EDITION

SOURCES OF FREEMASONRY

REGIUS POEM

(The Halliwell Manuscript)

TRANSLATED BY:

KARLO HAMEDER

BOOK No. 2

Poema Regius

sa podacima o kralju Atelstanu

i masonskom redu Atelstana

Prevod: Karlo Hameder

sa prevoda Br. Roderika H. Bakstera (Roderick H. Baxter), Tajnog Majstora Lože

Quatuor Coronati br. 2076 na savremeni engleski jezik

The Halliwell Manuscript

SADRŽAJ

O poemi Regius

Kralj Atelstan

Masonski red Atelstana

Regius - Uvod

Članovi 1-15

Dopunski propisi 1-15

Pravilo o umetnosti geometrije

Umeće četvorice krunisanih (Quatuor Coronati)

POEMA REGIUS

tj. RUKOPIS HALIVEL (Halliwell)

Ovo delo je poznato kao prvi dokument o "Starim dužnostima". Original se sastoji od 64 stranice teksta pisanog u rimovanom stihu na srednje-engleskom jeziku koji je nastao oko 11. veka i bio u upotrebi do, otprilike 16. veka, kada prerasta u "moderni" engleski, jezik Šekspira i njegovih suvremenika.

Pesma počinje opisom kako je Euklid "imitirao", tj. "krivotvorio", zapravo odredio, geometriju i nazvao je zidarstvom, u cilju zapošljavanja dece plemenitih u starom Egiptu. Potom se opisuje širenje geometrije po "raznim zemljama". Dokument se odnosi na dospeće nauka zidarstva u Englesku u toku vladavine kralja Atelstana (924-939). U tekstu se kaže kako su svi zidari došli do kralja po uputstva za dobra pravila vladanja i kako da, zajedno sa plemstvom i zemljoposednicima, izrade 15 članova i petnaest dopunskih propisa kojima će se rukovoditi. Nakon ovih sledi petnaest članova koji se odnose na majstora zidara, a tiču se moralnog ponašanja (na pr. "ne davaj utočište lopovu", "ne primaj mito", "redovno pohađaj službe božje" itd.), kao i radova na gradilištu ("ne daj da ti učenik/kalfa radi noću", "učenike svoje uči pravilno", "ne prihvataj se poslova koje ne možeš da uradiš" itd.). Tu je i 15 tačaka namenjenih zanatlijama izrađenih po sličnoj šemi. Upozorenja onima koji krše naredbe prate odredbe održavanja godišnjih skupština. Potom sledi legenda o Četiri krunisana mučenika, jedan niz aforizama o moralu, a sve se završava blagoslovom.

Oko porekla teksta ima jako puno nedoumica i neslaganja. Rukopis se vekovima selio iz jedne privatne biblioteke u drugu pre nego što je dospeo u posed Kraljevske biblioteke, koju je kralj Džordž II (1683-1760) donirao Britanskom muzeju 1757. godine sa namerom da se formira nukleus Britanske biblioteke. Slobodni zidari su na dokument obratili pažnju znatno kasnije, zbog činjenice da je David Kejsi (David Casey), koji je opisao spomenuto delo kao "Pesmu o moralnim dužnostima", kada je vršio njenu katalogizaciju 1734. godine. Tek je na sastanku Kraljevskog društva 1838-39. godine Džejms Halivel (James Halliwell), koji nije bio slobodni zidar, napisao rad na temu "Rana istorija slobodnog zidarstva u Engleskoj", na osnovu Regiusa, koja je objavljena 1840. godine. Rukopis je datiran 1390. godinom, poduprt autoritetima toga doba. Bilo je mišljenja da je manuskript nastao skoro 50 godina kasnije, (Edvard Augustus Bond, kustos Britanskog muzeja), ali je takvo mišljenje odbačeno. Misli se da ga je napisao neki sveštenik. Savremena istraživanja potvrdila su Bondovo datiranje, pa se smatra da je rukopis nastao u drugoj četvrtini 15. veka, a da je pisan negde u grofoviji Šropšajr (Shropshire). Ovo datiranje podupire hipotezu da je sastav dokumenta, a posebno priča o autoritetu kralja na godišnjim skupštinama imao za cilj da potkopa statut iz 1425. godine koji je zabranjivao takve skupove.

Regius Poem

with data on King Aethelstan

and the Masonic Order of Aethelstan

Prevod: Karlo Hameder

based on the translation made by Bro. Roderick H. Baxter, Secret Master of Quatuor

Coronati Lodge No. 2076, into modern English

The Halliwell Manuscript

CONTENTS

About the Regius Poem

King Athelstan

The Masonic Order of Athelstan

Regius Poem - Introduction

Articles 1-15

Supplementary Regulations 1-15

Rule on the Art of Geometry

the Four Crowned Martyrs (Quatuor Coronati)

*

REGIUS POEM

i.e., HALIVEL MANUSCRIPT (Halliwell)

This piece is known as the first document on "Old Duties." The original consists of 64 pages of text written in rhyming verse in Middle English, dating from around the 11th century and in use until about the 16th century, when it grew into "modern" English, the language of Shakespeare and his contemporaries.

The poem begins by describing how Euclid "imitated", ie. "forged," in fact, determined geometry, and called it masonry, for the purpose of employing children of noble people in ancient Egypt. Then the geometry spread across "different countries" is described. The document refers to the arrival maturity of the masonry sciences in England during the reign of King Athelstan (924-939). The text says that all masons came to the king for instructions on good rules of conduct and how, together with the nobility and landowners, to produce 15 articles and fifteen supplementary regulations to be guided by. These are followed by fifteen articles pertaining to the master of masonry concerning moral conduct (eg. "do not give refuge to a thief," "do not receive bribes", "regularly attend the service of God", etc.), as well as works on a construction site ("don't let your student/apprentice work at night", "teach your students properly", "don't take on jobs you can't do" etc.). There are also 15 points intended for craftsmen made according to a similar pattern. Warnings to those who violate orders follow the provisions of the Annual General Meetings. This is followed by the legend of the Four Crowned Martyrs, one series of aphorisms on morality, all ending with a blessing.

There are a lot of doubts and disagreements about the origin of the text. For centuries, the manuscript moved from one private library to another before it came into the possession of the Royal Library, donated by King George II (1683-1760) to the British Museum in 1757 with the intention of forming the nucleus of the British Library. The Freemasons paid attention to the document much later, due to the fact that David Casey, who described the work as "A Song of Moral Duties," when he cataloged it in 1734. It was not until the meeting of the Royal Society 1838-39. James Halliwell, who was not a Freemason, wrote a paper on the early history of Freemasonry in England, based on Regius, published in 1840. The manuscript is dated 1390, supported by the authorities of the time. It was thought that the manuscript was created almost 50 years later, (by Edward Augustus Bond, curator of the British Museum), but such an opinion was rejected. It is thought to have been written by a priest. Contemporary research has confirmed Bond's dating, so the manuscript is thought to have originated in the second quarter of the 15th century and was written somewhere in the county of Shropshire. This dating supports the hypothesis that the composition of the document, and in particular the story of the authority of the king at annual assemblies, was intended to undermine the statute of 1425 which prohibited such assemblies. *

KRALJ ATELSTAN (Aethelstan) (894-939)

Kako kroz predanja, tako i u stvarnosti, slobodno zidarstvo je oduvek bilo pod zaštitom kraljevskih kuća. Naime, tokom istorije kraljevi, prinčevi, vojvode i ostali članovi kraljevskih porodica bili su strastvene pristalice Zanata a u mnogim slučajevima su i sami postajali članovi Bratstva.

Prvi zapis o pokrovitelju masonstva kraljevskog ranga potiče iz rukopisa REGIUS iz 926. godine u kojem se spominje kralj Atelstan i njegova značajna uloga u uspostavljanju formalne organizacije operativnih zidara kamenom. Priča rukopisa je poznata kao "Legenda iz Jorka".

Atelstan je, navodno, voleo zidare kamenom (masone) više nego svog oca, Kralja Edvarda. Izučavao je geometriju i pozivao mnoge stručnjake toga nauka da dođu u njegovu kraljevinu. Sazvao ih je na godišnju skupštinu, darivao ih poveljom kojom im obezbeđuje pravo da sami otkrivaju one koji u nauku geometrije nisu dovoljno stručni. Generalnu skupštinu svih zidarskih majstora iz svoje kraljevine sazvao je u Jorku, uzdižući mnoge u nevedeni rang i nalažući im da razmotre i procene sve propise koji se odnose na zidarstvo (masonstvo). Međutim, o tom zaslužnom zaštitniku operativnog masonstva znamo veoma malo.

