his clothing at play,

2. Item: if any fellow should wantonly take leave of a Grand Lodge or from another lodge, he should not request employment in the said Lodge for a year.

3. Item: If a craftsman or master wishes to discharge a travelling fellow whom he had employed, he shall not do so unless it is on a Saturday or on a pay evening, so that he may be able to travel on the next day, unless he be guilty of an offence. The same shall also be done by a fellow-craft.

4. Item : A travelling fellow shall make application for employment to no-one but the master of the worker or the Foreman, neither clandestinely nor openly, without the knowledge and will of the master.

5. No craftsman or master shall knowingly accept as an apprentice one who is illigitimate, and shall earnestly inquire thereof before he accepts him, and shall question such apprentice on his word, whether his father and mother were duly united in lawful wedlock.

6. Item: No craftsman or master shall promote one of his apprentices to Foreman who he has taken as an apprentice from his rough state, or who is still in his years of apprenticeship.

7. Neither shall any craftsman or master promote any of his apprentices to Foreman who he has taken from his rough state, notwithstanding he may have served his years of apprenticeship, if he has not travelled for one year.

8. If any one who has served with a Mason (Murer) comes to a craftsman and wishes to learn of him, the said craftsman shall not accept him as an apprentice unless he serve as such for a minimum period of three years.

9. No craftsman or master shall take an apprentice from his rough state for a period less than five years.

10. If, however, it happen that an apprentice should leave his master during the years of his apprenticeship, without sufficient reasons, and does not serve out his time then no master shall employ such apprentice. No fellow shall work with him, or in any way keep fellowship with him, until he has served his lawful time with the master whom he left, and has given him entire satisfaction, and brings a certificate from his master aforesaid. No apprentice shall ransom himself from his master unless he intends to marry, with his master’s consent, or there be other sufficient reasons which urge him or his master to this measure.

11. If an apprentice deems that he has not been justly dealt with by his master, in any way they may have agreed upon, then the apprentice may bring him before the craftsmen and masters, who are in that district, so that an explanation and redress may take place as the case may be.

12. Item: Every master who has a Book in the district of Strasburg, shall pay every year, at Christmas, a half-florin into the funds of Strasburg, until the debt is paid which is due to that funds.

13. And every master who has a Book, and whose building is finished, and who has no more work whereby he can employ the fellows, shall send his Book, and the money in his possession, which belongs to the fraternity, to the workmaster at Strasburg.

14. It was resolved on the day at Regensburg, four weeks after Easter, in the year, counting from God’s birth, one thousand four hundred and fifty nine on St. Mark’s day, that the workmaster JOST DOTZINGER, of Worms, of the building of our dear Lady’s minster, the high chapter of Strasburg, and all of his successors on the same work, should be the supreme judge of our fraternity of

Masonry, and the same was also afterward determined on at Sprires, at Strasburg, and again at Spires in the year MCCCCLXIV. on the 9th day of April.’

15. Item: Master LORENZ SPENNING, of Vienna, shall also be chief judge at Vienna. And thus a workmaster or his successors at Strasburg, Vienna, and Cologne these three are the chief judges and leaders of the fraternity; they shall not; be removed without just cause, as was determined on, the day at Regensburg, 1459, and at Spires in 1464. This is the district that belongs to Strasburg; all the country below the Moselle, and Franconia as far as the Thuringian forest, and Babenberg as far as the episcopate at Eichstatten, from Eichstatten to Ulm, from Ulm to Augsburg to the Adelberg and as far as Italy; the countries of Misnia, Thuringia, Saxony, Frankfort, Hesse, and Suabia, these shall be obedient.

16. Item: To Master LORENZ SPENNING, workmaster of the building of St. Stephen, at Vienna, appertains Lampach, Steiermarch, Hungary, and the Danube downward.

17. Item: Master STEFFAN HURDER, architect of St. Vincent’s at Berne, shall have the district of the Swiss Confederacy.

18. Item: To Master CONRAD, of Cologen, master of the chapter there, and to all his successors liekwise, shall appertain the other districts downward, whatever there be of buildings and Lodges which belong to the fraternity, or may hereafter belong to it. If any master, Foreman, fellow-craft, or apprentice acts contrary to any of the hereinbefore or hereinafter written points or articles, and does not keep them collectively or individually, and reliable information be obtained thereof., then he or they shall be summoned before the fraternity, by reason of such violation, and shall be called to account therefor, and shall be obedient, to the correction or penalty which is sentenced upon him, for the sake of the oath and vow which he has pledged unto the fraternity. And if he slights the summons without honest reason, and

does not come, he shall yet give what has been sentenced upon him as a penalty for his disobedience, although he be not present. But if he will not do so, he may be brought before ecclesiastical or civil courts at the place where they be held, and may be judged according to what may be right in the matter.

19. Item: Whoever desires to enter this fraternity, shall promise ever to keep steadfastly all these articles hereinbefore and hereafter written in this Book; except our gracious lord the Emperor, or the King, Princes, Lords, or any other Nobles, by force or right, should be opposed to his belonging to the fraternity; that shall be a sufficient excuse, so that there be no harm therein. ut for what he is indebted for to the fraternity, he shall come to an agreement thereon with the craftsman who are in the fraternity.

Although by Christian discipline every Christian is bound to provide for his own salvation, yet it must be duly remembered by the masters and craftsmen whom the Almighty God has graciously endowed with their art and workmanship, to build houses of God and other costly edifices, and honestly to gain their living thereby, that by gratitude their hearts be justly unto true Christian feelings, to promote divine worship, and to merit the salvation of their souls thereby. Therefore to the praise and honour of Almighty God, His worthy Mother Mary, of all her blessed saints, and particularly of the holy four crowned martyrs, and especially for the salvation of the souls of all persons who are of this fraternity, or who may hereafter belong to it, have we the craftsmen of Masonry stipulated and ordained, for us and all our successors, to have a divine service yearly, at the four holy festivals and on the day of the holy four crowned martyrs, at Strasburg, in the minister of the high chapter, in our dear Lady’s chapel, with vigils and soul masses, after the manner to be instituted.

It was determined upon the day at Spires, on the ninth day of April, in the year, counting from God’s birth, 1464 that the workmaster, JOST DOTZINGER,

of Worms, workmaster of the high chapter at Strasburg, shall have an assembly of craftsmen in his district, when three or four masters shall be taken and chosen, to come together on a certain day, as they may agree, and what is there determined on by a majority of those who are so congregated in chapters, and who are then present, and how they may decrease or increase some articles, that shall be kept throughout the whole fraternity.:i;

The day shall be on St. George’s day in the sixty-ninth year.;

These are the masters who were present on the day at Spires, on the ninth day of April in the year 1464.

Item: JOST DOTZINGER, of Worms, workmaster of our dear Lady’s minster of the high chapter at Starasburg; Item: Master HANS VON ESSELINGEN; Item: Master VINCENCIE VON CONSTANTZ; Item: Master HANS VON HEYLTBUTRN; Item: Master PETER VON ALGESHEIM, Master at Nuhausen; Item: WERNER MEYLON, of Basle, on behalf Of Master PETER KNOBEL; of Basle, etc., etc.

This document concludes with a long list of the names of Masters and Fellows, the dates of their reception, etc., which it is unnecessary to reproduce here. ’

Chapter 9 - The Torgau Ordinances of 1462

Concerning the worshipful Masters of Stonemasons of the Graft,

the Wardens, and the Fellows of the Graft.

All Articles and Statutes as they are written in the Book; how each and every one in his conduct and station in the craft shall demean himself, both here in Zwickau and elsewhere in all lands; as in the Book, so stands hereafter written, each article separately.

In the name of the Father, and of the Son, and of the Holy Ghost.

In the name of the Father, and of the Son, and of the Holy Ghost, in the name of the blessed Virgin Mary, and in honour of the four crowned martyrs, we workmasters of the stonemasons make known: To all princes and lords, cities and burgers, and also peasants, of whatsoever rank they be, of the Church or of the world, that the several workmasters in the Oberland have assembled on two days at Regenspurgk and at Strasburgk, and have beheld such great evil and disorders in the work, and failings done in all lands of master, wardens, and fellows, therefore have they carefully sent into this land a book of the Ordinances and rules, and do exhort us therein, by the holy oath which we have

sworn unto masonry, to accept and confirm these Ordinances in this land according to usage, as this Book clearly points out. This have we done, workmasters in all these lands of Meydeburgk arid Halberstat, Hildeszlieim and Mullburgk and Merseburgk, and at Meihssen, Voitlandt, Duringen, HartzIandt, the majority of us being present together, or our wardens on our part having full power, on the two days of St Bartholomew and St Michael at Torgau; as is usually written, after the birth of our dear Lord Christ, and in the one thousand four hundred and sixty-second year, have we confirmed the regulations of the Book and the contents thereof, and are at one therewith, and thereto have sworn by the saints.

These Articles are to be maintained in all lands, far and wide, be they of the Church or of the world, and we have enjoined upon all judges and overmasters to rule by such and to hold it in high esteem according to the usages and necessities of the land, and to keep watch over all that concerns masonry and buildings, and concerns not states nor cities; and to adjudge penalties in all matters relating to masonry; and it shall be done with consent of the lords who are the inheritors of the land, and to help the right. Therefore have we drawn up divers articles from the Book for the general good, and the Book shall remain in high honour in such places as we shall deposit it every year; and there will we hear once a year if any offence have been committed against master builders or fellows, that such be adjudged and atoned, and also if the lords of states, be they spiritual or temporal, have any cause of complaint as regards their buildings; and they shall submit them to such craftsmen as are chosen to be chief masters [literally Overmaster] in writing or by speech, and they shall be heard according to builders' usage. Therefore shall the overmasters that are there, and have taken the oath and have summoned them on the yearly day, whenever it be, give them hearing as is customary, for the sake of the building; and if the lords suffer any loss, make good such loss according to the judgment of the masters; but if he come not and answer not

for himself, so shall he be proscribed and lay down all rule over his fellows, and none shall esteem or hold him true, nor shall he be true man.

And we before-mentioned masters, wardens, and fellows have taken and drawn up from the Book for brevity, divers Ordinances that are obligatory on all workmasters in authority and fellows; that the real Book remain intact, and be only read there when we hold our yearly assembly.

And when the lords will not have it so, then shall it not be so; and what the lords will not have, that shall be left undone of all such articles as are not of necessity and the masters in such lands are not bound to enforce, according to their oath, such articles as contents of the Book of the craft; to declare what shall be done for the service of God, and also for sustenance, this is not of necessity to write now; every master knows this well who has formerly heard it,

And all these articles have been drawn up from the letter of the ancient lodge rights, that were instituted by the holy worthy crowned martyrs, by name Claudius, and Christorius, and Significamus, to the honour and praise of the Holy Trinity and Mary the Queen of Heaven.

1. Therefore have we made divers rules and statutes with the help of God.

And every master shall on all acknowledged fasts cause four masses to be said.

And on St Peter's Day, when he was raised at Antioch, shall he also cause four masses to be said. And the first mass of the Holy Trinity, the other of our dear Lady, the third of the four crowned martyrs, the fourth for all who have died in the guild, and for all who help our craft and labour therein.

2. And the other masters shall also cause four masses to be said every feast of our Lady, one for each of the aforesaid souls, and the money wherewith he pays for the mass, the same money shall he take from the box, and the remainder shall he give to the craft box. And for God's service shall every

master of a work, be it great or small, give on each fast of our Lady one old groat. And every fellow shall give every week to the box one penny for God's service.

3. And furthermore, no master shall undertake a work unless he have proved himself such to the craft, that the craftsmen be protected.

4. And should there appear a master that has not previously worked as master, then shall he have twain proven masters to speak for him, that he may be placed at the head of the work, and thus shall he be accepted.

5. And where it is intended to raise new and stately buildings, then shall the lords of the work choose them a master whomsoever they will, and are enjoined to take two or four workmasters, and shall inquire of them on their oath which they have sworn to the guild whether the master be truly able to undertake the work.

6. For, if lords or cities appoint one who has not formerly undertaken such work, for stately buildings and take not craftsmen, and loss occur thereby, thereof shall nor master nor fellows judge, neither punish.

7. And no master shall undertake a work unless he be able to accomplish it; and should it be that he fail herein, it is for the lords of the work to restrain him, and also for us craftsmen. And that must he rue with one and twenty pounds of wax, and to the lord must he make good the loss.

8. And every one shall keep his time according to the ancient traditionary usages of the land; if he do that he is free, and even if he do it not with counsel, according to the usages of the land and the craft,

9. And no master shall diminish or reduce the pay.

10. And every master shall be upright in all things. He shall incite neither warden nor fellow nor apprentice to evil, nor to aught whence harm may arise.

11. And every master shall keep his lodge free of all strife, yea, his lodge shall he keep pure as the seat of justice.

12. And no master shall bear false witness in his lodge, neither shall he defile it in any manner.

13. Therefore shall no master allow a harlot to enter his lodge, but if any one have aught to commune with her he shall depart from the place of labour so far as one may cast a gavel.

14. If other masters learn thereof, they shall fine him for each offence in five pounds of wax.

15. Natheless, it is not for the fellows to fine any master, but they are to withdraw from him and forbid other craftsmen his lodge, so that none consort with him, until he shall have been fined.

16. Whatsoever master shall rob any place, or take aught from any place of labour whereby any one suffer loss, or if he be murderer or outlaw, him shall ye altogether thrust from out the guild of the craft and suffer him in naught.

17. Whatsoever master shall summon another master before the law, or suffer him to be so done by, or do him evil or speak ill of him, he is empty of all honour, and fit for neither fellow nor master.

18. A master shall appoint his warden, master and warden being both present; and he shall appoint no warden unless he be able thereto, so that the craftsmen and he be supplied. He shall impress him with the wardenship, and

receive his oath to the saints on square and gauge to prevent harm to the building or the master.

19. So shall neither master nor his wardens be illegally set over the fellows.

20. When a master has set a warden, the fellows shall swear to be obedient unto him as unto the master, and the warden shall pledge master and fellows.

