credo videre bona Domini in terra viventium
Compiled by the Author in their Old Records, by order of the Grand Master, the present Duke of Montagu. Approved by the Grand Lodge and printed by order in the first Edition of the Book of Constitutions, on the 25 March 1722.
Concerning God and Religion
Of the Civil Magistrate Supreme and Subordinate
Of Lodges
Of Masters, Wardens, Fellows, and Apprentices
Of the Management of the Craft in working
Of Behaviour:
In the Lodge while constituted
Behaviour after the Lodge
is over and the
Brethren not gone
Behaviour when Brethren meet without Strangers
but not in a Lodge form'd
Behaviour in Presence of Strangers not Masons
Behaviour at Home, and in your Neighbourhood
Behaviour towards
a Strange Brother
I- Concerning God and Religion.
A Mason is oblig'd, by this Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid atheist, nor an irreligious libertine. But though in ancient Times Masons were charg'd in every Country to be of the Religion of that Country or Nation, whatever it was, yet 'tis now thought more expedient only to oblige them to that Religion in which all Men agree, leaving their particular Opinions to themselves; that is, to be good Men an true, or Men of Honour and Honesty, by whatever Denominations or Persuasions they may be distinguish'd; whereby Masonry becomes the Centre of Union, and the Means of conciliating true Friendship among Persons that must have remain'd at a perpetual Distance.
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II- Of the Civil Magistrate Supreme and Subordinate.
A Mason is a peaceable Subject to the Civil Powers, wherever he resides or works, and is never to be concern'd in Plots an Conspiracies against the Peace an Welfare of the Nation, nor to behave himself undutifully to inferior Magistrates; for as Masonry hath been always injured by War, Bloodshed, and Confusion, so ancient Kings and Princes have been much dispos'd to encourage the Craftsmen, because of their Peaceableness and Loyalty, whereby they practically answer'd the Cavils of their Adversaries, and promoted the Honour of the Fraternity, who ever flourish'd in Times of Peace. So that if a Brother should be a Rebel against the State, he is not to be countenanc'd in his Rebellion, however he may be pitied as an unhappy Man; and, if convicted of no other Crime, though the loyal Brotherhood must and ought to disown his Rebellion, and give no Umbrage or Ground of political Jealousy to the Government for the time being; they cannot expel him from the Lodge, and his Relation to it remains indefeasible.
III- Of Lodges.
A Lodge is a Place where Masons assemble and work: Hence that Assembly, or duly organiz'd Society of Masons, is call'd a Lodge, and every Brother ought to belong to one, and to be subject to its By-Laws and the General Regulations. It is either particular or general, and will be best understood by attending it, and by the Regulations of the General or Grand Lodge hereunto annex'd. In ancient Times, no Master or Fellow could be absent from it, especially when warn'd to appear at it, without incurring a severe Censure, until it appear'd to the Master and Wardens, that pure Necessity hinder'd him. The Persons admitted Members of a Lodge must be good and true Men, free-born, and of mature and discreet Age, no Bondmen, no Women, no immoral or scandalous Men, but of good Report.
IV- Of Masters, Wardens, Fellows, and Apprentices.
