Evidence and Explanations

to the

Second Craft Document

of the

ancient, still in use today

Apprentice Lecture.

Foreword

I have already imparted here as much as I have collected about the second Craft document, the oldest Apprentice Catechism, since the completed printing of the first volume, and there are important reasons for keeping me within the limits set out in the introduction, so to compile here only as much as I have promised to add in explanation of the various passages of the first volume.

The evidence and explanations to the York Constitution contain already, here and there, almost half of what was promised as further explanation or evidence of individual assertions in my compilation of the ancient ritual of admission; as this will show the directory of all passages, whose evidence and explanations occur on a later number of pages set up at the end of this volume.
Many of the remarks that have been collected since 1810 will appear in the corresponding passages in a second edition of the first volume of this work. [Note: This translation is from the second edition.] =345=

In order to make it easier to look up, I will add in this section the page numbers of the individual documents and explanations of the first volume.   Only those passages in foreign languages, which are also instructive to non-learned brethren, have been translated into our language. — A collection of references to what is most important of the Masonic fraternity, opening the series, are titled according to Craft's nomenclatures.
Further reflections and conclusions on this that follow are reserved for the historiography of the fraternity.

1)   Word-derived and historical (etymological
and historical) Explanations of the most important
Craft Designations peculiar to the
Masonic Fraternity.

or:

Collection of passages from older and newer writings, showing the existence of the Masonic fraternity in England since the year 926, explaining its relation to the state and the church, explaining the difficult expressions of their oldest and genuine Craft documents, and in general as materials for the history of the fraternity until to the year 1717, and at the same time serving to give a commentary on the earliest Craft documents, especially on the Apprentice Lecture.

Preliminary Remarks,

[In which are given the most important findings of the following individual passages, as previously reproduce (Vol. II, p. 277 - 303) of Ashmole, Plot, and Wren.]

Of the individual historical facts touched on in the first volume, which either appear in the documents themselves, or serve to explain them, but there, so as not to disrupt the correlation too much, could not be provided with their evidence, are still left to be elucidated, particularly the oldest Ceremonies of Admission, about which I have assembled the evidence in the present section, =346= so arranged as the diversity of materials permits it.
In order that these documents may be more easily reviewed, and as a result the more important thing they teach may become apparent, I will premise some of the findings, which appear to me at the overviews of what has been collected, with remark as to the numbers under which they follow in the printed form.   Furthermore, since the fragments from Ashmole's, Plot's, and Wren's writings previously reproduced, as well as some of the documents found in Lawrie's History of Freemasonry, contain much [information] pertinent here, I will combine the results of these fragments with those which the now following passages afford. — The reader, however, should expect nothing more here than a series of individual facts, which elucidate the earlier history of the Masonic fraternity until the year 1717, and are here merely cited, insofar as they convey the correct understanding and historical appreciation of our three oldest and most important Craft Records.

In the beginning of that Ashmole's information (pp. 281 and 289), the Masonic fraternity, probably written in 1646 with Ashmole's words, is called an ancient and venerable society.   Not only the facts mentioned on the following pages from Ashmole's papers, as well as the York Constitution, justify this expression, but also a document written in 1434, mentioned in the first volume (p. 73), according to the Book of Constitutions of the English Moderns expresses itself so respectably and historically about the Fraternity.
The designation of a loving fraternity (loving Brotherhood Vol. I, p. 73. line 18) found in that document, appears to have been a general name for various societies established for charitable purposes, for I have found it in several English writings, and it is also used by the Masonic fraternity in one of the instances following here (7, f.).

The term: Free and Accepted Masons, is all the more likely to have originated from Ashmole himself, as we find among the brethren gathered with him (pp. 287, 289.) the majority, indeed, it seems to be mentioned, only men who are neither engaged with architecture as owners of the work, or patron with the guild. =347= Under the name of the accepted Masons, up to the year 1717 were understood such co-members of the Freemasons [Guild] who had been accepted into their brotherhood for various reasons, by the actual Freemasons, the performing [operative] masons, although they were not builders. ^a)

a)   What changed meaning this designation retained after the year 1717, is learned in Vol. I, p. 417; Vol. II, pp. 309 - 312, and there on p. 310, note a).

Already in the guild regulations, attached to the York constitution, which are not younger than King Henry's VIII. Government (1509-1547), we find mentioned (Vol. I, p. 592) Accepted masons. — According to an earlier cited passage (Vol. II, p. 7, 13th line, from bottom) of an ancient guild regulation, written in King James II. time, (and probably only recently copied), the master-builders, architects, and building owners also appear to have been called admitted or accepted masons.   Also, those authorities, or at least influential persons, whom the fraternity either asked for from the state itself (e.g., Vol. II, pp. 12-14, Lawrie's History, in the German translation, p. 274, line 7. ff., and p. 270. line 6. ff.), or which the state prescribed, (Vol. I, p. 586, note a); Vol. II, p. 285, line 13 from bottom) in order to preserve the relationship between the fraternity and the government of the land, or to make it stronger (see Vol. II., p. 13. a!) were called Fellows or Accepted Masons.
Anderson also says (see Vol. I, p. 515, line 8!) that after the year 926 many great men of the empire had been masons, and Noorthouck relates (p. 138) that "during the reign of King James I, (1603 - 1625) who was himself a Mason, under the Grand Master Pembroke, and the Deputy Grand Master Inigo Jones, masonry has flourished, and until the death of the king many noble, rich, and learned men, at their own request, were accepted as masons, (were accepted as Brothers) to the honor of the guild."

In Scotland this admission of non-Masons does not seem to have become so common; probably because early on in this country the brotherhood degenerated from its ancient dignity, gave up almost entirely the purely human purpose, drowned under the power of the pontifical hierarchy (compare on this Vol. I, p. 469, 436!), almost completely surrender to it, and lived under the permanent patrons set by the kings.   At least in Lawrie's History of Freemasonry, there is little evidence of a trace of accepted masons before 1630, as in the aforementioned two documents in which the masons' lodges in Scotland assigned their rights to their patron, the Lord of Roslin.   These documents are signed only by actual guild masons of individual, scattered lodges, which, as explicitly stated, almost all could not write.
The custom of taking on accepted masons, therefore, seems to have been transplanted to Scotland only from England, probably at the time when the brotherhood, at least in part, was active for political purposes.
The extent to which the Accepted Masons were in England in 1686 is also evident from the fact that Plot mentions this membership in the Masons' Guild under the Customs of the Staffordshire province, and particularly assures their widespread dissemination, (Vol. II, pp. 293, 297, line 11) and, therefore, considers this association to be dangerous to the State (p. 300).
After Entick (p. 38) and Noorthouck (p. 41 of the Book of Constitutions) have repeated the passage about the secrecy [of the name] Pythagoras, mentioned here (Vol. I, p. 563), they add: "From that time on, we consider the close connection between the free and the accepted Masons, to have always existed since then in all regular lodges." ^a)   So this passage gives a historical meaning, if one understands (according to B. I. p. 563. note a) the coded names.

a)   "From this time we date the strict union between the free and the accepted Masons, which has subsisted ever since in all regular Lodges."   Entick and Noorthouck. l. c.

That the Masonic fraternity could not have been opposed to King Charles I, and even later to the restoration of Charles II to the throne, would already be proved by the fact that Ashmole, an avid patriot and royalist (p. 279 f.) was not only made to be a Mason in the decisive year of 1646, but also remained a member of the fraternity from then on, and was present in a lodge in 1682 (p. 287), as the eldest brother among the attendants; — that he was, finally, content to be a member of the fraternity, considered it a honor, and took the trouble to create a vast collections of its history. (P. 283) =349=
Dr. Knipe assures, from Ashmole's papers (p. 285), that the masons have always been faithful subjects, thereby subjecting themselves to great persecutions; and, in fact, so far as is known of the history of the fraternity in England and of its relation to the state, in this regard they can only be reproached of this: that part of them, longer after than it was constitutional, by an error which could persist in many with honest and patriotic sentiments, endeavored, or were ready, to help put the Stuart family back on the throne.

That the Masonic fraternity was not, as Brother Nicolai presumed, (see Vol. I, p. 99. ff.; Vol. II, p. 278, note a!) in close association with the astrological society of London, which existed at seventeen centuries in London, much less arose from this ephemeral society, is proved by the fact that (p. 281 and 289.) Ashmole was made a Mason in 1646 at Warrington, but only afterwards became a member of this astrological society in London (p. 286.)

Ashmole's information that the Bulls [charter of freedom] bestowed upon the Masons had been merely confirming, but that by this the Masonic fraternity had neither been established nor introduced in England, ^a) agrees completely with the information of the York Constitution, as with all the other facts I have gathered in this work; and the judgment of this profound expert in his national history would alone correct Lessing's and Nicolai's presumptuous presuppositions of the newer origin of the brotherhood. ^b)

a) See Vol. II, p. 216, a); p. 218, b); p. 219, and there note a!)

b)   Nicolai doubts, without reason, the existence of the Ashmolean papers about the Masonic fraternity; because in the above excerpt of Dr. Knipe the same page numbers are noted several times, and also Preston (Illustr. 1792. p. 195 *) assures that he has used them, and list things that are not in Knipe's excerpt.   Krause

The circumstance mentioned according to Ashmole, that King Henry VII forced his friends into the brotherhood, agrees with Noorthouck's information about the formal foundation of the chapel of this king, who appeared in the procession as Grand Master, and laid the foundation. =350= (Noorthouck's Book of Const., p. 116).

It is also noteworthy that one of the meetings of lodges, which Ashmole mentions, was held in the Guildhall of the Masons incorporated at London.   The treatise on the legal concept of a corporation contained in the following (§ 5, item e), and there also note d)) suggests the reason why this happened. — That this very assembly, in which four new members were initiated, had taken place around noon, confirms, in part, the assertion already proven for other reasons (Vol. I, p. 337 f., 375, 440, 455), that such lodges of initiation in former times could be held at any hour of the day or in the evening; also is to be noted the tradition of Scottish masons mentioned in Noorthouck (9, k), which we have already mentioned from other sources (Vol. I, p. 337, 440): that the Scottish lodges in old times, in good weather, used to be held in the open air on hills, in bad weather, however, were held in monasteries; and this information deserves all the more credibility, since the learned and truthful Wren (Vol. II, p. 291.) also confirms it, only with the difference that he lets the workmen set up camp there.
The master builders and the overseers, as I have seen from several old building contracts (for example, see here under § 8, items a, b, c,) usually received their own lodgings from the owners of the building, and then they had to take care of the workmen's accommodation.

It deserves to be noted in Wren's information that among the Italians, who, along with the French, Germans, and Flemings, established a brotherhood among themselves, and who influenced the Papal Bulls, were also Greek refugees. (See p. 290)   For, as I have shown in the foregoing, (which I intend to elaborate in the future), Greek master builders have been in communion with those in the occidental countries of Europe since the time of the Romans (Vol. I, p. 576 b); 578; thus is explained the coincidence of the ancient English Masonry with Greek religious doctrines, philosophy, and state laws, and the assertion that masonry came from the East (Vol. I, p. 52. f, 453. 432.) is confirmed from a new side.
— As far as the mention of the Flemish people is concerned, I remind only of the famous great school of architecture at Antwerp, =351= which flourished in the thirteenth century, and England also gave great artists. —
In the context of this passage from Wren it also becomes clear that the masons were given the name of free masons because of the ecclesiastical and civil liberties conferred on them by the Pope and various princes.   This agrees completely with the information from Poynal (Vol. II, 216 ff.).   In England, Athelstan's charter, by virtue of which they governed themselves among themselves and provided institutions for the flourishing of the arts, made the masons into Freemasons by state law.   Anderson correctly expresses this (Vol. I, p. 516) when he says: "Edwin bought a Charter from King Athelstan for the masons, and an amendment (a Rügegericht [own legal jurisdiction]), oder Macht und Gewalt (or power and force or freedom) so they could establish their own institutions, and so on."   Some of these privileges have been preserved in the present day rights of incorporated guilds in England, as is evident from the provided treatise on the corporations. (§ 5, item e.) — Yet the common name of these artists and craftsmen remained Mason, and that of their art Masonry; and it is therefore not surprising that in our three oldest documents the terms: Free-Mason and Free-Masonry, are not found, and that the statute under Henry VI, as well as the here (§ 9, items a, b, c) following contracts, mention only Masons.   But there is no word in English history, legislation, and language which is similar to that of Free-Mason and Free-Masonry, because the building corporations were the oldest and strongest in the British Isles, and at the same time the only ones whose employment, the whole inner nature and external situation inevitably afforded a free constitution of their own, and, as long as large structures [to be built] were found, could maintain even the longest; while, on the contrary, as is evident from the following excerpt from the book: Firma Burgi, the other oldest guilds, eg. the clothier, merchants, saddler etc., had the greatest advantage of civic residence.
Therefore, there is no trace of a Guild or Mystery of the Masons in the above-mentioned book.   But as the cities flourished more beautifully and wealthy, and wealthy citizens and civil societies could build buildings of stones and bricks in quantity, =352= so, without any State constraint, guilds were also established in the cities, or fraternities of masons, which although maintained the old Constitution of the Free-Masons, but since they had to comply with the civil guild regulations, no longer could call themselves Free-Masons, but only Masons without apposition, or guilded Masons, (guilded or incorporate Masons).   This is confirmed by the passages quoted here (under § 7, items a, b, etc.), especially (b) the words: "this society was incorporated [in London] in 1410, since they had otherwise been called the Freemasons, a brotherhood of great Concerns, "etc. — That, according to what has just been said, the designation: Free-Mason, not, as Bro. Nicolai meant, derived from being allowed or received into any guild, (to became free, or to purchase a freedom of a guild), is also confirmed by the passage from Preston produced here (§ 5, item g).   Now, although long after there were guild masons in particular cities, and there were corporations and lodges of actual [operative] Masons, these were usually obliged to conform to the ever stricter state laws, and at the end to join a local Masons' Guild, because (as we learn here from § 5, item e) a fixed location had been made to a state legal prerequisite for any legal guild. *
At that point in London, even in 1717, there were four individual Builders Lodges; because in the reconstruction of London after the great fire in 1666, as well as in the building of so many large churches, especially the St Paul's Cathedral, the London guild was far from sufficient, and it was therefore necessary for the builders who had come to London from other parts of the empire to be permitted the right of their own lodges, which were then largely brought to an end after the completion of the reconstruction work; but of which the four lodges just mentioned were still left in 1717. Preston describes exactly (Illustrations, 1788. p., 238 sqq., in the note, and 1792, pp. 254 sqq.) these four lodges, ^a) which subsequently united into the Grand Lodge of the English Moderns =353= in the year 1717. — In Scotland, before the unification of the two kingdoms, and shortly after that, as we learn from the two attached documents from Lawrie's works, all the individual builders lodges stood under a patron approved by the king, exercising jurisdiction over them: but most of these lodges, whose members called themselves Masons and Hammermen, had already taken firm seat in or near the largest cities. ^a)

a)   The Masonhall in London actually belonged to the masons who resided there, all of whom were citizens of London (free of London), and who had to have their apprentices, who had been set free after seven years, as citizens of London (free of the city). — The aforesaid builders lodges of London, =353= which seem to have consisted of members of the masons' guilds of other cities of the empire, and perhaps of Freemasons not yet incorporated anywhere, are not to be confused with the actual London guild, although their legal relation to that London guild and to the city of London is not adequately well known.   But when Albrecht says (Materials, 1 Anthology. p. 162 in the note): "The other masons' guild, which did not become a guild in London, but kept the old way of scattered lodges or hostels, had never assembled at this guildhall; it has held meetings and feasts at the guildhall of the tailors, the silk merchant, the leather merchant, and in many inns, but never at the guildhall of the London masons' guild:" so he asserts without reason that this never happened; on the contrary, Ashmole expressly mentions an Initiation lodge of true Masons in 1682, which was held in Masonhall, and the following Feast [banquet] at the Half-moon tavern: After the rebuilding of the city, and of its churches and other main buildings, the many builder's lodges, not incorporated in London, had to gradually disappear of their own initiative; it would have been useless for them to be incorporated, and the state, like the London masons' guild, would hardly have allowed them this.

a)   In the beginning of these documents it says: "We Wardens, Masters, and guild-Masons, and Hammer-waging trades," (we deacons, maistres and freemen of the masons, and hammermen) etc.   The conclusion of the first document (page 271) reads: "Sic subscribitur" (signed) "by William Shaw, Workmaster," (master builder), "Thomas Weir, Mason in Edinburgh, Thomas Robertson, Warden of the Lodge of Dumfermlyne and St. Andrews, on behalf and authority for his Brothers of the Mason Guild, who are united in the lodges, and for the above-mentioned Plenipotentiaries, namely David Skougall, Alexander Gilbert, and David Spens, for the St. Andrews Lodge, Andrew Alisone and Archibald Angone, Plenipotentiaries for the lodge of Dumfermlyne, and Robert Baillie for the lodges of Paddington, signed with our hands laid on the feathers through the notary, at our request, because we could not write."   The other document (p. 277) concludes: "This has been written here and now in testimony =354= by the scribe Alexander Aikin, — —, and we have the present letter signed by hand at Edinburgh 1630. … sic subscribitur" (so is undersigned): "The Lodge of Dundee, Robert Strachane, Andrew Wast, and Daniel Whit, Master of Dundee, by the notary, at our request, in the signing has held our hands, because we cannot write, Thomas Robertson, notary public, aperit" (the public notary, Th. Rob. begins the witness signatures).   "Robert Johnstone, Master, David Massone, Master.   The Lodge of Edinburgh, William Wallace, guardian, John Watts, Thomas Patersone, Thomas Fleeming, Wardens in Edinburgh, and Hugh Forrest, whilst the notary, at our request, leads the hands for us because we cannot write.   Thomas Fleeming, public notary, aperit.   Robert Caldwell, in Glasgow, with the notary holding my hand for me because I cannot write myself.   The lodge of Glasgow, John Boyd, Guardian, Robert Boyd, one of the Masters, Hew Duak, leader of the masons' guild and the artist in woodwork at Ayre, and George Lydell, leader of the Stonemasons (squaremen who make use of the square) and at that time Quartermaster.   The Lodge of Stirling, John Thomsone, James Ryve.   I, John, in the service of the master of the guilds of Stirling, whilst the notary leads my hand with me for signing because I cannot write.   Henrisone, public notary.   The Lodge of Dumfermling, Robert Alisone, one of the masters of Dumfermling.   I John Burnock, one of the masters of Dumfermling, the Notary in signing, leading my hand at my request because I cannot write myself.   Henrisone, public notary.     David Robertson, one of the Masters, Andrew Masson, Master, and Thomas Parsone, from the aforementioned Lodge at St. Andrews."

This also explains =354= why Mason, but never Free-Mason, appears in the English laws as well as in the law-dictionaries. — If, therefore, (as we saw earlier, pp. 311-314), the Grand Lodge of the English Moderns tells us through Noorthouck, that speculative Masonry arose from the Operative Masonry (guild masonry), but that is now an independent society separated from it, then this is perfectly true, as long as for Operative Masonry we understand not only resident Guild Masons, but rather the ancient free masons (Freemasons), those who were reluctant, and only where, and as far as they could not avoid it, to submit themselves to the urban guild. ^a) =355=

a)   In Germany, too, is found one of the old, actual Free Masonry-like law usage; as we learn from the following passage from the book: The drawn-up Curtain of Freemasonry, etc. Frankfurt a. M. 1790. (p. 14 ff.).
"There is, however, in the German language: Free Masters (see the German Encyclopedia Vol. 10, p. 551!), who by direct sovereign exoneration have attained exemption from the guild articles and the guild justice, and are to be judged according to the contents of the Charter of Freedom.   The Freemasons in England came into being the same way; as history teaches.   Foreign laborers, masons, carpenters, stonemasons, roofers, and others of the like, who joined together at great construction works, had the need of their own arrangements and constitutions, and wanted to live and be judged according to their customs and rights; this had to be granted to them; but for that very reason the kings themselves, or perhaps the nobles of the empire, took over their Grand Mastership, in order to keep them dependent.   For all the guilds there is still a chief guild master, who is not a true master of the craft, but an official who attends on behalf of the sovereign, gather intelligence, and has the final word in the administration of justice."

That, finally, according to Wren (p. 291), the tenth governed as the Overseer over every nine workers, agrees with the setup of the Roman colleges (Vol. II, p. 164); we also learn (from p. 292) that it was an essential duty of the Overseers (Wardens [of the fabric]) to teach the workers in the art of forming the stones.

From the passage from Plot's History, etc. (p. 293 ff.), the prepared reader will automatically derive a series of important conclusions; I am content, therefore, to single out only a few of them.   All the guild regulations mentioned by Plot correspond exactly to those of the York constitution (reproduced here in Vol. I, pp. 586-596), as well as to the remaining fragments (imparted here, Vol. II, pp. 4-17 and p. 304) of older constitutions.   Now, as Plot expressly mentions that he took that passage from a parchment document of the Masonic Society (ex rotulo membranaceo penes caementariorum societatem), which he very likely found in the Ashmole's museum, of which he was the overseer, I have already remarked (p. 295, note b)) that it could only mean a copy of the York Constitution.
It is unanimous with the information mentioned of Bro. Böttger (Vol. I, p. 508), when Plot further assures (p. 295) to have read in it, "that these laws were reviewed and approved by King Henry VI and his council, both for the Masters, as well as for the Fellows =356= of this very venerable craft." — The reasons which Plot advances (§ 88, p. 299) against this assertion appear completely empty, when we consider that this fact is proved from other sources (see above, Vol. I, pp. 67 f., and Vol. II, p. 217 a), p. 284 a), p. 300 a), and p. 303! and that Henry VI. had not given that Statute [Act] himself, rather, after he had come of age, he must have had sufficient reasons to embrace the patriotically minded guilds of his own accord.   After quoting that statute, Noorthouck says (p. 72): "This statute never prevented the Masons from holding their chapters and assemblies, for it was never generally accepted (enforced, put into effect); and, being aware of their impeccable conduct and the integrity of their proceedings, they made no effort to obtain its abrogation.
As the objects of their meetings were very different from those mentioned in the preamble of that statute, they were content to do their duty, and relied on their conduct as men and as subjects, as the best justification.   But much light is "spread" about this point through the public disclosure of a noteworthy manuscript "(our first Craft document), and so on."
— Noorthouck also repeats the documentary information (also reproduced here in Vol. I, p. 72) about the Freemasons Lodge held at Canterbury by Grand Master Chicheley in 1429 still during King Henry VI Minority; ^a) as well as that passage reproduced here in the first volume (p. 73) from a document written under Eduard IV., reproduced, according to Anderson, unchanged, from which it appears that the masons often gathered in the twelfth year of the reign of King Henry VI.   This statute, therefore, brings more than honors to the members of the Masonic fraternity, since they thereby are made known as friends of the constitutional government.   Their attachment to the House of York earned them the favor of the kings Eduard III and Edward IV; and especially for that reason they received under Eduard III an improved constitution (the Constitutions in this reign were improved, note, p. 103), =357= of which we have come to know a sample of it (Vol. II, p. 11 ff.), "and most of the great persons at that time were masons." (Vol. II, p. 12, line 2.)

a)   Perhaps the meticulous use of this very cumbersome narrative manuscript would probably yield much more information, important to the older history of the Fraternity.   Krause

The rule mocked by Plot, "that a mason should rush to the aid of the other, wherever he may be, even if it were from the pinnacle of a church spire," has a good and very fitting meaning, if we remember that the English masons, due to the peculiarity of the Gothic style, built many high battlements and towers, so that the case could often occur where a mason reluctantly had to leave his job in order to come down and [welcome] an immigrant comrade (Fellow), and could not continue his work until after he had helped him.

I turn now to the fragments provided in this section.
— The passage from Wassenaer (§ 1) teaches that the designation: fratriae, Fraternities, is of Greek origin, that in particular these associations have come to the Romans through Magna Graecia (Lower Italy and Sicily); and contains some literary evidence for the future investigation of this subject.
— I have quoted the fragment from Mornacius (§ 2) because there are some useful hints about the guild legislation of the Romans, the English, and the French.
— The passages from du Cange Glossarium (§ 3, § 4) teach the details of the true meaning of the expression: to share in the benefits of a brotherhood (Compare Vol. I, p. 148!) and also the difference between being admitted a member of a fraternity and a mere acceptance into the community of good works (Communionem beneficiorum); in how many senses the monastic societies in general took in other fraternities of monks, but also laymen and various lay societies, and indeed men and women, (as external brothers and sisters) among themselves in various degrees of union.
We also learn (from 4a) in what sense the first Christians called themselves brothers, and that later on they did not allow this name to the Gentiles; that the monastic societies, and the military religious Orders, made of the name brother the law for the same reasons; that in the whole Middle Ages, the most diverse societies, joined together, by oath, as brothers; (see especially the article: fratres spirituales, brothers in spirit!) =358= and that kings in England gave a law "that all free men should be sworn brothers for the defense of the whole kingdom;" that, therefore, the patriotic aspirations of the Masonic fraternity for the upholding of the legitimate government were completely lawful, even if they were not, as such, in direct connection with the actual, purely-human purpose of the fraternity. ^a)   =359=

a)   Let us review the passages cited here from 'du Cange' and others about the words: fratres, fraternitas, [brother, fraternity] etc., not mentioned individually in Feßler's writings, as correctly elucidated by Bro. Feßler, in his Critical History, §. 272. p. 206. f., when he says about this subject:
"In order to procure for themselves this so necessary and convenient supplement of common handymen, mechanical laborers, expert overseers, who had achieved themselves into artists, useful workers in their buildings, the monks (who from the seventh to the eighteenth centuries in the whole of Christian Europe practiced and taught the higher architecture exclusively [especially]) had different means.   One of the most powerful was the Confratriae" (confreries, as our first Craft document, Vol. I, p. 54, says with a French-Norman word), "or confraternities which, according to the 15th chapter of the Concilium of Nantes of 895, were already common in the ninth century in France and England.   Clergymen and lay people were admitted into such confraternities, whereby both become partakers of all good works," (beneficiorum,) "which took place both in the monastery that had founded such a confraternity and in the fraternity itself.   To do this, the members had to do some pious exercises, to commit themselves to an excellent uplifting change of life, and to render every possible service to the monastery or the church.   For the most part the members donated to the church or the convent, during their lifetime, or at least after their death, a portion or all their possessions.   After the then intimate connection of the monasteries with each other came the custom to bind the laity more closely to the monastery through such fraternities, soon also into Germany, where Marquard, abbot of Corvey, in 1084 instituted the brotherhood of St. Vitus under its own laws, and thereby obtained a considerable number of workers and benefactors for his new constructions of the collegiate church."
Hence also Anderson (1738, p. 62, and after him, only with change of equivalent words, Entick p. 85, and Noorthouck p. 91) says: "The clergy at that time found it appropriate to study geometry and architecture, according to the state of these sciences of the time; because the noble and rich, even kings and queens, considered it meritorious to build churches and other sacred houses, =359= where many of them ended their days in a pleasant seclusion: for these holy houses were all under the administration of the clergy; and before the invasion of the Danes the lodges were kept in monasteries (and the lodges were held in monasteries).   But initially they mostly built them of wood," etc.

The passage from Hall's Encyclopaedia (§ 4, b) shows that, in consequence of the just explained relation of the secular connections to the spiritual ones during the Middle Ages, the name of brotherhood (fraternity) in the civil law of England generally means every corporation, guild, or to whatever society one has become part for a common purpose.

Section (5) about the terms: Guilds, Guildhalls, Mistery, Corporation, etc. deserves, in consideration of several points in the history of our fraternity, to be well deliberated.   First of all, I must note in reference to the designation: Guilda, Guilda, Guilde, that in no document, as in any printed book, the masons call themselves so, or are so called by others.   The history of the Middle Ages teaches that the guilds developed quite differently than the building corporations; that, in the main, the guilds were essentially societies based in cities, but the building corporations did not want to or could not bind themselves to a permanent dwelling place, and to their local laws.
The name of Guild does not fit the Masons at all, but the designation of a Craft, a trade, of a Mistery or Mystery, of a Profession, that is, of a professional occupation, of a brotherhood, of a company, company and association, society or fellowship, does. *

The essay on the concept of a Corporation according to civil laws (§ 5, e, from the Law Dictionary) gives some information about the relationship of the Masonic fraternity to the English state, and shed some light in particular on the reasons for the decisions of the Grandmastership of the English Moderns during its foundation and its propagation.   From this is seen the difference of a corporation from a (corporate, incorporated) society or fraternity (company, brotherhood, fraternity, fellowship, society) contained in it; that the society of Freemasons, according to English law, is not a Corporation, but only a brotherhood or a company; =360= that, therefore, even the Grandmastership of the English Moderns could and had to maintain only these state-law designations, if they wanted to retain the tolerance and protection of the state.   According to the English law, every Masonic Lodge, as well as other similar associations, is even now a company or a brotherhood, which belongs as a part of the corporation of that place where it is held and is subject to its jurisdiction.   This is also the basis of the provisions of the Act of Parliament of 1799, (reproduced for the most part in Lawrie's History of Freemasonry in the German translation, p. 246 f.), in which it is decreed that every Masonic Lodge should be tolerated only if it has already legally existed, and within a legal deadline reports to the peace court clerk of the place where they assemble, etc.

I thought best to explain the origin, spread and rights of the guilds in England, as well as their relationship to the Masonic fraternity, by the excerpt (following under 5, h) from the book: Firma Burgi etc.   I have attached under the text of the excerpt the necessary remarks to it.

The next following collection (§ 6) is intended to shed light on the origin of the words: Mason, Macon, Maçon, Masonry, Maçonnerie, and several others related words, and at the same time to open a way for the German unilaterally translated, and ill-sounding appellations: Maurer, Maurerei, Freimaurer, Freimaurerei, to be replaced, or at least interchanged with historically genuine, fitting, noble, designations, appropriate to the dignity of solemn speech and poetry. — In order to find the true origin of the terms: Mason, Masonry one must distinguish them from Maçon, Machon, Maçonnerie, Machonnerie; separate from each other the different root words of different languages that present themselves here, and not be seduced by the related sound and meaning of the many words derived from those root words. — Meanwhile, in order not to prejudice the reader's own judgment here, I shall now impart in full the extracts I have made about it.

It [Maurer, etc.] refers here to the old English [word] Mason, Masonry (masoneria), not to the French machon, maçon, maçonnerie. =361= In almost all languages, the basic sound m - t, m - s: determine the limits of a thing, therefore in general: to determine, to ponder, to contrive, to invent, to measure, to determine in the right way, to work according to certain standards.   The following excerpts from several dictionaries teach that in the Anglo-Saxon language, too, that basic sound occurs in all the meanings mentioned above.   Even with Chaucer (§ 6, items i, l), mase means an artful building, and to mase, to conceive, to contrive; and in the province of Devonshire, as the satirical essay under §6: 5 shows, the word mase is still associated with the meaning: free, fantastic imagination.   Let's take a look now at the professional art of the ancient architects and builders in general, let's then suppose that they had and preserved among themselves the most varied artistic skills and scientific knowledge necessary, even as they worked in darker times among even less educated peoples, so they could designate themselves by a name, and be called by others with it, which distinguished them generally as inventive artist with the predominant importance of working to a certain extent, as a measuring artist. ^a)   But still now the most diverse artists, for example architects, painters, sculptors, musicians, call their art chiefly the Art, and themselves mainly the Artists, without apposition!   So how can we presume differently of the builders of those times, who combined in their corporations almost all of the then still common fine and useful arts and artists, that they should also have called themselves other than 'the artists', primarily Masons, and the whole field of their activity the Art, Masonry!
— Hereby is also explained the ending of the word Masonry, as every business was designated with the ancient German suffix -rei in the primitive Latin -eria; and it is understandable that in the documents from the fourteenth century, (imparted under § 8) although they are written in Norman-French language, the builders are called with the Anglo-Saxon name Masons, not with the French words: Maçons, Massons, or Machons. =362=

a)   In a similar way to the Mensores among the Romans. See previous p. 118, note d), p. 145, 16th line from bottom.

At the same time, as I have stated in the first volume (p. 109, lines 14 to 27, compare pp. 326 f.), this derivation of the names Mason and Masonry corresponds to the whole content of our first Craft document; and it is further evident from that document that the designation Mason refers to the professional art, since in this document the Masons, as soon as they are referred to as socially connected people, bear the name of brothers (Freres, Confreres), and are consistently designated as such.   Therefore, the word Masonry consistently, until today, means the professional art, not the social club, as such.   The fact that in our first Craft document is found Maconry and Maconnes, proves nothing against this derivation, since in the disorderly writing style of those times c and s were often confused; it is also possible that the copyist may have set the Norman-French word maçon, more familiar to him.   Moreover, this circumstance might make it prone to derive the word macon from the Anglo-Saxon maga, (see § 6, items h - l) Fellow, Relative.

The Low German expression: Metselaer, Metzelaer, Metz, Steinmetz, also seems to me to be derived from the root word m - t, m - s, mets, mess, Maß (see § 6, item p from Adelung!) because the main business of the stone workers is to shape the stones to the correct size. — I have found no trace of the word metz, metzelaer, in such a general sense as the English [word] mason.

The French words: maçon, machon, maçonet, maçonnerie, machonnerie seem to descend from the Latin word machinarius, not exactly (as du Cange [§ 6, item a] and others allege from Isidorus [6, h - l]) because the builders work standing on scaffolding, but because this word in the last centuries of the Roman Empire, and in the times of the Greek Empire, really meant a machine expert, including also an architect, as I have shown earlier (p. 118, e, f; 191.).
— However, these words can also be derived from those words mentioned above: metz, messen, metzen, found in all German dialects.

So apparently also the relation of the words: mat-meal, mat-fellow, messenie, massanie, and many of the like, =363= may be with the meaning of fellowship at a sociable meal, or for any other purpose, with the words: mason and masonry, therefore I cannot convince myself that they were in a really historical relationship as a result, or that they were adept at describing the peculiarities of the ancient building corporations mentioned above.

It is not accidental that so many ancient and new languages, and indeed those most important in human history, as the Indian, Persian, Hebrew, Greek, Latin, and German, (as Sections 6, items a to r show) are of fundamental importance as in the connotative meanings of the sounds m - t and m - s, and justify the basic meaning of Mason and Masonry so newly developed, according to the meaning of our first document.   Now that the word Mason, according to its root, is common to the most educated languages, and in the Middle Ages really signified a member of our association, to the extent that it was earlier directed to the general Lebenskunst [art of living], and can be regarded as a germ of the Human Covenant: thus it deserves to be restored and universally introduced as the most general, oldest and noblest name for each member of our brotherhood in all lands where the Masonic fraternity has spread.   The terms: Mason, Masonei [Masonry], Freimason [Freemason], Freimasonei [Freemasonry], Masonbruder [Brother Mason], Masonthum [Masondom], Masonbund [Masonic Federation], Masonbruderschaft [Masonic Fraternity], Freimasonbruderschaft [Freemasons Brotherhood], Freimasonbund [Freemason Confederation], used instead of the illiterate and incorrect Maurer, Maurerei, Freimaurer, Freimaurerei, Maurerbruder, Freimaurerbruderschaft, Freimaurerbund, [Masons, Masonry, Freemasons, Freemasonry, Masonic Brothers, Masonic Brotherhood, Masonic Confederation], will be welcome to the fine-hearted brother, especially the orator and poet, and allow the most lucid compositions to designate all the essential concepts, feelings, and relationships of the genuine Masonry, and to offer to the apprentice in well-formed words just as many texts for thinking, but to the more mature artist reminders of what is of the essence about the Order.   Of course, even these noble words can be desecrated to hollow verbiage; only to sensible people, will they awaken the mind and uplift the heart.

In order to give reason for this, I make up, without strict order, some words derived from Mason, which are self-explanatory. =364= — Blessed is he, who understands the meaning of these rich in content words and proves this by using and avoiding them! —

Masone or Masonesse; Masonry or Masony; masonish, masonically, masonable, Masonry, Masonicity; Masondom; masonless, masonryless; — Aftermason, Aftermasonry; All-mason, All-masonry; premason, premasonry; co-mason, co-masonry; Mis-mason, Mismasonry; near- and far-masons; Super-mason, Supermasonry; Panmasonry, nethermasonry; Unmason, Unmasonry; primalmason; Masonnature, Masonessence; Masonshape, Masonform, -ally, -like, -type, -guise, -life, -living, -lively; Masonbloom; -fruit, -reipe; Masonchild, -son, (Lufton or Lewis,) -brother, -sister, -father, -mother, -daughter, Masonelder.   Masonkindness, -welfare, -nobly, -nobless, -pure, -worthy -ic; truemason, masonpure; Fairmason, beautifullymasonic, masonpretty, -repugnant, -wise, -lawfu--lly, regularity, -virtue; Freemason, Freemasonry, masonfree, Masonfreedom; Highmason, Highmasonry, heavenlyMasonry, Masonheaven; artmason, Masonart, artmasonry; Masonvice, immoralmason, Masonforce; optimistmason, Masonslavery; Masonpurpose; Masonjewelry, -splendor, -ornament, -alien; Masonappeal, -strength, Powermason, Masonstrong, -strength, -might; Masonpeace, -gentleness, -able, -drive, -yearn, -joy, cheerfulmasons, Masondelight, -passion, -bliss, -blest, -saintly, -shrine, -luck, -meek, -grace; graciousmasonesse, Masonfriendly, -quietude -tranquil, -phobe, -squabble, -warfare, -strife, -disgrace, -tenderness, -clemency, -soft, -mild, -love, -mellow, -trost, -help, -helpful, -salvation, Masonbravery, -gracefulness, -humility, -rigor, -severity, -hatred, -death. -fall, -baleful , -decaying, -anguish, -cowardice, -fame, -feast, -lob, -wage, -warm, -light, Lightmasons, -censure, -penalty.   Wholemasonry, Partialmasonry; Masonbreach, Masonbuilding, Masonrybuilding, Masonsociety, -fellow, -association; Masonrelationship, Masonequality, Masonryequality, Masonproperties; Masonlaw, Masonrylaw, -decision, -assembly, Masonassociation, Masonryassociation; Masonrank, Masoncharacteristic, Masondom, Masonhouse, (Mason - hall; Lodge), -hall, -temple, Masonquadrilateral, -altar, Masonchair, -gavel, -wand, -action, Mason (-ry) -purpose, -intent, -means, -plan, -design, -floor plan, -benefit, -useful, -harmful, -vast, -magnitude, -small; Grandmason, Grandmasonry (Grandloge); =365= Mastermason, Masonmaster, Masonrymaster (Master of or in the Chair); Masonapprentice, -pupil, -trainee, -helper, -fellow; Mason (and Masonry) -assistant, -overseer, -secretary, -orator, -guard, -servant.   Masonsquare; becoming a Mason, Masontime; -name, -speech, -sign, -teaching, -token, -allegory, -language, -word, -promise, -teachings, -myth, -legend.   Masoneye, -ear, -feeling, -heart, -truth, -hunch, -falsehood, -illusion, -fallacy, -lie, -deception, -hypocrisy, -sham, pseudo-mason; Masondream, -cloak, -secret, -secrecy, -mystery, -knowledge, -doubts, -belief, -vestige, -brightness, -clarity, -view, -prudence, -circumspection, -mindset, -knowledge, -light, -sense, -researcher, -research, -enlightener.   Masonrationality, -spirit, Masonryspirit, Masonoriginal spirit; Masonhead, -hand, -breast, -heart, -will, -original feeling, -friend, friend Mason; Masonyouth, -maiden, -bride, -marriage, Masonwedlock or -family; Masonplace, -city, -tribe, -people, -land, -world, -people federation, -humanity, -sun, -examination, -consecration, -work, Masonzeal, Masonfeast, Masondeath, Masonremembrance.

Belege und Erläuterungen

zu der

zweiten Kunsturkunde

der

alten, noch jetzt gebräuchlichen

L e h r l i n g l e k t i o n.

Vorerinnerung

So Vieles ich auch seit dem vollendeten Abdrucke des ersten Bandes über die zweite Kunsturkunde, die älteste Lehrlinglektion, gesammelt habe, und so gern ich es schon hier mittheilte, so nöthigen mich doch wichtige Gründe, mich innerhalb der durch die Ankündigung gesetzten Grenzen zu halten, und hier nur Dasjenige zusammenzustellen, was ich zur Erklärung verschiedener Stellen des ersten Bandes hinzuzufügen versprochen habe.

Schon die Belege und Erläuterungen zu der Yorker Konstitution enthalten gelegenheitlich fast die Hälfte Dessen, was als weitere Erläuterung oder als Beleg einzelner Behauptungen in meiner Bearbeitung des alten Aufnahmerituales versprochen wurde; wie Dieß das am Schlusse dieses Bandes aufgestellte Verzeichniß aller Stellen, deren Beweise und Erläuterungen auf einer spätern Seitenzahl vorkommen, zeigen wird. — Viele einzelne, seit dem Jahre 1810 gesammelte Bemerkungen werden in einer etwanigen zweiten Ausgabe dieser meiner Schrift gleich an den gehörigen Stellen des ersten Bandes eingetragen werden. =345=

Um das Nachschlagen zu erleichtern, will ich in diesem Abschnitte bei den einzelnen Belegen und Erläuterungen die Seitenzahlen des ersten Bandes hinzusetzen.   Nur diejenigen Stellen in fremden Sprachen, welche auch nichtgelehrten Brüdern vorzüglich lehrreich sind, habe ich in unsere Sprache übertragen. — Eine Sammlung von Belegstellen über die wichtigsten der Freimaurerbrüderschaft eignen Kunstbenennungen soll die Reihe eröfnen.   Weitere Betrachtungen darüber und Folgerungen, die sich dabei darbieten, bleiben der Geschichtschreibung der Brüderschaft vorbehalten.

1)   Wortkundliche und geschichtliche (etymologische
und historische) Erläuterungen über die wichtigsten, der
Freimaurerbrüderschaft eigenthümlichen,
Kunstbenennungen.

Oder:

Sammlung von Stellen aus ältern und neuern Schriften, welche das Daseyn der Freimaurerbrüderschaft in England seit dem Jahre 926 erweisen, ihr Verhältniß zu Staat und Kirche erläutern, die schwierigen Kunstausdrücke ihrer ältesten und echten Kunsturkunden erklären, und überhaupt als Materialien zu der Geschichte der Brüderschaft bis zu dem Jahre 1717, und zugleich zu einem Kommentare über die ältestens Kunsturkunden, besonders über die Lehrlinglektion, dienen.

Vorbemerkungen,

[worin die wichtigsten Resultate der folgenden einzelnen, so wie der zuvor (B. II. S. 277 - 303.) abgedruckten Ashmole'schen, Plot'schen und Wren'schen, Stellen angegeben werden.]

Von den im ersten Bande berührten einzelnen geschichtlichen Thatsachen, welche entweder in den Urkunden selbst vorkommen, oder zu der Erklärung derselben dienen, dort aber, um den Zusammenhang nicht zu weit zu unterbrechen, nicht mit ihren Belegen versehen werden konnten, sind besonders mehre die älteste Aufnahmakte betreffende noch zu beleuchten übrig, wozu ich die Belege in =346= dem gegenwärtigen Abschnitte, so geordnet, als es die Verschiedenheit der Gegenstände gestattet, zusammengestellt habe.   Damit nun diese Belege sich leichter überschauen lassen, und von der andern Seite das Wichtigere, was sie lehren, hervortreten möge, will ich einige Resultate, die sich mir bei'm Überblicke des Gesammelten darbieten, mit Bemerkung der Nummern, unter denen sie gedruckt nachfolgen, vorausschicken.   Da ferner die zuvor abgedruckten Bruchstücke aus Ashmole's, Plot's und Wren's Schriften, so wie einige in Lawrie's Geschichte der Freimaurerei sich findende Urkunden, manches hieher Gehörige enthalten, so will ich die Resultate dieser Bruchstücke mit denen, welche die nun folgenden Stellen gewähren, vereinen. — Der Leser erwarte indeß hier mehr nicht, als eine Reihe einzelner Thatsachen, welche die ältere Geschichte der Freimaurerbrüderschaft bis zum J. 17 17 aufhellen, und hier blos angeführt werden, insofern sie das richtige Verstehn und die geschichtliche Würdigung unserer drei ältesten und wichtigsten Kunsturkunden befördern.

