EDITION

SOURCES OF FREEMASONRY

COOKE

MANUSCRIPT

TRANSLATED BY:

KARLO HAMEDER

BOOK No. 3

Rukopis Cooke

Masonski rukopis

o starim dužnostima

prevod Karla Hamedera V

sa prevoda DžordžaVilijama Speta (George William Speth) na moderni engleski

Smashwords Edition

Published by Karlo Hameder V at Smashwords

Copyright 2018 Karlo Hameder V

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Ova eknjiga je posvećena Katarini Karlu i Violi

Uvod

Rukopis Matthew Cooke (Britanski muzej: "Rukopis br. 23.198") napisan je oko 1450. godine. u obliku transkripta jednog još starijeg dokumenta koji potiče od nepoznatog spekulativnog masona.
Rukopis Cooke je najverovatnije bio u posedu gosp.Džordža Pejna (Mr. George Payne) kada je, tokom svog drugog mandata kao Veliki Majstor Prve Velike Lože Engleske 1720. godine, sastavljao Opšta pravila, što je Anderson uključio u svoju verziju Konstitucije, objavljene 1723. godine. Sam Anderson je očigledno koristio redove 901-960.
Ova verzija je verna transkripcija uzeta iz Komentara G.W. Speta dodatom faksimilu Lože Quatuor Coronati u II tomu njenog antigrafa objavljenog 1890.

Cooke Manuscript

Masonic manuscript

the Old Duties

Translation by Karlo Hameder V

from the translation of George William Speth into modern English

Smashwords Edition

Published by Karlo Hameder V at Smashwords

Copyright 2018 Karlo Hameder V

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the prior written permission of the publisher, except by a reviewer who may quote brief passages in a review to be published by a newspaper,magazine, or journal.

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This book is dedicated to Catherine Karl and Viola

Introduction

The Matthew Cooke Manuscript (British Museum: "Additional M.S. 23,198") was written ca. 1450. A transcript of a yet older document, it was written by a Speculative Mason.

The Cooke MS. was most certainly in the hands of Mr. George Payne, when in his second term as Grand Master in 1720 he compiled the General Regulations, and which Anderson included in his own version of the Constitutions published in 1723. Anderson himself evidently made use of lines 901-960 of the MS.

This version is a faithful transcription taken from G.W. Speth's Commentary appended to the Lodge Quatuor Coronati facsimile in Vol. II of its Antigrapha, published in 1890.

Hvaljen budi Bože, Oče naš slavni, osnivaču i stvoritelju neba i zemlje, i svega što u njima jeste, za ono što si podario od svog božanskog bića, stvorivši mnoge stvari svakovrsnih vrlina čovečanstvu na korist. Jer Bog jeste taj koji beše stvorio sve stvari da se potčine i služe čoveku. Sve što za jelo je zdravo odredi on da čoveku za ishranu služi. A pored toga, čoveku um dade i nauk raznih stvari i zanata, kojima raditi možemo da bismo sebi življenje omogućili i oblikovali mnoge predmete, mile oku božijem, za našu sopstvenu ugodnost i zaradu. Navodenje svega ponaosob, pismom ili rečju, bilo bi suviše obimno, pa se od toga uzdržavam; ali ću ipak da ti kažem o tome nešto; na primer, ko i kako Nauk Geometrije pronade i ko začetnici i nje i nekoliko drugih nauka behu, kako u Bibliji navedeno je, a i drugim povestima.

Kako, i na koji način, ovaj vrsni Nauk Geometrije nastade, reći ću ti, kako ranije spomenuh. Moraš znati da postoji sedam liberalnih nauka iz kojih je svih sedam ostalih nauka i zanata niklo; prvenstveno, Geometrija je prvi izvor svih ostalih nauka, štagod one bile.

Ovih sedam nauka sledeće su:

Prva, koja se naziva osnovom svih nauka jeste gramatika koja uči da se piše i govori pravilno.

Druga je retorika, koja nas uči da govorimo elegantno.