Britanski istoričari smatraju Atelstana (894-939 n.e.) prvim pravim saksonskim vladarem cele Engleske. Čitati i pisati naučio je u ranoj mladosti a, kao i svi anglo-saksonski plemići toga doba, obučavan je i u ratnim veštinama. Veruje se da je takođe bio strastveni čitalac i čovek od velikog ugleda.

Atelstan postaje kralj 17. jula 914. godine, nakon smrti svog oca Edvarda, a krunisan je 04. septembra 925. godine u 31. godini života. Nikad se nije ženio i nije imao potomaka, pa su o njemu narednih vekova kolale priče da je bio sklon prisnijem prijateljstvu sa osobama istog pola. Postao je, međutim, istaknut i hrabar ratnik koji je uspeo da proširi granice svog kraljevstva više nego iko pre njega. 927. godine, povratio je Jork od Danaca, konačno se otarasivši vikinških pljačkaša. Takođe je primorao Škotlanđane i druge severne oblasti da mu se potčine. Na jugu, da bi izbegli da ratuju protiv njega, svih pet velških kraljeva pristalo je da mu plaća znatan godišnji danak.

Atelstan, sprovođenjem proširenih zakonskih propisa ojačao je kontrolu nad svojim velikim carstvom. Takođe je pokrenuo programe za otklanjanje inflacije preko kontrole lokalne monete i uveo smernice za nov način merenja srebra i zlata. Za nepoštovanje propisa uvedene su rigorozne kazne za sve prekršioce, bez razlike. U cilju podsticanja razvoja gradova, osmislio je nove građevinske projekte širom zemlje, stanovnicima gradova uveo povoljne poreske stope i kontrolu cena prehrambenih artikala i drugih potrepština.

Nije mnogo jasno kome je tačno Atelstan poverio da na skupštinama vodi Zanat. Smatra se da je imao sina po imenu Edvin, kome je predata kraljevska povelja, što je malo verovatno, jer se Atelstan nikada nije ženio (sem, ako mu je sin, kako se pričalo, bio nezakonit).

Atelstan je umro 939. godine, na vrhuncu svoje moći. Analitičari toga doba nazivali su njegovu vladavinu zlatnim dobom, besprimernim i u kasnijim vekovima. Sahranjen je za njega najpogodnijem mestu, u Opatiji Malmsberi, s obzirom da ju je usrdno pomagao i bio jedan od glavnih ktitora. Nasledio ga je njegov polubrat Edmund.

KING AETHELSTAN (894-939)

Both through tradition and in reality, Freemasonry has always been protected by royal houses. Namely, throughout history kings, princes, dukes and other members of royal families have been passionate supporters of the Craft and in many cases have become members of the Brotherhood themselves.

The first record of the patron saint of royal rank Freemasonry comes from the REGIUS manuscript of 926, which mentions King Aethelstan and his significant role in establishing the formal organization of operative stone-masons. The story of the manuscript is known as "The Legend of York."

Athelstan reportedly loved stone-masons (Masons) more than his father, King Edward. He studied geometry and invited many experts in the craft to come to his kingdom. He convened them at the Annual General Meeting, gifted them with a Charter that granted them the right to discover for themselves those who were not sufficiently proficient in the science of geometry. He convened a General Assembly of all masonry masters from his kingdom in York, raising many to an unprecedented rank, and requiring them to consider and evaluate all the regulations relating to masonry (Freemasonry). However, we know very little about this deserving patron saint of operational Freemasonry.

British historians consider Athelstan (894-939 AD.) the first true Saxon ruler of all England. He learned to read and write at an early age and, like all Anglo-Saxon nobles of that time, was also trained in war skills. He is also believed to have been an avid reader and a man of great repute.

Athelstan became king on July 17, 914, after the death of his father Edward, and was crowned September 04, 925 at the age of 31. He never married and had no offspring, so stories told about him in the following centuries say that he was inclined to have a closer friendship with people of the same sex. He did, however, become a prominent and courageous warrior who managed to extend the boundaries of his kingdom more than anyone before him. In 927, York returned from the Danes, finally getting rid of the Viking robbers. He also forced the Scots and other northern areas to obey him. In the south, in order to avoid war against him, all five Welsh kings agreed to pay him a considerable annual tribute.

Aethelstan through the enforcement of extended legislation, strengthened control over its great empire. He also launched programs to eliminate inflation through local currency control and introduced guidelines for a new way to measure silver and gold. For non-compliance, rigorous penalties were introduced for all offenders, indiscriminately. In order to encourage urban development, he had designed new construction projects across the country, introduced affordable tax rates and controls for food items and other necessities to city residents.

It is not very clear to whom exactly Atelstan confided in the Assembly to lead the Craft. It is believed that he had a son named Edwin, to whom a royal charter was handed over, which is unlikely, since Athelstan never married (unless his son was reported to be illegitimate).

Atelstan died in 939, at the height of his power. Analysts of the time called his rule a golden age, unprecedented in later centuries as well. He was buried for him in the most appropriate place in Malmsbury Abbey, since he helped it diligently and was one of the principal donors. He was succeeded by his half-brother Edmund. *

MASONSKI RED ATELSTANA

Masonski Red Atelstana izrastao je iz zajedničkih interesa brojnih istomišljenika o poreklu slobodnog zidarstva. Njihova istraživanja kulminirala su u nizu stepeni zasnovanih na Saksonskim hronikama i životu i simbolici kralja Atelstana.

Ritual je potekao iz mnogih istorijskih dokumenata i otkrića starog zanatstva i drugih masonskih rituala, izrađen je nacrt, te je začet Veliki Dvor slobodnozidarskog reda Atelstana.

Red se zasniva na zapisima o životu i legendi kralja Atelstana i usresređuje se na prikazivanje veze sa ranim razvojem spekulativnog slobodnog zidarstva.

Masonski Red Atelstana otelotvoruje priču o Majstoru Zidaru koga pozivaju u Jork 926. godine n.e. da od kralja primi Drevne dužnosti. Ritual je umnogome simboličkog karaktera i još se praktikuje u nekim ložama, iako se u drugim danas ne primenjuje. Ritual kulminira istorijskim govorom koji vodi kandidata kroz razvoj različitih Velikih Loža završavajući se u 1813. godini formiranjem Ujedinjene Velike Lože Engleske .

Kao i u drugim masonskim ceremonijama, koriste se mnoge legende da bi se govorilo o moralnim vrednostima. Centralna tačka rituala je legenda o skupštini u Jorku 926. godine n.e., koja se koristi kao okvir i sredstvo. Majstor Zidar biva pozvan u Jork na Skupštinu da primi dalja "uputstva" masonskih rituala i simbolike te, na taj način, prati istorijski razvoj Zanata tokom narednih vekova.

Cilj masonskog Reda Atelstana je da podstakne i navede na dalja istraživanja i izučavanja. Kao takav, svaki kandidat se pažljivo bira u skladu sa njegovim zanimanjem za istoriju slobodnog zidarstva, te tako i biva "instruisan" u Red. Od samog svog formalnog početka Red označava razne stvari za razne ljude. Za neke je istorijski i edukativan, a za druge je bogat simbolizmom i sredstvo za obezbeđenje daljeg života starog rituala, a neki drugi smatraju ga sastajalištem dobrih prijatelja gde oni dele znanje, svoja razmišljanja, prijateljstvo, i osećaj dobrog druženja.

Članstvo se ostvaruje po pozivu, a od članova se očekuje široko zanimanje i posvećenost svim aspektima slobodnog zidarstva. Stoga moraju da budu majstori plave lože kao i članovi (kompanjoni) kapitularnog slobodnog zidarstva tj. prvog dela rituala Jorka (Royal Arch Chapters — bukvalno, dvorane kraljevskog luka).

Ako potencijalni kandidat poseduje te neophodne kvalifikacije može da bude pozvan na sastanak Svečanog odbora i svi će ga toplo pozdraviti. Namera je da se tako upozna sa Redom bez da mu se otkrivaju ritual i radovi Reda.

Unutrašnji radovi Eminentnog Priora bave se prenošenjem najranijih ceremonija vela i kabalističkim objašnjenjem četiri predvodnika Kraljevskog luka. Unutrašnji radovi Uvaženog Starešine ili Velikog Majstora spekulativnog slobodnog zidarstva zasnivaju se na izdaji Atelstana od strane princa Edvina i konačne nagrade, ulazak u Red grimiznog plašta za one vitezove koji su predano služili Redu i njegovom Dvoru.

Red grimiznog plašta je komemoracija strogo zasnovana na nagradi tj. zasnovana je na proizvođenju Atelstana u viteza od strane svog dede, kralja Alfreda Velikog (prva zapisana investitura u Engleskoj).

