EDITION

SOURCES OF FREEMASONRY

COLLECTION

OF THE REGULATIONS

OF THE VENETIAN STONEMASONS

OF THE YEAR 1307

TRANSLATED BY:

KARLO HAMEDER

BOOK No. 6

Uvod prevodioca na srpski jezik

Venecija — kratka istorija sa naglaskom na XIV i XV veku

Od 25. marta 421. godine kada je Venecija zvanično osnovana kao važno trgovačko mesto, pa sve do 1299. godine kada je osiljeni dužd Pietro Gradenigo poslao 100 brodova da skrši nadmoć Đenove na moru, grad je ljuljala prevrtljiva sudbina kao brod koji je čas razvijao svoja ponosna jedra, a čas tonuo ka nepovratu.

Još 452. godine Atila ga je opustošio, kao što je to učinio i sa Strazburom godinu dana ranije. Posle njega se nižu i drugi osvajači: Vizantija, Lombardija, Pipin Mali (barem u početku), Neretvanci, kao i nepogode kao što je bio požar Venecije 1105. godine koji je opustošio grad možda i više od osvajača.

Tu su i pobune nekih gradova pod venecijanskom vlašću kao i neprestana borba za vlast, tako karakteristična u svim mestima i svim dobima ove naše planete. Sve ono što je bilo suprotno zdravom razumu, hrišćanskoj religiji u koju su sve svi kleli, počev od duždeva koji su trebali da daju primer dobrote i pokornosti Božijim zakonima, do sitnih službenika koji su sanjali o velikim delima, ne mareći za način kako da ih ostvare.

Pored svih tih negativnosti svojstvenih ljudskoj istoriji, dešavalo se i nešto što se, sa pozicija grada Venecije, radilo cum grano salis. Naime, još 466. godine razraden je jedan osnovni sistem samouprave, neka vrsta primitivne demokratije gde je i narod donekle mogao da izrazi svoje mišljenje. To se oko dva veka kasnije (697.) ukida izborom jednog nosioca vlasti umesto dotadašnjih 12 tribuna, prvog dužda Paola Lucia Anafesta. Iako sledi više no jedan vek nasilnih smena duždeva, njihovo svrgavanje i oslepljivanje (u mnogim slučajevima), borba uticajnih porodica za vlast i notorno kršenje zakona i propisa od strane istih koji su ih i donosili, Venecija vojno jača i prerasta u snažnu sredozemnu silu "koja se pita". Nakon mnogih zakulisnih igara i sukoba sa Vizantijom i Đenovom, sredinom XII veka Venecija uspeva da se teritorijalno širi, a menja i svoju političku strukturu postajući republika u kojoj dužd gubi rojalističko-apsolutističku vlast, koju preuzima 45-člano Veliko veće. Iz njega se izdvaja kao njegov deo Malo veće od 6 članova koji, zajedno sa duždem, imaju izvršnu vlast, a magistrati su zaduženi za izradu zakona i vodenje administracije.

I u ovom periodu, kao i u ranijim vekovima vode se krvavi sukobi uticajnih venecijanskih porodica, koje svim sredstvima postavljaju soje duždeve u nastojanju da im ovi kasnije omoguće još bolji položaj u trgovini i neumerenom bogaćenju. Pošto nas, medutim ne zanima smena venecijanskih duždeva, em zbog načina na koji se to vršilo, em što nas posebno zanima stanje u Veneciji u peiodu XIV i XV veka, kao kulisa statuta i propisa koji su tada regulisali život i rad kameno-zidarske zajednice, reći ćemo nekoliko reči o tim vremenima.

14. juna 1310 osniva se telo pod nazivom Savet desetorice, koji opstaje do 17. veka, iz prvenstvenog razloga da se budno prati, i spreči, svaki pokušaj da aktuelna kolektivna vlast prede u ruke jednog čoveka i da se tako prenebregne neka vrsta rojalističke svemoći, toliko karakteristične u mnogim gradovima Italije, a i šire u tadašnjoj Evropi. Verovatno zahvaljujući pragmatičkom angažmanu većeg broja stranaca, samo na osnovu njihovih sposobnosti i pretpostavljajući umešnost i znanje naspram porekla kao jedinog kriterija dodele privilegija, Venecija postaje ekonomski snažna država u XIV veku proširujući svoju teritoriju tokom čitavog tog veka da bi se 1380. godine, nakon nekoliko ratova sa Đenovom, rešila tog suparnika, uništivši denovljansku flotu navedene godine. Isto se dešava i sa Trstom, te Venecija suvereno plovi i trguje sa zemljama oko Sredozemnog mora, pa Mare Nostrum dobija novog šefa uprkos pojavi Turske, novog aspiranta na prevlast sredozemnim vodama. Da ne bi bilo sve sjajno i napredno pobrinula se kuga 1348. godine koja je napravila velike štete ne samo Veneciji nego i mnogim mediteranskim gradovima. U takvim okolnostima i graditeljstvo, pogotovo zidarski nauk, alternira izmedu uspeha i nesupeha.

Smatramo da je XIV vek bio neka pripremna faza jer svoj zlatni period Venecija doživljava u XV i početkom XVI veka. Grad je, uprkos turskoj pretnji i ratovima sa njom, jačao ekonomski, što se odražava na finansijsku moć stanovništva. Pored utvrdivanja ostrva na kojima se Venecija rasprostire i davanja, na taj način, prostora stanovništvu koje je tada brojalo oko 100.000 duša i još oko jednog miliona na okolnim kontinentalnim teritorijama, podižu se krasne, palate nakićene i spolja i iznutra predivnim delima venecijanskih zidara, vajara i slikara, simboli moći jednog snažnog i organizovanog grada.

Venecijanski cehovi

Nažalost, nemamo pristup dokumentima, sem dolenavedenih propisa, o stvarnom standardu i načinu života venecijanskih neimara u tom periodu, ali možemo da zaključimo, iz onoga što nam se pruža, da im je život bio, pre svega, organizovan i ureden, da su ih cenili i da je budućnost i njihova i njihove dece bila obezbedena. Medutim, za razliku od drugih gradova, Venecijanski cehovi imali su daleko manju moć i odlučivanju, jer su za razliku od npr. firentinskih graditeljskih cehova bili finansijski i politički znatno slabiji. Ono što ih karakteriše je raznovrsnost delatnosti. Dok su na primer u firentinskom zidarskom cehu bile zastupljene dve grupacije struka (arti maggiori i arti minori), venecijanski je imao nekoliko manjih i diversifiranijih podružnica čiji su članovi pripadali usko povezanim naucima. Druga karakteristika su tzv. škole tj. Bratstva (bilo ih je pet, kasnije šest, pored sijaset malih — scuole piccole) koje su se brinule o spiritualnom životu i pružale materijalnu podršku svojim članovima. Raznovrsnost venecijanskih škola davala je mogućnost svojim članovima da zadovoljavaju razne svoje potrebe: religijske, spiritualne, filantropske. To je privlačilo mnoge da postanu članovi, pa tako imamo i znatan broj članova iz redova plemstva i drugih zainteresovanih — zametak slobodnog zidarstva.
(za više informacija pogledajte: The Venetian Trade Guilds.

Introduction by the Serbian Translator

Venice — a short history with an emphasis on the 14th and 15th centuries.

From March 25th 421, when Venice was officially established as an important trading post, until 1299, when the arrogant Doge Pietro Gradenigo sent 100 ships to crush Genoa's supremacy at sea, the city was being rocked by the fickle finger of fate like a ship that was making sail in one moment and covered by a huge wave in the other.

As early as 452, Attila devastated it, as he had done with Strasbourg a year earlier. After him, other conquerors came down: Byzantium, Lombardy, Pepin the Short (for some time), the Neretvans, as well as disasters such as the fire of Venice in 1105, which devastated the city, perhaps more than the conquerors.

There were rebellions of some cities under Venetian rule as well as constant struggle for power, so characteristic in all places and in all ages around this planet. All that was contrary to common sense and to the Christian religion by which everyone swore, starting from the Doges who were supposed to set example of goodness and obedience to the laws of God to petty servants who dreamed of great deeds, not caring for a way to achieve them.

In addition to all the negativities inherent in human history, there was something happening, from the position of the city of Venice, which was being done cum grano salis [with a grain of salt]. Specifically, as early as the year 466, a basic system of self-government was developed, a kind of primitive democracy where the people could express their opinions, to a certain extent. About two centuries later (697), it was abolished by the election of a single authority instead of the former 12 tribunes, the first Doge, Paolo Lucio Anafesto. Although more than a century of violent overthrows of Doges, accompanied in many cases, with their blinding, the struggle of influential families for power and the notorious violation of laws and regulations by those who enacted them, Venice grew stronger becoming a powerful Mediterranean force. After many behind-the-scene games and clashes with Byzantium and Genoa, Venice was able to expand territorially in the mid-twelfth century and change its political structure by becoming a republic where the Doge was made to abandon his royalist-absolutist ruling style, which was taken over by a 45-member Grand Council. A part of it, comprising 6 members along with the Doge, had executive power and the Magistrates were in charge of drafting the laws and running the administration.

During this period, like in the previous centuries, bloody clashes of influential Venetian families took place; they were bent on setting up their own Doges using all possible means in an effort to grab later a better position in trade, thus accumulating enormous wealth. However, since we are not interested in the replacements of Venetian Doges, due to the way it was carried out, we are particularly interested in the situation in Venice in the fourteenth and fifteenth centuries, as the backdrop of the statutes and regulations that regulated the life and work of the stonecutters' community at the time. That is why we will refer briefly to those times.

On June 14, 1310, a body called the Council of Ten was founded, which survived until the 17th century. Their primary task was supposed to be the monitoring and prevention of any attempt to pass the current collective power into the hands of one person and thus avoid some sort of royalist almighty rule, so characteristic in many cities in Italy and other parts of Europe at that time. Thanks probably to the pragmatic engagement of a large number of foreigners, based solely on their abilities, and the attitude of favouring skill and knowledge over birth privilege as the sole criterion for the granting of professional privileges, Venice became an economically powerful state in the fourteenth century, extending its territory throughout the 1380s. After a decisive war with Genoa, where Venice destroyed the Genoese fleet, that rival ceased to be a rival. The same thing happened with Trieste, and Venice sovereignly sailed and traded with countries around the Mediterranean Sea, thus Mare Nostrum [Mediterranean Sea] got a new chief despite the emergence of Turkey, a new aspirant to dominate the Mediterranean waters. In order not to be all great and advanced, the plague of 1348 took its toll causing great damage not only to Venice but also to many Mediterranean cities. In such circumstances construction, especially stone-masonic, alternated between success and failure.

We believe that the 14th century was a preparatory phase because Venice experienced its golden period in the 15th and early 16th centuries. Despite the Turkish threat and the wars with the Muslim giant, the city was growing economically, reflecting the financial strength of its population. In addition to strengthening the islands on which Venice extends and thus giving space to a population of about 100,000 people and about one million more in the surrounding continental territories at the time, beautiful palaces were being erected with both their exterior and interior covered in exquisite works of Venetian masons, sculptors and painters, symbols of the power of a strong and organized city.