All Preferment among Masons is grounded upon real Worth and personal Merit only; that so the Lords may be well served, the Brethren not put to Shame, nor the Royal Craft despis'd: Therefore no Master or Warden is chosen by seniority, but for his Merit. It is impossible to describe these things in writing, and every Brother must attend in his Place, and learn them in a way peculiar to this Fraternity: Only Candidates may know, that no Master should take an Apprentice, unless he has sufficient Employment for him, and unless he be a perfect Youth, having no Maim or Defect in his Body, that may render him uncapable to learning the Art, of serving his Master's Lord, and of being made a Brother, and then a Fellow-Craft in due time, even after he has served such a term of Years as the Custom of the Country directs; and that should be descended of honest Parents ; that so, when otherwise qualify'd, he may arrive to the Honour of being the Warden, and then the Master of the Lodge, the Grand Warden, and at length the Grand-Master of all the Lodges, according to his Merit. No Brother can be a Warden until he has pass'd the part of a Fellow-Craft; nor a Master until he has acted as a Warden, nor Grand Warden until he has been Master of a Lodge, nor Grand-Master unless he has been a Fellow-Craft before his Election, who is also to be nobly born, or a Gentleman of the best Fashion, or some eminent Scholar, or some curious Architect, or other Artist, descended of honest Parents, and who is of singular great Merit in the Opinion of the Lodges. And for the better, and easier, and more honourable Discharge of his Office, the Grand-Master has a Power to chuse his own Deputy Grand-Master, who must be then, or must have been formerly, the Master of a particular Lodge, and has the Privilege of acting whatever the Grand-Master, his Principal, should act, unless the said Principal be present, or interpose his Authority by a Letter. These rules and Governors, Supreme and Subordinate, of the ancient Lodge, are to be obey'd in their respective Stations by all the Brethren, according to the old Charges and Regulations, with all Humility, Reverence, Love, and Alacrity.
V- Of the Management of the Craft in working.
All Masons shall work honestly on working Days, that they may live creditably on holy Days; and the time appointed by the Law of the Land, or confirm'd by Custom, shall be observ'd. The most expert of the fellow-Craftsmen shall be chosen or appointed the Master, or Overseer of the Lord's Work; who is to be call'd Master by those that work under him. The Craftsmen are to avoid all ill Language, and to call each other by no disobliging Name, but Brother or Fellow; and to behave themselves courteously within and without the Lodge. The Master, knowing himself to be able of Cunning, shall undertake the Lord's Work as reasonably as possible, and truly dispend his Goods as if they were his own; nor to give more Wages to any Brother or Apprentice than he really may deserve. Both the Master and the Masons receiving their Wages justly, shall be faithful to the Lord, and honestly finish their Work, whether Task or Journey; nor put the Work to Task that hath been accustom'd to Journey. None shall discover Envy at the Prosperity of a Brother, nor supplant him, or put him out of his Work, if he be capable to finish the same; for no Man can finish another's Work so much to the Lord's Profit, unless he be thoroughly acquainted with the Designs and Draughts of him that began it. When a Fellow-Craftman is chosen Warden of the Work under the Master, he shall be true both to Master and Fellows, shall carefully oversee the Work in the Master's Absence to the Lord's Profit; and his Brethren shall obey him. All Masons employ'd, shall meekly receive their Wages without Murmuring or Mutiny, and not desert the Master till the Work is finish'd. A younger Brother shall be instructed in working, to prevent spoiling the Materials for want of Judgment, and for encreasing and continuing of Brotherly Love. All the Tools used in working shall be approved by the Grand Lodge. No Labourer shall be employ'd in the proper Work of Masonry; nor shall Free Masons work with those that are not free, without an urgent Necessity; nor shall they teach Labourers and unaccepted Masons, as they should teach a Brother or Fellow.
VI- Of Behaviour,
1. In the Lodge while constituted.
You are not to hold private Committees, or separate Conversation, without Leave from the Master, nor to talk of any thing impertinent or unseemly, nor interrupt the Master or Wardens, or any Brother speaking to the Master: Nor behave yourself ludicrously or jestingly while the Lodge is engaged in what is serious and solemn; nor use any unbecoming Language upon any Pretence whatsoever; but to pay due Reverence to your Master, Wardens, and Fellows, and put them to worship. If any Complaint be brought, the Brother found guilty shall stand to the Award and Determination of the Lodge, who are the proper and competent Judges of all such Controversies, (unless you carry it by Appeal to the Grand Lodge) and to whom they ought to be referr'd, unless a Lord's Work be hinder'd the mean while, in which Case a particular Reference may be made; but you must never go to Law about what concern the Masonry, without an absolute Necessity apparent to the Lodge.
