EDITION

SOURCES OF FREEMASONRY

L A N S D O W N E

MANUSCRIPT

TRANSLATED BY:

KARLO HAMEDER

BOOK No. 7

RUKOPIS LANSDOWNE

Br. 98, Čl. 48, f. 276 b.

Prevod: Karlo Hameder

Izvor: Quator Coronatorum Antigrapha,

Masonic Reprints of the Lodge Quator Coronati, No. 2076,

London — Edited by G.W. Speth, P.M. Secretary

Volume II

Margate:

Printed at "Keble Gazette" Office

MDCCCXC

UVOD

OVAJ FAKSIMIL RUKOPISA koji prethodi ovim opservacijama, čuva se u Britanskom muzeju. Vilijam Peti, markiz od Lansdauna (William Petty, Marquis of Lansdowne), 1784 je ostavio jednu bogatu zbirku knjiga i rukopisa čiji je štampani deo rasturen kada nakon njegove smrti. Rukopisi, koji su se sastojali od 1245 svezaka, otkupljeni su novcem Britanskog parlamenta za svotu od 4.925 funti. Ovaj rukopis se nalazi među "Burglijevim papirima". Za njih se veruje da su pripadali zbirci koje je sakupio državni sekretar Lord Burgli (Burghley), koji je umro 1598. godine. Osim ako nije zbog toga greškom uključen u navedene papire, verovatno bi poticao iz druge polovine XVI veka, a pokojni Br:. Vudford (Woodford) bi ga smestio u period oko 1560.godine Međutim, G. Bond, bivši glavni bibliotekar Britanskog muzeja, tvrdi da je nastao oko 1600. godine.

Pisan je samo na jednoj strani svakog od četiri lista čvrste hartije dimenzija (u inčima) 18x13, 18½x13, 17½x13 i 14½x12½. Prva tri lista su ispisana skoro u potpunosti, dok je četvrti pokriven tekstom do malo više od polovine. Stoga smo morali da prva tri lista podelimo na pola da bismo izbegli savijanje. Naši listovi 1 i 2, 3 i 4, 5 i 6 su listovi 1, 2 i 3 originala.

Katalog Rukopisa Lansdowne 1812 god. n.e., folio 190, sadrži sledeći opis ovog dokumenta: "Br. 48, veoma budalast legendarni prepis originala o Redu Slobodnozidarskom" pisan rukom, navodno, Sir Henri Elisa (Sir Henry Ellis).

G. Ričard Sims (Mr. Richard Sims) (Rukopisno odeljenje Britanskog muzeja) navodi da ovi "Redovi" nikad nisu činili (spadali u) svezak, ali postoje indikacije da su listovi bili spojeni na vrhu a za dodatnu zaštitu koristila se hartija ili fini pergament (vellum).

Rukopis je štampan u dva navrata: u "Freemasons' Magazine" (Časopis Slobodnozidara), 24. februara 1858. godine, str. 348, te u Hjuanovom (Hughan's) "Old Charges of British Fremasons" (Stare dužnosti britanskih Slobodnih zidara) 1872. godine. Nikakav faksimil nijednog dela nije nikad objavljen.

Br:. Begemann ga svrstava u "Porodicu Velike Lože" i daje mu poseban naziv "Grana Lansdowne" te porodice; u društvu je rukopisa grupe "Starine" (Antiquity) i "Čestitost" (Probity). Po klasifikaciji tih dokumenata Br:. Gulda (Gould), po pretpostavljenoj vrednosti određene na osnovu pravne dokazljivosti, rukopis je rangiran veoma nisko, svrstan u klasu V.

THE LANSDOWNE MANUSCRIPT

No. 98, Art. 48, f. 276 b.

Translated by Karlo Hameder

Source: Quatuor Coronatorum Antigrapha,

Masonic Reprints of the Lodge Quator Coronati, No. 2076,

London — Edited by G.W. Speth, P.M. Secretary

Volume II

Margate:

Printed at "Keble Gazette" Office

MDCCCXC

TRANSLATION

THIS MANUSCRIPT, a facsimile of which precedes these observations, is preserved in the British Museum. William Petty, Marquis of Lansdowne, (1784) left a large collection of books and manuscripts of which the printed portion was dispersed at his death.
The Manuscripts, consisting of 1245 volumes, were purchased in 1807, by a parliamentary grant, for the sum of £4,925. This MS. is amongst the "Burghley Papers," believed to have been part of the collection made by Lord Burghley, Secretary of State, who died in 1598.
Unless it has therefore been included by mistake, it would probably date from the last half of the 16th century, and the late Bro. Woodford was wont to describe it as circa 1560." Mr. Bond, however, late chief librarian, British Museum, sets it down at about 1600.

It is written on one side only of four sheets of stout paper measuring in inches, 18x13, 18½x13, 17½x13 and 14½x12½. The first three sheets are almost covered with writing, the fourth is rather more than half covered. We have therefore been obliged to divide the first three sheets in half to avoid folding. Our sheets, 1&2, 3&4, 5 & 6 respectively, are 1, 2, and 3 of the original.

The catalog of the Lansdowne MSS. A.D. 1812, folio 190, contains the following description of this document, " No. 48, A very foolish legendary account of the original of the order of Freemasonry," in the handwriting, it is said, of Sir Henry Ellis.