The guilds of Venice

Unfortunately, we did not have access to the documents, except for the statutes below, about the real standard and lifestyle of the Venetians during that period, but it can be concluded from what we have had access to that the life of school (guild) members was, above all, organized and well arranged, that they were respected and the future of both their children and their own was secured. However, unlike other cities, the Venetian guilds had far less power in the city's decision making because unlike e.g. Florence's stonecutters' guilds, they were financially and politically weaker. What characterized them was the diversity of activities. While the Florence Guild involved two groups of crafts (arti maggiori and arti minori), the Venetian had several smaller and more diversified affiliates whose members belonged to closely related crafts. Another feature was the so-called. schools i.e. Fraternities (there were five, later six, besides sixty little ones - scuole piccole) which took care of their spiritual life and provided material support to their members. The diversity of Venetian schools enabled their members to meet their various needs: religious, spiritual and philanthropic. This drew many to membership, thus attracting a considerable number of members from the ranks of the nobility and various other professions — forming the embryo of Freemasonry.

(see The Venetian Trade Guilds as Patrons of Art in the Renaissance for more information)

Autor originala: Ferdy HERMES BARBON

Prevod sa italijanskog na engleski: Br∴ Vincent Lombardo

Uvod

Namera ovoga rada je da se, preko donjeg dokumenta, shvate odnosi izmedu polaznika venecijanske škole "kameno-zidara" u srednjem veku, a takode i da se razume stav prema pripadnosti drugim graditeljskim naucima, kao i odnosima sa crkvenim institucijama i lokalnim upravama i sistemu očuvanja (tajni profesije), zaštite od nepozvanih lica, te poredenja sa stvarnim podacima iz drugih mesta itd.

Oprostićete mi greške u transkripciji do kojih je došlo zbog stanja originalnog dokumenta.

Kameno-zidari

Mada je u Veneciji ceh imao preovladujuc'e zanatsku karakteristiku, istovremeno su u njemu postojale i tržišne karakteristike, tj. aktivnosti u oblasti trgovine sirovinama i gotovim proizvodima.

Ceh je bio podeljen u tri ogranka: kameno-zidare (tagiapiere), polirce (fregadore), i segadore (klesare). Oni koji su klesali listove, cveće i plodove formirali su jednu malu grupu u okviru nauka, ujedinjenih uredbom Senata iz 1724. u kolegij vajara¹⁾. Školu su mogli da pohadaju samo osobe starije od 15 godina.

U ovom nauku postojala su četiri stepena:

•   Prvi stepen je opisivao lik pripravnika (šegrta), dečka ili sluge.
•   Pripadnici drugog stepena su bili radnici (za grube radove).
•   Trećem stepenu su pripadali majstori.
•   četvrti stepen je opisivao lik nadzornika dvora (imanja), 'paron de botega', ili Šefa (Nadzornika) radionice zvanog "paron de corte"²⁾.

U Veneciji je vladala aristokratija, vlast koja je uživala privilegije koje su se prenosile na sledeću generaciju, koja nije bila obavezna da uči nauk i da se, kao radnici, umara. Svaki šegrt je znao da će, po završetku stažiranja, postati radnik i nakon službe polagati ispit kojim će se pokazati da je stručnjak i postati učitelj i vezati se za privilegiju koju će preneti i na svoju decu koji će tako postati majstori, ali bez dokaza. Tako je aristokratija opstajala i zauvek obnavljala. Svi pripadnici nauka mogli su da iskazuju svoje mišljenje, ali je predloge davalo i odluke donosilo Veće od 40 članova koje su birali lokalni pripadnici nauka na rok od godinu dana. Dokaz da je neko postao majstor sastojao se u projektovanju jedne potkrovne baze koju je trebalo nacrtati i kompletno izvesti bez šablona, a po crtežu; po završetku, posao se merio bakarnim modulom³⁾.

Škola (ceh) okupljena pod zaštitom četiri okrunjena mučenika prvobitno se nalazila u zgradi bolnice Sv. Jovana Bogoslova (San Giovanni Evangelista), u sobi u prizemlju koju joj je dodelio Prior, gde su se održavali i sastanci sa kapitulom, tj. Savetom asocijacije, kojem je predsedavao Knez (Gastaldo). Kao i druge osnovne škole i ova kameno-zidarska je imala za cilj da obezbedi uzajamnu pomoc' i kontrolu kvaliteta rada. 1515. godine Bratstvo (Confraterniti) preselilo se u crkvu Sv. Apolinarija (Sant'Apollinare), gde je, zahvaljujuc'i posebnoj zainteresovanosti Pietra Lombarda, koji je kupio zemljište pored zvonika za izgradnju sedišta (Bratstva). Na ovoj zgradi, u ulici Zvonika (Campanile), i danas se u gornjem delu fasade nalazi reljef sa likovima četiri okrunjena mučenika i natpisom MDCLII SCOLA DI TAGIAPIERA (1652. Zidarska škola). Tu je takode bio i mermerni oltar sa isklesanim alatima nauka sa obe strane. Oltar se sada čuva u crkvi San Silvestro.

Bratstvo vajara i kameno-zidara trajalo je dugo, sve do 1727. godine, kada su ga raspustili izvesni Antonio Koradini (Corradini) i drugi barokni vajari⁴⁾.

Original author: Ferdy HERMES BARBON

Italian to English translation: Br∴ Vincent Lombardo

Introduction

The intent of this paper is to understand, through this document, what could be the relations between the confreres of the "tagiapiera" [stonecutters'] school of Venice in the medieval period, and to understand, also, the attitudes towards those belonging to other building arts, their relations with ecclesiastical institutions and local government, the system of protection and safeguard against foreigners, comparared to other realities in other places etc.
You will forgive me if, at times, the transcription will not be rigorous, but this is also due to the condition of the original document.

The Stonecutters

In Venice, this corporation had the prevailing characteristic of an artisan guild, even if in it, at the same time, was contemplated a commercial characteristic, that is, the activity of trade of raw materials and finished products.

The corporation was divided into three colonels [branches]: the tagiapiera or stonemasons, the fregadori or lustratori [polishers], the segadori [cutters].   The stone carvers, those who carved leaves, flowers and fruits, forming another small branch within the Craft, with the Senate decree of 1724, merged into the sculptor's college. ¹   Those who had reached the age of 15 had access to the School.

In this Craft were contemplated four ranks:

•   The first was characterized by the figure of the apprentice,
or of the boy, or servant.
•   The second by the figure of the worker or labourer.

•   The third was represented by the figure of the master.
•   The fourth was marked by the figure of the shop master or
"paron de botega", or shop owner called "paron de
corte." ²

In Venice ruled an aristocracy, that of the masters, who enjoyed special privileges granted to their children, who were not required to undergo the apprenticeship of the apprentices, nor to the labor of the worker.   Every apprentice knew that, after completing his apprenticeship, he became a worker and, after serving [for a specific time] in this capacity, by submitting a test [the masterpiece] by which he demonstrated to be an expert, he became a master and his children inherited the privilege of becoming in turn masters, without submitting a test.   It was in fact an aristocracy that was always alive, always renewed.   All the members of the Craft had a voice, but the proposals and the elections were made by a council of 40 elected by the General Chapter every year.   The test to become a master consisted in sculpting an Attic base that had to be drawn and carried out to full completion without a template, and according to that drawing.   The work was then measured with a copper module. ³

The School [guild], which met under the protection of the Four Crowned Saints, was initially hosted at the Hospital of San Giovanni Evangelista, where, in a room on the ground floor made available by the Prior, the meetings of the Capitolo [Chapter] took place, that is of the association's Council, chaired by the Gastald.   Like the other Minor Schools, that of the Tajapiera had also the tasks of mutual assistance and control over the quality of the work.   In 1515 the Brotherhood moved to the Church of Sant' Apollinare (Sant' Aponal), where, thanks in particular to the involvement of Pietro Lombardo, bought a parcel of land beside the bell tower in order to build its own seat; this building, in Calle del Campanile, presents still today, in the upper part of the facade, a bas-relief with the Four Crowned Saints, and the writing: "MDCLII SCOLA DI TAGIAPIERA" (fig.1).   There was also a marble altar with the tools of the trade carved on both sides.   The altar is now under the custody of the Church of San Silvestro.

The brotherhood between the sculptors and the stonemasons lasted a long time; it was ended only in 1727 by a certain Antonio Corradini and other baroque sculptors. ⁴

Mariegola (Zbirka propisa o pravima i dužnostima)

Reč "Mariegola" verovatno vodi poreklo od latinske reči matrikula deminutiva reči matrix izvedenog od mora ili majke na venecijanskom, u kombinaciji sa rečju pravilo, tj. "pravilo mora". Predstavljao je dokument o principima delatnosti Bratstva i, kao takvo, održavao je povezanost afiliranih (društava). Škole, korporacije nauka (zidarstva), bile su usmerene na odbranu klase i interesa svih povezanih. tj. ovih korporacija. Zapravo su te korporacije nastojale da ostvare monopol, da postave protekcionističke barijere ograničavajući tako poslovanje stranaca nametanjem zakona i krutog monopola nad strukom i učlanjivanjem u ceh.

U gradu Veneciji, izraz škola označava drevnu ustanovu asocijativno-korporativnog tipa, kao i zgradu koja je sedište iste. Svaka škola je trebala, u vršenju svojih funkcija, da izdaje i prima dokumenta koja su opisivala život same zajednice. Tako je stvorena sopstvena arhiva i odreden pisar, a Škola je tako, statutima i kapitularima (knjigama zakona, dekreta, statuta) uredivala svoje aktivnosti.

Statuti konzorcijuma (cehovi, koporacije, zajednice nauka) sakupljeni su u ovim zbirkama propisa (Mariegolama). Ovaj primerak sačuvan u školi, bio je sjajno ukrašen i stavljen pod starateljstvo poglavara konzorcijuma. Bio je to oblik posvec'enosti i poštovanja medu ljudima koji su se bavili istom profesijom i imali dobro definisanu ulogu u društvu. Kapitolari (knjige zakona i statuta) rešavali su sporove, sadržavali periodične spiskove gastalda i saradnika. Stoga su to bili dokument koje ste mogli da konsultujete tokom vremena i po potrebi. Mariegola je takode nošena tokom procesija na najvažnijim verskim ceremonijama i bila je čuvana u odgovarajućoj kutiji, zajedno sa drugim važnim dokumentima.

Padom Republike i ekonomskom krizom, zajedno sa mnogim umetničkim delima i nameštajem Škole, Mariegole su se prodavale i netaknute (cele) i u delovima, tj bez svojih dragocenih ukrasa i bez živopisanih stranica: sve to da se isplate dugovi škola. Mnoge su, medutim, spašene zahvaljujuc'i velikim kolekcionarima, učenim ljudima i istoričarima kao što su Teodoro Correr, Domenico Zoppetti, Agostino Corrier, Valentina, Cesare Augusto Levi, Emmanuele Cicogna, Giovanni Rossi, Girolamo Soranzo i drugi. Danas, posebno muzej Correr, poseduje njih 246 pored 14 koji potiču iz muzeja stakla sa Murana⁵⁾.