Im Eingange jener Ashmole'schen Nachrichten (S. 281 und 289) wird die Freimaurerbrüderschaft, wahrscheinlich mit Ashmole's im J. 1646 geschriebnen Worten, eine alte und ehrwürdige Gesellschaft genennet.   Nicht nur die auf den folgenden Seiten aus Ashmole's Papieren erwähnten Umstände, so wie schon die Yorker Konstitution, rechtfertigen diesen Ausdruck, sondern auch eine im J. 1434 verfaßte, im ersten Bande (S. 73.) nach dem neuenglischen Konstitutionenbuche erwähnte, Urkunde drückt sich über die Brüderschaft eben so achtungvoll und geschichtgemäß aus.   Die in jener Urkunde sich findende Benennung einer liebreichen Bruderschaft (loving Brotherhood B. I. S. 73. Z. 18) scheint ein allgemeiner Name verschiedenartiger, zu wohlthätigen Zwecken vereinter Gesellschaften gewesen zu seyn, denn ich habe ihn in mehrren englischen Schriften gefunden, und sie wird auch in Einer der hier folgenden Belegstellen (7, f,) von der Freimaurerbrüderschaft gebraucht.

Der Ausdruck: freie und angenommene Maurer, kann um so eher von Ashmole selbst herrühren, als wir unter den mit ihm versammelten Brüdern (S. 287, 289.) mehre, ja, wie es scheint, nur Männer erwähnt finden, die sich weder mit der Baukunst beschäftigten, noch auch als Bauherren, oder Patrone, mit der Zunft verbunden waren.   Unter diesem Namen der angenommenen Maurer werden =347= bis zum J. 1717 solche Mitglieder der Freimaurer verstanden, welche die eigentlichen freien Maurer, als ausübende Baukünstler, in ihre Brüderschaft aus verschiedenen Gründen aufgenommen hatten, ob sie gleich nicht Baukünstler waren. ^a)  

a)   Welche veränderte Bedeutung diese Benennung vom J. 1717 an erhielt, lehrt B. I. S. 417; B. II, S. 309 - 312, und daselbst S. 310, a).

Schon in den der Yorker Konstitution beigefügten Zunftverordnungen, welche nicht jünger sind, als K. Heinrich's VIII. Regierung (1509 - 1547), finden wir (B. I, S. 592) angenommene Maurer erwähnt. — Nach einer früher (B. II. S. 7. Z. 13. v. u.) angeführten Stelle alter, zu König Jakob's II. Zeiten geschriebener (zum Theil wohl nur neu abgeschriebner) Zunftverordnungen scheinen auch die Meister, Architekten und Bauherren zugelassene oder angenommene Maurer genannt worden zu seyn.   Auch diejenigen obrigkeitlichen, oder wenigstens einflußreichen, Personen, welche sich die Brüderschaft entweder vom Staate selbst erbat, (z. B. B. II, S. 12. f., Lawrie's Geschichte, in der Übers., S. 274, Z. 7. ff., und S. 270. Z. 6. ff.), oder welche ihr der Staat vorschrieb, (B. I. S. 586, a); B. II. S. 285, Z. 13 v. u.), um das Verhältniß der Brüderschaft und der Landesregierung rein zu erhalten, oder fester zu knüpfen, (Siehe B. II. S. 13. a)!) hießen Genossen, oder angenommene Maurer.   Auch Anderson sagt, (Siehe hier B. I. S. 515, Z. 8!) daß nach dem Jahre 926 viele Grosse des Reichs Maurer gewesen seien, und Noorthouck erzählt, (S. 138.) "daß während der Regierung König Jakob's I, (1603 - 1625) welcher selbst Maurer gewesen sei, unter dem Großmeister Pembroke, und dem deputirten Großmeister Inigo Jones, die Maurerei geblühet habe, und viele erhabne, reiche und gelehrte Männer, auf ihr eignes Ansuchen, zu Maurern angenommen worden seien, (were accepted as Brothers) zur Ehre der Zunft, bis zum Tode des Königs."

In Schottland scheint diese Aufnahme von Nichtmaurern nicht so üblich geworden zu seyn; wahrscheinlich, weil in diesem Lande die Brüderschaft früher von ihrer alten Würde entartete, den reinmenschlichen Zweck, in die Gewalt der päbstlichen Hierarchie versunken, (vergleiche hierüber B. I. S. 469, 436!) fast ganz aufgab, und unter bleibenden, vom Könige gesetzten, Patronen lebte.   Wenigstens in Lawrie's Geschichte der Freimaurerei findet =348= sich eine Spur eigentlich angenommener Maurer vor 1630 so wenig, als in dem vorhin erwähnten beiden Urkunden, worin die Maurerlogen in Schottland ihrem Patrone, dem Herrn von Roslin, ihre Rechte übertrugen.   Diese Urkunden sind nur von eigentlichen Zunftmaurern einzelner, zerstreuter Logen unterschrieben, welche, wie ausdrücklich bemerkt steht, fast sämtlich nicht schreiben konnten.   Die Sitte, zu angenommenen Maurern aufzunehmen, scheint also erst von England aus, wahrscheinlich zu der Zeit, wo die Brüderschaft, wenigstens zum Theil, für politische Zwecke thätig war, nach Schottland verpflanzt worden zu seyn.   Wie ausgebreitet im J. 1686 die angenommenen Maurer in England waren, erhellet auch daraus, daß Plot diese Mitgliedschaft in der Maurerzunft unter den allgemeinen Gebräuchen (Customs) der Provinz Staffordshire erwähnt, und ihre weite Ausbreitung noch besonders versichert, (B. II. S. 293, 297. Z. 11.) auch diese Verbindung deßhalb für staatgefährlich hält. (S. 300.)   Nachdem Entick (S. 38.) und Noorthouck (S. 41. des Konstitutionenbuches) die hier (B. I. S. 563.) erwähnte geheimthuende Stelle über Pathagoras wiederholt haben, setzen sie noch hinzu: "von dieser Zeit an rechnen wir die genaue Verbindung zwischen den freien und den angenommenen Maurern, welche seitdem immer in allen regelmäßigen Logen bestanden hat." ^a)   Diese Stelle gewährt also einen geschichtlichen Sinn, wenn man (nach B. I. S. 563. n. a) die Namenchiffer versteht.

a)   "From this time we date the strict union between the free and the accepted Masons, which has subsisted ever since in all regular Lodges."   Entick and Noorth. l. c.

Daß die Freimaurerbrüderschaft nicht wider den König Karl I, noch auch späterhin wider die Wiederherstellung Karl's des II. auf den Thron, gesinnt gewesen seyn könne, würde schon dadurch bewiesen seyn, daß Ashmole, ein eifriger Patriot und Königlichgesinnter (S. 279 f.), sich nicht nur gerade in dem entscheidenden 1646ten Jahre zum Maurer aufnehmen ließ, sondern auch von da an Mitglied der Brüderschaft blieb, und im J. 1682 (S. 287) in einer Loge, als ältester Bruder unter den Anwesenden, zugegen war; — daß er endlich, mit der Brüderschaft wohl zufrieden, ihr Mitglied zu seyn, für ehrenvoll hielt, und sich die Mühe gab, zu einer Geschichte derselben weitläufige Sammlungen anzulegen. (S. 283.) =349= Dr. Knipe versichert, aus Ashmole's Papieren (S. 285.), daß die Maurer stets getreue Unterthanen gewesen, wodurch sie sich großen Verfolgungen ausgesetzt hätten: und, in der That, so weit die Geschichte der Brüderschaft und ihres Verhältnisses zum Staate in England bekannt ist, kann ihr in dieser Hinsicht nur der Vorwurf gemacht werden, daß ein Theil derselben länger, als es staatrechtlich war, die Stuart'sche Familie wieder auf den Thron setzen zu helfen, durch einen Irrthum, der bei Vielen mit redlicher und patriotischer Gesinnung bestehen konnte, bestrebt oder bereit gewesen ist.

Daß die Maurerbrüderschaft nicht, wie Bruder Nicolai vermuthete, (Siehe B. I. S. 99. ff. B. II, 278. a)!) mit der im siebenzehnten Jahrhunderte zu London bestehenden astrologischen Gesellschaft in engem Vereine war, vielweniger aus dieser vorübergehenden Gesellschaft entstanden ist, wird dadurch bewiesen, daß (S. 281 und 289.) Ashmole im J. 1646 zu Warrington Maurer, aber erst nachher, und zwar zu London (S. 286.), Mitglied dieser astrologischen Gesellschaft wurde.

Ashmole's Nachricht, daß die den Freimaurern verliehne Bulle blos bestätigend gewesen, daß aber dadurch die Freimaurerbrüderschaft weder gestiftet, noch in England eingeführt worden sei, ^a) stimmt mit den Nachrichten der Yorker Konstitution, so wie mit allen übrigen von mir in diesem Werke gesammelten Thatsachen, überein; und das Urtheil dieses tiefen Kenners seiner vaterländischen Geschichte würde allein Lessing's und Nicolai's vermuthende Voraussetzungen des neueren Ursprunges der Brüderschaft berichtigen. ^b)

a) Siehe hierüber II, S. 216. a); S. 218. b); S. 219, und daselbst n. a!)

b)   Nicolai zweifelt ohne Grund an dem Vorhandenseyn Ashmolischer Papiere über die Freimaurerbrüderschaft; denn es werden in dem vorstehenden Auszuge des Dr. Knipe mehrmal die Seitenzahlen derselben angemerkt, und auch Preston (Illustr. 1792. p. 195*) versichert, sie benutzt zu haben, und ührt daraus Dinge an, die in Knipe's Auszuge nicht befindlich sind.   H.

Der nach Ashmole erwähnte Umstand, daß König Heinrich VII. seine Freunde der Brüderschaft aufgedrungen, stimmt mit Noorthouck's Nachricht über die förmliche Grundlegung der Kapelle dieses Königes überein, wobei derselbe als Großmeister im Prozession erschienen, und =350= den Grundstein dazu gelegt haben soll.   (Noorthouck's Book of Const., p. 116).

Auch ist bemerkwerth, daß die Eine von den Logenversammlungen, welche Ashmole erwähnt, in der Zunfthalle der zu London inkorporierten Maurer gehalten wurde.   Die im folgenden (5, e, und daselbst Note d)) enthaltene Abhandlung über den gesetzlichen Begrif einer Korporation läßt den Grund vermuthen, weßhalb Dieß geschah. — Daß eben diese Versammlung, worin vier neue Mitglieder gemacht wurden, gegen Mittag Statt hatte, bestätigt zum Theil die schon aus andern Gründen bewiesene (B. I. S. 337. f. 375. 440. 455) Behauptung, daß dergleichen Aufnahmlogen in früherer Zeit zu jeder Stunde des Tages oder des Abends gehalten werden konnten; auch ist die aus Noorthouck (9, k,) angeführte Überlieferung schottischer Maurer, welche wir schon früher (B. I. S. 337, 440.) aus andern Quellen erwähnten, zu bemerken: daß die schottländischen Logen in alten Zeiten bei gutem Wetter im Freien auf Hügeln, in schlechtem Wetter dagegen in Klöstern, gehalten worden seien; und diese Nachricht verdient um so eher Glauben, da sie auch der gelehrte und wahrheitliebende Wren (B. II, S. 291.) bestätigt, nur mit dem Unterschiede, daß er die Arbeitleute daselbst ein Lager aufschlagen läßt.   Die Baumeister und die Aufseher erhielten, wie ich aus mehren alten Baukontrakten, (z. B. den hier unter 8, a, b, c, mitgetheilten,) ersehe, meist für sich Herberge von den Bauherren, und musten dann selbst für das Unterkommen der Arbeitleute sorgen.

In den Nachrichten Wren's verdient genau beachtet zu werden, daß unter den Italienern, welche, nebst Franzosen, Deutschen und Flamländern, die eine Brüderschaft unter sich aufrichteten, und päbstliche Bullen auswirkten, auch griechische Flüchtlinge waren. (S. 290 f.)   Denn da ich im Vorigen gezeigt habe, (Welches ich in Zukunft noch weiter auszuführen gedenke,) daß griechische Baumeister mit denen in den abendlichen Ländern Europa's seit der Römer Zeiten in Gemeinschaft gewesen, (B. I, S. 576 b); 578; B. II, S. 190.) so wird hierdurch die Übereinstimmung der altenglischen Maurerei mit griechischen Religionlehren, Philosophemen, und Staatgesetzen erklärlich, und die Behauptung, daß die Maurerei aus Osten gekommen, (B. I, S. 52. f. 208, 453. 432.) von einer neuen Seite bestätigt. — Was die Erwähnung der Flamländer betrifft, so erinnere ich blos an die berühmte große Schule der Baukünstler zu Antwerpen, =351= welche im dreizehnten Jahrhunderte blühte, und auch England große Künstler gab. — In dem Zusammenhange dieser Stelle Wren's wird ferner klar, daß die Maurer den Name freier Maurer wegen der ihnen vom Pabst und verschiedenen Fürsten verliehenen kirchlichen und bürgerlichen Freiheiten erhielten.   Dieß stimmt völlig mit den Nachrichten Poynal's (B. II, 216 ff.) überein.   In England machte Athelstan's Freibrief, vermöge dessen sie sich unter einander selbst regieren und Einrichtungen zum Gedeihen der Kunst treffen sollten, die Maurer landesgesetzlich zu Freimaurern.   Anderson drückt dieß (B. I, S. 516.) sehr richtig aus, wenn er sagt: "Edwin kaufte vom König Athelstan einen Freibrief für die Maurer, ünter sich eine Korrektion (ein Rügegericht), oder Macht und Gewalt (a Correction, or a power or freedom), zu haben, daß sie ihre eignen Einrichtungen machen, u. s. w., könnten."   Einige von diesen Gerechtsamen haben sich noch in dem heutigen Rechte inkorporirter Zünfte in England erhalten, wie aus dem hier (5, e.) beigebrachten Aufsatze, über Korporationen erhellet. — Dennoch blieb der gewöhnliche Name dieser Künstler und Werkleute Mason, und der ihrer Kunst Masonry; und es ist daher nicht zu verwundern, daß sich in unseren drei ältesten Urkunden die Benennungen: Free-Mason und Free-Masonry, gar nicht finden, und daß auch das Statut unter Heinrich VI, so wie die hier (9, a, b, c,), folgenden Verträge, nur Masons erwähnen.   Daß aber kein einziges mit Free-Mason und Free-Masonry ähnlich gebildetes Wort in der englischen Geschichte, Gesetzgebung und Sprache sich findet, kommt daher, weil die Baukorporationen die ältesten und stärksten in den britischen Inseln waren, und zugleich die einzigen, deren Beschäftigung, ganze innere Beschaffenheit und äußere Lage eine eigne freie Verfassung unumganglich forderten, und, so lange sich große Bauwerke fanden, auch am Längsten erhalten konnten; während im Gegentheile, wie aus dem unten folgenden Auszuge aus der Schrift: Firma - Burhli, erhellet, die übrigen ältesten Zünfte, z. B. die der Tuchmacher, Kaufleute, Sattler u. s. w., den größten Vortheil von der bürgerlichen Ansässigkeit hatten.   Daher findet sich auch in der eben erwähnten Schrift keine Spur einer Guilda oder Mistery der Masons.   Da aber die Städte schöner und reicher aufblühten, und wohlhabende Bürger und Bürgergesellschaften Gebäude aus Steinen und =352= Ziegeln in Menge aufführen ließen, so entstanden dadurch, ohne allen Staatzwang, auch in Städten ansässige Guilden, oder Brüderschaften von Maurern, welche zwar die alte Verfassung der Free-Masons beibehielten, aber da sie sich den bürgerlichen Zunftverordnungen fügen mußten, sich nun nicht mehr Free-Masons, sondern nur Masons ohne Beisatz, oder zunftige Masons, (guildated or in corporate Masons,) nennen konnten.   Dieß bestätigen die hier (unter 7, a, b, u. s. w.) angeführten Stellen, besonders (daselbst b) die Worte: "diese Gesellschaft [zu London wurde inkorporirt im Jahr 1410, da sie sonst die Freimaurer genannt worden waren, eine Brüderschaft von großem Belange," u. s. w. — Daß, dem jetzt Gesagten zu Folge, die Benennung: Free-Mason, nicht, wie Br. Nicolai meinte, von dem Frei- oder Aufgenommenwerden in irgend einer Zunft (to became free, or to purchase a freedom of a guild) abstamme, bestätigt auch die hier (5, g) beigebrachte Stelle aus Preston.   Ob nun gleich, lange nachdem es in einzelnen Städten zunftige Maurer gab, auch noch eigentliche Freimaurerkorporationen und Logen bestanden, so mußten sich diese doch meist den immer schärfer werdenden Staatgesetzen fügen, und sich zu dem Ende an eine ansässige Maurerzunft anschließen, weil (wie hier 5, e. lehrt) ein fester Ort zu einer staatrechtlichen Bedingung für eine jede gesetzliche Zunft gemacht worden war.   Dabei bestanden jedoch in London selbst noch im J. 1717 vier einzelne Baulogen; denn bei der Wiederaufbauung Londons nach dem großen Brande im J. 1666, so wie bei dem Baue so vieler großen Kirchen, vorzüglich der Paul-Kirche, reichte die Londoner Zunft bei Weitem nicht zu, und es mußte daher den aus andern Theilen des Reiches nach London gekommenen Bauleuten das Recht eigner Logen gestattet werden, welche dann nach Vollendung der Bauwerke großentheils wieder erloschen; wovon aber doch die eben erwähnten vier Logen im J. 1717 noch übrig waren.   Preston beschreibt (Illustr. 1788. p. 238 sqq. in der Note, und 1792 p. 254 sqq.) diese vier Logen, ^a) die sich hernach im J. 1717 in die neuenglische =353= Großloge vereinigten, genau. — In Schottland standen vor der Vereinigung der beiden Reiche, und kurz nach derselben, wie die beiden Lawrie's Werke beigefügten Urkunden lehren, alle einzelne Baulogen unter Einem vom Könige bestätigten Patrone, der Gerichtbarkeit über sie übte: allein, die Meisten von diesen Logen, deren Mitglieder sich ebenfalls Masons und Hammermen nannten, hatten schon in den größten Städten, oder in der Nähe derselben, festen Sitz genommen. ^a)

a)   Die Masonhall zu London gehörte eigentlich den daselbst ansässigen Maurern, welche sämmtlich Bürger von London (free of London) seyn, und ihre nach sieben Jahren freigesprochnen Lehrlinge zu Bürgern von London (free of the City) machen lassen mußten. — Die obenerwähnten Baulogen zu London, =353= welche aus Mitgliedern der Maurer zünfte anderer Städte des Reiches, vielleicht auch aus noch nirgend inkorporirten Freimaurern, bestanden zu haben scheinen, sind mit der eigentlichen Londoner Zunft nicht zu verwechseln, obgleich ihr rechtliches Verhältniß zu der Londoner Zunft und zu der Stadt London nicht hinlänglich bekannt ist.   Wenn aber Albrecht (Materialien, 1 Samml. S. 162 in der Note) sagt: "Auf diesem Maureramthause hat sich die andere Maurerzunft, welche nicht in London zünftig geworden ist, sondern die alte Weise der zerstreuten Logen oder Herbergen beibehalten hat, nie versammelt; sie hat auf dem Amthause der Schneider, der Seidenkrämer, der Lederhändler, und in vielen Wirthshäusern, Zusammenkünfte und Gastereien gehalten, aber nie auf dem Amthause der Londoner Maurerzunft: " so behauptet er grundlos, daß Dieß nie geschehen; im Gegentheil erwähnt Ashmole ausdrücklich eine Aufnahmloge eigentlicher Freimaurer im J. 1682, die in Masonhall gehalten wurde, und die darauf folgende Gasterei in Weinhause zum halben Monde: Nach Wiederaufbauung der Stadt, und ihrer Kirchen und anderer Hauptgebäude, mußten die vielen in London nicht inkorporirten Baulogen von Selbst nach und nach verschwinden; es wäre für sie unnütz gewesen, sich inkorporiren zu lassen, und der Staat, so wie die Londoner Maurerzunft, würden ihnen Dieß schwerlich gestattet haben.

a)   Im Eingange dieser Urkunden heißt es: "Wir Pfleger, Meister, und zünftige Maurer, und hammerführende Gewerke," (we deacons, maistres and freemen of the masons, and hammermen) u. s. w.   Der Schluß der ersten Urkunde (S. 271) heißt: "Sic subscribitur" (also unterschrieben) "von William Shaw, Werkmeister," (Landbaumeister,) "Thomas Weir, Maurer in Edinburgh, Thomas Robertson, Aufseher der Loge von Dumfermlyne und St. Andrews, in Auftrag und Vollmacht für seine in die Logen vereinigten Brüder der Maurerzunft und für die oben erwähnten Bevollmächtigten, nehmlich für David Skougall, Alexander Gilbert, und David Spens, für die Loge St. Andrews, Andrew Alisone und Archibald Angone, Gevollmächtigte für die Loge von Dumfermlyne, und Robert Baillie für die Logen von Paddington, mit unsern an die Federn gelegten Händen durch den Notar, auf unser Verlangen, unterschrieben, weil wir nicht schreiben konnten."   Die andere Urkunde (S. 277) schließt so: "Diesem zum Zeugniß =354= ist Gegenwärtiges geschrieben worden von dem Schreiber Alexander Aikin, — —, und haben wir gegenwärtigen Brief eigenhändig unterschrieben zu Edinburg 1630. … Sic subscribitur" (also wird unterschrieben): "die Loge von Dundee, Robert Strachane, Andrew Wast, und Daniel Whit, Meister zu Dundee, indem der Notar, auf unser Verlangen, bei'm Unterschreiben uns die Hand geführt, weil wir nicht schreiben können, Thomas Robertson, notarius publicus, aperit" (der öffentliche Notar, Th. Rob. eröffnet die Zeugenunterschrift).   "Robert Johnstone, Meister, David Massone, Meister.   Die Loge von Edinburgh, William Wallace, Pfleger, John Watt, Thomas Patersone, Thomas Fleeming, Aufseher in Edinburg, und Hugh Forrest, indem der Notar, auf unser Verlangen, für uns die Hand führt, weil wir nicht schreiben können.   Thomas Fleeming, notarius, aperit.   Robert Caldwell, in Glasgow, indem der Notarius für mich meine Hand führt, weil ich nicht selbst schreiben kann.   Die Loge von Glasgow, John Boyd, Pfleger, Robert Boyd, Einer der Meister, Hew Duak, Schafner der Maurerzunft und der Künstler in Holzarbeit zu Ayre, und George Lydell, Schafner der Steinmetzen (squaremen, die sich des Winkelmaaßes bedienen,) und damals Quartiermeister (quartermaster).   Die Loge von Stirling, John Thomsone, James Ryve.   Ich Iohn, in Diensten bei dem Meister der Zünfte zu Stirling, indem der Notar bei'm Unterschreiben für mich die Hand führt, weil ich nicht schreiben kann.   Henrisone, notarius, aperit.   Die Loge von Dumfermling, Robert Alisone, Einer der Meister zu Dumfermling.   Ich John Burnock, Einer der Meister zu Dumfermling, indem der Notar bei'm Unterschreiben, auf mein Verlangen, die Hand führt, weil ich nicht selbst schreiben kann.   Henrisone, notarius, aperit.   David Robertson, Einer der Meister, Andrew Masson, Meister, und Thomas Parsone, von der genannten Loge zu St. Andrews."

Hieraus erklärt sich auch, =354= warum in den englischen Gesetzen, so wie in den Gesetzwortbüchern (Law - Dictionaries), wohl Mason, aber nie Free-Mason, vorkommt. — Wenn demnach (wie wir vorhin S. 311 - 314. sahen) die neuenglische Großloge durch Noorthouck sagen läßt, daß die spekulative Freimaurerei aus der Werkmaurerei (Zunftmaurerei) entstanden, nun aber eine davon getrennte selbständige Gesellschaft sei, so ist Dieß vollkommen richtig, sofern wir unter Werkmaurerei nicht allein ansässige Zunftmaurer, sondern die uralten freien Maurer (Free-Masons), verstehen, welche nur ungern, und nur wo, und so weit sie es nicht vermeiden konnten, dem städtischen Zunftzwange sich fügten. ^a)   =355=

a)   Auch in Deutschland findet sich ein der alten, eigentlichen Free-Masonry ähnlicher Rechtgebrauch; wie folgende Stelle aus der Schrift: der aufgezogene Vorhang der Freimaurerei, u. s. w. Frankfurt a. M. 1790. (S. 14 ff.) lehrt.
"Indeß giebt es im Deutschen Freimeister (Siehe die deutsche Encyclopädie Th. 10. S. 551 !), die durch landesherrliche unmittelbare Befreiung von den Zunftartikeln und der Zunftgerichtbarkeit die Handwerkgerechtigkeit erlangt haben, und nach dem Inhalte des Freiheitbriefs zu beurtheilen sind.   Eben so sind die Freimaurer in England entstanden; wie die Geschichte lehrt.   Ausländische Arbeiter, Maurer, Zimmerleute, Steinhauer, Ziegeldecker, und Andere dergleichen, die sich zu großen Arbeiten vereinigten, hatten das Bedürfniß eigner Verabredungen und Verfassung, und wollten nach ihren mitgebrachten Sitten und Rechten leben und gerichtet werden; man mußte es bewilligen; nur übernahmen aber eben deshalb die Könige selbst, oder doch Vornehme des Reichs, das Großmeisterthum, um sie abhängig zu erhalten.   Noch jetzt ist bei allen Zünften ein Oberzunftmeister, der kein eigentlicher Meister vom Handwerk, sondern ein Beamter ist, der im Namen des Landesherrn beiwohnt, Einsicht nimmt und zuletzt Recht spricht."

Daß endlich, nach Wren (S. 291), über je neun Arbeiter der zehnte als Aufseher regierte, stimmt mit der (B. II, S. 164. erwähnten) Einrichtung der römischen Kollegien überein; auch lernen wir (aus S. 292), daß es ein wesentliches Geschäft der Aufseher (wardens [of the fabric]) war, die Arbeiter in der Kunst, die Steine zu formen, zu unterrichten.

Aus der (S. 293 ff.) angeführten Stelle aus Plot's history etc. wird sich dem vorbereiteten Leser eine Reihe wichtiger Folgerungen von Selbst ergeben; ich begnüge mich daher, nur Einige davon herauszuheben. — Sämtliche von Plot erwähnte Zunftartikel stimmen genau mit den der Yorker Konstitution beigeschriebnen (hier B. I. S. 586 - 596 abgedruckten), sowie mit den übrigen (hier B. II. S. 4 - 17 und S. 304 mitgetheilten) Fragmenten älterer Konstitutionen zusammen.   Da nun Plot ausdrücklich erwähnt, daß er sie aus einer pergamentnen Urkunde der Maurergesellschaft (ex rotulo membranaceo penes caementariorum societatem) genommen, die er sehr leicht in Ashmole's Museum, dessen Aufseher er war, gefunden haben konnte, so bemerkte ich schon (S. 295, b)), daß Derselbe nur eine Abschrift der Yorker Konstitution meinen könne.   Es ist mit der (B. I, S. 508) erwähnten Nachricht des Brs. Böttger einhellig, wenn Plot ferner (S. 295) darin gelesen zu haben versichert, "daß diese Gesetze vom König Heinrich VI. und seinem Staatrathe durchgesehen und gebilligt worden seien, sowohl für die Meister, als auch für die Gesellen dieses sehr =356= ehrwürdigen Handwerks." — Die Gründe, welche Plot (§. 88, hier S. 299) gegen diese Behauptung vorbringt, erscheinen völlig leer, wenn wir bedenken, daß diese Thatsache aus andern Quellen (Siehe zuvor B. I, S. 67 f. und B. II, S. 217 a), S. 284 a), S. 300 a), u. S. 303! bewiesen ist, und daß nicht Heinrich VI. selbst jene Akte gegeben hatte, vielmehr, nachdem er mündig geworden, Gründe genug haben mußte, sich der für ihn patriotisch gesinnten Zünfte anzunehmen.   Nachdem Noorthouck jene Akte angeführt hat, sagt er (p. 72,): "Diese Akte verhinderte die Freimaurer niemals, ihre Kapitel und Versammlungen zu halten; denn sie wurde nie durchgesetzt (enforced, in Kraft gesetzt); und indem sie sich ihres tadellosen Betragens und der Redlichkeit ihres Verfahrens bewußt waren, gaben sie sich keine Mühe, die Aufhebung derselben zu erlangen.   Da die Gegenstände ihrer Versammlungen weit von denen, die im Eingange jener Akte erwähnt sind, verschieden waren, so begnügten sie sich, ihre Schuldigkeit zu thun, und verließen sich auf ihr Betragen als Menschen und als Unterthanen, als auf die beste Rechtfertigung.   Doch wird viel Licht über diesen Punkt durch die öffentliche Mittheilung eines merkwürdigen Manuscripts" (unserer ersten Kunsturkunde) "verbreitet" u. s. w. — Auch wiederholt Noorthouck die (auch hier B. I. S. 72 abgedruckte) urkundliche Nachricht über die vom Großmeister Chicheley im J. 1429 noch während König Heinrich's VI. Minderjährigkeit zu Canterbury gehaltne Freimaurerloge; ^a) so wie er auch die hier im ersten Bande (S. 73) aus einer unter Eduard IV. geschriebnen Urkunde, nach Anderson, mitgetheilte Stelle unverändert wiedergiebt, woraus hervorgeht, daß die Maurer im zwölften Jahre der Regierung König Heinrich's VI. sich häufig versammelten.   Dieß Statut gereicht mithin den Mitgliedern der Maurerbrüderschaft vielmehr zur Ehre, da sie dadurch als Freunde der konstitutionellen Regierung kenntlich gemacht werden.   Diese ihre Anhänglichkeit an die Yorkische Dynastie erwarb ihnen die Gunst der Könige Eduard III. und Eduard IV; und vorzüglich deßhalb erhielten sie unter Eduard III. eine verbesserte Verfassung (the Constitutions in this reign were improved, N. p. 103), =357= wovon wir eine Probe (B. II, S. 11. ff) kennen gelernt haben, "und die meisten Großen waren damals Maurer." (B. II, S. 12, Z. 2.)

a)   Vielleicht würde sich aus der genauen Benutzung dieses wahrscheinlich sehr umständlich erzählenden Manuscripts noch manches für die ältere Geschichte der Brüderschaft Wichtige ergeben.   H.

Die von Plot verspottete Vorschrift, "daß ein Maurer dem andern zu Hülfe eilen solle, wo er auch seyn möge, selbst wenn es von einer Kirchthurmspitze herab wäre," erhält einen guten sehr passenden Sinn, wenn wir uns erinnern, daß die engländischen Maurer, der Eigenheit des gothischen Stiles zu Folge, viele hohe Zinnen und Thurmspitzen bauten, daß also der Fall oft eintreten konnte, wo ein Maurer dort seine Arbeit ungern verlassen mußte, um zu einem eingewanderten Genossen (Fellow) herabzukommen, und seine Arbeit erst fortsetzen konnte, nachdem er ihm geholfen hatte.

Ich wende mich nun zu den in diesem Abschnitte gelieferten Bruchstücken selbst. — Die Stelle aus Wassenaer (1) lehrt, daß die Benennung: fratriae, Bruderschaften, griechischen Ursprungs ist, daß insbesondere diese Verbindungen über Großgriechenland (Unteritalien und Sicilien) zu den Römern gekommen; und enthält einige literarische Nachweise für künftige genauere Untersuchung dieses Gegenstandes. — Das Fragment aus Mornacius (2) habe ich angeführt, weil es einige brauchbare Winke über die Zunftgesetzgebung der Römer, der Engländer und der Franzosen giebt. — Die Stellen aus du Cange Glossarium (3, 4) lehren das Nähere über den echten Sinn des Ausdruckes: an den Beneficien einer Brüderschaft theilnehmen, (Vergleiche B. I, S. 148!) ferner den Unterschied einer Aufnahme in die Brüderschaft von einer bloßen Aufnahme in die Gemeinschaft der guten Werke (Communionem beneficiorum); in wie vielfachem Sinne überhaupt die Mönchgesellschaften andere Mönchgesellschaften und Mönche, aber auch Laien und verschiedenartige Laiengesellschaften, und zwar Männer und Weiber, (als fratres und sorores exteriores,) unter sich in verschiedenen Graden der Vereinigung aufnahmen.   Auch erfahren wir (aus 4a), in welchem Sinne sich die ersten Christen Brüder nannten, und daß sie späterhin den Heiden diesen Namen nicht gestatteten; daß die Mönchgesellschaften, und die kriegerischen geistlichen Orden, den Brudernamen aus gleichen Gründen zum Gesetz machten; daß sich im ganzen Mittelalter überhaupt die verschiedenartigsten Gesellschaften als Brüder zusammen eidlich verbanden; (siehe besonders den Artikel: fratres spirituales, Brüder im Geist!) und daß =358= Könige in England ein Gesetz gaben, "daß alle freie Männer zur Vertheidigung des ganzen Reichs verschworne Brüder seyn sollten;" daß mithin das patriotische Bestreben der Freimaurerbrüderschaft für die Aufrechthaltung der rechtmäßigen Regierung völlig gesetzmäßig war, wenn es auch mit dem eigentlichen reinmenschlichen Zwecke der Brüderschaft, als solchem, nicht in unmittelbarer Verbindung stand. ^a)   =359=

a)   Überblicken wir die hier aus du Cange und Andern über die Wörter: fratres, fraternitas, u. s. w., angeführten, in Feßler's Schriften nicht einzeln erwähnten, Stellen, so erhellet, wie richtig sich Br. Feßler, in seiner kritischen Geschichte, §. 272. S. 206. f., über diesen Gegenstand ausdrückt, wenn er sagt:
"Um sich diesen so nöthigen und vortheilhaften Anhang gemeiner Handlanger, mechanischer Arbeiter, sachverständiger Aufseher, die sich zu Künstlern emporschwangen,) brauchbarer Arbeiter bei ihren Bauwerken zu verschaffen, hatten die Monche, (welche vom siebenten bis eilften Jahrhunderte im ganzen christlichen Europa die höhere Baukunst ausschliessend" [vorzüglich] "ausübten und lehrten,) verschiedene Mittel.   Eines der kräftigsten waren die Confratriae" (confreries, wie unsere erste Kunsturkunde, B. I. S. 54., mit einem französisch-normannischen Worte sagt,) "oder Brüderschaften welche, dem 15. Kap. des Conciliums zu Nantes 895 gemäß, schon im neunten Jahrhundert in Frankreich und England üblich waren.   Es wurden in solche Brüderschaften, Geistliche und Laien aufgenommen, wodurch Beide aller guten Werke," (beneficiorum,) "die sowohl in dem Kloster, das eine solche Confratria gestiftet hatte, als die in der Brüderschaft selbst geschahen, theilhaftig wurden.   Dafür mußten die Mitglieder einige gottselige Übungen verrichten, sich eines vorzüglich erbaulichen Lebenwandels befleißigen, und dem Kloster oder der Kirche alle mögliche Dienste leisten.   Größtentheils schenkten die Mitglieder noch bei Lebenzeit, oder wenigstens nach ihrem Tode, der Kirche oder dem Kloster einen Theil, oder ihre ganze Habe.   Nach der damaligen innigern Verbindung der Klöster unter einander ka. der Gebrauch, die Laien durch solche Brüderschaften enger an das Kloster zu binden, bald auch nach Deutschland, wo Marquard, Abt zu Corvey, 1084 die Brüderschaft des heiligen Veit unter eignen Gesetzen stiftete, und dadurch zu seinem neuen Bau der Stiftskirche eine beträchtliche Anzahl von Arbeitern und Wohlthatern gewann."
Daher sagt auch Anderson (1738, p. 62, und nach ihm, nur mit Veränderung gleichgeltender Wörter, Entick p. 85, und Noorthouck p. 91): "Die Geistlichkeit fand es damals schicklich, Geometrie und Architektur, nach dem damaligen Zustande dieser Wissenschaften, zu studieren; weil die Edlen und Reichen, ja Könige und Königinnen, es als verdienstlich ansahen, Kirchen und andere heilige Häuser zu bauen, woselbst Viele von ihnen ihre Tage in angenehmer Zurückgezogenheit =359= endeten: denn diese heiligen Häuser waren alle unter der Leitung der Geistlichkeit; und die Logen wurden vor dem Einfalle der Dänen in Klöstern gehalten (and the lodges were held in monasteries).   Aber anfänglich bauten sie meist aus Holz," u. s, w.

Die Stelle aus Hall's Encyclopaedia (2, b) zeigt, daß, in Folge des so eben erläuterten Verhältnisses weltlicher Verbindungen zu den geistlichen während des Mittelalters, der Name einer Brüderschaft (fraternity, brotherhood) im bürgerlichen Rechte Englands im Allgemeinen jeder Zunft, Guilde, oder zu was immer für einem gemeinsamen Zwecke verbundenen Gesellschaft, zu Theil geworden ist.

Der Abschnitt (5) über die Benennungen: Guilda, Guildhallas, Mistery, Corporation u. s. w., verdient in Ansehung mehrer Punkte der Geschichte unserer Brüderschaft wohlerwogen zu werden.   Zuerst bemerke ich in Ansehung der Benennung: Guilda, Guilda, Guilde, daß die Maurer in keiner Urkunde, so wie in keinem gedruckten Buche, sich selbst also nennen, oder von Andern so genannt werden.   Die Geschichte des Mittelalters lehrt, daß die Guilden ganz anders entstanden sind, als die Baukorporationen; daß nehmlich die Guilden ihrem Wesentlichen nach in Städten ansässige Gesellschaften waren, die Baukorporationen dagegen an einen festen Wohnplatze, und an dessen einheimische Gesetze, sich urspünglich weder binden wollten, noch konnten.   Es paßt also auf die Masons der Name Guilde gar nicht, wohl aber die Benennung einer Craft, eines Gewerkes, eines Mistery oder Mystery, eines Ministerium, d. i. eines Kunstgeschäftes, einer Brüderschaft, einer Kompagnie, company und Gesellschaft, society oder fellowship.

Der Aufsatz über den Begrif einer Korporation nach bürgerlichem Rechte (5, e, aus dem Law-Dictionary) giebt über das Verhältniß der Freimaurerbrüderschaft zum engländischen Staate, insbesondere über die Gründe des Verhaltens des neuenglischen Großmeisterthumes bei dessen Stiftung und im Verfolge seiner Ausbreitung, einiges Licht.   Man sieht daraus den Unterschied einer Korporation von einer in ihr enthaltenen (incorporate, incorporated) Kompagnie oder Brüderschaft (company, brotherhood, fraternity, fellowship, society); daß die Gesellschaft der Freimaurer nach engländischem Rechte keine Korporation, sondern nur eine Brüderschaft oder Kompagnie, ist; =360= daß also auch das neuenglische Großmeisterthum nur diese staatgesetzlichen Benennungen beibehalten konnte und mußte, wenn sie Dultung und Schutz des Staates erlangen wollte.   Nach engländischem Rechte ist noch jetzt jede Freimaurerloge, so wie andere ähnliche Verbindungen, eine Kompagnie oder Brüderschaft, welche der Korporation desjenigen Ortes als Theil gehört, und ihr gerichtlich untergeben ist, wo sie gehalten wird.   Hierauf beruhen auch die Verfügungen der (in Lawrie's Geschichte der Freimaurerei in der deutschen Übers. S. 246 f. großentheils abgedruckten) Parliamentakte vom J. 1799, worin verordnet wird, daß jede Freimaurerloge nur solle gedultet werden, wenn sie schon bis dahin gesetzlich bestanden, und sich binnen einer gesetzlichen Frist bei dem Friedengerichtschreiber des Ortes melden werde, wo sie zusammenkomme, u. s. w.

Den Ursprung, die Ausbreitung und die Rechte der Zünfte in England, so wie ihr Verhältniß zur Freimaurerbrüderschaft, glaubte ich am Besten durch den (unter 5, h folgenden,) Auszug aus der Schrift: Firma Burghi u.s.w, erläutern zu können.   Die nöthigen Bemerkungen dazu habe ich unter dem Texte des Auszuges beigefügt.

Die nächstfolgende Sammlung (6) ist bestimmt, über die Abstammung der Wörter: Mason, Macon, Maçon, Masonry, Maçonnerie, und mehre damit verwandte, Licht zu verbreiten, und zugleich einen Weg zu eröffnen, wie die deutschen, einseitig übersetzten, und übelklangigen Benennungen: Maurer, Maurerei, Freimaurer, Freimaurerei, mit geschichtlich echten, passenden, edeln, und der Würde feierlicher Reden und Gedichte angemeßnen Benennungen vertauschet werden, oder wenigstens damit abwechseln können. — Um den wahren Ursprung der Benennungen: Mason, Masonry, aufzufinden, muß man sie von Maçon, Machon, Maçonnerie, Machonnerie unterscheiden; die verschiedenen Stammwörter verschiedener Sprachen, die sich hier darbieten, von einander sondern, und sich durch verwandten Klang und Bedeutung der vielfachen von jenen Stammwörtern abgeleiteten Wörter nicht verführen lassen. — Um indeß hierin dem eignen Urtheile des Lesers nicht vorzugreifen, theile ich im Folgenden meine darüber gemachten Auszüge vollständig mit.

Es kömmt hierbei auf das altenglische Mason, Masonry (masoneria) an, nicht auf das französische machon, =361= maçon, maçonnerie.   Fast in allen Sprachen bedeutet der Grundlaut m - t, m - s: die Grenzen eines Dinges bestimmen, daher im Allgemeinen: bestimmen, nachdenken, ersinnen, erfinden, messen, maßrichtig bestimmen, nach bestimmtem Maße arbeiten.   Die folgenden Auszüge aus mehren Wörterbüchern lehren, daß auch in der angelsächsischen Sprache jener Stammlaut in allen den vorhin erwähnten Bedeutungen vorkomme.   Noch bei Chaucer (6, i, l) bedeutet mase ein kunstreiches Gebäude, und to mase ausdenken, erfinden; und in der Provinz Devonshire wird noch jetzt, (wie der satirische Aufsatz unter 6, 5. zeigt,) mit dem Worte mase die Bedeutung: freie, fantastische Einbildung, verbunden.   Betrachten wir nun das Kunstgeschäft der alten Baukünstler und Bauleute überhaupt, überlegen wir, daß sie die vielseitigsten Kunstgeschicklichkeiten und wissenschaftlichen Kenntnisse nöthig hatten und unter sich erhielten, auch dann, als sie in dunkleren Zeiten unter noch ungebildeteren Völkern arbeiteten, so konnten sie sich selbst mit einem Namen benennen, und von Andern damit benannt werden, der sie überhaupt als erfindsame Künstler mit der vorwaltenden Bedeutung des Arbeitens nach bestimmtem Maaße, als Meßkünstler, ^a) auszeichnete.   Nennen doch noch jetzt die verschiedenartigsten Künstler, z. B. Baukünstler, Maler, Bildhauer, Musiker, ihre Kunst vorzugweise die Kunst, und sich selbst ohne Beisatz vorzugweise die Künstler!   Wie können wir also von den Baukünstlern jener Zeiten, welche fast alle damals noch übliche schöne und nützliche Künste und Künstler in ihren Korporationen vereinten, anders vermuthen, als daß sie sich auch die Künstler, Masons, vorzugweise, und das ganze Gebiet ihrer Wirksamkeit die Kunst, Masonry, genannt haben sollten! — Hierdurch wird zugleich die Endung des Wortes Masonry erklärt, indem jedes Geschäft mit der urdeutschen Endung -rei im barbarischen Lateine -eria bezeichnet wurde; und es ist begreiflich, daß in den (unter 8 mitgetheilten) Urkunden aus dem vierzehnten Jahrhunderte, ob sie gleich in normannisch-französischer Sprache geschrieben sind, die Bauleute Masons mit dem angelsachsischen Namen, nicht mit den französischen Wörtern: Maçons, Massons, oder Machons, genannt werden.   =362=

a)   Auf ähnliche Weise, wie bei den Römern die Mensores. Siehe zuvor S. 118 d, 145 Z. 16. v. u.

