EDITION

SOURCES OF FREEMASONRY

STRASBURG STATUTES

OF THE YEAR 1459

TRANSLATED BY:

KARLO HAMEDER

BOOK No. 5

STRAZBURSKI STATUTI

IZ 1459. GODINE

Uredbe ceha starzburskih kameno-zidara iz 1459. godine

prevod Karla Hamedera

sa prevoda Br∴ Vinsenta Lombarda (Vincent Lombardo) zasnovanog na prevodu Glorije Roke (Gloria Roca) sa nemačkog originala na španski jezik.

Ova eknjiga je posvećena Katarini Karlu i Violi

Uvod prevodioca

Kratka istorija Strazbura do XVI veka

Danas je to grad sa oko 280.000 stanovnika, glavni grad pokrajine Grand Est u Francuskoj, na granici Francuske i Nemačke, nastanjem mešovitim nemačkim i francuskim življem. Sedište je Evropskog saveta, Međunarodnog suda za ljudska prava i Evropskog Parlamenta, kulturno je i prosvetno središte, sa mnogim katedralama i velelepnim zdanjima iz proteklih vekova. Uži centar je pod zaštitom UNESCA. Kroz Strazbur protiče pritoka Rajne koja se u gradu račva u pet rukavaca.

O prvim naseljenicima na području Strazbura ne zna se ništa, ali arheološki nalazi ukazuju na postojanje jedne keltske naseobine na današnjoj teritoriji grada Strazbura pod nazivom Argentorat. Moralo je to da bude pre XII veka p.n.e. kada su Rimljani, zapravo brat cara Tiberija, osvojili taj deo tadašnje Evrope i stacionirali se na mestu današnjeg Strazburga nazvavši naseobinu latinskim imenom Argentoratum. Grad je, sve do 352. godine n.e. služio kao pozadinsko utvrđenje. Tada ga napadaju i osvajaju Alemani, pa Franci, ali se pet godine kasnije vraća u rimske ruke. Sledećih 100 godina smenjivali su se razni osvajači, da bi 451. godine postojeće naselje napao i porušio Atila.

Grad je obnovljen, a između 362 i 1262 njime vladaju biskupi. 1262. godine narod se pobunio protiv strahovlade tadašnjeg biskupa Valtera fon Geroldseka (Walter von Geroldseck), i došlo je do bitke kod Hausbergena. Stari biskup je pobegao, a na njegovo mesto dolazi njegov rođak Henry von Geroldsek koji 1263. godine daje punu autonomiju Savetu grada, čime je Strazbur postao potpuno slobodan grad u okviru Svetog rimskog carstva.

Sedamdesetak godina kasnije, 1332. godine grad ima svoju sopstvenu administrativnu vlast u kojoj učestvuju i cehovi i Strazbur se samoproglašava za slobodnu republiku.Ubrzo nakon toga, 1348. godine u gradu vlada kuga, a 14 februara naredne godine dolazi do jednog od najvećih pogroma u ljudskoj istoriji: javno se spaljuje preko hiljadu Jevreja a ostali se progone iz grada.

Takva mržnja prema Jevrejima vlada do kraja XVIII veka, a i kasnije, sve do današnjih dana, i ne samo u Strazburu već i u mnogim drugim područjima i gradovima u Evropi, i šire. Ni u mom rodnom gradu Somboru (sada Srbija), Jevreji nisu mogli da se naseljavaju sve do 1789. godine, već su po obavljanju svojih dnevnih poslova morali da ga napuste kad padne mrak. Bezrazložna mržnja, jednih prema drugima, po svakovrsnoj osnovi, i genocidne radnje koje su pratile ljudsku istoriju, ne samo da su izazivale zgražavanje normalnog sveta, već su i unazađivale razvoj ljudskog društva. Koliko li je sjajnih umova, nadasve sposobnih i radnih ljudi likvidirano zarad mržnje, gluposti, paranoičnog straha od različitosti takvih primitivnih vlastodržaca koji su mislili da će time sebi obezbediti bolje uslove opstanka? Nakon svega, ono "ne ponovilo se" zvuči više kao fraza nego stvarna želja i namera.

U XV veku, sa svojih oko 20.000 stanovnika, Strazbur je bi važno trgovačko i privredno središte. 1415. godine započinje proizvodnja hartije, kineskog pronalaska koji će ubrzati napredak Evrope, Fridrik Klozener (Friedrich Closener)a piše Strazbursku hroniku, istorijat grada, a tu se rađa i štamparska mašina Johana Gutenberga (Johannes Gutenberg). Godinu dana pre nastanka Strazburskih Statuta, tačnije 1458. godine, Johan Mentelin (Johannes Mentelin) otvara svoju štampariju, iz koje izlazi, 1466. godine, prva štampana Biblija.

Strazbursko graditeljstvo i cehovi

Najznačajnija građevina Strazbura je romaničko-gotska Katedrala Naše Gospe (Notre Dame) završena 1439.godine. Sa svoja 142 metra, bila je u svoje vreme najviša građevina na svetu. Kuća Kamercel (Kammerzell Haus) je još jedan biser arhitekture koji krasi Strazbur. Gradnja je završena 1427. godine i jedna je od najokićenijih zgrada uopšte. Tu su i mnoge kuće građene u XV i XVI veku, naročito u gradskom jezgu.

Cehovi

'Razvoj cehova u toku kasnog srednjeg veka bio je od presudne važnosti za stručni razvoj nauka. Njihova snaga se u tom periodu nije se zasnivala na njihovim individualnim sposobnostima, kao što je to bilo u doba renesanse, već na njihovoj spremnosti da se udružuju i deluju kao kolektiv. U okviru gradova u toku kasnog srednjeg veka majstori različitih profesija, bez obzira da li su to bili krojači, obućari, apotekari, kameno-zidari, slikari vajari itd. udruživali su se u cehove da bi tako omogućili nadzor nad proizvodnjom, standardima i marketiranju pojedinih zanata. Kao pojedinci, zanatlije su imale malo uticaja (na gornje) ali, kao grupa, bili su izuzetno snažni. Kroz razvoj cehova, artizani su uspevali da se izvuku iz zagrljaja kmetstva u kojem su, do tada, živeli na plemićkim imanjima ili kao nadničari, nalik na današnje radnike-migrante, i da osnivaju društva preko kojih su mogli da uspostave svoju društvenu i privrednu autonomiju' (prevod dela teksta Srednjevekovni cehovi i zanatska proizvodnja, (Medieval Guilds and Craft Production).

Cehovski propisi kojima su se uređivali odnosi među graditeljima, kao i tehnologije koje je trebalo slediti, imali si ogroman značaj, posebno za gotsku arhitekturu. Bez njih, arhitektonski biseri grada Strazbura, verovatno, nikad ne bi bili stvoreni. Oni su omogućili izuzetnu organizaciju građevina, koja se, baš zahvljajući unutar cehovskoj, i verovatno međucehovskoj saradnji, veoma dinamično razvijala između XII i XVI veka.

Usmena tradicija prenošenja informacija i ideja krajem XIV veka postaje pisana; pisana pravila, uredbe i propise donosili su i uređivali sami cehovi, a zahvatali su, pored stručnih propisa i saveta, uglavnom one koji su se odnosili na svakednevni život, ponašanje i običaje, kao i obaveze prisustva sastancima udruženja i kazne ako se propisana pravila ne poštuju. Međusobni radni odnosi i propisi o poštovanju religije kojoj su članovi društava i udruženja pripadali (naravno, hrišćanskoj) pleli su potku života u navedenim zajednicama.

S jedne strane, tako se ostvarivao opstanak, zaštita i kompaktnost takvih strukovnih društava, od čega su imali koristi ne samo članovi istih, već i nosioci lokalnih vlasti, a i sama institucija kraljevstva, jer se tako obezbeđivao mir, vernost sistemu vlasti i njenim nosiocima, a gradnjom velelepnih zdanja stvarao se prestiž i gomilala društvena i religijska snaga gradova, područja i kraljevstava.

Jedan od najvažnijih, ako ne i najvažniji od tih zbirki propisa u XV veku, bio je dokument pod nazivom Strasburski statut, nastao 24. aprila 1459. godine, koji je kasnije, 1533., dorađen i usklađen sa zahtevima XVI veka.

Ovde ipak govorimo samo o Nemačkoj, jer je još 1390. godine postojala Poema Regius (prepis) koja se bavila X vekom, kao i Bolonjski Statuti iz 1248. i slične zbirke propisa iz Venecije i Firence, za koje se za sada zna. Kasnije ćemo videti da Strasburški statuti ipak nose u sebi nešto što druge zbirke nemaju, a što ih približava 'modernom' slobodnom zidarstvu.

Bez pominjanja Ervina fon Štajnbaha (Erwin von Steinbach (1244-1318), graditelja izvanredne Strasburske Katedrale, ovaj uvod ne bi bio kompletan. Sem što je, kao vrstan graditelj, obogatio svetsku baštinu jednom od najlepših gotskih katedrala (sa romaničkim elementima), on je 1272. godine bio inicijator sazivanja sastanka najvažnijih nemačkih, francuskih, italijanskih i engleskih građevinskih cehova sa ciljem usklađivanja i standardizacije kameno-gradnje. Time nije samo udaren temelj građevinskoj operativi, već je ceo sistem gradnje postao nekako organizovaniji i "tečniji", a i sami cehovi su dobili više prostora za autonomno delanje, koje im je priznao i Rudolf I Habsbuški, a kasnije i Maksimilijan I.

Šta o Strazburu i Strazburskoj Katedrali i Strazburskom Kongresu kaže A. G. Maki (Albert Gallatin Mackey)

'Strazburska Katedrala se oduvek smatrala jednom od najlepših gotskih zdanja u Evropi. Prvobitna katedrala je izgrađena još 504. godine, ali je 1007. skoro u potpunosti uništena pošto je u nju udario grom. Izgradnja postojeće Katedrale započela je 1015. godine, a završena 1438. Strazburska Katedrala je veoma usko povezana sa istorijom masonstva. Najznačajnije za kulturu i nastavak nemačke umetnosti, kaže Stieglitz (Stare Nemačke Arhitekture), kao i za društvo majstora-graditelja bilo je ono što se odigravalo u Strazburu pod Ervinom fon Štajnbahom. Čim je taj arhitekta preuzeo upravljanje radovima na Strazburskoj Katedrali, pozvao je kameno-zidare iz Nemačke i Italije i sa njima stvorio bratstvo. Otud su se Hütten odnosno Lože raširile po Evropi, 1459. godine, 25. aprila, kaže opat Grandidije (Grandidier), mnogi majstori iz tih Loža okupili su se u Ratisbonu (Regensburg) i izradili Zakon bratstva po kojem je Majstor (rukovodilac radova) u Strazburu, a takođe i njegovi naslednici, postao Veliki Majstor Bratstva nemačkih kameno-zidara. Ovo je potvrdio i Car Maksimilijan 1498. godine. Po statutima ovog Društva, Haupthütte, tj. Strazbuska Velika ili Majka-Loža dobila je pravo posredovanja i nadzora, bez mogućnosti žalbe, nad svim nemačkim Ložama. Na taj način, Strazbur ima u nemačkom kameno-zidarstvu, isti položaj kao legendarna Loža Jorka (York) u engleskom kameno-zidarstvu ili Kilwining u škotskom. Mada je, carskim ediktom od 16. avgusta 1731. godine strazbuska Glavna (Haupt-) Loža, kao i ostale Glavne Lože ukinuta, Majka-Loža nikada nije izgubila svoj prestiž. 'Ovo je', kaže Findel (Hist. 72) 'slučaj i danas u mnogim mestima u Nemačkoj; a saksonski kameno-zidari još uvek smatraju strazbursku Ložu svojom glavnom Ložom (vidi Kameno-zidare srednjega veka).

U Strazburu su održana dva važna kongresa. Prvi, na kojem se raspravljalo o uspostavljanju bratstva u cilju nastavka radova na katedrali, sazvao je , 1275.godine, Ervin fon Štajnbah. Bio je prisutan veliki broj majstora kameno-zidara iz Nemačke i Italije: Na tom Kongresu nemački graditelji i arhitekti su, po ugledu na svoju englesku braću, prihvatili naziv slobodni zidari i uspostavili sistem propisa po kojima se reguliše nauk. (vidi Kombinacije kameno-zidara).

Drugi Strazburski Kongres sazvala je Velika Loža tj. Haupthütte Strazbura 1564. godine, kao nastavak jednog drugog koji je održan u Bazelu. Ovde je prihvaćeno nekoliko uredbi kojima se Stein Werksrecht, tj. Zakon o kameno-zidarstvu, doveo u bolji položaj.