2. Behaviour after the Lodge is over and the Brethren not gone.
You may enjoy yourselves with innocent Mirth, treating one another according to Ability, but avoiding all Excess, or forcing any Brother to eat or drink beyond his Inclination, or hindering him from going when his Occasions call him, or doing or saying any thing offensive, or that may forbid an easy and free Conversation; for that would blast our Harmony, and defeat our laudable Purposes. Therefore no private Piques or Quarrels must be brought within the Door of the Lodge, far less any Quarrels about Religion, or Nations, or State Policy, we being only, as Masons, of the Catholick Religion above-mention'd; we are also of all Nations, Tongues, Kindreds, and Languages, and resolv'd against all politicks, as what never yet conduc'd to the Welfare of the Lodge, nor ever will. This Charges has been always strictly enjoin'd and observ'd; but especially ever since the Reformation in Britain, or the Dissent and Secession of these Nations from the Communion of Rome.
3. Behaviour when Brethren meet without Strangers,
but not in a Lodge form'd.
You are to salute one another in a courteous manner, as you will be instructed, calling each other Brother, freely giving mutual Instructions as shall be thought expedient, without being overseen or overheard, and without encroaching upon each other, or derogating from that Respect which is due to any Brother, were he not a Mason: For though all Masons are as Brethren upon the same Level, yet Masonry takes no Honour to whom it is due, and avoid ill Manners.
4. Behaviour in Presence of Strangers not Masons.
You shall be cautious in your Words and Carriage, the most penetrating Stranger shall not be able to discover or find out what is not proper to be intimated; and sometimes you shall divert a Discourse, and manage it prudently for the Honour of the worshipful Fraternity.
5. Behaviour at Home, and in your Neighbourhood.
You are to act as becomes a moral and wise Man; particularly, not to let your Family, Friends, and Neighbours know the concerns of the Lodge, etc. but wisely to consult your own Honour, and that of the ancient Brotherhood, for Reasons not to be mention'd here. You must also consult your Health, by not continuing together too late, or too long from home, after Lodge Hours are past; and by avoiding of Gluttony or Drunkenness, that your Families be not neglected or injured, nor you disabled from working.
6. Behaviour towards a Strange Brother.
You are cautiously to examine him, in such a Method as Prudence shall direct you, that you may not be impos'd upon by an ignorant false Pretender, whom you are to reject with Contempt and Derision, and beware of giving him any Hints of Knowledge. But if you discover him to be a true and genuine Brother, you are to respect him accordingly; and if he is in want, you must relieve him if you can, or else direct him how he may be reliev'd: You must employ him some Days, or else recommend him to be employ'd. But you are not charged to do beyond your Ability, only to prefer a poor Brother, that is a good Man and true, before any other poor People in the same Circumstances.
Finally, All these Charges you are to observe, and also those that shall be communicated to you in another way; cultivating BROTHERLY-LOVE, the Foundation and Cape-stone, the Cement and Glory of this ancient Fraternity, avoiding all Wrangling and Quarrelling, all Slander an Backbiting, nor permitting others to slander any honest Brother, but defending his Character, and doing him all good Offices, as far as is consistent with your Honour and Safety, and no farther. And if any of them do you Injury, you must apply to your own or his Lodge; and from thence you may appeal to the GRAND LODGE at the Quarterly Communication, and from thence to the annual GRAND LODGE, as has been the ancient laudable Conduct of our Fore-fathers in every Nation; never taking a legal Course but when the Case cannot be otherwise decided, and patiently listening to the honest and friendly Advice of Master and Fellows, when they would prevent your going to Law with Strangers, or would excite you to put a speedy Period to all Law-Suits, that so you may mind the Affair of MASONRY with the more Alacrity and Success; but with respect to Brothers or Fellows at Law, the Master and Brethren should kindly offer their Mediation, which ought to be thankfully submitted to by the contending Brethren; and if that Submission is impracticable, the must however carry on their Process, or Law-Suit, without Wrath an Rancor (not in the common way) saying or doing nothing which may hinder Brotherly Love, and good Offices to be renew'd and continu'd; that all may see the benign Influence of MASONRY, as all true Masons have done from the Beginning of the World, and will do to the End of Time.
Amen, so mote it be.
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D.·. B.·.
George Oliver
Selected Aphorisms
I: Freemasonry is a beautiful system of morality veiled in allegory and illustrated by symbols.