Mr. Richard Sims, (MS. Department, British Museum) states that these "Orders" have never formed a Roll, hut there are indications of the sheets having been stitched together at the top, and paper or vellum was used for additional protection.

The MS. has been twice printed: viz, in the " Freemasons' Magazine," February 24th, 1858, p. 348, and in Hughan's "Old Charges of British Freemasons," 1872. No facsimile of any portion of it has ever been given.

By Bro. Begemann it is classed as belonging to the " Grand Lodge Family," and gives its own name to the " Lansdowne Branch " of this family, its companions Being the "Antiquity" and "Probity" MSS. In Bro. Gould's classification of these documents, according to their presumed value as legal evidence, it stands very low in the list, in class V.

Uz moć Oca Nebesa, mudrošću Sina dičnoga
i dobrotom Duha Svetoga, tri lica i jednoga Boga,
uz nas sada i zanavek. Amin.

Dobra Braćo i Pomoćnici, naš cilj je da vam pokažemo kako je i na koji način ovo Znanje i vrstan Nauk zidarski osnovan i kako je otpočeo, a kasnije kako su ga potvrdili vrsni kraljevi i prinčevi i mnogi drugi časni ljudi.
A takođe i svima koji su ovde nameravamo da objasnimo Dužnosti koje pripadaju svakom iskrenom Zidaru da ih čuva u dobroj veri i nameri. Ako pazite dobro, dragoceno će vam biti za ovaj vrsni Nauk i retko znanu Nauku, Gospodo, postoji sedam liberalnih nauka pa je zato Znanje nauka Zidarstva jedno, a sedam je sledećih.
Prva je Gramatika koja uči čoveka da piše ispravno i iskreno.
Druga je Retorika koja čoveka uči da govori pravedno i suptilno.
Treća je Logika koja uči razlikovanju istine od neistine.
Četvrta je Aritmetika, a ona uči brojanju, računanju i sastavljanju računa.
Peta je Geometrija koja uči merenju Zemlje i svih stvari i stoga se ta nauka naziva Geometrija.
Šesta nauka se zove Muzika, koja uči čoveka da peva s radošću i glasom i svira harfu i trubu.
Sedma nauka je Astronomija a njom čovek uči o kretanju sunca i meseca i zvezda.
Ovo je sedam liberalnih nauka i sve ih objedinjava Geometrija tako da se svih sedam može naći u Geometriji jer ona uči čoveka da meri i ocenjuje sve stvari na zemlji, jer nema radnika koji obavlja neki posao a da ne procenjuje i koristi neku meru. I svako ko kupuje ili prodaje to čini prema nekoj proceni ili meri.
A sve to je Geometrija, i trgovci ili stručnjaci sedam nauka, kao i oni koji oru i obrađuju zemlju i seju sve vrste semenja i sade lozu i gaje sve vrste voćki: jer ni Gramatiku, Aritmetiku ili Astronomiju niti ijednu od sedam nauka čovek ne može da obavlja bez mera i merenja, bez Geometrije, te stoga mislim da je nauka Geometrije najvrednija. I sve je druge ona začela.
Ali kako je ova vrsna nauka i zanat osnovan i otpočeo reći ću vam. Pre Noinog potopa beše čovek koji se zvao Lamek, kako je navedeno u Bibliji u 4. poglavlju knjige Postanka.
A taj Lamek imađaše 2 žene, Adu i Selu. Od prve žene Ade dobi on sina i kćer i od to četvoro dece započeše svi ti zanati i nauke u svetu, jer najstariji sin Gabel osnuje nauk Geometrije i povede stada ovaca i jaganjaca u polje. A prvo sagradiše kuće od kamena, pa on i njegov brat Tubal osnovaše nauk Muzike, pevanje, harfu i orgulje i sve ostale instrumente.
Treći brat Tubalkain osnova nauk kovanja zlata i srebra, gvožđa i bakra i čelika, a kćer osnuje nauk tkanja, te ta deca znahu da će se Bog osvetiti za greh počinjeni, bilo vatrom ili vodom, pa zapisaše nauke koje su osnovali na 2 kamena stuba da bi ih mogli pronaći kasnije.
Jedan od tih kamenih stubova beše od mermera jer taj nije mogao da gori u vatri. Drugi se kamen zvao Latem i nije se mogao potopiti. Naša namera je da vam kažemo kako i na koji način su ovi kamenovi pronađeni pa su nauke zapisane u legendi o Hermesu (Herminerus) sinu Kuba (Cubb) zato Kub (Cubb Semet) Noin sin.
Ovaj isti Herminerus kasnije je nazvan Armesom, ocem mudraca. On je našao jedan od dva stuba i video nauku koja je na njemu zapisana bila, pa ju je preneo drugima. I kod izgradnje Vavilonske kule zidarstvo se tamo prvi put mnogo koristilo, te je Kralj Vavilona pozvao Nemrota (Nemroth), koji je sam bio Zidar i voleo je sve ostale, kako kažu majstori naracije.
A kada je grad Niniva ili grad najboljeg porta (vina) trebao da se gradi Nemrot, kralj Vavivola posla tamo šezdeset zidara sa svog područja Kralju Ninive, svom rođaku. I kad ih je tamo poslao, dao im je ovakve Dužnosti.