Spisak Zidarskih Propisa Venecije

Najstariji dokument o kameno-zidarima kao legalno priznatoj korporaciji je Kapitolar iz 1307. godine, sačinjen u 17 poglavlja koje su odobrili Giustizieri Vecchi⁶⁾ (magistrati koji su vodili nadzor nad umetnostima i naukom) koje prati Mariegola, pisana "vulgarnim" (narodnim) jezikom početkom 16. veka, koji poseduje mnoge sadržaje kapitulara, ali bez poštovanja hronološkog reda. U njoj se tvrdi da su cehom upravljala trojica soprastanti (nadredeni, nadzornici), gastaldo, pisar, a kasnije i dve starešine⁷⁾. Ova Mariegola je bila ažurirana sve do kraja 18. veka⁸⁾

Kapitolar je pun minijatura, dekoracija i drugih ukrasnih elemenata. To je značajan umetnički rad, ali ne samo to: vrlo je važan dokument za proučavanje korporativnih asocijacija, bratstava koja su se bavila istim strukama. To je niz istorijskih dokumenata statuta, poglavlja, veoma važnih podataka za razumevanje različitih istorijskih, društvenih i kulturnih značenja Venecije iz starih vremena.

U Mariegoli — vrlo retki i jedinstveni dokumentu takve vrste — uspostavljali su interna pravila ponašanja i pravila pravičnosti poverena Gastaldu; kapitolarima su se rešavali sporovi, garantovale ceremonije, uspostavljale procedure izbora, ažurirao spisak gastalda, nadzornika i članova. Nametnuti su porezi, poput godišnje naknade zvane luminaria koja se koristila za održavanje i troškove Nauka. Novi afilijati bi, nakon čitanja statuta, položili zakletvu pred oltarom Škole posvećenom svecu zaštitniku.

Za uvod ispitaćemo stranicu br. 13r.

To je naslovna stranica ukrašena filigranskim okvirom sa cvećem, motivima lišća i zlatnim dugmadima; u gornjem se panou pojavljuju zaštitnici bratstva, četiri okrunjena mučenika koji u rukama drže palmov list mučeništva, a u donjem panou predstavljen je otac koji blagosilja Boga. Ova živopisana stranica verovatno datira iz XVI veka, ali u njoj nalazimo i tekst statuta koji nosi datum 15. septembar 1307.

U njemu se identifikuje referenca na Devicu Mariju, dok se četiri okrunjena mučenika ne spominju. Ti se zaštitnici ovog nauka, medutim, spominju u tekstu ugovora sklopljenog sa priorom crkve Sv. Jovana Bogoslova (San Giovanni Evangelista) iz 1396. godine, da bi ih se kasnije prisetili u poglavlju XIII, takode istog datuma. Oni će biti imenovani u sedam poglavlja⁹⁾.. Prema tome, možemo da zaključimo da je vrlo verovatno da je do usvajanja četiri okrunjena mučenika kao zaštitnika škole "Tagiapiera" (kameno-zidara) došlo u periodu izmedu 1307. i 1396. godine.

Analizirajmo sada ugovor, predviden naukom, sa crkvom Sv. Jovana Bogoslova o (iznajmljivanju prostora) za Školu; datiranog 16. novembra 1396. godine. Dokument se sastoji od 5 stranica (5r-7r); sporazum su potpisali messer (gospar) Marco Badoer, šef bolnice S. Giovanni Evangelista i kameno-zidar Girardo, klesar Cesario i Zorzi, nadzornik nauka (zidarstva)

Badoer dodjeljuje nauku kameno-zidara prostoriju u prizemlju za sastanke njihovog društva, a ako ne bude dostupna, onda, umesto nje, gornju prostoriju izmedu crkve i bolnice. Prior se obavezuje da će bogosluženje slaviti u obližnjoj crkvi svakog utorka kod oltara Svete Klare, a svečanu misu 8. novembra, na dan posvećen "četvorici okrunjenih mučenika, gonfalonerima (zaštitnicima) spomenutog nauka". Svakog ponedeljka sveštenik će, nakon što je obavio bogosluženje, biti u prilici da ode na vrh "larche" (kovčega) i izrecituje oficijum za mrtve. Ugovorna godina mora da počne prve nedelje u martu.

Nauk kameno-zidara, koji zastupaju Girardo, Cesario i Zorzi, dužan je da Badoeru plati pet novčića "pizolija" za svaku preminulu osobu koja će biti sahranjena na teret samog nauka, i za one koji pripadaju nauku, a oni koji su sahranjeni o trošku porodice pokojnika; uz tu svotu od pet "pizolija" ponudiće se iznos koji je Badoer dogovorio s onim ljudima koji će platiti troškove pogreba.

Nauk obećava da će dati milostinju siromašnima iz Bolnice koju održava dobrotvorna kuća Badoer, i dostaviti njemu i njegovim naslednicima "dolenavedene nagrade, tj. to treba da bude vino koje će se popiti i vekne belog hleba kakvog dajemo siromašnima gorespomenute bolnice i četvrtinu jagnjeta ili koze, koje će se u to vreme naći." Za utorak i za svečana bogosluženja utvrdena je obaveza plaćanja dva zlatna dukata godišnje.

Zatim slede izjave o saglasnosti sa ovim ugovorom a, u slučaju da jedna od ugovornih strana ne ispuni ugovor, odreduje se obaveza plaćanja novčane kazne u iznosu od 50 zlatnih dukata. Ugovor je registrovao javni beležnik, u prisustvu svedoka.

Sada ćemo početi sa analizom prva 63 poglavlja iz ove Mariegole, u nadi da ćemo u budućnosti moći da upotpunimo ovo istraživanje daljom prezentacijom.

Svaki će član biti predstavljen počevši sa brojem poglavlja izraženog rimskim brojevima — od izvornika — povezanog izveštaja o sadržaju koji sledi i po redosledu:
Datum: ako je prikazan u poglavlju.
Veza: Eventualna povezanost, tamo gdje je to naznačeno, sa kapitularom od 1307¹⁰⁾.
Poredenje: moguća poredenja elemenata različitih statuta korporacija u Italiji i drugim državama.
Odlomak: u istim slučajevima odlomak iz poglavlja na narodnom jeziku.

Poglavlje I: odnosi se dekret koji nalaže kapitolo [poglavlje] da se mora održati sastanak prve nedelje u aprilu (fig. 3) gde moraju da se imenuju gastaldo i oficiri, kao i da će naredne prve nedelje u maju oficiri koji se povlače sa svog položaja morati da predaju račune novim oficirima.
Datum: 1363. Godina.
Veza:. potiče iz II. Poglavlja Kapitolara.
Poredenje: u Antwerpenu se umesto toga imenuju dvojica starešina i dva porotnika¹¹⁾.

Poglavlje II: ukazuje da Gastald zajedno sa svojim kolegama treba da odabere 40 osoba medu Vlasnicima i Majstorima nauka koji će imati pravo da biraju.
Veza: potiče iz II poglavlja Kapitolara.

Poglavlje III: odreduje minimalnu dob od petnaest godina za one koji mogu da prisustvuju izboru Gastalda i oficira "banche" (ceh ili radna lista?).
Datum: 21. avgust 1325.
Odlomak: "… nalažemo da, od sada, bilo ko od ovog Nauka, koji nije navršio 15 godina, ne može i neće prisustvovati izboru Gastalda, pa čak ni ostalih oficira Banche, pod pretnjom kazne koju Iusticieri [sudija] bude smatrao primerenom."

Poglavlje IIII: s obzirom na brojčanu prevalenciju stranaca u odnosu na Mlečane, nakon njihovog zahteva, nadredeni nalažu da na izbornim skupovima broj stranaca ne može da bude veći od broja Mlečana.
Datum: 25. oktobar 1491.

Poglavlje V: propisuje da se svake godine bira pisar, kome se dodjeljuje transkript prihoda, rashoda i svega onoga što je svojstveno Nauku. Podrazumevalo se da isti ne može da izražava bilo kakvo mišljenje ili procenu, već samo da ih zapisuje.

Poglavlje VI: propisuje da će u roku od mesec dana odlazeći Gastald dostaviti novom Gastaldu sve stvari i novac koji pripadaju Školi.
Datum: 8. novembar 1412.

Poglavlje VII: u njemu se od oficira traži da prihvate interne zadatke.
Datum: 3. mart 1375.
Veza: podseća na III Poglavlje Kapitolara.
Poredenje: "Da niko od naših oficira koji su izabrani za nauk ne može odbiti svoju funkciju, pod pretnjom kazne."

Poglavlje VIII: u njemu se nalaže da se uspostave tri "nadzornika", koje će činiti "paron de corte" (vlasnik radionice) i dva "lavoradora" [radnika]. Njihovo službovanje će trajati godinu dana.
Datum: ispravljen na 5. oktobar 1329. godine.
Veza: odgovara članu I Kapitolara.

Poglavlje VIIII: nalaže da "nadzornici" nauka moraju marljivo obilaziti, barem jednom mesečno, sva kameno-zidarska gradilišta ili radionice, utvrdujući eventualne prevare u vezi radova i materijala.
Veza: odgovara Poglavlju IIII Kapitolara.

Poglavlje X: nalaže da sadašnji i budući nadzornici treba da su ovlašćeni da dodeljuju kazne, kad je to potrebno, od "20 šoldi pizolija" [venecijanskih soldinija)
Veza: odgovara Poglavlju V Kapitolara.

Poglavlje XI: utvrduje da se niko ne sme usuditi da vreda ili bude zloban prema Gastaldu ili "nadzornicima" ili bilo kome ko obavlja neku funkciju, pod pretnjom kazne od "10 livri pizoli" za svakog počinitelja i svaki put kada se to desi.

Poglavlje XII: nalaže da se svake treće nedelje u mesecu obavlja bogosluženje, za "zdravlje naših duša" i u čast preminule braće, te da svaki član Nauka mora da prisustvuje i plati jednu šoldu.

Poglavlje XIII: nalaže svim nadzornicima, ili oficirima nauka, da ne troše imovinu Škole, pod pretnjom kazne od 5 livri za svaki prekršaj.
Datum: 17. jul 1339.

Poglavlje XIIII: nalaže da sveta misa treba da se slavi svakog utorka u sedmici u crkvi Sv. Jovana Bogoslova (San Giovanni Evangelista), a isto tako svake godine, 8. novembra, u znak sećanja na četiri okrunjena mučenika. Onima koji nisu bili prisutni na ovoj posljednjoj funkciji, osim ako su bili sprečeni, izrećiće im se kazna od 10 šoldi.
Datum: 1396.
Poredenje: U Luksemburgu je izabrani zaštitnik bio Sveti Teobald¹²⁾.
U Mehelenu su slavljena četiri okrunjena mučenika¹³⁾.
U Audenardu je izabrani zaštitnik bio sveti Jovan Krstitelj¹⁴⁾.
U Overnjau se slavio Dan uskrsnuća¹⁵⁾.
Na Majorci nalazimo Devicu Mariju i četiri okrunjena mučenika¹⁶⁾.