Navodi se da je Atelstan, nakon što je dobio titulu viteza, primio grimizni plašt. Članovi Reda koriste inicijale KSM (Knight of the Scarlet Mantle — vitez grimiznog plašta), KCSM (Knight Commander of the Scarlet Mantle - Vitez komander grimiznog plašta) ili GCSM (Grand Cross of the Scarlet Mantle — Veliki krst grimiznog plašta) posle svog imena i prirodno je da mogu da ih koriste samo u kontekstu masonskog Reda Atelstana.

THE MASONIC ORDER OF AETHELSTAN

The Masonic Order of Aethelstan grew out of the common interests of many like-minded people about the origins of Freemasonry. Their research culminated in a series of degrees based on the Saxon Chronicles and the life and symbolism of King Athelstan.

The ritual originated from many historical documents and discoveries of ancient crafts and other Masonic rituals, a draft was made, and the Great Palace of the Masonic Order of Aethelstan was conceived.

The Order is based on the records of the life and legend of King Aethelstan and focuses on showing a connection with the early development of speculative Freemasonry.

The Masonic Order of Athelstan embodies the story of Master Mason whom they invite to York in 926 A.D. to receive from the King the Ancient Duties. The ritual is largely symbolic in character and is still practiced in some lodges, although it is not practiced in others today. The ritual culminates in a historical speech that guides the candidate through the development of the various Grand Lodges ending in 1813 with the formation of the United Grand Lodge of England.

As in other Masonic ceremonies, many legends are used to speak of moral values. The central point of the ritual is the legend of the assembly in York in 926 A.D., which is used as a frame and means. Master Mason is invited to York for the Assembly to receive further "instructions" of Masonic rituals and symbolism and thus to follow the historical development of the Craft over the coming centuries.

The aim of the Masonic Order of Aethelstan is to encourage and encourage further research and study. As such, each candidate is carefully selected according to his or her interest in Freemasonry history and thus "instructed" in the Order. From its formal beginning, Order signifies various things for different people. For some, it is historical and educational, while for others it is rich in symbolism and a means of securing the life of the old ritual, while others consider it a meeting place of good friends where they share knowledge, their thoughts, friendship, and a sense of good fellowship.

Membership is achieved by invitation, and members are expected to have a broad interest and commitment in all aspects of Freemasonry. Therefore, they must be masters of the Blue Lodge as well as members (companions) of capitular Freemasonry, ie. the first part of the ritual of York (Royal Arch Chapters - literally, the halls of the royal arch).

If a potential candidate possesses these necessary qualifications, he or she may be invited to a formal board meeting and everyone will be warmly welcomed. The intention is to become familiar with the Order without revealing the ritual and works of the Order.

The interior works of the Eminent Priory deal with the transmission of the earliest veil ceremonies and the Kabbalistic explanation of the four leaders of the Royal Arch. The internal works of the Honorable Elder or Grand Master of Speculative Freemasonry are based on the betrayal of Aethelstan by Prince Edwin and the final prize, the entry into the Order of the Scarlet Mantle for those knights who devotedly served the Order and his Court.

The order of the purple mantle is a commemoration strictly based on the reward ie. was based on the production of Aethelstan as a knight by his grandfather, King Alfred the Great (the first recorded investor in England).

Aethelstan is said to have received a scarlet mantle after receiving the title of knight. Members of the Order use the initials KSM (Knight of the Scarlet Mantle), KCSM (Knight Commander of the Scarlet Mantle) or GCSM (Grand Cross of the Scarlet Mantle) after their name, and it is only natural that they can be used in the context of the Masonic Order of Athelstan. *

Strana I.

Ovim počinju pravila umetnosti
Euklidove Geometrije

Svako ko pročita i pogleda dobro,

Drevna knjiga ova zboriće mu mudro

O gosparima i damama im slavnim,

O mnogim potomcima njihovim krasnim;

Al' sredstava nemahu da im posluže,

Da gradu, posedu ili šumi služe;

Te savete samo mogahu da daju

Potomstvu svom, u iskrenom nastojanju

Da se mladi život najbolje povede,

Bez golemih boljki i briga provede,

I velikog mnoštva budućega koba,

Decu što snađe posle očevog doba,

Šaljući njima velike znalce sjaja,

Da uče ih polzi dobrih običaja;

Strana II.

Mole za decu, u slavu Bog velikog,

Da rada im rukama podari nekog,

Čime bi oni za život zaradili,

Dobro, iskreno i bezbedno delali.

U vreme to, kroz dobru geometriju,

Poštenu, dobru zanatsku zidariju,

Određenu i načinjenu prirodno,

Iskovanu od svih znalaca zajedno.

Molbom Bogu geometriju sazdaše,

Te je imenom "zidarstvo" nazvaše,

Najčasnijim naukom zemlje nam ove.

Deca gospara s' ljubavlju je naslove,

I kroz geometriju Njega spoznaju,

Pa tako želju za znanjem prepoznaju;

Strana III.

Kroz molitve očeva i majki udeo,

Tako On svetlom nauci ih priveo.

Ko nauk savladaše i pošten beše,

Kalfinske ga veštine potpuno zaneše.

Zanatski je ispit časno položio,

Poštovanje veće sebi zaslužio.

Velikom učitelju Euklidom zvan,

Naslov je širom s divljenjem izgovaran.

Naučnik taj slavni odredi i više

No što sam stepen promoviše;

Pouči druge životnoj mudrosti toj

Da veštinu hrane u savršenosti svoj,

Te da svi jedni od drugih nauk uče,

Primer ljubavi brata i sestre prouče.

Strana IV.

Štaviše, odredi on pravilo ovo:

Majstorsko da bude njegovo slovo,

Da bi njega širom silno poštovali,

Te tako ga uvek, a i svuda, zvali;

Al' ne treba zidar majstorom da zove

Druze on svoje, zanata tog članove,

Ni argate ni sluge, dragi moj druže,

Ni kada oni manje od drugih pruže;

Svako treba onog drugog drugom zvati,

Jer sve njih na svet je donela mati.

Tako, preko mudrosti geometrije,

Počeo je prvi nauk zidarije;

Učitelj Euklid tu mudrost pronađe,

Kad u Egiptu geometriju nađe.

Strana V.

Širom Misira mudrost tu predavaše,

Te u ostalim krajev'ma zemlje naše.

Nakon godina mnogo sam razumeo,

Kako nauk se u zemlji izumeo.

Dužnost u Albion prispe, zboriš ti nama,

U dane dobroga kralja Atelstana;

Načini on palatu i odmorište,

Visoke hramove, svog Boga stanište,

Da ga vesele u sve dane naredne,

I govori Bogu molitve obredne.

Dobri gospar nauk voleo je tako,

Da naumi da ga osnaži svakako,

Zbog grešaka raznih u nauku otkriv;

Po zemlji on svojoj razasla poziv,

Strana VI.

Svim zidarima plemenitog nauka,

Da preda njim se pojave bez jauka,

Te dopunama mudrim isprave mane,

Savetima dobrim preduprede stanje.

Skupština je tad' mogla biti sazvana

Od razne gospode u zemlji sazdana,

Od vojvoda, erlova i barona svih,

Vitezova i zemljaša mnogovrsnih,

A i građanstva svakolikog iz grada tog,

Istog stepena kao i položaja svog;

Bili su prisutni svi do jednog uvek,

Da o nauku zidarskom brinu navek.

Tražeći, smislili su pameću svojom;

Kako da učine upravu divnijom.

Strana VII.

Petnaest članova osmisliše oni,

Iz tih petnaest skovaše se zakoni.

Page I.

This is how the rules of Euclid's
Geometry begin

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 forest;

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, for their success,

They send them to great clerks [scholars],

To teach them their good works;

Page II.

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 counter-feited 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;

Page III.

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.

Page IV.

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.

Page V.

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 to 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.

Page VI.

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;

These were there each one always,

To ordain for these masons' estate,

There they sought by their wit,

How they might govern it:

Page VII.

Fifteen articles they there sought,

And fifteen points there they wrought,

Prvi ovo je član

Prvi član geometrije nam navodi:

Majstoru sigurnost da se obezbedi

Postojanu, uvek u veri iskrenu,

Svagda, svakako i posvuda pravičnu;

Nadnica mu sleduje po dogovoru,

A znaš i za hranu mu po ugovoru.

Plati ga pravo, čiste savesti tvoje,

Kako svojim radom zavredio je;

I nemoj njega unajmiti za više

Nego što bi mu moglo biti odviše;

A štednje za ljubav ni straha ti nemaj,

Strana VIII.

Ničije mito uzimat se ne spremaj;

Kogod da bio, gospodar ili sudrug

Od toga nek' te odvaja tvoj vidokrug;

Kad sudiš, čini to duha uspravnoga,

Jer oboma pružaš uspeha pravoga;

Postupaj iskreno gdegod da se obreš,

Poštovanje, zaradu veću, steći ćeš.