Prva je bila da moraju da budu iskreni prema svom kralju, gospodaru ili majstoru, da mu služe te da moraju među sobom da odrede najmudrijeg i najveštijeg da bude kraljev ili gospodarev majstor, ali ne iz ljubavi prema bogatstvu jer bi tada postavili nekoga koji nema dovoljno znanja da bude Majstor radova, čime bi godspodaru loše služio, a nauk bi trpio.

(Ovim se završava prvi list Rukopisa)

THE might of the Father of the Heavens The Wisdome of
the Glorious Son, And the goodnesse of the Holy Ghost three
persons and one God be with us now and ever Amen.

Good Bretheren and Fellows our purpose is to shew you how and in what manner this Noble and Worthy Craft of Masonry was first founded and begun. And afterwards how it was confirmed by worthy Kings and Princes, and by many other Worshipfull men. And also to all those that be heere, Wee minde to shew you the Charge that belongs to every trew Mason to keep for in good and ffaith if you take good heed it is well worthy to be kept for A worthy Craft and curious Science, Srs there be Seaven Liberall Sciencies of the which the Noble Craft of Masonry is one. And the Seaven be these, The first is Gramer and that teachet A man to Spell and Write trewly, The Second is Rethorick and that teacheth A man to speake faire and Subtill, The third is Lodgick and that teacheth A man deserne the trew from the false, The ffowrth is Arethmatick and teacheth A man to Reckon and Account all manner of Accompts, the fifth is Geometry and that teacheth A man and Measur of Earth and of all things of the which this Science is called Geometry, The sixth is called Musick: and that teacheth A man to sing with Voyce and Tongue and Organ Harp and Trump, The Seaventh is called Astronemy and that teacheth A man to know the Course of the Sunn and the Moone and the Starrs, these he the Seaven Liberall Sciencies of the which all be founded by one which is Geometry, and thus a man may prove that all the Seaven Sciencies be founde by Geometrie for it Teacheth A man and Measure Ponderation weight on all things on Earth, ffor there is noe Workman that Worketh any Craft but he worketh by some Mett or measure, And every man that buyeth or Selleth they buy or Sell by some weight or Measure, And all this is Geometry, and the Merchants and all other Craftsmen of the Seaven Sciencies, and the Plowmen and Tillers of the Earth and Sowers of all manner of Graines Seeds and Vine Plants, And Setters of all manner of ffruites: ffor Gramer or Arethmatich nor Astronomy nor none of all the Seaven Sciencies can no man finde Mett or Measure in without Geometry wherefore methinks that the said Science of Geometry is most worthy, And all the other be founded by it, But how this worthy Science and Craft was first founded and begun I shall tell you before Noyes fflood there was A man which was called Lameth as it is written in the Bible in the 4th Chapter of Genesis, And this Lameth had 2. Wifes the one called Ada the other called Sella, by the first Wife Ada he begat a Sonne and a Daughter And these 4 Children found the begining of all these Crafts and Sciencies in the World, ffor the Eldest Sonne Gabell found the Craft of Geometry and he fed fflocks of Sheep and Lambs in the ffeild: And first wrought houses of Stone and he and his Brother Tuball found the Crafts of Musich song of mouth harp and Organs and all other Instruments, The third Brother Tubalican found the Smith Craft of Gold and Silver Iron and Copper and Steel, And the Daughter found the Craft of Webbing and these Children knew well that God would take vengance for Sinn either by ffire or Water, wherefore they wrought the Scyences they had founded in 2. Pillers of Stone that they might be found afterwards, and the one Stone was called Marble for that would not burne in the fiire, And the other Stone was called Latheme and that would not be drowned with water; Our Intent is to tell you how and in what manner these Stones was found that these Sciencies was written on the Herminerus that was Cubb his Sonne, The which Cubb Semet, Sonne the which Sonne was Noaths Sonne this same Herminerus was afterwards called Armes the ffather of the Wisemen he found one of the 2 Pillers of Stone and found the Science written therein and he taught it to Others And at the makeing of the Tower of Babilon, was Masonrie first made there much of, and the King of Babilon called Nemroth who was a Mason himselfe and loved well the rest as is said with the Masters of Stories; And when the City of Ninevey or the City of the Bast Port should have bin made Nemroth the King of Babilon sent thither Sixty Masons of his Region to the King of Ninevy his Cozen, And when he sent them forth he gave them a Charge in this manner.

The First was that they should be true to their King Lord or Master that they served and that they should Ordaine the most wise and cunning man to be Master of the King or Lords worke that was amongst them, and neither forLove Riches nor favour to sett another that had little Cunninge to be Master of that Worke whereby the Lord should bee ill served And the Science ill Defamed.

(Here ends the first sheet of the Manuscript).