Odlomak: "… da se od sada sveta misa mora slaviti svakog utorka u sedmici: u crkvi svetog Jovana Bogoslova i svake godine, 8. novembra, u spomen na ova četiri okrunjena mučenika našeg nauka: Sveti Klod, sv. Kastor, Sveti Nikostrat i sveti Kiprijana, tj, svečana misa u čast i počast Gospoda našega Boga i naše svete Gospe Marije, koja nas uvek može održati u svojoj milosti: …". (Fig. 4)

Poglavlje XV: nareduje da se bogosluženje slavi svakog utorka, a ko mu ne prisustvuje, dužan je da plati "3 funte pizoli".
Datum: 28. april 1430.

Poglavlje XVI: zapoveda da se na dan četiri okrunjena sveca slavi, veseli i iskazuje im poštovanje, uz zabranu da se toga dana radi ili obavlja neko drugo delo, pod pretnjom kazne od "sto novčanica pizoli" za svakog počinitelja i "svaki put kada se to desi"; trećina od kojih će biti data Školi, trećina "komori" [blagajni?] i trećina tužitelju.

Datum: 1. april 1403.
Odlomak "… da će od sada svi oni koji pripadaju nauku kameno-zidarstva slaviti i radovati se danu četvorice mučenika zaštitnika spomenutog nauka, odnosno: Svetom Nikostratu, Sv. Klodu, Sv. Kastoru i Sv. Kiprijanu koji će se uspostaviti 8. novembra: i niko od spomenutog Nauka Kameno-zidarstva ne sme da radi ili da natera druge da rade za sebe ili za druge spomenutih svetaca i danima kada se spomenuti mučenici štuju … ".

Poglavlje XVII: obvezuje nadredene da posećuju bolesne saradnike i da usmeravaju dobrotvorne akcije prema siromašnima.
Veza: odgovara Poglavlju XII Kapitolara.

Poglavlje XVIII: ovo poglavlje nalaže bratu da ode do preminulog člana i da ga prati do mesta sahrane.
Veza: prvi deo odgovara kapitolarskom Poglavlju XII.
Odlomak: "… i tom prilikom svaki član Škole treba da ode do kuće preminulog i prati ih ili njega do mesta sahrane: i tamo treba da ostane sve dok telo nije sahranjeno, pod pretnjom kazne od 10 šoldi svakome ko ne poštuje ovaj poredak i u svakoj prilici posebno…".

Poglavlje XIX: reguliše plaćanje Luminarije (godišnje članarine) i obezbedenje (svečane) sveće na dan Kapitola (generalne skupštine) i dan slave četiri okrunjena mučenika.
Datum: overeno 18. oktobra 1424. i 17. februara 1439.

Poglavlje XX: postavlja obavezu da se prisustvuje svetkovini četiri okrunjena mučenika, a oni koji ne prisustvuju dužni su da plate "32 šolde" za svakog prekršitelja "svaki put kada se to desi …" izmenjujući prethodno Poglavlje XIII iz 1396. u kojem se kazna odreduje na "10 šoldi."
Datum: 8. aprila 1462.

Poglavlje XXI: zahteva da deca ili rodbina "paronija" (vlasnika) postanu članovi Škole (ceha) nakon pet godina rada sa ocem ili rodakom.
Odlomak: "Takode da svaki sin vlasnika, baš kao i srodnik i sin svakog člana Nauka, ne može da radi duže od pet godina sa ocem ili rodakom ili s drugima, tako da je nakon tog vremena dužan da postane član Škole na način koji se primenjuje na ostale, (u nedostatku kojih) pod pretnjom kazne od 25 funti pizolija, podeljene na trećine, kao što je gore navedeno."

Poglavlje XXII: zabranjuje rad noću i za vreme praznika pod pretnjom kazne od "60 šoldi" za svaki prekršaj i "svaki put kada se to dogodi".
Veza: odgovara Poglavlju VIII Kapitolara.
Odlomak: "Takode želimo i zapovedamo da se nijedan radni majstor ili radnik sadašnjeg Nauka neće usuditi ili pretpostaviti da će raditi ili obavljati (drugi) posao noću ili na bilo koji od praznika koje naloži Pravna Komora, pod pretnjom kazne od 60 šoldi …..."

Poglavlje XXIII: reguliše noćni rad koji je moguće obavljati ako se plati zlatni dukat uz izdavanje odgovarajuće priznanice koja važi mesec dana.

Poglavlje XXIIII: reguliše odnos sa drugim majstorima i njihovim klijentima, zabranjujući obavljanje radova na glavnim neplaćenim radovima, bez prethodnog dogovora sa tim majstorima i dotičnim klijentima.
Datum: 27. septembar 1465.

Poglavlje XXV: navodi metode savetovanja klijenta, posebno s obzirom na kvalitet, tipične karakteristike i vrednost korišćenih materijala.
Veza: odgovara Poglavlju VII Kapitolara.

Poglavlje XXVI: bavi se braćom rodenoj u Veneciji čiji su roditelji stranci, smatrajući ove saradnike gradanima "insajderima", a utvrduje takode da oni čija je supruga Venecijanka, mogu biti birani u zvanje Gastalda i sudaca nauka.
Datum: 7. februar 1460.

Poglavlje XXVII: izjavljuje da će nadzornici kameno-zidarstva imati slobodu "da iskažu razum (brane i pravdaju) sve što se odnosi na nauk …".

Poglavlje XXVIII: zabranjuje trošenje novca Škole na jelo ili piće na dan Generalne skupštine, pod pretnjom kazne od "10 funti…".
Veza: delimično odgovara Poglavlju XVI. Kapitolara.
Datum: 8. novembar 1412.

Poglavlje XXIX: utvrduje da će, da bi povećao imovinu Škole, od sada, svaki vlasnik radionice morati da plaća na ime svoje Luminarije (godišnje naknade) "32 šolda" svake godine, na dan Generalne skupštine, a za ostale majstore i radnike "12 šoldi" u roku od najviše petnaest dana, pod pretnjom kazne od "10 šoldi" za vlasnike i "5 šoldi" za ostale majstore i radnike.
Datum: 8. novembra 1412.

Poglavlje XXX: bavi se sporovima sa pripadnicima drugih zanata kao što su ciglo-zidari, tesari itd. i zabranjuje im da obavljaju bilo kakve "kameno-zidarske" poslove.
Biće razmotreno u Poglavlju 1519. godine.
Datum: 4. april 1412.
Odlomak: "… da se, od sada, nijedan ciglo-zidar ili tesar, bio on domaći ili strani, ne usuduje da preduzme bilo koji posao koji se odnosi na kameno-zidarski nauk, pod pretnjom kazne od 100 funti pizolija, ali navedeni ciglo-zidari i tesari mogu da dodu (kod nas, u Školu) da naruče i kupe bilo šta za neko treće lice…"

Poglavlje XXXI: bavi se članovima kameno-zidarskog nauka koji su sa porodicom bili odsutni iz Venecije duže od godinu dana, a koji će se, nakon što se vrate, obavljati nove poslove. Takvi će morati da se vrate u Školu i plate gornju naknadu.
Datum: 3. januar 1319.

Poglavlje XXXII: utvrduje da oni koji nauk nisu izučili u Veneciji ne mogu da rade za majstore više od osam dana, a da nisu upisali nauk i platili "ben intrada" (upisninu).
Veza: delimično odgovara Poglavlju XV Kapitolara.
Poredenje: u gradu Antverpenu, onaj koji treba da bude primljen u Nauk, moraće da plati upisninu od 10 zlatnih Rajnguldena ili istu vrednost u drugoj valuti a uz to, svakom starešini ili porotniku, meru rajnskog vina a slugi (pomoćniku) čašu rajnskog vina¹⁷⁾.
Odlomak: "… i zato što, kad bilo ko iz ove zemlje ode van nje da radi u tim naucima, neki traže od njih da plate jedan dukat, a neki drugi 10 funti, da bi ušli u njihovu školu, drugi 10 lipa; ali, kako je to i pravedno i prikladno, želimo da oni koji dodu a iz stranih zemalja da rade ovde u Veneciji treba da plate našoj školi jedan dukat za prijem, tako da postoji jednakost za sve, a oni iz naše zemlje ne mogu se žaliti itd."

Poglavlje XXXIII: zabranjuje obradivanje kamena "bele ruke" (vrsta mermera iz Karare); takav kamen je lomljiviji i ne baš konzistentan, odnosno lošijeg je kvaliteta, osim u slučaju ako to zatraži kupac, i uz obavezu registracije ugovora kod Giustizia vecchia (institucija starog prava 1278-1749).
Datum: 28. septembar 1311.
Odlomak: "… da se od sada niko od gore spomenutih nauka neće usuditi ili pretpostaviti da će raditi ili obradivati drugi radni kamen koji je nazvan belom rukom kako bi ga mogao prodati gotovog: ali, ako bi neko tražio spomenuti kamen za neki posao, svaki od ovih majstora od koga je zatraženo da koristi takav kamen, dužan je ovim članom (ovog Pravilnika) da mu otkrije (kupcu) karakteristike tog kamena … ."

Poglavlje XXXIIII: zabranjuje upotrebu različitih vrsta kamena u jednom te istom radu, štaviše, ono što je dozvoljeno treba koristiti tvrdi "Kamen iz Pola de man forte" za izradu prozorskog praga, prozorskog okvira i balkona …
Datum: 26. septembar 1313.

Poglavlje XXXV: zabranjuje unošenje kamena "bele ruke" u Veneciju.

Poglavlje XXXVI: odreduje da se sve kazne moraju podeliti u tri dela: jedna trećina nadzornicima, jedna trećina nauku, a preostala trećina Giustizii Vecchia.
Poredenje: u Antverpenu, na primjer, jedna trećina ide plemstvu, jedna trećina gradu, a preostala trećina Školi¹⁸⁾.
U Mehelenu novčane kazne idu crkvi i u kesu milosrda¹⁹⁾.
U Audenardu prihod od novčanih kazni ide plemstvu i crkvi Sv. Ivana²⁰⁾.
U Luksemburgu profit od novčanih kazni ide u korist Bogosluženja²¹⁾.
Datum: 12. avgust 1314.

Poglavlje XXXVII: nameće zabranu mešanja raznog kamena u istom radu, to jest u izradi vrata, prozora, balkona itd.
Veza: odgovara Poglavlju VIIII Kapitolara.

Poglavlje XXXVIII: zabranjuje onima koji ne pripadaju Školi da prodaju, rade ili teraju druge da rade u Veneciji u svim poslovima koji se odnose na nauk kameno-zidara.
Veza: odgovara Poglavlju XI Kapitolara.

Poglavlje XXXIX: ponovo se odnosi na sirovinu: naredba da se navede poreklo materijala kao što su Pola, Parenzo, Rovigno …
Odgovara Poglavlju X Kapitolara.