Diese Ableitung der Namen Mason und Masonry entspricht zugleich dem ganzen Inhalte unserer ersten Kunsturkunde, so wie ich ihn im ersten Bande (S. 109, Z. 14 - 27; vergleiche S. 326 f.) angegeben habe; und es ist ferner aus jener Urkunde deutlich, daß sich die Benennung Mason auf das Kunstgeschäft bezieht, da die Masons, sobald von ihnen als gesellig verbundenen Menschen die Rede ist, mit dem Namen der Brüder (Freres, Confreres) in dieser Urkunde, so wie durchgängig, bezeichnet werden.   Eben so bedeutet das Wort Masonry durchgängig, bis heute, das Kunstgeschäft, nicht den geselligen Verein, als solchen.   Daß in unserer ersten Kunsturkunde Maconry und Maconnes steht, beweist Nichts gegen diese Ableitung, da in der ungeordneten Schreibweise jener Zeiten c und s oft verwechselt wurden, auch möglich ist, daß der Abschreiber das ihm bekanntere normannisch-französische Wort maçon gesetzt hat.   Außerdem könnte dieser Umstand geneigt machen, das Wort macon von dem angelsachsischen maga, (siehe 6, h -l) Genoß, Verwandter, abzuleiten.

Der niederteutsche Ausdruck: Metselaer, Metzelaer, Metz, Steinmetz, scheint mir ebenfalls von dem Stammworte m - t, m - s, mets, mess, Maß, abgeleitet zu seyn, (siehe 6, p aus Adelung!) weil das Hauptgeschäft der Steinarbeiter ist, die Steine nach richtigem Maaße zu formen. — Daß das Wort metz, metzelaer, in einer so allgemeinen Bedeutung, als das englische mason, vorkomme, davon habe ich keine Spur gefunden.

Die französischen Wörter: maçon, machon, maçonet, maçonnerie, machonnerie, scheinen von dem lateinischen Worte machinarius abzustammen, nicht eben, (wie du Cange [6, a] und Andere aus Isidorus [6, h - l] anführen,) weil die Bauleute auf Gerüsten stehend arbeiten, sondern weil dieses Wort in den letzten Jahrhunderten des römischen Reiches, und in den Zeiten des griechischen Kaiserreiches, wirklich einen Maschinenverständigen, also auch mit eingeschlossen einen Baumeister, bezeichnete, wie ich früher (S. 118, e, f; 191.) gezeigt habe. — Doch können diese Wörter auch aus den, in allen deutschen Mundarten sich findenden, vorhin erwähnten Wörtern; metz, messen, metzen, abgeleitet worden seyn.

So scheinbar also auch die Verwandschaft der Wörter: mat- Speise, mat- Genoß, messenie, massanie, u. d. m., =363= mit der Bedeutung der Genossenschaft bei geselligem Mahle, oder für jeden andern Zweck, mit den Wörtern: mason und masonry, seyn mag, so kann ich mich doch nicht überzeugen, daß sie in einer wirklich geschichtlichen Beziehung damit gestanden haben, oder überhaupt geschickt gewesen wären, das vorhin erwähnte Eigenthümliche der alten Baukorporationen zu bezeichnen.

Es ist nicht zufällig, daß so viele alte und neue Sprachen, und zwar die in der Menschheitgeschichte wichtigsten, als die indische, persische, ebräische, griechische, lateinische und deutsche, (wie die Abschnitte 6, a - r zeigen,) in der Grundbedeutung, so wie in den Nebenbedeutungen der Laute m - t und m - s übereinstimmen, und die so eben entwickelte Grundbedeutung von Mason und Masonry, dem Sinne unserer ersten Urkunde gemäß, rechtfertigen.   Da nun das Wort Mason, seiner Wurzel nach, den gebildetsten Sprachen gemeinsam ist, und wirklich im Mittelalter ein Mitglied unseres Vereines bezeichnete, sofern sich Derselbe schon früher auf die allgemeine Lebenkunst richtete, und als ein Keim des Menschheitbundes betrachtet werden kann: so verdiente Dasselbe in allen Ländern, wohin die Freimaurerbrüderschaft sich verbreitet hat, als der allgemeinste, älteste und edelste Name für jedes Mitglied unseres Bruderbundes wieder hergestellt und allgemein eingeführt zu werden.   Die Benennungen: Mason, Masonei, Freimason, Freimasonei, Masonbruder, Masonthum, Masonbund, Masonbruderschaft, Freimasonbruderschaft, Freimasonbund, anstatt der übellautenden und unrichtigen Maurer, Maurerei, Freimaurer, Freimaurerei, Maurerbruder, Freimaurerbruderschaft, Freimaurerbund, gebraucht, werden dem feinerfühlenden Bruder, vorzüglich dem Redner und Dichter, willkommen seyn, und gestatten die wohllautigsten Zusammensetzungen, um alle wesentliche Begriffe, Gefühle und Verhältnisse des echten Masonthumes zu bezeichnen, und in wohlgebildeten Wörtern dem Lehrlinge eben so viele Texte zum Denken, dem gereifteren Künstler aber Erinnerungen an das Wesentliche des Bundes, darzubieten.   Freilich können auch diese edlen Wörter zu hohlem Wortgeklingel entweiht werden; allein sinnvollen Menschen werden sie den Verstand wecken, und das Herz erheben.

Um hierzu Anlaß zu geben, setze ich ohne strenge Ordnung einige von Mason abgeleitete Wörter her, =364= welche sich selbst erklären. — Wohl Dem, der den Sinn dieser inhaltvollen Wörter faßt, und Dieß durch Thun und Meiden bewährt! —

Masone oder Masonin; Masonei ider Masonie; masonlich, -haft, masoneilich, masonbar, Masonheit, Masonlichkeit; Masonthum; masonlos, masoneilos; — Aftermason, Aftermasonei; Allmason, Allmasonei; Erstmason, Erstmasonei; Mitmason, Mitmasonei; Mismason, Mismasonei; Nah- und Fernmasonen; Obermason, Obermasonei; Gesammtmasonei, Untermasonei; Unmason, Unmasonei; Urmason; Masonwesen, Masonsache; Formmason, Masonform, -art, -bild, -urbild, -gestalt, -leben, -lebig, -leblich; Masonblüthe, -frucht, -reife; Masonkind, -sohn, (Lufton oder Lewis,) -bruder, -schwester, -vater, -mutter, -tochter, Masongreis.   Masongüte, -wohl, -edel, -adel, -rein, -würde -ig; Echtmason, masonecht; Schönmason, schönmasonlich, masonschön, -widrig, -mäßig, -gesetz--lich, ordnung, -tugend; Freimason, Freimasonei, masonfrei, Masonfreiheit; Hochmason, Hochmasonei, Himmelmasonei, Masonhimmel; Kunstmason, Masonkunst, Kunstmasonei; Masonlaster, Lastermason, Masonzwang; Frohnmason, Masonsklaverei; Masonzweck; Masonschmuck, -pracht, -zier, -fremd; Mason wirken, -kraft, Kraftmason, Masonstark, -stärke, -macht; Masonruhe, -zartheit, -fähig, -trieb, -sehnen, -froh, Frohmasonen, Masonfreude, -lust, -wonne, -selig, -heilig, -heiligthum, -glück, -hold, huld; Huldmasonin, Masonfreundlich, -friede -friedlich, feind, -streit, -krieg, -hader, -schande, -weichheit, -milde, -sanfte, -linde, -Liebe, -lieblich, -trost, -hülfe, -hülfreich, -rettung, Masonmuth-ig, -anmuth, -demuth, -strenge, -härte, -haß, -tod. -fall, -verderblich, -verderben, -qual. -feigheit, -ruhm, -fest, -lob, -lohn, -warm, -licht, Lichtmasonen, -tadel, -strafe.   Ganzmasonei, Theilmasonei; Masonbruch, Masonbau, Masoneibau, Masongesellschaft, -gesell, -gesellung; Masonverhältniß, Masongleichheit, Masoneigleichheit, Masoneigenthum; Masonrecht, Masoneirecht, -beschluß, -versammlung, Masonverein, Masoneiverein; Masonreihe, Masoneigenschaft, Masonthun, Masonhaus, Masonhalle (Mason - hall; Loge), -saal, -tempel, Masonviereck, -altar, Masonstuhl, -hammer, -stab, -handlung, Mason (-ei) -ziel, -absicht, -mittel. -plan, -entwurf, -grundriß, -nutze, -nützlich, -schädlich, -groß, -größe, -klein; Großmason, Großmasonei (Großloge); =365= Meistermason, Masonmeister, Masoneimeister (Meister vom oder im Stuhl); Masonjünger. -schüler, -lehrling, -helfer, -gesell; Mason (und Masonei) -pfleger, -aufseher, -schreiber. -redner, -schafner, -diener.   Masonmaaß; Mason werden, Masonzeit; -name, -rede, -zeichen, -lehre, -merkmal, -gleichniß, -sprache, -wort, -versprechen, -lehre, -mythe, -sage.   Masonauge, -ohr, -gefühl, -herz, -wahrheit, -ahnung, -falschheit, -wahn, -irthum, -lug, -täuschung, -heuchelei, -schein, Scheinmason; Masontraum, -hülle, -heimlich, -heimlichkeit, -geheimniß, -wissen, -zweifel, -glaube, -spur, -helle, -klarheit, -blick, -umsicht, -vorsicht, -denkart, -kunde, -licht, -sinn, -forscher, -forschung, -späher.   Masonvernunft, -geist, Masoneigeist, Masonurgeist; Masonhaupt, -hand, -brust, -herz, -wille, -urgefühl, -freund, Freundmason; Masonjüngling, -jungfrau, -braut, -ehe, Masonehethum oder -familie; Masonort, -stadt, -stamm, -volk, -land, -erde, -volkbund, -menschheit, -sonne, -prüfung, -weihe, -arbeit, Masoneifer, Masonfest, Masontod, Masongedächtniß.

*

1)   A passage from Wassenaer's book cited at
p. 125, which proves the Greek origin of the Name
and of the Institution of the Guild
Fraternities.

We already find a similar kind of "sodalium" [fellow/associate/member] called ϑιασωται (thiasotai) by Solon in book 4 title D, De Collegiis et Corporibus [On Colleges and Guilds], as shown by Salmasius in Ad Ius Atticum et Romanum [On Attic and Roman Law], p. 146 f. The Sodalitas [Fraternity] itself, established in honor of a god and to celebrate his rites, is called ϑιασος, (thiasos) in Greek, whence the members of that society are called ϑιασώτας (thiasotai). See Harpocration, the ϑιασος, entry.   These societies and the ϑιασοι (thiasoi) were also called by another name, φϱατϱιαι (phratriai), and fratriae in Latin [brotherhood/fraternity].   Varro, in De Lingua Latina [On the Latin Language], book 4 p. 23, writes: "Fratria is a Greek word [meaning] a group of people such as can be found even now in Naples."   And indeed, the fact that those fratriae were rather big in Naples, as Varro says, is clear enough from the traces they left, which can still be seen in old monuments today.   Hence Strabo too, when writing about Naples in book 5 p. 246, seeking to prove that that city is of Greek origin, puts forward, among other signs of it, this tradition of these fratriarum [fratriae] as an argument; thus we learn at the same time that the origin of all colleges of this kind must be sought in Greece. =366= I think this was the reason why the law of Solon regulating colleges and societies was transferred into the Law of the Twelve Tables, and why Gaius the jurist in book 4, Ad Leges XII Tabularum [On the Laws of the Twelve Tables], thought it necessary to quote the words of the Attic law in his commentary.   Lasena once affirmed that he would write a book specifically about these fratriae, but I greatly doubt it ever saw the light of day. Furthermore, one can reasonably trace back to these fratriae those societies established in honor of a saint, commonly called confratriae [confraternities], which are even now extremely frequent among papists, who, as they did with many other things from the old superstition of the gentiles, also transferred this tradition of the fratriae into their own rites and ceremonies.

The reader who wishes to learn more about these matters should by all means consult John Savaro, Ad Sidonium Apollinarem [On Sidonius Apollinaris], book 4, letter 15, p. 275, where he brings together from every possible source a great number of things worth knowing about the topic, and also states that he has written an entire treatise about the fratriae, which I (Wassenaer!) have not, however, had the chance to see.

Different from the ϑιασωταις (thiasotai) are the συσσιτοι, (syssitoi), which you may call "table companions," who were united in the sharing of a table and feasts by the old custom of Lycurgus among the Spartans (Herodotus. I, 65).   The same Herodotus writes in the same book that Lycurgus transferred this custom from the Cretan state into the Spartan one, as does Aristotle in Politics 2, 8, where he confirms it at length. These, as observed by Salmasius in Ad Ius Atticum et Romanum, always took their meals together, while the ϑιασωται or companions only did so on certain days when they performed rituals in honor of their particular deity.

The societies and banquets of the συσσιτων were called συσσιτια των έταιϱιων [syssitia ton hetairon, "common meals of the companions"] or άνδϱια, [andreia, "men's meals"] as well as φιδιτια, [phiditia, "common meals, meals among friends"], which are also called Phiditia in Latin, as in Cicero's Tusculan Disputations, 5.34.

That these συσσιτια were an established usage not only in Sparta but also among the Cretans and Carthaginians is shown by Aristotle in Politics, book 2, chapters 8 and 9.   They were not entirely unusual in Athens, either, as proven by Solon's law.   It is not absurd to draw a parallel between these συσσιτια and the famous agape feasts of the ancient Christians, thus called for the mutual love they showed towards one another like brothers.   These agape feasts were already mentioned by Jude in his epistle verse 12 and Peter 2:13 according to Albert's reading.   They were described by Pliny in book 10, letter 96 [4th paragraph] and Tertullian in his Apology, chapter 39. =367=

1)   Eine Stelle aus der S. 125. Angeführten Schrift
Wassenaer's, welche den griechischen Ursprung des
Namens und der Stiftung der Zunftbrüderschaften
beweist.

Tale jam sodalium genus fuerunt quoque illi, qui in l. 4. D. de coll. et corpp. a Solone vocantur ϑιασωται, ut ostendit Salm. ad Jus Att. et Rom.p. 146 s. Sodalitas vero ipsa in honorem alicujus Dei, et ad sacra ejus celebranda instituta Graecae appellatur ϑιασος, indeque ϑιασώτας sodalitatis illius consortes dicuntur.   Vide Harpocrationem voce ϑιασος.
Sodalitates istae et ϑιασοι aliter etiam φϱατϱιαι et latine fratriae appellari solebant.   Varro de l. l. L. 4. p. 23. "Fratria est Graecum vocabulum partis hominum, ut Neapoli etiamnum" et Neapoli quidem, ut ait Varro, admodum frequentatas fuisse fratrias istas satis adparet ex illarum vestigiis, quae in monumentis veteribus adhuc hodie conspiciuntur.
Hinc etiam Strabo de Neapoli agens, l. 5. p. 246 ut eam Graecae originis urbem esse ostendat, inter alia ejus rei indicia etiam hoc fratriarum institutum argumenti loco adfert; unde simul discimus, omnium fere istiusmodi Collegiorum =366= originem et Graecia esse repetendam.
Et hanc jam caussam fuisse arbitror, cur lex ista Solonis, quae collegiis et hetaeriis modum statuerat, in leges 12 tabb. fuerit translata, et cur Cajus IC. l. 4. ad legg. 12. tabb. ipsa legis Atticae verba commentationibus suis inserenda putaverit.
De his fratriis peculiarem librum scripturum se recepit olim Lasena, sed quem lucem adspexisse valde dubito.   Porro ad has Fratrias non incommode referri possunt sodalitates illae in honorem Divi seu sancti alicujus institutae, quas vulgo confratrias adpellant, quibusque etiamnum nihil frequentius apud Pontificios, qui ut alia quam plurima ex veteri gentium supestitione, ita et hoc fratriarum institutum in ritus et caerimonias suas transtulerunt.

De iis qui plura cupit, is adeat omnino Jo. Savaronem ad Sidon. Apollin. l. IV. epist. 15. p. 275., ubi complura scitu non indigna de iis undique congerit, simulque integrum se de Fratriis tractatum scripsisse commemorat, quem tamen videre mihi "(Wassenaerio!)" non contigit.

A ϑιασωταις differunt συσσιτοι, quos coëpulones vocare possis, quique mensae et epularum communione a vetere Lycurgi apud Lacedaemonios instituto consociati erant.   Herod. I, 65.   Hoc institutum ex Cretensium republ. in Spartanam transtulisse idem Herod. ibidem memorat, ut Aristoteles in Polit 2, 8, ubi multis hoc confirmat.   Hi, ut observ. Salm. ad Jus Att. et Rom. p. 147. semper una vescebantur, ϑιασωται vero sive sodales certis tantum diebus, quibus sacra in honorem numinis sui peculiares peragebant.

Των συσσιτων sodalitia et convictus vocabantur συσσιτια των έταιϱιων itemque άνδϱια, nec non φιδιτια, quae et Latinis dicuntur Phiditia, ut Cicer. Tusc. Quaest. 5, 34.

Συσσιτια autem haec non Lacedaemone solum, sed et apud Cretenses et Carthaginenses recepta fuisse ostendit Aristoteles Politic l. 2. c. 8. et 9.   Sic et Athenis non plane inusitata, ut Solonis haec lex probat.   Cum his συσσιτιοις non absurde comparari possunt notissimae illae veterum Christianorum Agapae, a mutua, qua se tanquam fratres prosequebantur, charitate sic nominatae, quarum jam meminit Judas in ep. v. 12., et Petrus ep. 2. c. 2. v. 13. ex lectione Alberti.   Quas describit Plin. lib. X. ep. 97, et Tertull. in Apolog. c. 39.   =367=   *

2)   A passage from Mornacii Observations
in 4to. pr. LL. codicis. Paris. 1721.

[Namely, Article 59, on Monopolies; — about the guilds of the later Romans among the English and the French.]

Imp. Zeno. Lex. Una. — Leaders of professions sworn masters of each profession.

Pliny in book 8 chapter 37 [?] attests that there were laws, i.e. decrees of the Senate, about these [Monopolies] long before Zeno.   There was even an agreement among magistrates that "what found favor with one of them must be approved by all."

Polydore Vergil (1555), 22 English History: "Almost the entire population is divided into colleges of artisans. For instance, woolmen buy from the king the privilege of being allowed to form an alliance among themselves, to have their own college, to create their own laws by which they establish monopolies, fix the price of the measure of wool, forbid others to sell in the city," etc.

Cf. Edictum Legum Francicarum [Edict of French Laws] of the year 1539, in the second-to-last article.   They call them confraternities (confratriae) or rather, as Budé prefers it, φϱατϱιας, (fraternities).   They have private chapels in churches where they meet every month.   They were, however, called conspiracies or confederacies in the Council of Chalcedon canon 21, causa (case) 11, quaestio (question) 1 cited in Gratian, the Council of Constantinople ch. 34, in the old Council of Worms ch. 74 —John Savaro wrote a book on the protection of confraternities (de tuendis confratriis).

2)   Eine Stelle aus Mornacii obss. in 4.
pr. LL. codicis. Paris. 1721.

[Ad tit. 59. de monopoliis; — über die Zünfte bei den spätern Römern, bei den Engländern und Franzosen.]

Imp. Zeno. Lex. una. — Primates professionum maitres jurez de chacun metier.

Longe ante Zenonem fuisse de his ipsis leges, i. e. SCa, testatur Plin. l. 8. c. 37.   Imo et inter magistratus foedus fuit, "quod uni eorum placuisset, hoc probaretur omnibus."

Polydorus Vergilius "(1555)" 22. hist. Anglicae: "omnis quasi populus per artificum collegia dividitur.   E. gr. Ianifici emunt a rege privilegium, quo sibi liceat inter se societatem coire, suum habere collegium, suas condere leges quibus monopolia instituant, pretium panno constituant, prohibeantque, ne alii in urbe vendant," etc.

Confer edictum legum francicarum anni 1539, art. penult.   Confratrias, aut potius, ut mavult Budaeus, φϱατϱιας, vocant: de iisque Sacella in Templis privata, quo in singulos menses conveniunt, cum tamen conspirationes, seu conjurationes dixerit Conc. Chalced. can. 21. causa 11. q. 1. apud Gratianum; Conc. Constantinopol. c. 34. Conc. Worm. vet. c. 74. — Jo. Savaronius scripsit librum de tuendis confratriis. *

3)   Several passages from the Du Cange's Glossarium on the historical concept of an ecclesiastical Beneficium [privilege], and on the practice to admit clergy and laity in the enjoyment of such privileges.

[To Volume I, p. 184, 14 and p. 346.]

Beneficia ecclesiastica [ecclesiastical benefices] was a general term for church possessions given as a benefice, whether by monarchs or by the churches themselves and their prelates. — Beneficium [benefice, good deed] [p. 1122.], the same as benefactum, ^*) which was defined above.

Chronicon Mauriniacense [Morigny Chronicle] book 1: He came into our chapter, humbly asked for a share in our benefices, and received it.
Beneficia orationum [benefices of prayers], in Messianus, Life of St. Caesarius of Arles] p. 258, Orderic Vitalis books 3, 5 pp. 461, 479, 577, 590, 596; monasteries granted these to their benefactors.

In the Statutes of the Order of Sempringham there is a chapter =368= de beneficiis pro parentibus mortuis faciendis [on performing good deeds for dead relatives].

Chronicle of the Counts of Anjou, 13.11: He asked to be made a brother and sked to be made a brother and partaker in the community in the community of good deeds.

Registry of the Priory of Néronville: Whence they were received into our prayers and community of good deeds.

In another passage: The monks received them into their partnership and the community of good deeds of the whole church so that they might receive a share in their prayers.

Registry of L'Absie, fol. 166: In such a way that he had a burial and the benefit of good deeds at the same time.

St Bernard, letter 424: On account of all this, we give you a share of all the good deeds that are and will be done in our house, etc. etc.

Ibid. letter 437 on the death of Pope Eugene III: Establish perpetual good deeds, so that God may be indulgent to him, etc.

It occurs in this sense in various places in the Edited Charters of the Monastery of St Nicolas of Anjou, pp. 12, 13, 23, 37, 39, 42, 60, 61, 93; volume 1 of Monasticon Anglicanum [Chronicle of English Monasteries] pp. 246, 308, 327, 572; in Evidence on the History of Guignes p. 278; in History of Montmorency p. 13.

Additionally the Old Statutes of the Carthusian Order, part 2 chapter 8 § 15; the Chronicle of the Priory of St Lomer of Moissat, section 5, Stephen of Tournai p. 1942, etc.   To these I would like to add a passage from the Chronicon Besuense [Chronicle of Bèze] p. 623: On account of this donation, Lord Abbot Stephen also gave both the man and the woman partnership and every good that is done in the church of Bèze until the end of the world, for the salvation of their souls and those of their faithful ancestors.

*)   Benefactum is defined as Monastic partnership by which a person receives a share of the prayers and good works of a monastery. That is, the prayers and good works of the monastery were supposed to contribute to the salvation of the person who was granted this benefactum or beneficium.

There was however a difference between being received into a fraternitas [fraternity] and being received into beneficia orationum [The benefits of prayers]. Chronicle of English Monasteries, vol. 1, p. 311: On account of this, the abbot and monks of St Alban admitted Radulf as a brother and monk, his wife likewise as a sister, and their son into the community of good deeds of the church.

Registry of the Priory of St Nicasius of Meulan, fol. 35: Furthermore, the prior, with the assent of the assembly, granted the aforesaid Robert brotherhood in the house for both life and death, and the benefit of good deeds for as many times as he wishes to receive it.

[Archive of St Wandrille, vol. 2, p. 1615: Osberin made this offering and renouncement in the chapter of St Wandrille and placed it on the altar; he received the brotherhood and community of good deeds of the same church for himself and his wife forever.]

Benefactum   [good deed, community of good deeds] (p. 1114.), monastic partnership [by which a person receives a share of the prayers and good works of a monastery].

Beneficium.   Chronicle of Tours, in a passage about Count Ingelger: They granted partnership in the community of good deeds of the church.

Vendôme Registry of Thou, document 55: So he came into our chapter and, having been received into our society of good deeds, etc. =369=
Document 56: Given to him 50 gold coins, and partnership in our community of good deeds.
Document 67: He gave a field of arable land from his property, for the salvation of his soul and for membership in the community of good deeds of the venerable place. Add documents 70, 101, 104, etc.

Another document in the History of the Monastery of St Nicolas of Anjou: On account of this … they gave a share of their prayers and good deeds.

Berardi, Burgundian Matters, p. 116: The canons received them into their good deeds community and fraternity, etc.

[Annals of the Benedictines, vol. 4, p. 521, entry of the year 1050: Which the bishop gave the monks of Marmoutiers on account of their outstanding piety and devotion, so that they might remember him and his flock in their good deeds.
History of Brittany, vol. 2, p. 253: They received from the monks partnership in the community of good deeds of the place called Saint-Serge.
Madox, Collection of English Charters and Instruments, p. 221. 4: And the aforesaid abbot received the same Richard son of Richard into every good deed and prayer that is henceforth performed in his church.]   See Beneficium.

3)   Mehre Stellen aus des Du Cange Glossarium über den geschichtlichen Begriff eines kirchlichen Beneficium, und über den Gebrauch, Geistliche und Laien in den Genuß solcher Beneficien aufzunehmen.

[Zu Band I, S. 184, 14 und S. 346.]

Beneficia ecclesiastica, dicebantur universim res Ecclesiae in beneficium datae, sive a Principibus, sive ab ipsis Ecclesiis, et earum Praelatis in Beneficium datae essent. — Beneficium [p. 1122.], idem quod benefactum, de quo supra.
Chronicon Mauriniac. lib. I.   In Capitulum nostrum venit, partieipium Beneficiorum nostrorum humiliter petiit, et accepit.   Beneficia orationum, apud Messianum in vita S. Caesarii Arelat. pag. 258., Ordericum Vitalem lib. 3, 5. pag. 461. 479. 577. 590. 596. ad quae admittebantur in Monasteriis eorum benefactors.
In Statutis Ordinis de Sempringham, est caput, =368= de Beneficiis pro parentibus mortuis faciendis.
Gesta Consulum Andegav. cap. 13. n. 11.   Fratrem et participem Beneficii rogat effici.
Tabular. Priorat.   Neronisvillae: Unde suscepti sunt in Beneficio et orationibus nostris.
Alibi: Monachi vero susceperunt eos in societate sua, et in Beneficio totius Ecclesiae ut orationum eorum participes esse mererentur.

Tabular. Absiense fol. 166. Tali pacto, ut ipse haberet sepulturam simul et beneficium.
[S. Bernardi Epist. 424.   Pro his omnibus vos participes facimus omnium Beneficiorum quae in domo nostra fiunt et fient, etc.
Idem Epist. 437. de morte Eugen. III. Papae: Constituite perpetua Beneficia, ut Deus sibi indulgeat, etc.]
Occurrit hac notione passim in Chartis editis Monasterii S. Nicolai Andegav. p. 12. 13. 23. 37. 39. 42. 60. 61. 93. tr. I. Monast. Angl. p. 246. 308. 327. 572. in Probat. Hist. Guinensis pag. 278. Hist. Monmorenciacae p. 13.
Adde Statuta antiqua Ordinis Cartusiensis, part. 2. cap. 8. §. 15.   Chronicon Prioratus S. Launomari de Magenciaco num. 5.   Stephanum Tornacensem. p. 1942. etc.   Hisce addere placet quod habet Chronicon Besuense p. 623. Pro hac quoque eleemosyna dedit D. Abbas Stephanus et viro et mulieri societatem et omne bonum quod factum fuerit in Besiensi Ecclesia usque ad finem mundi, pro remedio animarum suarum, suorumque antecessorum fidelium.

Aliud tamen erat in Fraternitatem, aliud in Beneficia orationum recipi.   Monast. Anglic. t. 1. p. 311.   Pro qua re Abbas et Monachi S. Albani susceperunt Radulfum in Fratrem et Monachum, et uxorem suam similiter in Sororem, filium vero eorum Beneficio Eeclesiae.
Tabularium Prioratus S. Nicasii Mellenti fol. 35.   Concessit praeterea Prior, annuente Conventu, praedicto Roberto fraternitatem domus et ad vitam et ad mortem, et beneficium, quotiescunque voluerit accipere.
[Chartularium S. Vandregisii tom. 2. p. 1615.   Osberinus hanc oblationem et dimissionem in Capitulo S. Vandregisilli fecit et super altare, facta oblatione, deposuit fraternitatem et commune Beneficium ejusdem Ecclesiae sibi et uxori suae in perpetuum accepit.]

Benefactum (p. 1114.) Societas Monachica, [qua quis fit particeps orationum et bonorum operum monasterii.]
Beneficium, Chronicon Turonense, ubi de Comite Ingelgerio: Societatem et Beneficium Ecclesiae largiti sunt.
Tabularium Vindocinense Thuani Charta 55.   Venit itaque in Capitulum nostrum, acceptoque a nobis societatis nostrae Benefacto =369= etc. Charta 56.   Datis ei pro hoc 50 solidit; et Benefacto nostro.
Charta 67.   Dedit campum unum terrae arabilis ex alodo suo, pro animae suae remedio, nec non et pro Beneficio venerabilis loci.   Adde Ch. 70. 101. 104. etc.
Charta alia in Hist. Monaster. S. Nicolai Andegav.   Ob hoe … dederunt communionem orationis, et Benefactorum suorum.
Berardi Burgundica p. 116.   Canonici eos int Benefactis et fraternitate sua susceperunt, etc.
[Annal. Benedict. to. 4. p. 521. ad ann. 1050.   Quae Episcopus Majoris Monasterii Monachis, ob insignem eorum religionem ac fervorem, donavit, ut sui gregisque sibi commissi in suis Benefactis essent memores.
Hist. Britan. to. 2. p. 253.   Acceperunt a Monachis Benefactum loci S. Sergii.
Madox Formulare Anglic. p. 221. 4.   Et praedictus Abbas recepit eundem Ricardum filium Ricardi in singulis Benefactis et orationibus, quae de caetero fient in Ecclesia sua.]   Vide Beneficium. *

4)   Several passages in explanation of the words: frater, fratria or fraternitas (brotherhood), fraternity, and about the usage of admitting lay people into spiritual, and non-guild members, into guild fraternities.

[To Vol. I, pp. 341, 344. 346 f., 355, 413;
Vol. II, pp. 106, 156, 166.]

a)   From du Cange Glossarium, Paris 1733.

Fratres [brothers] (p. 686) is a term by which Christians called one another, because, being the people of one God the Father, sharers in the same faith and co-heirs of hope, as Minucius says, they lived together in a brotherly manner; also because they acknowledged one God the Father, as Tertullian says in his Apologeticus; because they were connected by the bonds of brotherhood with all whom the sun looks on, as Arnobius says in his Adversus Gentes [Against the Gentiles] book 4; finally, because they loved all humans like brothers, as Lactantius said in book 5 chapter 10.   Jerome says in chapter 8 of Adversus Helvidium [Against Helvidius] that, in the sacred Scriptures, people can be called Fratres [Brothers] according to nature, nation, kinship or affection. People indeed are called "brothers" according to affection etc. which is divided into two categories, spiritual and common. Spiritual, because all of us Christians are called brothers, etc. Moreover, Christians were not allowed to bestow the name of "brothers" on the Gentiles. See the Nomocanon edited by Jean-Baptiste Cotelier, ch. 452.

Fratres [brothers] (p. 687): Monks were universally called fratres, =370 having borrowed the name from the early Christians, as we explained in Ad Cinnamum [On Cinnamus] p. 433. The term was also used in military orders, for instance the Fratres de Palmis [Brothers of the Palms], etc.

Fratres Conjurati/Adjurati [sworn brothers]: Men who enter into a Fraternity by swearing an oath to one another. See Simeon of Durham, book 81 pp. 190, 203; Roger of Howden p. 445; Adam of Bremen ch. 159. They are also called Conjurati Sodales [sworn companions] in ch. 257. Pope John VIII, letter 207. See Dissertation 21 on Joinville.

Fratres Conscripti [conscript brothers] (p. 688): Laymen and likewise others who are entered in the listing of brothers or monks, or rather granted brotherhood with them. [Several examples of kings and bishops are cited.] In Felibianus, Historia Sandionysiana [History of St Dionysius] p. 4, one can read a document from the year 627 where Theodetrudis or Theodila, in return for donations she has made to the monastery, asks for her name to be written in the Book of Life. Hence it is apparent that the custom is rather old.

Fratres Conjurati [sworn brothers] (p. 688) was also a name for kings' subjects bound to the defense of the state by a mutual oath, while simply jurati [sworn ones] was the name for townspeople who lived under one and the same law. Laws of William the Bastard, ch. 59: We command that all free men in the whole kingdom be sworn brothers to defend our monarchy and kingdom against enemies as far as lies in their power, etc. Add Edward's Laws, ch. 35. [Kennett, Antiquities of Ambrosden, in the gloss on Sworn-Brothers: Robert d'Oyly and Roger d'Ivry, sworn brothers united by an oath, came for the conquest of England. The Fratres de Rosea Cruce [Brothers of the Rosy Cross], having appeared in Germany in the early 17th century, used to exercise medicine free of charge; but when they took an interest in alchemy, they fell into much nonsense, which is why they were condemned at Mechelen as a very dangerous society of sorcerers. They have however had some distinguished supporters. See Naudé, Instructions sur les frères de la Rose-Croix [Instructions on the Brothers of the Rosy Cross] ch. 4 and Garasse, La Doctrine curieuse [The Curious Doctrine] book 1 ch. 15.

Fratres Exteriores [Lay monks] (p. 690). Acta Murensis Monasteri [Proceedings of Mury Abbey] p. 36: The fact that there are lay brothers here came from the monastery of St Blaise, where that lifestyle among laymen first appeared. And p. 17: At that time he also sent lay brothers here, along with sisters; the custom took hold and some are still here today. Page 49: And two journals, ^*) which, as they had been given by Count Otto, he assigned to us by lamplight in the dormitory of the lay brothers.   The Passion of St Thiemon Archbishop of Salzburg: A religious man =371= from the number of those who among canons and monks are called lay brothers in capes, the look of whose order and dress he is said to have been the very first to introduce into Austria.   Perhaps the same is meant in the Greek Church by the term μοναχους, or άδελφους έξωμονιτας (monachoi/adelphoi exonomitai, [lay monks/brothers], as opposed to the έσωμονιτων, [esonomitai, inner], mentioned in the Constitution of Alexius Comnenus as cited by Balsamon in Ad VII Synodum [On the Seventh Synod] canon 19 and in John of Antioch the Antiochian Patriarch's work on the charisticarii [a kind of administrators] section 14 p. 183. The patriarch suggests that they are ϰοσμιϰους [kosmikoi], that is secular men, as he writes that in the monasteries run by laymen there is about an equal number of ϰοσμιϰους άδελφους έσωμονιτας and έξωμονιτας (internal and lay secular brothers).

The bare term fratres [brothers] is sometimes given to those, whether laymen or clerics, who were admitted into this kind of fraternitas [fraternity], being given a share of the prayers and other spiritual goods of monasteries or other churches, even cathedrals, etc. See Fraternitas 5.

Fratres de Guilda [guild brothers] (p. 689). People who are united in a brotherhood or society: since guild means the same as "brotherhood," "confraternity."   Charter of Wenceslas Duke of Brabant (1378) cited in Miraeus vol. 2 p. 1026.

The Fratres Pontis [brothers of the bridge] (p. 692) were instituted toward the end of the second dynasty of Frankish kings, chiefly to provide travelers with protection, lodging and other necessities. They were called so because they built bridges etc. For instance, they constructed the Avignon Bridge under the supervision of St Bénézet , who was the architect, as explained in more detail in the story of the same saint published in Aix in 1707, 16. The uniform of these hospitalarii pontifices or factores pontium [Bridge-makers Hospitaller] (as they are sometimes called) was a white dress with a piece of cloth in the form of a bridge and cross on the chest, as stated in the 1471 document Pro Hospitali Pontis S. Spiritus [For the House of the Bridge of the Holy Spirit], from Lancelot's charters.

Fratres spirituals [spiritual brothers] [or brothers in Christ); see this entry first!] was also a name for laymen who had obtained membership in a monastic brotherhood, which we wrote about earlier.

Fratres spirituals [spiritual brothers] (p. 693).   A name used mostly by the Greeks, denoting men who adopted one another as brothers or asserted their brotherhood with an oath sworn in church before a priest, sometimes while taking and dividing the Eucharist. They are called αδελφοι πνευματιϰοι [adelphoi pneumatikoi, spiritual brothers] by Gregory in Life of St Basil the Younger], section 28 and in the Praised Nomocanon chs. 190, 422.   They seem to be the same as the ones called άδελφοποιητοι [adelphopoietoi, they who are made brothers] in chs. 200, 220 and 227. This kind of brotherhood is called πνευματιϰη άξελφοτης [pneumatike adelphotes, spiritual brotherhood] by Constantius in the Basilicon chs. 10, 53 and by Scylitzes pp. 562, 586. =372= which is called Άξελφοποιησις [adelphopoiesis, brother-making] in Leo Grammaticus in the same Basilicon p. 460 and Άξελφοσυνη, [adelphosyne, brotherhood] in the Praised Nomocanon ch. 512.   We wrote copiously about this type of spiritual brothers in Dissertation 21 on Joinville.   Also Alamanus, On Arcane History ch. 6.

Fratres spirituals [spiritual brothers]: Some friars minor and also beguines who were condemned for heresy. See book 1 of Baluze's Miscellanea, p. 276. ^a)

a)   Even entire monasteries formed themselves into fraternities, so that they may have a share in all benefices.   See 3 and 4 in the fraternitas entry!   Hickes too has these fraternities in his Thesaurus samples.   Documents were issued about them, of which in Du Cange are found 2 examples.   About these brothers of the free spirit see Johannes von Müller's, his Geschichte der Schweiz, Book IV Chapter 4.   Krause

Fraternitas [fraternity, brotherhood] (p. 695): A term used of laymen whom monks granted a share of their prayers, intercessions and good deeds. They are said to be received as brothers or as brothers and monks, in Eckhart the Younger, De Casibus S. Galli [On the Vicissitudes of St Gall] ch. 1 p. 37 etc.; in the Monasticon Anglica num [Chronicle of English Monasteries], vol. 1 pp. 53, 331 etc.   [Now follow examples of emperors, kings, soldiers and others.]

— — (p. 696) This type of brotherhood was conferred by the book by the monks in the chapter.   Statutes of the Order of Sempringham: If a bishop, an abbot of canons regular or of monks, or a king enters the chapter, everyone shall rise and bow when he walks past them. If he asks for a partnership, everyone shall rise and say the psalm "Behold how good, etc." And thus shall brotherhood be conferred to him, with hands on the [holy] book, etc.   Statutes of the Premonstratensian Order, sect. 1 ch. 5: And if he asks for brotherhood, everyone shall rise and it shall be conferred to him by the book, etc.   Stephen of Tournai, letter 233: To whom we conferred, in our general chapter, the plenary brotherhood of our monastery, since we can do nothing else, making you sharers in all the good deeds of our church, in both life and death, etc.   Bernard of Cluny illustrates the concept better than anyone else in Consuetudines Cluniacenses [Customs of Cluny] MSS ch. 27 and, drawing on the latter, Ulrich in book 3 ch. 33: There are many faithful of Christ, poor as well as rich, who, when brought into our chapter, request that they too may obtain brotherhood with us. It is agreed and granted them, with the book, that they may have a part and share of all good things that are done in any way, whether in prayers or acts of charity, not only among us, but also =373= in all places that are under our control. For the sake of all such people, as long as they are in this temporal life, Psalm 68 and the related "Praetende, Domine, famulis, etc." [Reach forth, O Lord, to Thy servants, etc.] is specially sung every hour, etc.

Frateria (p. 693) Fraternity.   See Frareia.

Fratreia (p. 699): A society, from the Greek φϱατϱια, brotherhood. In the 1189 Synod of Rouen ch. 25: There are some people, clerics as well as laymen, who enter into an alliance to assist one another in any matters or affairs, setting a certain penalty for those who infringe this system. Since such societies or brotherhoods, etc.   They are called frairies elsewhere.

Fraternitas [Fraternity]: A term used of laymen, etc.   The prerogative that went with this type of brotherhood was such that even women had the right to enter the cloister or precincts of the monastery and to stay inside.

4)   Mehre Stellen zur Erläuterung der Wörter: Frater (Bruder), fratria oder fraternitas (Bruderschaft), fraternity, und über den Gebrauch, Laien in geistliche und Unzünftige in Zunftbrüderschaften aufzunehmen.

[Zu Band I. S. 341, 344. 346 f., 355, 413; II. 106, 156, 166.]

a)   Aus du Cange Glossarium , Parisiis 1733.

Fratres (p. 686.) invicem se appellabant Christiani, quod unius Dei parentis homines, quod consortes ejusdem, fidei, et spei cohaeredes, ut ait Minutius fraterno inter se more viverent: quod et unum patrem Deum agnoscerent, ut Tertullianus in Apologetico: quod essent cum omnibus, quos sol videt, germanitatis mecessitudine copulate ut Arnobius lib. 4. adversus Gentes: quod denique omnes homines pro fratribus diligerent, ut Lactant. 5, 10.   Hieronymus adv. Helv. cap. 8. ait in divinis Scripturis Fratres dici, natura, gente, cognatione, affectu: affectu quidem fratres appellari etc. qui in duo scinditur, in spirituale et commune.   Im spirituale, quia omnes Christiani Fratres vocamur, etc.   Neque porro licebat Christianis, Gentiles fratrum appellatione donare.   Vide Nomocanonem editum a Jo. Bapt. Cotelerio, cap. 452.

Fratres p. 687. dicti Monachi universim, id nominis =370 a primis Christianis mutuati, uti ad Cinnamum docuimus p. 433.   Etiam militares ordines, ita Fratres de Palmis, etc.

Fratres Conjurati, Adjurati, qui sacramento sibi in vicem dato fraternitatem ineunt.   Vide Simeon. Dunelmensem L. 81, 190, 203; Hovedenum p. 445, Adamum Bremensem cap. 159. qui Conjurati SodaIes dicuntur eidem c. 257.   Johannes VIII. PP. Epist. 207.   Vide Dissert c. 1. ad Joinvillam.