Kao Drugo, trebali bi da pozovu Upravitelja, Majstora radova kadgod bi radili sa njim da odrede mnoge druge dužnosti koje bi bilo dugo zapisati i da polože pred njim zakletvu za sve one dužnosti koje su se koristile u to vreme. I treba da im odredi razumne plate da bi mogli pošteno živeti.
Takođe treba da im da dužnost da svi moraju, jednom godišnje, da prisustvuju Skupštini da bi se dogovorili o najboljem načinu rada za kralja ili gospodara za svoju zaradu i svoju radnu čast.
A takođe da u sebi isprave ono što je postalo protivno znanju i nauku.
Na taj način je ovaj plemeniti nauk tamo zasnovan i vrsni gosp. Euklid mu dade ime Geometrija. I tako se nazivaše u celom svetu Zidarstva i dugo nakon što deca Izraela dođoše u zemlju Berhest koja se sada naziva Jerusalim gde kralj David započe gradnju Hrama koji se sada naziva Hramom Boga a mi ga nazivamo Hramom Jerusalima a isti kralj David tada mnogo voleše Zidare i davaše im dobre nadnice i dade im Dužnosti i odredi kako da se ponašaju, što je naučio u Egiptu od vrsnog Doktora Euklida, kao i druge dužnosti o kojima ćete slušati kasnije.
A nakon smrti kralja Davida, vladaše Solomon koji beše sin kralja Davida i on izgradi Hram koji njegov otac započe i posla po zidare iz raznih zemalja i različitih krajeva i sakupi njih 24000 radnika koji radiše sa kamenom i svi se zvahu Zidari i odabere od njih 3000 i naredi im da budu Majstori koji vladahu i upravljahu njegovim radovima.

Beše tada jedan Kralj jednog drugog područja kog ljudi zvahu Iram i taj kralj mnogo voleše kralja Solomona i dade mu drvnu građu za njegove radove i imaše sina koga su zvali Majstorom Geometrije i bio je on glavni Majstor svih zidarskih i svih zemljanih, klesarskih i svih ostalih zidarskih radova koji su korišćeni u gradnji Hrama, a o tome svedoči Sveta Biblija (in libra regium quarto et tertio) i taj isti Solomon potvrdi i dužnosti i obavezne manire koje bejaše dao njegov otac.
I tako beše vrstan nauk Zidarstva potvrđen u toj zemlji Jerusalimu. Ljudi iz mnogih drugih područja i kraljevina pođoše u razne zemlje da nauče više i veće veštine, mnogi od njih da bi učili one koji malo veština imahu.
I tako se desi da postojao je jedan znatiželjan čovek po imenu Namas Grekas (Namas Greecious) koji je učestvovao u gradnji Solomonovog Hrama, pa je otuda otišao u Francusku i tamo učio ljude nauku zidarstva i beše tamo jedan čovek kraljevskog roda po imenu Šarl Maršal (Charles Martell) a beše to čovek koji je mnogo voleo navedeni nauk i usvojio Pravila i manire, pa je nakon toga, po milosti Božijoj, izabran za kralja Francuske i kad se našao na vlasti, pomogao je tadanjim zidarima i dao im posao kao i Dužnosti i obavezu dobrih manira i dobre dnevnice.
Kako je saznao o drugim Zidarima, i potvrđivao im Povelju iz godine u godinu nalažući im da drže Skupštinu kadgod bi to želeli i dobro ih je pazio, te je tako taj plemeniti nauk dospeo u Francusku i Englesku, gde se u tom periodu tamo smatrao stranom zidarskom dužnošću sve do Sv. Albana.
Sv. Alban je bio vrstan vitez i nadzornik kraljevog domaćinstva i upravljao je njegovom kraljevinom. Takođe je gradio zidove toga grada i mnogo je voleo Zidare i dobro ih je pazio i dobro ih plaćao jer im je davao iijs vjd nedeljno i iijd; pre toga Zidar je uzimao samo jedan peni dnevno i hranu sve dok Sv. Alban nije to ispravio davši im Kraljevu Povelju i nalog da drže Generalni Savet koji je nazvao Skupštinom.
Tamo je bio i on sam pomažući Zidarima i dao im je Dužnosti, kao što ćete kasnije čuti. Ubrzo po smrti Sv. Albana, došlo je do raznih ratova u Engleskoj iz raznih razloga tako da su dobra pravila zidarska prestala i ukinuta do vremena kralja Adilstona (Atelstana)
U njegovo vreme u Engleskoj je živeo kralj koji je zemlji obezbedio mir i izgradio mnoga značajna zdanja i zgrade, te je stoga mnogo voleo Zidare, a imao je sina po imenu Edvin koji je Zidare voleo i više od oca svoga i poznavao je Geometriju toliko dobro da je odlazio kod njih i razgovarao sa njima učeći nauk od njih.
A zbog ljubavi koju je gajio prema Zidarima i Nauku, on je proizveden u Zidara u Vindzoru (Windsor) i od svoga oca kralja dobijao Povelju i Zadatak svake godine da sazove Skupštinu u okviru kraljevstva gde bi oni unutar Engleske među sobom ispravljali i prenosili na ono što se ticalo Nauka.
On je sazvao Skupštinu u Jorku (York) i tamo proizvodio Zidare i davao im Dužnosti i učio ih ponašanju i brinuo se da se održavaju i dalje. A takođe je uzimao Povelju i Zadatke da bi se održavale Skupštine i naložio da treba da se obnavljaju od kralja do kralja, a kada se Skupština okupila on