Strazburske Konstitucije: 25. aprila 1459. godine 19 Bauhütten ili Loža iz južne i srednje Nemačke sastalo se u Ratisbonu (Regensburgu) i usvojilo pravila za upravljanje nemačkim kameno-zidarstvom. Ubzo nakon toga, održan je još jedan sastanak u Strazburu gde su te uredbe konačno usvojene, objavljene pod naslovom Ordenungen der Steinmetzen Strasburg (Strazburska pravila kameno-zidarstva) ili Konstitucije kameno-zidara Strazbura.

S vremena na vreme Konstitucije su doživljavale mnoge izmene, a potvrdio ih je Maksimilijan I (Maximillian I) 1498. godine, a kasnije i mnogi naredni carevi. Ovaj stari dokument štampan je u više navrata: 1810. ga je štampao Krause pod naslovom Die drei ältesten Kunsturkunden der Freimaurerbrüderschaft, tom 2, str. 269-289 (Tri najstarije potvrde nauka slobodno zidarskog bratstva; 1844 Heldmann pod naslovom Die drei älteste, geschichtlichen Denkmale der deutschen Freimaurerbrüderschaft (Tri najstarija istorijska spomenika nemačkog slobodnog zidarstva); 1866. Findel je koristio delove u svom delu Geschichte der Freimaurerei (Istorija slobodnog zidarstva) o kom postoji dobar engleski prevod. On tvrdi da je Strazbursku Konstituciju prvi put štampao Heldmann na osnovu dobro potvrđenog rukopisa, a isto tvrde i drugi.

Invokacija sa kojom ove Konstitucije započinju nije ista kao u engleskim Konstitucijama, pa tako 'Moć Oca neba, sa mudrošću Sina blaženog, kroz milost Božju i dobrotu Duha Svetoga, neka budu tri lika u Bogu jednomu' itd. Strazbuska Konstitucija započinje sa 'U ime Oca, i Sina i Duha Svetoga, i naše milostive Majke Marije, kao i njenih blaženih slugu, sveta četiri okrunjena mučenika večne uspomene, itd.' (Albert Gallatin Mackey: Encyclopedia of Freemasonry and Its Kindred Sciences, Jürgen Beck, Altenmünster, Deutschland, pp 728-29)

STRASBURG STATUTES

OF THE YEAR 1459

Regulations of the Strasburg Guild of Stonemasons

translation by Karl Hameder

from translation Br∴ Vincent Lombardo based on the translation of Gloria Roca from the German original into Spanish.

This book is dedicated to Catherine Karl and Viola

Translator's Introduction

A brief history of Strasburg until the XVI century

Strasburg is today a city of about 280,000 inhabitants, the capital of the province of Grand Est in France, at the border of France and Germany, inhabited by mixed German and French population. It is the seat of the European Council, the International Court of Human Rights and the European Parliament, and is a cultural and educational center, with many cathedrals and magnificent buildings from the past centuries. The center is protected by UNESCO. A tributary of the Rhine flows through Strasbourg, breaking into five branches in the city.

Nothing is known about the first settlers in the Strasbourg area, but archaeological findings indicate the existence of a Celtic settlement in the present-day territory of the city of Strasbourg called Argentorat. It had to be before the 12th century B.C. when the Romans, in fact, the brother of Emperor Tiberius, conquered that part of Europe and settled in what is now Strasbourg, calling the village the Latin name Argentoratum. The city, until 352 A.D. served as a background fort. Then it was attacked and conquered by the Alemans, then by the Franks, but five years later it fell into Roman hands again. Over the next 100 years, various invaders were in possession of the city, and in 451 the existing settlement was attacked and demolished by Attila.

The city was rebuilt and was ruled by bishops between 362 and 1262. In 1262, the people rebelled against the bishop Walter von Geroldseck, and the Battle of Hausbergen ensued. The old bishop escaped, and in his place came his cousin Henry von Geroldsek, who in 1263 gave full autonomy to the City Council, granting Strasbourg full autonomy within the Holy Roman Empire.

Seventy years later, in 1332, the city had its own administrative power, with guilds also participating, and Strasbourg self-proclaimed a free republic. Soon after that, in 1348 Strasbourg was hit by plaque and on February 14th of the following year one of the worst pogroms in human history took place: over a thousand Jews were burned publicly and the others were banished from the city.

Such hatred of Jews reigned until the end of the eighteenth century, and even later, to this day, not only in Strasburg, but also in many other areas and cities in Europe and beyond. Even in my hometown of Sombor (now Serbia), Jews had not been allowed to settle until 1789, but after completing their daily chores, they had to leave after dark. The unreasonable hatred of each other, on all kinds of grounds, and the genocidal actions that followed human history, not only provoked the outrage of the normal world, but also impeded the development of human society. How many brilliant minds, as well as capable and hardworking people, were liquidated because of hatred, stupidity, paranoid fear of diversity by such primitive rulers who thought that this would provide them with better conditions for survival? After all, "this shall never happen again" sounds more like a phrase than a real desire and intention.

In the 15th century, with its population of about 20,000, Strasbourg was an important trading and economic center. The production of paper, a Chinese invention that would accelerate Europe's progress, was begun in 1415 when Friedrich Closener wrote the Strasbourg Chronicle, a history of the city, and Johannes Gutenberg's printing press was born there. One year before the creation of the Strasbourg Statutes, more precisely in 1458, Johannes Mentelin opened his printing press, from which the first printed Bible came out in 1466.

Strasbourg Building Construction and Guilds

The most important building in Strasbourg is the Romanesque-Gothic Cathedral of Our Lady (Notre Dame), completed in 1439. With its 142 meters, it was once the tallest building in the world. The Kammerzell Haus is another pearl of architecture that adorns Strasbourg. Construction was completed in 1427 and is one of the most decorated buildings in general. Many houses were built there in the 15th and 16th centuries, especially in the old town.

Guilds

"The development of guilds during the later Middle Ages was a crucial stage in the professional development of artists. The power of the artists during this period was not based on their individual capacities, as we will see being developed during the Renaissance, but their willingness to join together and act as a collective. Within towns and cities during the later Middle Ages the different practitioners of a particular craft, whether it be the cloth makers, shoemakers, apothecaries, masons, painters, sculptors, etc., joined together to form guilds that were able to gain control of the production, standards, and marketing of the particular craft. As individuals, the craftsman had little power, but as a group, they were able to have extraordinary power. Through the development of guilds, artisans were able to pull themselves out of the ranks of serfs on the estates of members of the nobility and day laborers much like migrant workers today to establish associations that could protect their social and economic autonomy." (Medieval Guilds and Craft Production )

The guild regulations governing builder relations, as well as the technologies to be followed, had enormous significance, especially for Gothic architecture. Without them, the architectural pearls of Strasbourg would probably never have been created. They enabled the extraordinary organization of the building process, which, thanks to the intrinsic and possibly inter-guild cooperation, developed very dynamically between the 12th and 16th centuries.

The oral tradition of transmitting information and ideas towards the end of the fourteenth century became written; the written rules and regulations were adopted and edited by the guilds themselves involving, in addition to professional regulations and advice, rules related to daily life, behavior and customs, as well as obligations to attend association meetings and penalties if the prescribed rules were not followed. Mutual labour relations and regulations pertaining to the religion to which the members of the societies and associations belonged (Christianity, of course) weaved the basis of life in the said communities.

On the one hand, this is how the survival, protection and compactness of such professional societies were achieved, which benefited not only their members but also the holders of local authorities, as well as the institution of the kingdom itself, as it ensured peace, loyalty to the system of government and its holders. and the construction of magnificent buildings created the prestige and accumulated social and religious power of cities, territories and kingdoms.

One of the most important, if not the most important of these collections of regulations in the fifteenth century was a document called the Strasbourg Statutes, made on April 24, 1459, which was later, in 1533, modified and adapted to the requirements of the sixteenth century.

However, we are only talking about Germany here, because as early as 1390 there was the Regius Poem (transcript) dealing with the X century, as well as the Bologna Statutes of 1248 and similar collections of regulations from Venice and Florence, which are known about now. We will see later that the Strasbourg Statutes still carry something that other collections do not have, bringing them closer to 'modern' Freemasonry.

Without mentioning Erwin von Steinbach (1244 - 1318), the builder of the extraordinary Strasbourg Cathedral, this introduction would not be complete since he, as an accomplished builder, enriched the world heritage with one of the most beautiful Gothic cathedrals (with Romanesque elements). He was also the initiator, in 1272, of the convening of a meeting of the most important German, French, Italian and English construction guilds with the aim of harmonizing and standardizing Stonemasonry . Not only did it strike the foundation for the operative Stonemasonry but the whole construction system became somehow more organized and "fluid", as the guilds were given more space for autonomous action, which was recognized by Rudolf I Habsburg and later by Maximilian I.

What does Albert Gallatin Mackey say about Strasbourg, Strasbourg Cathedral, and the Strasbourg Congress.

"The Strasbourg Cathedral has always been considered as one of the finest Gothic buildings in Europe. The original cathedral was founded in 504, but in 1007 it was almost completely destroyed in 1015 and completed in 1438. The Cathedral of Strasbourg is very closely connected with the history of Masonry.
The most important association of master builders, says Stieglitz (Von Altdeutsche Baukunst), for the culture and extension of German art was that which took place at Strasbourg under Erwin von Steinbach. As soon as this architect had undertaken the direction of the works at the Strasbourg Cathedral, he summoned masons out of Germany and Italy and formed with them a brotherhood. Thence Hütten, or Lodges, were scattered over Europe. In 1459, on April 25th, says the Abbe Grandidier, the Masters of many of these Lodges assembled at Ratisbon (Regensburg) and drew up an Act of Fraternity, which made the master of the works at Strasburg, and his successors, the perpetual Grand Masters of the Fraternity of German Masons. This was confirmed by Emperor Maximilian in 1498. By the statutes of this association, the Haupthütte, Grand or Mother Lodge of Strasburg, was invested with a judicature, without appeal, over all the Lodges of Germany. Strasburg thus takes in German Masonry a position equivalent to that of legendary Lodge York in the Masonry of England, or Kilwinning in that of Scotland. And although the Haupt-Hütte of Strasburg with all other Haupt-Hütten were abolished by an imperial edict on August 16, 1731, the Mother Lodge never lost its prestige. "This," says Findel (Hist., 72), "is the case even now in many places in Germany; the Saxon Stone-Masons still regarding the Strasburg Lodge as their chief Lodge." (See Stonemasons of the Middle Ages.)

Two important Masonic Congresses have been held at Strasburg. The First Congress of Strasburg was convoked in 1275 by Erwin von Steinbach. The object was the establishment of a brotherhood for the continuation of the labors on the cathedral. It was attended by a large concourse of Masons from Germany and Italy. It was at this Congress that the German builders and architects, in imitation of their English brethren, assumed the name of Freemasons, and established a system of regulations for the government of the Craft. (See Combinations of Masons.)

The Second Congress of Strasburg. This was convoked by the Grand Lodge, or Haupt-Hütte of Strasburg, in 1564, as a continuation of one which had been held in the same year at Basel. Here several statutes were adopted, by which the Stein Werksrecht, or Stonemasons' law, was brought into a better condition.

Strasburg Constitutions: On April 25, 1459, nineteen Bauhütten, or Lodges, in Southern and Central Germany met at Ratisbon, and adopted regulations for the government of the German stonemasons. Another meeting was held shortly afterward at Strasburg. where these statutes were definitively adopted and promulgated, under the title of Ordenunge der Steinmetzen — Strasburg, or "Constitutions of the Stonemasons of Strasburg."

These Constitutions underwent many alterations from time to time, and were confirmed by Maximilian I in 1498, and subsequently by many succeeding emperors. This old document has several times been printed: in 1810, by Krause, in his drei ältesten Kunsturkunden der Freimaurerbrüderschaft; in 1819, by Heldmann, in die drei ältesten geschichtlichen Denkmale der deutschen Freimaurerbrüderschaft; in 1844, by Heideloff, in his Bauhütte des Mittelauers in ihrer wahren Bedeutung; Findel also, in 1866, inserted portions of it in his Geschichte der Freimaurerei, of which work there is a good English translation (Findel says the Strasburg Constitution was first printed, from a well-authenticated manuscript, by Heldmann. Others also confirm this).