Fratres Conscripti (p. 688.)   Laici atque adeo alii in album Fratrum seu Monachorum relati, seu potius eorum fraternitate donati.   "[Afferuntur plura Regum et Episcoporum exempla.]"   Apud Felibianum Hist. Sandionys. pag. IV. legitur Charta anni 627. qua Theodetrudis sive Theodila propter donationes monasterio factas postulat, ut nomen suum in libro vitae conscribatur, unde patet hujusce ritus antiquitas.

Fratres Conjurati (p. 688.) praeterea dicebantur ad reipublicae tuitionem sacramento mutuo adstricti Regum subditi: quumodo Jurati nude vocabantur oppidani, qui una eademque lege vivebant.   Leges Willelmi Nothi c. 59.   Praecipimus, ut omnes liberi homines totius regni sint Fratres Conjurati ad monarchiam nostram et regnum nostrum eontra inimicos pro posse suo defendendum, etc.   Adde Leges Edw. c. 35.   [Kennetus Antiquit. Ambrosden. in Gloss. v. Sworn - Brothers.   Robertus de Oleio et Rogerus de Iverio Fratres Iurati et per fidem et sacramentum confoederati venerunt ad conquestum Angliae.]   Fratres de Rosea Cruce, Ineunte seculo XVII. in Germania nati medicinam gratis exercebant; cum vero alchimae animum applicuissent in multa abiere deliramenta; unde Mechliniae velut perniciosissima magorum societas damnati fuerunt: horum tamen exstitere quidam non ignobiles patroni.   Videsis Naudeum in instruct. de Fratribus de Rosea Cruce c. 4. et Gerassum in Doctr. Curios. l. 1. c. 15.

Fratres Exteriores, (p. 690.) Monachi laici.   Acta Murensis Monasterii p. 36.   Quia autem hic sunt Fratres, qui vocantur Exteriores, de cella S. Blasii, huc venit, ubi primum talis vita laicorum oriri coepit.   Et p. 17.   Eo etiam tempore misit huc Exteriorer Fratres cum sororibus, de qua consuetudine etiam adhuc assunt.   P. 49.   Et duos diurnales, quos cum dedit Otto Comes, constituit ad lumem in dormitorio Exteriorum Fratrum.   Passio S. Thyemonis Archiepiscopi Juvanensis: Quidam =371= Religiosus ex illis, qui apud Canonicos et Monachos Exteriores Fratres in cappa vocantur, cujus scema ordinis et habitus is etiam Noricae regioni omnium primus intulisse narrator.   Nescio an iidem sind, quos Ecclesia Graecanica μοναχους, vel άδελφους έξωμονιτας vocat, ad discrimen έσωμονιτων, de quibus Novella Alexii Comneni apud Balsamonem ad VII. Synodum c. 19. et Joannes Antiochenus Patriarch. Opusc. de Charisticariis num. 14. p. 183, qui quidem ϰοσμιϰους fuisse innuit, id est seculares, scribens in Monasteriis, quae a laicis tenebantur, totidem fere esse ϰοσμιϰους άδελφους έσωμονιτας et έξωμονιτας.

*)   A journal in this context is a measure of land ("As much land as can be ploughed in a day. Properly the French word journal, a land-measure varying in different departments").

Fratres interdum nude vocantur qui in ejusmodi Fraternitatem seu participationem orationum aliorumque bonorum spiritualium sive Monachorum sive aliarum Ecclesiarum etiam Cathedralium, admissi erant, sive Laici sive Ecclesiastici etc.   Vide Fraternitas 5.

Fratres de Guilda (p. 690.) qui aliqua fraternitate et sodalitio inter se conjunguntur: Guilda enin idem sonat ac fraternitas, sodalitium.   Charta Wenceslai Ducis Brabant. a. 1378 apud Miracum to. 2. p. 1026.

Fratres Pontis (p. 692.) sub finem secundae stirpis Regum Franc. ad hoc potissimum instituti, ut viatoribus tutelam, hospitium aliaque necessaria praestarent.   Ita dicti, quod Pontes construerent etc.   Sic Avenionensem ponten praesidente et architecto S. Benezeto exstruxere, ut fusius docetur in ejusdem Sancti Historia Aquis edita 1707. 16.   Horum Hospitaliorum Pontificum, seu Factorum Pontium (sic aliquando vocantur) habitus erat vestis alba cum siguo Pontis et crucis de panno supra pectus, ut loquitur Charta an. 1471 pro Hospitali Pontis S. Spiritus, ex Schedis D. Lancelot.

Fratres spirituals "[seu Fratres in Christo, vide antea hac voce!]" appellati praeterea Laici qui fraternitatem monachicam, de qua supra, eginus, adoptati erant.

Fratres spirituals, (p. 693.)   Graecis potissimum dicti, qui sese invicem in Fratres adoptabant, seu qui fraternitatem sacramento, in Ecclesia coram Sacerdote, sumpta, interdum ac divisa Eucharistia, acto firmabant: αδελφοι πνευματιϰοι apud Gregorium in Vita S. Basilii junioris n. 28. et in laudato Nomocan. c. 190. 422, qui iidem videntur qui άδελφοποιητοι, dicuntur c. 200. 220 et 227.   Quae quidem Fraternitas, πνευματιϰη άξελφοτης appellatur apud Constant. in Basilio cap. 10. 53. et Scylitzem =372= p. 562. 586. quae Άξελφοποιησις Leoni Grammatico in eodem Basil. p. 460. Άξελφοσυνη, in laudato Nomocanone c. 512. dicitur.   De ejuscemodi fratribus spiritualibus copiose egimus in Dissert 21. ad Joinvillam.   Adde Alamannum ad Hist. arcanam cap. 6.

Fratres spirituals, dicti quidam Fratres minores seu Beguini, haereseos damnati.   Vide lib. I. Miscell. Baluzii p. 276. ^a)

a)   Auch verbrüderten sich ganze Klöster, ut beneficiorum omnium essent participes.   Vide sub voce Fraternitas 3 et 4!   Davon enthält auch Hickesi; Thesaurus Beispiele. Es wurden darüber Urkunden ausgefertigt, wovon in Du Cange 2 Beispiele stehen.   Über diese Brüder des freien Gestes s. John. v. Müller's Geschichten der Schweiz, B. IV K. 4.   H.
*

Fraternitas (p. 695.) de Laicis dicitur qui in participationem orationum, suffragiorum et beneficiorum Monachorum ab iis admittebantur: qui in Fratres, vel in Fratres et Monachos recipe dicuntur apud Eckehardum Jun. de Casibus S. Galli c. 1. pag. 37. etc. in Monast. Angl. to. 1. p. 53. 331. etc.   "[Nun folgen Beispiele von Kaisern, Königen, Soldaten u. s. w.]"

— — (p. 696.)   Ejusmodi autem Fraternitas in capitulo per librum a Monachis concedebantur.   Statuta Ordinis de Sempringham: Quod si Episcopus vel Abbas Canonicorum Regularium, seu Monachorum, vel Rex intraverit Capitulum, assurgentes ei omnes inclinent, cum ante eos transierit.   Quod si societatem quaesierit, assurgentibus omnibus dicatur Psalmus: "Ecce quam bonum etc. "   Et si concedatur ei Fraternitas, manibus libro appositis etc.   Statuta ordinis Praemonstr. Diss. I. cap. 5.   Et si fraternitatem quaesierit, assurgentibus omnibus concedatur ei per librum etc.   Stephan Torn. epist. 233.   Quibus in generali Capitulo concessimus Fraternitatem plenariam Monasterii nostri, quia aliud non possumus, constituentes vos participes omnium beneficiorum Ecclesiae nostrae, tam in vita quam in morte etc.   Prae ceteris rem illustrat Bernardus Mon. in Consuet. Cluniac. Mss. c. 27. et ex eo Udalricus lib. 3. cap. 33.   Sunt plerique fideles Christi, tam pauperes quam divites, qui cum adducti in capitulum nostrum venerint, petunt, ut ipsi quoque mereantur habere Fraternitatem nostram; annuitur, et cum libro eis datur, ut partem et communionem habeans de omnibus bonis, quae ullo modo fiunt, vel in orationibus, vel in eleemosynis, non solum apud nos, sed etiam in =373= cunctis locis, quae nostri juris esse videntur.   Pro his omnibus quamndiu sunt in hac temporali vita specialiter cantatur, per sing. horas Ps. 68. et ea Collecta: Praetende Domine famulis etc., etc.

Frateria (p. 693.) fraternitas.   Vide Frareia.

Fratreia (p. 699.)   Societas, ex Gr. φϱατϱια, confrerie.   In Synodo Rotomagensi an. 1189. c. 25. Sunt quidam tam Clerici quam laici huiusmodi societatem ineuntes, ut de caetero in quibuslibet causis vel negotiis mutuum sibi praestent auxilium, certam in eos poenam constituenter, qui contra hujusmodi veniunt constitutionem.   Et quoniam ejusmodi societates seu Fraterias etc.   Fraeries alibi vocantur.

Fraternitas, de Laicis dicitur etc.   Ejusmodi fraternitatis tanta erat praerogativa, ut et mulieribus claustrum vel septa monasterii ingrediendi et intra manendi jus esset.   *

b)   From: The New Royal Encyclopaedia etc. of Arts and Sciences etc. in III. Volumes, by W. H. Hall, Esq. The second Edition, by Th. A. Lloyd. Esq. London, printed for Cook.

Fraternity, Brotherhood, the relation or union of brothers, friends, partners, associates etc. Fraternity, in a civil sense, is used for a guild, association, or society of persons, united into a Body, for some common interest or advantage.   See Company.

5)   Passages about the terms: Guilda, Guildhalla, Mystery or Mistery, Freedom, Freeman, Corporation, as well as about the origin of these institutions, and the language used at different times.

[In explanation of Vol. I, p. 145. Col. b; 164; 326; 365.]

a)   From du Cange.

Guilda [guild]: Brotherhood, society, fellowship, assembly, college, from Saxon guild, latinized as guildum, [payment], because those who enter such societies and confraternities contribute and pay money for the needs of the community. There is a guild of people who meet to drink, a guild of merchants, etc. One also finds the terms guildia, guildales, i.e., societies; guildagium, gulda, gylda, geldonia, guildonia, guildonia, guildscyra (fellowship); conguildones, i.e. fellow members; likewise guildones [members of a guild] and conguilda [guild]. Guildecani [deans of a guild], appointed to rule a guild, were mentioned by Wenceslas and Joanna, Duke and Duchess of Brabant, in 1373 in the Privilegia Lovaniensium [Privileges of the Inhabitants of Leuven], cited in Miraeus vol. 2 p. 1025, where much is said about guilds and their deans and brothers, as on pp. 1027, 1250, etc.

Ghildhalla (p. 890), guihala, guilhaula (also spelled ghildsalla) [guildhall]: A place where market goods are exposed, commonly called halla. The word is a compound of ghilde, (college, brotherhood) and hall, (house).   ildhall or guildhal in the old glossary of the Saxon language. In another document from the year 1151 you find ghildsalla.   Spelman writes that even now in London the building assigned to the merchants of Hanseatic cities is called the Guildhalla Teutonicorum [Guildhall of the Teutons].

b)   Aus: The New Royal Encyclopaedia etc. of Arts and Sciences etc. in III. Volumes, by W. H. Hall, Esq. The second Edition, by Th. A. Lloyd. Esq. London, printed for Cook.

"Fraternität, Brüderschaft, das gesellige Verhältniß von Brüdern, Freunden, Theilnehmern, Associés u. s. w.   Brüderschaft, in einem bürgerlichen Sinne, ist gleichbedeutend mit Guilde, das ist ein Verein von Personen zu einem Körper (Korps) für ein gemeinsames Interesse, oder Vortheil."   Siehe Compagnie!   *

5)   Stellen über die Benennungen: Guilda, Guildhalla, Mystery oder Mistery, Freedom, Freeman, Corporation, so wie über den Ursprung dieser Einrichtungen, und den zu verschiedenen Zeiten hierüber üblichen Sprachgebrauch.

[Zur Erläuterung von B. I. S. 145. Sp. b.; 164, 41; 326; 365.]

a)   Aus du Cange.

Guilda Fraternitas, sodalitium, contubernium curia, collegium, ex Saxon. guild vel Guildum, solutio, praestatio, quod qui ejusmodi sodalitia; et confraternitates ineunt, pecuniam =374= ad communes usus conferant et exsolvant.   Guilda eorum, qui ad bibendum conveniunt; guilda mercatorum etc.   Occurrit etiam Guildia, guildales, i. e. societates, guildagium, gulda, gylda, geldonia, guildonia, guildonia, guildscyra (sodalitium) conguildones, i. e., sodales, item guildones aut conguilda. — Guildecani ad guildam regendam meminere Wencesl. et Joannae Duces Brabantiae anno 1373. in Privilegiis Lovaniensium, apud Miraeum tom. 2. p. 1025, ubi multa de Guildis earumq. Decanis et Fratribus, ut et p. 1027, 1250. etc.

Ghildhalla (p. 890.), Guihala, Guilhaula (etiam scribitur Ghildsalla) locus ubi exponuntur merces nundinariae, vulgo Halla.   Vox composita ex ghilde collegium, fraternitas, et hall domus.   Vetus Gloss. Saxon. ildhall seu guildhall.   In alia charta ann. 1151. scribitur Ghildsalla.   Scribit Spelmannus etiamnum Londini Guildhallam Teutonicorum appellari Hanseaticarum urbium mercatoribus addictam aedem.

b)   A passage from A new Law - Dictionary, the 9th edition, originally by Jacob, corrected by Ruffhead and Morgan, London 1772.

Mystery, (Misterium, from the French meistier, i.e. arts, artificium) An art, trade, occupation.

c)   Another from The new Royal Encyclopaedia   (See previous p. 375).

Freedom of a city, town etc. denotes a right or capacity of exercising a certain trade or employment in that city or town corporate, and of being erected to the dignities and offices thereof.

The freedom of cities, and other corporations, is regularly obtained by serving an apprenticeship; but it is also purchased with money, and sometimes conferred by way of compliment.

d)   From the document mentioned under b) on Freeman.

Freeman (liber homo) is one distinguished from a slave, that is born or made free; and these have divers privileges beyond others.   The distinction of a freeman from a vassal under the feudal policy, liber homo, was commonly opposed to vassus or vasallus etc.

In this book, as in the previous one, Freemason is hardly found; there is only freeman, freeholder, in contrast to copyholder, free-booter, buccaneer, freeborough-men, free citizen.   So, every apprentice of a London guild, who has been qualified, must buy the Freedom of London [London civil rights], and become free of London, or a freeman of London.   (See Chiswell's A new View of London, London 1708, Tome II!)   The three words frank, free, and fri occur in the same meaning. ^a)   But we learn from other places that Free-mason is also an old term.   =376=

a)   "The mystery of the Grocery, the mystery of the Fishmongers, the art or mystery of the Iremongers, the mystery of the Barbors, the Art and mystery de les" (of the) "Blacksmids, the mystery of Freemen of the Carpentry, the mystery of Cooks, the mystery of Cutlers, the mystery of Hatbandmakers, the Art and mystery of Tallow-Chandler."   From Maitland's history of London, p. 598; cited by Nicolai in his essay About the Imputations etc. page 195:
"Pitt, father and son, as they became citizens of London, belonged to the butcher's guild.   The most respected gentlemen in England took the role of guild guests, and with it the guild clothes and guild customs, in order to assure themselves of the votes of these guilds in parliamentary elections.   Anyone who wants to be elected representative of a city had to be its citizen and belong to a guild."   (See the Drawn-up Curtain of Freemasonry, p. 36.
*

e)   A treatise from this very book on the concept of a Corporation, according to English civil rights.   With annotations illustrating the essential relationship of this subject to the history of the Masonic fraternity.

Corporation (Corporatio) is a body politick or incorporate, so called, as the persons are made into a body, and of capacity to take and grant etc.   Or it is an assembly and joining together of many into one fellowship and brotherhood, whereof one is head and chief, and the rest are the body; and this head and body knit together, make the corporation: Also it is constituted of several members like unto the natural body, and framed by fiction of law to endure in perpetual succession. — — Bodies politick or incorporate may commence and be established three manner of ways, viz. by prescription, (have existed since time immemorial) by letters patent, or by act of parliament; but are most commonly by patent or charter. — — In making aggregate corporations, there must be 1) lawful authority.   2) Proper Persons to be incorporated.   3) A name of incorporation.   4) A place, without which no corporation can be made. ^a)   5) Words sufficient in law to make a corporation. — — The city of London cannot make a corporation; ^b) because that can only be created by the crown; but London, or any other corporation, may make a fraternity. ^c)   No persons shall bear office in any corporation etc. but such as have received the sacrament of the church, and taken the oaths. ^d) — — And if an ancient corporation is incorporated by a new name, yet their new body shall enjoy all the privileges that the old corporation had. ^e)

Corporations may have power not only to infranchise freemen, but to disfranchise a member, and deprive him of his freedom; if he doth any act to the prejudice of the body, or contrary to his oath, etc.   A corporation cannot disfranchise for breach of a by-law.   An alderman or freeman of a corporation cannot be removed from his freedom or place without good cause, and a custom to remove them ad libitum, is void, because the party hath a freehold therein. ^f)

A corporation is properly an investing the people of the place with the local government thereof, and therefore their laws shall be binding to strangers; but a fraternity =377= is some people of a place united together in respect of a mystery and business into a company, and their laws and ordinances cannot bind strangers, for they have not a local power. — No masters and wardens, etc. of any mystery, or other corporation, shall make any by-laws or ordinances in diminution of the Kings prerogative, or against the common profit (the common good) of the people; except the same be approved by the Lord Chancellor, or Chief Justices etc. ^g)

a)   Since the Freemasons, by the nature of their business, did not reside in a particular place, but in their varying building huts (lodges) and hostels, the above law may have been an external reason why they were incorporated so late (see previous p. 352!) and this is why they then met at the Masonhall in London; but for a number of centuries they still uninterruptedly continued to held their lodge meetings in varying places, — as we see from Ashmole's, Plot's, and Anderson's information.   Thus, the one meeting of lodge mentioned by Ashmole (here, p. 287) was held at London in the Masons Guild's Hall (Masonhall), but the other at Warrington, (p. 298).   Krause

b)   Because London, like any other city, under English law is itself a corporation.   Krause

c)   This law contains the reason why the Freemasons, even without being incorporated, could legally exist as a brotherhood, and also why in the year 1717 the four individual lodges uniting into a Grand Lodge (p. 352) came together under the style of Fraternity and until then held the title of Corporation or Order, whereby they saw themselves protected by a royal Patron as Grand Master. (P. 307.)   Krause

d)   This law is especially aimed at crushing and keeping off for the future the influence on the state and government by Catholics, and others of the English Episcopal Church Party.   Among the oaths is preeminent the oath first introduced by King Henry VIII, then the Oath of Supremacy repeatedly introduce by Queen Elizabeth, and intended as Test Oath, achieved under King Carl II, whereby every civil servant at the entrance into office had to abjure Ccatholicism. — This provision of the law was perhaps a contributing factor in the decision, =379= of the Grandmastership of the English Moderns to adhered so strictly to the doctrinal concept of the Episcopal Protestant Church, as we see from its Book of Constitutions in all editions, and from Browne's master-key.   (See before Vol. I, p. 343, 550, note to 549; Vol. II, 13!)   Krause

e)   This was one reason why the four Masonic lodges uniting in 1717 retained the title of Masonic Fraternity, but at the same time were able without legal justification to add the expression: and accepted masons. — This precaution was peremptorily required by the political jealousy of the new ruling house.   Krause

f)   That is why the Justice of the Peace Hopkins of London had the power in 1730 to accept and to rule that the oath imparted in the ritual, provided to him by Prichard, who had separated from the Masonic fraternity because of a grievous complaint, by which he stated that the society had treated him unlawfully, was the real thing.   And that is precisely why the Grand Lodge of the English Moderns was not able to deny the correctness of the oath taken by Prichard, but to content itself to say, in the defense against Prichard annexed to the Constitutions of 1738, that Prichard's ritual was not complete, pretending that the best was not in it. (See previous p. 301!)   Krause   =380=

g)   This may well be the reason why the endeavors, visible without exception in all the editions of the Book of Constitutions of the English Moderns, to make it obvious: that the Constitution and Laws of association of the Grand Lodge concluded in 1717 has remained faithful, without exception, and without any modification in substance, to the ancient constitution of the incorporated masons' guild, which has been legally incorporated since 1410, known and repeatedly approved by several kings and by the states.   That is probably why the Grand Lodge of the English Moderns so carefully retained also the ancient official name.   Krause   =381=

With respect to - corporations, or communities of old, as observed by Robertson, the forming of cities into communities, corporations, or bodies politick, and granting them the privilege of municipal jurisdiction, contributed more than any other cause to introduce regular government, police and arts, and to diffuse them over Europe.   Louis the Great, in France, to counterbalance his potent vassals, conferred new privileges on the towns situated with in his domaine, called Charters of community, and formed the inhabitants into corporations, or bodies politick, to be governed by a council and magistrates of their own nomination.   About the same period the great cities in Germany began to acquire like immunities; and the practice quickly spread over Europe, and was adopted in Spain, England, Scotland and all the other feudal kingdoms.   See Hist. Emp. C. V. I. Vol. 32, 34. etc.

b)   Eine Stelle aus A new Law - Dictionary, the 9th edition, originally by Jacob, corrected by Ruffhead and Morgan, London 1772.

Mystery, (Misterium, from the Fr. meistier, i.e. ars, artificium) An art, trade, occupation.

c)   Eine andere aus The new Royal Encyclopaedia   (Siehe zuvor S. 375).

"[Freiheit (Mitgliedrecht) einer Stadt, in einem Flecken u.s.w. bedeutet ein Recht oder Befugniß, ein Gewerbe oder Geschäft zu treiben, welches in dieser Stadt oder Flecken inkorporirt (bürgerlich berechtigtigt) ist, und zu den Würden und Amtern desselben zu gelangen."
"Die Freiheit (Zunftrecht, Zünftigkeit) in irgend einer Stadt oder Korporation wird gesetzlich dadurch erlangt, daß man die Lehrlingzeit aushält; aber sie wird auch mit Geld erkauft, und zuweilen wird sie als eine Ehrenbezeigung verliehen.]" =375=

d)   Aus der unter b) erwähnten Schrift über Freeman.

"Freimann (freier Mann) ist Einer, der sich von einem Sklaven dadurch unterscheidet, daß er frei geboren oder frei gemacht worden ist; und Diese haben verschiedene Privilegien vor Anderen.   Der Vorzug eines Freimannes vor einem Vasallen unter der Lehnverfassung wurde gewöhnlich dem Vassus oder Vasallus entgegengesetzt," u.s.w.

In diesem Buche findet sich so wenig, als in den vorigen, Freemason; nur freeman, freeholder, im Gegensatz des copyholder, free-booter, Freibeuter, freeborough-men, freier Bürger.   So muß jeder gewesene Lehrling einer Londoner Zunft, wenn er freigesprochen worden, das Londoner Bürgerrecht, the Freedom of London, kaufen, und free of London, oder a freeman of London werden.   (Siehe A new View of London, London 1708, for Chiswell, T. II!)   Die drei Wörter frank, freie, und fri kommen in gleicher Bedeutung vor. ^a) Daß aber auch Free-mason ein alter Ausdruck ist, lehren andere Stellen.   =376=

a)   "Das Metier der Würzkrämer, der Fischhändler, der Eisenhändler, der Barbierer, die Kunst und das Metier der Grobschmidte, das Metier der zünftigen Zimmerleute, das Metier der Köche, der Messerschmide, der Hutbandmacher, die Kunst und das Metier der Seifensieder."   Aus Maitland's history of London, p. 598; von Nicolai in seinem Versuche über die Beschuldigungen u.s.w. S. 195 angeführt.
"Pitt, Vater und Sohn, hielten sich, da sie Bürger von London wurden, zur Metzgerzunft.   Die angesehensten Herren in England machen die Zunftgastmale, und bei diesen die Zunftkleidung und Zunftgebräuche mit, um sich der Stimmen dieser Zünfte bei Parlamentwahlen zu versichern.   Wer zum Repräsentanten einer Stadt erwählt seyn will, muß ihr Bürger seyn, und zu einer Zunft gehören."   (S. der aufgezogne Vorhang d. Freim. S. 36!)

e)   Eine Abhandlung aus eben dieser Schrift über den Begrif von a Corporation, nach engländischem bürgerlichen Rechte.   Mit Anmerkungen, welche die wesentliche Beziehung dieses Gegenstandes, auf die Geschichte der Freimaurerbrüderschaft darthun.

"Korporation (corporatio) ist eine politische oder inkorporierte Gesellschaft, so genannt, weil die Personen, woraus sie bestehet, in einem Körper vereint, und rechtfähig sind, Besitz zu nehmen und zu verleihen u.s.w.   Oder es ist eine Versammlung und Verbindung Mehrer in eine Genossenschaft und Bruderschaft, wovon Einer das Haupt und Erster, die Anderen aber der Körper (der Leib, die Glieder), sind, und dieß Haupt und Körper (Glieder), zusammen verbunden, machen die Korporation aus; welche mithin aus unterschiedenen Gliedern besteht, ähnlich den Gliedern des natürlichen Leibes, und, vermöge eines eingebildeten Rechtbegriffes, befugt ist, in stetiger Folge fortzudauern. — Politische oder inkorporierte Gesellschaften (Korps) können anfangen und errichtet werden auf drei unterschiedenen Wegen, nehmlich durch Verjährung (Bestehn seit undenklichen Zeiten), durch einen ofnen Brief (Patentbrief), oder durch eine Parliamentakte; — doch am Gewöhnlichsten durch ein Patent oder Stiftungbrief. =378=   Um eine aus mehren Personen vereinte Korporation zu bilden, muß vorhanden seyn: 1) eine gesetzliche Befugniß;   2) zum Inkorporirtwerden geeignete Personen;   3) ein Name, unter dem sie inkorporirt werden;   4) ein Ort, ohne welchen keine Korporation gebildet werden kann; ^a)   5) diejenigen Ausdrücke, welche nach bürgerlichem Rechte hinreischen, eine Korporation für gültig zu erklären. — Die Stadt London kann keine Korporation machen ^b) (die gesellschaftlichen Rechte keiner Korporation ertheilen), weil diese einzig von der Krone errichtet werden kann; wohl, aber kann London, oder irgend eine andere Korporation, eine Brüderschaft (Fraternity) errichten. ^c) — Keine Person kann in irgend einer Korporation ein Amt führen, außer welche die heiligen Sakramente der Kirche emspfangen, und die Eide ^d) übernommen hat. — — =379=Und wenn eine alte Korporation unter einem neuen Namen inkorporiert worden ist, so behält das sie ausmachende Korps doch den Genuß aller der Privilegien, welche die alte Korporation zuvor besessen hatte." ^e)

"Korporationen mögen die Befugniß haben, Freimännern das Recht der Theilnahme an ihren Freiheiten zu ertheilen, oder es auch einem Jeden ihrer Mitglieder wieder zu entziehen, sobald dasselbe irgend Etwas zum Nachtheile des Korps, oder Etwas, das seinen Eidschwüren widerstreitet, unternimmt, u.s.w.   Doch kann eine Korporation nicht wegen der Übertretung eines nur ihr allein eignen besonderen Gesetzes ein Mitglied seiner Theilnahme an ihren Rechten verlustig erklären (ausstoßen).   Ein Zunftältester oder Freimann irgend einer Korporation kann von seinem Freirechte, oder von seiner Stelle, nicht ohne Grund entfernt werden; und irgend eine Rechtgewohnheit, ihn nach Willkühr zu entfernen, ist zu Recht ungültig; weil die eine Partei ein freies Lehn in der Korporation hat, welches sie lebenlänglich als ihr Eigenthum betrachten darf. ^f)

"Eine Korporation ist eigentlich die Verleihung des Rechtes der örtlichen Regierung an die Einwohner eines Ortes; =380= und eben deßhalb sollen die Gesetze derselben auch Fremde verbinden; eine Brüderschaft dagegen ist, wenn ein Theil der Einwohner eines Ortes sich blos in Hinsicht eines Gewerkes oder Geschäftes in eine Kompagnie verbunden haben; und ihre Gesetze und Verordnungen können Fremde nicht verbinden; denn sie haben keine ortobrigkeitliche Gewalt. — Keine Meister oder Aufseher u.s.w. irgend eines Gewerkes (einer Zunft), oder einer andern Korporation, sollen irgend ein eignes besonderes Gesetz oder Verordnung zum Nachtheile der königlichen Vorrechte, oder wider den gemeinen Vortheil (das gemeine Beste) des Volkes, machen, es seien denn dergleichen Gesetze durch den Lord Reichkanzler, oder durch die ersten obrigkeitlichen Personen, gebilligt worden," u.s.w. ^g)

a)   Da die Freimaurer, vermöge ihres Geschäftes, nicht an einem bestimmten Orte, sondern in ihren veränderlichen Bauhiütten (Logen) und Herbergen, sich aufhielten, so ist obiges Gesetz vielleicht ein äußerer Grund gewesen, weshalb, sie so spät inkorporiert wurden, (siehe zuvor S. 352!) und weshalb sie sich dann an die Maurerherberge (Masonhall) in London hielten; dabei aber dennoch ihre seit einer Reihe von Jahrhunderten an veränderlichen Orten gehaltenen Logenversammlungen, — wie wir aus Ashmole's, Plot's und Anderson's Nachrichten sehen, außerdem noch unabgebrochen fortsetzten.   So wurde die eine Logenversammlung, welche Ashmole (hier S. 287.) erwähnt, zu London in der Maurerzunfthalle (Masonhall), die andere aber zu Warrington, (S. 298.) gehalten.   H.

b)   Denn London ist, so wie jede andere Stadt, nach englischen Rechte selbst eine Korporation.   H.

c)   Dieß Gesetz enthält den Grund, weßhalb die Freimaurer, auch ohne inkorporiert zu seyn, als Brüderschaft rechtlich existieren konnten, und warum auch im J. 1717 die 4 sich in eine Großloge vereinigenden einzelnen Logen (S. 352.) unter dem Titel Fraternity zusammentraten, und sich des Titels einer Korporation, oder eines Ordens, bis dahin enthielten, wo sie sich durch königliche Patrone, als Großmeister, geschützt sahen. (S. 307.)   H. *

d)   Dieß Gesetz ist vorzüglich dahin gerichtet, den Einfluß der Katholiken, und Anderer von der hochbischöflichen engländischen Kirchenpartei, auf den Staat und die Regierung form zu vernichten und für die Zukunft abzuhalten.   Unter den Eiden ist vorzüglich der zuerst von K. Heinrich VIII, dann von der Königin Elisabeth, wiederholt eingeführte Supremateid, und der unter K. Karl II. errungene Test - Eid, gemeint, wodurch jeder Staatbeamte bei'm Amtantritte den Katholicismus abschwören muß. — Diese Vorschrift des Gesetzes war vielleicht ein mitwirkender Bestimmunggrund, weßhalb das =379= NE. Großmeisterthum sich so streng an den Lehrbegriff der hochbischöflichen protestantischen Kirche hielt, wie wir aus dem Konstitutionenbuche derselben in allen Ausgaben, und aus Browne's Master - Key, sehen.   (Siehe zuvor I, S. 343, 550 Note zu 549; II, 13!)   H.

e)   Dieß wurde ein Grund, weßhalb die sich im J. 1717 vereinenden vier Freimaurerlogen den Titel: Freimaurerbrüderschaft, beibehielten, zugleich aber auch ohne Rechtnachtheil den Ausdruck: und angenommene Maurer (and accepted), dazusetzen konnten. — Diese Vorsicht wurde gebieterisch von der politischen Eifersucht des neuen regierenden Hauses gefordert.   H.   *

f)   Daher war der Friedenrichter Hopkins zu London im Jahr 1730 befugt, den ihm von Prichard, welcher sich wegen gegründeter Beschwerde von der Freimaurerbrüderschaft trennte, angebotnen Eid, daß das mitgetheilte Ritual, woraus er bewieß, daß die Gesellschaft ihn rechtwidrig behandelt habe, das echte sei, anzunehmen und einzuregistrieren.   Und eben deßhalb konnte sich auch die NE. Großloge nicht unterfangen, die Richtigkeit des von Prichard abgelegten Eides abzuleugnen, sondern mußte sich, in der dem Konstitutionen buche vom J. 1738 beigefügten Vertheidigung gegen Prichard, begnügen, zu sagen: das Prichard'sche Ritual sei nicht vollständig, und vorzugeben, das Beste befinde sich nicht darin.   (S. zuvor S. 301!)   H.   =380=

g)   Hierauf gründet sich vielleicht vorzüglich das in allen Ausgaben des NE. Konstitutionenbuches sichtbare, ohne Ausnahme sich gleichbleibende Streben, einleuchtend zu machen: daß die Verfassung und die Gesetze der im J. 1717 geschloßnen Gesellschaft der großen Loge ohne Ausnahme, und ohne Abänderung im Wesentlichen, der uralten, von mehren Königen und von den Reichständen gekannten und wiederholt gebilligten Verfassung der seit dem, J. 1410 sogar gesetzlich inkorporirten Maurerzunft treu geblieben.   Daher behielt die NE. Großloge wohl auch die alten Beamtennamen so sorgfältig bei.   H.
  =381=

"Was die Korporationen, oder Gemeinheiten, der Vorzeit betrifft, so trug, wie Robertson bemerkt, der Umstand, daß sich Städte in Gemeinheiten, Korporationen, oder politische Korps, vereinten, und daß ihnen das Privilegium städtischer Gerichtbarkeit verliehn wurde, mehr, als jede andere Ursache, dazu bei, gesetzmäßiges Regiment, Polizei und Künste einzuführen, und über Europa zu verbreiten.   Ludwig der Dicke, König in Frankreich, (vom J. 1108 - 1137.) ertheilte, um seinen mächtigen Vasallen das Gegengewicht zu halten, den innerhalb seiner Krongüter gelegnen Städten, unter dem Titel der Gemeine - Freibriefe, neue Privilegien, und bildete aus den Einwohnern Korporationen, oder politische Korps, welche durch einen von ihnen selbst ernannten Rath und Magistrate regiert werden sollten.   Um dieselbe Zeit fingen die großen Städte Deutschlands an, ähnliche Immunitäten zu erringen; und dieser Gebrauch verbreitete sich schnell über Europa, und wurde in Spanien, England, Schottland und in allen andern lehnherrlichen Königreichen angenommen.   Siehe Gesch. Kaiser Karl's V.: I. Vol. 32, 34. u.s.w."   =381=

f)   The following passage from Preston's Illustrations (in the note of the 1792 Edition, p. 213) shows that the designation Free-Mason should not be confused with the use of the word free mentioned (Vol. I. p. 326) in the expression: to become free among the Fellows of a guild, etc.

"An old record of the Society describes a coat of arms (a knight's coat, according to Ebers Lexicon) much the same with that of the London company of freemen ^a) masons; (that is, the free people admitted in the masons' guild, which are also called [see here below!] Liverymen) whence it is generally believed that this company is a branch of that ancient fraternity; and in former times, no man, it also appears, was made free of that company, until he was initiated in some lodge of free and accepted masons, as a necessary qualification.   This practice still prevails in Scotland among the operative masons."

a)   Here are quite correctly and consistent with the law dictionaries I've looked up, Free-Masons are distinguished from Freemen-Masons.   Anyone who wants to be admitted into a guild as a master must be a free man (free, no bondman); the guild members, on the other hand, in England are called servants, and thus have equal rights with the household staff.   The Masons, on the other hand, were called free because they enjoyed their own royal and papal privileges and constitutional rights.   But from the time when no association could be lawful, unless it was established in one of the three styles mentioned above (p. 377), and assembled in a definite, fixed place, they were scattered in England, Scotland, and Ireland, usually by necessity at the builders' huts of the building sites themselves, obedient to the laws of these Lands.   Therefore, in the largest cities of the country, they allowed themselves to be incorporated, bought or rented a Guild Hall there (Mason Hall, [Mason Office, Mason Hostel,] as the great assembly hall of the Grand Lodge of the English Moderns in London is still called), but besides that, they continued nonetheless to hold their other lodge meetings in varying places, gaining thereby the protection of the state, dispensing thereby with many complexities in the courts.   (See previous p. 378. Among others.)   Krause

f)   Daß die Benennung Free-Mason nicht mit dem Gebrauche des Wortes free, frei, in den (B. I. S. 326 erwähnten) Redarten: unter den Genossen einer Zunft frei werden, u.s.w. verwechselt werden darf, zeigt folgende Stelle aus Preston's Illustr. (ed. 1792. p. 213. in der Note.

"Eine alte Urkunde der Gesellschaft beschreibt ein Wappenschild" (einen Rittermantel, nach Ebers Lexicon) "welches mit dem der Londoner Kompanie der Freileute unter den Maurern" (d.i. der in die Maurerzunft aufgenommenen freien Leute, welche man auch [z. B. s. hier im Folgenden!] Liverymen nennt,) "fast ganz gleich ist.   Daher glaubt man allgemein, daß diese Kompanie ein Zweig jener alten Brüderschaft ist; und in früheren Zeiten konnte, wie es erhellet, Niemand als Mitglied in diese Kompanie aufgenommen werden, wenn er nicht zuvor in irgend eine Loge freier und angenommener Maurer eingeweiht worden war, als =382= Welches für ein nothwendiges Erforderniß gehalten wurde.   Dieser Gebrauch ist noch jetzt bei den Werkmaurern in Schottland üblich."

a)   Hier werden ganz richtig, und mit den Law-Dictionaries, die ich nachgeschlagen habe, übereinstimmig, Free-Masons von Freemen-Masons unterschieden.   Jeder, der in eine Zunft als Meister aufgenommen werden will, muß ein freier Mann (free, no bondman) seyn; die Zunftgesellen dagegen heißen in England servants, und haben insofern mit dem Hausgesinde gleiche Rechte.   Die Masons dagegen hießen free, weil sie eigne königliche und pabstliche Privilegia und Verfassungrechte genossen.   Von der Zeit an aber, wo keine Gesellschaft gesetzlich seyn konnte, wenn sie nicht, auf Ein der drei vorhin (S. 377.) erwähnten Arten gegründet, an einem bestimmten, festen Orte (S. 378.) sich versammelte, wurden die in England, Schottland und Irland zerstreuten, gewöhnlich am Orte der Bauten selbst gebildeten Baulogen genöthigt, diesen Landgesetzen zu gehorsamen.   Daher ließen sie sich in den größten Städten des Landes inkorporiren, kauften oder mietheten daselbst eine Zunfthalle (Masonhall, [Maureramt, Maurerherberge,] wie noch jetzt auch der große Versammelsaal der neuenglischen Großloge in London heist), setzten aber daneben ihre sonstigen Logenversammlungen an veränderlichen Orten nicht weniger fort, gewannen dadurch den Schutz des Staates, und entgiengen hierdurch vielen Weitläufigkeiten vor Gericht.   (Siehe vorhin S. 578. u. a.)   H.
*

g)   The article Corporation from the book:
Nomothetes etc. 1684.

Corporation, Corporatio, is that which the Civilians call Universitatem or Collegium, and is a Body Politik, authorised by the Kings Charter, being of capacity to take and grant, having a common Seal etc. — Those that are temporal, [non-clerical corporations] some are by the Authority of the King, and also some by the common Law of the Realm.

h)   A complete excerpt from Madox's Firma Burgi on the concept of the gradual emergence of clerical and secular fraternities, as well as of the guilds, in England, along with several original documents, in Latin and English, explaining many individual points in the history of the Masonic fraternity. — Lastly, Madox's proof that the word Mystery, originally Mystery, as far as it means craft, originates from ministerium [ministry], not from mysterium [mystery].

I have mentioned in the first volume (p. 365) that in the book: Firma Burgi or historial essay, etc., by Madox, London, 1726, is contained a detailed and thorough treatise on the origin of the guilds and fraternities in England.
This essay, taken together with the passages from other writings given here, is indispensable for establishing the historical, religious, and political point of view, from which the history of the Masonic fraternity from the tenth to the eighteenth centuries, and even in its present legal relationship with the state in England, must be considered and evaluated.   This Madox treatise is the more so valuable, since he proved each of his statements with passages cited from original documents of the royal and other archives. ^a)
I have made a complete excerpt from this English work, which will find a place among the evidence of a scholarly history of the fraternity, but, because of its extension, it cannot be included here.   I will, therefore, only share what is most important in this excerpt for the present purpose, and, from the Madox annotations, provide only the necessary passages of the documents.

a)   This document also refutes the assertion that the guilds were formed in England much later than in other European countries.   Krause

[First Chapter, Ninth Section, page 23-34]

Of Guilds and Mesteres. ^b)

"The Anglo-Saxon word Guild means company, association, fraternity." ^c)   In earlier times there were many Guilds in England, both secular and religious.   The oldest known to me " [says Madox] "is the Anglo-Saxon Guild of noble Youths of London (the Guild of the Young-men of London, or the Cnigtenguild of London), which is more ancient than the Norman Conquest, (older than 1066), founded at unknown time and purpose.   It owned land and privileges.
As it disbanded, the members donated their land to the canons of the Holy Trinity of London, which donation King Wilhelm I and several kings following confirmed. ^d)   Since the members of this guild, as Stow says, ^e) were citizens of London, it must have been a secular, but probably not an actual knightly society."