(Ovde se završava drugi list Rukopisa)

je apelovao da svi stari ili mladi Zidari koji imaju neki dokument ili saglasnost o Dužnostima i Manirima da su Zidari, koji su ispostavljeni u njihovim zemljama ili bilo gde, da treba da ih pokažu. Neki (dokumenti) su bili na francuskom, neki na grčkom, a neki na hebrejskom , a opet neki na engleskom i nekim drugim jezicima, a kada su pročitani i pregledani, nameru (sadržaj) njihov razumeo je on, a i svi. Tada je on naložio da se izradi Knjiga o tome kako je ovaj vrstan Nauk Zidarstva pronađen i sam je naložio da se čita svaki put kada se neki Zidar ili Zidari proizvedu da bi se njemu ili njima dale Dužnosti. Od toga vremena do dana današnjeg maniri Zidara su na taj način i u tom obliku očuvani i po njima se ljudi mogu upravljati. Takođe na raznim Skupštinama određene su razne Dužnosti na predloge Majstora i pomoćnika (Tune unus ex senioribus tentat at ille ponent manam suam super librum). Svako ko je Zidar neka obrati dužnu pažnju na ove Dužnosti jer ako se neko pokaže krivim po bilo kojoj od ovih Dužnosti, molimo se da se popravi uglavnom zbog bojazni od Boga. Ti, koji si optužen dobro pazi da ispoštuješ sve ove Dužnosti jer velika je opasnost po čoveka da prekrši zakletvu koju je dao nad Knjigom.

Prva dužnost je biti iskren prema Bogu i svetoj crkvi, ne grešiti ili prihvatiti jeres, razumeti učenja mudrih, biti iskreni vazal kralja Engleske, ne činiti izdaju ili lagati već biti ispravan i obaveštavati o tome kralja ili njegov Savet. Takođe treba da budete iskreni jedan prema drugom, tj. svaki Zidar Nauka treba drugom ko je Zidar da čini ono što bi činio sebi.

Kao drugo, treba da se pridržavaš svih saveta Lože ili Komore, te svih saveta Lože kojih se treba pridržavati po osnovu pripadnosti Zidarstvu. Takođe ne smeš da kradeš i pustiš drugoga da to čini ako znaš da to čini. Treba da budeš iskren prema kralju, gospodaru ili majstoru koga služiš i iskreno treba da gledaš i radiš u njegovu korist. Treba sve majstore da zoveš svojim drugovima ili Braćom i nikako drukčije. Kao četvrto, ne treba da činiš porok sa ženom druga svoga niti da obeščastiš kćer mu ili ne poštuješ slugu njegovog. Takođe treba pošteno da platiš za jelo i piće, za ishranu ili smeštaj, gdegod bio, da se Nauk ili Nauka ne bi obezvredili. To bi bili Opšte dužnosti koje se tiču svih Zidara, bili oni majstori ili pomoćnici.

Sada ću pokušati (da navedem) druge Dužnosti svojstvene prihvaćenim Majstorima

Prvo, nijedan Majstor neka se ne prihvata gospodarevog ili bilo čijeg posla ako ne zna da će ga obaviti na čast Nauka.

Drugo, neka se nijedan Majstor ne prihvata posla koji nije adekvatno plaćen, kako bi gospodar mogao da bude uslužen kako treba, a majstor da obezbedi sebi pošten život i plaća svoje pomoćnike kao treba. Takođe, nijedan Majstor ili pomoćnik ne treba da zameni drugoga u njegovom radu, tj. ako je prihvatio neki posao ili je Rukovodilac radova ne sme da ga napusti sem ako nije sposoban da ga završi. Takođe, nijedan Majstor ni pomoćnik ne treba da uzima šegrta na manje od sedam godina, a šegrt treba da bude po rođenju slobodan čovek i fizički ispravan, sa svim udovima, kakav čovek treba da bude. Dalje, nijedan Zidar ili pomoćnik ne treba da prihvati da bude proizveden u Zidara bez pristanka najmanje šest ili sedam svojih drugova, te ako se to desi treba da bude, u svim stepenima, slobodnog i dobroga roda a ne kmet i da su mu svi udovi na broju, kao svaki (normalan) čovek.

Treće, da Majstor ne treba da uzima šegrta ako nema toliki posao da može da zaposli barem dva do tri Pomoćnika.

Četvrto, da nijedan Majstor ili pomoćnik ne sme da ostavi posao koji radi za gospodara, a da prihvati neki koji bi trebao da se radi na više mesta (bude putujući).

Peto, da svaki Majstor treba da plaća svoje pomoćnike i sluge onako kako zaslužuju da ne bi bio oklevetan da ne radi kako treba.

Šesto, da niko ne sme da kleveće drugoga iza njegovih leđa da bi ovaj izgubio dobar glas.

Sedmo, da nijedan pomoćnik ne treba, kod kuće ili u drugoj zemlji, da odgovara drugome sramno ili prezrivo.

Osmo, da svaki Majstor Zidar poštuje svog starijeg druga, a takođe da se Zidar obično ne kocka, karta i koristi igre na sreću niti druge nezakonite igre, preko kojih šteti Nauci i Nauku (zidarstva).

(Kraj trećeg lista Rukopisa)

Deveto, da nijedan Zidar ne bude razvratan niti da ode u zemlju gde ne poštuju ili kleveću Nauk.

Deseto, da nijedan pomoćnik ne odlazi u grad noću osim ako ide sa drugom koji može da posvedoči da je ovaj boravio na poštenom mestu.

Jedanaesto, da svaki Majstor i pomoćnik treba da dođe na Skupštinu ako se ona održava u krugu od 50 milja od njegovog mesta, ako dobije poziv, i ako je u Nauku stekao pravo da bude unapređen u Majstora ili pomoćnika.