Treća je dijalektika, koja nas uči kako da razlučimo istinu od neistine, obično znana kao umetnost ili sofistika (logika).

Cetvrta je aritmetika, koja nas upućuje u nauku brojeva, računanja i sastavljanja računa.

Peta je Geometrija, koja nas uči o svemu u merenju, merama, težinama u svim vrstama zanata.

Šesta je muzika, a ona nas uči umetnosti pevanja oznakama za glas, na orguljama, trubi i harfi i svim stvarima u vezi njih.

Sedma je astronomija, koja nas uči o kretanju sunca i meseca i drugih zvezda i planeta na nebu.

Namera nam je da raspravljamo prvenstveno o temeljima Geometrije i onima koji ih položiše. Kao što ranije bejah napomenuo, liberalnih nauka ima sedam, tj. sedam nauka ili zanata koji sami po sebi slobodni su, ali svoje postojanje ostvaruju samo preko Geometrije. A Geometrija opisati se može kao merenje zemlje jer izvedena beše od reči geo, grčke reči za "zemlju" i metrone, reči za "meru". Tako je reč Geometrija složena i označava merenje zemlje.

Ne čudi se što rekoh da sve nauke postoje jedino kroz nauk Geometrije, jer nema umetnosti ili zanata obavljanog čovečjim rukama koji nije skovan naukom Geometrije, koja jeste njegov glavni faktor (notabulle cause). Jer ako čovek svojim rukama radi, neki alat on koristiti mora, a na ovom svetu ne postoji nikakvo orude od bilo kakvog materijala u kojem nema zemlje tj. rude, a koja se u zemlju vraća. A ne postoji nikakvo sredstvo rada ili alat koji ne bi imao odredene proporcije. A proporcija je mera, a orude ili alat je zemlja. Iz toga je Geometrija merenje zemlje, te potvrdujem da svi ljudi žive po Geometriji jer svi na ovom svetu žive od rada svojih ruku.

Mogao bih navesti mnoge druge dokaze da je Geometrija nauka po kojoj svi misleći ljudi žive, ali se zbog dužine izlaganja suzdržavam od toga sada.

A sada ću stupiti dalje u temu ovu. Treba da znaš da medu svim zanatima kojima čovek se na ovom svetu bavi, Zidarstvo ima najveću reputaciju i najveći udeo u nauci Geometrije, kako u Bibliji i Majstoru istorije navedeno je, kao i u Polihronikonu (Polychronicon), hronici kojoj verovati vredi, kao i u delima Bedae de Imagine Mundi i Isodorus Ethomolegiarum Methodius Episcopus & Martiris.
Mnogi drugi kažu da je Zidarstvo glavni deo Geometrije, a i ja mislim da tako kazati se može, pošto prvo beše, kako u Bibliji stoji, u prvoj knjizi i četvrtom odeljku Postanka. Svi autori gorespomenuti u tome se slažu, a neki od njih to i otvoreno i direktno i kažu, isto kao u "Postanku" biblijskom.

Pre Noinog Potopa u sedmoj generaciji direktnih potomaka Adamovih živeše čovek po imenu Lamek, koji dve žene imadaše, imenima Ada i Zila zvane. Od prve žene, Ade dobi on sina dva, Džabala i Džubala. Stariji, Džabal, beše prvi čovek koji otkri geometriju i zidarstvo, te gradaše kuće, pa se u Bibliji naziva ocem svih ljudi koji prebivaju u šatorima ili kućama za stanovanje. On beše Kainov majstor zidar i upravitelj radova kada Kain, sin Adamov gradiše grad Henok, koji beše prvi od svih gradova koji on dade Henoku sinu svome, po kome grad i dobi ime Henok, ali se danas zna po imenu Ephraim. A taj grad beše mesto gde nastavi se nauk Geometrije i Zidarstva i zasnuje kao nauka i kao zanat ruku čovečijih. Stoga, s pravom kazati možemo da je ona pokretač i temelj svih zanata i nauka. A taj čovek Džabal takode i ocem svih pastira beše nazvan. U Majstoru istorije se kaže, kao i u Bedi De Imagine Mundi i Polihronikonu i delima mnogim drugim, da on prvi od ljudi beše koji zemlju izdeli tako da svako može svoj komad znati i odrediti rad svoj na njemu. Takode on izdeli stada ovaca, tako da svako može znati koje ovce su njegove, tako da možemo reći da on tu nauku beše iznašao.