21. And no master shall accept any fee from a warden or fellow on account of his requirements, nor any offering; for if he be not able to earn his wages then shall he be discharged on the Saturday.

22. No master shall out of goodwill accept any apprentice before he have served his time and won his right; that is not in the master's power to the extent of one week.

23. And the master shall appoint each week a treasurer, who shall make all payments, and account each week to the new treasurer, and shall be answerable to him [the master] for the contents of the box.

24. And the master has power, if he so will, to rest in the lodge at vesper tide.

25. And if a master or fellow come free of the craft or trade, and demand a mark of a workmaster, to him shall he grant his wish, and he shall give for the service of God that which shall be adjudged of master and fellows. And to master and fellows shall he pledge the mark doubly.

26. No master shall withhold his mark from his apprentice for a further space than xiiij. days, unless it be that the apprentice has wasted his master's time, he shall then first do his behest before that and the feast.

27. And no master shall show any reluctance to pledge his apprentice's mark, and the several clericals whom he may bid thereto, with a penny wheaten bread of xv. gr., a loaf of xv. gr., meat, and two stoups of wine; and the apprentice shall not bid more than x. fellows, and if he bid more then shall he buy more, that the master suffer not thereby.

28. The master shall knock with three blows, the warden with two consecutively, and one for announcements at morning, noon, and eve, as is the old usage of the land.

29. The master may appoint an apprentice who serves for knowledge to the office of warden, if he be able to maintain it, in order that the building suffer not,

30. The master may lend his apprentice a mark to travel during his apprenticeship, if the master have no employment, and must let him travel.

31. No master shall allow his apprentice to pledge his mark, unless he have served his time.

32. No master shall lay snares for another and entice away his apprentice, so reads the letter.

33. No master shall employ any one who has brought himself to shame or dishonour either by word or deed; he is worse than a hound; him shall the master set down as void of honour, likewise also the fellows.

34. And no master or warden shall be held of good report who borrows and remains owing and is unwilling to pay. If this be brought home to him, he shall be warned and told to make it good by a certain time, and if he do this not,

and do it not with the approval of him to whom he is indebted, then shall he be debarred from all employment until he comply with the wish of his creditor.

35. Also no master shall defraud or beslander the other, nor compete for his work unless it be that he have deserted it, or given it up, or permitted or prayed him so to do; so may he do it without fear. But should he do as aforesaid, the other masters shall cast him out.

36. Shame or dishonour one master the other by word or deed, and bring it not home to him, he shall be cast from out the craft.

37. Whatsoever master shall slight another's work, and is himself not able thereto, him shall ye proscribe.

38. And no master shall employ any fellow who has slandered another or doeth evil, and consorts with public women, and who in the hostelries or houses where they work, speaketh unchastely with maids or matrons, or is incontinent therein, who goeth not to confession or doeth that which is wrong; he shall be proscribed and held an evil-doer.

39. And a master may hold a general court. in his lodge over his own fellows, and he shall judge righteously by his oath, and not of hatred, or of friendship, or of enmity.

40. And furthermore, no master shall judge alone of that which touches honour or good repute; but there shall be together three masters who shall then judge such matters.

41. And farther, every master shall inquire of his fellows every quarter, on their oath, if any hatred or envy be amongst them that might disadvantage the building; such shall he judge and put aside, and whatsoever fellow fail to

comply herein, him shall he discharge, that no strife be found amongst them; and even though it please not the lords or the master builder, yet shall the master do right and avoid wrong, that he may keep his oath.

42. And he shall every quarter-day hold a hearing of lords and craftsmen, whether any offence were, whether they have wasted their time, lived riotously, gamed or otherwise acted disorderly, whence harm might come to wardens or master, that shall they make known to the master that he may punish therefor as is meet; and if the lords declare it not to the master and forgive it the fellows, then shall the master not punish on account thereof; and if a lord of the building know thereof and the master punish not, then doth he not fulfil his oath.

43. Is aught to be judged amongst masters concerning good report, or which might drive away work, or cause a false state of affairs, whence injury might arise, concerning year work, or large buildings, that shall be judged where the Book of the Ordinances is deposited, and the masters assemble every year on the day as is aforesaid; then shall the masters elect them an over-judge, and the wardens and fellows shall elect Sheriffs to the judge, and they shall judge by plaint and answer on the oath as administered; and if they in anything disagree, they shall take to themselves arbiters, and take counsel together that justice be done to all men.

44. And masters and fellows shall punish each other amongst themselves, righteously for the best, that the lords may not interfere through their perjury.

45. Should the masters have one amongst them, be he master or fellow, and will not be in obedience, and set himself up against these ordinances, we pray all lords that none take his part or defend him on his petition; should he nevertheless, against all usage, be defended against us, we know well, according to the Ordinances, how we shall then demean ourselves.

46. Should there be a master or fellow who would defend himself contrary to usage, ye are to call upon all cities and lords, and lay the matter before them, and enjoin them to help us maintain our right; for to him who shall help us to our right will we also be obedient when they require our services.

47. And thus shall be the wardens, and maintain thus the old traditionary lodge rights, according to ancient usage and the Book, and the Ordinances of the oath.

48. Every warden shall preserve his lodge, and all that he has sworn to, and all that is entrusted to him of the place of work, that shall he keep and maintain for the good of the building.

49. The warden shall show goodwill to the fellows, and show them, without anger and of go goodwill, what they shall ask of him. He shall use no more than right with any fellow or apprentice, he shall always prove level and plumb-rule, and all that pertains thereto, that -no, faults be therein, and if the master himself prove not or prepare suck then is it the warden's part; and should the master at any time learn thereof that he have neglected these articles, he thereby incurs a penalty of xij. kr. to the master.

50. The warden shall willingly choose and mark out stones for the fellows and apprentices, and inspect and see that they be well and truly made of the fellows; and if he do not so, and the master discover errors that anything be untrue, then shall he forfeit to the master viij. kr. and the fellow vj. kr.

51. And if a warden mark a stone because it is of no use, then shall he [the workman] lose his wages that he had otherwise earned on that stone, unless it be made of use.

52. Whatsoever warden shall levy a fine on account of negligence, or other offence, and shall not acknowledge and announce the same, he shall forfeit twice the fine that has been incurred.

53. No warden shall deprive his master of his building by word or deed; he shall not injure him behind his back with false words; as oft as he so does, shall he be declared worthless and of bad report, and shall no master, neither the fellows, suffer him, but whosoever shall stand by him shall like him be worthless.

54. A warden shall knock at the right time, and shall delay it on no one's account

55. Is a master not on the works, or absent therefrom, then has the warden full power to do or leave undone that which is right in the masters absence.

56. And the warden shall mark the under side of the stones of fellows and apprentices, should the fellows and apprentices fail to answer the knocks, and not appear to the right time at breakfast; and if he take not the fines so shall he pay them himself.

57. The warden shall not quarrel himself, or incite any thereto, either at meals or at work; he shall always comport himself right amicably and justly; he shall keep the fellows to their stones or work, be it what it may, that no harm may ensue to buildings or masters; and the master shall decide the fine, according to the loss he suffers thereby.

58. And no warden shall allow meals in the lodge during working hours, but only at the vesper rest.

59. Nor shall he suffer that more be spent at the vesper meal, but only one penny, unless there be a pledge feast, or that a travelling fellow be arrived; then is the warden empowered to cease work one hour earlier.

60. A warden has power to further a travelling fellow to the nearest work, also power to discharge on the pay-evening, even if he be not a builder or master.

61. He has power to allow every fellow or apprentice a reasonable time without loss.

62. And every warden shall be the first in the lodge of a morning, and after dinner at the opening; and the last to leave, be it at noon or at eventide, that all fellows may follow his example, and come to labour all the sooner. Should he fail herein, and the master come to hear thereof, whatsoever loss is thereby incurred, such loss shall the warden pay.

63. The warden shall help preserve all privileges of the lodges and places of labour.

64. And the warden shall make no overcharge on workshop fines, but according to the traditionary usages of the pay shall he levy them; and if he do otherwise, so. is he unworthy.

65. And he shall maintain all things appertaining to the place of labour, and keep them to use, even as the master.

Of the Ordinances of the Fellows, how they shall comport themselves

66. Whatsoever fellow shall offer his services to another master before he shall have taken his discharge from the master with whom he serves, such fellow shall forfeit one pound of wax and be discharged.

67. Whatsoever fellow shall carry tales or create scandal between the master or other craftsmen, he shall. forfeit one-half his week's wages.

68. Whoever takes another's tools without leave shall forfeit ij. kr.

69. Whatsoever fellow shall falsely apply his templet, or put it by before he have proved his work, and that without leave or before the master or warden shall have inspected his work, or shall leave his square hanging on the stone, or allow the level to lie about and not hang it up though it be furnished with a hole thereto, or lets his stone fall from the bench, or forces the pick iron from off the handle, or leaves his gauge otherwise than in the place appointed therefor, or closes not the window near his bench,--whoever shall do anything of the aforementioned articles, he shall forfeit iij. kr. for every such offence.

70. Whatsoever fellow shall speak the other ill, or call him liar in ill-will or earnest, or is foul-mouthed in the place of labour, he shall pay xij. kr. to forfeit.

71. Whatsoever fellow shall laugh another to scorn, or jeer at him, or call him by a nickname, he shall pay 15 kr. to forfeit.

72. Whatsoever fellow shall not offer assistance to turn his stone this way or that, to fetch it or to turn it over when necessary, or places his mark thereon as if it were truly made, and that before it shall have been proven, so that it be passed unproven to the store, or improperly finishes his work, he shall stand to forfeit one half pound of wax.

73. Whatsoever fellow shall drink or eat to excess, so that it become known, he shall forfeit one weeks wages and j. pound of wax.

74. Whatsoever fellow shall use force in places of labour or of refreshment, or shall consort with or treat notorious females in the presence of godly women, he shall be discharged, and the weeks pay that he has earned that same week shall be retained and given to the box.

75. Whatsoever fellow shall squander lodge moneys, or pilfer, or murder, or steal, or commit any other crime, or disports himself in the land with ungodly women, and goeth not to confession and doeth not God's will, he shall be cast out from the craft and proscribed for ever.

76. Whosoever shall slander another and spread evil report of him, and justifieth it not, he shall make atonement to the satisfaction of masters and fellows.

77. Who shall accuse another and bring it not home to him, him shall ye severely punish, that he be careful of his speech another time; but if he prove it to the satisfaction of the fellows, according as the offence is shall ye judge, and no fellow shall ye judge out of malice.

78. And no fellow shall lord it over an apprentice, but he shall lay his plaint before the master, wherein the apprentice have offended him, and he shall punish him therefor.

79. And no warden, nor fellow, nor apprentice shall be his own judge, for if they do that, which of right belongs to the master, then are they deserving of a fine; and the master shall be judge and none other.

80. And the fellows shall not fine each other without the knowledge of masters and wardens.

81. And no fellow shall hew stones with a proscribed fellow, unless it be that he have made amends on that day of the year, when the masters do assemble.

82. And no fellow shall lead a woman of evil report into the lodges or places of labour, neither shall he take her where masters are together; who so doeth shall pay iiij. pounds of wax.

83. Whatsoever fellow shall make unto himself holy days in the week when he should be at labour, they are not holy, and he shall not be instructed.

84. And whatsoever fellow is absent when he should be at work, even after the breakfast is eaten, he shall not be paid for his time till noon; and if he remain absent all day and come to supper, then shall he not be paid for the whole day.

85. Whatsoever fellow shall not, for his master's honour, accompany him to church on Sundays and the greater fasts at high mass, but remains without, and without leave, he shall pay iiij. kr. to God's service.

86. Whatsoever warden or fellow be not with his master at the stroke of one on the Monday afternoon, and keep with him the vesper rest, and hear what he shall do on that Monday, he shall pay the supper bill; if he set himself up against this he shall be discharged that Monday for disobedience, but if he pray excuse at his entrance, so shall he pay nothing and is free.

87. And every master may discharge a fellow from the building without causing anger, if it seem right to him.

88. And every fellow may take his discharge any pay evening if it please him, for none is bound to the other.

89. Whatsoever fellow takes service of a master for the winter ' he shall be with him till St John's Day, when the crown is hung up; unless it be that the

fellow have aught serious against the master, whereby the work may sustain injury, then may he justly leave him. And if the fellow know aught to the master's dishonour, and keep silent, and hold his peace winter and summer, and denies it, that fellow keepeth not good faith, and is meet for no fellow.

90. And no fellow shall give master or warden any offering for the sake of work; with him shall no fellow work until he have been fined.

91. And no fellow shall do another's work for money, but he shall do one piece for another, or do it for him to his honour.

92. No fellow shall speak against either warden or master.

93. And no fellow shall carry about with him any knife or other weapon other than one knife of half an ell in length, be it at work or refreshment; if it be longer, then shall he pay vij. kr. as fine, and also lay it aside.

94. If a fellow have not served his time, or have bought his mark and not honestly earned it, or if a hired servant or help establishes himself and teaches to work in stone, with him shall no man take service.

95. And no fellow shall speak M of his master or warden unless he wish to make it known to those who stand in that master's service.

96. And no fellow shall fleece or maltreat the master builders, but they shall willingly do as the in builders instruct them if the master or warden be not on the works; but if they be there, so shall they tell the master or warden what is necessary to be said.

97. And no fellow shall complain of another fellow to the master builder, but to the workmaster.

98. And no master builder shall correct any strife amongst the fellows unless he be desired to do so of the master.

99. And no fellow shall take service with those who employ a master builder without the master's consent.

100. Whatsoever fellow shall be treated by the master builder, with him shall no fellow consort.

101. Whatsoever offence the master builder commit, either against warden or fellow, that shall they lay before the master, and have strife with none.

102. And no warden or fellow shall secretly take pay without the master's knowledge, and though the master builder should wish to punish, it is for the master only to decide how he will arrange with his fellows.