Poglavlje XXXX: takode u ovom poglavlju iz 1397. podseća se na obavezu prisustva slavi 8. novembra, pod pretnjom kazne od "10 šoldi" (za izostanak).
Datum: 1. april 1397.
Odlomak: "…da oni koji ne dodu na bogosluženje koje svake godine slavimo 8. novembra, treba da plate kaznu u iznosu od 10 šoldi, čak i ako se (toj kazni) usprotivi tri glasača [?]. Od tog novca, polovina se zadržava za nauk, druga polovina prelazi u Pravnu komoru …"

Poglavlje XLI : bavi se radnim odnosima majstora i šegrta, odnosno pripravnika, i obavezuje njihovu registraciju u Giustizia Vecchia, na period od najmanje pet godina.
Poredenje: u Antverpenu je to važilo 4 godine²²⁾, u Briselu 3 godine (čl. 12) ²³⁾, na Majorci 4 godine²⁴⁾, u Alikanteu 4 godine (čl. 2) ²⁵⁾, u Bolonji 5 godina²⁶⁾, u Mehelenu (masoni) 3 godine, (klesari skulptura) 4 godine²⁷⁾, u Audenardeu dve godine²⁸⁾, u Luksemburgu 5 godina (čl. 13) ²⁹⁾, u Levenu 2 godine³⁰⁾, u Brižu (čl. 2) četiri godine³¹⁾.
Datum: 30 april 1449.
Odlomak: "… Od ovog trenutka niti jedan majstor našeg nauka Kameno-zidarstva ne sme, ni da se usudi da zadrži nekog šegrta a naučnika kod sebe kako bi izučio nauk ako nije najmanje pet godina registrovan kod Gustizia Vecchia, pod pretnjom kazne od stotinu funti …"

Poglavlje XLII: bavi se plaćanjem školi iznosa od "32 pizolija" godišnje kako bi se omogućio dovoz kamena u Veneciju i njegova obrada.

Poglavlje XLIII: ovo poglavlje zahteva od onih članova koji će biti izvan Venecije da plaćaju luminariju (godišnju naknadu) i peni mesečno za bogosluženje, kao da su u Veneciji.
Datum: 29. april 1450.

Poglavlje XLIIII: zabranjuje da se u Veneciju donose ili izvode strani radovi, osim dela iz mramora, i navodi sve probleme koji se odnose na uvezene radove koji nauku čine veliku štetu.
Datum: 27. septembar 1465.

Poglavlje XLV: zabranjuje uvoz u grad Veneciju kamena obradivanog u inostranstvu; kazna će biti podeljena na četiri dela: jedan deo "nadredenim gosparima", jedan deo "gosparima sudijama", jedan deo "tužiocu" i poslednji deo Školi.
Poredenje: Ovakva praksa spostoji u Briselu, gdje se treći deo dodeljuje tužiocu³²⁾.

Poglavlje XLVI: ovlašćuje Gastalda da se bavi troškovima za svetac Nauka i to na zadovoljstvo priora Sv. Jovana Bogoslova.
Odlomak: "… osim toga, na osnovu ovog poglavlja, da se na dan proslave naših kameno-zidara angažuju trubači i organizuje povorka: a Gastald će slobodno potrošiti za spomenute trubače iz riznice naše škole … ."
Datum 28. oktobar 1461.

Poglavlje XLVII: navodi da ako neko želi da dode da radi u Veneciji a nije naučio nauk u ovoj zemlji, neće moći da radi ako se prethodno ne upiše u ovu školu uz uplatu četiri zlatna dukata "ben intrada", (ulaznine) koja će ići siromašnima u nauku.

Poglavlje XLVIII: zabranjuje strancima da drže prodavnice u Veneciji, da kupuju za sebe ili za druge i da prodaju, osim ako su stalno nastanjeni u gradu sa svojom porodicom.
Datum: overeno 14. maja 1474.

Poglavlje XLVIIII: žali se na korupciju medu majstorima koji unajmljuju četvoricu, drugi šest, a neki i deset pomoćnika, koji izvode radove bez onih okolnosti koje su potrebne i ponekad obavljaju neadekvatne radove; sve to na štetu siromašnih radnika koji rade za dnevnicu. Stoga se nalaže da svaki majstor može da zaposli najviše tri šegrta registrovana kod Giustizia Vecchia, pored vlastite braće i sinova.
Datum: 13. jun 1507.
Odlomak: "… situacija koja je štetna za naše uboge radnike koji rade za dnevnicu: i zbog toga što ide na štetu univerzalnosti a koju treba popraviti. Medutim, drugi deo koji G. Lorenzo de vielmo Gastald i saradnici podnose cehu: da nijedan vlasnik ili majstor radionice i ostali ne mogu unajmiti ili imati više od tri šegrta pod sobom i moraju ih registrovati kod 'iustitia vechia' pored braće i svojih sinova … ."

Poglavlje L: zabranjuje radniku da drži sluge (pomoćnike) bilo koje vrste, ako on sam nije upisan u Školu najmanje 10 godina.

Poglavlje LI: nalaže da se svaki šegrt, nakon što završi šgrtovanje kod vlasnicika ili majstora radionice, mora se predstaviti pred Gastaldom kako bi dao svoj "ben intrada" (priznanje, majstorski rad); podrazumeva se da ga vlasnici radionice moraju Gastaldu proglasiti (pogodnim za prijem).
Odlomak: "… da je svaki šegrt ili sluga, za koga su vlasnici ili majstori izjavili da je završio svoje vreme (naukovanja) dužan da se pojavi pred Gastaldom i drugim kolegama koji će ga uvesti (u ceh) a takode i njegovi majstori iz radionice treba Gastalda da obaveste o tome kako je ovaj završio svoje naukovanje …"

Poglavlje LII: u njemu je navedeno da vlasnici radionice moraju da plate "2 lire i 4 šolda" svake godine u ime svojih luminarija (godišnje naknade); radnici će umjesto toga platiti "24 šolda".

Poglavlje LIII: u njemu se imenuju dva provosta za reviziju računa Škole, a nameće I izbor majstora i radnika, ljudi na dobrom glasu i slobodnog mišljenja.
Datum overe: 20. jul 1507.

Poglavlje LIIII: utvrduje da oficiri nauka ne mogu da odbiju da preuzmu dužnost pod pretnjom kazne od "10 lira pizoli" i da strani majstori koji žive u Veneciji šest godina mogu da budu birani u zvanje Gastalna Škole.
Datum: 13. maj 1408.

Poglavlje LV: žali se na činjenicu da kad Gastald posećuje vlasnike radionica, kako bi proverio da li se zapošljava više od tri šegrta, - kako je odredeno u gornjem Poglavlju XLVIIII - mnogi vlasnici kriju višak šegrta i, uz to, krivotvore ime potonjeg. Poglavlje utvrduje da "vlasnici radionica" i radnici moraju Gastaldu da dostave izjavu u roku od osam dana, gde su opisani svi njegovi pomoćnici, sinovi, braća i nećaci koji rade sa njima i obavljaju isti svoj posao, i navedena imena i prezimena svakoga od njih.
Datum: 1. april 1509.

Poglavlje LVI: u njemu se dozvoljava kupovina gradevinske parcele za izgradnju Škole i nalaže se izbor četvorice, ili dvojice "patroni de botega" i dvojice radnika kao nadzornika gradnje …
Datum: 8. novembar 1514.

Poglavlje LVII: utvrduje da se oni koji ne plate svoju luminariju (godišnju naknadu) u roku od dva meseca od praznika zaštitnika, mogu da se opozovu bilo gde a vlasnici neće moći da ih zaposle, pod pretnjom da dotičnu naknadu plate sami.

Poglavlje LVIII: utvrduje da oni koji nisu hteli da vrše svoju dužnost i postanu dužnici Škole, ne smeju da dobiju milostinju od Gastalda, pod kaznom da potonji plati iznos milostinje i da isti iznos da siromašnima Škole. Nadalje utvrduje da Škola nije obavezna, u slučaju da neki član premine, da mu pošalje zastavu Škole i da ga prati do mesta sahrane, da je to diskreciono pravo Škole osim ako je (pre svoje smrti) ovaj postao siromašan, pa ga je to nateralo da ode do Gastalda i o tome ga obavesti.

Poglavlje LVIIII: bavi se onima koji su imali neku službu u Školi i koji tada moraju da pauziraju (ostanu bez posla) 5 godina.
Datum: overeno 29. maja 1515. godine.

Poglavlje LX: bavi se dužnicima koji ne smeju da prihvataju poslove od članova.

Poglavlje LXI: obavezuje Gastalda i kolege na "cercar per el mestier" (da potraže interes nauka) a ako to nisu činili, da plate novčanu kaznu od 10 dukata.

Poglavlje LXII: obavezuje Gastalda, dva pomoćnika i pisara da na kraju mandata, na vreme napuste svoj položaj, pod pretnjom novčane kazne od 12 dukata: od kojih će polovina ići u Đusticiji vekia (Giustizia vecchia), a druga polovina Školi. Datum overe: 31. jul 1516. godine.

Poglavlje LXIII: zahteva da svaki brat bude obavezan da plati luminariju (godišnju naknadu) na dan svetkovine zaštitnika, a onaj koji ne plati u roku od petnaest dana nakon slave, izgubiće svoj hleb i sveću (znači zaradu za lagodan život].
Datum: 15. februar 1516.

The Mariegole [Statutes]

The definition of "Mariegola" could probably be traced back to the Latin term matricola, diminutive of matrix, or derive from mare, or mother in Venetian language, combined with regola [rule], that is "mother rule" [Main Regulations].   It represented the main document of the fraternity's activity and, as such, it was held in the utmost regard by the members.   The schools, craft corporations, were oriented towards a defense of class and interests for all the members: in fact, these corporations tried to impose forms of monopoly, protectionist barriers, limiting the exercise of their activity by foreigners, imposing laws and a rigid monopoly for the exercise of the trade and entry into the corporation.

In the city of Venice, the term School means both an ancient institution of an associative-corporate character and the building that constitutes its headquarters.   Each school, in the exercise of its functions, emanated and needed to receive documents describing the life of the community itself; thus, an own archive was created and a scribe was appointed, and the School also regulated its activity through statutes or capitulars [book of acts, decrees, statutes].

The statutes of the consorterie [guilds, corporations, craft communities] were collected in these Mariegoles.   The specimen kept in the School was adorned beautifully and was placed in the custody of the head of the community. It was a form of commitment and observance among people who carried out the same profession and had a well-defined role in society.   The Capitolare [book of acts and statutes] resolved disputes, contained the periodic lists of the Gastalds and of the fellow-members, was therefore a document that could be consulted in time and in need.   The Mariegola was also shown in procession during the most important religious ceremonies and was kept in a special box together with other important documents.

With the fall of the Republic and the economic crisis, along with many works of art, and the furniture of the Schools, the Mariegoles were sold both intact and in parts, that is, stripped of their precious decorations and cut from their illuminated pages: all this to pay off school debts.   Many, however, were saved thanks to great collectors, scholars, and historians such as Teodoro Correr, Domenico Zoppetti, Agostino Corrier, Sante della Valentina, Cesare Augusto Levi, Emmanuele Cicogna, Giovanni Rossi, Girolamo Soranzo and others.   Today, in particular, the Correr museum has 246 of them, in addition to the 14 that were received from the Murano Glass Museum. ⁵

The Statutes of the Stonecutters of Venice

The oldest document on the stonecutters as a legally recognized corporation is the Capitolare of 1307, drawn up in 17 chapters approved by the Giustizieri Vecchi, ⁶ [Magistrates overseeing the arts and crafts,] followed, then, by the Mariegola, elaborated in the vernacular at the beginning of the 15th century, which will resume many of the contents of the Capitolare, but without respecting the chronological order.   In it it is stated that the corporation was governed by three soprastanti [superiors, overseers], the gastald, a scribe and later on were also appointed two provosts, ⁷ this Mariegola was kept up to date until the end of the 18th century. ⁸

The Capitolare is rich in miniatures, decorations, and other ornamental elements; works of great art but, furthermore: a document of great weight for the study of corporate associations, of the confreres who exercised the same profession.   A series of historical documents, statutes, chapters, very important information to understand the various historical social and cultural meanings in Venice in ancient times.