A brat njegov Džubal ili Tubal pronalazač muzike i pesme beše. Tako Pitagora u Polihronikonu navodi, a isto kaže i Isodoros. U šestoj knjizi Ethemolegisa kaže se da on osnivač muzike i pesme beše, kao i orgulja i trube; a nauku tu otkri uz pomoć niza čekića svog brata Tubal-kaina.

Po istinskom kazivanju Biblije, četvrtog odeljka "Postanka", žena Lamechova, Sila, rodi mu sina i kćer, a zvahu se Tubalkain, to sin beše, a kćer nazvahu Nama. Po Polihronikonu, neki ljudi rekoše da ona Noina žena beše; ali istinitost tu potvrditi nećemo.

Moraš znati da sin taj Tubalkain osnivač kovačkog zanata beše, kao i drugih umeća ručnih sa metalima, kao što su gvožde, mesing, zlato i srebro, kako neki učeni autori kažu; a sestra njegova Nama otkri umeće tkanja, jer pre vremena njenog ne beše materijala tkanog, već preli su predu i pleli je i odeću takvu od toga pravili kakvu su mogli. A pošto ta žena Nama izmisli nauk tkanja, zanatom ženskim ga nazvaše.

A ta četiri brata znadoše da Bog će greh vatrom ili vodom kazniti. Stoga zabrinuti behu kako će umeća koja su otkrili spasiti, te se okupiše da svom snagom umova svojih savet nadu. Rekoše da dve vrste kamena postoje, onaj koji ne gori, imenom mermer zvan, a drugi imena "Lacerus" koji ne tone. Tako odlučiše da zapišu sve veštine koje u ta dva kamena pronadoše, tako da ako Bog kaznu vatre pošalje, mermer se zapaliti neće, a ako kazna vodom dospe, drugi potonuti neće, pa zamoliše starijeg brata Džabala da dva stuba od ta dva kamena izradi, od mermera i "Lacerusa" i da na njima zapiše sve nauke i zanate koje pronadoše, i on tako i učini. Stoga reći možemo da on najmudriji u nauci beše, jer prvi započe i izvrši njihov naum pre Noinog potopa.

Srećom, braća znadoše da Bog će kaznu poslati, ali ne znadoše da li će to vatrom ili vodom biti. Znadoše po proročanstvu da će kazna božija stići na jedan ili drugi način, te zapisaše svoje nauke na dva kamena stuba.
A neki ljudi rekoše da na dva kamena stuba zapisaše svih sedam svojih nauka, ali to ne potvrdujem. Imali su na umu da će kazna usledit', te tako ona od Boga i stigne. Beše to takav potop da prekri čitavu zemlju i utopiše se svi ljudi sem osmoro.
To Noa, njegova žena i tri njihova sina sa ženama svojim behu, te od sinova tih sav svet poreklo vodi, a zvahu se Šem, Ham i Jafet. A taj potop Noinim potopom nazvaše, jer on i njegova deca behu spaseni njime. A mnogo leta nakon potopa, kako hronike zbore, dva su stuba pronadena, a hronike takode kažu da veliki službenik, Pitagora, nade jedan, a drugi nade Hermes, filozof, i oni predavaše nauke koje na njima zapisane otkriše.