103. And no fellow shall go with another to the closet, but one after the other, that the place of labour stand not empty; or one shall bear the other into the lodge, or pay ij. kr.

104. And no fellow shall do aught, or take stone for aught, or go out from the lodge, without the master's leave; and the master shall decide what he shall pay.

105. And when a fellow travels, then when he comes to a new lodge shall he leave his master in friendship, and not in anger.

106. And if a travelling fellow come before work is knocked off, he shall earn his day's wages. And every travelling fellow, when he has received the donation, shall go from one to the other and shall thank him therefor.

107. And this is the greeting wherewith every fellow shall greet; when he first goeth into the lodge, thus shall he say:

" God greet ye, God guide ye, God reward ye, ye honourable overmaster, warden, and trusty fellows;" and the master or warden shall thank him, that he may know who is the superior in the lodge.

Then shall the fellow address himself to the same, and say: "The master" (naming him) "bids me greet you worthily;" and he shall go to the fellows from one to the other and greet each in a friendly manner, even as he greeted the superior. And then shall they all, master, and wardens, and fellows, pledge him as is the custom, and m is already written of the greeting and pledge; but not to him whom they hold for no true man, he shall be fined one pound of wax, xxiiij. kr.

108. And every fellow when he returns thanks, if he wish for employment, shall ask of the master, and the master shall employ him till the next pay day, and deny him not, that the fellow may cam his living; and should the master have no more work than he can perform alone, the master shall help him find work.

109. And every travelling fellow shall ask first for a pick, thereafter for a piece of stone, and furthermore for tools, and that shall be lent to him of goodwill.

110. And every fellow shall pray the other fellows, and they shall not turn a deaf car; they shall all help; "help me that God may help ye;" and when they have helped him he shall doff his hat, and shall say, “God thank the master, and warden, and worthy fellows."

111. And if any fellow be in need on account of sickness. and have not wherewithal to live because he lieth sick he shall be assisted from the box and if he recover he shall pay it.

112. And if any fellow shall make a journey for the guild in that that concerns the craft his expenses also shall be paid him out of the box.

Chapter 10 - Watson Manuscript (Series 1535)

These modern Charges, of which there are about 70 copies, of which no two are exactly alike, are an abridgement of the "Watson MS." series, which had become too lengthy for use in Lodge work. The version given is a fair representative of all the others and is a York MS. circa 1600. The portion in brackets [ ], and Charges 19-25 are found in the "Tew MS.," West Riding of Yorkshire.

(ABBREVIATED, "circa" 1535)

The might of the Father of heaven, with the wisdom of the blessed Son, through the grace of God, and the goodness of the Holy Ghost, that be three persons in one Godhead, be with us at our beginning, and give us grace so to govern us here in this life, that we may come to His blessing, that never shall have ending.

GOOD BRETHREN and Fellows, our purpose is to tell you how and in what manner this worthy science of Masonry was first founded and afterwards how it was maintained and upholden by worthy kings and princes, and many other worshipful men. And also, to them that be here, we will declare the Charges that it belongs to every Free-Mason to keep sure in good faith; and therefore take good heed hereunto, for it is a science that is worthy of being kept, for it is a worthy Craft; and is one of the seven liberal sciences. {552}

The names of the seven liberal sciences are these: The first is "Grammar" that teacheth a man to speak and write truly; the second is "Rhetoric" that teacheth a man to speak well, in subtle terms; the third is "Dialectic," or Logic, that teacheth a man to discern truth from falsehood. The fourth is "Arithmetic," that teacheth a man to reckon and count all kinds of numbers; the fifth is "Geometry" that teacheth a man to mete and measure the earth and all other things, on which science Masonry is grounded. The sixth is "Music" that teacheth the craft of song and voice, of tongue, organ, and harp. The seventh is "Astronomy" that teacheth a man to know the course of the sun, moon, and stars.

THESE be the seven liberal Sciences, the which are all grounded upon one, that is to say Geometry. And this may a man prove that the science of all work is grounded upon Geometry, for it teacheth mete, measure, ponderation, and weight of all manner of things on earth; for there are none that work any science, but he worketh by some measure or weight, and all this is Geometry. Merchants and all Craftsmen, and others who use the Sciences, and especially the plowmen and tillers of all manner of grains and seeds, planters of vineyards and setters of fruit, none can till without Geometry; for neither in Grammar, Rhetoric, or Astronomy can any man find mete or measure without geometry. Wherefore this science may well be called the most worthy science, for it foundeth all others.

HOW this science was first begun I will now tell you. Before Noah's flood there was a man called Lamech, as it is written in the Bible in the 4th chapter of Genesis. And this Lamech had two wives, the one called Adah by whom he had two sons, one called Jabal and the other Jubal. And his other wife was called Zillah, by whom he had one son Tubal-Cain, and one daughter named Naamah; and these four children founded the beginning of all the sciences in the world. Jabal, the eldest son, found out the science of Geometry; he kept flocks of sheep and lambs in the fields, as it is noted in the chapter aforesaid. His brother Jubal founded the science of Music, in song of tongue, harp, and organ, and trumpet. And the third brother Tubal Cain found the science of smith's craft, in gold, silver, copper, and iron. And their sister Naamah found the craft of weaving. And these persons knowing right well that God would take vengeance for sin, either by fire or water, therefore they writ their several sciences that they had found in ii. pillars of stone, that they might be found after Noah's flood. The one stone was marble that would not burn with fire, and the other called "latres" (latens, laterns, lacerus, &c.) because it would not drown with water. Our intent is now to tell you, how and in what manner these stones were found in which were written these sciences. After the destruction of the world by Noah's flood, as histories affirm, a great clerk called Pythagoras found the one, and Hermes the philosopher (who was Cush's son, who was Shem's son, who was Noah's son) found the other, and was called the Father of wise men. These two found the two pillars in which the sciences were written, and taught them to other men.

AND at the making of the Tower of Babylon masonry was much esteemed. And the king of Babylon that was named Nimrod was a Mason himself, and he loved well Masons and their science, as it is said by Masters of histories. And when the cities of Nineveh, and other cities of eastern Asia, were to be built this Nimrod sent thither three score masons<> at the request of the {553} King of Nineveh, his cousin, and when he sent them forth he gave them a Charge in this manner.

That they should each one be true to the other; that they should love well one another; that they should serve their lord truly for their pay, that the Master may have worship and all that belong to him. And other more Charges he gave them, and this was the first time that a Mason had any Charges of his Craft.

MOREOVER Abraham and Sarah his wife went into Egypt, and there he taught the seven sciences to the Egyptians; and ("he had") a worthy scholar named Euclid ("and he") learned right well and was Master of all the vii. sciences; and in his days it befell that the lords and states of the land had so many sons, some by their wives and some by their concubines, for that land is hot and plenteous of generation; and they had not a competent proportion of estates wherewith to maintain their said children, which caused them much care; and the King of that land summoned a great Council to consult how they might provide for their children to live honestly as gentlemen; and they could find no good way. And then they made proclamation throughout all the realm, that if there were any that could inform them therein he should come to them and would be well rewarded for his labours. After this proclamation was made the worthy Clerk Euclid came and said unto the King and the nobles -- "If you will accept of me to teach, instruct, and govern your children, I will teach them the vii. liberal sciences whereby they may live honestly as gentlemen. I will do it upon condition that you will grant me and them a commission, that I may have power to rule them, after the manner the science ought to be ruled." The King and all the Council granted him this and sealed the Commission; and then this worthy doctor took to himself these lords' sons and taught them the science of Geometry, and to practise work in stones, of all manner of work that belongeth to building churches, temples, castles, towers, manors, and all other sorts of buildings, and gave them a Charge in this manner: First, that they should be true to the lord that they serve; that they should love well one another; that they should call each other Fellow or Brother, and not servant, knave, or other foul name; that they should truly deserve their pay of their lord, or the master that they served; and that they should ordain the wisest of them to be masters

of the work, and neither to chose for love, nor affection, nor greatness, nor richness, to set any in the work that hath not sufficient knowledge or cunning to be master of the work, whereby the Master should be evilly served and they dishonoured; and also that they should call the governor of the work Master, during the time that they work with him, and other more Charges which is too long to tell here. And to all these Charges he made them swear a great Oath, that men used at that time; and he ordained for them reasonable pay that they might live honestly thereby; also that they should assemble themselves together once every year, and consult how they might best work for their lord's profit and their own credit; and correct within themselves him that had trespassed against the science. And thus was the science grounded in Egypt, and that worthy Master Euclid was the first that gave it the name of Geometry the which is now called Masonry.

AND, AFTER that, when the children of Israel were come into the land of Behest which is now called with us the country of Jerusalem (Jewry), King David began the temple that is now called Templum Dei, as is called with us the Temple of Jerusalem, and the said King David loved well Masons and {554} cherished them much, and he gave them good wages, and also Charges and manners, as they had learned in Egypt ("from Euclid"), and other more Charges that you shall hear afterwards. After the decease of King David, Solomon his son finished the said temple that his father had begun, and he sent for Masons out of divers countries and divers lands, and gathered them together so that he had four score thousand workers of stone who were Masons, and he chose out of them three thousand that were ordained to be Masters and governors of the work. And furthermore, there was a king of another region that men called Hiram, and he loved King Solomon well, and he gave him timber for his work. And he had a son named Aman (Aymon, Hymon, Anon, Adon, &c.) and he was a Master of Geometry, and chief Master of all his gravings, carvings, and all his masons and masonry, as appears in Scripture, in libro primo Regum and chapter 5th. And this Solomon confirmed both the Charges and manners that his father

had given to Masons, and thus was the worthy science of Masonry confirmed in the country of Jewry, and city of Jerusalem, and in many other kingdoms.

CURIOUS Craftsmen walked about full wide into other countries, some to learn more craft, and some to teach others that had little skill and cunning. And it befell that there was one curious Mason named Namas Graecas (Namus Graecus, Manus Graecus, Memon Grecus, Mammungretus, Mamus Graecus, Minus Goventis, Marcus Graecus, Namus Grenaeus, etc.) that had been at the building<> of Solomon's temple and he came into France and there he taught the science of Masonry to men of that land. And there was one of the royal line of France called Charles Martel, and he was a man that loved well such a craft, and he drew to this . . . . . abovesaid, and learned of him the craft, and took upon him Charges and manners, and afterwards by the providence of God, he was elected King of France, and when he was in his estate he took and helped to make men Masons which before were not; and he gave them both their Charge and manners, and good pay as he had learned of other Masons, and also confirmed a Charter from year to year to hold their Assembly where they would, and cherished them right well, and thus came this famous Craft into France.

ENGLAND in all this time stood void of any Charge of Masonry until St. Alban's time, and in his days the King of England<> then a pagan did wall the town (that is now called) St. Albans about. And St. Alban was a worthy Knight and Steward of the King's household, and had the government of the realm, and had also the ordering of the walls of the said town, and he loved and cherished Masons right well, and made their pay right good, for he gave them (3s. a week -- 2s. 6d. and 3d. for noon, 3s. 6d. and 3d., etc.), and before that time, throughout all the land, a Mason took but a penny a day, until St. Alban amended it; and he procured them a Charter from the King and his Council, for to hold counsel together, and gave it the name of Assembly, and

thereat he was himself, and helped to make men Masons, and gave them a Charge, as ye shall after hear.

BUT it happened soon after the death of St. Alban that there arose great wars in England, which came out of divers nations, so that the goodly rule of Masonry was well nigh destroyed until the days of King Athelstan,<> who was a worthy King of England, and he brought the land into good rest and peace, and {555} builded many great works, as abbeys, castles, towns, and other buildings, and loved well Masons; and he had a son named Edwin,<> that loved Masons, much more than his father, and he was a great practitioner in geometry, and delighted much to talk and commune with Masons and to learn of them skill and cunning, and afterwards for the love he bore to Masons and to their science, he was made a Mason, and he procured for them of the King his father a Charter and Commission to hold every year an Assembly, wheresoever they would within the realm of England, and to correct within themselves all defaults and trespasses that were done within the Craft, and he himself held an Assembly at York, and there he made Masons and gave them the Charges and taught them the manners and commanded that rule to be kept ever after, and also gave them the Charter to keep, and also gave orders that it should be renewed from king to king. And when the Assembly was gathered together he made proclamation, that all Masons who had any writings or understanding of the Charges and manners concerning the said science, that was made before in this land or any other, that they should bring them forth, and when they were viewed and examined, there were found some in French, some in Greek, some in English, and other languages, and the intent and meaning was found all one. [<> And these

Charges have been gathered and drawn out of divers antient books and writings, as they were made and confirmed in Egypt by the King and the great Clerk Euclid; and by David and Solomon his son; and in France by Charles Martel who was King of France; and in England by St. Alban; and afterwards by Athelstan and Edward his son,<> that was king after him.] And he had made a Book thereof, how the Craft was founded, and he himself counselled that it should be read when any Masons should be made, and the Charge given to them. And from that day to this the manners of Masons have been kept and observed in that form, as well as men might observe and govern it.

ADD furthermore at divers Assemblies there hath been added certain Charges more by the best advice of Masters and Fellows. Tunc unus ex senioribus teneat librum ut ille vel illi potiat vel potiant manus sup librum et tunc precepta deberent Legi.

EVERY man that is a Mason, take right good heed to these Charges, and if any man find himself guilty of any of them, let him amend himself before God. And in particular, ye that are to be charged, take good heed to keep them right well, for it is perilous and great danger for a man to forswear himself upon "a book" (the Holy Scriptures).

1st -- The first Charge is that you be true man to God, and the Holy Church, and that you use neither error nor heresy, according to your own understanding, and to discreet and wise-men's teaching.

2nd -- You shall be true liegemen to the King of England without any treason or falsehood, and if you know of any that you amend it privily, if you may, or else warn the King and his Council of it by declaring it to his officers.

3rd -- Ye shall be true to one another, that is to say to every Mason of the Craft of Masonry that be allowed Masons, and do unto them as you would they should do unto you.