II: If you remain silent when Freemasonry is attacked, you condemn by your actions what your conscience approves.
III: As you are a Christian Mason, you must on all occasions study to perform the duties of Christian morality, which are comprehended under the triple category of God, your neighbour and yourself.
IV: The benefits to be derived from Masonry are well described by Ovid and Horace, when they say, -"Ingenuas didicisse fideliter artes emollit mores. Asperitatis et invidiae corrector et irae; " which may be translated thus: "To have learnt the liberal arts faithfully, softens the manners and operates as a fine corrector of ill-nature, envy, and anger.
V: To subdue the passions has been the universal aim of all mankind. All have placed their hopes upon it; and hence sprang the first idea of the ΓνωθιΣηαυτον, which was inscribed on the portal of heathen temples, that it might prove a stimulus to virtue, of which it was the first lesson, and lead to the desirable consummation, in which all excellence was blended, of subduing the passions.
VI: If you intend to pursue the study of Masonry to any beneficial result, it is indispensable that you attend the Lodge regularly. This is your apprenticeship, and without it you will never become a bright Mason. There is no royal road to science.
VII: A Lodge is not to be understood simply as a place where Masons assemble for the dispatch of business, but of the aggregate body of its members. The latter is, strictly speaking, the Lodge; the former is only the Lodge-room.
VIII: An incompetent person in the chair of the Lodge, is like a hawk on the wing, from which all the inferior birds hasten to escape, and leave him the sole tenant of the sky. In the same manner, such a Master will cause the Lodge to be deserted by its best Members, and be left alone in his glory.
IX: If you mean to attend your Lodge, be there at the hour mentioned in the summons. Whoever is late, disturbs the Brethren, and interrupts the business of the Lodge.
X: When seated, recollect your situation. If you are an Officer, do your duty, and nothing more. If you are simply a Brother, your business is to hear, and not to speak. An officious interference is unbecoming in a Mason: it may do harm, and cannot, by any possibility, be productive of good.
XI: Be always obedient to the Chair. Obedience is a virtue of the greatest importance to your own character as a Mason, and to the general welfare of the Lodge. Without obedience Wisdom would be inoperative, Strength would lose its power, and Beauty its grace; and confusion and discord would soon banish the occupants of the holy ground.
XII: Never by any chance or persuasion suffer yourself to be inveigled into a party hostile to the Officers in charge of the Lodge. If you do, you will be a marked man, and your progress in Masonry will be rendered doubtful, if not altogether prevented.
XIII: During the period when serious business occupies the attention of the Brethren, you must not leave your seat, or engage in conversation with your neighbours, not even in whispers; neither should you move the chair or bench on which you are seated, or make any other noise to disturb the Master or his Officers in the orderly execution of their respective duties. Silence is the leading characteristic of a well-regulated Lodge. I have known many good Lodges spoiled for want of a due attention to these trifling particulars.
XXV: Never enter into a dispute with a cowan. Like the deaf adder he will stop his ears, and refuse to hear the voice of the charmer, charm he never so wisely. No matter how clear are your facts, or how convincing your arguments, still he will turn an incredulous ear to your reasoning. Though you anxiously cry out, Oh, Baal, hear us, and even cut yourself with knives and lancets to bespeak his attention, there will be neither voice nor any answer, nor any that regardeth. You may as well endeavour to extinguish the sun by pelting it with snowballs, or to cut rocks in pieces with a razor, as to make any genial impression on the mind of a professed cowan.
XXVI: What is the reason Bro. ____ makes so little progress in Masonry? -Indolence. Why did Bro. ____ fail to establish a good character as the Master of his Lodge? -Because he was not an industrious person. Do you inquire why Bro. ____ never passed to the Second Degree? -I answer, because he was constitutionally idle. Indolence is the prolific parent of numerous other vices. Bad habits may be subdued, selfishness may be reformed, and passion held in check, but indolence is rarely, if ever, conquered.
XXX. Silence, secrecy, and calmness of temper, are the unmistakable marks of a genuine Mason. If you hear any one make an incessant boast of his knowledge, you may set him down as an empty chatterer. Noise is not wisdom. Those who ostentatiously proclaim their own merits may for a time enjoy the satisfaction of deceit, yet in the end their pretensions are sure to be unmasked.