Svaka je hronika i istorija, te mnogi drugi pisci, a naročito Biblija, spominju gradnju Vavilonske kule; a zapisano je u Bibliji, u knjizi "Postanka", poglavlje X kako Ham, sin Noin, zače Nimroda, koji izraste u moćnog čoveka na zemlji i postade jak kao džin. Beše veliki vladar, a u početku mu kraljevstvo beše sam Vavilon kao i Erek i Akad i Kalne a i zemlja Šinar.
A taj isti Ham započe Kulu vavilonslku a učio je radnike svoje Zanatu zidarskom, a imaše sa sobom mnoge zidare, više od 40.000 i voleo ih je i štitio dobro. A u Polihronikonu zapisano je, kao i u Majstoru istorije i drugim povestima, a pored toga Biblija u poglavlju 10. svedoči, kako je zapisano, da Ašur, koji beše u bliskom srodstvu sa Nimrodom, izade iz zemlje Šinearu i sagradi Ninivu i Plateas (tako napisano je) i mnoga druga mesta. Jer zapisano je "Do terra illa" [&c.]. — "dar zemlje te" [itd.]

Razum nam govori da bismo trebali direktno reći kako i na koji način dužnosti zidarskog nauka se zasnovaše i ko mu prvi dade ime zidarstvo. A vas većina zna da se spominje i zapisano je u Polihronikonu i Methodus Episcopus et Martirisu da je Ašur, koji dostojan vladar Šinara beše, zamolio Nimroda kralja da mu pošalje Zidare i radnike zanata da mu pomognu da svoj grad napravi koji naumi da podigne. A Nimrod mu pošalje 3000 zidara. Kad su ovi bili spremni da krenu pozva ih preda se i reče im: "Morate otići do mog rodaka Ašura da mu pomognete da izgradi grad svoj, ali pazite da se dobro vladate, a ja ću vam dati Dužnosti koje treba da služe u vašu i moju korist.

Kada stignete do tog vladara, gledajte da budete iskreni prema njemu, kao što biste bili prema meni, radite na čast vašeg Zanata i uzimajte razumnu nagradu za vaš rad, onoliku koliku zaslužujete. Volite jedan drugoga kao da ste braća i čvrsto se držite zajedno. Neka onaj koji je najveštiji uči svog kolegu i pazite da vaš odnos jednih prema drugima kao i prema vladaru bude na moju čast, da mogu da primim hvale za to što sam vas poslao i učio vas Zanatu." I oni primiše dužnosti od njega, njihovog vladara i gospodara, i podoše do Ašura i sagradiše grad Ninivu u zemlji Plateas (tako napisano je) a i druge gradove koji se zovu Kalah i Resen, koji je divan grad izmedu Kalaha i Ninive. Tako Zidarski zanat beše ustanovljen i odreden dužnostima kao nauk.

Starešine zidara pre vremena naših bejahu imali te dužnosti zapisane kao što ih i danas imamo u našim Dužnostima priče o Euklidu, kao što ih vidasmo pisane na latinskom i francuskom.

Razumno je samo da bi trebali da vam kažemo kako Euklid do znanja Geometrije dode, kako u Bibliji navedeno je, a i drugim povestima. U XII poglavlju "Postanka" govori se kako Avram do Kanana dode, a Gospod se pred njim pojavi pa mu reče: "Ovu zemlju porodu tvom dajem." Medutim, u toj zemlji glad velika vladaše, te Avram uze svoju ženu Saru pa se uputi u Egipat da tamo prebiva dok glad traje. A Avram, tako hronika kaže, beše mudar i učen. I poznavaše svih sedam nauka i učiše Egipćane nauku Geometrije. A taj vredan službenik Euklid beše učenik njegov i o njoj učio je. I on dade joj ime Geometrija; mada se i ranije koristila, nisu je zvali Geometrijom.
Ali Isodoros kaže u Petoj knjizi i prvom poglavlju Ethomolegiaruma da Euklid jedan od prvih osnivača Geometrije beše i on joj dade ime to.