4th -- You shall keep truly all the counsel of Lodge and Chamber, and all other counsel, that ought to be kept by way of Masonry.

5th -- Also that you use no thievery, but keep yourselves true.

6th -- Also you shall be true to the lord, or Master, that you {556} serve, and truly see that his profit and advantage be promoted and furthered.

7th -- And also you shall call Masons your Brethren, or Fellows, and no foul name.

8th -- And you shall not take in villainy your Fellow's wife, nor desire his daughter, nor servant, nor put him to any discredit.

9th -- And also that you pay truly for your meat and drink where you go to table, and that you do not anything whereby the Craft may be scandalised, or receive disgrace.

THESE be the Charges in general that belongeth to every Mason to keep both Masters and Fellows. NOW come I to rehearse certain other Charges singularly, for Masters and Fellows: --

1. That no Master take upon him any lord's work, or any other man's work, except he know himself to be of sufficient skill and cunning to perform and finish the same, that so the Craft receive no slander, but that the lord be well served, and have his work truly done.

2. Also that no Master take any work at unreasonable rates, but so that the lord, or owner, may be truly served with his own goods, and the Master live honestly thereby, and pay his Fellows truly their wages, as the manner is.

3. And also that no Master, nor Fellow, shall supplant another of his work; that is to say, if any Master or Fellow have taken any work to do, and so stands as Master of the said work, you shall not put him out of it, unless he be unable of skill and cunning to perform the same to the end.

4. Also that no Master nor Fellow, take any Apprentice under the term of seven years, and that such apprentice is sufficiently able of body and sound of limbs, also of good birth, free-born, no alien, but descended of a true and honest kindred, and no bondsman.

5. Also that no Mason take any apprentice unless he have sufficient occupation wherein to employ two or three Fellows at the least.

6. Also that no Master or Fellow take any lords' work (in task) that was wont to be journey work.

7. Also that every Master shall give wages to his Fellows according as his work doth deserve, that he be not deceived by false work.

8. Also that none shall slander another behind his back, whereby he may lose his good name, or worldly riches.

9. Also that no Fellow, within the lodge or without it, shall misanswer or reprove another, without cause.

10. Also that every Mason shall reverence his elder brother, and put him to honour.

11. Also that no Mason shall be a common player at cards or dice, or any other unlawful game, or games, whereby the science may be slandered and disgraced.

12. Also that no Fellow at any time go from the Lodge to any town adjoining, except he have a Fellow with him to witness that he was in an honest place, and civil company.

13. Also that every Master and Fellow shall come to the Assembly of Masons, if it he within fifty (1, 5, 7, 10) miles about him, if he have any warning of the same.

14. And if he or they have trespassed or offended against the Craft, all such trespass shall stand there, at the award and arbitration of the Masters and Fellows there (present); they to make them accord if they can, or may, and if they cannot agree then to go to the common law. {557}

15. Also that no Master, nor Fellow, make any mould, rule, or square for any layer, nor set any layer (with) or without to hew any mould stones.

16. And that every Mason shall cherish strange Fellows, when they come out of other countries and set them on work if he can, as the manner is, viz. -- if he have no stones, nor moulds, in that place, he shall refresh him with money to supply his necessities until he come to the next Lodge.

17. Also that every Mason shall perform his work truly and not sleightly, for his pay, and serve his lord truly for his wages.

18. Also that every Master shall truly make an end of his work, whether it be by task or journey, viz., by measure or by days, and if he have his pay and all other covenants performed to him by the lord of the work according to the bargain.

19. Also that no Mason shall be a common ribald in lechery to make the Craft slandered.

20. Also that every Mason shall work truly upon the work day, that he may truly deserve his pay, and receive it so he may live honestly on the holiday.

21. And also that you and every Mason shall receive weekly (meekly) and godly (the) pay of your paymaster, and that you shall have due time of labour in the work, and of rest as is ordained by the Master's counsel.

22. And also if any Fellows be at discord you shall truly treat with them to be agreed, shewing favour to neither party, but wisely and truly for both, and that it be in such time that the lord's work be not hindered.

23. And also if you stand Warden, or have any power under the Master whom you serve, you shall be true to him, and a true mediator between the Master and your Fellows, to the uttermost of your power whilst you be in care.

24. Also if you stand Steward either of Lodge, Chambers, or common house, you shall give true accounts to your Fellows, at such time as they have accounts.

25. And also if you have more cunning than your Fellow that stands by you, and see him in danger to spoil his stone, and he asketh counsel of you, you shall inform and teach him honestly, so that the lord's work be not damaged.

THESE Charges that we have now rehearsed to you, and to all others here present, which belongeth to Masons, ye shall well and truly keep to your power. So help you God, and by ye contents of that book. Amen. (by your Haly-dome, Hali-dame, etc.).

V. The Southern Variation of No. 5 is peculiar and found in a few MSS. The evidence of causing Edwin to be made a Mason at Windsor shews that it was compiled in the South, though Winchester is probably meant, as King Athelstan had his royal residence in that city. The version is a late 16th century view found in the "Lansdowne MS.," the "Probity MS.," and the "Antiquity MS." V. "A SOUTH COUNTY VARIATION."

Afterwards, soon after the decease of St. Alban there came divers wars into England, out of divers nations, so that the good rule of Masonry was destroyed and put down, until the time of King (Knight) Althelstan.<> In his time there was a worthy King of England that brought this land into good rest, and he builded many great works and buildings, therefore he loved well Masons, for he had a son called Edwin,<> the which loved Masons much more than his father did, and he was so practised {558} in geometry that he delighted much to come and talk with Masons, and learn of them the Craft; and after for the love he had to Masons and to the Craft, he was made Mason at Windsor,<> and got of the King his father a charter and commission, once every year to have Assembly where they would within England, and to correct within themselves, faults and trespasses that were done touching the Craft, and he held them at Assembly at York, and there he made Masons.

Chapter 11 - The Schaw Statutes (1598 & 1599)

IT MAY WELL be thought that before the Grand Lodge of Scotland was founded in 1736 the lodges in Scotland were free of any central rules and regulations, but that is not the case. The operative lodges in Scotland were of course subject to such bylaws as may have been enacted by the city or burgh within which the ‘Mason Lodge’ operated as one of the guilds. In addition however they were subject to the rules and regulations laid down in the Schaw Statutes of 1598.

On 28 December 1598 William Schaw, of Schawpark near Alloa, issued a series of enactments known as the ‘Schaw Statutes’. This he did by virtue of his office as Warden-General. The Warden-General was an administrative official appointed by the Crown with the titles of ‘King’s Master of Works and Warden-General’ or, alternatively, ‘Chief Master of Masons’ under which last title he presided, when present in any lodge, to the temporary exclusion of its own Warden. The functions of the Warden-General were entirely administrative being those, so it is said, of a Guild Officer for the Craft of masons in Scotland regarded as a body of lodges and quite separate from the control exercised in the cities and burghs by the Trade Incorporations.

His title of ‘Chief Master of Masons’ is to be distinguished from the ‘King’s Master Mason’ or the ‘Principal Master Mason’ of Edinburgh Castle and other

royal castles. The ‘King’s Master Mason’ was a technical appointment held by one who would nowadays be called an architect; the ‘Principal Master Mason’ would be more or less equivalent to the present-day Clerk of Works or to a superior foreman in charge of the actual building operations.

There is evidence that there were periodical meetings of representatives from the various operative lodges in Scotland in order to discuss matters of common interest. These meetings were usually held in Edinburgh as being the business centre of the country and the seat of the Court. From these meetings the Lodge of Edinburgh gained a sort of pre-eminence amongst the lodges and one of its officers was frequently appointed Warden-General — possibly on account of his propinquity to the Court as the fountain of honour and to the common Meeting-place. The principal copy of the Statutes, signed by Schaw, is preserved in the Minute-Book of the Lodge of Edinburgh (Mary’s Chapel) No. 1. A second copy, which for many years lay in the muniment chest of the Earls of Eglinton in Ayrshire, was presented in 1952 to Grand Lodge by the Earl of Eglinton (Grand Master Mason of Scotland 1957—61). (A transcript of these Statutes is given by Bro. Murray Lyon in the Tercentenary edition of his History of the Lodge of Edinburgh.) The manuscript is in a plain hand and carries Schaw’s signature. (Murray Lyon’s transcript is in the original language and spelling but this I have ‘translated’ into modern English with explanations where these are thought to be necessary.)

The manuscript begins on page three of the Minute Book and takes up some five pages. In translated form it runs thus:

At Edinburgh the 28th day of December, The year of God One Thousand five hundred and ninety-eight. The statutes and ordinances to be observed by all the master masons within this realm, set down by William Schaw, Master of Work to His Majesty [this would be King James VI] and general warden of the said craft, with the consent of the masters [here] after specified.

Item First that they observe and keep all the good ordinances set down previously concerning the privileges of their Craft by their predecessors of good memory and especially that they be true one to another and live charitably together as becomes sworn brothers and companions of [the] craft.

Item That they be obedient to their wardens, deacons and masters in all things concerning their craft.

Item That they be honest, faithful and diligent in their calling and deal uprightly with the masters or owners of the works that they shall take in hand, be it in task, meat and fee, or weekly wage.

That none [shall] take in hand any work, great or small, which he is not able to perform in a qualified manner under the pain of forty pounds or else the fourth part of the worth and value of the said work, and that by and through any adequate amends and satisfaction to be made to the owners of the work at the sight and discretion of the Warden-General, or in his absence at the sight of the wardens, deacons and masters of the Sheriffdom where the said work is being constructed or worked.

That no master shall take any other master’s work over his head, after the first master has agreed with the owner of the work either by contract, aries or verbal condition, under the pain of forty pounds. [Aries A Scottish word, still used in farming circles, meaning ‘earnest money given in confirmation of a bargain’.] That no master shall take the working of any work that other masters have worked at before, unto the time that the first workers be satisfied [i.e. paid] for the work which they have done under the pain previously mentioned.

That there be one warden chosen and elected every year to have charge over

every lodge, as they are divided, and that by the votes of the masters of the said lodges, and the consent of their Warden-General if he happens to be present. And otherwise that he be advised that such a warden has been chosen for such a year to the end that the Warden-General may send directions to the elected warden.

That no master shall take any more apprentices than three during his lifetime without the special consent of all the wardens, deacons and masters of the Sheriffdom where the said apprentice that is to be received dwells.

1 That no master shall take and bind any apprentice for fewer than seven years and likewise it shall not be allowed to make the said apprentice brother and fellow in the craft until the time that he shall have another seven years after the end of his apprenticeship without a special licence granted by the wardens, deacons and masters assembled for that purpose, and that sufficient trial be made of the worthiness, qualification and skill of the person that desires to be made [a] fellow in [the] craft, and that under the pain of forty pounds to be regarded as a pecuniary penalty from the person that is made [a] fellow in [the] craft against this ordinance, besides the penalties awarded against him by the lodge where he remains.

That it shall not be lawful for any master to sell his apprentice to any other master, nor to dispense with the years of his apprenticeship by selling the apprentice to himself, under the pain of forty pounds.

That no master shall receive any apprentice without signifying the same to the wardens of the lodge where he lives, to the end that the said apprentice’s name and the day of his reception may be orderly entered in the books.

That no master or fellow of craft be received or admitted without there being six masters and two apprentices present, the warden of the lodge being one of

the said six, and that the day of the receiving of the said fellow of craft or master be properly booked and his name and mark inserted in the said book with the names of his six admitters and entered apprentices, and the names of the intenders that shall be chosen for every person shall also be entered in their book. Provided always that no man shall be admitted without an assay and sufficient trial of his skill and worthiness in his vocation and craft.

That no master [shall] work [at] any mason work under [the]charge or command of any other craftsman that takes in hand or upon himself the working of any mason work. n That no master or fellow of craft receive any cowans to work in his presence or company, or send any of his servants to work with cowans under the pain of twenty pounds as often as any one shall offend against this [rule].

It shall not be lawful for any apprentice to undertake any greater task or work in hand from an owner that will extend to the sum often pounds under the pain aforesaid, to wit twenty pounds, and that task being finished they shall not enterprise further without licence of the masters or warden where they live.

If there be any question, strife or variance among any of the masters, servants or entered apprentices, the parties that are in debate shall signify the cause of their quarrel to the particular wardens or deacons of their lodge within the space of twenty-four hours under the pain of ten pounds, to the end that they may be reconciled and agreed and their variance removed by the said wardens, deacons and masters; and if any of the parties shall remain wilful or obstinate they shall be deprived of the privileges of their lodge and not permitted to work thereat until such time as they submit themselves to reason in the sight of their wardens, deacons and masters.

Item That all masters undertaking any work be very careful to see that their scaffolding and footways be surely set and placed, to the end that through

their negligence and sloth no hurt or injury may come to any person working on the work, under the pain of prohibiting them thereafter from working as masters in charge of any work, but ever to be subject all the rest of their days to work under another principal master having charge of the work.

Item That no master is to receive or resett any other master’s apprentice or servant that shall happen to run away from his master’s service, or entertain him in his company after he has got information of the position, under the pain of forty pounds.

Item That all persons of the mason craft convene at the time and place after being lawfully warned, under the penalty of ten pounds.

Item That all the masters that may be summoned to any assembly or meeting shall be sworn by their great oath that they not hide or conceal faults nor wrongs done by any to another, nor the faults or wrongs that any man has done to the owners of the works that they have in hand as far as they are aware, and that under the pain of ten pounds to be recovered from these who concealed the faults.

Item It is ordained that all the aforesaid penalties shall be taken from the offenders and breakers of these ordinances by the wardens, deacons and masters of the lodges where the offenders live and be distributed ad pios usus according to good conscience by the advice of the aforesaid.

Item And for the fulfilling and observing of these ordinances as set down the whole masters convened on the aforesaid day bind and oblige themselves to faithfully hereto. And therefore has requested their said Warden General to subscribe these presents with his own hand to the end that an authentic copy hereof may be sent to every particular lodge within this realm.