"The religious (ecclesiastical) guilds were established from devoutness, the secular ones especially for a trade, or for almsgiving.   Thus, under King Richard II, a brotherhood or guild was instituted in honor of St. George Martyr at Norwich, which consisted of an elder (Alderman), Masters, Brothers and Sisters. =384=
This virtuous society was confirmed by King Henry V in the fourth year of his reign, forty-five years after its foundation, through an open charter under his seal of approval, validating it as perpetual, and conferred upon it certain rights and immunities." ^a) =385=

b)   Of Guilds and Mesteres [Crafts].

c)   Company, Society, Brotherhood.

d)   Here is found the document proving this, which contains otherwise nothing else instructive for the present purpose.

e)   Stow's Survey of London, p. 115,. 1633 Edit.   =384=

a)   "By a Patent letter under his Great Seal, confirmed it, made it perpetual, and granted to it certain Powers and Immunities." — Now follows Madox's document proving this; which I set out because it shows that these fraternities had a constitution similar to that of the Masonic fraternity. — "On the foundation of the Guild and Brotherhood of St George in Norwich."   From the king to all to whom etc. greetings.   Know that, whereas, as we have heard, a certain Brotherhood and Guild of the glorious martyr St George in our city of Norwich have, these past thirty years and more, been continuously, well and honorably administered and are still in existence —: we [The King ratifieth etc.] accept, ratify and confirm the aforesaid Brotherhood and Guild in our own name and that of our heirs. We have granted that the aforesaid Brotherhood and Guild of the aforesaid Brothers and Sisters, and others who in the future choose to be part of the said Brotherhood and Guild, be perpetual, and a perpetual Community, in successive times, forever; and that the aforesaid Brotherhood and Guild have the name Brotherhood and Guild of St George in Norwich forever; That they might yearly choose one Alderman and two Masters —; also that the aforementioned Alderman, Masters, Brothers and Sisters of the aforesaid Brotherhood and Guild and their Successors have the power and ability to acquire lands, tenements, rents and services for themselves and their Successors, the Alderman, Masters, Brothers and Sisters of the same Brotherhood and Guild forever; and that they be able, in the name of the Alderman, Masters, Brothers and Sisters of the Brotherhood and Guild of St George in Norwich, to plead and be impleaded, to answer and be answered, and to win and lose in any courts or places, as well as to have a common seal for the affairs of the aforesaid Brotherhood and Guild, forever. We have moreover, of our good grace, granted and given permission, in our name and that of our heirs, as far as lies in us, to the aforementioned Alderman, Masters, Brothers and Sisters, that they and their Successors may acquire lands, tenements, rents and services within the aforesaid city up to a value of ten pounds a year, which are held from us in burgage, and hold them for themselves and their Successors, both for the sustenance of a chaplain who is to celebrate divine offices every day in the aforesaid church for our salvation, and for the sustenance of the aforesaid Brotherhood and Guild and other works and pious duties — notwithstanding the statute of mortmain or any other statute or order to the contrary or that by which the aforesaid lands and tenements are held from us in burgage. Furthermore, to remove maintenance, confederacy and conspiracy — — In witness whereof, etc. Witness the king in Reading, May 9th. Letters patent 5 Henry V. m. 8. =385=

In the same way, =385= he also gave permission to establish in Bristol a brotherhood or guild in honor of the holy Trinity and of St. George. ^a) — These religious Guilds were also commonly called Brotherhoods (Brotherheads) and Fraternities; eg. in the various parishes of St. Andrew near Baynards-castle of London, ^b) of St. Dunstan in London ^a) and others.   Even now are found in Rome foundations similar to the ones mentioned before, which are called Confraternities and Archiconfraternities. ^d)
The word Guild is of Alemannic origin and was not common in Italy except in the old Lombard Kingdom.  In France, a foundation of this kind was called Confreirie, Confraternitas.   In the church of St. Barthelemy in Paris there were three confrairies, one of St. Catherine, one of St. Sebastian and St. Rocco, and a third of the Blessed Sacrament. ^a) =386= In the city of Orleans there was a Confrerie of the holy name of Jesus; ^b) and others at other places of this kingdom.   In England, these foundations, of superstitious origin, were under the rule of Henry VIII and Edward VI completely abolished.

a)   The certificate for that is very similar to the previous one.   Krause

b)   "The paroch [Pastor] of St. Andrews nighe Baynardes Castell. Brotherheads Fraternities and Guildes within the saied paroche, None.   Ex Certif. de Colleg. Cantar. etc. in Londonia et Midd. de anno 1. Edw. 6, in archivo Augment."

c)   "First day of February in the first year of Edwardi VI's reign.   The Cytye of London and County of Middelsex, That is the Title of the Survey and Certificate of Colleges Chantries Obits etc.   It followeth, Yet the City of London.   The paroche, of St. Dunstons in theast" (sic!).   "The fraternitie of our Lady founded of Devosyon within the same Churche, that is to saye, John Joye by his Will gave to the personne of the saide Churche and to the Master and Wardens of the said Church and their Successours, one tenement in Cosen lane in the paroche of Alhallowes the much in London, uppon condycyon that they shulde repayre the same tenement, and the Resyden" [sic] "of the profutes above reparations shuld be towardes the fyndinge of a Chapleyne to praye for the Soules of the brothren and systern of the saide Fratermitie, XXs.   Which was bestowed uppon the churche and reparacion of the tenement.   This is taken out of the said Certificate etc. remaining in the Treasury of the late Court of Augmentations, viz. m. 6. b.   The Fraternitie of Salva Regina founded in the saied Churche [viz. of St. Magnus] by Andrewe Hunte "(and 5 other persons)"   The yerelic valew of whose several gyfts amount yerelic to the Some of Xl iiiis.   Ex eod. Certificatorio.

d)   Bullarium Romanum, Vol. II, p. 267, and other randomly.   =386=

a)   Antiquities of the City of Paris, L. I. p. 69. by Maliugre edit. 1640.

b)   History of Orleans by Le Maire, p. 282, ed. 1648.

In ancient times, a spiritual or secular guild could not be established without the king's permission.   But if any person established a guild without a legal permission (without warrant), that is, without the King's authorization, this would be punished as a transgression.   So were, for example, in the 26th year of King Henry's II reign (in 1180) proven as such various London guilds as fake (adulterine) with fines to the crown, which were established without royal approval.   They were: the Guild of which Hoscelin is Alderman, the Guild of the Goldsmith, of which Ralf Flael is Alderman, the Halliwell Guild, the Shoemakers Guild, four other Guilds who call themselves the Guilda de Ponte (Bridge Guild), and all of them have their own Alderman, and other guilds. ^c)   In the same 26th year of the reign of King Henry II, several unwarranted guilds in other provinces of the kingdom were similarly punished, among whom are the guilds of Bag Makers, Tanners, and Saddlers. ^d)   Yet, in ancient times, England had many other secular guilds, warranted by the king, and lawful; for example, the Weavers and Shoemakers at Oxford, the Weavers at Notingham, at York and Huntendon, the Weavers and Fullers at Winchester, ^e) the Weavers, Tinmen, and others in London. ^f)
Also, the Saddler guild in London is part to the older ones; for, as I suppose, under the reign of King Henry II, or Richard I, or John (from 1199 to 1216), there was a convention concluded ^g) =387= between the Canons of St. Martin of London, and the Saddler Guild, where the latter were admitted into the brotherhood, and participation in the masses, prayers, and good works of the Canons.
— In ancient times there was also a secular guild under the name of a Merchant Guild (Guilda mercatoria, a Merchant-Guild, or Guilda mercatorum), which consisted of merchants, professionals, and artists.
Merchant guilds were granted to several towns by the kings Henry II, John and Henry III, (from 1216 to 1272). — Of these secular guilds, or as an imitation of them, it may have been the legal usage to grant the rights of a guild or a corporation to entire cities (the method or practice of guilding and embodying [incorporate] whole towns). =388=

c)   History of the Exchequer p. 390. col. 2. z.

d)   The term in the cited document is: For the guild without a warrant.

e)   History of the Exchequer p. 232, sq.

f)   Firma Burgi c. 10. sect. 20.

g)   From the assembly of the Church of St Martin in London, to the noble Alderman, the noble Chaplain and the four noble Échevins [Scabinus] and all the elders of the Guild of Saddlers, their friends and brothers, greetings and prayers in Christ. Let it be known to you, both present and future ones, that it was decreed of old between our church and your society that you should be brothers and partakers in all good deeds done in the Church of St Martin day and night, in masses, psalms, prayers and vigils. Know furthermore that two masses a week have been granted to you by name, one for the living and one for the dead brothers of your society. Know moreover that the sounding of the bells of our church, the procession and the cemetery have been granted to you freely and with honor. Know moreover that canons are ready to assist and advise your house according to circumstances, as your brothers and helpers. You, in turn, as has been decreed before and has now been recorded in your [or our; I choose your] chapter, shall on the feast on St Martin visit the Church of St Martin with your presence and a donation and a wax taper made therefrom. With your soulscot, bequests and other benefits, we beg you, if you please, to remember the Church of St Martin, which, as is apparent and as you can see, is in want of many things. It was the custom of old, and was recently recorded in your chapter, when Sir Ærald was your Alderman, that for every reception of a deceased brother and every ringing of the bells, the Church of St Martin shall receive eight pence. Farewell. (From the autograph in the archive of St Peter in Westminster, number 128. The document has the letters CHIROGRAPHUM [autograph] struck through with a straight line at the top. The lines of the autograph stretch from the very left-hand border to the right-hand border. From a strip cut from the bottom of the letter or charter hangs a fragment of a seal of yellow wax now whitening. The strip is inscribed on the back, in characters that I would ascribe to the times of King Henry II, King Richard I or King John, with the words breve de guildis [letter on guilds]. Another part of the letter is endorsed, in a writing that I would ascribe approximately to the time of King Edward I, with the words litera de ghilda sellariorum Londoniae admissa in confraternitatem [letter on the admission of the guild of saddlers of London to brotherhood].)

Therefore, the word Guild sometimes also means an entire city, if it is considered as a commune or corporation. ^a)   Long afterwards, around the reign of King Henry VI, the kings changed the linguistic usage in their Letters of Freedom and Patents.   They gave the men of a city or a market town the right to be a perpetual and incorporated community (communitas perpetua et corporata, or corpus corporatum et politicum.) ^b)   Thus the terms: corporation and incorporate were introduced. — So the expressions: being guilded and being incorporated, and the terms: a corporated guild or company, and a corporated body, are used in several royal statutes as synonymous. ^c)
*

a)   For example, the cities of York, Andover, Wilton, and Saresbery are so named, and the documentary evidence from Madox is cited.   Krause

b)   — — Know ye that we have granted — — to our burgesses of Colchester that they may appoint any bailiffs they wish from among themselves, and justiciars to uphold the pleas of our crown and to plead the same pleas within their burg; that there be no other justiciar but the one they have chosen, and that they not plead any plea outside the walls of the same burg; that they be exempt from Scot and Lot, Danegeld and Weregeld; and whenever they are summoned before our itinerant justiciars, they are allowed to be discharged through four ambassadors from the burg — — Issued — — December 6th in the first year of our reign [Richard I]."   Madox still provides many documentary examples on this. — (From this we learn that its own jurisdiction, and freedom from the arbitrariness of the itinerant royal judges, was the principal reason why a so freed city is called freed borough, and its citizens liberi homnines, freemen.   With this also concur the oft-mentioned documents in Lawrie's History. — Essentially, the Freemasons and the Freemen of a Borough, etc., or of a guild, are called free for the same reason.   Krause

c)   — For that, that Mayster wardens and people of guyldes fraternytees and other companyes corporate, dwellynge in dyvers partyes of the realme, often tymes by colour of rule and governaunce to theym graunted and confermed by charters and letterspatentes of dyvers Kynges, made among themselfe many unlawfull and unreasonable ordynaunces. — And over that, it is inacted, that none of the same bodyes corporate take upon them to make ony actes or ordynaunces, — Pynson's Statutes, 19. Hen. 7. c. 7. — be it inacted, that =389= the sayde two severall and dystyncte companyes —, bothe the barbours and the surgeons, and theyre successors, from hense forthe immediately be unyted, and made one entier and hole body corporate, and one cominaltie perpetuall —, called by the name of maisters or governours of the Mysterie and Comminaltie of Barbours and Surgeons — and also shall have a common Seale, to serve for the busynes of the sayde Companye and Corporacion for ever — excepte he be a free man of the same corporacion and companie.   Statute 32. Hen. 8. c. 42. sect. 1 et 3. — And if it fortune any such conspiracy covenant or promise to be had and made by any Society, Brotherhood or Company of ane Craft Mysterie or Occupation of the Vitellers above mentioned — their Corporation shall be dissolved to all intents etc.   Statute 2 et 3 Edw. 6. c. 15. sect. 2. printed by Norton and Bill 1618.

Perhaps it is from this custom =389= of granting the right of a guild to entire cities and market towns that can be explained the name Alderman, which was actually an old designation of the first official or governor of a secular guild, "[and still is now in many guilds and Crafts in England,]" afterwards attributed to the first officials of a guilded city or Hamlet (City or Town).

Under the reign of Kings Henry VIII and Edward VI (from 1547 to 1553) the various guilds of goldsmiths, salt traders etc. are called corporations and companies. ^a)

a)   Having been restored to a corporation within the City of London.   Account of high-ranking persons and commoners of the said City of London.   Company or Corporation of goldsmiths of London.   They render an Account of divers Summs for Stipends of Chantry-Priests etc.   The like Account is severally yielded by the other Companies hereunder named.   Corporatio Societatis de lez Salters.   Corporatio Societatis Pellipariorium vocatorium Skynners.   Corporatio Societatis de lez Vynteners.   Corporatio Societatis Mercerorum.   Corporatio Societatis de lez Fishmongers.   Corporatio Societatis Mercatorun Scissorum.   Corporatio Societatis pannariorum Londoniae voc[atorum] the Drapers.   Corporatio Societatis de lez Fremongers.   Corporatio Societatis de lez Saddelers.   Corporatio de lez Haberdasshers.   Corporatio Pistorum vocatorum the Bakers.   Corporatio Societatis Grocerorum.   Corporatio Societatis de lez Waxe Chaundelers.   Corporatio societatis de lez Alebruers.   Corporatio Societatis de lez Tallowchaunlers.   Corporatio Sociotatis de lez Clothworkers.   Corp. S. de lez Armorers.   C. S. dez Cutlers.   C. S. Clericorum.   Corporatio Societatis de lez Curryours.   C. S.Tonsorum vocatorum Barbours.   C. S. de lez Gyrdelers.   C. S. de lez Ledersellers.   C. S. de lez Cordowayners. =390= C. S. de lez Pewterers.   C. S. Fabrorum lignariorum.   Corporat. S. Coquorum.   C. S. Pictorum.   C. S. de lez Gray Tawyers.   Corpor. S. de lez Cowpers.   C. S. Tinctorum.   C. S. Structorum vocatorum the Joyners.   Corp. S. de lez Founders.   C. S. de lez Fletchers. ("Here they end in this Roll; Save that in some following membranes there are several Supers or Arreres charged on the Corporatio Societatis Aurifabrorum, and upon several other of the aforesaid Companies.   Compotus Ministrorum Regis, 5 Edw. 6. in London, prope finem bundelae, in archivo Curiae Augmentationum.")
The Cytye of London and County of Middelsex.   The Corporacions and Companies within the Cytye of London.   The Companies of the Salters.   Thomas Beamounde gave unto the Master and Brothren of the same Companye, to finde a prest to sing within the Churche of Alhallowes Bredstret, as muche lands as amount unto XVII. l. XVIIs, IIII. d.   Whereof to Sir John Cornysshe prest for his Stipende by yere, VII l. XIs. VIII d; To the Kinge for quiterent, XIIIIs VIII d; Spent uppon an obite ther. LXs. IX d; Spent uppon Leights there, XXs. [Together] XII. l. VII s. I d.   And then remayneth Clere CXs. III d.   ("Then follow other Chantries etc. given to the Salters.   The like Gift and Foundations mutatis mutandis are severally placed under the Head of the Companies following viz. Skynners, Vinteners, Mercers, Waxchaundelers, Inneholders, Joyners, Greetawyers, Curriers, Cowpers, Pewterers, Cordewyners, Founders, Cuttlers, Carpenters, Cooks, Barbors, Fletchers, Fysshmongers, Iremongers, Merchaunt Taylors, Grocers, Sadlers, Tallowchaundelers, Armorers, Clotheworkers, Alebrewers, Clerkes, Lethersellers, Haberdashers, Dyers, Goldesmythes, Whitebakers, Drapers.   Summ of the Corporations afore saied [that is, of the Gifts etc., to them respectively], ML l. IIII s. VIII. d.   This is taken out of the Survey or Certificate of Chantries Chapells Obits etc. dated 1° die Febr. anno 1. Edw. 6, in the Office of the late Court of Augmentations.   It is to be understood, that the design and use of this Certificate was not to enumerate all the Companies which were then in London, but such onely as had Gifts vested in them for Chantries Obits and such-like.")

In earlier times there were in Scotland many guilds. =390=   The ones I have found were secular, and trading guilds.   The statutes or rules of the Scottish guilds, as set forth in the book titled Statute of the Guild, refer to commerce and urban life.   The members of a guild were usually called brothers or confreres (fratres and confratres).   The guild, or town, or the market town where the guilds were located were, it seems, in a particular association or union. ^a)   =391=

a)   The statutes of the Guild in the system, whose title, Regiam majetatem viz. fol. 154, 155 etc. editore Skenaeo.

I cannot find any information that many fraternities of merchants or tradesmen existed under the name of guilds in France; but there also is found the term Guild or Guende.   In the city of Montreuil, in Picardy, there was an old guild that consisted of many merchants.   Its brothers (Confreres) arrogated for themselves various privileges and freedoms. ^a)   The town of Montreuil and this guild were, it seems, united. ^b)
In France, some have even called abbeys and priories companies (έταιϱιας, étairias), and the abbot or chief of the house the Hetariarch. ^c)   But I think that name is more appropriate for the societies that are commonly known in England as Guilds, Companies or Associations (Fellowships).   Several English secular guilds were also partly of a religious nature or institution, as some of their officials' names, eg., Chaplain, Dean et al., demonstrates.

a)   Journal du Palais, Tom. 2, p. 351.

b)   In the name of the Holy and indivisible Trinity amen.   Here are the customs of the city —, here the Rights of the Guild are set - forth, — Whatever all members of the guild of merchants and English guild convey into this town and sell in this town, they do not owe anything, except. — Ibid. Tom. 2. p. 332. col 2.

c)   Lucius, Decisions of the Supreme Court among the Gauls.   Choppini, de Domanio.

In Italy, a mestiere [Craft] or compagnia [Company] of artists and tradesmen has sometimes been called an Art or Community (Art or University, corporate body).   In Rome in the fifteenth century there was an Art [guild] of garment merchants ^d) and other trades.   The company of silk merchants in Rome was called Universitas Merciariorum ^e) and that of the bakers Universitas pistorum. ^f)   In France, a company of merchants =392= or tradesmen was usually called an Art, a Profession or a Community. ^a)   In England it has been said that a trade was called a Mystery for that reason, because in every trade there is some trade secrets.   But neither in the thing itself, nor in the words: μυςηϱιον [mysirion, Mysterion], lies any relation to a secret, and in trade, to a profession.   The word Misterie, as far as it denotes a trade or a business, does not derive from Latin or Greek, ^b) but is rather French or Romanic.   The ancients used the word Μυςηϱιον [Mysirion, Mystery] only for religious or ceremonial things.   But I want to show here, from documents and other reasons, that the words Mestiere, Mistera, and Misteria are of French or Romanic origin.

d)   From Bishop [of Rome] Martin, servant of God's servants, to his beloved sons, the councilors of the Guild of textiles merchants of the City, greetings. — Bullarium Romanum vol. 1 p. 244 in the Constitution of Pope Martin V, 1421. Having observed that our beloved sons, the college and association of mercers and their affiliates, look after the needs […] of this beloved city. — Bullarium Romanum, vol. 2 p. 100 in the Constitution of Pope Pius IV, 1565.

e)   Jurisdiction of the Councilors of the Guild of Mercers of the beloved City. —

f)   Indeed, a petition on the part of our beloved sons, the college of bakers of our city — Bullarium Romanum, vol. 2 bk 1 p. 581 in the bull of Pope Sixtus V   =392=

a)   All other arts and crafts, the Community of Painters and Sculptors. Palace Journal, Tom. I. p. 808. col. 2. The Butchers Community, Palace Journal, Ton, 2. p. 642.

b)   Manifestly, not of Greek original.   Nor of Roman, any otherivise than remotely; as it may (for ought that I know) be derived from the Romanick word Ministerium; as some Glossarists have thought; namely Monsieur du Fresne, Seigneur du Cange of renowned memory, and Monsieur Menage.   Thus the Trade or Mestier of the Weavers of Oxford is called their Ministerium: Hist. Excheq. p. 232. col. 2. z.; the Mestier of the London-weavers is styled their ministerium (de eorum ministerio).   Firma Burgi chap. 10. sect. 21. a) and chap. 11. sect. 5. numb. 11.   So also the word Ministeriales was used to signify Tradesmen and Artificers.   Hist. Exch. p. 698. col. 1. m.

The French, and others who spoke their language, have always used the word mestiere [métier] for a trade, an art, or a praised activity (employment), both in ancient ^c) and modern ^d) times. =393= In England, in the use of this word, we have imitated the French for many generations.   For example, under the reign of King Edward III (from 1327 to 1377), there was a mestere or mistere of the tailor, gunsmith, ^a) et al.; ^b) under Richard II the mistere of the tanner and shoemaker ^c) and the coppersmith; ^d) under Henry IV the mistere of a cabinetmaker; ^e) under Henry VI. =394= the mistere of the silk merchants (shopkeepers, merchants); ^(a) under the same kings the mistere of the lead-workers, ^(b) of the silversmiths; ^(c) under Edward IV the mistere of the pewterers ^(d) and artists of "various misteres;" ^(e) under Henry VII the art or mistere of the undertakers; ^(f) under Henry VIII the mistere craft of dealers in trinkets; ^(g) just like under Edward VI =395= the mistere or craft of the dealers in odds and ends; ^(a) under the reign of Queen Elisabeth the mistere or art of the iron merchants. ^{(b c)}

c)   — made use of that art. History of the Exchequer p. 41. col. 2. — in the customary way and usages of which the three master butchers of said Langres have accustomed to use and enjoy in their profession. — in every legitimate case regarding the facts of the said art.   History of the House of Auvergne by Baluze, Tom. 2. p. 593. of AD. 1381.

d)   Except the common people of all trades, youth etc.   Duchesne History of England. p. 486. D.
After the children put into apprenticeship have learned the art and industry required for it, and completed their apprenticeship, they were presented to the Prevost of Orleans — as suitable to be made sworn Master of the craft or art in which they have been educated.   History of Orleans by le Maire, p. 311.
— because of the large number of people of trade and artisan resident in this city. Ib. p. 310.   =393=
In an Agreement made a D. 1297, between John d'Avesnes Earl of Haynault on the one part, and His Moneyours on the other part, the Art or Employment of the Moneyours is called their Mestier.   Be it known to all those who will see and hear these present letters, that we have taken notice of our journeymen and apprentices previously named, for us, our companies, our heirs and successors who will be in charge of said profession. The afore-mentioned Lord Conte. —
Except for those who are of our lineage and can be called so according to the usages and customs of our profession — and work with them according to the usages of our profession.
The Earl grantheth to his Moneyours all such privileges and franchises as the Kings of France did formerly or should hereafter grant as monoirs et tous autres dou mestier de lor monoie.   Thesaur. Anecdot. per Domnos Martene et Durand Tom. I. col. 1295. et seq.

a)   For benefit of the tailors and armorers of London.
— of the same misteris [profession] in the aforesaid city — and to regulate their profession in the same guild and to organize the status of their servants of the same profession. — Letters patent 1 Edw. III part 1 m. 22.

b)   — For the practice of their craft both in the city of London and in some other cities — and that they might practice their profession better and more peacefully — and wished to stay in the same [kingdom and lands] and practice their profession there —, that they might safely and securely, under his protection, stay in the same kingdom and lands and freely practice their craft. — From letters patent of king Edward III issued February 8th in the 26th year of his reign, cited in Michaelmas term Communia 8 Edw. IV roll 11.

c)   — it had been ordained and decreed that no cobbler or shoemaker should in any way practice the craft of a tanner, nor should a tanner in any way practice the craft of a cobbler or shoemaker. — Michaelmas term Communia 18 Rich. II roll 29 b.

d)   Nicolas Broker and Godfrid Prest, citizens and coppersmiths of London — — — the making of two statues — — and performing other things that pertain to their mistere or craft. Ibid. Grand Roll 23 Rich. II London Middlesex m. 2 b at the very bottom.

e)   From the king to all to whom etc. greetings. We have looked at letters patent of his Majesty Richard, late king of England, the second of his name after the conquest, written in these words: From Richard, by the grace of God — Know that, because we have kept with us our beloved John Wydemere the joiner to serve us in our tower of London and elsewhere with all the necessary things pertaining to his mistere [craft] — Witness myself at Westminster, January 14th in the 17th year of our reign. Original: 1 Hen. IV p. 1 roll 7.

(a)   For the members of the mercers' craft of the city of York. From the king to all to whom etc. greetings. Know that, since many members of the mercers' craft of our city of York — Letters patent 8 Hen. VI part 2 m. 28.

(b)   Kent. — and various other instruments pertaining to the craft of a lead-worker for a value of 100 shillings which belonged to Thomas Norman, late lead-worker from Canterbury — Michaelmas Communia 17 Hen. VI roll 19 a.

(c)   Moreover, since the aforementioned king in the aforesaid parliament was informed by the serious complaint of the mistere of silk-workers and spinners and of the silk profession within the city of London that various Lombards and other foreigners, intending to destroy the said mistere and all virtuous female professions of that kind in the aforesaid kingdom, and to enrich themselves — Statute 33 Hen. VI ch. 5 in Richard Pynson.

(d)   England.   Upon the hearing of the account of William Crowde, master of the freemen of the mistere [craft] of pewterers within the city of London and the suburbs thereof, and of Thomas Welby and William Harrison, former wardens of the aforesaid mistere — Michaelmas Status et Visus Compotorum [Statement and Inspection of Accounts] 16 Edw. IV roll 9 b.

(e)   King Edward IV. in the 4th year of his reign gave orders by a Patent-Letter under his Great Seal, regarding the manner of Electing the Mayor of York yearly. — [that he should] have each and every inspector of every craft within the same city and its pale [privileged area] summoned, that these should summon, or have them summoned, all artisans of their crafts, that they should personally present themselves in the guildhall of the aforesaid city — Rymer, Foedera [Treatises] vol. 11 p. 529.

(f)   Account of the moiety [half] of the forfeiture of the craft or mistere of undertakers within the city of London, from the 22nd to the 23rd year of King Henry VII. Rotulus Compotorum Forinsecorum [Roll of Foreign Accounts] in the time of Henry VII, near the end.

(g)   — mistera [guild] of haberdashers — the aforesaid profession of haberdashers — Trinity Communia 13 Henry VIII roll 12 City of London.   This phrase is many times repeated in this Roll. =395= It is rendered in English the Craft of Haberdashers. — Item I will immediatly after my deceasse the Wardens and Commynaltye of the Crafte of Haberdashers in London for the tyme beyng shall entre in to all my thre tenements. — Trin. Communia 13. Hen. 8. Rot. 12 intus.

(a)   London.   It was discovered in the roll of accounts of each and every bailiff, prefect, collector, beadle, farmer and other officers and ministers of his Majesty the King and her Majesty the Queen now — that the wardens of the society of haberdashers are there charged with the sum of eight pounds twelve shillings — regarding which the sheriffs of the aforesaid city were commanded by a writ of the said King and Queen now in this meeting of the Court of the Exchequer not to fail etc., and to prosecute the aforementioned wardens of the aforesaid society land by land etc., so etc., on the eighth day after St Michael's feast in this term, so that they should answer the aforesaid King and Queen regarding the several aforesaid sums charged in the aforesaid manner. —
Moreover, now, on the aforesaid eighth day after St Michael's feast in this term, the master and four wardens of the guild or brotherhood of St Catherine of the art of merchant haberdashers of the city of London have come, represented by their attorney Robert Creswell. They request a hearing of the several aforesaid claims. These are read to them. When they have been read and heard and understood by them, the same master and wardens say that there is and remains here in court a certain certificate of the master and wardens of the aforesaid craft of haberdashers to the late commissioners of the late King Edward VI assigned for the execution of the aforesaid act — in these words: Haberdashers.   The Certificate of the Masters and Wardens of the Profession of Haberdashers within the City of London, unto the right Worshipfull the Kings Majesties Commissioners, assigned for the execution of the late Acte corncernyng Colleges Freechappels. — Having witnessed the preceding and promptly deliberated amongst themselves, the barons have decided that both the aforesaid master and wardens of the aforesaid guild or brotherhood and the aforesaid collector of the aforesaid taxes — should now be exonerated from the aforesaid eight pounds twelve shillings towards the said King and Queen, and each of them should be exonerated, and that the aforesaid master and wardens should presently go away without having to answer any further regarding the preceding, and that there should not be any further proceedings against them by virtue of the preceding, save always the right and action of the King and Queen if, etc. Michaelmas Communia 4 and 5 Phil. and Mar. roll 91.

(b)   England — — of the warden and community of the profession or art of ironmongers of London. Trinity Communia 6th year of Elizabeth reign, Roll 70.

(c)   London. — possessions which William Denham, knight, late citizen and alderman of London, lately held for himself and his heirs, =396= by the gift and grant of the late King Henry VIII expressed in the letters patent of the said late king dated June 30th in the 36th year of his reign, [are granted] to the wardens and community of the mistere or art of ironmongers of London and their successors forever —; "and a little lower": — and that they should, through two honest and law-worthy persons from their bailiwick, inform the aforesaid wardens and community of the mistere or art of ironmongers that they were with the barons of the Exchequer. — Michaelmas Communia 27 Eliz. roll 101.   In this Roll the word misteriae is written without breviation, and is repeated many times.

Just like the French, =396= the Italians also make use of the word Mestiere.   In a Venetian Statute of 1519, the Crafts or Trades of this city are mentioned under the name mestieri. ^a)   Botero says of the Cossacks "it was their mistiero, their trade or business, to rob, plunder and destroy." ^b)   He says that at Mechlin in Flanders there are seventeen Mestieri, guilds or companies of tradesmen, etc. ^c)   It is true, that in England the word Mystery, if we rely on printed books, has been used for many years for a trade or business.   For example, in the first ^d) and nineteenth ^{e f)} years of King Henry VII; =397= and also under Henry VIII ^a) and Edward VI.   And in more recent times, this Linguistic usage has become common.   Thus from the Gaulish word mestera, mistera, and misteria (for that is how it was sometimes written) sprang the English word misterie, but without the slightest relation to a secret (mystery) or something secretive (mysterious).   So that the use of this word, as if it meant something μυςεϱιωδες, [myseriodes] that is, mysterious, is a childish thing, in which a man who understands languages and what is decorous, can hardly confuse. ^b) =398=

a)   And because those who are in the ranks of the mestieri [trades] have difficulty in accepting other people in such trades, in order to make the entering in such trades easier, the one who has been rejected be henceforth assumed, — if he is sufficiently qualified to enter that mestiere [trade]. — Statutu Veneta, § Civil Laws, fol. 297 b. of 1519 AD.

b)   Whose mistiero [occupation] is to steal, plunder, destroy everything.   Botero's Universal Relations Part 2. l. 1. p. 29.

c)   There are in the Mechlin seventeen Crafts that enter public deliberations without [counting] many other minors ones.   Botero ib. Part 1. I. 1. p. 65.

d)   — in divers partyes of thys reame usen within themsylfe the mysterye of coryenge and blackynge of lether. — the mysterye of cordewenero — that no curyer occupy the mysterye of a tanner. — Statute 1. Henr. 7. cap. 5. titled Ayenst tanners and cordeweners, apud, Ric. Pynson.

e)   Provyded alwaye, that thys forfeyture in noo wyse stretche ne extende to brasse or peauter beynge in the possession of ony persone, other than the werkers of the same, or suche as have the same to sell, or beynge of the craftes or mysteryes.   Statute 19. Henr. 7. cap. 6. tit. For Peuterers and Braysyers —; by Richard Pynson.

f)   That no cordwayner nor non other to his use sholde occupye the mystyer of a Tanner, whyles he occupyed the mystyer of a Cordewayner —
That no tanner, whyles he used or occupied the mystyer of =397= a tanner, nor none other to his use, sholde occupye the mystyere of a Coryour.
That no man of the crafte of cordwayners or shomakers, — nor occupye the mystier or crafte of Coryours. — Pynsons Statutes 19. Henr. 7. cap. 19. titled, For Coryers and cordwayners.

a)   — that the wardeines of the occupation or mysterye of coupers — that every bere brewer may kepe in his house one ow two servantes of the misterie or crafte of coupers. — Statute 25. Henr. 8. cap. 4. typis Thomae Berthelet. 1543.

b)   The correctness of this deduction of the word mystery deriving from ministerium is confirmed by the fact that it also occurs in the works of the poet Chaucer as maisterie, maistrie, where it seems to be derived more from magisterium than from ministerium [ministry]. — The glossary enclosed with the two editions of Chaucer of 1721 and 1798 contains the following: Maisterie, Maistiry, Maistre, Maistrie: a Mystery: a masterly action; Magistracie; Magistratus p. 362, a. Command, Authority, Mo. 3057.   Government, power. Ib. 325, 2741.   Bacchus, had over her mouth no maisterie, No. 1573.   She was not given to wine.   Imperiousness, Fr. 2310, 2311.   Masterly workmanship. RR. 842. (Chaucer 1721.) Maisterie, Maistrie, n. Fr. Skill; skilful management. 3383. 6400. — Power, superiority. 6622, 9048, 11076.
As correct and irrefutable is Madox's derivation of the word mistery or mystery from ministerium [ministry], Kunstgeschäft [affairs of the art), but nonetheless so remains undeniable the other meaning of the word mystery, μυςηϱιον, a secret, and is still common in England.     Therefore, what I have said about this, Vol. I. p. 365, is to be evaluated well. — As it is, for example: "Certayne questions - - concerninge the mystery of maconrye" captioned in our first Craft record (Vol. I, p. 52).
But in the Interrogation itself the term mystery does not appear, not even mysteryes, but merely artes, whiche concelethe the maconnes, oder secrettes.   Mystery has been set there probably synonymously with the term: craft or ministry. =398= — It is also evident from Madox's evidence that Bro. Nicolai, in his Essay, etc. Vol. I, p. 194, note * relates the general term mystery as common to all guilds, in contrast with Johnson's assertion, who quite rightly wants to relate Mistery to Guild secrets.   But Nicolai, quite rightly, shows, in contrast with Buhle, that this term cannot refer as a guild-secret in the Master-lecture, since in England no Master-lectures are usual in making a Master.   Krause

g)   Der Artikel Corporation aus der Schrift:
Nomothetes etc. 1684.

"Korporation (corporatio) ist Das, was die Civilisten eine Universitas oder Collegium nennen, und ist ein politischer Körper, welcher durch einen königlichen Freibrief seine Rechte erhält, Eigenthum empfangen und ertheilen kann, ein gemeinsames Siegel hat, u.s.w. — Von den nichtgeistlichen Korporationen sind Einige durch die Autorität des Königes, Andere nach dem gemeinen (bürgerlichen) Rechte des Königreiches gegründet."

h)   Vollständiger Auszug aus Madox's Firma Burghi über den Begrif, das allmählige Entstehen der geistlichen und weltlichen Brüderschaften, so wie auch der Guilden, in England, nebst mehren Originalurkunden, in lateinischer und englischer Sprache, welche viele einzelne Punkte der Geschichte der Freimaurerbrüderschaft erläutern. — Zuletzt Madox's Beweis, daß das Wort Mystery, eigentlich Mistery, so fern es Handwerk bedeutet, von ministerium, nicht von mysterium, abstammen.

Im ersten Bande habe ich (S. 365) erwähnt, daß in der Schrift: Firma Burghi or historial Essay etc. by Madox, London 1726. eine ausführliche und gründliche Abhandlung über das Entstehen der Guilden und Brüderschaften in England enthalten sei.   Diese Abhandlung, zusammengenommen mit den hier mitgetheilten Stellen aus anderen Schriften, ist unentbehrlich, um den geschichtlichen, religiösen und politischen Gesichtpunkt festzusetzen, aus welchen die Geschichte der Freimaurerbrüderschaft vom zehnten bis achtzehnten Jahrhundert, ja selbst noch ihr heutiges rechtliches Verhältniß zum Staate in England, betrachtet und gewürdigt werden muß.   Diese Madox'sche Abhandlung ist um so schätzbarer, da er Jede seiner Behauptungen mit beigefügten Stellen aus Originalurkunden der königlichen =383= und anderer Archive belegte. ^a)   Ich habe aus diesem englischen Werke einen vollständigen Auszug verfertigt, welcher unter den Belegen einer wissenschaftlichen Geschichte der Brüderschaft eine Stelle finden wird, hier aber, schon seiner Ausdehnung wegen, nicht aufgenommen werden kann.   Nur das für den vorliegenden Zweck Wichtigste theile ich daher von diesem Auszuge mit, und bringe aus den Madox'schen Noten ebenfalls nur die nöthigen Stellen der Urkunden bei.

a)   Auch wird durch diese Schrift die Behauptung widerlegt, daß in England sich die Zünfte viel später, als in andern Ländern Europas, ausgebildet hätten.   H.

[Erstes Kapitel, neunter Abschnitt, Seite 23-34]

Von Guilden und Metiers. ^b)

"Das Angelsaxische Wort Guild bedeutet Kompanie, Gesellschaft, Bruderschaft. ^c)   In früheren Zeiten gab es viele, sowohl weltliche, als geistliche, Guilden in England.   Die älteste mir" [Madox] "bekannte ist die angelsaxische, zu unbekannter Zeit und Zwecke gestiftete Guilde der edlen Jünglinge zu London (the Guild of the Young-men of London, or the Cnigtenguild of London,) welche älter, als die Normannische Eroberung, (älter, als 1066.) ist.   Sie besaß Grundstücke und Privilegien.   Da sie sich auflöste, schenkten die Mitglieder ihre Grundstücke den Kanonikern der heiligen Dreifaltigkeit zu London, welche Schenkung K. Wilhelm I. und mehre folgende Könige bestätigten. ^d)   Da die Mitglieder dieser Guilde, wie Stow sagt, ^e) Bürger von London waren, so mußte sie zwar weltlich, jedoch wohl keine eigentliche Rittergesellschaft, seyn."

"Die religiösen (geistlichen) Guilden wurden aus frommer Andächtigkeit, die weltlichen vorzüglich für ein Gewerbe, oder für Almosenspenden, errichtet.   So wurde unter König Richard II. eine Brüderschaft oder Guilde zur Ehre des heiligen Georgs des Martyr zu Norwich gestiftet, welche aus einem Ältesten (Alderman), aus Meistern (Masters), =384= Brüdern und Schwestern bestand.   Diese tugendliche Gesellschaft bestätigte 40 Jahr nach ihrer Stiftung König Heinrich V. im vierten Jahre seiner Regierung, durch einen offnen Freibrief unter seinem Großsiegel, erklärte sie für beständig, und verlieh ihr gewisse Rechte und Immunitäten. ^a)   =385=   *

b)   Of Guildes and Mesteres.

c)   Company, Society, Brotherhead.

d)   Hier steht die Dieß belegende Urkunde, welche sonst nichts für den gegenwärtigen Zweck, Lehrreiches enthält.

e)   Stow's Survey of London, p. 115. col. 1, edit. 1633.   =384=

a)   "By a Patent letter under his Great Seal, confirmed it, made it perpetual, and granted to it certain Powers and Immunities." — Nun folgt bei Madox die Dieß beweisende Urkunde; welche ich hersetze, weil sie zeigt, daß auch diese Brüderschaften eine der Freimaurerbrüderschaft ähnliche Verfassung hatten. — "De Guilda et Fraternitate sancti Georgii Norwici fundand[a]."   Rex Omnibus ad quos etc. salutem.   Sciatis quod cum, ut accepimus, quaedam Fraternitas et guilda gloriosi Martiris Sancti Georgii in Civitate mostra Norwici, per triginta annos elapsos et amplius continue, bene et honeste gubernatae fuerint et adhuc existant —: Nos [The King ratifieth etc.], fraternitatem et Guildam praedictas pro nobis et heredibus nostris acceptamus, ratificamus et confirmamus.   Ac concessimus quod praedictae fraternitas et guilda fratrum et Sororum praedictorum, et aliorum qui de iisdem fraternitate et guilda esse voluerint, sint perpetuae, et Communitas perpetua, temporibus successivis imperpetuum; et quod fraternitas et guilda praedictae habeant nomen Fraternitatis et Guildae sancti Georgii Norwici imperpetuum; That they might yearly choose one Alderman and two Masters —; Ac etiam quod prafati Aldermannus Magistri fratres et sorores Fraternitatis et Guildae praedictarum, et Successores sui, sint personae habiles et capaces ad terras tenementa redditus et servitia adquirend[a], sibi et Successoribus suis, Aldermanno Magistris fratribus et Sororibus earundem fraternitatis et guildae imperpetuum, et quod ipsi per nomen Aldermanni Magistrorum Fratrum et Sororum Fraternitatis et Guildae sancti Georgii Norwici, in quibuscunque Curiis et locis placitare et implacitari, respendere et responderi, ac lucrari et perdere, necnon commune Sigillum, pro negotiis Fraternitatis et Guildae praedictarum deserviend[um], habere possint imperetuum.   Et ulterius de uberiori gratia nostra concessimus et licentiam dedimus, pro nobis et haeredibus nostris, quantum in nobis est, praefatis Aldermanno Magistris fratribus et Sororibus, quod ipsi et eorum successores terras tenementa redditus et servitia infra Civitatem praedictam, usque ad valorem decem librarum per annum quae de nobis tenentur in burgagio, adquirere possint et tenere sibi et Successoribus suis, tam pro sustentatione unius Capellani divina singulis diebus in ecclesia praedicta pro salubri statu nostro celebraturi, quam pro sustentatione fraternitatis et guildae praedictarum, ac aliorum operum et pietatis onerum —, Statuto de terris et tenementis ad manun mortuam non ponendis edito, aut aliquo alio Statuto sive ordinatione incontrarium facta, seu eo quod terrae et tenementa praedicta de nobis in burgagio tenentur, non obstant[ibus].   Ac insuper ad amovend[um] manutenenciam confoederationem et conspirationem. =385= — — In cujus etc. Teste Rege apud Redyng IX° die Maji. Pat. 5. Henr. 5. m. 8.

Eben so ertheilte er =385= auch Erlaubniß, in Bristol eine Brüderschaft oder Guilde zu Ehren der heiligen Dreisaltigkeit und des heiligen Georg zu stiften. ^a) — Diese frommen Guilden wurden gewöhnlich auch Brüderschaften und Fraternitäten (Brotherheads and Fraternities) genannt; z. B. die in den verschiedenen Kirchspielen von St. Andreas in der Nähe von Baynards-castle zu London, ^b) von St. Dunstan in London ^c) und andere.   Noch jetzt sind in Rom einige den erwähnten ähnliche Stiftungen, welche man Confraternitäten und Archiconfraternitäten nennt. ^d)   Das Wort Guild ist alemannisschen Ursprunges, und war in Italien nicht gewöhnlich, außer etwa in dem alten lombardischen Königreiche.   In Frankreich hieß eine Stiftung dieser Art Confreirie, Confraternitas.   In der Kirche St. Barthelemy zu Paris waren drei Confrairies, eine der heiligen Katharine, eine des heiligen Sebastian und heiligen Rochus, und eine dritte des =386= heiligen Sakramentes. ^a)   In der Stadt Orleans war eine Confrerie des heiligen Namens Jesu; ^b) und andere an andern Örtern dieses Königreiches.   In England wurden diese Stiftungen, als abergläubischen Ursprunges, unter den Regierungen Heinrich's VIII. und Eduard's VI. ganz aufgehoben.

a)   Die Urkunde dazu ist der vorigen ganz ähnlich.   H.

b)   "The paroch of St. Andrews nighe Baynardes Castell. Brotherheads Fraternities and Guildes within the saied paroche, None.   Ex Certif. de Colleg. Cantar. etc. in Londonia et Midd. de anno 1. Edw. 6, in archivo Augment."

c)   "Primo die Febr. anno primo regni Regis Edwardi VI.   The Cytye of London and County of Middelsex, That is the Title of the Survey and Certificate of Colleges Chantries Obits etc.   It followeth, Yet the City of London.   The paroche, of St. Dunstons in theast" (sic!).   "The fraternitie of our Lady founded of Devosyon within the same Churche, that is to saye, John Joye by his Will gave to the personne of the saide Churche and to the Master and Wardens of the said Church and their Successours, one tenement in Cosen lane in the paroche of Alhallowes the much in London, uppon condycyon that they shulde repayre the same tenement, and the Resyden" [sic] "of the profutes above reparations shuld be towardes the fyndinge of a Chapleyne to praye for the Soules of the brothren and systern of the saide Fratermitie, XXs.   Which was bestowed uppon the churche and reparacion of the tenement.   This is taken out of the said Certificate etc. remaining in the Treasury of the late Court of Augmentations, viz. m. 6. b.   The Fraternitie of Salva Regina founded in the saied Churche [viz. of St. Magnus] by Andrewe Hunte "(and 5 other persons)"   The yerelic valew of whose several gyfts amount yerelic to the Some of Xl iiiis.   Ex eod. Certificatorio.

d)   Bullarium Romanum, T, II, p. 267, et alibi passim.   =386=

a)   Antiquitez de la Ville de Paris, L. I. p. 69. par Maliugre edit. 1640.

b)   Histoire Dorlean par le Maire, p. 282, ed. 1648.