Član drugi.

Drugi o dobrom zidarstvu ti zbori,

Pa moraćeš da čuješ da ti govori:

Majstori svi koji zidarom se slove,

Mora da ih se skupu opštem dozove,

Da ih se blagovremeno obavesti

Gde skupština velika će se sprovesti;

Strana IX.

Jer neizbežno mora pojaviti se,

Sem ako razlog razuman ponudi se,

Il' neposluh prema nauku pokaže

Il' na obmanu njegovu se ukaže

Il' ga bolest ophrva toliko snažno,

Da mu odlazak spreči i kad je važno;

To opravdanje dobro je i valjano,

Odsustvo takvo i da nije kazano.

Član treći.

Članak treći svakako će da predvidi,

Majstor učenika treba da odredi.

Kad o njemu se osvedoči, boravit'

Ce kod njega leta sedam, moram zborit,

Nauk da uči koji od koristi je;

Strana X.

Bez kojeg ni blagostanja biti nije

Ni gosparu njegovom, ni njemu samom,

Znanog i tebi, hvala razlogu dobrom.

Član četvrti

Član četvrti moraće nam istaknuti

Da majstor treba se dobro pobrinuti,

Da učenika svog kmetom ne učini

Niti da ga iz pohlepe matičini,

Jer gospar za koji ugovor ga veže

Učenika toga da povede može.

Ako bi iz lože on odveden bio,

Mnogo nevolja bi tamo udelio,

Te bi tako lako moglo da se desi,

Što zažalili baš bi čak svi il' neki.

Strana XI.

Svi zidari koji tamo se sakupe

Zajedno će držati se kao snope.

Ak' bi ko nepozvan u nauk ušao,

O nevolji nekoj zborit' bi mogao;

Radi mira većeg i poštenja svega,

Učenika uzmi stepena višega.

U zapisima drevnijim pronađoh ja:

Učenik plemenitog da bude soja;

Tako beše da velje gosparske krvi

Geometriju dobru primiše prvi.

Član peti

Član je peti blagotvoran u svemu sav.

Učenik krvi zakonite je čitav,

Te majstor ne sme ni zbog kakve koristi

Strana XII.

Da učenika sa manom iskoristi;

Što pak treba da znači, kako to čujem,

Da udovi njegovi pravim su brojem;

Za nauk velika sramota je takvog,

Učenikom činit', hromog i sakatog,

Jer nesavršen čovek takove vrste

Neće za nauk činit' koristi čvrste.

Pa tako vi morate svakako znati,

Nauk čoveka celog mora imati;

Osakaćen čovek ima malo moći,

Moraš to znati i po danu i noći.

Član šesti

član šesti tebi pouku finu sprema.

Strana XIII

Majstor prema gosparu zadrški nema,

Da njega učenikom svojim učini;

Drugovi njegovi, u mudrosti dični,

Zanatu naučeni su izrazito,

A takav nije on, videti moraš to.

Takođe suprotno bilo bi razumu,

Primiti ga, a isto i dugove mu.

članak ovaj u slučaju ovom dade,

Da učeniku manja plata dopade,

Te majstora druzima primerno služi.

Po raznim stvarima znamo, ako zasluži

Tad majstor može učeniku zboriti,

Da će nadnicu veću mu podariti,

Strana XIV

Te time služba njegova završiće,

Nadnica punu mu vrednost dostići će.

Član sedmi

članak sedmi tu jeste sada pred nama,

Zboreći jasno o tim napomenama

Da majstor ni iz koristi ni iz straha

Lopovu ne daje ni ruha ni graha.

Utočišta tatu ne sme nikad dati,

Ni tom ko zna ruke krvlju umrljati,

A ni onom koga loš glas stopom prati,

Jer nauk bi mog'o sramotnim postati.

Član osmi

članak osmi jasno će ti iskazati,

Strana XV

Majstor rad svoj dobro će pokazati.

Ak' neko od zanata sa njim radi,

A stručan on nije da podobro gradi,

Hitro može on zameniti takvog,

Stručnijeg i novog zaposliti kakvog.

Od čoveka takvog koristi je malo,

A štovanje nauka jeste klimavo.

Član deveti

član deveti dobro nama ukazuje

Da majstorova mudrost baš presudna je;

Ne prihvata se on nikakvoga rada,

Koji ne može da uradi, savlada;

Na zadovoljstvo gospara da ga vrši,

Strana XVI

Te na čast nauka dobro da završi;

I osnovu bez prekora da pripremi,

Bez greške i pukotina da spremi.

Član deseti

članak deseti služi da se dobro zna,

Pod naukom zanatskom je tušta i tma,

Majstor pravi drugoga neće izgurat',

Već delaće skupa kao sestra i brat,

U ovom čudesnom nauku nekih, a svih,

Majstoriji drevnoj zidarskoj pripadnih.

Ne treba ni onog da smeni čoveka,

Ko drugoga dela se primio neka,

Kazna koja tako sledi tolika je,

Strana XVII

Od plaćanja funti deset manja nije,

Ako bi se krivcem toga dokazao,

Jer rada bliskog ruci se obvezao;

Niko ko zidarije dostojan je član,

Ne zamenjuje drugog ak' je postojan;

Izuzev ako skovano je baš tako,

Da se rad do kraja dovede, dakako;

Tad zidar koji za poslom je žudeo,

Hasnu gospara računat' bi uveo.

U slučaju takvom ako se zadesi,

Zidar treba suzdržanost da udesi.

Zaista, onaj ko temelje polaže,

Ak' zidar fin je, dobrotom raspolaže;

On na pameti ima stalno i čvrsto

Strana XVIII

Da rad tako dovede do kraja vrsno.

Član jedanaesti

U jedanaestom članku ja ti zborim

Šta čini ga nepristrasnim i slobodnim;

Jer uči ih lepom svojom humanošću,

Da zidar niti jedan ne dela noću,

Al' ako ispituje uma svoga moć,

Ispravka bi takva dakako mogla proć'.

Član dvanaesti

član dvanaesti velike je kreposti.

Zidar svaki koji pun je čestitosti,

Ne treba druza svojih rad podrivati,

Ako to poštenje će mu sačuvati;

Rečima iskrenim će pohvaliti ga,

Strana XIX

Jer Gospod ga tebi posla sposobnoga;

Dopuni to svime što ti se ukaže,

Međ' vama oboma bez sumnje iskaže.

Član trinaesti

član trinaest, tako mi Boga blagoga,

Majstoru i učeniku zbori toga,

U potpunosti da ga nauku uči,

I tačke marljivo njemu da tumači,

Da nauk zidarski najbolje usvoji,

Gdegod on u svetu raditi nastoji.

Član četrnaesti

članak četrnaesti dobrim razlogom,

Zbori majstoru kak' da pokaže delom;

Učenika ne treba mu uzimati,

Strana XX

Sem ako brige razne htedne imati,

Koje će u toku učenja nauka,

Od takvoga njemu zadavati muka.

Član petnaesti

član petnaesti će svršetak navesti,

Da majstoru prijatelj drag je u svesti;

Te ga nauči da čoveku nijednom,

Pogrešan oslonac on ne pruži netom,

Niti da podržava u grehu druze,

Za dobro koje mogao bi da uze;

Niti zakletvu neiskrenu drugom da da,

Ni iz straha, a ni koristi prihoda,

Ponajmanje nauci da sram nanese

Te tako i prekora sebi donese.

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,

Page VIII.

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;

Page IX.

And to that assembly he must needs gon,

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;

Page X.

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.

Page XI.

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,

Page XII.

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,

Page XIII.

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,

Page XIV.

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,

Page XV.

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,

Page XVI.

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,

Page XVII.

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

Page XVIII.

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,

Page XIX.

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 teach,

And measurable points 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,

Page XX.

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.

Strana XXI

Dopunski propisi

Propis prvi

Na skupštini predloga još dodato je,

Gosparima i majstorima profesije.

Ko poznavat' će nauk, imanje steći,

Mora Boga volet', crkvi ne uteći,

Takođe gospara njinog s' kim je jeo,

Gdegod u polja ide il' šume deo,

A i druze tvoje volet' trebao bi,

Jer nauk tvoj tako činiti je tebi.

Propis drugi

Kazuješ nam jasno u propisu drugom,

Da zidar neka dela po danu dugom,

Da pošteno, trudno i pravedno radi,

Strana XXII.

Najamninu zasluži i dan odradi,

Iskreno i dobro delu svom posveti,

Te uspe do nagrade svoje dopreti.