William Schaw, Master of Work

In the following year, 1599, what may be termed a supplementary set of rules was issued under the same authority. Oddly enough there is no record in the Minute Books of the Lodge of Edinburgh (Mary’s Chapel) of this secondary code. To quote MurrayLyon. ‘The MS. embraces both codes of the Schaw Ordinances and must have been in possession of the Lodge at Kilwinning in 1734, in which year it constituted the Lodge of Kilmarnock under a Charter containing the major part of the Statutes of 1598’.

In 1861 Archibald, 13th Earl of Eglinton and Winton, presented to the Grand Lodge of Scotland a copy of Memorials of the Montgomeries, Earls ofEglinton compiled from documents, etc., in the muniment chest at Eglinton Castle. In that publication will be found the supplementary Code of 28 December 1599. It contains little that varies from the Statutes of 1598 but the third clause, laying down the vexed question of precedency, has caused much heart-burning among the older Scottish lodges for many years. That clause is in the following terms:

Item It is thought needful and expedient by my lord Warden-General that Edinburgh shall be in all time coming as before, the first and principal lodge in Scotland and that Kilwinning be the second lodge as before [as] is notoriously manifest in our old ancient writs and that Stirling shall be the third lodge, conform to the old privileges thereof.

TRANSCRIPT

FIRST SCHAW STATUTES FOR THE MASON LODGES IN SCOTLAND

Edinburgh, December 28th, 1598. [Edinburgh the xxviii day of December.] The zeir of God 1'" Y° four scoir awchtene zeiris.]

The Statutes and Ordinances to be observed by all the Master Masons within this realm. Set down by William Schaw, Master of Work to His Majesty and Warden General of the said Craft, with consent of the Masters specified hereafter.

[The statutis and ordinanceis to be obseruit be all the maister mdissounis within this redline, Sett down be Williame Schaw, Moister of 1Gark to his maiestie find generall Wardene of the said Craft, with the consent of the maisteris efter specifeit.]

(1) First, they shall observe and keep all the good ordinances established before, concerning the privileges of their craft, by their predecessors of good memory; and especially They shall be true to one another and live charitably together as becometh sworn brethren and companions of the Craft.

(2) They shall be obedient to their wardens, deacons, and masters in all things concerning their craft.

(3) They shall be honest, faithful, and diligent in their calling, and deal uprightly with their masters, or the employers, on the work which they shall take in hand, whether it be piece-work with meals and pay [task, melt, & fie], or for wages by the week. (4) None shall undertake any work great or small, which he is not capable to perform adequately, under penalty of forty pounds lawful money or else the fourth part of the worth and value of the work, besides making satisfactory amends to the employers, according as the Warden General may direct or, in the absence of the latter, as may be ordered by the wardens, deacons, and masters of the sheriffdom in which the work is undertaken and carried on.

(5) No master shall take away another master's work after the latter has

entered into an agreement with the employer by contract or otherwise, under penalty of forty pounds.

(6) No master shall take over any work at which other masters have been engaged previously, until the latter shall have been paid in full for the work they did, under penalty of forty pounds.

(7) A warden shall be elected annually to have charge of every lodge in the district for which he is chosen by the votes of the masters of the lodges of such district and the consent of the Warden General if he happens to be present; otherwise the Warden General shall be notified of the election that he may send to the warden-elect necessary directions.

(8) No master shall take more than three 'prentices in his lifetime, without the special consent of all the wardens, deacons, and masters of the sheriffdom in which the to-be-received 'prentice resides.

(9) No master shall take on any 'prentice except by binding him to serve him as such for at least seven years, and it shall not be lawful to make such 'prentice a brother or fellow of the craft until he shall have served other seven years after the completion of his 'prenticeship, without a special license granted by the wardens, deacons, and masters, assembled for that purpose, after sufficient trial shall have been made by them of the worthiness, qualifications and skill of the person desiring to be made a fellowcraft. A fine of forty pounds shall be collected as a pecuniary penalty from the person who is made a fellow of the craft in violation of this order, besides the penalties to be levied against his person by order of the lodge of the place where he resides.

(10) It shall not be lawful for any master to sell his 'prentice to another master, nor to curtail the years of his 'prenticeship by selling these off to the 'prentice himself, under the penalty of forty pounds. [Item, it sall be no lesum to an

maister to sell his prenteiss to ony ether maister not zit to dispense wt the zeiris of his prenteischip be selling yrof to the prenteisses self, vnder th pane of fourtie pounds.]

(11) No master shall take on a 'Prentice without notice to the warden of the lodge where he resides, so that the 'Prentice and the day of his reception may be duly booked.

(12) No 'Prentice shall be entered except according to the aforesaid regulations in order that the day of entry may be duly booked.

(13) No master or fellow of craft shall be received or admitted without there being present six masters and two entered 'prentices, the warden of the lodge being one of the six, when the day of receiving the new fellow of craft or master shall be duly booked and his mark inserted in the same book, with the names of the six admitters and entered 'prentices, as also the names of the intenders [intendaris-instructors] which shall be chosen for every person so entered in the book of the lodge. Providing always that no man be admitted without an essay and sufficient trial of his skill and worthiness in his vocation and craft.

(14) No master shall engage in any mason work under the charge or command of any other craftsman who has undertaken the doing of any mason work.

(15) No master or fellow of craft shall accept any cowan to work in his society or company, nor send any of his servants (10) to work with cowans, under the penalty of twenty pounds as often as any person offends in this matter.

(16) It shall not be lawful for any entered 'Prentice to undertake any greater task or work for an employer, which amounts to as much as ten pounds, under the penalty just mentioned, to wit twenty pounds, and that task being done he

shall not undertake any other work without license of the masters or warden where he dwells.

(17) If any question, strife, or variance shall arise among any of the masters, servants, or entered 'prentices, the parties involved in such questions or debate shall make known the causes of their quarrel to the particular warden and deacon of their lodge, within the space of twenty-four hours, under penalty of ten pounds, to the end that they may be reconciled and agreed and their variances removed by their said warden, deacon, and masters; and if any of the said parties shall remain wilful or obstinate, they shall be deprived of the privilege of their lodge and not permitted to work thereat unto the time that they shall submit themselves to reason according to the view of the said wardens, deacons, and masters.

(18) All masters, undertakers of works, shall be very careful to see that the scaffolds and gangways are set and placed securely in order that by reason of their negligence and sloth no injury or damage [hurt or skaith] may come to any persons employed in the said work, under penalty of their being excluded thereafter from working as masters having charge of any work, and shall ever be subject all the rest of their days to work under or with an other principal master in charge of the work.

(19) No master shall receive or house [resset] a 'Prentice or servant of any other master, who shall have run away from his master's service, nor entertain him in his company after he has received knowledge thereof, under penalty of forty pounds.

(20) All persons of the mason craft shall convene at the time and place lawfully made known to them [being lawchfullie warnit], under penalty of ten pounds.

(21) All the masters who shall happen to be sent to any assembly or meeting, shall be sworn by their great oath that they will neither hide nor conceal any faults or wrongs done to the employers on the work they have in hand, so far as they know, and that under penalty of ten pounds to be collected from the concealers of the said faults.

(22) It is ordained that all the aforesaid penalties shall be lifted and taken up from the offenders and breakers of their ordinances by the wardens, deacons, and masters of the lodges where the offenders dwell, the moneys to be expended ad pios usus (for charitable purposes) according to good conscience and by the advice of such wardens, deacons, and masters.

For the fulfilling and observing of these ordinances, as set down above, the master convened on the aforesaid day bind and obligate themselves faithfully. Therefore they have requested their said Warden General to sign these ordinances by his own hand in order that an authentic copy hereof may be sent to every particular lodge within this realm.

(Signed) WILLIAM SCHAW, Maistir o/ Wark.

SECOND SCHAW STATUTES: THE KILWINNING RULES

The second Schaw Statutes bear the date of December 28th, 1599. They were written particularly for the Lodge of Kilwinning. It would appear from the tenor and the contents of this document that the Lodge of Kilwinning had pleaded certain privileges and "ancient liberties" which the Statutes of 1598 had not taken into account. Archibald Barclay was delegated to lay the matter before the King, at Holyrood House, in Edinburgh. The King being absent from town, the Warden General heard the delegate's presentation of the matter and issued thirteen additional ordinances for the particular benefit of the Kilwinning craft. In a postscript he explained that the settlement of other claims (not mentioned) would be referred to the King "when occasion may be offered."

As the document is rather long, the several items will be somewhat condensed and given in an order best suited to our purpose. The numbering of the paragraphs is done for purposes of convenient reference:

(1) Edinburgh shall be, in the future as in the past, the first and principal lodge in Scotland; Kilwinning, the second "as is established in our ancient writings;" and Stirling shall be the third lodge, "conformably to the old privileges thereof."

(2) The warden within the bounds of Kilwinning and other places subject to their lodge, shall be elected annually by a majority (be monyest) of the masters of the lodge, on the twentieth day of December, in the Kirk of Kilwinning. Immediately after election, the Warden General must be notified who was chosen warden.

(3) Agreeably to "former ancient liberties," the warden of Kilwinning shall be present at the election of wardens within the limits of the lower ward of

Cliddisdale, Glasgow, Ayr, and the district of Carrik.

Furthermore, the warden and deacon (11) of Kilwinning shall have authority to convene the wardens within the indicated jurisdiction, when anything of importance is to be done, such meetings to be held at Kilwinning or any other place in the western part of Scotland included in the described bounds, as the warden and deacon of Kilwinning may appoint.

(4) The warden of each and every lodge shall he answerable to the presbyters of the sheriffdom for all offences committed by masons subject to these lodges. One-third of all fines imposed for offences shall be applied to charitable (godlie) uses.

(5) The wardens-together with the oldest masters, up to the number of six, of every lodge hall hold an annual investigation of offences committed and try all offenders to the end that proper punishment may be meted out conformably to equity and justice and good conscience, according to traditional procedure.

(6) The warden of Kilwinning shall appoint six worthy and perfect masons, well known to the craft as such, to inquire into the qualifications of all the masons within the district, as regards their skill and knowledge of the trade and their familiarity with the old traditions, to the end that the warden-deacon may be answerable thereafter for all such persons within his district and jurisdiction.

(7) Authority is given to the warden-deacon of Kilwinning to exclude from the lodges of the district all persons who wilfully fail to live up to "all the acts and ancient statutes set down from time immemorial," also all who are ."disobedient to their church, craft, council and other statutes and acts to be promulgated hereafter for good order."

(8) The warden and deacon, together with the masters of the district (quarter

maisteries) (12) shall elect a well known notary (constitut ane famous notar) as clerk and secretary (scryb) who shall make out and sign all indentures, discharges, and other writings whatsoever, pertaining to the craft, and no writ, title or other evidence shall be admitted by the warden and deacon, except it shall have been executed by this clerk and signed by him.

(9) All the acts and statutes made by the predecessors of the masons of Kilwinning shall be observed faithfully and kept by the craft in all time coming; 'prentices and craftsmen shall be admitted and entered hereafter only in the Kirk of Kilwinning, as their parish and second lodge, and all entry-banquets of 'prentices and fellows of craft shall be held in the lodge of Kilwinning.

(10) Every fellow of craft, at his entry, shall pay to his lodge ten pounds to go for the banquet, and ten shillings for gloves; before admission he shall be examined by the warden-deacon and the district masters in the lodge as to his knowledge (memorie) and skill, and he also shall perform an assigned task to demonstrate his mastery of the art.

(11) Every 'prentice, before he is admitted, shall pay six pounds to be applied to the common banquet.

(12) The warden and deacon of the second lodge of Scotland, to wit Kilwinning, shall obligate by oath all masters and fellows of craft within the district not to associate with cowans nor work with them, neither to permit this to be done by their servants or 'prentices.

(13) The warden of the lodge of Kilwinning, being the second lodge of Scotland, once in each year, shall examine every fellow craft and 'prentice, according to the vocation of each, as to his skill and knowledge; those who have forgotten any points they have been taught shall pay fines.

Chapter 12 - St. Clair Charters

CHARTER GRANTED BY THE MASONS OF SCOTLAND TO WILLIAM ST CLAIR OF ROSLIN IN 1601

Be it kend till all men be thir present letters ws Deacons Maistres and freemen of the Masons within the realme of Scotland with express consent and assent of Wm Schaw Maister of Wark to our Souane Lord ffor sa meikle as from aige to aige it has been observit amangis that the Lairds of Rosling has ever been Patrons and Protectors of us and our priviledges likeas our predecessors has obey’d and acknowledged them as Patrones and tectoris while that within thir few years throwch negligence and sleuthfulness the samyn has past furth of vse whereby not only has the Laird of Rosling lyne out of his just rycht but also our hail craft has been destitute of ane patron and protector and overseer qlk has genderit manyfauld corruptions and imperfections, baith amangis ourselves and in our craft and has given occasion to mony persones to conseve evill opinioun of ws and our craft and to leive off great enterprises of policie be reason of our great misbehaviour wtout correction whereby not only the committers of the faults but also the honest men are disapoyntit of their craft and ffeit. As lyikwayes when divers and sundrie contraversies falls out amangis ourselfs thair follows great and manyfald inconvenientis through want of ane (Patron and Protector) we not being able to await upon the ordinar judges and judgement of this realme through the occasioun of our powertie and langsumness of process for remeid qrof and for keeping of guid ordour amangis us in all tymes cumyng, and for advancement of our craft and vocatioun within this realme

and furthering ofpolicie within the samyn We for ourselves and in name of our haill bretherene and craftismen with consent foresaid agrees and consents that Wm Sinclar now of Rosling for himself & his airis purchase and obtene at ye hands of our Souane Lord libertie fredome and jurisdictioun vpone us and our successors in all tymes cummyng as patrons and judges to us and the haill fessoris of our craft wtin this realme quhom off we have power and commission sua that hereafter we may acknawlege him and his airis as our patrone and judge under our Souerane Lord without ony kind of appellation or declynyng from his judgement with power to the said Williame and his airis to depute judges ane or mae under him and to use sick ampill and large jurisdictione upon us and our successors als weill as burghe as land as it shall pleise our Souerane Lord to grant to him & his airis.