XXXII. Do you hear a man boast of his abilities, his attainments, his dignity, or his position in life? Intrust him not with your secrets.
XXXIV. When in the Lodge, beware of contentions brethren. Truth is as little an object with them as brotherly love. They will wrangle against truth as freely as against error, whether defeated or victorious, they will still argue and quarrel, question and dispute, until they have banished every right-minded Brother from the Lodge.
LVII: How many disputes arise out of trifles! And how greatly would they be diminished if every one would deliberately ask himself this question -- whether is it better to sacrifice a point which is of no value, or to lose a friend more precious than rubies?
LIX: Before you pronounce a man to be a good Mason, let him pass the Chair. That is the test which will infallibly display both virtues and failing, mental imbecility and moral strength. If he pass through his year of apparent honour, but real trial, creditably, he will have nobly earned the character of a worthy and intelligent Mason.
LXII: When a cowan critises the science, answer him not, but listen attentively to his words. They may perchance recall some point, part, or secret to your recollection, which has escaped your notice, for the castigations of the cowan are not without their use and benefit; "Like the toad -- ugly and venomous, Which wears a precious jewel in its head."
LXV: Esteem the Brother who takes a pleasure in acts of charity, and never babbles about it; take him to your bosom, and cherish him as a credit to Masonry and an honour to mankind.
LXIX: Be very cautious whom you recommend as a candidate for initiation; one false step on this point may be fatal. If you introduce a disputatious person, confusion will be produced, which may end in the dissolution of the Lodge. If you have a good Lodge, keep it select. Great numbers are not always beneficial.
LXXI: He is a wise Brother who knows how to conclude a speech when he has said all that is pertinent to the subject.
XCIII: The great secret for improving the memory, may be found in exercise, practice, and labour. Nothing is so much improved by care, or injured by neglect, as the memory.
XCVII: As the Lodge is opened with the rising sun, in the name of T.G.A.O.T.U., and closed at its setting in peace, harmony, and brotherly love, so, if you have any animosity against a Brother Mason, let not the sun sink in the West without being witness to your reconciliation. Early explanations prevent long-continued enmities.
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Here begin the constitutions of the art of Geometry according
to Euclid.
Whoever will both well read and look
He may find written in old book
Of great lords and also ladies,
That had many children together, certainly;
And had no income to keep them with,
Neither in town nor field nor enclosed wood;
A council together they could them take,
To ordain for these children's sake,
How they might best lead their life
Without great disease, care and strife;
And most for the multitude that was coming
Of their children after great clerks,
To teach them then good works;
And pray we them, for our Lord's sake.
To our children some work to make,
That they might get their living thereby,
Both well and honestly full securely.
In that time, through good geometry,
This honest craft of good masonry
Was ordained and made in this manner,
Counterfeited of these clerks together;
At these lord's prayers they counterfeited geometry,
And gave it the name of masonry,
For the most honest craft of all.
These lords' children thereto did fall,
To learn of him the craft of geometry,
The which he made full curiously;
Through fathers' prayers and mothers' also,
This honest craft he put them to.
He learned best, and was of honesty,
And passed his fellows in curiosity,
If in that craft he did him pass,
He should have more worship than the less,
This great clerk's name was Euclid,
His name it spread full wonder wide.
Yet this great clerk ordained he
To him that was higher in this degree,
That he should teach the simplest of wit
In that honest craft to be perfect;
And so each one shall teach the other,
And love together as sister and brother.
Futhermore yet that ordained he,
Master called so should he be;
So that he were most worshipped,
Then should he be so called;
But masons should never one another call,
Within the craft amongst them all,
Neither subject nor servant, my dear brother,
Though he be not so perfect as is another;
Each shall call other fellows by friendship,
Because they come of ladies' birth.
On this manner, through good wit of geometry,
Began first the craft of masonry;
The clerk Euclid on this wise it found,
This craft of geometry in Egypt land.