Propis treći

Propis ovaj oštro sadržati mora,

Da učenika dobrom znanju primora,

Da majstora svog savet sluša i čuva,

Druze svoje namerom dobrom sačuva;

Ne sme tajnost komore nikom da oda,

Niti štagod u loži rade gospoda;

Štogod da vidiš i čuješ da delaju,

Ne kazuj nikom kuda god te peljaju;

U Savetu dvorskom, pa čak i van njega,

Strana XXIII.

Dobro, zbog časti tvoje, čuvaj od svega,

Jer izvrgnut će tebe optužbi snažnoj,

A nauk će dopasti sramoti strašnoj.

Propis četvrti

Propis četvrti uči nas temeljito,

Da čovek taj nauk voli izričito;

Pogreške nikakve ne treba da pravi

Protiv nauka svoga, već da ga prati;

Niti predrasude ne treba da ima

Prema majstoru svom, ni druzima svima;

I mada učenik u štovanju živi,

Isti su propisi i njemu drživi.

Strana XXIV.

Propis peti

Bez sumnje propisom pokrenuće peto,

Blago kad primi što njemu je doneto;

Kada zidaru nadnica je izdata,

Ponizan je prijem, obveza zadata;

Majstor treba tebi dobrim razlogom,

Pre podneva u skladu sa zakonom,

Reći da ne želi te u radu svom,

Kako činjaše u vremenu prošlom;

Protiv običaja ovog borbe nema,

Ako misli on da izbegne problema.

Propis šesti

Propis nam šesti daje na znanje svakom,

Koji na mestu je visokom il' niskom,

Strana XXV.

Slučaj taj može da zadesi ga tamo;

Međ' zidarima svim ili nekim samo,

Da preko zavisti ili mržnje kobne,

Do rasprave dođe oštre i zlokobne.

Zidari bi tad ako im se to htede,

Osećaje te u danu jednom srede;

Ali pomirenja dan ne dođe još taj,

Sve dok dan radni taj ne završi se znaj.

Praznika dan, kad svane, odmora ti uzmi

U razonodi pomirenje preuzmi,

Da ne bi dana radnog svađama takvim

Delo usporio, borbama tim bučnim;

Stoga ti moraš njima predstaviti tad,

Strana XXVI.

Božjeg zakona svak je držati se rad.

Propis sedmi

Propis ovaj sedmi odrediti može,

Života nam tok što Gospod ga razreže,

Kako otvoreno dao je opisati,

Ženom majstora tvoga ne smeš legati,

Ni druza svojih jer ne bi bio mudar,

Da nauka prezir ti osetiš udar;

Nemoj ljubi druga svojeg da činiš to,

Ne bi hteo da on tvojoj čini isto,

Kako žalosti se ne bi predavao,

Novak punih godina sedam bivao.

Ak' prestupu bilo kojem navedenom,

Strana XXVII.

Odupret ne uspe, sudit mu je kaznom;

Započeti se tad mora nadzor bitni,

Tako da se preduprede gresi smrtni.

Propis osmi

Propisom osmim, možeš biti siguran,

Ako neki lek od tebe je uziman,

S majstorom svojim iskren moraš biti,

Za pitanje to kajanje nikad ne kriti;

Posrednikom pravim bio bi moralnim,

Majstoru svom i drugovima slobodnim;

čini potpuno iskreno sve što možeš

Obema stranama ravno, da ne lažeš

Strana XXVIII.

Propis deveti

Propisom novim, zvaćemo ga devetim,

Naše dvorane majstorom pripremnim,

Vladanje u sali njime se nalaže,

Svako drugog blagom pozdravu izlaže;

Dragi druzi moji, znati morate vi,

Da majstori pripremni morate biti svi,

Nedelju iza nedelje bez pitanja,

Majstori pripremajući bez roptanja,

Da služe sa ljubaznošću na usnama,

K'o da su sestre i braća u srcima;

Niko onog drugog zadužiti ne sme,

I osloboditi sebe obaveze,

Već čoveku svakom sloboda pripada

Strana XXIX.

Vrednosti iste, to mu jeste nagrada;

Gledaj da svakog dobro isplatiš uvek,

Za jelo stalno obezbediš napretek,

Željama daljim da ti izložen nisi.

Sadrugu kojeg još stepen ne ukrasi

Muškarcu ili ženi, kogod da bio

Plati ti njima i dobro i iskreno.

Time druza poštovanje si pobrao

Jer plate dobrane njima si podao,

Da drug tebe ne bi tako ojadio

I pod golemu osudu dovodio,

Objašnjenje treba on da obezbedi

Za stvari koje on uzeti odredi.

Strana XXX.

Robu druza tvojih koje si trošio,

Gde, kako, kakvog cilja to si vršio;

Do takvog izveštaja moraš tad doći,

Kad druzi tvoji zatraže u besnoći.

Propis deseti

Propis deseti život fin opisuje,

Gde živi se bez briga i agonije;

Jer ako ti zidar živi neuredno,

I znaš da radi loše i nedosledno,

Te neiskreno opravdanje izdaje,

Klevetajuć' za druze svoje ne haje,

Preko spletke lažne slavu stiče

Strana XXXI.

Koja nauku tom sramotu namiče.

Ako on nauku takvu podlost sprema,

Počast dalja neka mu se ne priprema,

Niti pomoć u toj njegovoj obesti,

Da ne bi nastalo brige i bolesti;

Pa ipak ga zadržavati ne treba,

Sem ako ga je prinuditi namera,

Da se pojavljuje gdegod to želiš ti,

Glasom ga snažnim il' blagim prekoriti,

Na dolazeću skupštinu poziv dati,

Pred druzima svima u zanatu stati

Ako će pred njima tu biti nameran,

Strana XXXII.

Zanata se odreći je obavezan.

Potom će podneti on zakona kaznu,

Od drevnih dana takovu propisanu.

Propis jedanaesti

Jedanaesti dobre je smotrenosti,

Te moraš znati i zbog tvoje stručnosti;

Ako zidar veštinu ovu poznaje,

Gleda kako drug mu kamen obrađuje,

Te vidi da kamen će taj da razgradi,

Popraviće brzo ak' ume da gradi,

Naučit' ga kako delo da otkriva,

Da gospara rad dobar ne podriva,

Kako najbolje ispraviti treba ga,

Strana XXXIII.

Reč'ma krasnim, slavi imena božjega;

Iz razloga visokih i humanijih,

Sa rečima blagim, ljubavlju gradivih.

Propis dvanaesti

Propis će dvanaesti kralstvo poznati,

Gde sabor i skupštinu će održati,

Biće majstora i učenika isto,

I gospodara velikih više od sto;

I poglavar zemlje tamo će dohodit',

Te i načelnik grada tog s' njim sedit',

Vitezovi i pratnja njina tu biće,

A i većnike njine gradske vidiće;

Takav red strogi tamo će održavat',

Strana XXXIV.

Svet prisutni zajedno ga ostvarivat'.

Ako bi tu neko, kogod da on bio,

Od zanata lepo, slobodno živio,

Ak' sa njima sukob kakav izazove,

Tamnicu će njinu sebi da prizove.

Propis trinaesti

U propisu trinaestom on će rado,

Zakleti se da lopov ne bude zato,

Niti pomagati u lažnom nauku,

Nema dobra u životnom jauku;

Znaš da moraš duši greha da ne dodaš,

Ni zbog roda ni zbog dobra koje stvaraš.

Strana XXXV.

Propis četrnaesti

Propis je taj direktiva održiva,

Koja u veličanju nauka uživa;

Dobra, iskrena prisega mora se dat'

Majstoru i druzima prisutnim odat';

Mora postojan i veran on da bude

Statutu tome, kudgod oči ga vode,

A tako i svome kralju gospodaru,

Biti mu veran po svakom paragrafu.

I na sve predloge ovome prethodne

Treba da prisegne namere iskrene

I svi da zakletvom zidarskom priznaju,

Bez obzira za koje stavove haju.

Svima propisima ovima starijim,

Strana XXXVI.

Određenim ranije naukom dobrim,

čoveka svakoga ispitati kane

O društvu njegovu bez skrivene mane.

Ako koja glava krivom se pokaže

U nečemu na šta neko ukaže,

Bez obzira ko je, da se potraži

I pred skupštinu neka se odvaži.

Propis petnaesti

Propis petnaest pun je saveta dobrog,

Da zakletvu svi polože nauka svog,

Ordonans odredi skupština bez raspre,

Kak ' gospari i majstori zboriše pre;

a iste koji neposlušni behu, znam,

Strana XXXVII.

Prema ordonansu tom postojećem nam,

Te članovima nameštenim tu brižno,

Što gospari, majstori skladaše složno,

Te ako im se dokaže otvoreno,

Krivnja im pred skupštinom tom nepobitno,

I da greška njina ispravke im nema,

Tada nauk zidarski njih otprema;

Nikad odbit' neće zidarskog nauka,

U protivnom pretiće im velja bruka.