The invocation with which these Constitutions commence is different from that of the English Constitutions. The latter begins thus: "The might of the Father of heaven, with the wisdom of the blessed Son, through the grace of God and goodness of the Holy Ghost, that be three persons in one Godhead, be with us." etc. The Strasburg Constitutions begins: "In the name of the Father, and of the Son, and of the Holy Ghost, and of our gracious Mother Mary, and also her blessed servants, the holy four crowned martyrs of everlasting memory"; etc. (Albert Gallatin Mackey: Encyclopedia of Freemasonry and Its Kindred Sciences, Jürgen Beck, Altenmünster, Deutschland, pp 728-29)

Beleška o izvoru sledećeg prevoda (primedba autora engleskog teksta, korišćenog
za ovaj prevod na srpski jezik)

Prevod na srpski jezik, koji sledi, sačinjen je na osnovu nemačkog originala Ordnungen der Steinmetzen — Strassburg (1459) prevedenog na engleski jezik pod naslovom Regulations of the Stone-Masons of Strasburg (Strasburska pravila kameno-zidarstva) Engleski prevod je sačinio Br.: Vincent Lombardo sa prevoda na španski Glorije Roke (Gloria Roca)

Beleška Br∴ Vincent Lombardo: 25. aprila 1459. godine 19 nemačkih kameno-zidarskih cehova ili Loža sastalo se u Ratisboni (današnji Regensburg) i prihvatilo jedan zbir propisa za upravljanje (radovima) nemačkih kameno-zidara. Ubrzo nakon toga, održan je još jedan sastanak u Strazburu, gde su ti statuti prihvaceni i objavljeni pod naslovom Ordenunge der Steinmetzen zu Strassburg, odnosno Strasburska pravila kameno-zidarstva. Statuti su završeni 1464. i 1469 godine, a odobrio ih je car Maksimilijan 1498. godine; revidirani su u Strazburu 1563. i ostali na snazi do početka XVII veka.

Ovaj drevni rukopis prvi je štampao Karl Kristijan Fridrik Krause (Karl Christian Friedrich Krause) u knjizi Die drei altesten Kunsturkunden der Freimaurerbruderschaft, tom 2, str. 269-289. Zbog izuzetno teškog zadatka da se odgonetne stari (1459.) nemački tekst koji je, u tom obliku, reprodukovao Krause, za potrebe svog prevoda poslužio sam se radom Glorije Roke, koji je više interpretacija nego bukvalni prevod starog nemačkog teksta, koji je Krause objavio u svom Kunsturkundenu, tom II, str. 269-318, upoređujuči i verifikujuči njen prevod sa tekstom Krausove knjige i neznatno ga menjajuči i dodavajuči mu ono što sam smatrao neophodnim. Vidi prevod originalnog nemačkog teksta Br. Vinsenta Lombarda ovde.

Nije zgoreg da se ovaj dokument uporedi sa dokumentom Carta di Bologna (Statuti i propisi Društva Majstora zidara i tesara), koji je napisan dva veka ranije u pismenijem, jasnijem i sadržajno sveobuhvatnijem obliku. Za one znatiželjnije i strpljivije izučavaoce masonerije predlažem da se pozabave podužim spiskom sličnih radova koje mogu da pronađu u našoj Virtualnoj masonskoj biblioteci.

Note on the source of the following translation (remark by the author of the English
text used for this translation into Serbian)

The following Serbian translation was made on the basis of the German original text, titled Ordnungen der Steinmetzen - Strassburg (1459), translated into English by Bro∴ Vincent Lombardo under the title Regulations of the Stone-Masons of Strasburg from a translation into Spanish by Gloria Roca.

Translator's note: On April 25, 1459, nineteen German Bauhütten (Masons Guilds, or Lodges) met at Ratisbona (Regensburg), and adopted a set of regulations (Ordnungen) for the government of the German Stone-Masons.   Another meeting was held shortly afterward at Strasburg, where these Statutes were adopted and promulgated under the title of Ordenunge der Steinmetzen zu Straßburg, or Statutes of the Stone-Masons of Strasburg.   These statutes were completed in 1464 and 1469; approved by the Emperor Maximilian in 1498, and revised in Strasbourg in 1563.   They remained in force until the early 17th century.

This ancient manuscript was first printed in 1810 by Karl Christian Friedrich Krause, in his book: Die drei ältesten Kunsturkunden der Freimaurerbrüderschaft, Volume 2, p. 269 - 289.  Due to the extremely difficult task in deciphering the old (1459) German text reproduced by Krause, for this translation I have made use of Roca's work, which is more an interpretation than a literal translation of the old German text published by Krause in his Kunsturkunden, Vol. II, pp. 269 - 318, comparing and verifying, however, her translation with the text in the Krause's book, and modifying or adding to it what I have deemed necessary.   See my translation of the original German text, here.

It is worth comparing this document with the Carta di Bologna, [Statutes and Regulations of the Society of Masters of Masonry and Carpentry] written two centuries earlier, for the more literate, clear and comprehensive rules found in it.   To the more curious and patient student of Masonry I recommend a long list of similar works found here in our Virtual Masonic Library.

STRAZBURSKI STATUTI IZ 1459. GODINE

U ime Oca, i Sina i Duha Svetoga, i naše milostive Majke Marije, kao i njenih blaženih slugu, svete četvorice okrunjenih mučenika večne uspomene i smatrajuči da istinsko prijateljstvo, jedinstvo i poslušnost osnova je svake dobrote.

Stoga, i za opšte dobro i slobodnu volju svakog princa, plemiča, gospara, grada, društva i saveza, koji sada ili ubuduče žele da grade crkve, korove ili vrše druge velike radove, ili podižu kamena zdanja, tako da bi bili bolje opskrbljeni i snabdeveni. A takođe da bi se obezbedile koristi i potrebe svih majstora zidara i njihovih pomočnika, svih kameno-zidara Nemačke, a posebno da bi se izbegla buduča neslaganja, kao i razlike, troškovi i štete među članovima (zidarskog) nauka, jer su u prošlosti mnogi majstori trpeli veliku štetu zbog takvih dela, nasuprot dobrih i drevnih običaja koji su se u drevnim vremenima uvek čuvali i savesno primenjivali od strane starešina i zaštitnika nauka. Tako i na taj način možemo i dalje da ih pratimo, na pošten način i u miru, pa smo se mi majstori i svi pomočnici nauka okupili kao graditelji katedrala u Špajeru (Speyer) u Strazburu, --- i u Regensburgu, u svoje ime i u ime svih ostalih majstora i pomočnika našeg gorespomenutog zajedničkog nauka; obnovili smo i razmotrili ove drevne običaje i ljubazno i predusretljivo smo se složili o ovim statutima i bratstvu, a saglasili smo se sa istima, dali zakletvu i obečanje sebi i svim našim naslednicima da ih verno održavamo, kako je u dsaljem tekstu zapisano, --- tako da ovo može, a ne mora, da bude ostvareno. Tako da, ni ovde niti u Regensburgu, majstor ne bi trebao da ruši temelje u naše ime i kao predstavnik svih drugih majstora i pomočnika koji dele ovaj nauk. Obnovili smo i razmotrili ove drevne običaje i savršeno ih uskladili sa onim statutima i bratstvom. Nakon toga smo, konsenzusom, došli do istih zaključaka, te smo se, za sebe i naše naslednike, zakleli i dali obečanje da bi ih, na čast našu, zaštitili onako kako je ovde zapisano.

Član a). Kao prvo: ako se bilo koji član ovih statuta pokaže suviše strogim i surovim, ili suviše lakim i popustljivim, članovi bratstva mogu, večinom glasova, da ga izmene, pojačavajući ili smanjujući nivo zahteva (strogosti) u skladu sa potrebama i prilikama vremena ili zemlje. Rezolucije onih koji učestvuju na saborima u obliku koji je ovde spomenut, moraju se poštovati od njihovog uspostavljanja (polaganja) u skladu sa zakletvom koju smo svi položili.

Član b). Svako ko dobrovoljno želi da pripada ovom bratstvu, u skladu sa propisima koji slede u ovoj knjizi, treba da obeća da će poštovati sve tačke i članove, pa će tek tada moći da pripada našem nauku. Majstori su oni (članovi) koji uživaju ovlašćenje i privilegiju da projektuju i podižu zgrade i obavljaju radove velike težine i ne treba da budu angažovani ni u kakvoj drugoj službi, sem ako to sami odaberu. I majstori i pomoćnici treba da se ponašaju časno i ne krše prava drugih jer če u protivnom biti kažnjeni u skladu sa ovim statutima svaki put kada učine takav prestup.

Član c). Radovi koji se momentalno vrše i zgrade koje se grade (kao u Strazburu, Kelnu, Beču i Pasauu, kao i drugi slični radovi), a takođe i radovi loža kojima pripadaju u skladu sa običajima, koji su vršeni po osnovu dnevnica, moraju tako i da se nastave, a ni na koji način po osnovu rada na akord, tako da se posao završi, koliko god je to moguče, po prvobitnom (originalnom) projektu i da se ugovor ne krnji.

Član d). Ako radnik koji neki drži fiksni posao premine, svako ko je te struke, ili majstor, ili drugi član nauka zidarstva koji je usvojio nauk zidarstva i dovoljno je stručan i sposoban u obavljanju svog posla, može da aspirira na njegovo mesto, tako da bi gospari-vlasnici ili upravnici radova mogli da i dalje koriste usluge zidarstva.

Član e). Svaki majstor, bez obzira da li radi na nečemu ili ne, može da obavlja poslove sa strane. U takvom slučaju on treba da obavlja takav rad ili gradnju savesno, za dnevnicu, i nastaviće da ga radi na najbolji mogući način, tako da rad teče bez prekida u skladu sa pravilima i običajima zidarstva. Ako se zasigurno zna da majstor nije u potpunosti zadovoljio one koji su naručili posao, rečeni majstor snosi odgovornost za to pred naukom i trebao bi da bude ukoren i kažnjen nakon što se izrekne presuda. Ali ako njegovi gospari-naručioci ne žele da se tako nešto učini, tada je Majstoru dozvoljeno da radi onako kako želi, bilo to na akord ili za platu.

Član f). Ako majstor kome je poverena takva gradnja ili rad premine, i dođe neki drugi majstor (na mesto gradnje) nikako ne treba da uklanja obrađene kamenove ili one koji još nisu postavljeni na svoje mesto, bez da se prethodno posavetuje i dobije pristanak ostalih radnika svoga nauka, tako da vlasnici i drugi časni ljudi, naručioci gradnje, ne moraju da snose troškove koji nisu njihovi, te da majstor koji je ostavio gradnju ne bude osramoćen. Međutim, ako naručioci žele da povuku posao (od preminulog), tada majstor koji ga je našao može da ga obavlja sve dotle dok ovi ne nastoje da ostvare neku neopravdanu korist.

Član g). Ni majstor niti oni koji obavljaju takav rad ne smeju da uzimaju obrađene kamenove ili bilo koji deo posla, bio to kamen, kreč ili zemljište i moraju da imaju dopuštenje, preko ugovora ili za novac, da lome ili uklanjaju kamenove bez rizika.

Član h). Ako su potrebni majstori za uklanjanje ili postavljanje kamenova, majstor mora da, za takav posao, angažuje zidare koji su sposobni radnici, da bi izbegao teškoće sa oficirima, i to na takav način da se oni koji dobiju taj posao dobrovoljno pridržavaju tih normi.

Član i). Dva majstora ne smeju da dele isti posao ili gradnju, sem ako je ona mala i može da bude završena u roku do godinu dana. Takav posao može da se deli sa bilo kim ko je brat.

Član k). Ako majstor prihvati ugovor za neki posao i izradi plan (crteže) gradnje, ne sme ništa da uklanja iz svog plana, već ga mora izvesti u skladu sa planom koji je prikazao naručiocima, gradu ili ljudima (klijentima), tako da ništa ne bude izmenjeno.

Član l). Svi majstori ili pomoćnici koji, u tajnosti ili otvoreno, uzimaju od drugog majstora ili člana bratstva posao koji ovaj obavlja ili pokušava da dobije, bez znanja ili saglasnosti majstora zaduženog za taj posao, bez obzira da li je taj posao mali ili veliki, odgovaraće za (svoj postupak). Sa takvim majstorom ili pomoćnikom nijedan majstor ili pomoćnik ne sme da ima posla dogod ovaj obavlja taj posao koji je tako nečasno pribavio, sve dok ne zatraži oproštaj ili nadoknadi štetu onome od koga je uzeo posao, a majstori bratstva ga kazne onako kako je utvrđeno ovim statutima.

Član m). Ako neko prihvati neki posao, deo njega ili u celosti, a ne zna kako da ga obavi čak i po konsultovanju stručnjaka ili Lože, ni na koji način ne bi trebao da se prihvati takvog posla. Ali ako to pokuša, niko od pomoćnika ne sme da radi sa njim. Na taj način naručioci posla neće se naći u situaciji da moraju da snose troškove zbog takvog neukog majstora.

Član n). Nijedan radniki, nijedan majstor ni Nadzornik ili pomoćnik nauka ne sme da instruiše one koji, na neki način, ne pripadaju nauku ili one koji se nikad nisu bavili kameno-zidarstvom.

Član o). Nijedan radnik ili majstor ne sme da primi novac od kolege kao nadoknadu za svoje učenje ili primanje instrukcija o kameno-zidarstvu, a nijedan Nadzornik ili pomoćnik ne treba nikoga da instruiše za novac. Međutim, ako neko želi, može to da čini iz bratske ljubavi ili (sa ciljem) deobe znanja.