Vor Alters konnte eine geistliche oder weltliche Guilde nicht ohne des Königs Erlaubniß errichtet werden.   Wenn aber irgend Personen eine Guilde ohne gesetzliche Befugniß (without warrant), das ist, ohne des Königs Bewilligung, errichteten, so wurde Dieß als eine Übertretung bestraft.   So wurden z. B. im 26sten Jahre König Heinrich's II. (im J. 1180.) verschiedene Londoner Guilden als unechte (adulterine) mit Strafgeldern an die Krone belegt, das ist als solche, die ohne königliche Bewilligung errichtet waren.   Es waren: die Guilde, wovon Hoscelin Aldermann ist, die Guilde der Goldschmidte, wovon Ralf Flael Aldermann ist, die Halliwell-Guilde, die Guilde der Schuhmacher, vier andere Guilden, welche sich die Guilda de Ponte (Brückenguilde) nennen, und sämmtlich ihren eignen Aldermann haben, und andere Guilden. ^c)   In demselben 26sten Regierungjahre König Heinrich's II. wurden auch mehre ungarantirte (unwarranted) Guilden in andern Provinzen des Königreiches auf ähnliche Weise bestraft, unter denen sich Guilden der Beutler, Gerber und Sattler finden. ^d)   Doch gab es vor Alters in England viele andere weltliche Guilden, welche vom Könige garantirt, und gesetzmäßig waren, z. B. die Weber und Schuhmacher zu Oxford, die Weber zu Notingham, zu York und Huntendon, die Weber und Walker zu Winchester, ^e) die Weber, Becker u.s.w. in London. ^f)   Auch die Sattler-Guilde in London gehört zu den älteren; denn, wie ich vermuthe, unter der Regierung des Königes Heinrich II., oder Richard I., oder Johann (vom J. 1199 bis 1216), wurde eine Convention ^g) =387= zwischen den Kanonikern von St. Martin zu London, und der Guilde der Sattler ebendaselbst, abgeschlossen, worin die Letztere in die Brüderschaft, und Theilnahme an den Messen, Gebeten und guten Werken der Kanoniker, aufgenommen werden. — In früherm Zeitem bestand auch eine weltliche Guilde unter dem Namen einer Kaufmannguilde (Guilda mercatoria, a Merchant-Guild, or Guilda mercatorum), welche aus Kaufleuten, Professionisten und Künstlern bestand.   Kaufmannguilden wurden mehren Städten von den Königen Heinrich II, Johann und Heinrich III, (von J. 1216 bis 1272) zugestanden. — Von diesen weltlichen Guildem, oder als Nachahmung derselbem, entstand vielleicht der Rechtgebrauch, ganzen Städten die Rechte einer Guilde oder eines Korps zuzugestehn (the method or practice of guildating and =388= embodying whole Towns.   *

c)   Hist. Excheq. p. 390. col. 2. z.

d)   Der Ausdruck der angeführten Urkunden ist: Pro guilda sine warranto.

e)   Hist. Excheq. p. 232, sq.

f)   Firma Burghi c. 10. sect. 20.

g)   Conventus Ecclesiae Sancti Martini Londoniae, N. Aldremanno =387= et N. Capellano et N. quatuor Schivinis, et omnibus Senioribus Guildae Sellariorum, amicis et confratribus suis salutes et orationes in Christo.   Notum sit vobis tam praesentibus quam futuris, hoc esse antiquitus statutum inter nostram ecclesiam et vestram congregationem, scilicet vos esse fratres et participes omnium beneficiorum quae fiunt in Ecclesia S. Martini, nocte et die, in Missis et psalmis et orationibus et vigiliis.   Et praeter haec sciatis esse vobis concessas nominatim unaquaque hebdomada duas Missas, videlicet unam pro vivis et alteram pro defunctis fratribus vestrae Congregationis.   Et sciatis concessam esse sonationem campanarum nostrae ecclesiae, et processionem, et cimeterium, libere et honorifice.   Et sciatis Camonicos pro tempore esse paratos auxiliis et consiliis vestrae domus, tamquam fratres et vestros coadjutores.   Vos autem sicut ante statutum fuit et modo in capitulo vestro [or nostro; I choose vestro] recordatum est, ad festum S. Martini, de vestra praesentia et de vestra elemosina cum cereo inde facto Ecclesiam Beati Martini visitabitis.   De Saulesoth vero et de divisis et aliis beneficiis vestris Ecclesiam Sancti Martini, in multis indigentem sicut apparet et vos videtis, rememorare, si vobis placuerit, vos precamur.   Antiquitus autem consuetudo fuit, et modo recordatum est in Capitulo vestro tempore D[om]ni Aeraldi vestri Aldremanni, quod de unaquaque fratris defuncti receptione, et campanarum pulsatione, ecclesia Sancti Martini octo denarios habebit.   Val[ete].   (Ex autogr. in archivo S. Petri Westmon. nu. 128.   Habet Literas CIROGRAPHUM in summo recta linea persectas.   Lineae autographi ab ipsa ora sinistra ad oram dextram extenduntur.   Segmento ab imo Brevis sive Chartae desecto appendet frustum Sigilli e cera flava nunc albicante.   Segmentum illud in parte ejus aversa inscribitur, charactere quem ad tempora RRR. Henrici II, aut Ricardi I. aut Johannis retulerim, his verbis "Breve de Guildis.   Alia pars Brevis indorsatur scriptura quam assignaverim ad tempora circiter R. Edwardi I, his vocibus" Litera de Ghilda Sellariorum Londoniae adiniss[a] in confraternitatem.)

Daher bedeutet das Wort Guild auch zuweilen eine ganze Stadt, sofern sie als Kommune oder Korporation betrachtet wird. ^a)   Lange Zeit nachher, um die Regierung König Heinrich's VI, veränderten die Könige den Sprachgebrauch in ihren Freiheitbriefen und Patenten.   Sie verliehen den Männern einer Stadt oder eines Marktflecken das Recht, daß sie eine fortwährende und korporirte Gemeinheit seyn sollten (communitas perpetua et corporata, oder corpus corporatum et politicum.) ^b)   So wurden die Benennungen: Korporation und Korporiren, eingeführt. — So werden die Ausdrücke: zünftig und korporirt zu seyn, (being guildated and being corporated,) sowie die Ausdrücke: eine korporirte Guilde oder Kompagnie, und ein korporirtes Korps, in mehren königlichen Statuten als gleichbedeutend gebraucht. ^c)

a)   Z. B. werden die Städte York, Andover, Wilton und Saresbery so genannt, und die urkundlichen Beweise von Madox angeführt.   H.

b)   — — Sciatis nos concessisse — — Burgensibus nostris Colcestr[iae], quod ipsi ponant de seipsis Ballivos quoscunque voluerint, et Justic[iarios] ad servandum placita Coronas nostrae, et ad placitandum eadem placita infra Burgum suum; et quod nullus alius sit inde Justic[iarius] nisi quem elegerint; et quod non placitent de aliquo placito extra muros ejusdem Burgi, et sint quieti de Scoth et de Loth, et de Danegeld(is) et de Murdr[is]; Et ubicunque summoniti fuerint coram Insticiariis nostris errantibus, licet acquietare eos per quatuor legatos homines de ipso Burgo, — — Datum — — 6 die Dec. anno 1. regni nostri [Ricard. 1.]."   Hierüber liefert Madox noch viele durch Urkunden belegte Beispiele. — (Hieraus lernen wir, daß die eigne Gerichtbarkeit, und Freiheit von der Willkühr der umherziehenden königlichen Richter, der Hauptgrund war, warum eine also befreiheitete Stadt liber Burgus, und die Bürger derselben liberi homnines, freemen, derselben genannt werden.   Hiermit stimmen auch die mehrerwähnten Urkunden an Lawrie's Geschichte überein. — Eigentlich werden also die Freemasons und die Freemen of a Burgh etc., or of a guild, aus gleichem Grunde free genannt.   H.)

c)   — For that, that Mayster wardens and people of guyldes fraternytees and other companyes corporate, dwellynge in dyvers partyes of the realme, often tymes by colour of rule and governaunce to theym graunted and confermed by charters and letterspatentes of dyvers Kynges, made among themselfe many unlawfull and unreasonable ordynaunces. — And over that, it is inacted, that none of the same bodyes corporate take upon them to make ony actes or ordynaunces, — Pynson's Statutes, 19. Hen. 7. c. 7. — be it inacted, that =389= the sayde two severall and dystyncte companyes —, bothe the barbours and the surgeons, and theyre successors, from hense forthe immediately be unyted, and made one entier and hole body corporate, and one cominaltie perpetuall —, called by the name of maisters or governours of the Mysterie and Comminaltie of Barbours and Surgeons — and also shall have a common Seale, to serve for the busynes of the sayde Companye and Corporacion for ever — excepte he be a free man of the same corporacion and companie.   Statute 32. Hen. 8. c. 42. sect. 1 et 3. — And if it fortune any such conspiracy covenant or promise to be had and made by any Society, Brotherhood or Company of ane Craft Mysterie or Occupation of the Vitellers above mentioned — their Corporation shall be dissolved to all intents etc.   Statute 2 et 3 Edw. 6. c. 15. sect. 2. printed by Norton and Bill 1618.

Vielleicht ist es =389= aus dieser Gewohnheit, ganzen Städten und Marktflecken das Recht einer Guilde zu ertheilen, erklärbar, daß der Name Alderman, der eigentlich eine alte Benennung des ersten Beamten oder Vorstehers (governor) einer weltlichen Guilde war, "[und bei vielen Guilden und Handwerken in England noch jetzt ist,]" hernach den ersten Beamten einer zünftigen (guildated) Stadt oder Flecken (City or Town) beigelegt wurde.

Die verschiedenen Guilden der Goldschmidte, Salzhändler u.s.w. werden Korporationen und Kompanien genannt, unter der Regierung der Könige Heinrich VIII. und Edward VI. ^a) (v. J. 1547 - 1553)   *

a)   Redditus Corporationum infra Civitatem London[iam].   Compotus Majoriset Communar[iorum] Civitatis London[iae] praedictae.   Societas sive, Corporatio Aurifabrorum Londoniae.   They render an Account of divers Summs for Stipends of Chantry-Priests etc.   The like Account is severally yielded by the other Companies hereunder named.
Corporatio Societatis de lez Salters.   Corporatio Societatis Pellipariorium vocatorium Skynners.   Corporatio Societatis de lez Vynteners.   Corporatio Societatis Mercerorum.   Corporatio Societatis de lez Fishmongers.   Corporatio Societatis Mercatorun Scissorum.   Corporatio Societatis pannariorum Londoniae voc[atorum] the Drapers.   Corporatio Societatis de lez Fremongers.   Corporatio Societatis de lez Saddelers.   Corporatio de lez Haberdasshers.   Corporatio Pistorum vocatorum the Bakers.   Corporatio Societatis Grocerorum.   Corporatio Societatis de lez Waxe Chaundelers.   Corporatio societatis de lez Alebruers.   Corporatio Societatis de lez Tallowchaunlers.   Corporatio Sociotatis de lez Clothworkers.   Corp. S. de lez Armorers.   C. S. dez Cutlers.   C. S. Clericorum.   Corporatio Societatis de lez Curryours.   C. S.Tonsorum vocatorum Barbours.   C. S. de lez Gyrdelers.   C. S. de lez Ledersellers.   C. S. de lez Cordowayners. =390= C. S. de lez Pewterers.   C. S. Fabrorum lignariorum.   Corporat. S. Coquorum.   C. S. Pictorum.   C. S. de lez Gray Tawyers.   Corpor. S. de lez Cowpers.   C. S. Tinctorum.   C. S. Structorum vocatorum the Joyners.   Corp. S. de lez Founders.   C. S. de lez Fletchers. ("Here they end in this Roll; Save that in some following membranes there are several Supers or Arreres charged on the Corporatio Societatis Aurifabrorum, and upon several other of the aforesaid Companies.   Compotus Ministrorum Regis, 5 Edw. 6. in London, prope finem bundelae, in archivo Curiae Augmentationum.")

The Cytye of London and County of Middelsex.   The Corporacions and Companies within the Cytye of London.   The Companies of the Salters.   Thomas Beamounde gave unto the Master and Brothren of the same Companye, to finde a prest to sing within the Churche of Alhallowes Bredstret, as muche lands as amount unto XVII. l. XVIIs, IIII. d.   Whereof to Sir John Cornysshe prest for his Stipende by yere, VII l. XIs. VIII d; To the Kinge for quiterent, XIIIIs VIII d; Spent uppon an obite ther. LXs. IX d; Spent uppon Leights there, XXs. [Together] XII. l. VII s. I d.   And then remayneth Clere CXs. III d.   ("Then follow other Chantries etc. given to the Salters.   The like Gift and Foundations mutatis mutandis are severally placed under the Head of the Companies following viz. Skynners, Vinteners, Mercers, Waxchaundelers, Inneholders, Joyners, Greetawyers, Curriers, Cowpers, Pewterers, Cordewyners, Founders, Cuttlers, Carpenters, Cooks, Barbors, Fletchers, Fysshmongers, Iremongers, Merchaunt Taylors, Grocers, Sadlers, Tallowchaundelers, Armorers, Clotheworkers, Alebrewers, Clerkes, Lethersellers, Haberdashers, Dyers, Goldesmythes, Whitebakers, Drapers.   Summ of the Corporations afore saied [that is, of the Gifts etc., to them respectively], ML l. IIII s. VIII. d.   This is taken out of the Survey or Certificate of Chantries Chapells Obits etc. dated 1° die Febr. anno 1. Edw. 6, in the Office of the late Court of Augmentations.   It is to be understood, that the design and use of this Certificate was not to enumerate all the Companies which were then in London, but such onely as had Gifts vested in them for Chantries Obits and such-like.")

In Schottland gab es =390= früherhin viele Guilden.  Die, welche ich finde, waren weltlich, und Handelguilden.   Die Statuten oder Regeln der schottischen Guilden, so wie sie in der Schrift, betitelt: Statuta Guildae, aufgestellt sind, beziehen sich auf Gewerbe und städtisches Leben.   Die Mitglieder einer Guilde hießen gewöhnlich Brüder oder Mitbrüder (fratres and confratres).   Die Guilde, oder die Stadt, oder der Marktflecken, wo die Guilde war, standen, wie es scheint, in einer gewissen Verbindung oder Vereinigung. ^a)

a)   Statuta Guildae in systemate, cui titulus, Regiam majetatem viz. fol. 154, 155 etc. editore Skenaeo.

Ich finde =391= keine Nachricht, daß viele Brüderschaften von Kaufleuten oder Gewerkleuten unter dem Namen von Guilden in Frankreich bestanden sind; doch kommt auch dort der Name Guild oder Guende vor.   In der Stadt Montreuil, in der Picardie, war eine alte Guilde, die aus vielen Kaufleuten bestand.   Die Brüder (Confreres) derselben maßten sich verschiedne Vorrechte und Freiheiten an. ^a)   Die Stadt Montreuil und diese Guilde waren, wie es scheint, vereinigt. ^b)   In Frankreich haben Einige sogar Abteien und Prioreien Hetärien (έταιϱιας), und den Abt oder Vorsteher des Hauses den Hetäriarchen, genannt. ^c)   Doch glaube ich, dieser Name passe eher für die Gesellschaften, welche in England gewöhnlich Guilden, Kompagnien oder Genossenschaften (Fellowships) heißen.   Mehre engländische weltliche Guilden waren ebenfalls zum Theil von religiöser Beschaffenheit oder Einrichtung, wie aus Einigen ihrer Beamtennamen, z. B. Kaplan, Dechant u.d.m., erhellet.

a)   Journal du Palais, Tom. 2, p. 351.

b)   In nomine Sanctae et individuae Trinitatis amen.   Hic sunt consuetudines ipsius oppidi —, here the Rights of the Guild are set - forth, — Omnes de Guilda mercatoria et Anglica quidquid in hanc villam advexerint, et in hac villa vendiderint, nihil debent, excepto. — Ibid. Tom. 2. p. 332. col 2.

c)   Lucius, Placita summae Curiae apud Gallos.   Chopinus de Domanio.

In Italien wurde ein Metier oder Kompagnie von Künstlern und Gewerkleuten zuweilen eine Kunst oder Gemeinheit (ars vel Universitas) genannt.   In Rom bestand im funfzehnten Jahrhunderte eine Ars mercantiae Pannorum ^d) und andere Artes.   Die Kompagnie der Seidenhändler zu Rom heißt Universitas Merciariorum ^e) und die der Bäcker Universitas pistorum. ^f)   In Frankreich hieß eine Kompagnie von Kaufleuten =392= oder Gewerkleuten gewöhnlich eine Art, Mestier oder Communauté . ^a)   In England hat man behauptet, ein Gewerbe sei darum Mystery genannt worden, weil in jedem Gewerbe irgend ein Geheimniß vorkomme.   Allein weder in der Sache selbst liegt irgend eine Verwandschaft, noch in den Wörtern: μυςηϱιον, ein Geheimniß, und trade, ein Gewerbe.   Das Wort Misterie, sofern es ein Gewerbe oder Geschäft bezeichnet, stammt gar nicht aus dem Lateinischen oder Griechischen, ^b) sondern ist vielmehr französisch oder romanisch.   Das Wort Μυςηϱιον brauchten die Alten nur von religiösen oder ceremoniellen Dingen.   Doch will ich hier aus Urkunden und andern Gründen zeigen, daß die Worte: Mestiere, mistera, und misteria, französischen oder romanischen Ursprunges sind.   *

d)   Martinus Episcopus Servus servorum Dei, dilectis filiis Consulibus artis mercantiae pannorum Urbis, saluten. — Bulllarium Rom. T. I. p. 244 in Constitutione Martini V. Papae: sub a.d. 1421.   Nos attendentes dilectos filios Collegium et Universitatem Merciariorum et illis adhaerentium hujus Almas Urbis. — Bullar. Roman. Tom, 2. p. 100. in Constitutione Pii IV. Papae AD. 1565.

e)   Jurisdictio Consulum Artis Merciariorum Almae Urbis. —

f)   Sane pro parte dilectorum filiorum Universitatis Pistorium Urbis nostrae. — Bullar. Rom. Tom. 2. Vol. I. p. 407 in Bulla Sixti V. Papae.   =392=

a)   Tous les autres arts et metiers. la Communauté de Peintres et Sculpteurs.   Journal du Palais, Tom. I. p. 808. col. 2. la Communauté de Bouchers, Journal de Palais, Ton, 2. p.642.

b)   Manifestly, not of Greek original.   Nor of Roman, any otherivise than remotely; as it may (for ought that I know) be derived from the Romanick word Ministerium; as some Glossarists have thought; namely Monsieur du Fresne, Seigneur du Cange of renowned memory, and Monsieur Menage.   Thus the Trade or Mestier of the Weavers of Oxford is called their Ministerium: Hist. Excheq. p. 232. col. 2. z.; the Mestier of the London-weavers is styled their ministerium (de eorum ministerio).   Firma Burgi chap. 10. sect. 21. a) and chap. 11. sect. 5. numb. 11.   So also the word Ministeriales was used to signify Tradesmen and Artificers.   Hist. Exch. p. 698. col. 1. m.

Die Franzosen und Andere, die deren Sprache redeten, haben immer, sowohl in alten ^c) als neuen ^d) Zeiten, das Wort Mestiere für ein Gewerk, eine Kunst, =393= oder anvertraute Verrichtung (employment) gebraucht.   In England haben wir in dem Gebrauche dieses Wortes die Franzosen seit mehren Menschenaltern nachgeahmt.   Zum Beispiel unter der Regierung König Eduard's III, (v. J. 1327 - 1377.) gab es ein mestere oder mistere der Schneider, Waffenschmidte, ^a) u.a.m.; ^b) unter Richard II. das mistere der Gerber und Schuhmacher ^c)) und der Kupferschmidte; ^d) unter Heinrich IV. das mistere eines Tischlers; ^e) unter Heinrich VI. das =394= mistere der Seidenhändler (Krämer, mercers) ^(a) unter eben demselben Könige das mistere der Bleiarbeiter, ^(b) der Silberarbeiter; ^(c) unter Edward IV. das mistere der Zinngießer ^(d) und Künstler "verschiedener misteres;" ^(e) unter Heinrich VII. die Kunst oder mistere oder der Grabbesorger; ^(f) unter Heinrich VIII. die mistere craft, der Kleinkrämer; ^(g) eben so unter Edward VI. =395= die mistere oder craft der Kleinkrämer ; ^(a) unter der Regierung der Königin Elisabeth die mistere oder Kunst der Eisenhändler. ^{(b c)}

c)   — serveient de cel mester. Hist. Exch. p. 41. col. 2. — de la maniere usaige et coustume desquielx les trois maistres bouchiers dudit Langres ont accoustume user et joyr en leur mestier. — en tous cas licites touchans le fait dudit mestier.   Hist. de la Maison Dauvergne par Baluze, Tom. 2. p. 593. ad AD. 1381.

d)   Mais le menu peuple de tous mestiers, la jeunesse etc.   Duchesne Hist. Dangleterre. p. 486. D.
Apres que les enfans mis es mestiers auront apris l'art et industrie requis a iceluy, et parachevé leur aprentissage, ils serront presentez au Prevost d' Orleans — come capable pour estre fait Maistre jurez au Mestier et Art ou ils ont esté instruits. — Hist. Dorleans par le Maire, p. 311.
— a cause du grand nombre de gens de mestier et artisan residans en cette ville. Ib. p. 310.   =393=
In an Agreement made a D. 1297, between John d'Avesnes Earl of Haynault on the one part, and His Moneyours on the other part, the Art or Employment of the Moneyours is called their Mestier.
Faisons savoir a tous chiaus ki ces presentes lettres verront et orront —, que nos ovrier monoier et apprentich devant nommet, pour nos, no compaignies, nos oirs et successeurs ki seront assis oudit mestier, avons pris de nodit.   Signeur Conte devantdit. —

Sauf chou que cil de no linage y poent estre appiélé, et les y poons metre selons lus et laccoustumance de no mestier — et ouwrer awec eaus a lusage de no mestier.
The Earl grantheth to his Moneyours all such privileges and franchises as the Kings of France did formerly or should hereafter grant as monoirs et tous autres dou mestier de lor monoie.   Thesaur. Anecdot. per Domnos Martene et Durand Tom. I. col. 1295. et seq. *

a)   Pro Cissoribus et Armuraiis Londoniae.
— de eisdem mesteris in Civitate praedicta — et in eadem guilda mesteras suas regulare, et statum servientium suorum de eisdem mesteris ordinare. — Pat. 1. Edw. 3. pars 1. m. 22.

b)   — ut cum ipsi super exercitio misteras suae tam in Civitate Londonia quam quibusdam aliis Civitatibus — et ut ipsi misteram suam melius et tranquillius exercere possent — et in eisdem [Regno et Terris] morari, et misteram suam exercere vellent —, quod ipsi salvo et secure sub protectione sua in eisdem regno et terris morari, et misteram suam libere possent exercere. — Ex Lit. Pat. Regis Edw. 3. datis 8. Febr. anno regni sui 26, citatis inter Mich. Communia 8. Edw. 4 Rot. 11.

c)   — ordinatum fuisset et statutum, quod nullus allutarius nec sutor mistera tannatoris, nec tannator mistera allutarii sive sutoris aliqualiter utatur. — Mich. Communia 18. Ric. 2. Rot. 29. b.

d)   Nicholaus Broker et Godefridus Prest, Cives et Copersmythes de Londonia — — — fabricatione duarum ymaginum — — et aliis rebus perficiend[is] ad misteram suam sive artificium pertinent[ibus] ibid. Mag. Rot. 23. Ric. 2. Londonia Midd. m. 2. b. in ipso imo.

e)   Rex omnibus ad quos etc. saluten.   Inspeximus Literas patentes Domimi Ricardi nuper Regis Angliae II. post conquestum =394= factas in haec verba.   Ricardus Dg —, Sciatis quod nos, pro eo quod dilectum nobis Joannem Wydemere Joignour ad serviendum nobis infra Turrin nostram Londoniae et alibi, de omnibus necessariis ad misteram suam pertinentibus retinnimus penes nos moraturum. —   Teste me ipso apud Westmon. 14. die Januar. anno r. n. 17.   Originale 1. Henr. 4. p. 1. Rot. 7.

(a)   Pro Hominibus misterae merceriae Civitatis Ebor[aci].   Rex omnibus ad quos etc. salute.   Sciatis quod cum quam plures homines misterae Merceriae Civitatis nostrae Ebor[aci] — Pat. 8. Henr. 6. pars 2. m. 28.

(b)   Kancia. — ac alia diversa instrumenta ad misteram Plummarii pertinentia ad valenciam 100 solidorum quae fuerunt Thomae Norman nuper de Cantuaria Plommar. — Mich. Commun. 17. Henr. 6. Rot. 19. a.

(c)   Item cum praefato Domino Regi in Parliamento praedicto, per gravem querimoniam sericatricum et filatricum misterae et occupationis operis serici infra civitatem Londoniae ostensum fuerit, qualiter diversi Lumbardi et alii alienigenae dictam misteram et omnes ejusmodi virtuosas occupationes mulierum in regno praedicto destruere, se ipsos ditare. — Statut. 33. Henr. 6. cap. 5. apud Ricard. Pynson.

(d)   Anglia. Audito compoto Willelmi Crowde Magistri liberorum hominum misterae de Peauterers infra Civitatem Londoniam et suburbia ejusdem, Ac Willelmi Welby et Thomae Harrison nuper Gardianorum misterae praedictae. — Mich. status et Visus Compotorum 16. Edw. 4. Rot. 9. b.

(e)   K. Edw. IV. in the 4th year of h. r. gave orders by a Patent-Letter under his Great Seal, touching the manner of Electing the Mayor of York yearly. — summonire faciat ommes et singulos Scrutatores cujuslibet misterae infra eandem Civitatem et Libertatem ejusdem, quod ipsi praemuniunt seu praemuniri faciunt omnes artifices misterae suae, quod personaliter compareant in Guihalda "[sic!]" Civitatis predictae. — Rymeri Faedera, Tom. XI. p. 529.

(f)   Compotus de Medietate forisfacturae Artificii sive Misterae de les Upholders infra Civitatem Londoniam, ab anno XXII. ad annum XXIII. Regis Henrici VII. Rot. Compot. Forinsecorun tempore Henr. 7. prope finem.

(g)   — mistera de Haberdashers — super praedictam misteram de Haberdashers — Trin. Commun. 13. Hen. 8. Rot. 12. Civitas Londonia.   This phrase is many times repeated in this Roll. =395= It is rendered in English the Craft of Haberdashers. — Item I will immediatly after my deceasse the Wardens and Commynaltye of the Crafte of Haberdashers in London for the tyme beyng shall entre in to all my thre tenements. — Trin. Communia 13. Hen. 8. Rot. 12 intus.

(a)   Londonia.   Compertum est in Rotulo Compotorum omnium et singulorum Ballivorum Praepositorum Collectorum Bedellorum Firmariorum et aliorum Officiariorum et Ministrorum Domini Regis et Dominae Reginae nunc —, quod onerantur ibidem super Gardianos Societatis de les Haberdashers VIII, l. XII. s. — Super quo praeceptum est Vicecomitibus Civitatis praedictae per breve dicti Domini Regis et Dominae Reginae nunc hujus Scaccarii, quod non omitterent etc. quin eam etc. et quod distringerent praefasos Gardianos Societatis praedictae per terras etc., ita etc., in octabis S. Michaelis hoc termino, ad respondendum praedictis Domino Regi et Dominae Reginae nunc de separalibus summis praedictis in forma praedicta oneratis. —

Et nichilominus modo ad praedictas octabas S. Michaelis hoc Termino, venerunt hic Magister et quatuor Gardiani Guildae sive Fraternitatis Sanctae Katerinae Artis de Merchant Haberdashers Civitatis Londoniae per Robertum Creswell eorum attornatum.   Et petunt auditum separalium demand[arum] praedictarum.   Et eis leguntur.   Quibus lectis et per ipsos auditis et intellectis, iidem Magister et Gardiani dicunt, quod est et remanet in Curia hic quaedam Certificatio Magistri et Gardianorum praedictae Misterae de Haberdashers nuper Commissionariis praedicti nuper Regis Edwardi sexti pro executione praedicti Actus — in haec vorba. Haberdashers.   The Certificate of the Masters and Wardens of the Mystery of Haberdashers within the Citie of London, unto the right Worshipfull the Kings Majesties Commissioners, assigned for the execution of the late Acte corncernyng Colleges Freechappels. —
Et visis praemissis per Barones, habitaque matura deliberatione inde inter eosdem, consideratum est per eosdem Barones, quod tam praedicti Magister et Gardiani Guildae sive Fraternitatis praedictae, quam praedictus Collector redituum praedictorum de praedictis VIII. l. XII. s. — erga dictos Dominum Regem et Dominam Reginam nunc exonerentur, et eorum quilibet exoneretur, quodque praedicti Magister et Gardiani, quoad ulterius respondendum in praemissis, eant ad praesens sine die praetextu praemissorum; Salvis semper jure et actione Regis et Reginae si etc. Mich. Communia 4 et 5. Phil. et Mar. Rot. 91.

(b)   Anglia — — Gardian[i] et Communitatis misterae sive artis de Iremongers London[iae]. Trin. Communia 6. Eliz. Rot. 70.

(c)   Londonia. — Quae Willelmus Denham Miles, nuper Civis et Aldermannus Londoniae nuper habuit sibi et haeredibus suis, =396= ex dono et concessione nuper Regis Henrici octavi per Literas patentes dicti nuper Regis, gerentes datam tricesimo die Juni anno regni sui tricesimo sexto, Gardianis et Communitati misteriae sive artis de lez Iremongers Londoniae et Successoribus suis imperpetuum —; "and a little lower: — " Et per probos et legales Homines de Ballion sua scire facerent praefatis Gardianis et Communitati misteriae sive artis de les Irmongers, quod essent coram Baronibus de Scaccario. — Mich. Communia 27. Eliz. Rot. 101.   In this Roll the word misteriae is written without breviation, and is repeated many times.

Eben so wie die Franzosen, =396= brauchen auch die Italiener das Wort Mestiere.   In einem Venetianischen Statut v. J. 1519 werden die Gewerke oder Gewerbe dieser Stadt unter dem Namen mestieri erwähnt. ^a)   Botero sagt von den Kosaken "es war ihr mistiero, ihr Gewerb oder Geschäft, zu rauben, zu plündern und zu zerstören." ^b)   Derselbe sagt, daß zu Malines in Flandern siebenzehn Mestieri, Zünfte oder Kompagnien von Gewerkleuten sind etc. ^c)   Es ist wahr, daß in England das Wort Mystery, wenn wir uns auf gedruckte Bücher verlassen, während vieler Jahre für ein Gewerk oder Geschäft gebraucht worden ist.   Zum Beispiel im ersten ^d) und neunzehnten ^{e f)} Jahre König Heinrich's VII; =397= eben so unter Heinrich VIII. ^a) und Eduard VI.   Und in noch neueren Zeiten wurde dieser Sprachgebrauch allgemein.   So entsprang aus dem Gallischen Worte mestera, mistera und misteria (denn so wurde es zuweilen auch geschrieben,) das englische Wort misterie, doch ohne die geringste Beziehung auf ein Geheimniß (mystery) oder etwas Geheimnißvolles (mysterious).   So daß der Gebrauch dieses Wortes, als wenn es etwas μυςεϱιωδες, das ist Mysteriöses, bezeichnete, eine Kinderei ist, worein ein Mann, der sich auf Sprachen und auf das Schickliche versteht, kaum gerathen kann. ^b) =398=

a)   Et perche quelli se attrovano alle Banche delli mestieri, se rendono difficili ad accettar altre persone in detti mestieri, per haver loro piu inviamento da mo sia preso — se quello repudiato sara sufficiente ad entrar in quello mestier — Statutu Veneta, tit. Leggi civili, fol. 297 b. ad AD. 1519.

b)   Il cui mistiero è rubbare saccomettere rouinare ogni cosa.   Relationi Universali di Botero P. 2. l. 1. p. 29.

c)   Si contano in Malines diciasette Mestieri che entrano nelle deliberationi publiche senza molti altri minori.   Botero ib. P. 1. I. 1. p. 65.

d)   — in divers partyes of thys reame usen within themsylfe the mysterye of coryenge and blackynge of lether. — the mysterye of cordewenero — that no curyer occupy the mysterye of a tanner. — Statute 1. Henr. 7. cap. 5. titled Ayenst tanners and cordeweners, apud, Ric. Pynson.

e)   Provyded alwaye, that thys forfeyture in noo wyse stretche ne extende to brasse or peauter beynge in the possession of ony persone, other than the werkers of the same, or suche as have the same to sell, or beynge of the craftes or mysteryes.   Statute 19. Henr. 7. cap. 6. tit. For Peuterers and Braysyers —; by Richard Pynson.

f)   That no cordwayner nor non other to his use sholde occupye the mystyer of a Tanner, whyles he occupyed the mystyer of a Cordewayner —
That no tanner, whyles he used or occupied the mystyer of =397= a tanner, nor none other to his use, sholde occupye the mystyere of a Coryour.
That no man of the crafte of cordwayners or shomakers, — nor occupye the mystier or crafte of Coryours. — Pynsons Statutes 19. Henr. 7. cap. 19. titled, For Coryers and cordwayners.

a)   — that the wardeines of the occupation or mysterye of coupers — that every bere brewer may kepe in his house one ow two servantes of the misterie or crafte of coupers. — Statute 25. Henr. 8. cap. 4. typis Thomae Berthelet. 1543.

b)   Die Richtigkeit dieser Ableitung des Wortes mystery von ministerium wird noch dadurch bestätigt, daß es auch bei dem Dichter Chaucer als maisterie, maistrie vorkommt, wo es dann freilich mehr aus magisterium, als aus ministerium, hergeleitet erscheint. — Die den beiden Ausgaben des Chaucer vom J. 1721' und 1798 beigefügten Glossariem enthalten darüber Folgendes: Maisterie, Maistiry, Maistre, Maistrie: a Mystery: a masterly action; Magistracie; Magistratus p. 362, a. Command, Authority, Mo. 3057.   Government, power. Ib. 325, 2741.   Bacchus, had over her mouth no maisterie, No. 1573.   She was not given to wine.   Imperiousness, Fr. 2310, 2311.   Masterly workmanship. RR. 842. (Chaucer 1721.) Maisterie, Maistrie, n. Fr. Skill; skilful management. 3383. 6400. — Power, superiority. 6622, 9048, 11076.
So richtig und unwiderleglich Madox's Herleitung des Wortes mistery oder mystery von ministerium, Kunstgeschäft, ist, so bleibt dennoch auch die andere Bedeutung des Wortes mystery, μυςηϱιον, Geheimniß, außerdem unleugbar, und ist noch jetzt in England allgemein üblich.   Daher ist Das, was ich B. I. S. 365. hierüber gesagt habe, wohl zu würdigen. — So ist z. B. unsere erste Urkunde (B. I. S. 52.) überschrieben: "Certayne questions — — concerninge the mystery of maconrye."
Allein in dem Fragstücke selbst kommt der Ausdruck mystery nicht vor, auch nicht mysteryes, sondern blos artes, whiche concelethe the maconnes, oder secrettes.   Es ist also dort mystery wahrscheinlich mit dem Ausdrucke: craft oder ministerium, gleichbedeutend gesetzt worden. =398= — Auch erhellet aus Madox's Beweisen, daß Br. Nicolai in seinem Versuche u.s.w. B. I. S. 194. Note * den für alle Zünfte gemeinsamen Namen eines Mystery, gegen Johnson's Behauptung, der es ganz richtig Mistery geschrieben wissen will, auf Zunftgeheimnisse bezieht.   Ganz richtig aber zeigt Nicolai, gegen Buhle, daß diese Benennung sich nicht auf das Meisterstück, als Zunftgeheimniß, beziehen kann, da in England keine Meisterstücke bei'm Meisterwerden üblich sind.   H.
*

6)   Passages for the Explanation of the Origin of the Words: Mason, Masonry, Masonei, Messeney, etc., and their original and derived Meaning.

[Re.: Vol. I. pp. 145, 4, 5; 110, 3; 118, 146, 5; 326, f., 341; l. 18, f. 346.]

a)   from du Cange's Glossarium.

Macio, Mattio, Machio: Gallic: Maçon, mason. Isidore, Orig. book 19 ch. 8 and Papias: Machiones, constructores parietum: Machiones, wall builders: they were called machiones after the machinae, scaffolds, on which they stand because of the height of walls.   Ælfric's Saxon glossary: Mationes: Stanwyrthe. i. e. stoneworkers.   Odo of Cluny in Vita Sancti Geraldi Comitis Aureliacensis [Life of St Gerald Count of Aurillac] book 2 ch. 4: Having returned, he ordered stonecutters and masons to be brought together from all quarters. Orderic Vitalis, book 6: With the mason and old trusted servants, he put the remains back into the enclosure. The same in book 12: So, having summoned artisans … and having appointed stonecutters along with masons to do the work there, he departed.   Adalhard in the Statuta Corbeiensia [Statutes of Corbie] book 1 ch. 1 calls them mattiones.   In St Aurelian's Regula ad Monachos [Rule for Monks] ch. 19 and Regula ad Virgines [Rule for Virgins] ch. 15, marciones is written, wrongly, we may reasonably think, for maciones.   They are mentioned alongside carpenters. I indeed find it hard to believe that Marciones were named after the marculi, small hammers, used by stonecutters, as the learned man seems to imply in spite of the fact that we even now call such artisans maçons without 'r.'   One may rather consider that the word macio is from macerio. ^a)   Huguccio: Maceriae are long walls in which vineyards and other things are enclosed, whence macerio, is a builder of maceriae.   See maceria 3.

a)   According to this derivation, Maceron, but not Maçon, would have become commonplace.   Krause

Maço: the same as Macio. Computus [account] from the year 1202 cited in Sir Brussel vol. 2 De Usu Feudorum ["On the Usage of Tenures] p. CLX: And for two masons, and for two blacksmiths, and for two diggers, etc."].

Maçonetus: from Gallic Maçon, mason. Computum [account] from the year 1347, vol. 1 Histoire du Dauphiné p. 85: Mason Jean of Parena, a stonecutter from Grenoble … master with experience in such things, etc.

Maçonner for "to build," to construct a house, occurs in a 1356 edict by John King of France in vol. 3 of Ordinationes [Ordinances] p. 97.

b)   From Carpentier's Glossarium Novum [New Glossary] vol. 2 p. 1106.

Maçonetus: from the Gallic Maçon, mason, whence maçonner, "to build," to construct a house adds: But it also occurs in the sense "to forge," to fabricate in Juvénal des Ursins's Histoire de Charles VI p. 221: He (the Duke of Burgundy) made Mason and responsive letters, etc.

c)   From the mentioned Law Dictionary, London 1772.

Masons, bricklayers ^a) and other workmen, that use to stand upon scaffolds and such like joynings and closings of boards, when the building groweth higher. Lat. Caementarii, structores.   Gallic maçons. Dutch metsers, metselars. In Danish a mason is muurkarll. The Germans say ein Mawrer. Italian muratore. Spanish murador.   Lipsius in book 1 of the Poliorceton, ch. 3, thinks that the name of these artisans is derived from the word Machio, which Isidore mentions in Origins, book 19 ch. 8: "Machiones," he says, "stand on machinae [scaffolds] because of the height of walls."   It can seem from it that it was from the same machio that Dutch speakers made metser, metselaer, metselen etc., since they are known to frequently turn CH into a harsher sibilance. It was however rather late that this harshness of a fuller sibilance became predominant among Germanic peoples, because the Anglo-Saxons said mationes for machiones. Thus in gl. R. 62 I found plainly written: Mationes, stanwirthe. Even if they turned the T into a C, it was not aspirated. The very old Cottonian glossary, on p. 137, =400= has indeed Maciones, which it glosses as scylfas, for that is also what they called a structure of beams joined together that masons stood on to raise the walls of the whole building higher. The noun is derived from scylfan, "floors," which occurs in Cædmon 30, 15.

a)   In contrast H.C. Albrecht asserts (in his Materials on a critical History of Freemasonry, First Collection, Hamburg, 1792, p. 103): "Masons who build their wall of bricks, and their chimney, etc., are not English guild mason; they are called brick-layers and are not [stone] masons."

d)   From du Cange's Glossarium.

Massa, massum, masa, masada, [masata, p. 581]: words with the same meaning and origin as mansa and mansus, a certain measure of land or, as some believe, a kind of massing and gathering of possessions and estates, which the Greeks call συϒϰτησιν [synktesis].

Massa is sometimes used in the more restricted sense of house, dwelling. Masus has the same meaning as Massa.   Also Masa. [p. 580] The mill of Megal, and all the Mases, that are there.

Masagius: dwelling, house, habitation. Also

Massagium and Masucagium.

Mesa: in a 1314 Swedish document cited by Johannes Schefferus, in his notes on the Chronicle of the Archbishops of Uppsala, p. 220: From a catch of herring, from every net that has two mesae as a manskut: one mesa. If it has only one mesa: half a mesa. The same as meisa (Carpentier's Glossarium Novum). ^*)

*)   A mesa or meisa is a unit of measure.   The manskut is a particular tax in kind on the catch of fish and other sea animals.

Mesa: a Spanish word, mensa, table.

Mesa: the same as masa.

Mesa: for mansa or mansus.

Mesagarius: a monastic office, a servant entrusted with the care of country estates.

Mesagium: like masagium above.

Mesagium panis: a certain weight of bread. Tabularium Vivariensis Ecclesiae [Archive of the Church of Viviers]: A mesagium of bread, that is five pounds, is delivered daily to every canon.

Mesalis: a measure of grain.

Meseria: that which is exacted for a measure.

Messagium: like messuagium, a building suitable for dwelling.

Masarius: the contractor of a work. Statutes of Asti Coll. 20 ch. 35 p. 69: If anyone has installed a well or has been a contractor for installing a well, he may make a tally and the podestà [lord Mayor] shall be obliged to exact it or have it exacted by himself and his servants according to the contractor's wishes.")   See it in a different meaning in massarius.

Masarum: mansus. See massariticum.

Mascia: dwelling, house with a tract of land. =401= Masellus: from masus, habitation, house. Masagium: dwelling, house.

e)   From Carpentier's Glossarium Novum, Vol. IV.

Mase,   1) troop, company; 2) house, farm.

Matz, farm.

Machonnement, Masonry.

Machonneria, what pertains to stones structure.

Masonier, a kind of husbandman or farmer, who had to pay a cent for what he occupied in house and land.

Massa, also, from it: Maasse and Maaisse, Census, which is perceived from masse or houses.

Masagium, house, also: Even in our Masage. Litt. remiss. an. 1449 m. Reg. 179. Chartophyl. reg. ch. 311.

f)   From Schadeus about the Word: the Maze.

In the Cathedral of Strasbourg (according to the work of Schadeus, p. 47, cited above at p. 239), the following inscription, affixed in 1298, reads: "This is the maze of the overhang" that is, This is the extent of the overhang.   Also, the word die Maße [Mass, measurements] is still common in the expression: "in size" or "to such an extent."

f)   In the Nomothetes mentioned on p. 382. it is noted: Masura terrae, in Domesday.   It is a quantity of ground, etc.

g)   From Scherzii Glossarium Germanicum medii Aevi, Argentor. 1781.