Ali ako to oni ne ispoštuju,

Zauvek se iz nauka isključuju;

Jer ako ne bi postupili tako,

Šerif pronaći će ih brzo i lako,

Strana XXXVIII.

Te u duboku ih tamnicu baciti,

Zbog prestupa što smedoše uraditi,

Zapleniti stvari im i živad njinu

U ruke kralja svu predati svojinu,

A njih ostaviti da u tami trunu

Dogod van milosti gospodara budu.

Pravilo još jedno o umetnosti geometrije

Skupština da se održava pogodno,

Godine baš svake, gdegod bilo zgodno.

Krivice, ako bilo ih je, pronađu

Od članova Zanata, ak' proizađu.

Godine svake il' treće držati je

Strana XXXIX.

U mestu gde bilo bi najpovoljnije;

Vreme, a i mesto, odrediti treba,

Dvoranu velju kak' pokaže potreba,

Zidari svi tamo moraju da budu,

Gospari velji da dođu na besedu,

Da isprave greške ako učiniše

A neki od njih i zavet prekrišiše.

Stoga mora baš svako prisegu dati

Da verno će nauku tom pripadati,

Poštovat' statut obveza je moralna

Jer propis taj je od kralja Atelstana;

Uredbe ove što ovde ih imamo

Strana XL.

Poštovati ih strogo naređujemo,

Da vernima pokažu se kruni našoj,

Koju mi u časti nosimo najvišoj.

Takođe skupštini takvoj ti posluži,

Gospodaru tvom vladaru se pridruži

I moliš njega da milost ti dodeli,

Da podršku u prilici svakoj deli,

Uredbe kralja Atelstana potvrdi,

Nauku tim razlogom dobrim odredi.

Page XXI.

Supplementary Regulations

First Point

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,

Page XXII.

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,

Page XXIII.

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.

Page XXIV.

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,

Page XXV.

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 be clean gone

Upon the holy-day you must well take,

Leisure enough loveday to make,

Lest that it would the work-day

Hinder their work for such a fray;

To such end then that you them draw.

Page XXVI.

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,

Page XXVII.

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.

Page XXVIII.

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

Page XXIX.

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,

Page XXX.

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

Page XXXI.

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,

Page XXXII.

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,

Page XXXIII.

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 they make there,

Page XXXIV.

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.

Page XXXV.

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,

Page XXXVI.

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,

Page XXXVII.

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,

Page XXXVIII.

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,

Page XXXIX.

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

Page XL.

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.

Umeće čtvorice okrunjenih mučenika

Molimo se sada Bogu svemogućem

I Mariji preumnoj svim svojim bićem,

Strana XLI.

Da članove te daju nam održati,

Kao i propise dobre zadržati,

Kako mučenika četiri činjaše,

Kojih u nauku tom časno bejaše;

Najbolji bili su na svetu zidari,

Slikopisci, a takođe i rezbari.

Radove ponajbolje izrađivahu,

Koji i caru veoma se sviđahu;

Pa naumi da oni mu kip skladaju,

Da svi ljudi mu se dive i klanjaju;

Spomenike takve vreme to imade,

Da odvraća ljude od Hristove nade.

Strana XLII.

Al' jaki u zakonu Hristovu behu,

Kao, bez ikakve sumnje, i svome cehu;

Boga i nauku njegovu ljubiše,

Stoga, svi su njemu služili i više.

Pravi, iskreni ljudi tada su bili,

Poštovanje zakona božjih budili;

Ne htedoše spomenika načiniti,

Jer ničeg dobrog u tome neće biti,

Kipu kao bogu svom se ne klanjaše

Ali zato cara svog gnev izazvaše;

Veru svoju pravu oni ne izdaše,

Strana XLIII.

I u zakone lažne ne verovaše,

Te car taj smesta dade ih uhvatiti,

U tamnicu duboku, mračnu baciti.

što više su u tamnici toj mučeni,

Više su milosti Hristovoj učeni,

Te kada car ih mukom ne pokoleba,

Smrti predade ih njegova naredba;

Tamo gde se o njima još više zna

Knjiga je ta gde može da se sazna

O svetaca legendi Acta Sanctorum,

Imenom njinim Quatuor Coronatorum.

Strana XLIV.

Bez sumnje, slaviće njihova učenja,

Dana osmog nakon noći Veštičenja.

čuti možeš ti, kao i ja čitati,

Iza tog kad potop imao se zbiti.

Kad Noina bitka životna istekne,

Kula vavilonska gradit' se započne,

Slaganjem običnim kreča, kamena,

Kako bi to svako u ona vremena;

Tak' duge i široke osnove beše,

Da duž sedam milja sunce oduzeše.

Kralj Nabukonodozor da je podići,

Moć, rad i snagu čovekovu uzdići.

Strana XLV.

Ak' potop takav opet mogao bi doć',

Delom tim ne bi uspeo imati moć;

Jer toliko oholosti imađaše,

Da rad svoj i napor ceo izgubiše;

Jezicima tuđim anđeo ih kazni,

Da svaki za drugog misli da bulazni.

Kada Euklid krene da prosvećuje,

Pronoseći taj nauk geometrije,

Kako činjaše u vremenu narednom,

I sa naukom mnogom drugom čudesnom.

Hrista nebeskoga milošću velikom,

Naukama sedam bavio se svakom;

Strana XLVI.

Gramatika beše prva za koju znam,

Dijalektika druga, moram da priznam,

Bez sumnje, retorika bila je treća,

Potom muzika četvrta postojeća,

Astronomija je peta istaknuta,

A aritmetika šesta dometnuta,

Geometrija sedma, kraj je listanju,

Pokornost i plemenitost joj pristaju,

Gramatika zaista koren je svega,

Kogod da iz knjiga nauk dosega;

Al' umetnost stepenu njegovom tvori,

Ono što koren plodu voćke dodvori;

Strana XLVII.

Retorika odmerava, krasi govor,

A muzike zvuci su slatki razgovor;

Astronomija, dragi brate moj, broji,

Aritmetika da jedno drugo kroji,

Geometrija nauka sedma, Bože,

Obmanu od istine odvojit može.

Umetnosti baš svih sedam te bejahu,

Koj' koristiše ih, blaženstvo imahu.

Sada, deco mila, znanjem usvojenim,

Ponos i žudnju smatrajte napuštenim.

Pažnju vašu na mudrosti usmerite,

Te na vaspitanje lepo, kogod da ste.

Molim te da sad dužnu obratiš pažnju,

Strana XLVIII.

Jer znatnu za ovo moraš imat' težnju,

što i više znanja takvog sakupljati,

Od ovog koje dadoše zapisati.

Ako tebi za ovo pofali znanja,

Moli se Bogu da ti da domišljanja:

Jer Hristos sam dovede nas tome znanju

Crkvi svetoj, doma Boga raspoznanju,

Molitvu, kak' knjiga zbori, upoznaju;

Te po njoj treba vazda da se ravnaju

I tamo okupljati mora se svako,

Zbog greha svog molit' se, jecati jako.

Gledaj da u crkvu ne dolaziš kasno,

Ni umom da vlada zadovoljstvo slasno;

Strana XLIX.

Pa kada ti crkvu pohoditi dođeš,

Nemaj na umu tvom ništa no da priđeš;

štovat' Gospoda u dobima dana svim,

I snagom svojom i umom obdarenim.

Do dveri svetih crkvenih kada dospeš,

I svetu vodicu na ulazu uzmeš,

Svakom ćeš kapljicom vode te osetiti

Oprostiv greh tvoj zasigurno će biti.

Al' prvo kapu moraš skinuti svoju,

Za ljubav onom kog na krstu raspinju.

Kada u crkvu budeš zakročio ti,

Srce svoje Hristosu daj zaveštati;

Strana L.

Pogled prema krstu tad podigni smerno,

I na kolena tvoja spusti se verno,

Moli se njemu da ovde ti rada da

Po zakonima crkve Boga našega,

Da poštuješ zapovesti božjih deset

Ljudima svim od Gospoda našeg donet;

I molitvu uputi mu glasom milim

Da te od grehova sedam sačuva tim,

Da bi te u životu ovom štitio

Dobro, od briga i sukoba klonio;

I više od toga, on milost ti daće,

Pa duša tvoja u sreću raja staće.

Strana LI.

Crkvu svetu ne nagrđuj reč'ma sitnim,

Govorom bludnim i šegama odvratnim,

Svu taštinu i ponos svoj ostavi,

Ti Oče Naš i Zdravo Mariju slavi;

Pazi da nikakve ne napraviš buke,

Već moli u tišini, bez halabuke;

Ako bi samom moliti se ne htede,

Ne kvari drugima njihove obrede.