Član p). Majstor koji ima ekskluzivno zaduženje za neki posao ili gradnju, može da uzme tri šegrta i može takođe da zaposli pomoćnike iz iste lože ako gospari (oficiri) te lože to dopuste. Ali ako ne poseduje i druga zaduženja (druge projekte), za prvi projekat ne može da uzme više od dva šegrta, tako da na njegovoj gradnji ne sme da radi više od pet šegrata.
Nijedan stručnjak ili majstor koji ne ode na sveto pričešće jednom godišnje, koji ne poštuje hrišćanski režim življenja, ili ga shvata kao šalu ne bi trebao da se primi u bratstvo. Ali ako bi se neko ko je takav slučajno primio u bratstvo, nijedan majstor ili pomočnik ne treba da mu bude prijatelj, dogod se ovaj ne natera da napusti članstvo. To će biti kazna koju će mu bratstvo nametnuti.
Nijedan radnik (ove struke) ili majstor ne sme da živi u grehu preljube dogod se bavi kameno-zidarstvom. Ako to neko učini i ne prestane, niko od kolega zidara ne treba da radi sa njim ili mu bude prijatelj.

Član q). Pomoćnik koji sa majstorom prihvati posao koji zidarsko bratstvo nije prihvatilo, ne može da bude kažnjen (za to). Prema tome, ako se pomoćnik prihvati rada sa majstorom iz grada, ili nekim drugim majstorom, može to da učini jer svaki pomoćnik ima pravo da nađe posao. Međutim, kako god bilo, takav pomoćnik treba da poštuje ova pravila i ona koja će se zapisati (kasnije); čak i da nije zaposlen u nekoj od loža bratstva ili kod svojih kolega u Bratstvu, treba bratstvu da daje prilog (članarinu).
Ali ako pomoćnik uzme zakonitu suprugu, a nije zaposlen u Loži, mogao bi da se dokaže u gradu, a pošto je prisiljen da radi u svojoj struci, treba da plaća četiri penija svake kvatre (nedelje posta), ali treba da bude izuzet od obaveze plaćanja jednog penija nedeljno, pošto neće biti zaposlen u Loži.

Član r). Ako se neki majstor požali na nekog drugog majstora, ili majstor na pomoćnika ili pomoćnik na nekog drugog pomoćnika, zbog kršenja pravila struke, svako ko je uključen u tu situaciju treba o tome da obavesti majstora koji predsedava bratstvu, a majstor koji biva obavešten o takvoj stvari treba da sasluša obe strane i odredi dan kada će se o tom slučaju raspravljati. Do tog dana, nijedan pomoćnik ne treba da se kloni majstora, a nijedan majstor ne treba da izbegava pomoćnika. Oni treba da sarađuju do momenta kada budu saslušani i postigne se sporazum, što mora da se uradi u skladu sa presudom koju budu doneli radnici struke i koja treba, kao takva, da se poštuje. Štaviše, slučaj treba da se razmotri na mestu gde se dogodio a takođe i pred majstorom koji je zadužen za Knjigu statuta i u čijoj se oblasti slučaj dogodio.

Član s). Svi Nadzornici treba da ukazuju čast svom majstoru i treba da budu verni i pošteni prema njemu, u skladu sa pravilima Kameno-zidarstva; treba da ga slušaju sa nepokolebljivom odanošću, kako nalažu drevni običaji. Pomoćnici treba da čine isto.
A kada neko od putujućih pomoćnika želi da nastavi svoje šegrtovanje drugde, trebao bi da napusti Ložu i svog majstora bez da bude ikomu dužan i da ne bude ni sa kim u svađi, tako da (svoju nameru) ostvari na odgovarajući i korektan način.

Član t). U skladu sa pravilima i drevnim običajima Zidarstva, putujući pomoćnik treba da sluša svog majstora i Nadzornika, bez obzira u kojoj se Loži našao. Takođe mora da poštuje sva pravila i privilegije koje proističu iz drevnih običaja dotične Lože i ni na koji način ne treba, tajno ili javno, da omalovažava rad svoga majstora. Međutim, ako majstor prekrši ova pravila i postupi protivno njima, bilo ko može da ga prijavi.

Član u). Svi radnici struke koji upošljavaju radnike u Loži imajući dovoljno autoriteta i kojima su povereni ovi statuti, treba da imaju moć i ovlasti nad svim problemima i stvarima koje se tiču Zidarstva, i treba da krivično gone i kažnjavaju u svojoj oblasti. Svi majstori, Nadzornici i pomoćnici treba da im se povinuju.

Član x). Pomoćnik koji je putovao i vešt je u Zidarstvu, a pripada ovom bratstvu i ima želju da bude stručnjak u svom poslu, ni na koji način ne bi trebao da bude prihvaćen od strane takvog stručnjaka na period kraći od dve godine.

Član y). Svi majstori i pomoćnici koji pripadaju ovom bratstvu treba verno da poštuju sve tačke i članove ovih pravila koja su ovde zapisana i koja će biti zapisana (u budućnosti). Ako bi neko nenamerno prekršio jednu od ovih tačaka i bio zbog toga kažnjen i, videvši svoju kaznu, ispoštuje pravila, smatraće se to dovoljnim i oslobodiće se kazne u odnosu na član na osnovu kojeg je bio kažnjen.

Član z). U zakletvi bratstvu, majstor koji je zadužen za Knjigu (statuta) trebao bi da garantuje da se ona neće prepisivati, bilo sa njegove strane ili od strane neke druge osobe, ili data ili pozajmljena, da bi Knjiga ostala netaknuta u skladu sa odlukom radnika struke. Ali ako neki član bratstva treba da poznaje jedan ili dva člana majstor mu to može dati u pisanom obliku. Svi majstori treba da se pobrinu da se statuti pročitaju pomočnicima Lože svake godine.

Član: Ako ima ikakvih pritužbi u vezi najvećih kazni, kao što je udaljavanje iz Zidarstva, o njoj ne bi trebao da sudi i donosi odluku o kazni samo majstor te oblasti. Njemu treba da se pridruže dva najbliža majstora, oni koji su zaduženi za primerke Statuta i imaju ovlasti nad bratstvom, tako da ih bude trojica. Pomoćnici koji su radili na mestu prekršaja takođe moraju biti prisutni i, bez obzira koju odluku ova trojica donesu, jednoglasno sa svim članovima ili većinom od njih, u skladu sa zakletvom koju su položili i u najboljoj nameri, takvu odluku mora da poštuje celo bratstvo radnika ovog nauka.

Član: Ako se mišljenja dvaju ili više majstora bratstva razilaze i prepiru se oko problema koji se ne tiču Zidarstva, moraju da ih razreše samo pred zidarskim (cehom), koji će presuditi o toj stvari i postići izmirenje u najvećoj mogućoj meri, tako da bi došlo do sporazuma bez da se naudi gosparima ili gradovima kojih se tiče dati slučaj.

1.   Sada, kada se ova pravila nauka mogu mnogo poštenije primenjivati, sa Božijom službom i drugim potrebnim i prigodnim stvarima, svaki majstor koji pripada ovom bratstvu, i koji ima stručnjake koji rade u njegovoj Loži i bave se Zidarstvom, mora, svake godine da plati četiri plaparta (srednjevekovni novac), tj. svake kvatre mora da uplati jedan plapart ili bohemijski novčić u kasu bratstva, a svaki pomoćnik četiri blaparta. Šegrt koji je odslužio svoje vreme mora da učini isto.

2.   Svi majstori i stručnjaci ovoga bratstva koji zapošljavaju radnike u svojim ložama treba da imaju kasu, a svaki pomoćnik mora da uplati (u nju) po jedan peni svake sedmice. Svi majstori moraju pošteno da uštede nešto novca, kao i druge vrste roba i treba da ih predaju bratstvu u mestu najbližem onom mestu gde se čuva Knjiga, da bi obezbedili bogosluženje i potrebe bratstva.

3.   Ako u loži nema Knjige, svi majstori koji imaju kasu moraju da predaju novac majstoru čuvaru Knjige, a tamo gde se Knjiga nalazi treba da se održi bogosluženje. Ako majstor ili pomoćnik premine u Loži u kojoj ne postoji Knjiga, jedan drugi majstor ili pomoćnik te lože treba da obavesti majstora koji ima Knjigu, a kada ovaj bude obavešten, treba da sazove članstvo na misu za pokoj duše preminulog, a svi majstori i pomoćnici Lože moraju da prisustvuju i daju prilog.

4.   Ako majstor ili pomoćnik potroši novac u ime bratstva, a postoje podaci o tome kako se to obavilo, njihovi troškovi treba da se nadoknade iz kase bratstva, u istom ili manjem ili većem obimu. Takođe, ako neko ima neki sukob sa zakonom ili neki drugi problem koji se tiče bratstva, svako treba, bilo da je majstor ili pomoćnik, da mu da novac kako bi se ovaj rešio problema, kako to zakletva bratstva predviđa.

5.   Ako se majstor ili pomoćnik bratstva razboli, a do tada je vodio pošten zidarski život, ako ga je svladala duža bolest, pa mu je potreban novac za hranu, tada majstor čuvar kase treba da mu pozajmi sredstva, ako može, na ime olakšanja i pomoći, sve dok se ovaj ne oporavi od bolesti, ali mora da obeća da će kasnije vratiti u kasu isti iznos. Ali ako od te bolesti premine, restitucija duga treba da se izvrši, koliko god je moguće, od onoga što je ostavio, ako je išta ostalo posle njegove smrti, bez obzira da li je to odeća ili druga roba.

Regulations of the Stonemasons of Strasburg

In the name of the Father, and of the Son, and of the Holy Ghost, and of our gracious Mother Mary, and also of her blessed servants, the holy four crowned martyrs of everlasting memory, and considering that true friendship, unanimity, and obedience are the basis of all goodness.

Therefore, and for the general good and free will of every prince, noble, lord, city, chapter, and convent, which now or in the future may want to build churches, choirs or other great works or stone edifices, so that they can be better supplied and provided for.   And also providing for the benefit and for the necessities of all masters and fellows of the Masonic craft, of all Masons of Germany and, especially to avoid future disagreements, differences, costs and damages among the members of the craft, since many masters have suffered great damage in the past because of such acts, as opposed to those good customs and ancient customs that in ancient times were always preserved and practiced in good faith by the principals and patrons of the craft.   Therefore, and so we can continue to respect all that honestly and peacefully, we, masters and all fellows of the profession, have congregated in capitular reunion at Speyer at Strasburg, - - - and at Regensburg, in the name and on behalf of ourselves and of all other masters and fellows of our whole above-mentioned common craft, renewed and revised these ancient usages, and kindly and affably agreed upon these statutes and fraternity; and having by common consent drawn up the same, have also vowed and promised, for ourselves and all our successors, to keep them faithfully, as hereafter stand written: - - - so that this may or may not be established.   So that, neither here nor in Regensburg, a master should not tear down foundation stones in our name and representation and of that of all other masters and fellows who share this profession.   We have renewed and reviewed these ancient customs, and we are perfectly in accordance with those statutes and with the fraternity.   Having therefore, by consensus, reached the same conclusions, we have made to ourselves and our successors the vows and promise to protect them on our honor in the form they are written here:

Article a).   Firstly: if any of the articles of these statutes prove to be too strict and severe, or too light and permissive, the fellows of the fraternity, by majority vote, may modify, increasing or diminishing their requirement level [severity of] according to the needs and circumstances of the time or country.   The resolutions of those who meet capitulary in the form described here must be observed from the time they become established [laid down] as prescribed by the oath we have all given.

Article b).   Anyone who voluntarily wants to belong to this fraternity, according to the regulations hereinafter written in this book, must promise obedience to all points and articles, and only then can belong to our profession.   Masters are those who enjoy the authorization and privilege to design and erect buildings and works of great difficulty, and are not to be employed in any other office, unless they choose to do so.   Both masters and fellows are to behave honorably and not violate the rights of others or shall be punished in accordance with these statutes each time they commit such transgression. *

Article c).   The works and buildings currently being built (such as those at Strasburg, Cologne, Vienna and Passau and other similar works), and also the works of the lodges to which they belong and, according to customs, have been hitherto built at daily wage, must be continued at daily wage and in no way at piecework, so that the work is brought to conclusion as much as possible according to its original project and the contract is not impaired.

Article d).   If a worker who holds a fixed job dies, any man of the trade, or master, or other fellow of the craft of Masonry who has mastered the arts of Masonry and is skilled and capable in his work, can aspire to take his place, so that the lords-owners or superintendents of the work can continue to enjoy the services of Masonry. *

Article e).   Any master, whether or not having work of his own, can carry out other works on the side.   In this case he shall perform such work or construction in good faith, at daily wages, and will continue it in the best way possible, so that the progress of the work is not interrupted according to the rules and customs of Masonry.   If it is known with certainty that a master has not fully satisfied those who commissioned the work, said master is accountable for this to the profession and should be reprimanded and punished after being sentenced.   But if his lords do not want such a thing be done, then the Master can do the work the way he wants, be it at piecework or wages.