Dvanaesto, da svaki Majstor Zidar i pomoćnik koji su zgrešili protiv Nauka treba da prihvate korektivne mere od drugih Majstora i pomoćnika da bi se usaglasili sa (pravilima), a ako ne mogu da se usaglase da im se sudi po običajnom pravu.

Trinaesto, da Majstor ili pomoćnik ne prave odlivke kvadratnih kamenova niti šablone da ne bi umanjili kvalitet radova Lože niti da bi pravili kamenove po kalupu.

Četrnaesto, da svaki Zidar prima ili pazi stranca kada ovaj dođe u zemlju i da mu da posla ako će ovaj da radi na način određen, tj. ako Zidar ima mekog kamena na svom gradilištu, a ako nema daće mu nešto novca i otpremiti ga u sledeću Ložu.

Petnaesto, da svaki Zidar treba da služi svoga gospodara savesno za platu koju prima.

Šesnaesto, da svaki Majstor treba savesno da obavi svoj radni zadatak ili putovanje, o kojem god da se radi.

Ovo su sve Dužnosti i obaveze koje treba da se čitaju kod uzdizanja jednog ili više Zidara.

Svemogući Bože primi me u svoje okrilje

Secondly that they should call the Governor of the Worke Master all thetyme they wrought with him and other many more Charges that were to long to write, and for the keeping of all those charges he made them Sware a great Oath which men vsed at that time, And ordained for them reasonable pay that they might live with honestie, and also he gave them in Charge that they should Assemble togeather every Yeare once to see how they might Worke best to serve the King or Lord for their profitt and their own Workship, And also that they should Correct within themselves those that had Trespassed against the Science or Craft, And thus was this Noble Craft first Grounded there, and the worthy Mr Ewclides gave it the name of Geometry, And how it is called throughout all the World Masonrie Long after when the Children of Israeli were come into the Land Berhest which is now called the Countrey of Jerusalem where King David begun the Temple that is now called Templu Dei, and is named with us the Temple of Jerusalem, and the same King David Loued Masons then right well and gave them good pay, and he gave the Charges and Manners that he learned in Egipt which were given by that worthy Doctor Ewclid and other more charges that you shall heare afterwardes; And after the decease of King David, then Reigned Solloman that was King Davids Sonne and he performed out the The Temple that his ffather had begun and he sent after Masons into Diverse Countreys and into Diverse Lands and he gathered them togeather so that he had 24000 Workers of Stone and were all named Masons and he Chosed out of them 3000 and were all Ordained to be Masters Rulers and Governors of his worke, and then was there a King of another Region which men called Iram and he loved well King Solloman and gave him Timber to his Work and he had a Sonne that was called a Man that was Master of Geometry, and was cheife Master of all his Masonrie & of all his Graving Carving and all other Masonry that belonged to the Temple, this is Witnessed in the holy Bible (in Libra Regium quarto et Tertio) and this same Solloman Confirmed both the Charges and the Manners which his ffather had given, And thus was the worthy Craft of Masonrie Confirmed in that Countrey of Jerusalem And many other Regions and Kingdomes men walked into Diverse Countreys some because of Learning to learne more Cunning, And some to teach them that had hut little Cunning And soe it. befell that there was A Curious man named Namas Greecious who had beene at the makeing of Sollomans Temple And he came from thence into ffranee and there he taught the Science of Masonrie to men of that Land and so there was one of the Royall Line of ifranee called Charles Marshall and he was A man that loved well the said Craft and took vpon him the Rules And Manners and after that By the Grace of God, he was Elect to he the King of ffranee and when ho was in his Estate he helped to make those Masons that were now, and sett them on Work and gave them Charges and Manners and good pay as he had Learned of other Masons, and Confirmed them a Charter from yeare to yeare to hold their Assembly when they would and Cherished them right well, and thus came this Noble Craft into France and England, in that Season stood void as fforagine Charge of Masons untill St Albanes and St Albanes was a worthy Knight and Steward to the King of his household and had Goverment of his Realme And also of the makeing of the Walls of the said Towne, and he loved well Masons and Cherished them much and made there pay right good for he gave them iijs vjd [2 shillings and sixpence] a week and iijd [threepence] before that time in all the Land a Mason took but one penny a day and his Meat till St Albones mended it and he gott them a Charter of the King and his Councell for to hold a Generall Councell and gave it to name Assembly. Thereat was he himselfe and did help to' make Masons and gave them Charges as you shall heare afterwards, soone after the Decease of St Albones there came Diverse Warrs into England out of Diverse Nations so that the good rule of Masons was dishired and put down untill the tyme of King Adilston in his tyme there was a worthy King in England that brought this Land into good rest and he builded many great workes and buildings, therefore he loved well Masons for he had a Sonne, called Edwin the which Loved Masons much more then his ffather did and he was soe practized in Geometry that he delighted much to come and talke with Masons and to Learne of them the Craft, And after for the loue he had to Masons and to the Craft, he was made Mason at Windsor and he gott of the King his ffather A Charter and Comission once every Yeare to have Assembley within the Realme where they would within England and to Correct within themselves ffaults & Trespasses that weere done as Touching the Craft, and he held them an Assemhley at Yorke and there he made Masons and gave them Charges and taught them the Manners, and Comands the same to be kept ever afterwards And tooke them the Charter and Comission to keep their Assembly, and Ordained that it should he renewed from King to King, and when the Assemhley were gathered togeather he