In the Mariegola — a very rare and unique document of its kind — are established internal rules of behavior and rules of justice entrusted to the Gastald; the capitolare resolved disputes, guaranteed ceremonies, established the procedures of the elections, updated the list of the gastalds, wardens and members.   Levys were imposed, such as the annual fee called luminaria which was used for the maintenance and expenses of the Craft.   The new affiliates, after the reading of the statutes, were sworn in front of the altar of the School dedicated to the patron saint.

As an introduction, we will now examine page 13r.

We find a Title page adorned with a filigree frame with flowers, leafy motifs and golden buttons (fig. 2); in the upper pane, appear the patrons of the fraternity, the Four Crowned Saints holding the palm of martyrdom in their hands.   In the lower pane is represented a God blessing father: this illuminated page can be probably dated to the XVI century, but in it we also find the text of the statute that bears the date of 15 September 1307.

In it is identified the reference to the Virgin Mary, while the Four Crowned Saints are not mentioned; these patrons of this craft, however, are mentioned in the text of the contract with the prior of the church of S. Giovanni Evangelista, dated 1396, to be later recalled in Chapter XIIII, also of the same date.   They will be named in seven chapters. ⁹ We can deduce, therefore, that very probably the adoption of the Four Crowned Saints as patron saints of the "Tagiapiera" school took place in the period between 1307 and 1396.

Let us now analyze the contract stipulated by craft with the prior of the church of S. Giovanni Evangelista for [renting] the space for the School; is dated November 16, 1396, the document is composed of 5 pages (5r-7r); the agreement is undersigned by messer Marco Badoer, Prior of the Hospital of S. Giovanni Evangelista and by Girardo stonemason, Cesario stonemason and Zorzi stonemason, overseers of the Craft.

Badoer grants the Craft of the stonemasons a room on the ground floor for the meetings of their chapter, and, if this were made unavailable, in its place, an upper room between the church and the hospital.   The Prior undertakes to have a Mass celebrated in the nearby church every Tuesday at the altar of St. Clare, and a solemn mass on November 8th, the day consecrated to the "four Crowned Saints, confaloneri of the said craft."  Every Monday the priest, having celebrated Mass, will be required to go on top of "larcha" [the ark] reciting the office of the dead. The contract year must begin on the first Sunday of March.

In payment thereof, the Craft of the stonemasons, represented by Girardo, Cesario and Zorzi, is obliged to pay Badoer five coins of "pizoli" for every dead person who will be buried at the expense of the Craft itself, and for those belonging to the Craft, who were buried at the expense of the family of the deceased; in addition to that sum of five "pizoli," will be offered the amount that Badoer has agreed with those people who will pay for the funeral expenses.

The Craft promises to give alms to the poor of the Hospital maintained by the charity of the Badoer house, and to deliver, to him and his successors, the "hereunder-mentioned awards: that is, it shall be ingested wine and loaves of white bread of the kind which we give to the poors of the aforesaid hospital and a quarter of lamb or goat, as in that time it will be found."   For the Tuesday and for the solemn Masses, is established the obligation to pay two gold ducats a year.

Then follow the declarations to comply with this contract, and, in the event of default by one of the two parts, the obligation to pay a fine of 50 gold ducats.   The contract was registered by a notary, in the presence of witnesses.

We will now begin to analyze the first 63 chapters contained in this Mariegola, in the hope of being able in the future to complete this research with a further presentation.

Each article will be presented starting with the chapter number in Roman numerals — as from the original — the related report of the content followed and in order by:
Dat. The date, if it is shown in the chapter.
Col. The eventual connection, where indicated, with the capitular of 1307. ¹⁰
Con. Possible elements of comparison from different statutes of corporations in Italy and in other states.
Est. In some cases an extract of the chapter in the vernacular.

Chapter I: decrees that the Capitolo [Chapter] must be held on the first Sunday of April, (fig. 3) that there must be appointed the Gastald and the officers, and also that on by following first Sunday of May the retiring officers must have handed over the accounts to the new officers.
Dat. 1363.
Col. Derives from Chapter II of the Capitolare.
Con. In Antwerp are appointed, instead, two elders and two jurors. ¹¹

Chap. II: evinces that the Gastald, together with his fellows-members, must elect 40 people among the Owners and the Masters of the Craft who will become electors.
Col. Comes from chapter II of the Capitolare.

Chap. III: sets the minimum age at fifteen to be able to elect the Gastaldo and the officers of the "bancha" [roster or guild?].
Dat. 21 August 1325.
Est. "… We command that henceforth anyone of this Craft, who is has not reached the full age of 15, cannot and shall not attend the election of the Gastald and not even of the other officers of the bancha, under that penalty that the lord Iusticieri [justice or judge] shall deem appropriate they deserve."

Chap. IIII: given the numerical prevalence of foreigners in comparison to the Venetians, following the request of the latter, the superintendents impose that in the elective meetings the number of foreigners cannot exceed that of the Venetians.
Dat. 25 October 1491.

Chap. V: prescribes that every year a scribe be elected, who is assigned the transcript of the incomes, expenditures and of all that is inherent to the Craft.   It was understood that he could not express any opinion or estimate but only to write them down.

Chap. VI: prescribes that within one month the outgoing Gastald shall deliver to the new Gastald all the things and money belonging to the School.
Dat. 8 November 1412.

Chap. VII: in it the officers are required to accept the internal tasks.
Dat. 3 March 1375.
Col. reminds of Chapter III of the Capitolare.
Est. "That none of our officials who are elected for the Craft cannot refuse their office under the provided penalty."

Chap. VIII: in it is imposed that three "overseers" be established, consisting of a "paron de corte" [shop owner] and two "lavoradori" [workers].   The office to last one year.
Dat. Corrected on October 5, 1329.
Col. Corresponds to art. I of the Capitolare.

Chap. VIIII: commands that the Craft's "overseers" must diligently visit, at least once a month, all the stonecutters' courts or workshops, ascertaining the eventual presence of possible frauds related to works and material.
Col. Corresponds to Chapter IIII of the Capitolare.

Chap. X: commands that the present and future overseers shall have the authority to assign penalties, where necessary, for "20 soldi pizoli" [Venetian soldini].
Col. Corresponds to Chapter V of the Capitolare.

Chap. XI: establishes that no one shall dare to either insult or be villainous to the Gastald or to the "overseers" or to anyone who is performing an office, under the penalty of "10 lbs. of pizoli" for each offender and for each "fiada" [each time].

Chap. XII: commands that a mass be celebrated, for "the health of our souls" and the deceased brothers, on the third Sunday of the month and that every member of the Craft must attend and pay one soldo [penny].

Chap. XIII: enjoin all the overseers, or officials of the craft, not to spend the School's assets under the penalty of "libre 5" for each violation.
Dat. 17 July 1339.

Chap. XIIII: commands that a Mass shall be celebrated every Tuesday of the week in the church of San Giovanni Evangelista and also every year, on November 8th, in memory of the Four Crowned Saints; those who were not present at this last function, except for just impediment, will have a "10 soldi" penalty imposed.
Dat. 1396.
Con. In Luxembourg the chosen patron saint was St. Theobald. ¹²
In Malines were celebrated the Four Crowned Saints. ¹³
In Oudenaarde the chosen patron saint was St. John the Baptist. ¹⁴
In the Auvergne it was celebrated on Ascension Day. ¹⁵
In Majorca we find the Virgin Mary and the Four Crowned Saints. ¹⁶
Est. "… that from now on a mass must be celebrated every Tuesday of the week: in the church of St. John the evangelist and every year on November 8 in memory of these Four Crowned martyrs of our Craft: St. Claude, St. Castor, St. Nicostratus, and St. Cyprian, that is to say: a solemn mass in honor and reverence of our Lord God and our holy Lady Mary, who may always keep us in her grace: …". (Fig. 4)

Chap. XV: commands a mass be celebrated every Tuesday and whoever is missing will be obliged to pay "pounds 3 de pizoli."
Dat. April 28, 1430.

Chap. XVI: commands that the feast of the Four Crowned Saints be celebrated, rejoiced and respected, with the prohibition to work or make other work in that day, under the penalty of "one hundred pennies de pizoli" for each offender and for each "occurrence"; a third of which penalty will be given to the School, a third to the "chamber" [treasury?] and a third to the accuser.
Dat. April 1, 1403.
Est. "… That henceforth all those belonging to the Stonemasons Craft shall celebrate and rejoice the feast of the four martyrs patron saints of the said Craft, that is: St. Nicostratus, St. Claude, St. Castor, and St. Cyprian, in the upcoming day which occurs on the 8th of November: And no one of the said Craft of Stonemasons may work or make others work for himself or for others on said feasts and days when the said Martyrs are venerated … ".

Chap. XVII: obliges the superintendents to visit the sick associates and to offer charitable actions towards the indigent.
Col. Corresponds to Chapter XII of the Capitolare.

Chap. XVIII: this chapter imposes the confrere to visit the corpse of the dead fellow-members and to accompany them to their burials.
Col. A first part corresponds to the Capitolare's Chapter XII.
Est. "… and in that occasion every member of the School are to go to the home of those who have died and to accompany them or him to the place of burial: and to remain there until the body is buried, under the penalty of 10 soldi to each who disobey the present order and for each occurence …".

Chap. XIX: regularizes the payment of the Luminaria [annual membership fee] and the delivery of the [ceremonial] candle on the day of the Chapter [general assembly] and the day of the Four Crowned Saints feast.
Dat. ratified on 18 October 1424 and 17 February 1439.

Chap. XX: obliges to attend the feast of the Four Crowned Saints, and those not attending shall have to pay "32 soldi" for each offender and for "each occurrence …" amending the previous chapter XIII of 1396 in which the penalty was fixed to "10 soldi."
Dat. 8 April 1462.

Chap. XXI: requires the children or relatives of the "paroni" [owners] to enter the School [Guild] after five years of work with the father or relative.
Est. "Also that each son of the owner, just like a relative and son of each member of the Craft, cannot work more than five years with the father or with the relative or with others, in that after that time he is obliged to enter said School in the manner applicable to the others, [failing which] under the penalty of 25 pounds of pizoli, to be divided by thirds as said above."

Chap. XXII: prohibits to work at night and during the holidays under the penalty of "60 soldi" for each offence and for each "occurrence."
Col. Corresponds to Chapter VIII of the Capitolare.
Est. "We also want and command, that no working master or worker of the present Craft shall dare or presume to work or to make [other] work at night or in any of the holydays which are mandated by the Chamber of Justice, under the penalty of 60 soldi …."