Article f).   If a master who has charge of such a construction or work dies, and another master comes and finds it, in no way [may he] remove the carved stones or the ones that are not put in place, without previous advice and agreement with the other workers in the profession, so that the owners and other honorable people who commissioned the building do not have to bear costs that are not theirs, and that the master who left this work is not defamed.   However, if the owners want to withdraw the work [from the deceased], then the master who found it can do it, as long as in doing so they do not seek any undue benefit.

Article g).   Neither the master nor those who carry out such work must not lease the carved stones or anything of the work, whether stone, lime or land and must have permission, either by contract or for a wage, to break or remove stones from it without risk.

Article h).   If masons are needed to remove or put stones in place, the master must employ in such work masons that are capable workers, in order to avoid difficulties to the lords, and in such a way that those who obtain this work comply with these norms voluntarily.

Article i).   Two masters must not share the same work or construction unless it is small and can be completed within one year.   Such work can be shared with anyone who is a brother.

Article k).   If a master accepts the contract of a work and makes a plan [drawings] for its construction, he must not remove anything from his plan, but it must execute it according to the plan he had shown to his lords, his city or his people [clients], so that nothing is altered.

Article l).   All masters or fellows who, secretly or openly, take away from another master or craftsman of the fraternity work they are performing or they are trying to obtain, without the knowledge or consent of the master in charge of that work, be it small or large, will be held accountable for it.   No master or fellow must have dealings or work with him during the time he is performing the work so dishonestly obtained, until he asks for forgiveness and compensates whoever he has taken the job from, and he is punished in the fraternity by the masters, as it is established in these statutes.

Article m).   If one accepts, either in part or entirely, a job, and does not know how to do it even after having consulted a craftsman or having asked the Lodge, by no means should undertake such work. But if he tries it, no fellow must work with him. In this way the lords will not found themselves bearing expenses because of such an ignorant master.

Article n).   No worker, no master, nor Parlirer, [Foreman, Warden] or fellow of the craft must instruct others who do not belong in some way to the profession or who have never practiced Masonry.

Article o).   No worker or master must accept money from a colleague in return for teaching or instructing him about Masonry, nor shall any Warden or fellow-craft instruct anyone for money.   If someone, however, so desires, he can do so out of brotherly love or for [the purpose of] sharing knowledge.

Article p).   A master who has exclusive charge of a job or building can take three apprentices, and may also give work to fellows of the same lodge if its lords [officers] allow it.   But if he has charge of more works [other projects], for the first project he cannot take more than two apprentices, so that no more than a total of five apprentices are working on his constructions.

No craftsman or master who does not go to Holy Communion once a year, who does not observe Christian discipline, or takes it as a joke, should be admitted into the fraternity.   But if, inadvertently, someone like that were to be accepted into the fraternity, no master or fellow shall befriend him until he is forced to desist.   This will be the punishment that the fraternity will apply to him.
No worker of the profession or master must live in adultery while engaged in Masonry.   But if someone does it and does not desist, no fellow or mason shall work with him, or befriend him.

Article q).   A fellow-craft who takes up work with a master which has not been accepted by the Craft fraternity cannot be punished [for it].   So, if a fellow gets to work with a master of the city, or another master, it may do so since every fellow is entitled to find work.   However, be as it may, such fellow shall observe the rules as here have been and will be written, and even if not employed in the Lodges of the fraternity or by its fellows in the Brotherhood, he shall pay tribute [dues] to the fraternity.
But if a fellow take to himself legitimate wife and were not employed in a Lodge, he could established himself in a city, and being compelled to serve in his trade, he shall pay four pennies every Ember Week, but he shall be exempt from having to pay the weekly penny, since he will not be employed in the Lodge.

Article r).   If a master has a complaint against another master, or master against a fellow, or a fellow against another fellow, for violating the rules of the profession, everyone involved in this situation shall give notice thereof to the master presiding the fraternity, and the master who is informed of such a thing shall listen to both parties and determine a day to discuss the case.   Until that day, no fellow shall avoid the master, nor any master dodge the fellow.   They shall pay service to each other up to the moment in which they are heard and an agreement is reached, which must be done according to the judgment of the workers of the profession and shall be observed as such.   Furthermore, the case shall be reviewed at the place where it occurred and before the nearest master who is in charge of the Book of Statutes and in whose district the events have occurred.

Article s).   All Wardens shall honor their master and be faithful and honest with him according to the rules of Masonry, and obey him with unwavering fidelity as set forth in the ancient customs.   Fellows should do likewise.
And when an itinerant [traveling] fellow-craft wants to resume his journey, he should leave the Lodge and his master without being indebted to anyone, and with no one having any quarrel against him, so that he does so in an appropriate and correct manner.

Article t).   According to the rules and ancient usages of Masonry, a traveling fellow-craft shall obey his master and Warden, no matter what Lodge he finds himself in.   He also must observe all rules and privileges that come from the ancient usages of said Lodge and by no means shall he, either covertly or openly, vilify the work of his master.   However, if the master contravenes these rules and acts in violation of them, anyone can give notice of it.

Article u).   All workers of the profession that employ workers in the Lodge, having sufficient authority and to which will be entrusted these statutes, shall have power and authority over all the issues and matters pertaining to Masonry, and shall prosecute and punish in their district.   All masters, Wardens and apprentices must obey them.

Article x).   A fellow who has traveled and is versed in Masonry, belonging to this fraternity and desires to serve a craftsman in his work, in no way should be accepted by such a craftsman or master for a period of time of less than two years.

Article y).   All masters and fellows who belong to this fraternity shall faithfully observe all the points and articles of these regulations, as here have been and will be written.   But in case someone accidentally violate one of these points and for that reason was punished, if having seen his sentence obeys the rules, this will be sufficient and he will be released of his sentence in relation to the article according to which he has been punished.

Article z).   In the oath of the fraternity the master in charge of the Book should ensure that it will not be copied, either by himself or by another person, or given or lent to anyone, so that the book remains intact according to the resolutions of the workers in the profession.   But if a member of his fraternity needs to know about one or two articles, the master can give them in writing.   All masters shall ensure that each year the statutes are read to the fellows of the Lodge.

Article:   If there are any complaints regarding a major punishment, such as the expulsion from Masonry, it should not be tried or sentenced solely by a master of that district.   It must join him the two closest masters who are in charge of the copies of the statutes and have authority over the fraternity, and so there will be three.   The fellows who were working at the place of the offense must also be present, and whatever the agreement reached by these three, together with all fellows, or by a majority of them, according to the oath they took and according to their best judgment, such an agreement must be respected by the whole fraternity of the workers of the profession.

Article:   If two or more masters of the fraternity differ in opinion and have some altercation on issues that do not concern Masonry, they must resolve it solely before the [Guild of] Masons, which will judge the matter and reach reconciliation to the maximum extent possible, so as to reach an agreement without having caused any injury to the lords or cities that are involved in the matter.

1.   Now, so that these regulations of the craft can be respected more honestly, with service to God and other necessary and becoming things, every master who is of this fraternity, who has craftsmen working in his Lodge and practice Masonry, each year must pay four Plapparts, that is, each ember week must pay a Plappart or a Bohemian coin into the coffer of the fraternity, and each fellow four Plapparts.   An apprentice who has served his time must do the same.

2.   All masters and craftsmen who are of this fraternity and employ workers in their lodges, shall have a coffer, and each fellow must pay [into it] a penny every week.   All masters must honestly save some money and also other types of goods, and shall deliver them to the fraternity at the nearest place where the book is kept, in order to provide for the worship of God and the needs of the fraternity.

3.   If there is no book in the same lodge, all masters having a coffer must submit each year the money to the master who is in charge of the Book, and where the book is found, there also shall be held the divine worship.   If a master or a fellow dies in a Logia where no book is kept, another master or fellow of the said Lodge shall give notice of it to a master who has the book, and when he has been informed of it, he shall convene a Mass for the repose of the soul of the deceased, and all the masters and fellows of the Lodge must attend it and contribute thereto.

4.   If a master or fellow spends money on behalf of the fraternity and there is information on how this took place, their expenses shall be repaid from the coffer of the fraternity, either in the same, or to a lesser or greater extent.   Also, if anyone has trouble with the law or other type of problems that have to do with the fraternity, everyone shall, be he masters or fellow, give him money to relieve his problems, as stipulated in the oath of fraternity.

5.   If a master or fellow of the fraternity falls ill and has lived uprightly in Masonry, if he is afflicted by a prolonged illness and needs money or food, then the master who is in charge of the coffer shall lend him relief and assistance, if he can, until he recovers from his illness, but he must promise to later return the same amount to the coffer.   But if he dies from said illness, then the restitution of the debt shall be obtained as far as possible from what he leaves behind, if anything is left after his death, be it clothing or other goods.

OVI PROPISI SE ODNOSE NA NADZORNIKE
I POMOĆNIKE

Nijedan stručnjak ili majstor ne treba da zaposli pomoćnika ko učini preljubu ili javno živi u divljem braku sa nekom ženom ili se ne ispovedi jednom godišnje ili ode na sveto pričešće u skladu sa hrišćanskim načinom života ili onoga ko je dovoljno glup da se kocka u ono što poseduje.

Član: Ako se oficir Velike Lože ili neke druge lože oprosti i ode bez potrebe, ne treba da traži posao u navedenoj loži u toku naredne godine.

Član: Ako stručnjak ili majstor ima želju da otpusti nekog putujućeg šegrta koga je zaposlio, sem ako je ovaj odgovoran za neki prekršaj, treba to da uradi subotom ili na kraju dana u vreme isplate (nadnica), tako da bi ovaj znao sa čim raspolaže sledećg jutra kad pođe na put. Isto treba da učini i svaki pomoćnik.

Član: Putujući šegrt mora da zatraži posao samo od majstora ili nadzornika radnika, a to ne sme da radi ni tajno ni javno bez znanja i saglasnosti majstora.

Propisi koji se odnose na šegrte

Kao prvo, nijedan stručnjak ili majstor ne treba svesno da prihvati kao šegrta nikoga koji nije zakonitog porekla, te o tome treba da se raspita pre nego što ga prihvati. Takav šegrt treba da da reč da su mu otac i majka propisno i zakonito venčani.

Te nijedan stručnjak ili majstor ne treba Nadzorniku da hvali šegrta ako ovaj nije putovao godinu dana iako je možda završio svoje šegrtovanje.

Ako neko ko je služio kod Zidara (Slobodnog Zidara) dođe kod stručnjaka i izrazi želju da uči kod njega, stručnjak ne treba da ga prihvati za šegrta, osim ako bi ostao kod njega tri godine.

Takođe, nijedan stručnjak ili majstor ne treba da uzme šegrta-početnika na manje od pet godina.

Ako se, međutim, desi da šegrt napusti majstora u toku svog šegrtovanja, bez dovoljno opravdanog razloga i ne odsluži svoje vreme, tada niko od majstora ne treba da zaposli takvog šegrta. Niko od pomoćnika ne treba da radi sa njim i ni na koji način ne treba da se sa njim sprijatelji pre nego što je ovaj odslužio propisano vreme kod majstora kojeg je napustio i pružio majstoru potpuno zadovoljenje, a majstor to može i da potvrdi. Nijedan šegrt ne treba da napusti svog majstora, osim ako želi da se oženi, uz pristanak svog majstora, ili ima druge opravdane razloge koji nagone njega ili njegovog majstora da donese takvu odluku.

Ako neki šegrt smatra da njegov majstor uopšte nije postupao sa njim pravedno, kako su se sporazumeli, tada šegrt može da ga prijavi stručnjacima i majstorima dotične oblasti, da bi se situacija, u tom slučaju, mogla objasniti i popraviti.

Član: Svaki majstor koji poseduje Knjigu u oblasti Strazbura treba, svake godine o Božiću, da uplaćuje pola guldena u strasbursku kasu sve dok se ono što se duguje kasi ne isplati.

I svaki majstor koji ima Knjigu, a završio je svoju gradnju i nema posao kojim bi zasposlio svoje pomoćnike, treba da pošalje Knjigu i novac koji poseduje, a koji pripada bratstvu, Majstoru rukovodiocu radova u Strazburu.

Odlučeno je na Regensburškom sastanku, četiri sedmice nakon Uskrsa godine 1459. računajući od rođenja Gospoda našega, na dan Sv. Marka, da Majstor JOST DOTZINGER iz Wormsa koji je rukovodio radovima na katedrali naše drage Gospe, koja se uzdiže nad Strazburom, i svi njegovi naslednici na istim radovima, treba da budu sudije našega bratstva Zidara. A isto je potvrđeno kasnije u Špajeru (Speyer) devetog dana aprila 1464. godine.