Jer u svoje je vreme, egipatska reka, koju zovu Nil, toliko plavila zemlju da niko živeti tamo nije mogao. Tada ih vredan službenik Euklid nauči da nasipe velike i šančeve naprave da od vode se zaštite i Geometrijom on premeri zemlju i izdeli je u parcele i zadade svakom vlasniku da okruži svoj deo nasipima i šančevima te tako postade zemlja koja obilovaše raznim proizvodima kao i mladim ljudima i muškarcima i ženama: pa mladano stanovništvo se uveća toliko da je to učinilo preživljavanje teškim.
Tada se vladari zemlje okupe da pronadu način kako da pomognu deci svojoj koji još ne mogahu sami da se brinu o sebi i kako da obezbede opstanak i za sebe i za svoju decu, koju imadahu u takvom broju.
A na savetovanju medu njima beše i taj vredan Službenik Euklid a kad on vide da ne mogu da nadu leka nevolji reče im: "Odaberite svoje sinove, a ja ću ih naučiti umeću kojom će živeti kao gospoda, pod uslovom da mi se zakunu da poštuju pravila koja ću im poveriti. I oni, kao i kralj te zemlje i sva vlastela, prihvatiše jednoglasno.

Razumno je da svaki čovek prihvati ono što bi mu bilo od koristi; te tako dovedoše svoje sinove Euklidu da ih usmerava a on ih nauči umeću Zidarstva i nazove ga Geometrijom na osnovu parcelisanja zemlje, čemu je učio ljude u doba kad su ovi izradivali nasipe i šančeve, kako je ranije rečeno, da se zaštite od vode.
A Isodoros reče u Ethomologijama da je Euklid to umeće Geometrijom zvao, čemu taj vredan službenik Euklid nauči sinove vlastele te zemlje, koje za svoje učenike imaše.

I dade im dužnosti, po kojima trebali su da jedan drugog kolegom zovu i nikako drukčije, jer svi pripadahu istom zanatu i istog su plemenita roda bili, sinovi vlastele. A najveštiji je trebao da bude starešina radova i trebao je da se zove majstor; i druge dužnosti zapisane u Knjizi dužnosti. I tako oni za vladare zemlje radiše i izgradiše gradove, zamkove i hramove i palate vladara.

Dok su deca Izraela živela u Egiptu, naučila su umeće Zidarstva, te su nakon izgnanstva iz Egipta dospela u obećanu zemlju koja se sada naziva Jerusalimom, te zauzeše tu zemlju i dužnosti su se tamo poštovale. Na izgradnji Solomonovog hrama koji započe Kralj David, on takode zavoli zidare i dade im [nadnicu] skoro istu kao danas. A tokom izgradnje Hrama u Solomonovo vreme, kako nam Biblija povedi u petom poglavlju treće "Knjige o Kraljevima", Solomon na radovima držaše četiri puta dvadesetak hiljada zidara. A sin kralja Tira beše njegov majstor, starešina zidara. U drugim hronikama i starim knjigama zidarskim navodi se da je Solomon potvrdio dužnosti koje njegov otac David dade zidarima.
A sam Solomon ih nauči primeni koja tek malo drukčija beše od običaja današnjih.

A otud ovo vredno umeće preneto je u Francusku i mnoge druge krajeve.

Beše jednom u Francuskoj kralj imenom Carolus Secondus, tj. Karlo II. A taj Karlo beše izabran za kralja Francuske po milosti Božijoj i pravu porekla. Neki kažu da je na sreću beše izabran, što jeste pogrešno jer, kako hronike kažu, beše kraljevske krvi. Taj isti kralj Karlo beše zidar pre nego što postade kralj.
Nakon što postade kralj voleo je zidare i štitio ih je i davao im dužnosti i upućivao ih u svoje zamisli, od kojih neke su još uvek u primeni u Francuskoj; i naložio im je da održavaju skupštinu jednom godišnje gde bi trebali da razgovaraju kako bi majstori i pomoćnici regulisali sve ono što je pogrešno.