Ne sedi niti stoj na svetom mestu tom,

Nego kleči dole na podu kamenom,

A kada jevanđelje se svima čita,

Strana LII.

Od zida se makni dok se ne pročita,

I blagoslovi hranu, ako je možeš,

Kada Slavu tebi gospodine počneš;

Kada jevanđelja čitanja kraj bude,

Ponovo kleknuti možeš gde ti nude,

Na kolena oba dole na pod padni,

Za ljubav onog koji nas sve prihvati;

A kada ti zvona začuješ zvonjavu,

Na sveto pričešće svima nam dojavu,

Kleknuti moraju i stari i mladi,

Te ruke obe sakupiti u nadi,

I u položaju tom se pomoliti,

Strana LIII.

Lepo i blaženo, buku ne činiti;

"O Gospode, dobro došao budi nam,

Oblikom hleba nasušnog tebe viđam,

Sada Isuse u sveto ime tvoje,

štiti me od greha i sramote moje,

I oproštaj i pričešće meni podaj,

Na putu me, kad treba da krenem, čuvaj,

Pokajanje mi daj za sve grehe moje,

Koje me, Gospode, od Tebe odvoje;

Kako od device rođen bejaše ti,

Učini mi da ne mogu zalutati;

Ako treba da odavde se zaputim,

Strana LIV.

Nagradi mene večnim blaženstvom tim;

Amen! Amen! Neka bude volja Tvoja!

Devo mila, nek' čista bi duša moja".

Možeš da rekneš to, ili nešto drugo,

Kada klekneš da primiš pričešće drago.

Nakon čina dobra, ne štedi čežnju ti

štovanjem njega, koj' može sve stvoriti;

Jer radost obuzima čoveka sklonog

Da Boga bar jednom u danu vidi svog;

Bez sumnje dostojno to je tako mnogo,

Da snagu mu ne bi čovek reći mog'o;

Ali toliko taj prizor čini dobra,

Strana LV.

Da Sveti Avgustin s pravom sabra:

Toga dana kad ugledaš Boga telo,

Treba da se osećaš jako veselo; —

Jedi i pij koliko ti srce želi,

Neka ti se dana tog svega dodeli;

I prisega zaludnih i reči praznih,

Koje Bog će ti oprostit', blebetavih;

Dana istoga te iznenadne smrti,

Nemoj grdnih sebi bojazni naprti;

Isto tako, dana tog, obećaću ti,

Vid očiju tvojih nećeš izgubiti;

Stopalima tvojim kojima ti hodaš,

Strana LVI.

Da bi sveti prizor mogao da gledaš,

Naredbu će primiti tako da stoje,

Kada ti za potrebu vel'ku postoje;

Anđelom Gavrilom nazvan, glasnik će taj,

Za tebe ih sačuvati, dobro to znaj.

Od teme te moram sad drugoj hititi,

O daljim koristima mise zboriti:

Crkvi redovan budi, ak' u stanju si,

I misu svetu slušaj svakodnevno ti;

Ako ti crkvu pohoditi ne možeš,

Jer za radove tvoje vazda se vežeš,

Kad zvono začuješ da na misu zove,

Strana LVII.

Srcu reci da molitvi te prizove,

Da u službi božjoj učešće uzmeš ti,

Koju u crkvi svetoj će izvoditi.

šta i više zboriti ću ipak tebi,

Druzi tvoji od tebe učili da bi,

Kad ćeš se ti pred gosparom pojaviti,

U holu, senici il' pred bordom biti

Kapu il' šešir treba znati skinuti,

Pre no što ćeš sasvim mu se približiti;

Dva ili tri puta, bez sumnje ikakve,

Gosparu tom naklone činiš takve;

Na desno koleno treba da se spustiš,

Strana LVIII.

I tvoje poštovanje tako navestiš.

Kapa i šešir u ruci neka ti je,

Sve dok otpustom odlazak ne da ti se.

Celo to vreme vođenja razgovora,

Vedrim i ljubaznim licem daj uzora;

Po knjigama ovim savetima dobrim,

Gledaj u lice njemu očima blagim.

Noge ti i ruke neka skroz mirne su,

Poigravanje, grebanje dobri nisu;

Od pljuvanja i šmrkanja uzdrži se,

Na mestima zaklonjenim to čini se,

Te ako i mudar i diskretan si ti,

Strana LIX.

Važno jeste da te da dobro voditi.

Kada se ti uputiš prema dvorani,

Gde plemeniti su, dobri i uljudni,

Nemaj očekivanja nekog velikog,

Po poreklu tvoga visokog, ni veštog,

Nemoj ni sedeti ni naslanjati se,

Vaspitanje takvo dobro i čisto je.

Ne puštaj da obraz ti stoga da manje,

Odgoj dobar sačuvaće tvoje stanje.

Otac i majka, porekla svakojaka,

čeda dobra mogu imat' jednaka,

U dvoranu, odaju, gdegod ih slede,

Strana LX.

Maniri odlični čoveka odrede.

Višim od sebe po rangu mudrošću, znaj,

Poštovanje im tvoje uskoro podaj;

Još im naklonost ne ukazuj pokorno,

Sem ako već ti se ophodiš dostojno.

Kada pred jelo posednu tebe oni,

Divno i časno da jedeš trebao bi;

Gledaj prvo da ruke ti budu čiste,

Da nož tvoj bude oštar, građe šiljaste,

Da mesa sečeš isto kao i hleba,

Tačno onoliko koliko ti treba.

Sediš li do nekog vrednijeg od tebe,

Strana LXI.

Pojedinac si i sam predstavljaš sebe,

Dopusti mu da on prvi se posluži,

Zalogaju pred tobom on ruku pruži.

Najboljeg parčeta ti se ne mašaj,

Mada tebe srce vabi na pokušaj;

Neka ti ruke budu lepe i čiste,

Da ti ubrus tvoj ne umrljaju iste;

Nosa tvog ubruson ne smeš doticati,

Ni ostatke mesa iz zuba čačkati;

U kupu ne uvlači lice duboko,

Mada pijenje vuče te žestoko,

Kako ne bi oči nakvasio time —

Strana LXII.

Jer dobrog ponašanja nema ovime.

Ako ti u ustima još hrane ima,

Nemoj ti piti i govoriti svima

Kada vidiš iz vrča neki da piju,

Tako da pažnju govoru tvom razbiju,

Smesta svaku priču prekini tvoju,

Bilo da pivo il' vino u se liju,

Gledaj poruga tobom da ne ovlada,

Ako li ispod ranga svog on se vlada;

Ne treba takođe remetit' čoveka,

Ako poštovanje ne pustiš da čeka;

Jer reč takva može bljeskom biti,

Strana LXIII.

što tebe u zlo će veliko zaviti.

šaku ti u pest treba da obrazova

I čuvaj se podobro od izazova.

U odajama, među damama sjajnim,

Jezik pazi, ne zuri pogledom trajnim;

Smej se al' ne grohotom dalekočujnim,

Ne sjaj šalama bludnim i nepristojnim.

Ne igraj sa svima već ravnima sebi,

I ne pričaj svakome sve što čuo bi;

Ne otkrivaj drugima sva dela svoja,

Ni zbog nagrade tvoje niti veselja:

Slatkim rečima mogao bi ugoditi,

Sebe tako s' njima jako razmaziti.

Strana LXIV.

Kada se s čovekom dostojnim sastaneš,

Kapu il' šešir treba pred njim da skineš;

U ckrvi, na pijaci il' na ulazu,

Ukaži štovanje njegovom grimizu.

Ako sa dostojnijim od sebe hodaš,

Pojedinac si i sam sebe predstavljaš,

Nek tvoje rame iza njegovog sledi,

Vaspitanje to je bez mane i jedi.

Kada govori on, ti ništa ne kaži,

Kada on završi, ti reč svoju traži,

U govoru svojem ti razborit budi,

I pre no što prozboriš dobro prosudi;

Ne uskrati mu da čuje priče tvoje,

Ni uz vino niti uz pivo pokoje.

U svojoj velikoj Hristos će milosti,

Dati vama i vremena i zrelosti,

Da knjigu ovu pročitate i znate,

Neba nagradu vam pravu da spoznate.

Amin! Amin! Neka bude volja tvoja!

Od milosrđa zbori ti duša moja.

The art of the four crowned ones.

Pray we now to God almighty,

And to his mother Mary bright,

Page XLI.

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.

Page XLII.

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,

Page XLIII.

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;

Whose will of their life yet more know

By the book he might it show

In legend of holy ones,

The names of the four-crowned ones.

Page XLIV.

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,

Page XLV.

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;

Page XLVI.

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;

Page XLVII.

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,

Page XLVIII.

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;

Page XLIX.