Član: Majstor LORENZ SPENNING iz Beča takođe treba da bude vrhovni sudija u Beču.

A isto tako su i Majstori rukovodioci radova ili njihovi naslednici u Strazburu, Beču i Kelnu glavne sudije i vođe bratstva. Oni ne treba da se udalje iz svoje službe bez opravdanog razloga, kako je to utvrđeno na sastanku u Regensburgu 1459. godine i u Špajeru 1464. godine.

To je oblast koja pripada Strazburu i zahvata svu zemlju ispod Mozela (Mosell), Frankoniju sve do Turinške šume Babenberga, sve do episkopata Ajhštaten (Eichstatten) od Eichstattena do Ulma, od Ulma do Augsburga i od Augsburga do Adelberga, pa sve do Majsena (Meissen), Turingije i Saksonije. Frankfurta Hessena i švapskih zemalja.

Član: Majstoru LORENZU SPENNINGU, Majstoru rukovodiocu radova na katedrali Sv. Stefana u Beču pripadaju Lampach, Steiermarch, Mađarska i Podunavlje.

Član: Majstoru STEFFANU HURDERU, arhitekti katedrale Sv. Vinsent u Bernu pripada samo oblast Švajcarske konfederacije.

Član: Majstoru Conradu iz Kelna, majstoru najviše zgrade mesta, kao i njegovim naslednicima, treba da pripadne oblast dalje na jug, štagod da bi se tamo nalazilo od zgrada i lože koje pripadaju bratstvu ili mogu, od sada, pripadati njemu.

Ako neki majstor, nadzornik i pomoćnik ili šegrt krše bilo koju tačku ili član koji su zapisani ili će biti zapisani od sada pa nadalje i ne poštuje ih pojedinačno ili zbirno, a pouzdani podaci bi mogli iz njih da se dobiju, tada, u smislu takvog kršenja, treba da se pozove pred bratstvo da bi objasnio svoj postupak i ispravi (svoju grešku) ili se povinuje kazni koja mu je izrečena, u čast njegove zakletve i obećanja koje je dao bratstvu. A ako bude ignorisao poziv bez valjanog razloga i ne pojavi se, on svakako treba da odsluži kaznu na koju je osuđen zbog svoje neposlušnodti, čak i ako nije bio prisutan. A ako to odbije, treba da ga se dovede pred crkveni ili civilni sud tamo gde se održava, te tamo treba da mu se sudi, prema onome što se smatra pogodnim.

Član: Svako ko ima želju da pripada ovom bratstvu, mora da obeća da će za sva vremena i strogo poštovati sve članove koji jesu ili će, od sada, biti zapisani u ovoj knjizi i moraće se, iznad svega, slagati sa stručnjacima u bratstvu i biti im zahvalan; osim u slučaju kad bi naš blaženi gospodin Car, ili Kralj, Prinčevi, Gospari ili svi drugi Plemići, po sili ili pravu, bili protiv njegovog prijema u bratstvo, što bi trebao da bude dovoljan razlog da se izbegne šteta.

Mada je, po hrišcanskom načinu življenja, svaki hrišćanin obavezan da se pripremi za svoj spas, majstori i stručnjaci kojima je Bog Svemogući ukazao milost i obdario ih umetnošću i naukom da Mu grade Njegova boravišta i druga skupa zdanja i kojima je takođe dao korist i moć vođenja poštenog života; ti majstori i stručnjaci čija srca ispunjava zahvalnost pravog hrišćanskog osećaja ne bi trebali da zaborave da moraju da daju primer štovanja Boga i tako zasluže spas svoje duše. Stoga, u slavu Boga Svemogućeg, Njegove dostojanstvene Majke Marije, svih blagoslovenih svetaca, i naročito četiri okrunjena mučenika, i posebno za spas duše svih onih koji pripadaju ovom bratstvu ili onom kome bi mogli da pripadaju kasnije, ako smo mi strušnjaci Zidarstva, predvideli i naredili, nama samima i svim našim sledbenicima, da se bogosluženje mora održavati svake godine na četiri sveta praznika te na dan naša četiri okrunjena mučenika, koji treba da budu u Strazburu u katedrali najplemenitijeg manastira u kapeli Naše Gospe, sa bdenjima i misama, kako je utvrđeno.

Na dan devetog aprila 1464. godine, određeno je u Špajeru, računajući od rođenja Našeg Gospoda, da Rukovodilac radova JOST DOTZINGER iz Wormsa, Majstor radova na Strasburskoj katedrali treba da održi skupštinu stručnjaka iz svoje oblasti i odabere tri ili četiri majstora i izabere dan za spomenuti skup, sa kojim su svi saglasni i štogod bude tamo usvojeno od strane prisutne većine okupljenih graditelja katedrala, kao što je povećanje ili smanjenje zahteva za neke artikle, što celo bratstvo mora da ispoštuje, a taj dan treba da bude na dan Sv. Đorđa šezdest devete godine.

Ovo su majstori koji su prisustvovali sastanku devetog aprila 1464. Godine u Speyeru.(sva imena i nativi mesta ostavljeni su u originalnoj ortografiji, prim. prev.)

•   Jost Dotzinger iz Wormsa, rukovodilac gradnje na
katedrali Naše Gospe u Strazburu.

•   Mjastor Hans iz Esslingena.

•   Majstor Vyncenerie iz Konstanca.

•   Majstor Hans iz Heilbronna.

•   Majstor Peter von Algesheim, Majstoru
Neuhausenu.

•   Wernher Meylon iz Basela u ime majstora Petera
Knöbela iz Basela.

Godine 1459., računajući od rođenja Našeg Gospoda, četiti sedmice nakon Uskrsa ovo su radnici i majstori koji su, u Regensburgu, dali zakletvu i objavili ove naredbe u Knjizi:
•   Jost Dotzinger, rukovodilac radova u Strazburu.

•   Majstor Lorenz iz Beča.

•   Majstor Hans Hesse iz Passaua.

•   Mjstor Hans iz Lanshuta.

•   Majstor Hans iz Eslingena.

•   Majstor Hans iz Kreuznacha I Brünna.

•   Majstor Steffan Krunbenoulwe, majstor manastira
Sazburg.

•   Majstor Vinvent iz Konstanca.

•   Majstor Stefan Hurder iz Berna.

•   Majstor Gerg Wyndsch, majstor Passaua.

•   Majstor Zilnis iz Amberga.

•   Majstor Peter iz Basela.

•   Master Fryderich iz Ingolstadta.

•   Majstor Jakob iz Ochsenfurta.

•   Majstor Cunrat iz Eppingena.

•   Majstor Niclaus iz Hassfurta.

•   Majstor Andres iz Kemptena, majstorWeißenburg.

•   Majstor Hans iz Graca, majstor u Weißenauu.

•   Majstor Thumann iz Lanshuta.

Ovo su majstori koji su se u Regensburgu zakleli na Strasbursku knjigu:

•   Majstor Hermann iz Sélestata.

•   Majstor Hans Eussenstein iz Landaua.

Majstor Vynceneie iz Konstanca doneo je ova imena iz Aashena, koja je primio u bratstvo i koji su se takođe zakleli da će poštovati pravila.

•   Majstor Reinhart iz Aachena.

•   Majstor Johann, predradnik iz Aachena.

•   Lantperth iz Aachena, Peter od Düngena iz Aachena.

•   Jost Golmann iz Aachena. Primljen je u Strazburu.

•   Majstor Hans iz Strazbura, majstor velike katedrale
u Eruftu.

•   Majstor Hans iz Ärfurta, majstor Zella na Underseeu.

•   Majstor Jost iz Franfurta.

•   Majstor Peter iz Algeßheima.

•   Majstor Hanß iz Mingolsheima, majstor zgrade u
Heilbronnu, zalleo se na Knjigu u Speyeru 1464. godine.

Godine 1465.

•   Majstor Erhart iz Aachena, rukovodilac radova u Aachenu, koji je primljen u bratstvo kao Majstor na dan četiri okrunjena mučenika godine 1465.

Ovo su pomocnici koje su majstori takođe primili u Regensburgu prethodnog dana:

•   Niclaus Dotzinger. Wernherr Meylin iz Bazela. Wolfach iz Lampacha. Arnold iz Mainza. Heinrich iz Heidelberga. Hans Brun iz Rottweila. Niclaus iz Passaua. Hans iz Esslingena. Peter Gantz. Ulrich iz Ysschela. Cunrot Wüßler iz Ochsenfurtha. Thumann Dyrwytt. Matis Buttingen. Gerge Oygener. Niclaus iz Lützelsteina. Gregorius Wyndsch. Engelhart iz Kempena. Sebastian Nyderlander. Niclaus iz Ockela. Peter Cron. Hans Rölni. Hans Krebs iz Landshuta. Peter Bergkirche. Michil iz Etschta. Andres Hohenfels. Ulrich Regensburg.

Ovo su pomocnici su se takođe zakleli na Strasbursku Knjigu tog dana u Regensburgu:

•   Goßman Amlung. Werher Katzbach. Steffan Sachßhin. Cunrat Büther iz Germersheima. Hans Lehenmann. Hans Bürlin iz Lanshuta. Hans Schütz iz Ninberga. Johann Büchholtz iz Kelna. Cunrat iz Strasbura, Ulrich iz St. Gallena, Oswalt iz Düschela Passauskog. Hans Wagener iz Essena. Thumann iz Heidenheima. Cunrat Tüfel. Niclaus iz Mymgolsheima. Gerg iz Torgaua. Kleselin iz Lebacha. Heinrich Stosser. Hans Denner iz Erfurta. Heinrich iz Brunßwiga. Lienhart Helbelung. Hans iz Burtenbacha. Miclaus iz Langensfelta ili iz Germersheima. Michel iz Brackenheima. Gregorius Pflieger iz Strazbura. Erhart iz Aachena. Hans Frybichel. Vytus iz Tusteina. Herrmann iz Byringina. Steffan Herrmann Than. Heinrich Lintner iz Frankonije. Hanß Brackendorff iz Koblenza. Hans Sauter, sin majstora Sautera, kameno-zidara iz Koblenza.

Ovo su pomoćnici su se takođe zakleli na Strasbursku Knjigu tog dana u Speyeru 1464. godine:

•   Hans iz Wimpfena.

•   Lienhart Fierer, u sredu na Duhove 1465. godine.

•   George iz Bergzaberna, u sredu na Duhove 1465.
godine.

•   Hans Fuchs, majstor Oberlin iz Steckgartena.
Služio u nedelju na dan Sv. Lucije 1465. godine.

•   Lienhart Moshammer primljen u Red prethodnog
dana Sv. Martina 1465. odine.

•   Hans Buttenkofer iz Landshuta primljen u Red u
subotu na dan naše Gospe iz Kandelarije 1466. godine.

•   Johan iz Kelna, sin Rukovodilava radova u Kelnu, primljen u Red u sredu prethodnog dana Sv. Petra, pošto je bio u kapeli 1566. godine.

•   Balthaser Lacher iz Barkhausena, primljen u Red
na dan nakon dana Sv. Franje 1466. godine.

•   Lantprecht iz Trira primljen u Red na dan
Sv. Matije 1467. godine.

•   Hans Wittig iz Bishofheima na Duberu, primljen u
Red u subotu prethodnog dana Sv. Katarine 1467. godine.

•   Erhart iz Küntlingea, primljen u Red u sredu nakon
dana Sv. Katarine 1467. godine.

Godine 1468.

•   Jost iz Schweinfurta primljen u Red u petak nakon
dana Sv. Matije 1468. godine.

•   Hans iz Weißenburga kod Hagenaua primljen u Red u Regensburgu, upisan ovde u petak nakon dana Sv. Matije 1468. godine.

•   Hans Dankberger iz Brunaua primljen u Red na
dan naše drage Gospe za vreme Posta 1468. godine.

•   Ludwig Meyger iz Dana, primljen u Red u veče dana
Sv. Đorđa 1468. godine.

•   Majstor Hans iz Solentera, sedeci u Speyeru,
primljen u Red na Duhove 1468. godine.

•   Paulus iz Landlaua primljen u Red u petak pre
Duhova 1468. godine.

•   Peter Walch iz Dumäfera, sela premonstratenškog reda (Pont à Mousson) u vojvodstvu Lüttringenland, primljen u Red na dan Sv. Šimuna-Jude 1469. godine.

•   Hans iz Haguenaua primljen u Red na dan Sv. Nikole
1469. godine.

•   Hans von Meyger iz Wertheima primljen u Red u
nedelju dana Sv. Sebastijana 1471. godine.