Ne zadugo posle, Sv. Adabel dode u Englesku i prevede Sv. Albana Britanskog u hrišćanstvo. A Sv. Alban zavole zidare i beše prvi koji im dade dužnosti i običaje engleske. I odredi on [nadnicu] adekvatnu teškom radu njihovom. *

Nakon toga posta poštovani kralj Engleske imenom Atelstan, a najmladi mu sin voleše mnogo nauku Geometrije; te je znao dobro, kao i sami zidari, da je njihov zanat, koji rukama obavljaju, primenjena nauka Geometrije.
Stoga nauk on primi i savete usvoji i nauči praktični deo te nauke, pored znanja koje iz knjiga beše stekao, jer u spekulativnom delu majstor on beše te voleše zidarstvo i zidare, a on sam zidar postade.
I dodeli im dužnosti i običaje koji se sada primenjuju u Engleskoj i drugim zemljama.
I odredi im razumnu nadnicu.
I od kralja otkupi pravo okupljanja u vreme koje im najviše odgovara da bi se dogovarali.
O dužnostima, običajima i skupovima uči se iz Knjige dužnosti, gde su i zapisani, te ih ostavljam za sada.

Dobri ljudi! Iz tog je razloga Zidarstvo prvi put niklo. Desilo se jednom da su veliki gospari imali toliki broj začete dece da im imetak nije bio dovoljan da im obezbedi budućnost. Stoga prihvatiše savet kako da zbrinu svoju decu i nadu im potpuno pošten način preživljavanja. I potražiše mudre majstore cenjene nauke Geometrije da bi, putem svoje mudrosti, našli pošten način života. Tada jedan od njih, imenom Euklid, najsuptilniji i najmudriji pronalazač, udesi [tu nauku] i umetnost i nazva je Zidarstvom. I toj svojoj umetnosti učio je decu velikih gospara po želji očeva i slobodnoj volji dece njihove.
Nakon što ih je izvesno vreme obučavao s velikom odanošću nisu svi bili u stanju da praktikuju navedenu umetnost zbog čega majstor Euklid odredi da bi oni koji su prevazilazili ostale u veštini trebali da se poštuju iznad ostalih te je naredio da se veštiji "majstorom" zovu te da oni manje vešte poučavaju.
Ti majstori majstorima plemenitosti, znanja i veštine u umetnosti toj nazvani behu. Oni koji manjeg znanja behu ne bi se trebali slugama ili podanicima zvati već saradnicima na osnovu plemenitosti njihove krvi. Tako je majstor Euklid započeo gorespomenutu umetnost u zemlji egipatskoj i tako se ona širila od jedne zemlje do druge, od jednog kraljevstva do drugog.

Mnogo leta nakon toga, u doba kralja Atelstana, negdašnjeg kralja Engleske, uz saglasnost njegovog Saveta i drugih gospodara zemlje, a na osnovu velikih mana kojima zidari behu podložni, izvesna pravila behu im odredena.

Jednom godišnje ili svake godine treće, kad kralj ili veliki gospodari zemlje i cele zajednice potrebu osete, majstori iz svih zemalja i oblasti bi trebali da budu sazvani na skup svih majstora i saradnika navedene umetnosti. A na takvim konferencijama oni koji su proizvedeni u majstore treba da se ispitaju i preispitaju kroz zapisane dolenavedene članove da se vidi da li su sposobni i dovoljno vešti da služe gospodare na njihovu korist i na čast gornje umetnosti. Štaviše, oni treba da se obavežu da dobro i iskreno troše sredstva svojih gospodara, i onih nižih i onih viših; jer su to oni od kojih dobijaju nadnicu svoju, kao obeštećenje za svoju službu i uloženi napor dok za njih rade.

Ovo je član prvi. Svaki majstor ove umetnosti trebao bi da je mudar i iskren prema gospodaru koji ga zapošljava, trošeći njegova sredstva smotreno kao što bi svoja sopstvena; ne bi trebao da ikojem zidaru daje veću nadnicu nego što zna da je ovaj zaslužio, u skladu sa cenom žita i namirnica u zemlji, i to bez favoritizma, jer svaki čovek treba da bude nagraden prema svom radu.