(Here ends the second sheet of the Manuscript).

made a Cry that all old Masons or young that had any Writeings or Understanding of the Charges and manners that weere made before their Lands wheresoever they were made Masons that they should shew them forth, there were found some in ffrench, some in Greek some in Hebrew, and some in English, and some in Other Languages, and when they were read and over seen well the intent of them was Understood to he all one, and then he caused a Booke to be made thereof how this worthy Craft of Masonrie was first found and he himselfe Comanded, and also then caused that it should be read at any tyme when it should happen any Mason or Masons to be made to give him or them their Charges, and from that time untill this Day Manners of Masons have been kept in this Manner and forme as well as Men might Governs it and ffarthermore at Diverse Assemhlyes have been put and Ordained diverse Charges by the best advice of Masters and ffellows (Tune unus ex Senioribus tentat Librum et ille ponent manam Suam Super Librum) Every man that is a Mason take good heed to these Charges, iff any man finde himselfe guilty in any of these Charges wee pray that he may amend himselfe or principally for dread of God you that be charged take good heed that you keep all these Charges well ffor it is a great perill to a man to forsweare himselfe upon a Booke.

The First Charge is that you shall be true to God and holy Church and to use noe Error or Heresie you understanding and by wise mens teaching, also that you shall be true Leige men to the King of England without Treason or any ffalshood and that you know noe Treason or treachery but that ye amend and give knowledge there of to the King or his Councell also that ye shall be true to one another (that is to say) every Mason of the Craft that is Mason allowed you shall doe to him as you would he done to yor selfe.

Secondly and ye shall keep truely all the Councell of the Lodge or of the Chamber, and all the Councell of the Lodge that ought to he kept by the way of Masonhood also that you be noe theese nor theeses to yor knowledge free that you shall be true to the King Lord or Master that you serve and truely to see and worke for his advantage also yon shall call all Masons yor fellows or yor Bretheren and noe other names: Fowerthly also yon shall not take yor fellows wife in Villoney nor deflowre his Daughter or Servant nor put him to disworship also you shall pay truely for yer meat or drinke wheresoever you goe to Table or Board whereby the Craft or Science may be Slandered, These be the charges Generall that belong to every true Masons both Masters and Fellows.

Now I will rehearse other Charges single for Masons Allowed.

First that noe Mason take on him noe Lords worke nor other mans but if he know himselfe well able to porforme the work soe that the Craft have noe Slander.

Secondly also that noe Master take worke but that he take reasonable pay for it soe that the Lord may be truely served and the Master to live honestly and to pay his fellows truely also that no Master or fellow suplant others of their worke (that is to say) if he have taken a worke or else stand Master of a Worke that he shall not put him out without he be unable of Cunninge to make an end of his Worke, also that noe Master nor fellow shall take noe Prentice for lesse then Seaven yeares and that the prentice be able of Birth that is free borne and of Limbs whole as a Man ought to be and that noe Mason or fellow take no allowance to be maid Mason without the Assent of his fellows at the least Six or Seaven, that he that be maide be able in all degrees that is free borne and of a good Kindred true and no bondsman and that he have his right Limbes as a man ought to have.

Thirdly also that a Master take noe Prentice without he have Occupcon sufficient to Occupie two or three Fellows at least.

Fowerthly also that noe Master or fellow put away Lords worke to taske that ought to be Journey worke.

Fiftly also that every Master give pay to his fellows and Servants as they may deserve so that he be not defamed with false working.

Sixthly also that none Slander another behind his back to make him loose his good name.

Seventhly that noe fellow in the house or abroad answere another Ungodly or reprovably without cause.

Eightley also that every Master Mason reverence his elder also that a Mason be no Comon player at the Dice Cards or hazard nor at any other Unlawfull playes through the which the Science and craft may be dishonerd.

(End of the third sheet of the Manuscript.)

Ninethly also that noe Mason use no Lechery nor have been abroad whereby the Craft may be dishonored or Slandred.

Tenthly also that no fellow goe into the Towne by night except he have a fellow with him who may beare record that he was in an honest place.

Eleventhly also that every Master and fellow shall come to the Assembly if it be within 50 miles of him if he have any warning and if he have trespassed against the Craft to abide the award of Master and fellows.

Twelthly also that every Master Mason and fellow that have trespass'd against the Craft shall stand in Correcon of other Masters and fellows to make him accord and if they cannot accord to goe to the Comon Law.

Thirteenthly also that a Master or fellow make not a Moulde Stone Square nor rule to no Lowen nor Sett no Lowen worke within the Lodge nor without to no Mould Stone.

Fourteenthly also that every Mason receive or cherish Strange Fellows when they come over the Countrey and sett them on work if they will worke as the Manner is (that is to say) if the Mason have any Monlde Stone in his place on worke and if he have none the Mason shall refresh him with money unto the next Lodge.

Fifteenthly also that every Mason shall truely serve his Master for his pay.

Sixteenthly also that every Master shall truely make an end of his worke taske or Journey whether soe it be.

These be all the Charges and Covenants that ought to be had read att the makeing of a Mason or Masons.