In Egypt he taught it full wide,
In divers lands on every side;
Many years afterwards, I understand,
Ere that the craft came into this land.
This craft came into England, as I you say,
In time of good King Athelstane's day;
He made then both hall and even bower,
And high temples of great honour,
To disport him in both day and night,
And to worship his God with all his might.
This good lord loved this craft full well,
And purposed to strengthen it every part,
For divers faults that in the craft he found;
He sent about into the land
After all the masons of the craft,
To come to him full even straight,
For to amend these defaults all
By good counsel, if it might fall.
An assembly then could let make
Of divers lords in their state,
Dukes, earls, and barons also,
Knights, squires and many more,
And the great burgesses of that city,
They were there all in their degree;
There were there each one always,
To ordain for these masons' estate,
There they sought by their wit,
How they might govern it;
Fifteen articles they there sought,
And fifteen points there they wrought,
Here begins the first article.
The first article of this geometry;-
The master mason must be full securely
Both steadfast, trusty and true,
It shall him never then rue;
And pay thy fellows after the cost,
As victuals goeth then, well thou knowest;
And pay them truly, upon thy faith,
What they may deserve;
And to their hire take no more,
But what that they may serve for;
And spare neither for love nor dread,
Of neither parties to take no bribe;
Of lord nor fellow, whoever he be,
Of them thou take no manner of fee;
And as a judge stand upright,
And then thou dost to both good right;
And truly do this wheresoever thou goest,
Thy worship, thy profit, it shall be most.
Second article.
The second article of good masonry,
As you must it here hear specially,
That every master, that is a mason,
Must be at the general congregation,
So that he it reasonably be told
Where that the assembly shall be held;
And to that assembly he must needs go,
Unless he have a reasonable excuse,
Or unless he be disobedient to that craft
Or with falsehood is overtaken,
Or else sickness hath him so strong,
That he may not come them among;
That is an excuse good and able,
To that assembly without fable.
Third article.
The third article forsooth it is,
That the master takes to no 'prentice,
Unless he have good assurance to dwell
Seven years with him, as I you tell,
His craft to learn, that is profitable;
Within less he may no be able
To lords' profit, nor to his own
As you may know by good reason.
Fourth article.
The fourth article this must be,
That the master him well besee,
That he no bondman 'prentice make,
Nor for no covetousness do him take;
For the lord that he is bound to,
May fetch the 'prentice wheresoever he go.
If in the lodge he were taken,
Much disease it might there make,
And such case it might befall,
That it might grieve some or all.
For all the masons that be there
Will stand together all together.
If such one in that craft should dwell,
Of divers disease you might tell;
For more ease then, and of honesty,
Take a 'prentice of higher degree.
By old time written I find
That the 'prentice should be of gentle kind;
And so sometime, great lords' blood
Took this geometry that is full good.
Fifth article.
The fifth article is very good,
So that the 'prentice be of lawful blood;
The master shall not, for no advantage,
Make no 'prentice that is deformed;
It is mean, as you may hear
That he have all his limbs whole all together;
To the craft it were great shame,
To make a halt man and a lame,
For an imperfect man of such blood
Should do the craft but little good.
Thus you may know every one,
The craft would have a mighty man;
A maimed man he hath no might,
You must it know long ere night.
Sixth article.
The sixth article you must not miss
That the master do the lord no prejudice,
To take the lord for his 'prentice,
As much as his fellows do, in all wise.
For in that craft they be full perfect,
So is not he, you must see it.
Also it were against good reason,
To take his hire as his fellows do.
This same article in this case,
Judgeth his prentice to take less
Than his fellows, that be full perfect.
In divers matters, know requite it,
The master may his 'prentice so inform,
That his hire may increase full soon,
And ere his term come to an end,
His hire may full well amend.
Seventh article.
The seventh article that is now here,
Full well will tell you all together,
That no master for favour nor dread,
Shall no thief neither clothe nor feed.
Thieves he shall harbour never one,
Nor him that hath killed a man,
Nor the same that hath a feeble name,
Lest it would turn the craft to shame.
Eighth article.