•   Peter iz Dossenheima primljen u Red u nedelju pre
dvanaestog dana svetog Božica 1472. godine.

Majstor Hans iz Esslingenaje dao je da se prime sledeći
pomoćnici.

•   Ulrich Serker iz Badena. Mathias iz Regensburga, majstor sin majstora Cunrata iz Regensburga . Hans Styren. Erhart Frank. Conrat Kind iz Winkela. Mathias Rosenthaler iz Starog Nördlingena. Hans Winbrenner iz Esslingena. Reinhart iz Rudelheima. Wytt iz Stockartena. Andres iz Kemnotta. Jost iz Herea. Mathias iz Helmstadta. Hans iz Werklacha. Marxs, majstor sin majstora Hanssena iz Esslingena. Michil iz Badena. Hans Schucken iz Etscha Matheus, sin majstora Hanssena iz Esslingena.

(Dokument sa završava ovde)

THESE ARE THE STATUTES OF THE WARDENS
AND FELLOWS

No craftsman or master shall give work to a fellow who commits adultery or openly lives illegally with a woman, or does not confess once a year and does not go for Holy Communion according to Christian discipline, nor to anyone who is foolish enough to gamble his belongings in the game.

Article:   If a fellow of a Grand Lodge or another lodge takes leave without necessity, it shall not ask for work in said lodge during the following year.

Article:   If a craftsman or master wishes to dismiss an itinerant fellow to whom he has given work, unless is guilty of an offense, he shall do so on the Sabbath or at the end of the day at the time of payment, so that he may know with what to travel the next morning.   The same shall do every fellow-craft.

Article:   An itinerant fellow must apply for work only to the master of workers or to the warden.   He must do so neither covertly nor openly without the knowledge and consent of the master.

Regulations of the Apprentices.

Firstly, no craftsman nor master shall knowingly accept as an apprentice anyone who is not of legitimate birth, and shall immediately inquire about it before accepting him.   He shall question such apprentice on his word whether his father and mother were duly united in lawful marriage.

And no craftsman or master shall promote to Warden an apprentice whom has been initiated with him, if he has not traveled for the space of one year, although he may have completed his years of apprenticeship.

If one who has served with a Mason (Freemason) comes to a craftsman and wishes to learn from him, the said craftsman shall not accept him as an apprentice unless he serve as such for three years.

Also, no craftsman or master shall take an apprentice from his rough state for a less term than five years.
If, however, it happens that an apprentice leaves his master during the years of his apprenticeship without sufficiently valid reasons, and does not serve out his time, then no master shall employ such an apprentice.   No fellow shall work with him and in no way befriend him until it has fulfilled its prescribed time with the master he had left and has given his master entire satisfaction and said master can certify him.   No apprentice shall leave his master unless he wants to marry, having the consent of his master, or have other sufficient reasons which urge him or his master to make such a decision.
If an apprentice deems that he has not been treated fairly by his master in any way they may have agreed upon, then the apprentice may bring him before the craftsmen and masters in that district, so that an explanation and redress may take place as the case may be.

Article:   Every master who has a Book in the district of Strasburg shall pay every year at Christmas one half-Guilder into the coffer of Strasburg, until the debt that is due to that coffer is paid.

And every master who has a Book, and has completed his building and has no more work whereon he can employ his fellows, shall send his Book and the money in his possession, which belongs to the fraternity, to the Workmaster at Strasburg.
It has been resolved at the day [at the meeting] of Regensburg, four weeks after Easter, in the year 1459, counting from the birth of Our Lord, on St. Mark's day, that the Workmaster JOST DOTZINGER of Worms, of the building of our dear Lady's cathedral, the high chapter of Strasburg, and all his successors in the same work, should be the supreme judges of our fraternity of Masons.   And the same was also afterward determined in Speyer, at Strasburg, and again in Speyer on the ninth day of April of 1464.

Article:   Master LORENZ SPENNING of Vienna, shall also be supreme judge at Vienna.

And likewise the Workmasters or their successors at Strasburg, Vienna, and Cologne are the three chief judges and leaders of the fraternity.   They shall not be removed from office without just cause, as it was determined on the day at Regensburg, 1459, and at Speyer in 1464.
This is the district that belongs to Strasburg, and shall submit to it all the lands below the Moselle, and Franconia as far as the Thuringian Forest, and Babenberg as far as the episcopate of Eichstatten, from Eichstatten to Ulm, from Ulm to Augsburg, and from Augsburg to Adelberg and as far as the land of Meissen, Thuringia and Saxony, Frankfurt, Hesse and Swabian Land.

Article:   To Master LORENZ SPENNING, Workmaster of the building of St. Stephen in Vienna, belong Lampach, Steiermarch, Hungary and the Lower Danube.

Article:   To Master STEFFAN HURDER, architect of St. Vincent at Berne, belongs only the district of the Swiss Confederation.

Article:   To Master CONRAD of Cologne, master of the chapter of that place, and likewise to all his successors, shall belong the districts farther south, whatever there be of buildings and lodges belonging to the fraternity, or that may from now on belong to it.
If a master, warden, and fellow or apprentice acts contrary to any of the points or articles that have been and will be written from now on here, and does not respects them individually or collectively, and reliable information be obtained thereof, then, by reason of such violation, he shall be summoned before the fraternity and shall be called to account for it and obey the correction or penalty imposed upon him, in honor of the oath and vow which he has pledged to the fraternity.   And if he ignores the summons without a valid reason for it and he does not attend, he shall nonetheless serve the penalty that has been sentenced for his disobedience, even if in his absence.   And if he will not do so, he shall be brought before ecclesiastical or civil courts where they are held, and there can be judged according to what is deemed appropriate.

Article:   Anyone wishing to belong to this fraternity, must promise eternal and strict obedience to all articles that have been and will be written from now on in this book, and must above all come to an agreement with the craftsmen in the fraternity for being indebted to it; except in case our gracious lord the Emperor, or the King, Princes, Lords or any other Nobles, by force or right, should oppose his entry into the fraternity, which shall be sufficient excuse, and so that harm be avoided.

Although by Christian discipline every Christian is obliged to provide for his own salvation, the masters and craftsmen whom the Almighty God has given his grace and endowed with the art and craft to build Him His dwellings and other costly edifices, and whom has also given the benefit of being able to live honestly by it; these masters and craftsmen whom gratitude fills their hearts of true Christians sentiments, should remember that they have to promote the worship of God and thus merit the salvation of their souls.   Therefore, in praise of God Almighty, His worthy Mother Mary, of all his blessed saints, and particularly of the four crowned martyrs, and especially for the salvation of the souls of all who belong to this fraternity or that may hereafter belong to it, have we, the craftsmen of Masonry, stipulated and ordained, for us and all our successors, that a religious service must be held every year at the four sacred festivals and on the day of our four crowned martyrs.   These must take place in Strasburg, in the Cathedral of the noblest monastery, in the chapel of our dear Lady, with vigils and masses, so it is established.

It was determined on the day at Speyer, the ninth day of April, in the year 1464, counting from the birth of Our Lord, that the workmaster JOST DOTZINGER of Worms, Master of the Work of the great Cathedral Chapter of Strasburg, shall hold an assembly of craftsmen in his district and pick three or four masters, and choose a meeting day as they may agree, and what is there determined by a majority of those who are present and congregated capitulary, such as whether to decrease or increase the level of demand for some articles, that must be respected by the whole fraternity, and the day shall be on St. George's day in the sixty-ninth year.

These are the masters who were present on the day at Speyer, on the ninth of April in the year 1464.

•   Jost Dotzinger of Worms, workmaster of the great
cathedral of our dear Lady's Minster of at Strasburg.

•   Master Hans of Esslingen.

•   Master Vynceneie of Konstanz.

•   Master Hans of Heilbronn.

•   Master Peter von Algesheim, Master at Neuhausen.

•   Wernher Meylon of Basel, on behalf of master Peter
Knöbel of Basel.

In the year 1459, counting from the birth of Our Lord, four weeks after Easter, these are the workmen and masters who on the day at Regensburg have vowed and promulgated these ordinances on the book:

•   Jost Dotzinger, the workmaster at Strasburg.

•   Master Lorentz of Vienna.

•   Master Hans Hesse of Passau.

•   Master Hans of Landshut.

•   Master Hans of Esslingen.

•   Master Hans of Kreuznach and Brünn.

•   Master Steffan Krumbenoulwe, master of the monastery
at Salzburg.

•   Master Vincent of Kostanz.

•   Master Stefan Hurder of Bern.

•   Master Gerg Wyndsch, master at Passau.

•   Master Zilnis of Amberg.

•   Master Peter of Basel.

•   Master Fryderich of Ingolstadt.

•   Master Jacob of Ochsenfurt.

•   Master Cunrat of Eppingen

•   Master Niclaus of Hassfurt.

•   Master Andres of Kempten, master at Weißenburg.

•   Master Hans of Gratz, master in the Weißenau.

•   Master Thumann of Landshut.

These Master also on the day at Regensburg have vowed to uphold the Book of Straßburg:

•   Master Hermann of Sélestat.

•   Master Hanß Eussenstein at Andlau.

Master Vynceneie of Kostanz brought these names from Aachen, which he had admitted in the fraternity, and who had vowed to uphold the regulations.

•   Master Reinhart of Aachen.

•   Master Johann, foreman at Aachen.

•   Lantperth of Aachen, Peter of Düngen at Aachen.

•   Jost Golmann of Aachen.   But admitted at Strasburg.

•   Master Hans of Strasburg, master of the great cathedral
at Erfurt.

•   Master Hans of Ärfurt master at Zelle on the Undersee.

•   Master Jost of Frankfurt.

•   Master Peter Algeßheim.

•   Master Hanß from Mingolsheim, master of the building
at Heilbronn, had sworn the Book at Speyer in 1464.

In the Year 1465.

•   Master Erhart of Aachen, master of the building at Aachen, who was admitted in the fraternity as a Master on the day of the four Crowned Martyrs in the year 1465.

These are the Fellowcrafts who were also admitted by the masters in Regensburg on the previous day:

•   Niclaus Dotzinger.   Wernherr Meylin of Basel.   Wolfach of Lampach.   Arnold of Mainz.   Heinrich of Heidelberg.   Hans Brun of Rottweil.   Niclaus of Passau.   Hans of Esslingen.   Peter Gantz.   Ulrich of Ysschel.   Cunrot Wüßler of Ochsenfurt.   Thumann Dyrwytt.   Matis Buttinger.   Gerge Oygener.   Niclaus of Lützelstein.   Gregorius Wyndsch.   Engelhart of Kempen.   Sebastian Nyderlander.   Niclaus of Ockel.   Peter Cron.   Hans Rölni.   Hans Krebs of Landshut.   Peter Bergkirche.   Michil of the Etscht.   Andres Hohenfels.   Ulrich Keylermann.

These Fellowcrafts also have sworn on the Book of Strasburg on the day at Regensburg:

Goßmann Amlung.   Wernher Katzbach.   Steffan Sachßhin.   Cunrat Büther of Germersheim.   Hans Lehenmann.   Hans Bürlin of Landshut.   Hans Schütz of Nuremberg.   Johann Büchholtz known of Cologne.   Cunrat of Strasburg.   Ulrich of St. Gallen.   Oswalt Düschel of Passau.   Hans Wagener of Essen.   Thumann of Heidenheim.   Cunrat Tüfel.   Niclaus of Mymgolsheim.   Gerg of Torgau.   Kleselin of Lebach.   Heinrich Strosser.   Hans Denner of Erfurt.   Heinrich of Brunßwig.   Lienhart Helbelung.   Hans of Burtenbach.   Niclaus of Langesfelt or of Germersheim.   Michel of Brackenheim.   Gregorius Pflieger of Strasburg.   Erhart of Aachen.   Hans Frybichel.   Vytus of Tustein.   Herrmann of Byringin.   Steffan Herrmann of Than.   Heinrich Lintner of Franconia.   Hanß Brackendorff of Koblenz.   Hans Sauter, masters Sauter's son of the stone-Mason of Koblenz.

These Fellowcrafts also have sworn on the Book of Strasburg on the day at Speyer in the year 1464:

•   Hans of Wimpfen.

•   Lienhart Fierer, on Wednesday, in the Pentecost
of 1465.

•   George of Bergzabern, on Wednesday, in the Pentecost
of 1465.

•   Hans Fuchs, master Oberlin of Steckgarten. Servant on Sunday on Saint Lucy's Day in 1465.

•   Lienhart Moshammer is admitted in the Order on
the Saturday before Sant Martins day in 1465.

•   Hans Bettenkofer of Landshut, is admitted in the Order on the Saturday of our dear Lady of the Candlemas day in 1466.

•   Johan of Cologne, son of the Workmaster of Cologne, was admitted in the Order on Wednesday before St. Peter's day, as he was in the chapel in 1466.