Mas, meal. Anglosaxon maet, met, Gothic mesa. L.Sc. f. 38. — also food-tray, in which one should carry the food to the master, etc.
From Greek μασσω, ματτω [chew, fight], feed, μαζα [mass], puls. Latin massa. Ulph. mats. Anglosaxon maet. Frankish muos. A. muas. Anglian meal Danish mad. Suec.and Isl. mat. Gallic met. Spanish mueso Isl. likewise mes glans unde Germ. mast, maesten.   See Ihre. Maß, banquet. L. Sc. f. 137. during the night gave his princes [rulers] and to all who went there a hearty meal.
Suec. matlag.   Kero mias, mensa.   Anglosaxon myse, messe. Ulph. mesa. Oter. 5, 10. 48. gimazze, dining companions.   Sch. Fr. Serm. SS. Joh. f. 189. Our Lady said there, that her child with his disciples had taken the last meal of his martyrdom, mas. =402=

Maschopey, Merchant Society.   Fr. He necc. El. F. G. II, 14. undoubtedly from the old word mage, kinsman; whence schwerdmagen, [relatives on the father's side]. — The source of the voice becomes truly evident due to the fact that the Gothic mats food, and matskap, a banquet, see dining society noted, and in Icelandic matskapa means to prepare food. Compare Ihre.   The etymon is therefore the same as in the word massenie.   Also, in Swedish mat, in Teutonic maet, in English mate, in Saxon maat denotes a companion, evidently from the same source.

Massenie, Maszeny, for army, forces military, see du Fresne in maisnade. H. Trist. p. 27. you and your Masseny and make the frenchisms, etc. ib. p. 26. and all are Maszenye co-related and in the French fashion, ib. p. 30. and how it came to be about Tristan who here stands with all the [his] maszeney [entourage]. kil. meyssenye, maysinede, maisnide ancient Flandres: family. Pez. follows with massney, maesseney, meßney, meisseine, hofstatt [farmstead], hofgesind [farmhands], derived from Greek Court of the Prince, servitude etc.

Especially convictus [living together], convictio [companionship], convivium [banquet], then societas domestica [domestic company] . . family . . Gall. formerly Meignée . . servants of a military society. see notes to Messeney. — C. b. Fr. f. 4. the court was saddened and all its servants. Ph. M. T. II. p. 12. 214. 221.

Masgenossen, maszgenossen, dinner-guests, or table companions.   Keys. Post. P. III. p. 88. the lord wanted his co-fellows, table-mates or dinner-companions to stay a little longer, etc. Ph. Ioh. f. 49. what of good food to eat one would have since the rich lords, that was a wonder brought to the knight and to the queen who was the dinner-mate; compare Brother and fellow.

Messeney, the same as masseny, maseny, Pez. item Brothers in the Round Table, where from T. sayings p. 245. it offers these words: the gathering of knights — was called the Round Table or Messeney.   Lessing in Ernst and Falk, voce Massonie, messeney, English masony, derives from the word mas, mase, mensa; mas, mase food, banquet; which brings us back to the same thing above.   A creative way rather than what Nicolai, in his essay on the Knights Templar Order etc., alleges from the Latin word massonya, club, which then he changes in code, in order to produce from that: secret society, or a closed society.

Metz, messe measure, maß. Kero mez measurement, measure, Notk. mez, portion.

Metz, metzen to measure, Keys. etc. =403=

h)  Junius' Gothic Glossary mentions:

Mats, esca, food. Joh. 6, 55.

Anglian: meat.   whence perhaps : Maatshap.

Masleide distaste for food or a disease that causes a loathing for all food; — maszleide, Notker Ps. 77, 55. mazleidi Swedish matleda Ihre.

[Maßleidig, disgusted, feeling aversion for food, Pictish: when the stomach is not well, Maßleidigkeit, fasting; figuratively: every disgust. (Frisch German Lexicon.)]

i)   From Skinner's Etymology of the English Language, London 1671.

Mate, from Anlo-Saxon Maca, Gemaca, peer, fellow, Gemaeca, consort, Dutch: Maet, companion, colleague, Franco-Gallic: Macar, comrade. Franciscus Junus. Belg. Maet derives the Dutch word maet from Greek μετα, with; I would rather derive it from AS metan, to find, to meet, for peers easily come together — equals with equals.

k)   From Ihre, Swedish Glossary, Upsala 1769.

Mat, måt: companion, Icelandic has the same word. Gudmundur Andresson, Icelandic Lexicon, p. 160.   Their eru mikler mätar, [They are great friends].   Teutonic: maet Anglian mate, Saxon maat. see Idioticon Hamburgense [Dictionary of the Hamburg Dialect] p. 158. — — Skinner thinks that, with a substitution of t for c, the word may have originated from Anglo-saxon maca, companion. Swedish make Mata: to measure. Ulphilas mitan, Anglo-saxon metan, mæthian, Latin metiri, Greek μετϱειν [metrein], Hebrew madad. II. to estimate. It is also used for things outside commerce, etc. Mat, matsord: estimation. III. to honor, esteem, a semantic shift having occurred from material to social worth.

l)   From Junius Etymologicum linguæ Anglicæ.

Mase Chaucero est Labyrinthus; a place full of intricate turnings and windings.
For it is shapen, as the mase is worought. Ar. 127.
"To passe our time, into this mase we went, —
"Other their wer so mased in her minde —
Moreover, we find in this passage the words: so mased in her minde, from the English noun meaning labyrinth, of which we are now talking about.

m)   In Benson's Vocabulario Anglosaxonico, Oxford 1701, are found the words: metan, to devise, portray, measure; mete-gyrd, measuring stick; metenysse, comparison, measurement; met-fatu, Maße, mete, fitting.

In Chaucer is also found metely, proportioned; =404= as well as mase, Building, so mased so thought out. (See on previous page!)

n)   Some passages from Rosenplut's ^*) poems; such as they are reprinted in the Quarterly magazine for older literature and recent reading, 1783, first Part, p. 106 - 108 and from the Percival of von Eschenbach.

1)   The first passage of Rosenplut is found towards the end of the Book of the World.   He says there:

Will you "[o world]" escape from all hellish snakes
So bite and plead and call and scream
Even to all heavenly masseney [Powers, hosts]; etc.

The other passage closes the saying from Böhmen, and reads as follows:

When the enemy wants to rob us of the soul
So stand by us o eternal father
With your heavenly massaney. etc.

The third passage reads:

And Judas the traitor and a thief
Which God loves them all
And all the evil that the sun shines upon
But only sin is God's enemy
With all his heavenly masaney [hosts]
Now invokes, whether sin is not an evil dragon.

*)   This heraldist and poet lived in the middle of the fifteenth century.   =405=

2)   Excerpt from a treatise in the same Quarterly magazine, 1783, first issue, p. 234 - 239.

In the Percival of von Eschenbach, Bl. 128, in the edition of 1477, is found Tempeleis [Templar-Order] and Massanie very closely associated:

Permission to the rich man
To name all the Templar-Order
People who were there
Who asked on the [there] standing
Ferasio der mere
Did the Massanie come therefrom.

From the Knights of the Round Table, it is said there Bl. 18 b. 19 b. 126 b. 127.

The massanie [Masonry] is of such an art
Inclined to admit in it a villain
Who is very evildoing. —
He brought it into the palace
Because it was the true massanie. — =405=
King Arthur wholeheartedly wooed
To the ways of this massanie — —
The Round Table Order
Was then began there in all haste.

From the knights of König Grahar's Court. Bl. 35 b.

Permission took the young man
To the true prince san
And to all massanie.

And from the Poets of Wartburg Maneß. Samml. Vol. 2. p. 12.

Many beautiful maids now hear several strangers more
As well become more scarce
And also stands there a beautiful massanie [society]
Of person, master clingesere [Member]

But also only of one, who is called Gesel [fellow, member] elsewhere.   Percival Bl. 122.

Conceal that I am here the Master
Know that you are here massanie.

o)   From Nieuw Woordenboek door van Moerbeek, to Leipzig 1787.

Maat f. mass; [measurement], delineation.

Maat, m. comrade, fellow, co-member in an activity, in a business, comrade, partner; those two are great mates, these two are great friends.

Maats, m. plur. fellows, companions, fellow-workers, fellow-comrades.

Maats, adj. Socializing with someone, being a good friend with somebody; komt alle maats, komt alle goêmaats; come, we all want to get along with each other.

Maatschappy, f. society, company; de oostindische maatschappy, the East India Company.

p)   From the Adelung dictionary of High German dialect, second edition.

Messen.   Already in Isidore mezssen; in the Ottfried mezzen, mezen.   Other languages and dialects have, instead of sibilants, their ordinary t, like the Lower Saxon meten, the Danish maade, the Swedish mäta, the Anglosaxon metan, the English to mete, the Ulphilan mitan, the Latin metiri, the Greek μετϱειν [meter], and even the Hebrew madad.   The antiquity of this word makes it uncertain whether it originated from meißen, meiden, mähen [to mow], to cut, Latin metere, so that the determination of the boundary would be characterized first by a cut, =406= or directly from mowing, cut away, thereby expressing the movement associated with measuring, etc.

Matrose … All the sailors of a ship are collectively called the Matschaft [Crew]; see this word.   In Danish Matros, in Franch Matelot.   The first half [of the word] is probably the Low German mat-, a comrade, fellow, see Matschaft.

The Matschaft, plur. in us., a collective noun which is customary only in Low German, in order to designate the fellowship, several persons connected to a common intent, and their relation to each other.   Therefore, in [the dialect of] Lower Saxony and in Dutch, the Matscup, Maskup, Matskuppije, is a trading company; see Mascopey.   Especially in seafaring the entire ship people is understood under the name of the matschaft [crew].   Mat and Matse is a very common word in Low German, to describe a comrade, a fellow, English Mate, Swedish and Icelandic Mat; in the feminine Maatske, which appertains to the plural words of both sexes and so forth, and generally means a compound; see also the High German Gliedmaß [limb].   With an altered final syllable also belongs the Anglo-Saxon Mace, Swedish Make, a comrade, companion, fellow, our [German] Gemahl [husband], and the verb to make, insofar as here it means to join.

The Maskopey, plur. Maskopeyen, only found in the Lower-Saxon language.   Word common in the Trading cities to designate a society, and especially a trading company, which has joined [associated] for both profit and loss.   To make Maskopey, to establish a society, to associate for a particular purpose.   In narrower meaning, and in a disparaging sense, the Maskopey is an association secretly established for the detriment of others.

Note.   In Lower-Saxon Maskuppije, Matskuppije, in Swedish, Matskopie.   It derives from Matschaft, association of several for a common end-purpose, society; Lower-Saxon Maatskup and Maskup.   See Matschaft.

q)   From: de Persidis lingua et genio. Commentationes Phaosophico-Persicae, auctore. Othm. Frank. Norimb. 1809. p. 233.

Mast, fattening — mast — food, oxygala, curdled milk, etc.; masah appetizer, sauce etc.   =407=

Maß, Messen — brmasidn or brmsidn: to search, investigate, touch in order to examine.   Pimudn to measure. Compare mar to measure, number, where we repeat that r and s are also often interchanged in Ungerian-Persian, e.g., mirjdn and misjdin: to suffer harm because of freezing cold.   Hence Metze, measurement.

r)   From Adelung's Mithridates, First Part, p. 163, in the list of those Samscrdam (Sanscrit) words which concord with words of other ancient languages.

Mana, the Mass, measurement.

Mita, measure, measurable; a-mita, immeasurable.   Zend: Meeté, Mate, the measurement, hebrew Mad, the measurement; madad he has measured.   Μετϱειν [metrein], to measure. Dutch meten.

6)   Stellen zur Erläuterung der Abstammung der Worte: Mason, Masonry, Masonei, Messeney u.s.w., und der ursprünglichen und abgeleiteten Bedeutung derselben.

[Zu B.I. S. 145, 4, 5; 110, 3; 118, 146, 5; 326, f., 341; Z. 18, f. 346.]

a)   Aus du Cange's Glossarium.

Macio, Mattio, Machio, Gall. Maçon, Latomus. Isidor, lib. 19. Orig. c. 8. et Papias: Machiones, constructores parietun: machiones dicti a machinis, quibus insistunt propter altitudinem parietum.   Gloss. Saxon. Aelfrici: Mationes: Stanwyrthe. i. e. Lapidum operarii.   Odo Cluniac. in Vita S. Geraldi Com. Aurel. lib. 2. c. 4.   Reversus autem lapicidinos et Mactiones undecunque jussit aggregari.   Ordericus Vitatis I. 6. Ipse cum Macione et maturis necessariisque ministris reliquias in maceria recondidit.
Idem lib. 12.   Accitis itaque artificibus … latomisque cum Macionibus illic ad opus agendum profectus est.   Adhalardus in Statutis Corbeiens. l. 1. c. 1. Mattiones appellat.
Apud S. Aurelian. in Regula ad Monachos c. 19. et in Reg. ad Virgines c. 15. Marciones, perperam, ut par est credere, dicuntur pro Maciones, ubi junguntur carpentariis, seu fabris lignariis.
Vix enim putem Marciones a marculis quibus utuntur latomi, nuncupatos: quod velle videtur vir doctus, cum etiamnum ejusmodi opifices absque littera(r) Maçons appellamus; quin potius deductam vocen Macio a Macerio existimare licet. ^a)
Ugutio: Maceriae dicuntur parietes longi, quibus vineae et alia clauduntur, unde Macerio, maceriarum constructor.   Vide Maceria 3. =399=

a)   Nach dieser Ableitung würde Maceron, nicht aber Maçon, üblich geworden seyn.   H.

Maço, Idem qui Macio. Computus an. 1202. apud D. Brussel t. 2. de Usu feud. p. CLX. "Et pro duobus Maçonibus, et pro duobus fabris, et pro duobus pionariis, etc.

Maçonetus a Gallico Maçon, Latomus. Computum a. 1347. lo. 1. Hist. Dalph. p. 85. Joanne de Barena Maçoneto, Latonio de Gratianopoli … magistris expertis in talibus etc.

Maçonner pro aedificare, domum exstruere, occurrit in Edicto Joann. R. Franc. a. 1356. to. 3. Ordinat. p. 97.

b)   Aus Carpenterii Glossarium novum Tom. II. p. 1106.

Maçonetus, a Gallico Maçon, Latomus; unde Maçonner, pro Aedificare, domum construcre adde: Sed et pro Fabricari, confingere, occurrit apuld Iuvenal. de Ursin. in Hist. Caroli VI. p. 221.   It (le Duc de Bourgogne) fit Maçonner et fabriquer lettres responsives etc.

c) Aus dem erwähnten Law Dictionary, London 1772.

Masons, bricklayers ^a) and other workmen, that use to stand upon scaffolds and such like joynings and closings of boards, when the building groweth higher.   Caementarii, structores.   G. maçons. B. metsers, metselars. D. muurkarll est Caementarius.   Germanis ein mawrer.   It. muratore.   H. murador. Lipsius lib. I. Poliorcet. c. 3. horum opificum denominationem putat desumptam ab illo Machio, cujus meminit Isidorus originum lib. XIX. c. 8; "Machiones, inquit, qui machinis insistunt propter altitudinem parietum."

Ab eodem Machio videri possunt etiam Belgae fecisse metser, metselaer, metselen etc. siquidem constat eos frequenter CH in sibilum asperiorem cummutare; serius tamen ista sibili pinguioris asperitas apud Alamannos potissimum invaluit: nam A. Saxones pro Machiones dicebant Mationes.   Unde et in gl. R. 62. liquido scriptum inveni Mationes, stanwirthe; aut si forte T. illudin C. permutarent, non tamen aspirabant: atque ita perantiquum glossarium Cottonianam pag. 137.   Maciones =400= exponit scylfas nam sic quoque vocabant asserum mutuo sibi colligatorum compagem, cui insistebant caememtarii structurae totius muros altius educturi. Nomine desumto ab illo scylfan, tabulata, quod habet Caedmon. 30, 15.

a)   Dagegen behauptet H. C. Albrecht (in seinen Materialien zu einer kritischen Geschichte der Freimaurerei. 1 Samml. Hamb. 1792, S. 103.): "Ein Mauermann, der seine Wand von Ziegeln, und seinen Schornstein u.s.w., aufführt, sind keine englischen Zunftmaurer; sie heißen brick-layers und gehören nicht zu den Maurern."
*

d)   Aus du Cange's Glossarium.

Massa, massum, masa, masada, [masata, p. 581.] voces ejusdem notionis et originis ac Mansa et Mansus, certus agrorum modus, seu, ut quidann volunt, conglobatio ac collectio quedam possessionum ac praediorum, quam Graeci συϒϰτησιν vocant.

Massa interdum strictius sumitur pro domo mansione.   Masus, eadem notione qua Massa.   Item Masa. [p. 580.]   El moulin de Megal, et tous les Mases, que li en ay.

Masagius, mansio, domus, habitatio. Item

Massagium et Masucagium.

Mesa, Charta Suevica ann. 1314. apud Joann. Scheffer. ad Chronic. Archiepiscop. Upsal. p. 220.   De captura alecum, de qualibet sagena quae habuerit pro maskut duas Mesas unam Mesam: quae vero unam tamtum, dimidiam Mesam.   Idem quod Meisa (Carpenter Gloss. Nov.)

Mesa vox Hispanica, Mensa.

Mesa indem ac Masa

Mesa pro mansa vel mansus

Mesagarius officium monasticum, f. cui praediorum rusticorum cura demandata erat

Mesagium ut supra Masagium.

Mesagium panis, certum panis pondus.   Tabular. Vivar. Eccl. Singulis diebus libratur cuilibet Canonico Mesagium panis id est, quinque librae.

Mesalis mensura frumentaria.

Meseria quod pro mensura exigitur.

Messagium ut Messuagium, domus habitation idonea.

Masarius, alicujus operis conductor.   Statuta Astens. Collat. 20. cap. 35. p. 69.   Si quis aptaverit seu fuerit Masarius ad aptandum putheum possit taleam facere et factam Potestas exigere vel exigi facere per se et suam familiam teneatur ad voluntatem Masarii.   Vide alia notione in Massarius.

Masarum, Mansus.   Vide Massariticum.

Mascia, mansio, domus cum agri portione masellus =401= a masus habitatio, domus masagium mansio, domus.

e)   Aus Carpenteri Glossarium novum, T. IV.

Mase, 1) trouppe, compagnie,   2) maison, metairie.

Matz, metaire.

Machonnement, Maçonnerie.

Machonneria, quidquid ad lapidum structuram pertinet.

Masonier, Espece de colon ou fermier, qui devoit un cens pour ce qu'il occupoit en maison et terres.

Massa, adde: Hinc Maasse et Maaisse, Census, qui ex massis vel domibus percipitur.

Masagium, domus, adde: Nostris etiam Masage.   Litt. remiss. an. 1449 m. Reg. 179. Chartophyl. reg. ch. 311.

f)   Aus Schadeus über das Wort: die Maze.

Im Münster zu Straßburg steht (nach der oben S. 239. erwähnten Schrift des Schadeus, S. 47) folgende im Jahr 1298. angebrachte Inschrift: "Diz ist die Maze deß Überhanges" d. i. Dieß ist das Maaß des Überhanges.   Auch ist das Wort die Maße noch in der Redart üblich: "in der Maße" oder "dermaßen."

f)   In dem S. 382. erwähnten Nomothetes findet sich bemerkt: Masura terrae, in Domesday.   It is a quantity of Ground, cet.

g)   Aus Scherzii Glossarium Germanicum medii Aevi, Argentor. 1781.

Mas, cibus. A. S. maet, met, Goth. mesa. L.Sc. f. 38. — noch schuissel, darin man das mas dem herrn sollte fuirtragen, etc.
Gr. a μασσω, ματτω, pinso, μαζα, puls. Lat. massa. Ulph. mats. A. S. maet. Franc. muos. A. muas. Angl. meal Dan. mad. Suec.et Isl. mat. Gall. met. Hisp. mueso Isl. etiam mes glans unde Germ. mast, maesten.   W. Ihre. Maß, convivium. L. Sc. f. 137. unner eins nahtes ein herlich Masz sinen fuirsten unn allen den gone gab.
Suec. matlag.   Kero mias, mensa.   A. S. myse, messe. Ulph. mesa. Oter. 5, 10. 48. gimazze, commensalis.   Sch. Fr. Serm. SS. Joh. f. 189. unser vrowe sprach da min kint hette gessen mit sinen jungern vor siner martel das iungeste mas. =402= *


Maschopey, societas mercatoria.   Fr. He necc. El. F. G. II, 14. procul dubio a vetere mage, cognatus; unde schwerdmagen, agnati. — Verum aperta fit origo vocis ex eo, quod Gothis mats cibum, matskap convictum s. societatem convivalem notavit, quodque Isl. matskapa cibos praeparare significat. cf. Ihre.   Sic ergo idem etymon quod vocis massenie.   Suecis quoque mat, Teut. maet, Angl. mate. Sax. maat socium notat, f. ex eodem fonte.

Massenie, Maszeny, f. exercitus, copiae militares vid. du Fr. in maisnade. H. Trist. p. 27. ir und uwer Masseny und machent die fuircky, etc. ib. p. 26. und alle sin Maszenye mit gehorne und mit fuirckye, ib. p. 30. unn wie es sich gefiget hat um Tristanden der hie sthad und alle die Maszeney. kil. meyssenye, maysinede, maisnide vet. Flandr. familia. Pez. massney, maesseney, meßney, meisseine, hofstatt, hofgesind, gefolg, geleit ex. gr. Principis aula, famulitium etc.

Proprie convictus, convictio, convivium, dein societas domestica . . familia . . Gall. olim Meignée ..famulitium societas militum. cf. notata ad Messeney. — C. b. Fr. f. 4. der hofe wart betruebet und alle sin Mazzenie. Ph. M. T. II. p. 12. 214. 221.


Masgenossen, maszgenossen, convivae, tw. commensales.   Keys. Post. P. III. p. 88. der herr wollt seinen mitgesellen, tisch - oder Maszgenossen auch etwas zu letz lossen etc. Ph. Ioh. f. 49. was man von guter spisen seit die riche herren sullent haben das wart em wunder dar getragen dem ritter und der Kuinigin die waz der mazgenosse sin. conf. Fr. et Genosz.

Messeney, idem quod masseny, maseny, Pez. item Fr. in rundtafel, ubi ex T. Sprichw. f. 245. affert haec verba: die versammlung der ritter — hieß die Tafelrunde oder Messeney.   Lessingius in Ernst u. Falk vocem Massonie, messeney, Angl. masony, derivat a voce mas, mase, mensa; nos supra a mas, mase cibus, convivium; quod ad idem redit.   Ingeniose magis quam vere Nicolai in Versuch über den Tempelherren-Orden etc. provocat ad Lat. b. massonya, clava, quod dein mutat cum clavibus, ut societatem clavatam inde producat s. eine verschlossene gesellschaft.
Metz, messe mensura, maß. Kero mez mensura, modus, Notk. mez, portio.

Metz, metzen modius, Keys. etc. =403= *

h)  Junii Glossar. Gothicum erwähnt

Mats, esca, cibus. Joh. 6, 55.

Angl. meat.   Unde fortassis Maatshap.

Masleide fastidium, s. morbus et abominans omnem cibum; — maszleide, Notker Ps. 77, 55. mazleidi Suec. matleda Ihre.

[Maßleidig, pertaesus, fastidiosus, Pict. wenn der Magen nicht wohl steht, Maßleidigkeit, inedia; bildlich: jeder Ekel. (Frisch deutsches Lexicon.)] *

i)   Aus Skinner's Etymol. L. Angl. London 1671.

Mate, ab AS. Maca, Gemaca, Aequalis, Socius, Gemaeca, Conjux, Belg. Maet, Socius, Collega, Fr. G. Macar, Sodalis. Fr. Jun. Belg. Maet deflectit à Gr. μετα, Cum, Mallem ab AS. Metan, invenire, occurrere; pares enim paribus facile aggregantur.

k)   Aus Ihre, Glossarium Suiogothicum, Upsaliae 1769.

Mat, Mat, socius, Isl. id. Gudm. Andreae Lex. Isl. p. 160.   Their eru mikler mätar, sunt oppido familiares.   Teut. maet Angl. mate, Sax. maat. v. Idiot. Hamb. p. 158. — — Skinnerus, t. pro c. inducto, vocem oriri potuisse credit ab A. S. maca, socius, Sueth. make mata mensurare.   Ulph. mitan. A. S. metan, maethian. lat. metiri Gr. μετϱειν. Ebr. madad.   II. aestimare, de rebus etiam in commercium non venientibus, etc.   Mat, Matsord, aestimatio.   III. honorare, aestimare, a pretio physico ad civile facta translatione.

l)   Aus Junii Etymologicum linguae Anglicae.

Mase Chaucero est Labyrinthus; a place full of intricate turnings and windings.
For it is shapen, as the mase is worought. Ar. 127.
"To passe our time, into this mase we went, —
"Other their wer so mased in her minde —
Hoc interim in loco videri possunt haec verba: so mased in her minde, ad hanc labyrinthi denominationem anglicam, de qua nunc agimus.

m)   In Benson's Vocabulario Anglosaxonico, Oxford 1701. finden sich die Wörter: metan, erfinden, malen, messen; mete-gyrd, Meßstange; metenysse, Vergleichung, Messung; met-fatu, Maße, mete, passend.

Im Chaucer findet sich auch noch metely, proportionirt; =404= so wie mase, Gebäude, so mased so ausgedacht. (Siehe auf voriger Seite!)

n)   Einige Stellen aus Rosenplut's ^*) Gedichten; sowie sie abgedruckt stehen in der Quartalschrift für ältere Literatur und neuere Lektüre, 1783, erstes Stück, S. 106 - 108. und aus den Eschenbachischen Partzival.   *

1)   Die erste Stelle Rosenplut's findet sich gegen das Ende der Schrift von der Welt.   Er sagt allda:

Wilt du "[o werlt]" entflihen allen hellischen rewtern
So bit und flehe und ruff und schrey
Auch zu aller hymelischen masseney; u.s.w.

Die andere Stelle schließt den Spruch von Böhmen, und lautet so:

Wenn uns der Feind die sele will rauben
So wan uns ewiger Vater bei
Mit deiner himelischen massaney. u.s.w.

Die dritte Stelle heist:

Und Judas der verreter und ein dveb
Die hat got allesampt lieb
Und alles das bos das die sunn vberscheynt
One alleine den sunden ist got veind
Mit aller seiner himlischen masaney
Nu brufft ob sunde nicht ein boser wurm sey.

*)   Dieser Heraldiker und Dichter lebte in der Mitte des funfzehnten Jahrhunderts.   =405=

2)   Auszug aus einer Abhandlung in derselben Quartalschrift 1783, erstes Stück, S. 234 - 239.

Im Eschenbachischen Partzival Bl. 128, in der Ausgabe von 1477, findet sich Tempeleis und Massanie sehr nah beisammen:

Urlaub zu dem reichen Mann
Namen all die Tempeleis
Leute die sie da funden
Die fragte an der stunden
Ferasio der mere
War die Massanie komen were.

Von den Rittern der Tafelrunde heißt es daselbst Bl. 18 b. 19 b. 126 b. 127.

Die massanie ist sölcher art
Genahete ir ein vilan
Das wer sere missetan. —
Er furte ihn hin in den palas
Da die werde massanie was. —   =405=
Artus warb herzenleiche
Zu der massanie diese fart —
Der tafelrunder orden
Ward da begangen an allen has.

Von den Rittern an König Grahar's Hofe Bl. 35 b.

Urlaub nam der junge man
Zu den getreuen Fürsten san
Und zu aller massanie.

Und von den Dichtern zu Wartburg. Maneß. Samml. Th. 2. S. 12.

Vil schöne megde nu hörent fremde mere
Darzu werder knappen me
Und ouch dabi ein schöne massanie ste
In persent ahte meister clingesere

Aber auch von einem allein, der anderwärts Gesel genannt wird.   Partzival Bl. 122.

Verschweig das ich hier herre sei
Das du hier massanie seiß.

o)   Aus Nieuw Woordenboek door van Moerbeek, to Leipzig 1787.

Maat f. Maß, Entwurf.

Maat, m. Geselle, Mitgeselle in einer That, in einer Arbeit, Kamerad, Compagnon; die twee zyn grote maats, diese beide sind große Freunde.

Maats, m. plur. Gesellen, Gäste, Handwerkgesellen, Mitgenossen.

Maats, adj. gesellig met iemand maaks zyn mit Jemand gut Freund seyn; komt alle maats, komt alle goêmaats, kommt wir wollen uns miteinander vertragen.

Maatschappy, f. Gesellschaft, Compagnie; de oostindische maatschappy, die ostindische Compagnie. *

p)   Aus dem Adelung'schen Wörterbuche der hochdeutschen Mundart, zweite Ausgabe.

Messen.   Schon im Isidor mezssen; bei dem Ottfried mezzen, mezen.   Andere Sprachen und Mundarten haben, statt des Zischlautes, ihr gewöhnliches t, wie das Niedersächsische meten, das Dän. maade, das Schwed. mäta, das Angels. metan, das Engl. to mete, das Ulphilasche mitan, das Lateinische metiri, das Griech. μετϱειν, und selbst das Hebr. madad.   Das hohe Alter diedes Wortes macht es ungewiß, ob es von meißen, meiden, mähen, schneiden, abstammet, Lat. metere, so Daß zunächst die Bestimmung der Grenze durch einen Schnitt =406= dadurch bezeichnet würde, oder unmittelbar von mähen, sich bewegen, so daß dadurch die mit dem Messen verbundne Bewegung ausgedrücktwird, u.s.w.

Matrose … Die sämtlichen Matrosen eines Schiffes werden zusammengenommen die Matschaft genannt; siehe dieses Wort. — Im Dän. Matros, im Franz. Matelot.   Die erste Hälfte ist vermuthlich das niederdeutsche mat, ein Kamerad, Gesell, s. Matschaft.

Die Matschaft, plur. in us. ein nur im Niederdeutschen übliches Collectivum, um die Kameradschaft, mehre zu einer gemeinsamen Absicht verbundne Personen, und deren Verhältniß gegen einander, zu bezeichnen.   Daher ist im Niedersächsischen und Holländischen die Matscup, Maskup, Matskuppije, eine Handelsgesellschaft, s. Mascopey.   Besonders wird in der Seefahrt das gesammte Schiffvolk unter dem Namen der Matschaft begriffen.   Mat und Matse ist ein im Niederdeutschen sehr übliches Wort, einen Kameraden, Gesellen, zu bezeichnen, Engl. Mate, Schwed. und Isländ. Mat, Mat, im weiblichen Geschlechte Maatske, welches zu dem zahlreichen Geschlechte der Wörter mit mischen u.s.f. gehört, und überhaupt eine Verbindung bedeutet, s. auch das hochdeutsche Gliedmaß.   Mit veränderter Endsilbe gehöret auch das angelsächsische Mace, schwed. Make, ein Kamerad, Gesell, Genoß, unser Gemahl, und das Zeitwort machen, sofern es verbinden bedeutet, hieher.

Die Maskopey, plur. die - en, ein nur in den Niedersächs. Handelstädten übliches Wort, um eine Gesellschaft, und besonders eine Handelgesellschaft, zu bezeichnen, welche sich zu gleichem Gewinn und Verluste verbunden hat.   Maskopey machen, eine Gesellschaft errichten, sich zu einem gewissen Endzwecke verbinden.   In engerer Bedeutung, und verächtlichen Verstande, ist die Maskopey eine zum Schaden Anderer heimlich errichtete Verbindung.

Anm.   Im Niedersächsischen Maskuppije, Matskuppije, im Schwed. Matskopie.   Es stammet von Matschaft, Verbindung Mehrer zu einem gemeinschaftlichen Endzwecke, Gesellschaft, ab; Nieders. Maatskup und Maskup.   S. Matschaft.

q)   Aus: de Persidis linguâ et Genio.   Commentationes Phaosophico-Persicae, auctore. Othm. Frank. Norimb. 1809. p. 233.

Mast, mästen — mast — cibus, oxygala, lac coagulatum, cet,; masah pulpamentum, condimentum cet.   =407=

Maß, Messen — brmasidn oder brmsidn scrutari, inquirere, palpare explorandi ergo.   Pimudn mensurare, metiri. Conf. mar mensura, numerus, ubi repetimus r et s etiam in Ung. Persica saepius commutari, e. g. mirjdn et misjdin gelu noxam pati.   Hinc Metze mensura.

r)   Aus Adelung's Mithridates, Erster Theil S. 163, in dem Verzeichnisse derjenigen Samscrdam - (Sanscrit-) Wörter, welche mit Wörtern anderer alten Sprachen übereinkommen.

Mana, das Maß, Mensura.

Mita, messen, meßbar; a-mita, unermeßlich.   Zend: Meeté, Mate, das Maaß, hebr. Mad, das Maaß; madad er hat gemessen.   Μετϱειν, metiri. Nied. meten.

s)   From the Gentleman's Magazine. For the Year 1733. Vol. III. p. 68. sq. ^a)

Grubstreet Journal, Febr. 8. No. 163.

Of the Free-Masons. ^b)

Mr. Bavius,

Translation of this article ^a)

About the Freemasons

FIRST, I suppose this Fraternity might as well be called a Society of Carpenters, or Rat-catchers, as Masons.   For, though they assume the real Art, as well as Name of Masonry; and join with themselves all the antient Architects, Masons, Geometricians, etc. since Adam; and amuse the World with their Squares, Angles, etc. yet we may attribute this Gallimawfry to the Restorer of the Society; of whom may be said,

— He could coin or counterfeit
New Words with little or no Wit;
Words so debas'd and hard, no Stone
Was hard enough to touch them on.
HUDIBRAS.

And this Reason for propagating this Jargon might be, that the great Arcanum should be thought congruous to the Title of the Club, as in his Days it stood corrupted; for so it will appear by my Argument to prove, That the Masons are no Masons.   =408=

A learned Brother in a late prologue, addressing imself to this mysterious Science, says,

The Use of Accents from thy Aid is thrown,
Thou form'st a silent Language of thy own;
Disdain'st that Records should contain thy Art,
And only liv'st within the faithful Heart.

This Doctrine [this teaching] is also register'd in their Constitution Books.   But Masonry hath been often publickly handled, explained, and commented upon by Antients and Moderns [Masons]. ^b)  If so, how can this be the Art, that is thus secret in the Breasts of the Members of the modern Lodges?
In the next Place, There are in the Mason's Society a great Number of Brethren not quite Euclidical enough to comprehend an intricate mathematical Demonstration, or even a Geometrieal Definition.   Neither does it appear, that they are taught in the Lodge to Hew, Square, Mouldstone, lay a Level, or raise a perpendicular.   How then are they Masons?
Lastly, If the Art of Masonry be really and truly vested among them, why then do the Brethren, like some of the Grubs, build nothing but Castles in the Air"?
Let us now consider, whence the Word Mason, als applied to this Club, may be corrupted.   They will scarce thank me for acknowledging, that such a strange Society may be as old as Chaucer, in whose Days the word Mase was used to signify a Whim, or Fancy; as says that laborious Antiquary Mr. Thomas Herne, and that as laborious Philologos N. Bailey.   What then could be more natural, than to distinguish a Society by the Name of a Whim, or, in Chaucer's Language, a Mase, which hath so many peculiar Whimsical Oddities!   Mason must therefore be a Corruption of this Mase.   In Devonshire they still call a Person whom they imagine to be mad, a Mase or Maze Man or Woman.   Some wicked Persons, indeed, would derive this Name from the Popish Mass; but this I disallow, because so many zealous Protestants, nay even Jews, the constant Enemies to Transubstantiation, ^(a) are accepted Brethren.

Your affectionate Brother A. H.

a)   I borrowed this essay from Bro. Moßdorf's literary collection.   Krause

b)   In the Index to the Essays is found the heading: "Free-Masons, not: Masons. 68."

a)   I have tried to reproduce in the translation the awkwardness of the original.   Krause

b)   The author takes aim here at the large number of masonic writings which the dispute, the jealousy, and the resentment of the so-called old and new masons (of the Antient and Modern Masons) brought forth, and to whom, though, we owe the most important explanations of the history of masonry, =410= and of the history and peculiarities of the two major masonry parties in the British Isles in particular.   These include: The Three distinct Knocks; Ahiman Rezon; The Grand Mystery of Free-Masons Discover'd; Prichard's Masonry dissected; and the defense of the Grand Lodge of the English Moderns against that, in Preston's Illustrations of Masonry, ed. 1786 and 1797, and many other writings.   Krause

(a)     Since the Transubstantiation is a distinguishing principal doctrine of the Catholic Church, is therefore expressly renounced in Test-oath (see p. 378, note d!). Hence the above expression. =411=   Krause

s)   Aus dem Gentleman's Magazine. For the Year 1733. Vol. III. p. 68. sq. ^a)

Grubstreet Journal, Febr. 8. No. 163.

Of the Free-Masons. ^b)

Mr. Bavius,

=409=

Übersetzung dieses Aufsatzes. ^a)

Von den Freimaurern.

"Zuerst vermuthe ich, diese Gesellschaft möchte eben so gut eine Gesellschaft Zimmerleute, oder Rattenfänger, als Maurer, genannt werden.  Denn ob sie sich wohl die wirkliche (ausübende) Kunst, so wie den Namen, der Maurerei beilegen; und alle alte Architekten, Maurer, Geometer u.s.w. seit Adam in die Reihe der Ihrigen stellen; auch der Welt ihre Winkelmaaße, Winkel u.s.w. zum Besten geben; so können wir doch dieses (aufgewärmte) Ragout dem Wiederhersteller der Gesellschaft, von welchem man sagen mag,
Mit wenig oder keinem Witze
Einschwärzt er oder prägt er neue Worte,
So niedrig und so handfest, daß kein Stein
Wär' hart genug, an sie zu rühren.
Hudibras."

"Die Ursache, eine so unpassende (ungereimte) Redweise (Jargon) fortzupflanzen, mag wohl seyn, daß das große Arkanum dem Titel des Klubs, so wie er damals im Zustande der Verderbthei war, anpassend erscheinen sollte; denn so will es mir aus einem Grunde vorkommen, wodurch ich beweisen kann, daß die Maurer keine Maurer sind."

"Ein gelehrter Bruder sagt in einem ohnlängst bekannt gewordnen Prolog, indem er die geheimnisvolle Wissenschaft anredet:
Du streitest nie mit schöner Rede Waffen,
Seit Du die eigne stille Sprache Dir geschaffen;
Verschmähst die Kunst, in Schriften kund zu geben,
Und willst allein in treuen Herzen leben."

"Diese Doktrin (diese Lehre) ist auch förmlich in ihren Konstitutionbüchern ausgesprochen (einregistrirt).   Dennoch ist die Maurerei oft vor dem Publikum von den Alten und den Modernen (Maurern) abgehandelt, erklärt und erläutert worden. ^b)   Wenn Dem so ist, wie kam Dieß die =410= Kunst seyn, welche so geheim in der Brust der Mitglieder der modernen Logen verwahrt wird?"

"Zunächst sind unter den Maurern eine große Anzahl Brüder, die nicht so ganz Euklidisch genug sind, um eine verwickelte mathematische Demonstration, oder auch nur eine geometrische Definition, zu durchschauen.   Auch will nicht verlauten, daß sie in der Loge gelehrt werden, Steine winkelrecht zu hauen, zu formen, eine wasserrechte oder wagrechte Linie zn errichten.   Wie können sie also Maurer seyn?   Schlüßlich, würde die Kunst der Maurerei unter ihnen reel und recht betrieben, warum bauen denn die Brüder, wie Einige von den Grüblern, Nichts, als Schlösser in die Luft?"

"Laßt uns nun betrachten, woher das Wort Maurer, so fern es auf diesen Klub angewandt wird, diese verderbte Bedeutung erhalten konnte!   Man wird mir kaum dafür danken, wenn ich anerkenne, daß eine so befremdende (seltsame) Gesellschaft so alt seyn könne, als Chaucer, zu dessen Zeiten das Wort Mase gebraucht wurde, um eine Grillle oder Einbildung (Träumerei) zu bezeichnen; wie der mühsame Antiquar Herr Thomas Hearne, und der eben so mühsame Philologus N. Bailey, sagen.   Was konnte also natürlicher seyn, als durch den Namen einer Grille, oder, in Chaucer's Sprache, einer Mase, eine Gesellschaft auszuzeichnen, welche so viele ihr eigene grillenhafte Seltsamkeiten hat!   Mason (Maurer) muß also eine unächte Ableitung von diesem Mase seyn.   In Devonshire nennt man noch jetzt eine Person, die für verrückt (wahnsinnig) gehalten wird, einen Mase-Man (Grillenmann) oder Mase-Woman (Grillenfrau).   Einige lose Leute (Spasmacher) wollten sogar dieses Wort von der papistischen Messe herleiten; ich kann ihnen aber nicht Beifall geben, da so viele eifrige Protestanten, ja sogar Juden, die ewigen Feinde der Transsubstantiation, ^(a) aufgenommene Brüder sind.

Euer wohlgeneigter Bruder A. H."

a)   Diesen Aufsatz habe ich aus Br. Moßdorf's literarischer Sammlung entlehnt.   H.

b)   In dem Index to the Essays ist die Rubrik: "Free-Masons, no Masons. 68."

a)   Ich habe mich bemüht, das Unbeholfene des Originals in der Übersetzung wiederzugeben.   H.

b)   Der Verfasser zielt hier auf die große Anzahl von Maurerschriften, welche der Streit, die Eifersucht und die Mißgunst der sogenannten alten und neuen Maurer (of the Masons antient and modern) hervorgebracht hat, und denen wir allerdings die wichtigsten Aufklärungen über die Geschichte der Maurerei =410= überhaupt, und über die Geschichte und das Eigenthümliche der beiden maurerischen Hauptparteien in den britischen Inseln insbesondere, verdanken.   Hieher gehören: the three distinct knocks; Ahiman Rezon; the grand Mystery of Free-Masons disover'd; Prichard's Masonry dissected; und die Vertheidigung der NE. Großloge dagegen, Preston's Illustrations of Masonry, ed. 1786. und 1797., und viele andere Schriften.   H.

(a)     Da die Transsubstantiation eine unterscheidende Hauptlehre der katholischen Kirche ist, so wird sie in dem Testeide =411= (Siehe S. 378, d!) ausdrücklich abgeschworen.   Daher obiger Ausdruck.   H.
*

7)   Some passages about the basic meaning of the words: magister caementariorum, magister operis (maitre de l'Oeuvre), operarius, Logia, Master, Alderman, Warden, Fellow, servant, Masons, Masonhall.

[To Vol. I. pp. 146, 6; 326, 363; about Lodge 422. to Q. 81, II, 28, 246, 334, the note at p. 133.]

a)   From Du Cange.

Magister (p. 315) caementariorum [master of masons]: the person who was in charge of masons and supervised the restoration of buildings.   St William's The constitutions of Hirsau, book 1 ch. 22: For the sign of the master of masons, after making the general sign, put one fist on top of the other in turns, as if imitating people building a wall.

Magister lapidum [master of stones] Mason: master of mason. Statutes of Arles MSS, art. 132: Let three men be chosen, of whom one should be a master of stones, and let disputes regarding walls and roof slopes be settled by their judgement and inquiry.   Statutes of Marseilles, book 1 ch. 3: (a similar regulation.)

Magister qui facit les sots [master of les sots, of fools]: the head of a humor company. In a 1340 document from Limousin in Reg. 72. Chartoph. reg. ch. 556: Likewise, two sextaries of rental grain with relief, which the son-in-law of the master of les sots owes on account of a certain vineyard.