The eighth article sheweth you so,
That the master may it well do.
If that he have any man of craft,
And he be not so perfect as he ought,
He may him change soon anon,
And take for him a more perfect man.
Such a man through recklessness,
Might do the craft scant worship.
Ninth article.
The ninth article sheweth full well,
That the master be both wise and strong;
That he no work undertake,
Unless he can both it end and make;
And that it be to the lords' profit also,
And to his craft, wheresoever he go;
And that the ground be well taken,
That it neither flaw nor crack.
Tenth article.
The tenth article is for to know,
Among the craft, to high and low,
There shall no master supplant another,
But be together as sister and brother,
In this curious craft, all and some,
That belongeth to a master mason.
Nor shall he supplant no other man,
That hath taken a work him upon,
In pain thereof that is so strong,
That weigheth no less than ten pounds,
but if that he be guilty found,
That took first the work on hand;
For no man in masonry
Shall not supplant other securely,
But if that it be so wrought,
That in turn the work to nought;
Then may a mason that work crave,
To the lords' profit for it to save
In such a case if it do fall,
There shall no mason meddle withal.
Forsooth he that beginneth the ground,
If he be a mason good and sound,
He hath it securely in his mind
To bring the work to full good end.
Eleventh article.
The eleventh article I tell thee,
That he is both fair and free;
For he teacheth, by his might,
That no mason should work by night,
But if be in practising of wit,
If that I could amend it.
Twelfth article.
The twelfth article is of high honesty
To every mason wheresoever he be,
He shall not his fellows' work deprave,
If that he will his honesty save;
With honest words he it commend,
By the wit God did thee send;
But it amend by all that thou may,
Between you both without doubt.
Thirteenth article.
The thirteenth article, so God me save,
Is if that the master a 'prentice have,
Entirely then that he him tell,
That he the craft ably may know,
Wheresoever he go under the sun.
Fourteenth article.
The fourteenth article by good reason,
Sheweth the master how he shall do;
He shall no 'prentice to him take,
Unless diver cares he have to make,
That he may within his term,
Of him divers points may learn.
Fifteenth article.
The fifteenth article maketh an end,
For to the master he is a friend;
To teach him so, that for no man,
No false maintenance he take him upon,
Nor maintain his fellows in their sin,
For no good that he might win;
Nor no false oath suffer him to make,
For dread of their souls' sake,
Lest it would turn the craft to shame,
And himself to very much blame.
Plural constitutions.
At this assembly were points ordained more,
Of great lords and masters also.
That who will know this craft and come to estate,
He must love well God and holy church always,
And his master also that he is with,
Whersoever he go in field or enclosed wood,
And thy fellows thou love also,
For that thy craft will that thou do.
Second Point.
The second point as I you say,
That the mason work upon the work day,
As truly as he can or may,
To deserve his hire for the holy-day,
And truly to labour on his deed,
Well deserve to have his reward.
Third point.
The third point must be severely,
With the 'prentice know it well,
His master's counsel he keep and close,
And his fellows by his good purpose;
The privities of the chamber tell he no man,
Nor in the lodge whatsoever they do;
Whatsoever thou hearest or seest them do,
Tell it no man wheresoever you go;
The counsel of hall, and even of bower,
Keep it well to great honour,
Lest it would turn thyself to blame,
And bring the craft into great shame.
Fourth point.
The fourth point teacheth us also,
That no man to his craft be false;
Error he shall maintain none
Against the craft, but let it go;
Nor no prejudice he shall no do
To his master, nor his fellow also;
And though the 'prentice be under awe,
Yet he would have the same law.
Fifth point.
The fifth point is without doubt,
That when the mason taketh his pay
Of the master, ordained to him,
Full meekly taken so must it be;
Yet must the master by good reason,
Warn him lawfully before noon,
If he will not occupy him no more,
As he hath done there before;
Against this order he may no strive,
If he think well for to thrive.
Sixth point.
The sixth point is full given to know,
Both to high and even low,
For such case it might befall;
Among the masons some or all,
Through envy or deadly hate,
Oft ariseth full great debate.