Drugi član je ovaj. Svaki majstor umetnosti treba da se prethodno upozori da propisno pohodi skupove, sem ako opravdano izostane iz ovog ili onog razloga.
Ali ako ga na takvom skupu optuže za neposlušnost ili da je zgrešio na bilo koji način na štetu poslodavca svog ili ove umetnosti ne treba da mu se prihvati izvinjenje sem ako mu preti smrt.
Cak ako je u opasnosti od gubitka života, mora predsedavajućeg majstora skupa da obavesti o svojoj bolesti.

Treći član je sledeći. Nijedan majstor ne uzima šegrta na manje od sedam godina, jer za kraće vreme ovaj nije u stanju da savlada svoju umetnost niti da iskreno služi svoga gospodara i zasluži nagradu koju bi zidar trebao da zasluži.

Cetvrti član je ovaj. Nijedan majstor, ni po koju cenu, ne treba da za šegrta prihvati rodenog kmeta jer gospodar kojem kmet je ovaj, može da ga odvoji, na šta pravo ima, od njegove umetnosti i izvede iz Lože ili iz mesta u kojem se nalazi. Pošto će se njegovi saradnici možda zauzeti za njega i držati mu stranu, može da se dogodi ubistvo, te je stoga gornje zabranjeno. A postoji i jedan drugi razlog: zidarsku umetnost započela su slobodno začeta deca velikih gospodara, kako je spomenuto gore.

Peti član ovaj je. Nijedan majstor ne treba da svog šegrta u toku njegovog šegrtovanja, plati više, bez obzira koji profit iz toga izvukao, nego onoliko koliko zna dobro da je zaslužio od gospodara koji mu posao dade; a čak i manje od toga, da bi gospodar radova gde šegrt uči imao neku zaradu od toga što ga tamo uči.

Clan šesti ovaj je. Nijedan majstor, iz pohlepe ili želje za dobiti, ne treba da prihvati šegrta koji je beskoristan; tj. ima nekakvu invalidnost (ili defekt) koja ga čini nesposobnim da na odgovarajući način obavlja zidarski posao.

Clan sedmi je kao što sledi. Nijedan majstor ne treba svesno da pomogne ili potakne da se bilo kakav obični provalnik okoristi provalom usled koje majstor može da se učini nesposobnim da obavlja svoj posao na odgovarajući način: stanje koje može da kod njegovih saradnika izazove gnev.

Osmi član ovaj je. Ako se desi da se pojavi savršen i vešt zidar i zatraži prijem na rad, a jedan koji već radi pokaže se nekompetentnim i neveštim, starešina mesta treba da otpusti nesposobnog i primi veštog na korist poslodavca.

Clan deveti ovaj je. Nijedan majstor ne treba da istisne drugog, jer umetnost zidarstva kaže da niko ne može obaviti neki rad tako dobro, na zadovoljstvo gospodara, kao onaj koji ga je započeo sa namerom da ga završi onako kako je naumio ili onaj koga je ovaj prvi sa svojim planovima upoznao.

Sledeća pravila dadoše gospodati-poslodavci i vladari raznih oblasti u toku raznih zidarskih skupova.

[Tačka prva]. Da se upamti : kogod želi da postane zidar, ima zadatak da, pre svega, voli Boga i svetu crkvu i sve svece; i svog majstora i da ga prati kao ostala svoja Braća.

Druga tačka. Zidar mora da, za nadnicu koju prima, pošteno radi.

Treća tačka. On ne sme da otkrije savet ili svoje saradnike iz lože i sobe izgubljenih koraka i svih mesta gde se zidari sastaju.

Cetvrta tačka. On ne sme da bude izdajnik umetnosti i ne sme da joj čini štetu, niti da prihvata bilo kakav propis protiv (kraljevske) umetnosti ili onih koji njoj pripadaju: ali treba da ga se časno pridržava, najbolje što ume.