William Schaw, Maistir of Wark.

Edinburgh - Andro Symsone Jhone Robesoune

St Androse - * * * * * * *

Hadingtoun - P. Capbell takand ye burdyng for Jon. Saw, J. Vallance William Aittoun Achiesone Heavin - Georg Aittoun Jo. Fwsetter Thomas Petticrif Dunfermling - Robert Pest

Thomas Weir mason in Edr.

Thomas Robertsoun wardane of the Ludge of Dunfermling and Sanct Androis and takand the burding upon him for the brethren of the Mason Craft within they Lwdges and for the Commissioners efter mentionat viz.

David Skowgall Alexander Gilbert and David Spens for the Lwdge of Sanct Androis Andrew Alisone and Archibald Angous Commissionaris for the Lwdge of

Dwmfermling and Robert Baize of Haddington with our handis led on the pen be the notaris underwritten at our commandis because we can nocht write.

Ita est Laurentius Robertsoun notarius publicus ad praemissa requisitus de specialibus mandatis dict. personarum scribere nescien. ut aseruerunt testan. manu mea propria. (Ita est) Henricus Banna(Tyne) connotarius ad premissa (de mandatis) antedictarum personarum (scribere nescientium ut aseruerunt teste) manu mea propria.

St. Clair Charters

CHARTER GRANTED BY THE MASONS OF SCOTLAND TO SIR WILLIAM ST CLAIR IN 1628

Beit kend till all men be thir present letters ws the Deacones Masteris friemen of the Maissones and Hammermen within the kingdome of Scotland That forsameikill as from aidge to aidge it has been observet amangis us and our predecessors that the Lairdis of Rosling has ever been patrons and protectors of us and our priviledgis Likeas our predecessors has obeyit reverencet and acknowledget them as patrons and protectors qrof they had letters of protection and vtheris richtis grantit be his Maties most noble progenitors of worthy memorie qIkis with sindrie vtheris of the Lairdis of Rosling his writtis being consumet and brunt in ane flame of fire within the Castle of Rosling in an ..... The consumation and burning qrof being clearly knawin to us and our predecessors deacons maisteris and freemen of the saidis vocations, and our protection of the samyn and priviledgis thereof (be negligence) and slouthfulness being likely to pass furth of us where throw not only wald the Lairdis of Rosling lyne out of their just richt but also our hail craftis wald haifbene destitute of ane patrone protector and oversear quhilk wald engenner monyfald imperfectionis and corruptionis baith amangis ourselves and in our craft and give occasione to mony persones to conceive evill opinioun of us and our craft and to leave af many and grit enterpryces ofpolicie whilk wald be vndertaken if our grit misbehaviour were suffered to goe on without correctioun For remeid qrof and for keeping of good ordour amangis us in all

time coming and for advancement of our craft and vocation within his Hienes kingdom of Scotland and furdering of policie yaireintill the maist pairt of our predecessors for themselves and in name and behalfe of our bretherene and craftsmen with express advice and consent of William Schaw Maister of Wark to Hienes umqle darrest father of worthy memorie all in ane voce agreit consentit and subseryvet that William Sinclar of Rosling father to Sir William Sinclar now of Rosling for himself and his airis should purches and obtain at the hands of his Majestie libertie freedome and jurisdictioun upon us and our predecessors deacons maisteris and freemen of the saidis vocation, as patrones and judges to us and the haill professors thereof within the said kingdom qrof they had power and commission sua that they and we micht yairafter acknowledge him and his airis as patrone and judge under our Soverane Lord without any kind of appellation or declinatour from thair judgement forever, as the said agreement subscryvet be the said Mr of Wark and our predecessors at mare length proportis In the whilk office priviledge and jurisdictioun over us and our said (voca)tioun the said William Sinclar of Rosling ever continuit to his going to Ireland qr he presently reamanes sen the quhilk (time) of his departure furth ofthis realme there are very many corruptiounes and imperfectiounes risen and ingennerit baith amangis ourselfis and in our saidis vocatiounes in defect of ane patrone and oversear over us and the samyn Sua that our saidis vocatiounes are altogether likely to decay And now for safety thereofwe having full experience of the efauld good skill and judgement whilk the said Sr William Sinclar now of Rosling has in our said craft and vocatioun and for reparation of the ruines and manifold corruptiounes and enormities done be unskilfull persones thereintill WE all in ane voce have ratified and approven and be thir presentis ratifies and approves the foresaid former letter ofjurisdictioun and libertie made and subr be our brethrene and his Hienes umqle Mr of Wark for the time to the said Williame Sinclar of Rosling father to the said Sr William whereby he and his airis are acknowledget as our patrone and judge under our Soverane Lord over us and the haill professors of our said vocatioun within this his Hienes kingdom of Scotlande without any appelation or declinator from their judgements in ony

(time hereafter) forever And further we all in ane voce as said is of new have made constitute and ordainit and be thir presentis makis constitutes and ordanes the said Sir William Sinclar now of Rosling and his airis maill our only patrones protectors and overseers under our Soverane Lord to us and our successors deacons maisteris and freemen of our saidis vocatiounes of Masons hammermen within the haile kingdome of Scotland and of our haille priviledges and jurisdictiounes belonging thereto wherein he his father and their predecessors Lairdis of Rosling have been in use of possessioun thir many aidges bygain with full power to him and them be themselves thair wardens and deputis to be constitute be them to affix and appoint places of meeting for keeping of good ordour in the said craft als oft and sua oft as need shall require all and sundry persones that may be knawin to be subject to the said vocatioun to be called absentis to amerciat transgressuris to punish unlawes casualities and vtheris duties whatsomever pertaining and belonging or that may fall to be pait be whatsomever persone or persones subject to the said craft to aske crave receive intromet with and uplift and the samyn to their own proper use to apply deputtis under them in the said office with clerkis seruandis assisteris and all other officers and memberis of court needfull to make create substitute and ordain for whom they shall be holden to answer all and sundry plentis actions and causes pertaining to the said craft and vocation and against whatsomever person or persones professors thereof to hear discuss decerne and decyde acts duties and sentences thereupon to pronunce And the samyn to due execution to cause be put and generallie all and sundrie other priviledges liberties and immunities whatsomever concerning the said craft to doe use and exerce and cause to be done and exercet and keipit siklyke and als freely in all respects as any vyeris thair predecessors has done or might have done themselves in anytime bygane freely quietly well and in peace but any revocatioun obstacle impediment or again calling quhtsomevir.

In witness of the qlke thing to thir presenttis wtin be Alexander Aikinheid servitor to Andrew Hay wrytter we have subt thir nts with our handis at . .

The Ludge of Edinburgh. - William Wallace decon John Watt Thomas Patersone

The Ludge of Glasgow. - John Boyd deakin. Robert Boyd ane of the mestres.

Hew Douok deikon of the Measounes and Vrichtis off Ayre and George Lid(ell) deacan of quarimen and nov quartermaster.

The Ludge of Stirlinge. - John Thompsone James Rind

The Ludge of Dunfermlinge. - (Robert Alisone one of the masters of Dunfermling)

The Ludge of Dundee. - Robert Strachoune master Robert Johnstone Mr of (-) David Mesone Mr of (-)

Thomas Fleming wardane in Edinburgh and Hugh Forrest with our hands att the pen led be the notar under subd for us at our command because we cannot wryt. A. Hay notarius asseruit.

Robert Caldwell in Glasgow with my hand at the pen led be the notar under subscrywand for me because I cannot writt myself. J. Henrysone notarius asseruit.

I John Serveite Mr of ye Craftis in Stirling with my hand att ye pen led be the notar under subscryvand for me because I cannot writt J. Henrysone notarius asseruit.

I John Burne ane of the mris. of Dumfermling with my hand att the pen led be the notar under subscrywand for me at my command because I cannot writ myself. J. Henrysone notarius asseruit.

David Robertson ane of ye mesteris Andrew Welsone master and Thomas (W)elsone varden of the sed Ludg of Sant Androis

Andrew Wast and David Quhyit maisteris in Dundee with our hands att the pen led be the notar under subscryvand att our commands because we cannot writt. Thomas Robertson notarius asseruit.

Chapter 13 - Inigo Jones Manuscript (1655)

THE MIGHT of the FATHER of HEAVEN, and the Wisdom of the Glorious SON, through the Grace and Goodness of the HOLY GHOST, three Persons and One GOD; Be with us and Give us Grace so to Govern us here in our living, that we may come to his B1iss that never shall have Ending. AMEN.

GOOD BRETHREN and FELLOWS, Our Purpose is to tell you how and in what manner this Worthy Craft of MASONRY, was begun; And afterward, how it was kept and Encouraged by Worthy KINGS and Princes, and by many other Worthy Men.

AND ALSO to those that be here; We will Charge by the Charges that belongeth to Every FREEMASON to keep; FOR in good Faith, If they take Good heed to it, its worth to be well kept FOR MASONRY is a Worthy Craft, and a curious SCIENCE, and One of the LIBERAL sciences.

THE Names of the Seven liberal sciences are these:

I GRAMMAR, and that teacheth a Man to Speak and write truly. II RHETORICK and that teacheth a Man to Speak fair, and in soft terms. III LOGICK, and that teacheth a Man to discern truth from falsehood. IV ARITHMETICK, which teacheth a Man to Reckon, and Count all manner of

Numbers. V GEOMETRY, and that teacheth a Man the Mete and Measure of the Earth, and of all other things; which SCIENCE is Called MASONRY. VI MUSICK, which Gives a Man Skill of Singing, teaching him the ART of Composition; & playing upon Diverse Instruments, as the ORGAN and HARP methodically. VII ASTRONOMY, which teacheth a Man to know the Course of Sun, Moon and Starrs.

NOTE I pray you, that these Seven are contain’d under Geometry, for it teacheth Mett and Measure, Ponderation and Weight, for Every thing in and upon the whole Earth for you to know;

That every Crafts man, works by Measure. He buys or sells, is by weight or Measure.

Husbandmen, Navigators, Planters and all of them use GEOMETRY for neither GRAMMAR, LOGICK nor any other of the said Sciences, can subsist without GEOMETRY; ergo, most Worthy and Honourable.

YOU ask me how this Science was Invented, My Answer is this: That before the Generall Deluge, which is commonly Called NOAH’S Flood, there was a Man called LAMECH, as you may read in IV Chapter of Genesis; who had two Wives, the One called ADA, the other ZILLA; By ADA, he begat two SONS, IABAL and IUBAL, by ZILLA, he had One SON called TUBALL and a Daughter ca1led Naamah.

These four Children found the beginning of all Crafts in the World:

IABAL found GEOMETRY and he Divided F1ocks of Sheep, He first built a House of Stone and Timber.

HIS Brother IUBAL found the ART of MUSICK. He was the Father of all such as Handle the Harp and Organ.

TUBAL-CAIN was the lnstructer of Every Artificer in Brass and Iron, And. the Daughter found out the ART of Weaving.

THESE Children knew well that GOD would take Vengeance for SIN either by Fire or Water; Wherefore they Wrote their SCIENCES that they had found in Two Pillars, th1at they might be found after NOAH’S Flood.

ONE of the Pillars was Marble, for that will not Burn with any Fire, And the other Stone was Laternes for that will not drown with any Water.

OUR Intent next is to Tell you Truely, how and in What manner these STONES were found whereon these SCIENCES were Written.

THE Great HERMES (surnamed TRISMAG1STUS, or three times Great) Being both King, Priest and Philosopher, (in EGYPT) He found One of them, and Lived in the Year of the World Two Thousand and Seventy Six, in the Reign of NINUS, and some think him to be Grandson to CUSH, which was Grandson to NOAH, he was the first that began to Leave off Astrology To Admire the other Wonders of Nature; He proved, there was but One GOD, Creator of all Things, He Divided the Day into Twelve Hours. He is also thought to be the first to divide the ZODIACK into Twelve SIGNES, He was to OSYRIS, King of EGYPT; And is said to have Invented Ordinary Anno Mundi Writing, and Hierogliphiks, the first Laws of the Egyptians; And Divers Sciences, and Taught them MDCCCX unto other Men. AND at the Building of Babilon Masonry was much made of; And the king of Babilon, the Mighty NIMROD, was a Mason himselfe, as it’s reported by Antient Histories, And when the City of NINEVE, and Other Cities of the East, were to be Built, NIMROD the King of Babilon Sent thither Masons at the request of the

King of NINIVE his Cousin, And when he sent them forth, He gave them a CHARGE in this Manner.

THAT they should be true to one another, and Love truely together; And. that they should serve the Lord truely for their Pay, so, that their Master might have honour, and all that belong unto him, And Severall other Charges He gave them; And this was the First time that Ever any MASON had any Charge of his CRAFT.

MOREOVER when ABRAHAM and SARAH his Wife, went into EGYPT, and there taught the Anno Mundi. Seven Sciences to the EGYPTIANS; He had a Worthy SCHOLLAR whose Name was *MIXILVIII EUCLIDE, and He learned right well, and became a Great Master of the Seven Sciences; And in His Days, It Befell, That the Lords and the Estates of the Realm, had so many Sons; And they had no Competent Livelyhood.to find their Children.

WHEREFORE they took Council together with the King of the Land, How they might find their Children Honestly as Gentlemen, But could find. no Manner of Good way, And. then Did they Proclaime through all the Land,that if there were any Man, that could Inform them, that he should be well rewarded for his Travell, And that he should hold him well pleased.

AFTER this CRY was made; then came the worthy CLARK EUCLYDE, and said to the King and the LORDS.

IF YEA will Give me Your Children to Govern, I will Teach them One of the Seven SCIENCES, whereby they may live Honestly, as Gentlemen should; Under Condition, that Yea will Grant them, and That I may have Power to Rule them after the manner that science ought to be Ru1ed. And that the King and the Councell Grant Anon and seal his Commission. And then this Worthy Clark EUCL1DE took to him these Lord’s Sons, and taught them the SCIENCE of

GEOMETRY, in Practick, for the Work in STONE, all manner worthy Work, that belongeth to Building of CHURCHES, TEMPLES, TOWERS, CASTLES; And all other manner of Buildings; And He gave them a. Charge in this Manner.