Chap. XXIII: regulates night work made possible upon payment of a gold ducat with the related issuance of a receipt valid for one month.

Chap. XXIIII: regularizes the relationship with other masters and their clients, prohibiting doing works on main unpaid works, without the prior agreement with those masters and related clients.
Dat. 27 September 1465.

Chap. XXV: indicates the methods of advising the client, particularly in reference to quality, typical characteristics, and value of the materials used.
Col. Corresponds to Chapter VII of the Capitolare.

Chap. XXVI: deals with the confreres who were born in Venice to foreign parents, considering these associates as citizens "insiders," it also establishes that those who have a Venetian woman as a bride can be elected as Gastalds and Judges of the Craft.
Dat. 7 February 1460.

Chap. XXVII: declares that the Overseers of the Stonemasons Craft have the freedom "of rendering reason [defend or justify] on everything pertaining to Craft …."

Chap. XXVIII: prohibits spending the School's money to eat or drink on the day of the General Assembly, under penalty of "10 pounds …."
Col. Partially corresponds to Chapter XVI of the Capitolare.
Dat. 8 November 1412.

Chap. XXIX: establishes that, in order to increase the assets of the School, from now on each workshop owner will have to pay for his Luminaria [annual fee], every year, on the day of the General Assembly, "32 soldi" and for the other masters and workers "12 soldi" within and no later than fifteen days, under the penalty of "10 soldi" for the owners and "5 soldi" for the other masters and workers.
Dat. 8 November 1412.

Chap. XXX: deals with disputes with members of other crafts such as bricklayers, carpenters, etc., and forbids them to pursue any "stone-cutters'" work.
It will be reviewed in a chapter of 1519.
Dat. 4 April 1412.
Est. "… That from now on any bricklayer or carpenter, be he a local or a foreigner, shall not dare to undertake any work pertaining to the Stonemason Craft, under the penalty of 100 Lbs. of pizoli, but the said bricklayers and carpenters may well come [to us, the School] to commission and buy anything for a third party. … ."

Chap. XXXI: deals with the members of the Stonemasons Craft who have moved away from Venice with the family for more than a year, who, once returned, to perform new jobs, must return to the School and pay the fee.
Dat. 3 January 1319.

Chap. XXXII: establishes that those who have not learned the art in Venice cannot work for the masters for more than eight days without having enrolled in Craft and paid the "ben intrada" [admission fee].
Col. Partially corresponds to Chapter XV of the Capitolare.
Con. In the city of Antwerp, who will be admitted into the Craft will have to pay an entrance fee of 10 gold Rheingulden or the same value in another currency and in addition, to every elder or juror, a measure of wine from the Rhine and to the servant a cup of wine from the Rhine. ¹⁷
Est. "… and because when anyone of this land goes beyond this land to work on those trades, to enter their schools some make them pay one ducat, others 10 Lbs.; but, as it is just and convenient, we want those who will come and from foreign lands to work here in Venice to pay to our School one ducat for admission, so that there is equality for all, and those of our own land cannot complain etc …."

Chap. XXXIII: forbids the working of stone of "white hand" [Carrara Marble,] stone more fragile and not very consistent, that is, of inferior quality, except in case it was requested by the customer, and with the obligation to register the agreement with the Giustizia vecchia.
Dat. 28 September 1311.

Est. "… That from now on no one of the aforesaid Craft shall dare or presume to work or make other work stone which is called of white hand in order to sell it finished: But, if one were to ask for said stones for some work, each one of the present Craft, who has been asked for such stone, shall be obliged by this present article [of this ordinance] to tell him [the customer] the characteristic of those stones … ."

Chap. XXXIIII: prohibits the use of different types of stones in the same work, moreover, with it is allowed to use "Stone from Pola de man forte"[harder] for the construction of windowsills, windows and balconies …
Dat. 26 September 1313.

Chap. XXXV: prohibits the introduction of "white hand" stones in Venice.

Chap. XXXVI: specifies that all penalties must be divided into three parts: one third to the Overseers, one third to the Craft, and the other third to the Giustizia Vecchia.
Con. In Antwerp, for example, one third goes to the Lordship, one third to the City and the other third to the School. ¹⁸
In Malines the fines go to the church and to the alms chest.¹⁹
In Oudenaarde the income from the fines goes to the Lordship and to "Saint John" [Church]. ²⁰
In Luxembourg the profit of the fines goes to God's service.²¹
Dat. 12 August 1314.

Chap. XXXVII: imposes the prohibition of mixing stones of various kinds in the same work, that is door, window, balcony, etc.
Col. Corresponds to Chapter VIIII of the Capitolare.

Chap. XXXVIII: prohibits those who do not belong to the School from selling, working or making others work in Venice in everything related to the art of the stonemasons.
Col. Corresponds to Chapter XI of the Capitolare.

Chap. XXXIX: refers again to the raw material: ordering to specify the origin of the material such as Pola, Parenzo, Rovigno …
Corresponds to Chapter X of the Capitolare.

Chap. XXXX: also in this Chapter of 1397 is reminded the obligation to attend the feast of November 8, under penalty of "10 soldi" [for nonattendance].
Dat. April 1, 1397.
Est. "… That those who do not come to the mass which we let celebrate every year on the eighth of November shall each pay the penalty of 10 soldi, even if three ballots are contrary to it [?], and of this money half is kept by the Craft, the other half goes to the Chamber of Justice. … "

Chap. XLI: deals with the working relationship between the masters and the boys, that is, the apprentices, and obliges their registration with the Giustizia Vecchia, with a duration of at least five years.
Con. in Antwerp it lasted a 4-year span, ²² in Brussels 3 years (art. 12), ²³ in Majorca a 4 year span, ²⁴ in Alicante 4 years (art. 2), ²⁵ in Bologna 5 years, ²⁶ in Malines (masons) 3 years, (Cleynstekers) 4 years, ²⁷ in Audenarde a 2-year span, ²⁸ in Luxembourg 5 years (art.13), ²⁹ in Louvain 2 years, ³⁰ in Bruges (art.2) a 4-year span. ³¹
Dat. 30 aprile 1449.
Est. "… That henceforth no master of our Stonemasons Craft may or dare keep any apprendice with himself to learn the trade if he is not registered with the Iustisia Vecchia for at least five years, under penalty of one hundred Lbs. …"

Chap. XLII: deals with the payment to the School the amount of "32 pizoli" per annum so to be allowed to bring stones to Venice and work them.

Chap. XLIII: this chapter requires those [members] who will be outside Venice to pay the luminaria [Annual Fees] and a penny per month for the mass, as if they were in Venice.
Dat. April 29, 1450.

Chap. XLIIII: forbids to bring or to have foreign works brought to Venice, with the exception of marble works, and lists all the problems related to imported works that create great damage to the Craft.
Dat. 27 September 1465.

Chap. XLV: prohibits the importation into the city of Venice of stones worked abroad, the penalty will be divided into four parts: one part to the "lords superintendents," one part to the "lords Justices," one part to the "accuser," and the last part to the School.
Con. This practice is also found in Brussels, where the third part was assigned to the accuser. ³²

Chap. XLVI: authorizes the Gastald to deal with the expenses for the feast of the Craft, this to the satisfaction of the Prior of St. John the Evangelist.
Est. "… moreover, by virtue of this Chapter, that, on the day of our stonemasons feast, trompeters shall be hired and a procession made: and the Gastald shall be at liberty to spend for the said trumpeters from the treasury of our school … ."
Dat. October 28, 1461.

Chap. XLVII: states that if someone wants to come to work in Venice and has not learned the trade in this land, he will not be able to work, if he has not previously enrolled in this School by paying the four gold ducats of "ben intrada," [admission fee] which will go to the poor of the trade.

Chap. XLVIII: forbids foreigners to hold shops in Venice, to buy for themselves or for others and to sell, unless they live permanently in the city with their family.
Dat. ratified May 14, 1474.

Chap. XLVIIII: it is complained in it of a corruption among the masters who hire four, others six, others ten apprentices, who carry out works without those due circumstances that are required, and sometimes perform inadequate works; all this to the detriment of the poor laborers who work on a daily basis.   Therefore, it is ordered that each master can employ up to a maximum of three apprentices registered with the Giustizia Vecchia, in addition to his own brothers and sons.
Dat. June 13, 1507.
Est. "… situation that result detrimental to our poor laborers who work on a daily basis: and for being to the detriment of universality and to be remedied.   However, the other part that Sir Lorenzo de vielmo Gastald and companions submit to the guild: that no owner or shop master and others can hire or have more than three apprentices under themselves and registered with the 'iustitia vechia' except their brothers and their sons … ."

Chap. L: forbids the workman to keep servant [apprentices] of any kind if he [himself] has not been enrolled in the School for at least 10 years.

Chap. LI: commands that every apprendice, once has completed his apprenticeship time with the shop owners or masters, must present himself before the Gastald to do his "ben intrada" [admission]; it is understood that the shop owners must in turn declare him [fit for admission] to the Gastald.
Est. "… that each apprendice or servant, declared by his shop owners or masters as having completed his time [of apprenticeship] is required to appear before the Gastald and Fellows to make his entrance [into the guild] and similarly his shop owners are obliged to tell the Gastald how such apprentice has completed … ."

Chap. LII: it is specified in it that the shop owners must pay "2 liras and 4 soldi" each year for their luminaria [annual fees]; the workers shall pay, instead, "24 soldi."

Chap. LIII: in it are appointed two provosts to audit the School's accounts, and it is imposed the election of a master and a workman, men of good reputation and discretion.
Dat. ratified on 20 July 1507.

Chap. LIIII: establishes that the Craft's officials cannot refuse to take office under the penalty of "10 liras de pizoli" and that foreign masters who have lived in Venice for six years can be elected School's Gastalds.
Dat. 13 May 1408.

Chap. LV: it is complained in it the fact that when the Gastald visit the shop owners, to check that the apprentices are in number not greater than three, — as specified in a previous chapter (Chap. XLVIIII) — many owners hide the excess apprentices and, furthermore, falsify the name of the latter.   The Chapter establishes that the "shop owners" and the workers must deliver a note to the Gastald within a period of eight days, where it is described all his apprentices, sons, brothers and nephews who work with them and do their own same work, specifying the name and surname of each.
Dat. 1 April 1509.

Chap. LVI: in it is authorized the purchase of a building lot for the construction of the School and it is commanded the election of four people, or two "patroni de botega" and two workmen as construction's overseers …
Dat. 8 November 1514.

Chap. LVII: establishes that those who do not pay their luminarie [annual fees] within two months from the feast of the Patron Saints, can be recalled anywhere and the owners will not be able to hire them to work, under penalty of paying the annual fees themselves.

Chap. LVIII: establishes that those who have not wanted to do their duty and will be debtors of the School, must not obtain alms from the Gastald, under penalty that the latter shall pay the amount of the alms and give the same amount to the poor of the school.   Furthermore it establishes that the School is not obliged, should a member die, to send him the School's banner and to accompany him to the burial, with the discretion that, only in the case in which he had fallen into poverty, then he would have had to go to the Gastald to declare it.

Chap. LVIIII: deals with those who have had an office in the School who must then remain in absentia [not seeking office ?] for 5 years.
Dat. ratified May 29, 1515.