Peta tačka. Kada prima nadnicu, treba da je prima bez gundanja, onako kako ju je u to vreme njegov starešina odredio; i treba da ispunjava ugovor u skladu sa satima rada i odmora, kako starešina njegov odredio je.

Šesta tačka. U slučaju neslaganja sa svojim saradnicima on treba da, bez pogovora, sluša starešinu i ćuti o tome, po zapovesti starešine ili nadzornika, ako je starešina odsutan, do sledećeg slobodnog dana, te treba tada da reši problem onako kako njegovi saradnici odluče; a ne radnog dana zbog mogućih smetnji u radu i interesima poslodavca.

Sedma tačka. Ne sme poželeti ženu niti kćer svoga starešine ili saradnika, izuzev ako dode do sklapanja braka, niti treba da drži ljubavnicu, kako ne bi došlo do neslaganja medu njima.

Osma tačka. U slučaju da postane nadzornik svoga starešine, treba da bude pravi posrednik izmedu starešine i ostalih saradnika: i treba da bude aktivan u odsustvu starešine na čast njegovu i korist poslodavca.

Deveta tačka. Ako bi bio mudriji i veštiji od saradnika sa kojim radi u Loži, ili bilo kom drugom mestu, i to shvati kao nedostatak veštine ovog, pa će tako ovaj upropastiti kamen na kojem radi, a on mu može pomoći da kamen popravi, treba da svog saradnika uputi i pomogne mu; tako da ljubav medu njima bude veća, a da se rad u korist poslodavca ne izgubi.

Kada starešina i njegovi saradnici, prethodno pozvani na neki skup, dodu, poglavar zemlje ili gradonačelnik toga grada ili član skupštine grada u kojem se skup održava, treba, ako je potrebno, da bude saradnik-Brat i pomoćnik starešine skupa, te da mu pomaže oko neposlušnih članova da održava važeće propise te oblasti.

Na početku postupka novooptuženima, kojima se nije nikad ranije sudilo, treba da se sudi ovako. Nikad ne smete da budete lopovi ili pomagači lopova i treba da radite pošteno i naporno za svoju nadnicu koju primate od poslodavca, te treba da podnesete istinite račune svojim saradnicima o svim stvarima koje bi trebale da se podnesu i da ih volite kao sebe same. I treba da budete iskreni prema kralju Engleske i carstvu: te da se svim silama pridržavate svih gornjih članova.

Nakon toga treba da se ispita da li je ikoji majstor ili saradnik, prekršio bilo koji od gornjih članova, a ako jeste, treba da mu se sudi tada i tamo.

Stoga treba da se zna; ako je ikoji majstor ili saradnik, pozvan na skup, neposlušan i ne pojavi se; ili je zgrešio protiv bilo kog gornjeg člana, treba da se kazni; on je prekršio zakletvu i ne sme dalje obavljati svoje dužnosti. A ako se pretpostavlja da je tako uradio, poglavar te zemlje u kojoj se nalazi treba da ga baci u tamnicu i zapleni svu njegovu imovinu i preda je kralju, koji će je zadržati sve dotle dok je ovaj u nemilosti.

Tim povodom uglavnom skupovi ti behu sazvani; da i najnižima i najvišima (kraljevska) umetnost može da služi širom kraljevine Engleske.

Amin. Tako neka bude.

Prevod sačinjen proleća 2016. godine

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 it is Geometry the first cause of all the other sciences, whatsoever they be.

These seven sciences are as follows:

The first, which is called the foundation of all science, is grammar, which teaches 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 works 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 earth-mensuration therefore I affirm that all men live by Geometry. For all men here to this world live by the labour of their hands.

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 "Doterra illa" [&c.]. - "the gift of the earth" [etc.]

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 XIIth 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 practiced 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 parceled 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 parceling 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 children 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 gives 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 honored 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 community, 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 skillful in order to serve the lords to their profit and to the honor 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 favoritism, 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 night-walking 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 unskillful, 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 fulfill 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 before said 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.

Translation made in the spring of 2016