FIRST that they should be true to the King and to the Lord, that they Serve; and To the Fellowship whereof they are Admitted; And that they should Love and be true to one another; And that they should Call Each other his Fellow, or Else BROTHER; and not his Servant Knave, nor no other soul Name; And that they should truely deserve their Pay of the Lord; Or the Master of the Work, that they Serve. THAT they should Ordain the Wisest of them to be the MASTER of the Work; And neither for Love nor Lynage, Riches nor Favour, to Sett another, that hath but little Cunning, to be Master of the Lord’s Work; whereby the Lord should be Evil Served, and they Ashamed; And Also, that they should Call the Governour of the Work MASTER in the time that they work with him.

AND many other Charges He gave them, that are too long to tell, And to all these Charges He made them Swear a great Oath, that Men Used at that time.

AND He Ordain’d for them, a reasonable Pay, whereby they may live honestly; And Also that they should come and Assemb1e together every Year Once, to consult how they might Work best to serve the LORD, for his profit, And to their Own Credit, And. to Correct within themselves, him that had trespassed against the CRAFT.

AND thus was the Craft Grounded there, And that WORTHY Clark EUCLEDE Gave it the Name of GEOMETRY; And now It’s call’d through all the LAND MASONRY SITHENSE Anno Mundi SITHENCE Long time after when the Children of ISRAEL were come into the Land of the MMCCCCLXXIV IEBUSITES which is now call’d

IERUSALEM King DAVID began the Temple, that is called (TEMPLUM DOMINI) with the TEMPLE of IERUSALEM, alias the TEMPLE of the LORD.

THE same king DAVlD Loved MASONS and Cherished them, and gave them Good Pay. And he gave them the Charges in manner as they were given in EGYPT, by EUCLYDE; and other Charges more, as you shall Hear afterwards. AFTER the decease of King DAVID SOLOMON sent to HIRAM, King of TYRE for one who was a Cunning Workman (called. HIRAM ABIF) the Son of a woman of the Line of Naphtali and of Urias the Israelite.

SOLOMON to HlRAM the King

KNOW thou that my Father having a will to Build a Temple to God, Hath been withdrawn from the Performance thereof by the Continual warrs and Troubles he hath had; for he never took rest, before he Either defeated his Enemies, or made them tributaries unto him FOR mine own part. I thank GOD for the peace which I possess; And for that,by the means thereof , I have opportunity (according to mine Own desire) to Build a Temple unto GOD; for he it is that Foretold my Father, that his House should be builded during my Reigne, FOR which Cause, I Pray you ,fend me some one of your Skilfullest men with my Servants to the wood Libanon, to hew down trees in that place; for the MACEDONIANS are more skilfull in Hewing and preparing Timber, than our People are, And I will pay the Cleavers of wood according to your Direction.

HIRAM UNTO KING SOLOMON

THOU hast Cause to thank GOD; in thou he had delivered thy Father’s Kingdom into thy hands; TO thee I say, who art a Man, wife & fu1l of Vertue; for which cause, since no news can come unto me more gracious, nor Office of Love more esteemed than this, I will accomplish all that thou requestest for after I have

caused a great quantity of Ceadar & Cyprus wood to be cut down, I will send it thee by sea, by my servants; whom I will command (and furnish with Convenient Vessells of Burthen) to the end they may deliver the same in what place of thy kingdome it shall best please thee; that afterwards, thy Subjects may transport them to Jerusalem. YOU shall provide to furnish us with CORNE,whereof we stand in need ,because we Inhabit an Island.

SOLOMON King David’s SON to finish the TEMPLE that his Father had begun, sent for MASONS into divers Countries, and gathered them togather, so that he had Fourscore thousand Workmen that were workers of STONE, and were all named MASONS, and he chose three THOUSAND of them to be Masters & Governours of his work.

First of Kings VII XIV AND HIRAM King of Tyre sent his servants unto SOLOMON, for he was ever a Lover of King. David, And he sent Solomon Timber and workmen to he1p forward the Building of the Temple, And he sent one that was Named HIRAM ABIF a widows Son of the Line of Nephtali. He was a Master of Geometry, and was of all his Masons, Carvers, Ingravers and workmen, and Casters of Brass and all other Metalls that were used about the Temple.

KING SOLOMON confirmed both the Charges and manners, that his Father had given to MASONS, thus was the worthy work of MASONRY Confirmed in Jerusalem, and many other Kingdoms, And he finished the Temple Anno Mundi M MM.

CURIOUS Craftsmen walked about full wide in divers Countries; some to Learn more Craft and Cunning, others to teach them that had but little Cunning.

AND at the Destruction of the FIRST Temple

THE SECOND Temple began in the Reign of SYRUS LXX Years after the Destruction, it being hindred; It was XLVI Years in Building and was finished in Darius his Reign.

MMMDXXII IN the Reign of Ptolmie and Cleopatra, ONIAS built a Jewish Temple in the place Called MMMDCCCXIII Bubastiss, and Called after his own Name.

THE Tower of Straton (alias Ceasaria built by HEROD in Palestine and many other Curious works of Marble, As the Temple of Ceasar Agrippa to his Memory, in the Country called MMMDCCCXLII Zenodoras near to a place called Panion.

He also pulled down the second Temple, that was finished in DARIUS his reign, and appointed one Thousand Carriages to draw stone to the place; And chose out Ten Thousand MMMDCCCCXLVI Cunning and expert workmen, to hew, and mould Stone; And. One Thousand he chose out and Cloathed, and made them Masters and Rulers of the work; And Anno Mundi built MMMDCCCCXLVII built a New Temple on the Foundation, which SOLOMON had laid, not inferior to the first. And was finished Nine years before the birth of our SAVIOR. MMMDCCCCLVI AFTER the birth of our Saviour, Aururiagus being King of Britain, Qaudius the Emperor came over with an Army; and fearing to be overthrown made a League with him; and gave him his Daughter in marriage; and that he should hold his Kingdom of Romans, and for the Emperor then returned. IN the Year XLIII, after the birth of CHRIST, MASONS came into England, and built a Anno Christi XLIII good1y Monastry Near unto Glassenbury, with many CASTLE S and TOWERS.

THIS sumptious Art of GEOMETRY; it being prosest by Emperors, Kings, Popes, Cardinals and Princes innumerable, who have all of them left us the Permanient Monuments of it in their several Anno Christi CXVII places of their Dominions; Nor will this I presume be denyed, when well considered ,that

Renowned Example the TRAJAN COLLUM; it being one of the most superb Remainders of the Romans Magnificence, to be now seen Standing; And which has more Immorta1lised the Emperor TRAJAN, than all the PENS of Hiftorians. it was Erected to him, by the Senate and People of’ Rome; In memory of those Great services he had rendred the Country, and to the end, the memory of it might remain to all succeeding Ages; and continue so long as the very Empire itse1fe.

Anno Christi CCC AND in Saint ALBANES time; the King of England that was a Pagan, Did wall the Town that was called Verulum; And Saint ALBAN was a worthy Knight, and Steward of the Kings Houshold; and had got the Government of the Realm, and also the Town walls, and Loved Masons well and cherished them much, and he made their Pay Right good, standing as the Realm then did; for he gave them two Shillings per week, and three pence to their Chear; For before that time through all the Land, a MASON had but a Penny a day and his meat, untill Saint ALBAN mended it.

AND he got them a CHARTER of the King for to ho1d a Councell Yearly, and gave it the Name of an Assembly; and was thereat himselfe, and helped to make MASON, and gave them charges as yea. shall have afterwards. IT happened presently after the Martyrdom of St Alban, who is truly termed England’s Proto Martyr;that a Certain King Invaded the Land and destroyed most of the Natives by Fire and sword That the SCIENCES of Masonry was much decayed, untill the Reign of Anno Domini DXCVI ETHELBERT King of Kent, Gregory the First Surnamed Magnus, sent into the Isle of Britaine a Monk with other Learned Men, to Preach the Christian Faith, for this Nation as yet, had not fully received it. this said Ethelbert, built a Church in Canterbury and Dedicated it to St Peter, and St Paul; and is supposed to have built, or restored the Church of St.Pauls in London: he also built the Church of St. Andrews in Rochester.

SIBERT King of the East Saxons by perswasions Of’ ATHELBERT King of Kent, having received, Anno Domini DCXXX the Christian faith; built the Monastry at Westminster, to the Honour of God, and St Peter.

DCCCXCV SIGEBERT King of the East Angles began to Erect the University of Cambridge.

ATHELSTANE began his Reign he was a Man beloved of all Men, he had great devotion towards the Churches, as appeared in the Building, adorning and. Endowing of Monasterys. He built one at Wilton in the Diocess of Salisbury; another at Michelney in Somersetshire: besides these; there were few famous Monasteries in this Realm, but that he adorned the fame, either with some new piece of Building, Iewells or Portions of Lands. he greatly Enriched the Church of York. EDWIN Brother to King Athelstane Loved MASONS much more than his Brother did, and was a great Practizer of GEOMETRY and drew himselfe to Commune and talk with MASONS, to Learn the CRAFT, and afterward for the Love that Anno Domini DCCCCXXXII he had to MASONS and to the CRAFT. He was made a Mason, and got of his Brother a CHARTER , and Commission, to hold an Assembly himselfe at York; where they would within the Realm once a Year; to correct within themselves, faults and trespasses, that were done within the CRAFT, and he held an Assembly himselfe at YORK, and there made MASONS and gave them Charges, and taught the manner; and Commanded that Rule to be kept for ever after; and gave them the CHARTER, AND COMMISSION to keep; and made an Ordinance that it should be renewed from King to King. AND when the Assembly was gathered together, he made a CRY, that all Old MASONS, and young, that had any writing or understanding of the Charges, and manners. that were made before in the Land, or in any other; they should bring and shew them AND it was proved there were found some in French, some in Greek, some in English, and some in other Languages; and they were all to one Intent and purpose; and he made a Book thereof, how the Craft was founded; and he himselfe commanded, that it should be read or told, when any MASON should

be made, and for to give him his Charges; And from that Day untill this time, manners of MASONS have been kept in that form, as well as men might govern it.

FURTHERMORE at divers Assemblys certain Charges have been made and ordained, by the best advice of Masters and FELLOWS.

EVERY Man that is a Mason, take right good. heed. to these Charges. And if any man find himselfe Guilty in any of these Charges, he ought TO Amend, and pray to GOD, for his grace; especially you that are to be Charged. Take good heed that yea may keep THE FIRST CHARGE IS THIS, That yea be true Men to God, and the HOLY CHURCH.

SECOND, THAT yea Use no HERESY, wilful; or run into Innovations, but be yea wise Men, and discreet in Every thing.

THIRD; That yea be not disloyall; nor Confederates in treasonable plotts; But if yea hear of any treachery against the Government, yea ought to discover it if yea cannot otherwise prevent it.

FOURTH; That yea be true to one another, (that is to say) to Every MASON of the Craft of MAS ONRY, that be MASONS allowed, yea shall do to them, as yea would they should doe unto you.

FIFTH; that yea keep all the Councell of your Fellows truly, be it in Lodge or in Chamber, And all other Councells that ought to be kept, by the way of Brotherhood.

SIXTH; that no Mason shall be a thief, or Conceal any such unjust Action, so far forth as he may wit or know.

SEVENTH, that every Allowed Mason shall be true to the Lord or Master whom he ferves, and shall serve him faithfully to his Advantage.

EIGHTH; that yea shall Call such Mason your Fellow or Brother, neither shall you use to him any scurilous Language.

NINTH; that yea shall not desire any unlawfull Communication with your fe1lows Wife, nor cast a wanton Eye upon his Daughter; with desire to defile her; nor his Maid servant or any wife put him to diswdship.

TENTH; that you Pay truly and honestly for your Meat and Drink wherever you Board; that the craft be not Slandered thereby.

THESE be the Charges in General that BELONGS to Every free Mason to be kept, both by MASTERS and Fellows

REHEARSE I will other Charges in singuler FOR MASTERS and Fellows

FIRST, That no Masters or Fellows shall take upon him any Lord’s work nor any other Man’s work unless he know himself Able and sufficient to perforrne the same, so that the Craft have no standard, nor disworship thereby, but the Lord may be well and truly served.

SECOND, that no Master take no work, but that he take it reasonably, for that the Lord. may be well served and the Master get Sufficiently, to live handsomly and honestly, and to pay his Fellows truely their pay, as the manner is.

THIRD, that no Master nor Fellow shall supplant any other of their work, (that is to say) if another hath taken workein hand, or stand Master for any Lord’s work; he shall not deale under hand, to mischiefe or undermine him, to put him out, Except he be unable of Cunning, to perform the work.

FOURTH, that no Master nor Fellow shall take any Apprentice but for the full term of seven Years; And that the Apprentice be Able of Birth (that is to say) free borne, and whole of Limbs, as a Man ought to be.

FIFTH, that no Master nor Fellow, take any Allowance or bribe of any Man, that is to be made a Mason, without the Assent, Consent, and Councell of his Fellows; and that he, that is to be made a MASON, be able in all manner of degrees (that is to say) freeborne; Come of good kindred, true, and no Bondman, and that he have his Right Limbs, as a Man ought to have.

SIXTH ,That no Master nor Fellow take an Apprentice unless he hath suficient Occupation to set him at work Nay to set three of his Fellows; or two at least at work.

SEVENTH, That no M aster or Fellow shall take no Mans work to Task, that Used, or was wont to Iourney work.

EIGHTH, That Every Master shall give pay to his Fellow according as they deserve so that he be not deceived by false workmen.

NINETH, That no Man slander another behind his back to make him loose his good Name, and thereby also make him suffer in his way of Living.