Chap. LX: deals with the debtors to the School, who must not receive work from the fellow-members.

Chap. LXI: obliges the Gastald and fellows to "cercar per el mestier" [to look for the Craft's interest] and if they were not, to pay 10 ducats as a penalty.

Chap. LXII: obliges the Gastald, the two assistants and the scribe, at the end of their term, to leave the office in time, under penalty of paying 12 ducats: of which half will go to the Giustizia vecchia, and the other half to the School.
Dat. ratified on 31 July 1516.

Chap. LXIII: requires that each brother be obliged to pay his luminaria [annual fees] on the day of the feast of the patron saints, and who will not have paid within fifteen days after the feast, will have lost his bread and his candle [means to earn a confortable living].
Dat. 15 February 1516.

Zaključak:

Nakon prvog ispitivanja ove Mariegole, ispravno je izneti odredena razmatranja koja ističu osobenosti Venecije u odnosu na druge pojave tog vremena. Pažnju privlače neka poglavlja koja su tokom vekova revidirana i dopunjavana nekoliko puta.

Dalja zapažanja odnose se na stepene u ovom nauku u Veneciji, kojih je tu bilo četiri: "paron de bottega" (vlasnik radionice), majstori, radnici i šegrti, za razliku od drugih suvremenih evropskih podela.

Još jedna posebna činjenica je da je u Veneciji, u odredenim slučajevima, tužitelj profitirao dobivši deo od novčane kazne.

Ako pristupimo pitanju svetaca zaštitnika nauka taiapiera (kameno-zidara) — tj. četiri okrunjena mučenika - shvatićemo da se oni prvi put pojavljuju u dokumentu iz 1396., a kasnije će se spominjati u brojnim poglavljima. Nalazimo ih i u drugim evropskim bratstvima tih profesija; Pored ovoga, razmatramo i ove vrlo slične propise u raznim člancima. Sve to nas navodi na mišljenje da je postojao neki oblik komunikacije izmedu ovih organizacija, ili možda I zajedničko poreklo.

Mnoga su poglavlja impregnirana referencama na dobrotvorstvo, na uzajamnu pomoć onima koji su pali u kategoriju siromašnih ili su pogodeni bolešću, da zavise od starije braće, da se bdi nad mrtvima i da se oni prate do mesta sahrane da se pomogne udovicama i preciznom nametanju poštovanja prakse bogosluženja. Sve se to može opravdati i činjenicom da su tokom vekova u Veneciji nauci često bili povezani sa religijskim organizmima, i da je na njihova pravila uticala teokratska figura koju je u Veneciji predstavljao Dužd.

Na kraju predstavljamo sledeću podelu, analizu poglavlja, koju beležimo sa zanimanjem:
- 19 poglavlja je posvećeno organizaciji Škole¹⁴⁾
- 15 se pripisuje verskim obavezama i praznicima.
- 10 ih je usmereno na radne odnose.
- 8 se bavi odnosima sa strancima.
- 8 se tiče korišćenih materijala.
- 3 su rezervisana za društvene odnose.

Moram istaći da su mi u velikoj meri pomogli radovi Profesora Benimelija, kao i eruditska zapažanja Profesora Van Bellea, koja su mi pomogla da razumem različite aspekte koji karakterišu ovu vrlo složenu artikuliranu temu.

Conclusion:

Following the first examination of this Mariegola it is proper to put forward some considerations that highlight the peculiarities of Venice compared to other realities of its time.   Attention is drawn to some chapters that have been revisited and amended several times over the centuries.

A further observation concerns the ranks contemplated in this Craft in Venice; there were 4 degrees: the "paron de bottega" [shop owner], the masters, the workers, the servants, unlike other contemporary European realities.

Another singular fact is that in Venice, in certain cases, the accuser benefited [was given] a portion of the income from the fines.

If we approach the issue of the patron saints of the art of the taiapiera [stonemasons] - or the Four Crowned Saints - we realize that these appear for the first time in the document in 1396, and later will be referred to in numerous chapters.   We also find them in other European fraternities of these professions; in addition to this we observe these very similar precepts in various articles.   All this leads us to think that some form of communication existed between these organizations, or even a common origin.

Many chapters are impregnated with references to charity, to mutual aid for those who fell into poverty or were struck by illness, elderly brethren, the obligation to watch over the deads and accompany them to burial, to assist widows and a precise imposition to observe the practice of worship.   All this can also be justified by the fact that for many centuries, in Venice, the crafts were often associated with religious organisms, and that their rules were influenced by the theocratic figure represented in Venice by the Doge.

Finally, we present the following chart where we note with interest that in the analyzed chapters:
- 19 are dedicated to the organization of the School [Guild].
- 15 are attributed to religious obligations and feasts.
- 10 deal with labor relations.
- 8 concern the relations with foreigners.
- 8 concern the materials used.
- 3 are reserved to social relationships.

I must point out that I was greatly facilitated by all the works presented by Professor Benimeli and by the scholarly remarks of Professor Van Belle, which helped me to understand the various facets that characterize this very complex and articulated subject.

Komentar prevodioca na srpski jezik

Iz studioznog rada Ferdija Hermesa Barbona ukazuje nam se prilično jasna slika srednjevekovnog venecijanskog života i razmišljanja, koje donekle uspeva da preživi nekoliko vekova zašavši tako i u renesansu a pomalo i dalje. Ovo naše tvrdenje nije plod duboke socijalno-istorijske analize, već samo jednostrani zaključak izvučen iz zanatlijskog (zidarskog) zakonodavstva' XIV i XVveka, čiji su neki delovi živeli i u kasnijim vekovima.

Zbog izuzetno obimnog sačuvanog materijala ni Gosp. Barbon nije mogao da se bavi svim aspektima, a kamoli svim poglavljima i članovima mnoštva Mariegola, pa je najkarakterističnije sakupio i uredio dodavši veoma korisna poredenja sa zakonodavstvom istog nauka u drugim krajevima Evrope.

Njegov rad je značajan i iz jednog drugog razloga: pored najčešće spominjanih i citiranih izvora "modernog" slobodnog zidarstva poreklom sa engleskog govornog područja, otvaraju nam se vrata i ka drugim izvorima koji itekako doprinose otkrivanju korena zidarskih, a kasnije slobodno-zidarskih sistema, korena koji su bili nadasve medunarodni, a ne samo engleski i/ili francuski.

Kako smo ranije videli u Bolonjskim i Strazburskim Statutima, svi oni koji su se bavili kameno-zidarstvom i srodnim naucima trebali su da poštuju propise kojima su se uredivali stručno-tehnički, medusobni, etički i religijski odnosi u toj zatvorenoj zajednici. Zbog značaja rada koji su obavljali, čiji su rezultati u obliku ogromnih, velelepnih katedrala i drugih zdanja trebali da prežive (a i jesu) sve graditelje i njihove daleke potomke, stroga organizacija i tajnost podataka bila je od presudne važnosti. Očuvanje tehnologije i kvaliteta nije moglo da bude pristupačno onima koji za to nisu bili spremni, ne sam stručno već i moralno: trebalo je tu da živi i ogromno osećanje zajedništva i pripadnosti izabranoj eliti zidarske struke.

Stoga bismo samo kratko spomenuli odnos venecijanske Škole (ceha) prema strancima. Iz gornjih Poglavlja IIII, XXVI, XXXI, XXXII, XLIII, XLIIII, XLV, XLVII i XLVIII, kaja se bave strancima u Veneciji i Venecijancima u stranim sredinama provejava očigledan oprez prema njihovom prijemu u ceh i dozvoli rada, kao i prema Venecijancima povratnicima, koji bi mogli doneti običaje nausaglašene sa vladajućim načinom rada i života.

Ne bismo rekli da navedena poglavlja šire nekakav animozitet prema strancima, pa čak ni Poglavlje IIII u kojem se preferira da većina pripadnika Nauku kameno-zidarstva ipak budu deca Venecije. Poglavlje XXVI daje rešenje za konvertovanje u Venecijanca, a XXXII Poglavlje kako da ih majka Venecija prihvati i u stručnom smislu. I Poglavlja navedena u ovom pasusu, kao i ona iz prethodnog, ne propuštaju da napomenu da, ako neki kameno-zidar i stručnjak srodne struke želi da radi u Veneciji, treba da odreši kesu i plati za pravo prisustva. Tada će i on imati mira, osećati se pripadnikom jedne zajednice, a i zajednica će, sem novca, imati člana vernog i zadovoljnog, a nadasve zaštićenog u svom životu i radu — ako se pridržava svega što Mariegole propisuju.

Prevod sačinjen 11. februara 2020. godine

Comments by the Serbian Translator

From the studious work of Ferdy HERMES BARBON, a rather clear picture emerges of medieval Venetian life and thinking, which manages to survive, to a certain extent, for several centuries, entering the Renaissance and even further times. This statement of ours is not the result of a profound socio-historical analysis, but merely a one-sided conclusion drawn from the craft (stone-masonry) legislation of the ''14th and 15th centuries, some parts of which continued to live in later centuries.

Due to the extremely extensive material preserved, Mr. Barbon could not deal with all aspects, let alone all the chapters and articles of the multitude of Mariegoli, so he collected and edited the most characteristic ones, adding very useful comparisons with the legislation of the same craft in other parts of Europe.

His work is significant for another reason as well: in addition to the most frequently cited and quoted sources of "modern" Freemasonry originating from native-English-speaking countries we are also opening doors to other sources that greatly contribute to discovering the roots of operative masonry, and later Freemasonry, which were primarily international, not entirely English and/or French.

As we have seen earlier in the Bologna and Strasbourg Statutes, all those practising stone-masonic and related crafts had to abide by the regulations governing the technical, human, ethical and religious relations of this closed community. Due to the importance of the work they did, whose results in the form of huge, magnificent cathedrals and other fine edifices were to survive (and they have) strict organization and secrecy was crucial for all builders and their distant descendants. The preservation of technology and quality could not be made accessible to those who were not prepared for it, not only professionally but also morally: there had to exist a great sense of community and belonging to the chosen elite of the stone-masonic craft.

Therefore, we would only briefly mention the attitude of the Venetian School (guild) to foreigners. From the above Chapters IIII, XXVI, XXXI, XXXII, XLIII, XLIIII, XLV, XLVII and XLVIII, dealing with foreigners in Venice and Venetians in foreign environments, caution is exercised with regard to their admission to the guild and work permit, as well as to returning Venetians who might bring customs that are not in compliance with the ruling way of life and work.

We would not say that the above chapters spread some animosity towards strangers, not even Chapter IIII, which prefers that most members of the stonecutting craft be children of Venice after all. Chapter XXVI provides a solution for converting into a Venetian, and Chapter XXXII on how to be accepted by mother Venice as a professional. Both the chapters mentioned in this passage, and those in the previous ones, do not fail to mention that if a stone-mason and an expert of a related craft intends to work in Venice, he has to reach into his pocket and pay for his attendance. Then he too will have peace, feel a member of the community, and the community will, apart from money they collect, have a member most faithful and satisfied, and above all protected thoughout his life and work - if he adheres to everything that the Mariegoli prescribe.

Translation made on February 11th 2020