The Almighty God who have you & me in his keeping

Amen.

Komentar prevodioca

Ovaj rukopis, jedan od mnogih sličnih, umnogome se oslanja na svoje engleske "pretke", pogotovo Poemu Regius i Rukopis Kuk (Cooke) u kojima se na sličan način, ali u drugom, stihovnom formatu, daju preporuke o načinu ponašanja srednjevekovnih, a najverovatnije i mnogo ranijih operativnih zidara.

Ono što Rukopis Lansdowne čini drukčijim od gorespomenutih je verovatna činjenica da je to prepis, dosta nemaran i skraćen, ranijih engleskih dokumenata sličnog tipa. Dok se u zbirkama zidarskih propisa iz kontinenatlnog dela Evrope više insistira na kaznama i, sve u svemu, strogom praćenju kako kolektivne tako i pojedinačne volje vladajućih autoriteta, u engleskim rukopisima provejava obaveza poštovanja prvenstveno najviših autoriteta (kraljeva, prinčeva) ili neposrednog pretpostavljenog (gospodara), a zidarska zajednica ima i opšte policijsko-političke obaveze odbrane postojeće institucije kraljevstva (prijavu izdaje na pr.).
Zidari, kao profesija i jesu pogodni za takvu aktivnost zbog prirode svoga posla (selidbe na razna gradilišta, kontakata sa raznim ljudima iz različitih slojeva, osmatranja života ljudi, slušanja tema razgovora i komentara itd.).

Ono što i Rukopis Lansdowne i gore spomenute engleske rukopise pomalo razlikuje od drugih evropskih je, po mom mišljenju, nešto konkretnije upućivanje na kasniju organizaciju slobodnog zidarstva, što svedoči o ekstenzivnijem korišćenju engleskih izvora od strane sastavljača "modernih" konstitucija i drugih regulativnih dokumenata poglavito u XVIII i XIX veku.

Čitajući i prevodeći izvestan broj "staro-masonskih" rukopisa poreklom iz različitih vremena, a pogotovo sa različitih mesta, ne mogu a da ne primetim nešto čime se verovatno mnogi ne bi složili. Naime, na osnovu sadržaja tih rukopisa, a svi sadrže istu temu, dosta se može zaključiti o socijalno-psihološkoj pozadini ljudi iz krajeva gde su nastali.
Ne bih potencirao analizu ovog tvrđenja jer raspolažem, zanemarljivo skromnim znanjima u oblasti socio-psihologije ali sam prirodom svog dugogodišnjen edukativnog posla stekao izvesna empirijska saznanja onome što spominjem: gornji različiti rukopisi poseduju različite varijacije sadržaja jer korisnici potiču iz društava sa različitim mentalnim sklopovima.
Dok na jedne treba apelovati tako da iskazuju vernost prema autoritetu, drugima treba objašnjavati celishodnost ispunjavanja dužnosti, dok trećima treba pretiti da bi te iste dužnosti ispunjavali na najbolji mogući način. Jesmo različiti, radimo i razmišljamo na različit način, ali je rezultat isti — divna zdanja kojima se svako divi i prilika da budućnost ovoga sveta jednom bude onakva kako ju je Veliki Neimar Svetova predvideo i za tren i pokazao.

Translator's comment

This manuscript, one of many similar, relies heavily on its English "ancestors", especially Regius Poem and the Cooke Manuscript, in which similarly but in a different format (verse) provides recommendations on the manners of medieval, and most likely much earlier operating masons.

What makes The Lansdowne Manuscript different from those cited above is the probable the fact that it is a transcript, quite negligent and abbreviated, of earlier English documents of a similar type. While the collections of masonry regulations from continental Europe increasingly insist on penalties and, on the whole, strict observance of both the collective and individual wills of governing authorities, in English manuscripts the obligation to obey primarily the highest authorities (kings, princes) or the immediate superior (lord) is enforced, and the Masonic community also has general policing and political obligations to defend the existing royal institution (informing the King or His Council on treason, for example). Masons, as a profession, are well suited to such an activity because of the nature of their work (moving to different construction sites, contacts with various people from different backgrounds, observing people's lives, listening to conversations and comments, etc.).

What makes Lansdowne's manuscript and the English manuscripts a little different from other European manuscripts, in my opinion, is a more specific reference to the later organization of Freemasonry, which testifies to the more extensive use of English sources by the compilers of "modern" constitutions and other regulatory documents, especially in 18th and 19th centuries.

Reading and translating a number of "Old Masonic" manuscripts originating from different times, and especially from different places, I cannot help but notice something that many would probably disagree with. Namely, based on the content of these manuscripts, all of which contain the same topic, a lot can be concluded about the social and psychological background of the people from the places where they originated. I would not insist on the analysis of this claim because I have negligibly modest knowledge in the field of social psychology, but by the nature of my many years of educational work I have gained some empirical knowledge of what I mention: the different manuscripts above have different variations of content because users come from societies with different mindsets and mental backgrounds. While one should be called upon to exercise faithfulness to authority, others should be explained the expediency of fulfilling their duties, while still others should be threatened to fulfill those same duties in the best possible way. We are different, we work and think in different ways, but the result is the same — wonderful structures that everyone admires and the opportunity to make the future of this world like the Great Architect of the Universe foretold and even presented it for a moment.