TENTH, That no Fellow within the Lodge, or without; Misanswer, or give another reproachfull Language, without some reasonable Cause.

ELEVENTH, That every Mason shall Reverence his Elder; and put him in workship.

TWELFTH, That no Mason shall be a Common player at Hazard, or at Dice, or at Cards nor any other unlawfull Game whereby the Craft might be slandered.

THIRTEENTH, That no Mason shall be a Common Leecher, nor Pander, or Baud whereby the Craft might be slandered.

FOURTEENTH, That no Fellow go into the City or Town in Night time, without he hath some one or other with him to BEAR Witness that he was in honest places.

FIFTEENTH, That Every Master and Fellow, sha1l come to the Assembly, if that be within Fifty Miles about him, if he hath any warning, And if he hath Trespassed against the Craft, then abide the Award of the Masters and Fellows, and make satisfaction accordingly, if they are able; But if not Submit to their reasonable Award; Then they shall go to Common Law.

SIXTEENTH, That no Master or Fellow make any Mould or Square, or Rule to Mould Stones withall; but such as are allowed by the Fraternity.

SEVENTEENTH, That Every Mason shall Receive and Cherish strange Fellows, when they Come over the Country, and set them at work if they will as the manner is (that is to fay) if he hath Mould Stones in his place, or else he shall refresh him with money to Carry him to the next Lodge.

EIGHTEENTH, That every Mason shall truely serve the LORD for his pay; And every Master shall truely make an END of his Work; be it Talk or Journey If he have his Demand, and all he ought to have.

THESE Charges That we have now Rehearsed unto you and all other that belong to MASONS YEA shall keep. SO Help you GOD, and the ITALLIDOM. FINIS.

Chapter 14 - Harleian Manuscript (early 1600s)

The "Apprentice Charge" attached to a MS. which contains the "New Regulations," are found in many MSS., and are those used in the written Indentures of an Apprentice. The "New Regulations" are found in the "Harleian MS.," which is the one we give; the "Grand Lodge MS. 2," numbered 29 c. 33; (2) the "Roberts MS.," numbered 1 to 7; (3) the "McNab MS."; (4) a MS. seen by Dr. James Anderson, number 1 to 7; but there must have been an older original. The Harleian, Grand Lodge, and McNab MSS. give no date of the Assembly; Roberts and Anderson give 1663; probably there was no date in the oldest original. The British Museum officials consider the "Harleian MS." to be early 17th century; it forms a species of Grand Lodge, and inaugurates a Charge for Apprentices.

VI. "THE NEW ARTICLES AND APPRENTICE CHARGE." (Harleian MS., etc., early 17th Century). . . . . . . . . . . . . . . . . . . (THE NEW ARTICLES)

(1) 26. No person (of what degree soever) bee accepted a Free-Mason unless he shall have a lodge of five Free Masons; at least where of one to be a Master or Warden, of that limitt or devision, wherein such lodge shall be kept, and another of the trade of Free Masonry.

(2) 27. That noe p'son shall be accepted a Free Mason but such as are of able body, honest parentage, good reputation, and observers of the laws of the land.

(3) 28. That noe p'son hereafter be accepted a Free Mason, nor shall be admitted into any Lodge or Assembly until hee hath brought a certificate of the time of accep'con from the Lodge yt accepted him, unto the master of that limitt and devision where such Lodge was kept which say'd Master shall enrole the same in parchment in a role to he kept for that purpose, to give an account of all such Accep'cions at every general Assembly. “See the acct. of such Roll at York, Ch. X.”

(4) 29. That every person whoe now is Free Mason shall bring to the Master a note of the time of his accep'tion, to the end the same may be enrolled in such priority of place of the p'son shall deserve and to ye end the whole Company and Fellows may the better know each other.

(5) 30. That for the future the say'd Society, Company, and Fraternity, of Free Masons shall be regulated and govern'd by one Master, and Assembly, and Wardens, as ye said Company shall think fitt to chose at every yearly general Assembly.

(7) 31. That no p'son shall be accepted a Free Mason, or know the secrets of the said Society, until he hath first taken the Oath of secrecy hereafter following: -- I, A.B., doe in the presence of Almighty God and my Fellows and

Brethren here present, promise and declare that I will not at any time hereafter, by any act or circumstance whatsoever, directly or indirectly, publish, discover, reveale, or make knowne, any of the secrets, priviledges, or counsells, of the Fraternity or Fellowship of Free Masons, {559} which at this time, or at any time hereafter, shall be made knowne unto mee. So helpe mee God, and the holy contents of this booke.

(THE CHARGE BELONGING TO AN APPRENTICE)

1. You shall truly honour God and his Holy Church, the King, your Master, and Dame, you shall not absent yourself but with the license of both, or one of them, from their service by day or night.

2. You shall not purloin or steal, or be privy, or accessory to the purloining or stealing, to the value of sixpence, from them, or any of them.

3. You shall not commit adultery, or fornication, in the house of your Master, with his wife, daughter, or maid.

4. You shall not disclose your Master's or Dame's counsels, or secrets, which they have imparted to you, nor what is to be concealed, spoken, or done within the precincts of their house, by them or either of them, or by Free Masons.

6. You shall reverently behave yourself to all Free Masons, not using cards, or dice, or any other unlawful games, Christmas excepted.

7. You shall not haunt, or frequent any taverns, alehouses, or such as go into any of them, except when your Master's business, or Dame's, their, or any of their affairs, or without their or any of their consent.

8. You shall not commit adultery or fornication in any man's house, where you shall be at table or at work.

9. You shall not marry or contract yourself to any woman during your Apprenticeship.

10. You shall not steal any man's goods, but especially your said Master's, or any of his Fellow Masons', or suffer any one to steal their goods, but shall hinder it if you can, and if you cannot, then you shall acquaint your said Master, and his Fellows presently.

VII.

"ADDITION TO "NEW ARTICLES," IN" 1663. 6th. That noe p'son be accepted a Ffree Mason, except he be one and twenty yeares old or more. GRAND LODGE MS. No. 2, "circa" 1650. 32. The 6th. p. 559. (Hence the omission from Harleian MS., and some others may be an error by accident. No date.)

VII.

The Addition of 1663 to the "New Articles,"

and numbered 6, is given by Anderson in the copy he saw, and also in the copy printed by Roberts in 1722. But as it appears in "Grand Lodge MS. 2," as Article 32, it may have been omitted by accident from VI. version.

Chapter 15 - Thomas Tew Manuscript (1680)

The Book of masons

Good Brethren and fellows. My purpose is to show you how and in what sort of manner this Worthy Craft of Masonry was first founded and afterwards how it was and so maintained & upholden by worthy Kings and Princes and many of the worshipfull men. And also them that so true were with Ponderasion. Unto you the charges that belongeth to Every Free Mason to keep. For it is a Science that is worthy to be kept for a working craft and Virtuous Science, For it is one of the Seven Liberal Sciences and then be the name of them.

First is Grammer that teacheth a man to speak and write truly.

The Second is Rhetorick that teacheth a man to speak in Subtel terms.

The third is Dilectick That teacheth a man to discern to know truth and Falshood asunder.

The Fourth- Arithmetick that teacheth to Reckon and count all manner of numbers.

The fifth is Geometra and it teacheth us Mete and Measure the Earth and other things of the which is Masonry;

The sixth Science is Musick that teacheth the Craft of Song and voice of tongue Organ and harp.

The Seventh is called Astronomy and teacheth to know the Course of the Sunn and of the Starrs.

These be the Seven Liberal Sciences the which be all found by one Science which is called Geomtry. This may you prove that all the Sciences in the World were grounded upon this science-Geometry for it teacheth Mete Measure Ponderasion & Weight of all manner of kind of measure, And there is no man that Worketh any kind of Craft but Worketh by Measure, Nor any man that buyeth & Selleth but useth the Measure or Weight & that belongeth to Geometry and these Craft do find all other of the Six Sciences & especially the Plowman and Tillers of all kind of Graine Corn Seeds Vines Planters and Sellers of Fruit, nor cannot Plow Till sow or sett without Geometry. For Grammer nor Astronomy nor any of all these Sciences Cannot find a man one measure or Mete xxx without Geomtry.

Wherefore that Science may well be called the Most Worthiest science of all Sciences which can find be the Mete and Measure to the Rest.

If you ask how this Worthy Science was begun, I shall tell you, Before the flood of Noah there was a man that was Called Cain the Sower. Cain killed his Brother Abel With an Arrow as the Scriptures so sayeth In the fourth chapter of Genesis: Thus Cain begat Enoch and unto Enoch was Born Jarid.

Transcript of the first section of “The Thomas W. Tew” Manuscript

Chapter 16 - Edinburgh Register House Manuscript (1696)

Knoop, D; Jones, G P; Hamer, D; The Early Masonic Catechisms, Manchester University Press (1963) Second Edition, pp 31-34

The Edinburgh Register House MS 1696

Discovered in 1930 by Bro Charles T McInnes in the Old Register House, Edinburgh

SOME QUESTIONES THAT MASONS USE TO PUT THOSE WHO HAVE YE WORD BEFORE THEY WILL ACKNOWLEDGE THEM

Quest. 1 Are you a mason. Answer yes

Q: 2 How shall I know it? Ans: you shall know it in time and place convenient.

Remark the forsaid answer is only to be made when there is company present who are not masons But if there be no such company by, you should answer by signes tokens and other points of entrie

Q: 3 What is your first point? Ans: Tell me the first point ile tell you the second, The first is to heill and conceall, second, under no less pain, which is then cutting of your throat, For you most make that sign, when you say that

Q: 4 Where wes you entered? An: At the honourable lodge.

Q: 5 What makes a true and perfect lodge? An: Seven masters, five entered

apprentices, A dayes journey from a burroughs town without bark of dog or crow of cock

Q: 6 Does no less make a true and perfect lodge, An: yes five masons and three

entered apprentices &c.

Q: 7 Does no less. An: The more the merrier the fewer the better chear

Q: 8 What is the name of your lodge An: Kilwinning

Q: 9 How stands your lodge An: east and west as the temple of jerusalem

Q: 10 Where wes the first lodge. An: In the porch of Solomons Temple

Q: 11 Are there any lights in your lodge An: yes three the north east. s w, and

eastern passage The one denotes the master mason, the other the warden The third the setter croft.

Q: 12 Are there any jewells in your lodge An: Yes three, Perpend Esler a Square

pavement and a broad ovall

Q: 13 where shall I find the key of your lodge, yes [? = Ans] Three foot and an half from the lodge door under a perpend esler, and a green divot. But under the lap of my liver where all my secrets of my heart lie

Q: 14 Which is the key of your lodge Ans: a weel hung tongue

Q: 15 where lies the key Ans: In the bone box

After the masons have examined you by all or some of these Questions and that you have answered them exactly and mad the signes, they will acknowledge you, but not a master mason or fellow croft but only as [? = an] apprentice, soe they will say I see you have been in the Kitchine but I know not if you have been in the hall, Ans I have been in the hall as weel as in the kitchine

Quest 1 Are you a fellow craft Ans: yes

Quest 2 How many points of the fellowship are ther Ans: fyve viz foot to foot Knee to Kn[ee] Heart to Heart, Hand to Hand and ear to ear. Then make the sign of fellowship and shake hand and you will be acknowledged a true mason.

The words are in the I of the Kings Ch 7, 21, and in 2 chr: ch 3 verse last.

THE FORME OF GIVEING THE MASON WORD

Imprimis you are to take the person to take the word upon his knees and after a great many ceremonies to frighten him you make him take up the bible and laying his right hand on it you are to conjure him, to sec[r]ecie, By threatning that if [he] shall break his oath the sun in the firmament will be a witness agst him and all the company then present, which will be an occasion of his damnation and that likewise the masons will be sure to murder him, Then after he has promised secrecie They give him the oath a[s] follows

By god himself and you shall answer to god when you shall stand nakd before him, at the great day, you shall not reveal any pairt of what you shall hear or see at this time whither by word nor write nor put it in wryte at any time nor draw it with the point of a sword, or any other instrument upon the snow or sand, nor shall you speak of it but with an entered mason, so help you god.

After he hes taken the oath he is removed out of the company, with the youngest mason, where after he is sufficiently frighted with 1000 ridicolous postures and grimmaces, He is to learn from the sd mason the manner of makeing his due guard whis [? = which] is the signe and the postures and words of his entrie which are as follows ffirst when he enters again into the company he must make a ridiculous bow, then the signe and say God bless the honourable company. Then putting off his hat after a very foolish manner only to be demonstrated then (as the rest of the signes are likewise) he sayes the words of his entrie which are as follows Here come I the youngest and last entered apprentice As I am sworn by God and St John by the Square and compass, and common judge to attend my masters service at the honourable lodge, from munday in the morning till saturday at night and to keep the

Keyes thereof, under no less pain then haveing my tongue cut out under my chin and of being buried, within the flood mark where no man shall know, then he makes the sign again and with drawing his hand under his chin alongst his throat which denotes that it be cut out in caise he break his word.

Then all the mason present whisper amongst themselves the word beginning at the youngest till it comes to the master mason who gives the word to the entered apprentice.

Now it is to be remarked that all the signes and words as yet spoken of are only

what belong to the entered apprentice, But to be a master mason or fellow craft there is more to be done which after follows.

ffirst all the prentices are to be removed out of the company and none suffered to stay but matters. Then he who is to be admitted a member of fellowship is putt again to his knees, and gets the oat[h] administrated to him of new afterwards he must go out of the company with the youngest mason to learn the postures and signes of fellowship, then comeing in again, He makes the masters sign, and sayes the same words of entrie as the app[rent]ice did only

leaving out the com[m]on Judge then the masons whisper the word among themselves beginning at the youngest as formerly afterwards the youngest

mason must advance and put himself into the posture he is to receive the word and sayes to the eldest mason in whispering. The worthy masters and honourable company greet you weel, greet you weel, greet you weel. Then the master gives him the word and gripes his hand after the masons way, which is all that is to be done to make him a perfect mason.