•   Balthaser Lacher of Barkhausen is admitted in the Order
on the day after St. Francis Day of 1466.

•   Lantprecht of Trier is admitted in the Order on
St. Matthias Day in 1467.

•   Hans Wittig of Bischofsheim on the Duber is admitted
in the Order on the Saturday before St. Catherine in 1467.

•   Erhart of Küntlinge is admitted in the Order on the
Wednesday after the Christmas Day of 1467.

In the Year 1468.

•   Jost of Schweinfurt is admitted in the Order on the
Friday after the St. Matthias Day of 1468.

•   Hans of Weißenburg by Hagenau is elsewhere at Regensburg admitted in the Order, he was inscribed here on the Friday after the St. Matthias Day of 1468.

•   Hans Dankberger of Brunau is admitted in the Order on
our dear Lady Day in the Fasting of 1468.

•   Ludwig Meyger of Dan is admitted in the Order on St.
George evening in 1468.

•   Master Hans of Solenter, being sitting at Speyer, is
admitted in the Order on the Pentecost of 1468.

•   Paulus of Andlau is admitted in the Order on the Friday
before the Holy Day of 1468.

•   Peter Walch of Dumäfer of the village of the Premonstratensians (Pont à Mousson), in the Duchy of Lüttringenland, is admitted in the Order on the Saint Simon-Judas Day of '69.

•   Hans of Haguenau is admitted in the Order on Saint
Nicholas Day of 1469.

•   Hans von Meyger of Wertheim is admitted in the Order
on the Sunday of St. Sebastians Day of 1471.

•   Peter of Dossenheim is admitted in the Order on the
Sunday before the twelfth day of the holy Christmas of 1472.

Master Hans of Esslingen had these Fellowcrafts admitted:

•   Ulrich Sercker of Baden.   Mathias of Regensburg, master Cunrath's son of Regensburg.   Hans Styren.   Erhart Frank.   Cunrat Kind at Winkel.   Mathias Rosenthaler of Nördlingen the Old.   Hans Winbrenner of Esslingen.   Reinhart of Rudelnheim.   Wytt of Stockarten.   Andres of Kemnott.   Jost of Herde.   Mathias of Helmstadt.   Hans of Werklach.   Marxs, master Hanssen's son of Esslingen.   Michil of Baden.   Hans Schucken of the Etsch.   Matheus, master Hanssen's son of Esslingen.

(The document ends here.)

Komentar prevodioca

Ovo je peta knjiga edicije Izvori slobodnog zidarstva. Citalac koji je prošitao prethodne četiri knjige (sveščiće) mogao je da otkrije veliku sličnost sadržaja, ali i tazličitost pristupa tim sadržajima. Sve se bave regulativom ponašanja i života kameno-zidara (i tesara), a nešto malo manje tehničkim aspektima struke. Sve, bez izuzetka, ističu odnos zidara prema Bogu, striktnom poštovanju religijskih obaveza, sa posebnim naglaskom na praćenju i primenjivanju deset Božijih zapovesti u svakodnevnom životu, kao najvažnijim garantom dobrog i poštenog duhovnog sveta.

Pored snažnog religijskog elementa, velika pažnja se posvećuje, kako međusobnim ljudskim odnosima, tako i stvaranju poštenih profesionalnih odnosa među svima onima koji, na bilo koji način, učestvuju u činiocima zidarskog nauka, bili to naručioci graditeljskih poslova, izvođači i pomoćnici istih ili oni koji imaju moć prihvatanja, prečišćavanja, pa i odbijanja već dogovorene regulative, kao što su mali (lokalni, 'plemeniti') ili veliki (kraljevi, carevi) nosioci privilegija i moći.

Iako je i ova knjiga, zajedno sa ostalim knjigama iz navedene edicije, zapravo zakonik, pravilnik, zbirka propisa, pravila, uredbi, ipak crta se i slika, prilično jasna stvarnost tadanjih društava. Naime, bila su to društva u kojima je regulativa bila neophodna, da bi predupredila ili korigovala ponašanje koje nije bilo ni po volji Boga, ni po volji ljudi koji su u tim društvima nameravali da ostvare svoju sigurnost, ljubav i prirodne blagodeti i potencijale ove planete; i to na takav način da se ne krnje prava i iste namere drugih oko nas.

Za tu svrhu inače služe regulative različitog tipa i sadržaja, ali se time otkriva i činjenica da spomenuti, idealni svet nije ostvaren jer je učesnike u tom gustom, svakodnevnom saobraćaju unutar ljudske košnice potrebno stalno i bez prestanka podsećati na njihove obaveze, svest i savest, treba ih savetovati, pretiti im, uvoditi sankcije i podučavati ih odano i strpljivo. Ako jedan dogovor ne daje očekivane rezultate, treba ga revidirati, pripremiti i održati i drugi, i još mnogo drugih, u nadi da će se prekršioci, sadanji i budući, 'dozvati pameti'. Nepoštovaoci ekologije življenja, većinom namerni, po pravilu su uvek u manjini, ali su uvek i moćniji od preostale 'mase', zbog hereditarnog poremećaja njihovog odnosa prema svojoj vrsti i rušilačko-nebrižnog odnosa prema drugim vrstama i svojoj materijalnoj i duhovnoj okolini.

Naš život se, od samog svog postanka, prosejava kroz nekakva sita: moralna, društvena, kulturna i još mnogih drugih sita, a sva su ona stalno izložena izazovu korisnosti i održanja života. Ono što ljudsko društvo još nije umelo da shvati ni do današnjih dana, pa mu zato trebaju zakoni i regulative, je da ova naša kolekva od planete poseduje stvarni potencijal da obezbedi sve ono što je iko ikad video, čuo, osetio, doživeo ili sanjao. Zašto su onda potrebna pisana pravila i zakoni? — a sve ih je više i sve su razuđeniji! Da li i dalje treba da opominjemo i pretimo da nije ni lepo ni opšte korisno da se poslovi daju samo prijateljima i rođacima, da ne treba rušiti do, ili ispod temelja ono što je već neko izgradio, već samo modifikovati, nastaviti gradnju, a kad se ona završi, eto nam prilike da i sami započnemo novu gradnju po našim idejama i merilima. Zar će ikad doći do održivog duhovnog napretka gde će svi imati svoju šansu u moru različitosti? Isprobajmo jednom funkcionisanje nekog novog, duhovno'prožetog života, bez pretnji i sankcija pisanih zakona. Neka zakoni žive u nama i neka nas vazda vode ka dobrobitima i ličnim i kolektivnim. Stari spisi i dokumenti mogu da nam daju savete, jer nam, između redova, urliču o mogućnostima koje se, do sada, nisu koristile.

Izvori slobodnog zidarstva nije samo zbirka dokumenata koja nam približava jedan aspekt istorije, neki retro-teleskop kroz koji možemo da posmatramo živote naših dalekih predaka, već je to i prozor u pra-svet tzv. slobodnog zidarstva (rado bih reč slobodnog stavio pod navodnike, ali nisam to učinio zbog njene dvoznačnosti u ovom kontekstu). Publika kojoj je gornji dokument, a i ostali slični, namenjen, po mom su mišljenju i uverenju, bili ljudi koji su se usredsređivali na najbolje moguće obavljanje svoga posla i postizanje najblagodetnijih rezultata koji su trebali da traju što su duže mogli. Grandiozne katedrale koje i dan-danas krase mnoga mesta jesu dokaz toga. Znali su, međutim, da bez duhovnosti, ekološkog življenja organizovanog 'po meri čoveka', velika, a trajna dela ne mogu da se izgrade. Time su uzorali i izkultivisali tlo na kojem je niklo duhovno (slobodno) zidarstvo sa namerom da menja svet, verovatno sa takvim ciljem koji smo gore naveli. Simbolika graditeljstva je snažna i vizuelno zgodna, a namera da se ureže u pamćenje i pomogne u formiranju duhovnog života više nego opravdana, ali zasad vanvremenski problem praktične primene ostaje. Dobri ljudi na dobrom glasu (što bi stvoritelji tog izraza, definicije ili fraze nazvali 'those under the tongue of good report'), treba aktivnije, istinitije i 'ekološkije' da brane svoj šestar, uglomer, a posebno visak, da bi oči profanog sveta bile uprte u proklamovani napredak duhovnosti koju su stvoritelji navedenih dokumenata, za današnje rafinirane prilike možda malo nevešto, hteli da prenesu na svoje potomke. Rekao sam, pa neka tako i bude uz budno oko Stvoritelja i Održavatelja svih svetova.

Prevod sa komentarima sačinjen 27. januara 2020. godine.

Translator 's (Karlo Hameder) comments

This is the fifth book in the series titled The Sources of Freemasonry. A reader who has gone through the previous four books (small books) could discover the great similarity of the content, but also the differentiated approach to those contents. They are all dealing with regulating the behavior and life of stonemasons (and carpenters), and somewhat less with the technical aspects of the profession. All of them, without exception, emphasize the attitude of the masons towards God, the strict observance of religious obligations, with particular emphasis on following and applying the Ten Commandments of God in daily life, as the most important guarantor of a good and honest spiritual world.

In addition to the strong religious element, great attention is paid to both human relations and the creation of honest professional relationships among all those who, in any way, participate in the doctrines of masonry, whether they are contractors for construction jobs, executors and assistants of them or those who have the power to accept, modify, and even reject the already agreed-upon regulations, such as small (local, 'noble') or great (kings, emperors) holders of privileges and powers.

Although this book, along with the other books in the above series, is actually a code, a rulebook, a collection of regulations or rules, it still draws a picture, a pretty clear reality of the societies of the time. Namely, those were societies in which regulation was necessary in order to prevent or correct behavior that was neither in the will of God, nor in the will of the people who in those societies intended to achieve their security, love and the natural blessings and potentials of this planet; and all this in such a way that the rights and the same intentions of others around us are not violated.

Regulations of different types and contents are usually used for this purpose, but it also reveals the fact that the ideal world has not become reality because the participants in this dense, daily traffic inside the human hive need to be constantly reminded of their obligations, consciousness and conscience; they should be counseled, threatened, sanctioned, and instructed faithfully and patiently. If one agreement does not produce the expected results, it should be revised and another one, and many other ones, prepared, hoping that the offenders, both the current and future ones, will be 'called to mind'. Non-followers of the ecology of life, mostly intentionally, are always in the minority, but always more powerful than the rest of the 'mass', because of the hereditary disturbance of their normal relationship to their own species and their destructive carelessness about other species and their material and spiritual environment.

From its very beginning, our lives have been sifted through some sieves: moral, social, cultural and many other sieves, all of which are constantly exposed to the challenge of the usefulness and sustainability of life. What human society has not yet been able to grasp to this day, and therefore needs laws and regulations, is that this planet of ours has real potential to provide everything that anyone has ever seen, heard, felt, experienced or dreamed of. Then why are written rules and laws necessary? — and there are more and more of them! Should we continue to warn and threaten in order to indicate that it is neither nice nor does it serve for the general benefit of all to give jobs only to friends and relatives, not to demolish the foundation, and even below it, what someone has already built, but only modify, continue construction, and when it is over, then shall we have the opportunity to start a new construction ourselves according to our own ideas and standards. Will there ever be sustained spiritual progress where everyone will have their chance in this sea of diversity? Let's try a new, spiritually-imbued life, without the threats and sanctions of written laws. May laws live in us and always lead us to the benefits of both the personal and the collective. Old scriptures and documents can give us advice because they roar, between the lines, about opportunities that, until now, have not been utilized.

The Sources of Freemasonry is not only a collection of documents that brings us closer to a single aspect of history, being some sort of a retro-telescope through which we can look at the lives of our distant ancestors, but it is also a window into the world of Free Masonry (I would gladly put the word free under quotation marks but have not done so because of its ambiguity in this context). The audience, to whom the above document, and others like it, were intended to target, in my opinion and belief, were people who were focused on doing their job best they could to achieve the most rewarding results that needed to last as long as possible. The grandiose cathedrals that still adorn many places today is proof of this. They knew, however, that without the spirituality, the ecological living an organized life "to the measure of man," great and permanent works could not have been built. In doing so, they sampled and cultivated the ground upon which spiritual (Freemasonry) sprang up, with the intention of changing the world, probably with the purpose stated above. The symbolism of construction is strong and visually pleasing, and the intention to arrange it in memory and help to form a spiritual life is more than justified, but for now the timeless problem of practical application remains. Good people in good faith ('those under the tongue of a good report') need to be more active, truthful and 'ecological' in defending their compasses, squares, and especially their level and plumb, to keep the eyes of the profane fixed on the proclaimed advancement of spirituality, which the creators of these documents wished to convey to their descendants, although these should be a bit more refined to suit the circumstances of our world. I have spoken. So mote it be under the watchful eye of the Creator and the Redeemer of this world.

Translation with comments made on 27 January 2020.