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 [presently];

Page L.

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.

Page LI.

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,

Page LII.

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,

Page LIII.

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,

Page LIV.

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,

Page LV.

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,

Page LVI.

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,

Page LVII.

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,

Page LVIII.

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,

Page LIX.

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;

Page LX.

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,

Page LXI.

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 —

Page LXII.

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.

Page LXIII.

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;

In chamber, among the ladies bright,

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.

Page LXIV.

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.

Komentar prevodioca

Poema Regius verovatno nije najstariji rukopis koji se bavi "prethodnicom" slobodnog zidarstva, koja obuhvata organizaciju života i rada, moralna, religijska i manirska pitanja jednog profesionalnog društva, tj. operativnog zidarstva, ali je u tom smislu kompletniji od mnogih ranijih rukopisa, a i kasnijih, koji se bave istom temom. Poznavaoci stilova pisanja, kao i materijalnih činilaca srednjevekovnih rukopisa datiraju ga godinom 1390., iako slaganje nije jedinstveno, pa se verovatnoća nastanka rukopisa proteže sve do 1450. godine. Takva slaganja/neslaganja su za nas laike iznenađujuća tim pre što danas postoje pouzdana materijalna sredstva kojima se ispituje sastav i poreklo predmeta koji treba da posluže kao istorijski dokaz.

Možda su takva moja razmišljanja suviše tehnokratska. Sijaset primera iz prošlosti, međutim, pokazuje da se, usled nedostatka ili ne-korišćenja egzaktnih metoda pružaju neiscrpne mogućnosti formiranja mišljenja i stavova zasnovanih na empirijskom sagledavanju istine i beskompromisnom renomeu nekog pojedinca. Koliko li smo puta bili svedoci rušenja istorijskih "istina" koje su suvereno vladale čak i vekovima (možda i duže) samo na osnovu mišljenja nekog stručnjaka za određenu oblast (koji jeste bio to), a koje nije nikad dovođeno u pitanje.

U mnogim slučajevima, beskompromisni stav, odnosno "moja istina", lišen mogućnosti rasprave, naneo je veliku štetu ljudskoj zajednici, a svakako usporio njen razvoj. Ne mislim samo na tehnološki razvoj već, pre svega, na moralni i spiritualni. Naime, beskompromisni stavovi o "jednoj istini" sa jedne strane obeshrabruju pokušaje istraživanja i formiranja drukčijeg (ne prevashodno dijametralno suprotnog) mišljenja, a sa druge strane rađaju agresivno oponiranje, sukobe, nepotrebne podele i stoga dugovečnu promenu ponašanja ljudske zajednice. Znamo o mnogim primerima iz ne tako duge pisane istorije čovečanstva, a u mnogo dužoj nepisanoj istoriji moralo ih je biti neuporedivo više, kada su autoriteti, pravi ili nabeđeni, kao i ljudi na vlasti, željni još veće vlasti i slave, sprečavali svaku raspravu, nipodaštavali drukčija mišljenja i tako određivali sudbine. Demokratija u pravom smislu reči je samo besmisleni naziv za nešto što ljudska zajednica priželjkuje od samog nastanka te reči.

Slobodnozidarsko društvo bi moglo, tj. oni pojedinci koji žive baš takav život kakav slobodnozidarske konstitucije propisuju, da bude taj čudotvorni lek za društvo kojem stremimo. Sebičnost, taština, bes, slavoljublje, omalovažavanje, destruktivnost, ekskluzivnost mišljenja i disharmonija karakteristike su kojih pravi mason, bez obzira da li uživa blagodeti pripadnosti nekoj Loži ili je samotnjak koji samo živi takav život treba da se kloni. Takva bi, univerzalna slobodnozidarska zajednica, koja ne nameće već samo daje primer, trebala da bude model društva budućnosti u kom neće biti gorespomenutih negativnosti.

Pitaćete kakve sve to veze ima sa Poemom Regius. Pa, sam naziv poeme upućuje na njen sadržaj: ona ima zadatak da reguliše, da predloži i propiše. Onima koji ne prate propise i ne žive po moralnim, religijskim i radnim pravilima struke i društvene zajednice neće nametati novčane kazne već mnogo surovije — prezir te iste sredine u kojoj prekršilac živi. Nosioci vlasti u Regiusu su blagonakloni prema svojim podanicima, a posebno prema poznavaocima nauka zidarstva priznajući njihovu stručnost ali i navodeći ih da budu još veštiji, i bolji kao ljudi. Takvi će biti kroz korektnu i kolegijalnu razmenu mišljenja na godišnjim skupštinama, bez diktata i nametanja autoritarnih rešenja.

Prema tome, Poemu Regius vidimo i kao opšte-edukativnu literaturu koja nije samo dobro poslužila u izradi slobodnozidarskih konstitucija i drugih dokumenata već, do dana današnjeg daje primer dobrog modela organizacije rada i življenja. Slobodnozidarska zajednica bi trebala ponosno da prati preporuke Poeme Regius i tako daje primer ostatku profanog sveta sa nadom da će se kad-tad čovek vratiti u svet iz kojeg je izgnan. A tada će sve, pa možda i sam taj svet biti reformisan i sve-prihvatljiv.

Prevod sačinjen proleća 2014. godine

Komentar prevodioca dodat 22. februara 2020. godine

Translator's comment

Regius Poem is probably not the oldest manuscript dealing with the "predecessors" of Freemasonry, which encompass the organization of life and work, the moral, religious and manners of a professional society, of operative masonry, but in this context it is more complete than many earlier manuscripts, and even the later ones dealing with the same subject. Connoisseurs of writing styles and the material features of medieval manuscripts, date it to the year 1390, although agreement on this year is not unanimous and the likelihood of the appearance of the manuscript extends as far as the year 1450. Such agreements/disagreements are surprising to us laymen, given that today there are reliable material means to examine the composition and origin of objects that should serve as historical evidence.

Maybe my contemplations are too technocratic. However, a multitude of examples from the past show that, due to the lack or non-willingness to use exact methods, inexhaustible possibilities exist for forming opinions and attitudes based on the empirical perception of truth promoting the uncompromising reputation of an individual. How many times have we witnessed the demolition of historical "truths" that indisputably ruled for centuries (perhaps even longer) solely due to the opinion of an expert in a particular field (that he might have been) that was never questioned.

In many cases, the uncompromising stance, or "my truth", deprived of the possibility of debate, has caused great harm to the human community, and certainly slowed its development. I mean not just technological development, but above all, moral and spiritual. Namely, uncompromising view of "one truth" on the one hand discourages attempts to explore and form a different (not primarily diametrically opposite) opinion, and on the other hand it gives birth to aggressive opposition, conflicts, unnecessary divisions and, therefore, a lasting, negative change in human behavior. We know of many examples from the not-so-long-lasting written history of mankind; in the much longer unwritten history, there must have been incomparably more of them, when authorities, real or self-styled, as well as people in power, eager for grabbing even greater authority and glory, thwarted any debate, belittled different opinions and thus determined fates. Democracy (practical) in the true sense of the word is just a nonsensical name for something that the human community desires from the very birth of the word.

The Masonic Society i.e. those individuals who live exactly the kind of life that Masonic constitutions prescribe, could be that miraculous cure for the society we aspire to. Selfishness, vanity, anger, unrestrained ambition, disparagement, destructiveness, exclusivity of thought and disharmony are the characteristics of which a true Freemason, whether he enjoys the benefits of belonging to a Lodge or is just a loner who lives such a life, should be avoided. Such a universal Masonic community, which does not impose but merely sets an example, should be a model of the society of the future in which there will be no negativity mentioned above.

You will ask what this has to do with Regius Poem. Well, the very name of the poem tells about its content: it has the task of regulating, proposing and prescribing. Those who do not follow the rules and do not live by the moral, religious and labour rules, rather recommendations of the profession and the community will not be fined but punished much more severely — the same community in which the offender lives will feel disdain for him. The holders of authority in Regius are sympathetic to their subjects, especially to those who know the craft of masonry, acknowledging their expertise but also making them more skillful and better humans. Such they will be through a fair and collegial exchange of views at annual assemblies, without the dictates and imposition of authoritarian solutions. Therefore, we also see Regius Poem as a general-educational literature that has not only served well in the construction of Masonic constitutions and other documents but, to this day, provided an example of a good model of organization of work and everyday life. The Masonic community should proudly embrace the recommendations of Regius Poem setting an example for the rest of the profane world with the hope that someday one will return to the world from which he was exiled. And then everything, even the world itself, will be reformed and all-acceptable.

Translation made in the spring of 2014
Translator's Comments added on February 22, 2020

Sources:

PIETRE-STONES;   MASONRYTODAY;   FREIMAURER-WIKI