Magister operis (p. 321) or operarum [master of the work or works]: [in the vernacular maître de l'œuvre, the person responsible for managing public works. It was also a monastic function, as we learn from a 1347 document in vol. 2 of the History of Mainz, p. 769: Honest and religious men … having been convened together and assembled … Herbord the master of the work.   See Operarius!

Operarius: a title in colleges of canons and in monasteries, the person responsible for managing public works, in the vernacular maistre de l'œuvre.   Opera Ecclesiae [works of the Church] in a document from Isarn Bishop of Toulouse, cited by Catel. St Boniface Archbishop of Mainz, letter 17: Stirme shall be in the kitchen. Bernard shall be the work master and build your houses when needed.   A statute for the church of Cahors in the History of the Bishops of Cahors, number 118: We command that there henceforth be a work master in the church =412= of Cahors who shall manage the good works loyally and seek the means to do as has hitherto been the custom.   And further down: We decree that … the prebends of the archdeacon … of the sexton, of the precentor, of the work master and of the schoolmaster be sacerdotal. [Add the bull of Pope Innocent VIII in the continuation of the Great Roman Bullarium, p. 288 col. 1, the 1307 document in vol. 2 of the Histoire du Dauphiné p. 133 col. 1, The Miracles of Blessed Ramon Llull) vol. 5 June p. 679. Rector or work master of the building in a 1406 document in the continuation of the Bullarium Romanum p. 230 col. 1.]

Operarum magister occurs in Brouwer, Antiquities of Fulda, book 2 ch. 10.   Magister operis in the Old Customs of the Abbey of Fleury, p. 392.   The will of William Son of Sybille Lord of Montpellier in Gariel, p. 151: I leave for the work of the church of Valmagne 58 Mauguio shillings, etc.   In our language l'Œuvre [the Work]. See vol. 7 of d'Archery's Gleanings pp. 268-274, vol. 9 p. 141 and vol. 13 pp. 509-510; Rocco Pirri on the Archbishop of Messina p. 387; Molanus, De Canonicis [On Canons] book 2 ch. 24; and Van Haeften, Disquisitiones Monasticae [Monastic Inquiries] book 9 tract. 3 disq. 1 and 2. See Decanus operis. Our kings also had their operarios [work masters]. Einhard, On the Translation of the Holy Martyrs Marcellus and Peter book 4 ch. 8: Gerward, the librarian of the palace, whom the king had at that time also entrusted with the care of palace works and buildings.   So did Persian kings. Sozomen, book 2 ch. 11:   Πόσιϰης, ός παντων ήϱξε των τό βασιλεως τεχνιτών. [Pousikes, who supervised all the king's artisans.]

Rector or leader or work master of the Works.   Our kings also had their operarips [work masters]. (Here are certainly found 50 very interesting Citations, for further investigation.)

Logia, Logea, Lotgia [lodge]: a small house, an extension to a house, in Gallic loge.   Universal Breton Dictionary: Log, Gallic Loge, hut, cottage.   Greek-Latin gloss from Cod. MS. Reg. 85: Στοα: Porch, lodge, shed. — Merchants' booths where they display their goods for sale, especially in markets, are also called by that name. ^a) (Masons' lodges are not mentioned.   Krause.)

a)   Logia, a little house, lodge or cottage Monasticom Anglicanum I, p. 100. =413=. (See a new Law-Dictionary, the 5th Edition by Ruffead and Morgan, London 1772) Krause.

7)   Einige Stellen über die Grundbedeutung der Wörter: magister caementariorum, magister operis (maitre de l' Oeuvre), operarius, Logia, Master, Alderman, Warden, Fellow, servant, Masons, Masonhall.

[Zu B. I. S. 146, 6; 326, 363; über Loge 422. zu Fr. 81, II, 28, 246, 334, 133 die Note.]

a)   Aus Du Cange.

Magister (p. 315) caementariorum, qui caementariis praeerat atque aedificia reparanda curabat.   S. Willhelmi constit. Hirsaug. lib. 1. cap. 22. Pro signo magistri caementariorum, praemisso generali pugnum super pugnum pone vicissim quasi simules consruentes murum.

Magister lapidum, Caementarius, Maitre Maçon.   Statuta Arelat Mss. art. 132.   "Eligantur tres viri, quorum unus sit magister Lapidum, quorun arbitrio et cognitione diffiniantur lites parietum et stillicidiorun."   Statuta Massil. lib. 1. cap. 3. (eine ähnliche Verordnung.)

Magister qui facit les sots, Joculariae societatis eaput.   Charta offic. Lemovic. an. 1340. in Reg. 72.   Chartoph. reg. ch. 556.   Item duos sextarios frumenti censualis cum accaptamento, quos debet gener Magistri qui facit les Sots, ratione cuiusdam vineae.

Magister operis (p. 321.) vel operarum [vulgo maitre de l' Oeuvre, cui operibus publicis vacare incumbit.   Erat etiam officium monasticum, ut ex Charta an. 1347. tom. 2. Rer. Mogunt. p. 769. discimus: "Convocatis et congregatis … honestis et religiosis viris … Herbor ordo Magistro operis]   Vide Operarius!

Operarius.   Dignitas in collegiis Canonicorum et Monasteriis, cui operibus publicis vacare incumbit, vulgo Maistre de l'oeuvre.   Opera Ecclesiae, in charta Isarni Episcopi Tolosani apud Catellum. S. Bonifac. Archiep. Mogunt. Epist. 17.   Stirme in coquina sit: Bernhardus Operarius sit, et aedificet domunculas vestras, ubi opus sit.   Statutun pro Eccles. Cadurc., in Hist. Episc. Cadurc. n. 118.   Ordinamus ut sit Operarius de caetero in Ecclesia, =412= Cadurcensi, qui bona operis procuret fideliter, et requirat unde faciat quod hactenus fieri consuevit.   Et mox. Statuimus ut … praebendae Archidiaconi … Sacristae, Cantoris, Operarii, ac Magistri Scholarum sint Sacerdotales.   [Adde Bullam Innocentii VIII. PP. in Continuatione M. Bullarii Rom. p. 288. col. 1. Chartam an. 1307. to. 2. Hist. Dalphin. p. 133. col. 1. Miracula B. Raymundi Lulli to. 5. Junii p. 679. Rector seu Operarius fabricate, in Charta a. 1406. Continuatione Bullarii Rom. p. 230. col. 1.]

Operarum magister, Browero lib. 2. Antiq. Fuld. cap. 10. dicitur.   Magister Operis, in vett. Consuetud. Floriacensis Monast. p. 392.   Testamentum Guillelmi filii Sibyllae.   D. Montispessulani apud Gariellum p. 151.   Dimitto Operi Ecclesiae Vallis - magnae 58. solidos Melgorienses, etc.   Nostris l' Oeuvre.   Vide to 7. Spicilegii Acheriani p. 268. 274. tom. 9. p. 141. et tom. 13. p. 509. 510.   Rocchum Pirrum in Archiep. Messan. p. 387. Molanum lib. 2. de Canon. c. 24. et Haëftenum lib. 9. Disquisit. Monast. tract. 3. disq. 1. 2.   Vide Decanus operis.   Habebant etiam Reges nostri suos Operarios.   Einhardus lib. 4. de translat. SS. Martyr. Marcell. et Petri. cap. 8.   Gerwardus Palatii Bibliothecarius, cui tunc temporis etiam Palatinorum Operum ac structurarum a Rege cura commissa erat.   Sed et Persarum Reges.   Sozomenus lib. 2. cap. 11.   Πόσιϰης, ός παντων ήϱξε των τό βασιλεως τεχνιτών.

Rector seu operarius fabricate.   Habebant etiam reges nostri suos operarios.   (Hier stehen gewiß 50 sehr interessante Citate, für die weitere Untersuchung.)

Logia, Logea, Lotgia, Aedicula, aedium appendix, Gallis Loge.   Catholicon Armoricum: Log, Gall Loge, tugurium magale, cabana.   Gloss. Graec. Lat. ex Cod. M. Reg. 85. Στοα, porticus, Logia, testudo. — Ita etiam appellantur apothecae mercatorum, ubi merces suas venum exponunt, maxime in nundinis." ^a)   (De logiis coementariorum nulla fit mentio.   H.)

a)   Logia, a little house, lodge or cottage Monast. Angl. I, =413= p. 100. (Vide a new Law-Dictionary, the 5th Ed. by Ruffead and Morgan, London 1772) H.

b)   From the Nomolexicon or a Law dictionary by Blount, London 1670.

Master (magister) Signifies in general a governor, teacher, etc. And also in many cases an officer. =413=

c)   From the Law-Dictionary, 1772.

Alderman (Saxon: ealderman, Latin: aldermannus) has the same signification in general as senator, or senior: but at this day, and long since, those are called aldermen, who are associates to the civil magistrate of a city or town corporate, etc.

d)   From the Nomolexicon, by Blount, 1670.

Warden, (Gardianus, French: Gardin)   Is he that hat in the keeping or charge of many persons or things by office, as the wardens of the fellowships or companies in London.

Fellow, a comrade, an inseparable life companion; from Anglo-saxon pe, [faith/loyalty/promise] and lag, [bound]. This is what Spelman tells us under Felagus. There is also found that a fellow-craftsman in English means a servant, not a fellow.

b)   Aus Nomolexicon or a Law dictionary by Blount, London 1670.

Master (magister) Signifies in general a governor, teacher, etc. And also in many cases an officer. =413=

c)   Aus dem Law-Dictionary, 1772.

Alderman (Sax. ealderman, Lat. aldermannus) has the same signification in general as senator, or senior: but at this day, and long since, those are called aldermen, who are associates to the civil magistrate of a city or town corporate, etc.

d)   Aus Nomolexicon, by Blount, 1670.

Warden, (Gardianus, Fr. Gardin)   Is he that hat in the keeping or charge of many persons or things by office, as the wardens of the fellowships or companies in London.

Fellow, Socius, individuus vitae comes, felagus ab A. S. p. e., fides et lag. ligatus.   Haec nob. Speelmann in Fellagus.
Ebendaselbst findet man, daß ein Handwerkgesell im Englischen a servant, nicht fellow, heist.

e)   From Londinopolis by Howel, London 1657. p. 44.

(For explanation of the coat of arms of the masons guild, on the third copperplate of our first volume, Fig. III.)

(The Company of Tylers and Brick-layers, though very ancient, yet were they not made a Corporation, till the 10th of Queen Eliz.   Their Arms, azure a chevron, or between a Flower-de-lices or in chief, 'twixt two gads of Steel of the second.)   The Company of Masons, otherwise call'd Free-Masons, were us'd to be a loving Brotherhood for many ages; yet were they not regulated to a Society, til Hen. 4; their arms sable, on a chevron between 3. Castles argent, a pair of Compasses of the first.

g)   [Same place p. 73.]   Some smal distance from thence is the Merchant-Taylors Hall (and fancy-goods Merchands), pertaining to the Guild and Fraternity of saint John Baptist, time out of mind called of Taylors and Linnen Armourers of London, etc.   Then it is further told. — "Eduard I had already validated this society, and decreed that they should stand under an elective Governor, or Master, and Warden; therefore they gathered in the year 1300 on John the Baptist's day, and elected Henry de Ryall to their Pilgrim, that is, to their Master, and the four Wardens were called Purveyers of Alms (now Quartredge) They received their coat of arms from Clarentiaux.   Afterwards, King Henry VII himself was a brother of this brotherhood, just as several other kings before him had been, for example, Richard III, Edward IV, Henry VI, Henry V, Henry IV and Richard II. *

e)   Aus Londinopolis by Howel, London 1657. p. 44.

(Zu Erklärung des Wappens der Maurerzunft, auf der dritten Kupfertafel unseres ersten Bandes, Fig. III.)

"Die Kompagnie der Maurer, sonst auch Freimaurer genannt, war seit mehren Menschenaltern eine liebevolle Brüderschaft; doch waren sie bis zu der Regierung Heinrich's IV. noch keine eingerichtete Gesellschaft; ihr Wappen: zwei Balken eines Hauses zwischen drei silberweisen Schlössern auf schwarzem Grunde, einen Zirkel auf ersteren."

"In geringer Entfernung davon ist der Gewandschneider" =414= (und Galanteriehändler) "Halle" (Herberge), "welche zu der Guilde und Brüderschaft des heiligen Johannes des Täufers, die seit undenklichen Zeiten die Guilde der Tuch - und Leinwand - Schneider von London genannt wird."   Dann wird weiter erzählt. — "Eduard I. schon bestätigte diese Gesellschaft, und verordnete, daß sie unter einem selbgewählten Governour, oder Meister, und Wardens stehen sollten; daher sie sich im Jahr 1300 an Johannes des Täufers Geburttage versammelten, und Henry de Ryall zu ihren Pilgrim, das ist, zu ihrem Meister, wählten, und die vier Wardens wurden Purveyers of Alms (jezt Quartredge) genannt.  Ihr Wappen erhielten sie von Clarentiaux.   Nachher war König Heinrich VII. selbst ein Bruder dieser Bruderschaft, so wie verschiedene andere Könige vor ihm es gewesen waren, z. B. Richard III, Edward IV, Heinrich VI, Heinrich V, Heinrich IV und Richard II.

8)   Some passages from old contracts concluded with builders (Masons), which Bro. Feßler mentions, and partly cites in his Critical History.

[Compare also here Vol. II, pp. 221, 222!]

a)   According to Gattula Cajetan's, Historia Abbatiae Cassinensis, Venice 1733. P. II. p. 545, the Abbot Peter of the Monastery on Mount Cassino near Rome, in 1349 concluded the following Contract:

"On the 29th day of August, 1300, in the Indenture, in the presence of the aforesaid lord of Cassino in the City, with the presence in his buildings of Master Giovanni Moregia of Milan, chief master, as well as Jean of Rheims from France, Ugolin of Flanders, his brother Jan and Giovanni de Comes, companions of Master Giovanni, the said Master Giovanni and his companions promised the same Lord Abbot, who was solemnly and legitimately demanding it for himself and the monastery and community of Cassino, to make and build the roof of the whole church of Cassino following the same design as the roof of the Lateran church in the City, =415= with both timber and vault as well as a roofing of lead or other tiles according to the wishes of the same Lord Abbot. Furthermore, they promised to paint the vault, or to have it painted, in the manner and design of the said Lateran church, and to complete the church and roof without any defect. In the event that any defect appeared in their craftsmanship, they promised to fix it or to pay damages according to the judgement of experienced masters of the craft, etc. Moreover, the said Master Giovanni and his companions above listed promised to make the choir of the church with two rows of seats, one high and the other low and adorned and carved with leaves and other designs, as is more plainly contained in certain documents given to the same Lord by Master Giovanni and his companions, etc. In addition, the said Master Giovanni promised and agreed to give Master Bartolomeo of Florence and his students a suitable salary and to receive them into the masters' chamber where they can meet, etc."

Another contract of the same abbot from the same year, there also at p. 550 — — Master Sisto da Alatri, for himself and his brother Antonio, Tuzio and Cola di Tuzio da Piperno, Nicola di Alessandro and Colella di Giovanni Sisto, and Sisto di Giacomo da Alatri, promised and agreed, following the undertaking and demand of the same Lord Abbot, to contribute to the construction of the church of Cassino by carving stones and columns for the cloister legally and loyally as good and law-worthy ^a) masters ought to do, and that they shall work on the carving of stones less than three hours into the night, etc.

a)   Good men and true.   See p. 24!   Krause *

b)   Two Contracts of the fourteenth century between Richard II. Kings of England and several Masons.

[From Rymer's Foedera, Conventiones, Litterae et Acta publica, Hagae Comitum, 1740. Tomo III. P. IV. p. 104. ff.]

1)   Anno Domini 1395. Of the restoration work of the Westminster Hall.

[VII. An. 18. R. 2. by the Cleric. Pell.]

This Indenture - entered into by our Lord the King on the one hand, and Richard Washbourn and Johan Swalwe Masons on the other, — Witnesseth that the said Masons have undertaken to do, well and faithfully, the whole Table des Mures of the Great Hall in the Palace of Westminster, on both sides, — Which table will rise above the old wall with two benches along the said wall, — where the fathers of Reigate seat, and there the work shall be to put slabs of Marble in order to reinforce said Table, =416= — and they shall reinforce the highest course of said table, on both sides, well and suitably with lynel [lintels?], — And shall make the said Table, according to the design in form and shape, made to the advice of Master Henri Zeneley, and delivered to said Masons by Watkin Waldon his Warden, — And said Masons shall receive twelve deniers for each bench along the said wall, when completed. — And the said Masons have also undertaken to make twenty and six Souses [baldachins?] of Marble in the said Hall, — And they shall clean the wall, in order to build the said Souses, and their own expenses, — And they shall place the said Souses, well and properly, each one in his place,   and each Souse shall be carved, according to the purport of a Patron, as indicated by the Treasurer. — They shall complete each Spoundre, where the fathers of Reigate seat, for each Souse, with an Arch above it, — Taking for each Souse so made, upon the approval of the said Master Henry and his Wardein Watkyn, twenty Souls. [pennies]. — And our said Lord the king will provide all matters necessary and materials for the said works (that is to say) stones, lime, sand, scaffold, gynnes [hoists or cranes], and whatever other material, for the manual work and instruments for the Masons to work in their Art. — And, if any pillar needs be taken down, this will be at the expense of our Lord the King. — And our Lord the king will also provide lodging for the said Masons and their companions, for all the time that they will be occupied in all the said works. — And the aforesaid Masons will do and perform half of the aforesaid Table and Souses, in the manner as before is said, between now and the Feast of Saint John the Baptist next coming; and the other half between the said Feast of Saint John and the Feast of the Candlemas then next following. — In testimony of which, on the part of this Indenture, standing before our said the Lord the King, the before said Masons have placed their seal. — Given at Westminster the 18th. Day of March, in the year of the Reign of the same our Lord the King XVIII.

The Indenture concerning the King's Masons

2)   The marble Tomb, for the late Queen Anne.

[A. D. 1395. An. 18. R. 2. by Camer.]

This Indenture — Entered into between the very excellent and very powerful Lord, our Lord King Richard, whom Gods guard, on the one part, and Henri Yevele ^a) and Stephen Lote, =417= citizen Masons of London on the other part, — Witnesseth that the aforesaid Masons have contracted and undertaken to make, for the use and benefit of our said Lord the King, a Sepulcher of fine Marble, for ours said Lord the King, and the very excellent and very noble Lady, Lady Anne, n'adgaires [the late?] Queen of England, spouse of our said Lord the King and daughter of "[VII, 766]" the Very powerful Lord the Emperor of Germany, which Queen may God by his mercy absolve, — Which Sepulcher shall be made of Marble and done according to the manner and form of a Patron was made, remain [bound] said Masons, under the Seal of the Treasurer of England. — And the said Masons will make 12 Measons [frames?] for 12 Images (that is to say) 6 on the one side, and 6 on the other side of the said Sepulcher, and, to complete the Tomb, the rest of the said Sepulcher shall be made of circles, according and similar to the said Measons for images, leaving space for escutcheons of guilded copper and brass, to be assigned by instructions of the said Treasurer. — Which Sepulcher will be placed at Westminster, containing, in length, all the space between the Pillars where the said Queen is buried, and in width well-proportioned to support the works of guilded copper and brass, which will be put there. — And the said Masons will raise the said Sepulcher from the floor in Hight equal to the the Sepulcher of the very excellent and very noble Lord the King Edward III, former King of England, may God absolve him. — For which Sepulcher the said Masons will find all the manners of Marble works, and all other things of Masonry, above the Cariage, and any other requirements belonging to the Marble work of the said Sepulcher. — Which work shall be carried out and completed at Westminster, where the said Queen rests between the Two aforesaid Pillars, before the Feast of Saint Michael the Archangel, that will be in the year of Grace 1397, in case the Masons shall be reasonably paid on the days specified below. — For said Sepulcher, in order to be conveniently made in the aforesaid form, our said Lord the King wants the said Masons, their Executors, or their appointed Attorney, to be paid by Two Hundred and Fifty Pounds in the following manner, namely, — One Hundred Marks on the initial work, — And Fifty Marks on the Feast of Saint Michael the Archangel, following the Date of the initial commencement of the work, — And Fifty Marks =418= on the Feast of the Nativity of Saint John the Baptist following that, — And when the said work is perfect in the aforesaid form, Twenty Five Marks. — To which Covenant to keep and perform well and faithfully in the above-said form, the said Masons obliges themselves, and each of them for himself, their Heirs, and Executors, by the present [Indenture] to our said Lord the King. — And in addition to this, the said Masons will receive Twenty Pounds bonus, besides the said sum, in case the said work is performed well and faithfully, in all aspects in manner and form, before the specified deadline, to the pleasure of our said Lord King and of his aforesaid Treasurer of England. — in witness whereof in the one part of this Indenture, to be kept by the Masons, the Private Seal of our said Lord the King is affixed, and on the other part the said Masons have affixed their Seals. — Executed the First day of April, in the 18th year of our said Lord the King's reign.

a)   Henri Yevele had built already under Edward III.

8)   Einige Stellen aus alten, mit Bauleuten (Masons) geschloßenen Verträgen, welche auch Br. Feßler in seiner kritischen Geschichte erwähnt, und theilweis anführt.

[Vergleiche auch hier B. II. S. 221, 222!] *

a)   Nach Gattulae Cajetani, historia Abbatiae Cassinensis, Venetiis 1733. P. II. p. 545. schloß der Abt Peter des Klosters auf dem Berge Cassino bei Rom 1349. folgenden Vertrag:

"Die XXIX. Augusti XIII. indictionis coram praefato domino Cassinensi in urbe, in ejus domibus Magistro Johanne Moregia de Mediolamo, principali magistro necnon Johanne de Remis de Francia, Ugolino Flamingo, Johanne fratre suo et Johanne de Comes, Sociis ipsius Magistri Johannis, ipsi Magister Johannes et Soci promiserunt eidem domino Abbati pro se, et monasterio et conventu Cassinensi solempniter, et legitime stipulanti facere et construere tectum totius ecclesiae Cassinensis secundum formam, secundum quam laboratum est tectum ecclesiae Laternanensis de urbe tam de lignaminibus, quam templatura, et etian copertura plumbi, vel aliarum tegularum, prout placuerit eidem domino Abbati, et ipsam templaturam promiserunt depingere, seu depingi facere juxta modum, et formam dictae Lateranensis ecclesiae, =415= et ipsam ecclesiam, et tectum reddere completum sine defectu aliquo; et in casu, quo aliquis in eorum magisterio appareret, promiserunt resarcire, seu interesse solver judicio magistrorum expertorum in arte, etc.   Item quod dicti Magister Johannes, et socii constituti ut supra promiserunt facere chorum ipsius ecclesiae cum sediis duplicibus, unam vid. altam, et aliam bassam et ornatam et intalliatam foliis et aliis figuris, prout in quibusdam cartis datis inde eidem domino per eundem Magistrum Johannem, et Socios suos apertius continetur, etc.   Insuper dictus Magister Johannes promisit et convenit, dare Magistro Bartholomaeo de Florentia et discipulis suis Salarium competentem et recolligere ad Magisterium, ubi poterunt convenire ad insimul." etc.

Ein anderer Vortrag desselben Abts von demselben Jahre, ebendaselbst p. 550. — — Magister Systus de Alatro pro se, et Antonio eius featre Tutio, et Cola Tutii de Piperno, Nicolao Alexandri, et Cotella Johannis Sixti, ac Sixto Jacobi de Alatro, promisit et convenit eidem Domino Abbati recipient et stipulanti laborare in Fabrica Cassinensis ecclesiae quam in sculpendo lapides, et columpnas pro claustro legaliter, et fideliter, prout debent facere boni, et legales ^a) magistri, et quod ad minus tres horas de nocte circa sculpturam lapidum laborabunt. etc. *

a)   Good men and true.   Vergl. S. 24!   H.

b)   Zwei Verträge aus dem vierzehnten Jahrhunderte zwischen Richard II. Könige von England und mehren Maurern.

[Aus Rymeri Foedera, Conventiones, Litterae et Acta publica, Hagae Comitum, 1740. Tomo III. P. IV. p. 104. ff.]

1)   An D. 1395. De Fabrica Aulae Westmonasterii reformanda.

[VII. An. 18. R. 2. Penes Cleric. Pell.]

Ceste Endenture - Facite parentre nostre Seigneur le Roy d'une part, et Richard Washbourn et Johan Swalwe Masons d'autre part, — Tesmoigne que les dits Masons ont empris de faire, bien et loialment, toute la Table des Mures de la grande Sale deinz le Palays de Westmonstier, d'une part et d'autre, — La quelle Table surmountera l'auncien Mure deux Pees d'Assise parmy la dite Mure, — Ovesque Peres de Reigate Sciez, et la, ou mestier serra, de mettre Pere de Marre pur la dite Table enforcer, — et le =416= plus haut cours de mesme la Table, d'une part et d'autre bien et convenablement enforceront par lynel, — Et ferront la dite Table, selonc le purport d'une fourme et Molde, faitz par conseil de Mestre Henri Zeneley, et deliverez as ditz Masons pur Watkin Waldon son Wardein, — Et prendront les ditz Masons pur chescun Pee d'Assise, en Longure dudit Mure issint fait, Dousze Deniers. — Et eut ont aussi les ditz Masons empris de faire Vingt et Sys Souses en la dite Sale de Pere de Marre, — Et depesseront le Mure, par les ditz Souses y mettre, a lour Coustages demenes, — Et les ditz Souses bien et convenablement, chascun en son lieu mettront, — et serront chescun Souse d'entaille, selonc le purport d'un Patron a cux monstree par le Tresorer. — Empleront chescun Spoundre, ovesque Pere de Reigate sciez, de chescun Souse aval, tanque a l'Arche paramont, — Preignant pur chescun Souse issint faite, par Surveue des ditz Meistre Henry et Watkyn son Wardein, Vingtz Souldz. — Et nostre dit Seigneur le Roy trovera tous maneres Necessaires et Matere pur les ditz Overaiges (c'estassavoir) Pere, Calce, Sabulon, Scaffold, Gynnes, et autres Matieres queconques, forspris Manuele Overaige et instrumenz pur Masons overer en lour Art. — Et, si aucune Pilere Serra abatue, ce serra as Constages de nostre dit Seigneur le Roy. — Et mesme nostre Seigneur le Roy trovera Herbergage pur les ditz Masons et lour Compaignons, partout le tems q'ils serront occupiez en tout les dites Overaiges. — Et les avant ditz Masons ferront et performeront la Moitee des ditz Table et Souses, en manere come avant est dit, parentre cy et la Fest de Seint Johann le Baptistre prochein venant; et l'autre Moitee parentre la dite Fest de Seint Johan et la Fest de Chandeleure lors prochein ensuant. — En Tesmoignance de quele chose, a la partie de cette Endenture, demorante devers nostre dit Seigneur le Roy, les avant ditz Masons ont mys lour Sealx. — Don. a Westmonster le XVIII. jour de Marz, l'an du Regne de mesme nostre Seigneur le Roy XVIII.

L' Endenture touchant les Masons du Roy.

2)   De Tumba Marmorea, pro Anna nuper Regina.

[A. D. 1395. An. 18. R. 2. Penes Camer.]

Ceste Endenture, — Fait parentre, le Tres excellent et Tres puissant Seignur, nostre Seignur le Roy Richard, que Dieux garde, d'une parte, et Henri Yevele ^a) et Stephen Lote, =417= Citeins Masons de Londres d'autre part, — Tesmoigne que les avantdits Masons ount Covenatz et empris pur faire estre faitz, al oeps et profit nostre dit Seignur le Roy, une Toumbe, de fyne Marbre, pur nostre dit Seignur le Roy, et la Tresexcellent et Tresnoble Dame, Dame Anne, n'adgaires Roigne d' Engleterre, Compaigne nostre dit Seigneur le Roy et File au "VII, 766)" Tres puissant Seigneur l' Emperour d'Almaigne, la quele Roigne Dieu de sa mercy assoil, — La quele Toumbe de Marbre serra overe et fait solonc le manere et fourme d'un Patron ent fait, demurans asditz Masons, desouth le Seal de son Tresorer d'Engliterre. —
Et les ditz Masons ferront Measons pur XII. Images (C'estassavoir) VI. a l'une coste, et VI. a l'autre coste du dite Toumbe, et le remenount du dite Toumbe, Serra fait ove orbes, accordantz et semblables as dites Measons pur Ymages, pur accomplier la Toumbe, hors pris espaces pur Escuchons, de Coper et Laton endorres, d'estre assignes par avis du dit Tresorer. — La quelle Toumbe Serra mys au Westmonstier, contenant, en Longure, tout l'espace parentre les Pillers ou la dite Roigue est Enterrez, et en Largeure bien proportione pur Supporter l'Overaige de Coper et Laton endorrez, qui illoeques sera mys. —
Et les ditz Masons leveront la dite Toumbe de leyr de la Terre en Hautesse tanque al Hautesse del Toumbe le Tresexcellent et Tresnoble Seigneur le Roy Edward Tierce, n'adgairs Roy d'Engleterre, qe Dieu assoile. — A quele Toumbe les ditz Masons troveront tout manere de Peer de Marbre overaige, et tour autres Choses de Masonrie, ovesque Cariage, et tour maneres autres Charges appartenantz al oepre de Marbre du dite Toumbe. —
Le quel Overaige sera fait et tout prest a Westmonstier, ou la dite Roigne gist entre les Deux Pillers suisditz, devant le Fest de Seint Michel l'Archangel, que serra en l'An de Grace MCCCXCVII. en cas que les ditz Masons soient resonablement paiez a les jours desour escriptz. —
Pur laquele Toumbe, bien convenablement estre fait en la fourme suisdit, nostre dit Seigneur le Roi voet que les ditz Masons, lour Executours, ou lour certain Attorne, y soient paiez de Deux Centz et Cinquant Livers en la fourme q'ensuit, C'estassavoir, — Centz Marcz sur la fesaunce d'icestes, — Et Cynquant Marcz al Fest de Seint Michel l'Archangel, prochein a venir apres la Date d'icestes, — Et Cinquant =418= Marcz al Fest del Nativite Seint John le Baptist adonques prochein ensuant, — Et, quant le dit Overaige est parfait en la fourme suisdit, Vynt et Cynk Marcz. —
As quelles Covenantz tenir et parfournir bien et loialment en la fourme suisdit, les ditz Masons eux Obligent, et chescun de eux par Soy, lour Heires, et Executours, par ycestes a nostre dit Seignur le Roy. —
Et outre ceo, les ditz Masons averont Vyngt Livres de regard, outre la dite Soume, en cas que le dit Ouvraige soit bien et loialment parfourni, en toutz poyntz, en manere et fourme avant specifiez, al plesance nostre dit Seignur le Roy et son Tresorer d' Engleterre susdit. —
En Temoignance de quele chose a L'une Partie de cestes Endentures, demurans envers Masons, le Prive Seal nostre dit Seigneur le Roy est mys, et al l'autre partie les ditz Masons ount mys lour Seals. — Don. le Primer jour d'Apryl, l'An du Regue nostre dit Seignur le Roy, XVIII.

a)   Dieser baute schon unter Edward III.

9)   Some passages from English descriptions of London, from dictionaries and so on about the Masons in London.

a) From Londinopolis by Howel, London 1657, p. 123.

Amongst divers fair Houses for Marchants, have ye three Halls of Companies, namely the Masons Hall for the first; but of what Antiquity that Company is, I have not read.

b)   From a New View of London printed for Chiswell, (Vol. II) London 1708. p. 611, a. §. 3.

Masons Hall, situate in Masons Ally in Bazinghall Str. as you pass to Celeman Str.   This Company were incorporated about the Year 1410, having been called the Free Masons, a Fraternity of great account, who have been honoured by several Kings and very many of the Nobility and Gentry being of their Society.   They are governed by a Master, 2 Wardens, 25 Assistants, and there are 65. on the Livery, the Fine for which is 5 £. and that for Steward 10 £.   They may take one apprentice, and after chosen Warden 2. =419= Their Armorial Ensigns are, Azure on a Chevron betw. 3. Castles argent, a pair of Compasses somewhat extended of the 1st. Crest a Castle of the 2d.

a)   Such a Guild House, or, according to the linguistic usage of German imperial cities, Guild Office, is more than our ordinary Craft-Hostels.   (See Nicolai's Remarks, etc., against Buhle, p. 137 ff., and Albrecht's Materials, etc., First Collection, p. 161. Note *)!)   Krause

c)   From: London and its Environs etc.   London 1761. Vol. IV. p. 304.

Masons.   This company had their arms granted by Clarencieux, King at arms, in the year 1477, though the Members were not incorporated by letters patent, till they obtained them from King Charles II. in 1677.   This fratermity is governed by a Master, two Wardens, twenty two Assistants and seventy Livery-men, whose fine on admission is 5 £.   They have a small convenient hall in Masous alley, Basinghall street. Maidland.

d)   From p. 374 of the mentioned Law Dictionary. 1772.

Masons.   To plot confederacies amongst masons, is declared felony by an old statute, and such as assemble thereon shall suffer imprisonment, and make fine and ransom.   Stat. 3. H. 6, c. 1.   This was, when the nature and secrets of masonry were known only to few.   They are now known to many thousands, who are members of the society, and dispersed all over the Christian world.

e)   In Historical Remarques and Observations of the ancient and present state of London and Westminster, etc. by Burton, the 3d. edit. enlarged, London 1684, is found (as already in the edition of 1681.) at p. 90. under the Companies of this City under No. 30. the coat of arms of the Masons, exactly corresponding with the illustration given here on Vol. I p. 584. on the Third Copper Plate, Fig. 3; however, one sees only the inner field, without knight's helmet, without the arabesque-like enclosure, and without the ribbon Motto.   Instead, is found here [just above]: "30. Masons or" [and just below] "Free Masons were made a Company 12 Hen. 4." [that is, in the twelfth year of the reign of King Henry IV]

f)   From the previously mentioned (p. 373) New Royal Encyclopaedia etc.

Masons, free or Accepted, a very ancient society or body of men, so called, either from some extraordinary knowledge of masonry or building, which they are supposed to be masters of, or because the first founders of the society were persons of that profession.   They are now very considerable both for numbers and character; being found in every country in Europe, and consisting principally of persons =421= of merit and consideration.   As to antiquity, the lay claim to a standing of some thousand years; and it is said, can trace up their original as early as the building of Salomon's temple.   It is very doubtful when they were first introduced into this country: some have traced the origin of masonry in general to the year 674: and it is certain that, after that time, many of our public buildings, in the Gothic style, were erected by men in companies, who, as some say, called themselves free, because they were at liberty to work in any part of the kingdom.   Others have derived the institution of free masons from a combination among the masons not to work without an advance of wages, when they were summoned from several counties, by writs of Eduard III. directed to the sheriffs, to assist in rebuilding and enlarging the castle, together with the church and chapel of St. George, at Windsor: accordingly it is said, that the masons agreed on tokens, etc. by which they might know one another, and to assist one another against being impressed, and not to work unless free, and on their own terms.   What the end of their institution is, seems still, in some measure, a secret; though so much of it as is known appears laudable enough, as it tends to promote friendship, society, mutual assistance, and good fellowship.   The brothers of this fraternity are said to be possessed of a great number of secrets, which have been religiously observed from age to age.

9)   Einige Stellen aus englischen Beschreibungen Londons, aus Wörterbüchern u.s.w. über die Maurer in London.

a)   Aus Londinopolis by Howel, London 1657, p. 123.

"Unter verschiedenen schönen Kaufmann - Häusern finden sich auch drei Zunfthallen (Zunftherbergen), namentlich zuerst die Maurerhalle (Maurerherberge); aber wie alt diese Kompagnie ist, habe ich nicht gelesen."

b)   Aus a New View of London printed for Chiswell, (Vol. II) London 1708. p. 611, a. §. 3.

"Der Maurer Zunfthalle ^a) (Masonhalle), gelegen in der Maurerallee in Bazinghall-Straße, wo man in die Celeman-Straße geht.   Diese Kompagnie wurde um das Jahr 1410 inkorporiert, da sie (zuvor) Freimaurer genannt worden waren, — eine Brüderschaft von großem Belange, welche von mehren Königen geehrt worden ist, und von welcher Viele vom hohen Adel und den höheren Ständen (Honoratioren) Mitglieder sind.   Sie wird durch einen Meister, zwei Aufseher, 25 Beistände regiert, und es sind 65 Bürger (von London) Zunftgenossen, für welches Recht 5 Pfund, und für einen Steward (Rechnungführer, Geschäftführer) 10 Pfund, bezahlt werden.   Sie dürfen einen, und, wenn sie zum Aufseher erwählt sind, zwei Lehrlinge, annehmen.   Ihre Wappen-Insignien sind: himmelblau mit zwei Giebelbalken, zwischen drei silbernen Schlössern, ein etwas über dem ersteren eröffneter Zirkel; in der zweiten Abtheilung die Verzierung des Helmes (ebenfalls) ein Schloß."

a)   Ein solches Zunfthaus, oder, nach dem Sprachgebrauche deutscher Reichstädte, Zunftamt, ist mehr, als unsere gewöhnlichen Handwerk-Herbergen.   (Siehe Nicolai's Bemerkungen u.s.w. gegen Buhle, S. 137. ff., und Albrecht's Materialien u.s.w. 1 Samml. S. 161. *)!)   H.

c)   Aus: London and its Environs etc.   London MDCCLXI. Vol. IV. p. 304.

"Maurer.   Diese Kompagnie erhielt ihr Zunftwappen von Clarencieux, dem Wappenherolde (Wappenkönige, das ist höchsten heraldischen Staatbeamten) im Jahr 1477, obgleich die Mitglieder nicht durch einen ofnen Brief (Patent) inkorporiert wurden, bis sie Dieß unter König Karl I. im J. 1677. erlangten.   Diese Brüderschaft wird durch einen Meister, zwei Aufseher, zwei und zwanzig Beistände, und =420= 70 Zunftmänner regiert, welche bei der Aufnahme 5 Pfund bezahlen.   Sie haben eine kleine passende Herberge in der Maurer-Allee, in Basinghall - "(oder Bassinghall)" Straße.   Maitland.

d)   Aus dem S. 374. erwähnten Law Dictionary. 1772.

"Maurer.   Unter den Maurern Komplotte zu machen, wird in einem alten Statute für ein Verbrechen erklärt, und Die, welche sich in dieser Art versammeln, sollen Gefängniß leiden, auch Straf- und Lösegeld zahlen.   Stat. 3. Heinr. 6. K. 1. — Dieß war der Fall, als die Natur und die Geheimnisse der Maurerei nur Wenigen bekannt waren.   Jetzt sind sie vielen Tausenden bekannt, welche Mitglieder der Gesellschaft und über die christliche Erde zerstreut sind."

e)   In Historical Remarques and Observations of the ancient and present state of London and Westminster, etc. by Burton, the 3d. edit. enlarged, London 1684, findet sich (so wie schon in der Ausgabe v. J. 1681.) S. 90. unter den Companies of this City unter N.30. das Wappen der Maurer, genau übereinstimmig mit der hier B. I. S. 584. auf der IIIten Kupfertafel Fig. 3. gegebnen Abbildung; jedoch sieht man nur das innere Feld, ohne Ritterhelm, ohne die arabeskenartige Einfassung, und ohne die Bandschleife.   Dafür steht aber hier [gerade darüber]: "30. Masons or" [und gerade darunter] "Free Masons were made Company 12 Hen. 4." [d.i. im zwölften Regierjahre K. Heinrichs IV.]

f)   Aus der vorhin (S. 373) erwähnten New Royal Encyclopaedia etc.

"Maurer, freie oder angenommene, eine sehr alte Gesellschaft oder Männerverein, so genannt, entweder wegen anßerordentlicher Kenntniß der Masonry oder Baukunst, worin sie, wie man voraussetzt, Meister sind, oder weil die ersten Stifter dieser Gesellschaft Personen von dieser Professien waren.   Jetzt sind sie sehr ansehnlich, sowohl durch die Anzahl als den Stand der Mitglieder; denn sie finden sich in jedem Lande von Europa, und bestehen größtentheils aus Personen von Verdienst und bedeutenden Verhältnissen.   Was ihr Alter betrifft, so machen sie Anspruch, schon einige tausend Jahre bestanden zu haben; und man sagt, daß sie ihren Ursprung bis zu dem Erbau des Salomonischen Tempels zurückführen können.   Es ist sehr zweifelhaft, wenn sie zuerst in dieses Land eingeführt worden: Einige haben im Allgemeinen den Ursprung der Maurerei in des Jahr 674. gesetzt; und es ist gewiß, daß nach dieser Zeit Viele von unsern öffentlichen Gebäuden in gothischem Stile von Kompagnien errichtet wurden, welche, wie Einige sagen, sich darum selbst frei nannten, =422= weil sie die Freiheit hatten, in jedem Theile des Königreiches zu arbeiten.   Andere haben das Institut der Frei-maurer von einer Übereinkunft unter den Maurern ableiten wollen, nicht ohne Erhöhung des Arbeitlohnes zu arbeiten, als sie aus mehren Provinzen Englandes, durch ein an die Scheriffs (Landrichter) gerichtetes Schreiben König Edward's III, aufgefordert wurden, das Schloß, und zugleich die Kirche und die Kapelle des heiligen Georg zu Windsor nach erweitertem Plane wiederaufbauen zu helfen.   Deßhalb nun, sagt man, hätten die Maurer eigene Zeichen, u.s.w., angenommen, wodurch sie einander erkennen, und darin beistehen könnten, daß sie nicht zu arbeiten gezwungen werden dürften, und nicht anders, als frei, und nach ihren eignen freiwilligen Verträgen, arbeiten müßten. — Was die Endabsicht ihres Institutes ist, scheint in einiger Hinsicht noch jetzt ein Geheimniß; doch, so Viel, als davon bekannt ist, erscheint löblich genug, da es dahin abzweckt, Freundschaft, Geselligkeit, wechselseitigen Beistand und gute Gesellschaft zu befördern.   Die Brüder dieser Brüderschaft sollen, wie man sagt, eine große Anzahl von Geheimnissen besitzen, welche gewissenhaft von Zeitalter zu Zeitalter beobachtet worden sind.

g)   From: Dyche General English Dictionary, London 1740, by Pardon.   (Reprinted in the Altenburg Journal for Freemasons. Vol. I. H. 2. 1804. S. 169 f.)

Mason, a workman employed under the direction of an architect, to do the stonepart of any large building, as of a church publick hall, palace, etc. — There is an ancient society called free or accepted masons either from some extraordinary knowledge they are supposed to be masters of, or because the first founders were of that profession; they are now very considerable, both for numbers and character, being scattered all over Europe, and consisting of the greatest men for learning and ingenuity, whose principal secret is so sacredly kept, that none but those of the society know what it is, and which shews by the friendly offices, that they continually exhibit, especially towards one another, it is far enough from immorality or dissoluteness, which their enemies charge them with.

Masonry, the art of ordering and preparing all manner of stonework belonging to any sort of building.

h)   In Benj. Johnson's Works, Whalley's Edit. VII. p. 64. ff. there is in it an Entertainment, titled: Love's Welcome, among those listed in the four quadrilles, among them the head of craft guild, Inigo Vitruvius, dancing sculptors, carpenters etc. and also Master Maul (Master-Hammer) our Free-Mason.   Benjam. Johnson died in 1637. ^a)

a)   I did not look up this quotation, communicated to me by Bro. Moßdorf, because I could not get Benj. Johnson's Works.   It is indicative of Inigo Jones, whom is usually called by Englishmen the English Vitruvius, and instructive that the Grandmastership of the English Moderns celebrates him as the first restorer of Masonry. (See Vol. I, pp. 334, 567).   Krause