Then ought the mason if that he may,
Put them both under a day;
But loveday yet shall they make none,
Till that the work-day you must well take
Leisure enough loveday to make,
Hinder their work for such a fray;
To such end then that you them draw.
That they stand well in God's law.
Seventh point.
The seventh point he may well mean,
Of well long life that God us lend,
As it descrieth well openly,
Thou shalt not by thy master's wife lie,
Nor by thy fellows', in no manner wise,
Lest the craft would thee despise;
Nor by thy fellows' concubine,
No more thou wouldst he did by thine.
The pain thereof let it be sure,
That he be 'prentice full seven year,
If he forfeit in any of them
So chastised then must he be;
Full much care might there begin,
For such a foul deadly sin.
Eighth point.
The eighth point, he may be sure,
If thou hast taken any cure,
Under thy master thou be true,
For that point thous shalt never rue;
A true mediator thou must needs be
To thy master, and thy fellows free;
Do truly all that thou might,
To both parties, and that is good right.
Ninth point.
The ninth point we shall him call,
That he be steward of our hall,
If that you be in chamber together,
Each one serve other with mild cheer;
Gentle fellows, you must it know,
For to be stewards all in turn,
Week after week without doubt,
Stewards to be so all in turn about,
Amiably to serve each one other,
As though they were sister and brother;
There shall never one another cost
Free himself to no advantage,
But every man shall be equally free
In that cost, so must it be;
Look that thou pay well every man always,
That thou hast bought any victuals eaten,
That no craving be made to thee,
Nor to thy fellows in no degree,
To man or to woman, whoever he be,
Pay them well and truly, for that will we;
Therof on thy fellow true record thou take,
For that good pay as thou dost make,
Lest it would thy fellow shame,
And bring thyself into great blame.
Yet good accounts he must make
Of such goods as he hath taken,
Of thy fellows' goods that thou hast spent,
Where and how and to what end;
Such accounts thou must come to,
When thy fellows wish that thou do.
Tenth point.
The tenth point presenteth well good life,
To live without care and strife;
For if the mason live amiss,
And in his work be false I know,
And through such a false excuse
May slander his fellows without reason,
Through false slander of such fame
May make the craft acquire blame.
If he do the craft such villainy,
Do him no favour then securely,
Nor maintain not him in wicked life,
Lest it would turn to care and strife;
But yet him you shall not delay,
Unless that you shall him constrain,
For to appear wheresoever you will,
Where that you will, loud, or still;
To the next assembly you him call,
To appear before his fellows all,
And unless he will before them appear,
The craft he must need forswear;
He shall then be punished after the law
That was founded by old day.
Eleventh point.
The eleventh point is of good discretion,
As you must know by good reason;
A mason, if he this craft well know,
That seeth his fellow hew on a stone,
And is in point to spoil that stone,
Amend it soon if that thou can,
And teach him then it to amend,
That the lords' work be not spoiled,
And teach him easily it to amend,
With fair words, that God thee hath lent;
For his sake that sit above,
With sweet words nourish his love.
Twelfth point.
The twelfth point is of great royalty,
There as the assembly held shall be,
There shall be masters and fellows also,
And other great lords many more;
There shall be the sheriff of that country,
And also the mayor of that city,
Knights and squires there shall be,
And also aldermen, as you shall see;
Such ordinance as thy make there,
They shall maintain it all together
Against that man, whatsoever he be,
That belongeth to the craft both fair and
free.
If he any strife against them make,
Into their custody he shall be taken.
Thirteenth point.
The thirteenth point is to us full lief,
He shall swear never to be no thief,
Nor succour him in his false craft,
For no good that he hath bereft,
And thou must it know or sin,
Neither for his good, nor for his kin.
Fourteenth point.
The fourteenth point is full good law
To him that would be under awe;
A good true oath he must there swear
To his master and his fellows that be there;
He must be steadfast be and true also
To all this ordinance, wheresoever he go,
And to his liege lord the king,
To be true to him over all thing.
And all these points here before
To them thou must need be sworn,
And all shall swear the same oath
Of the masons, be they lief be they loath.
To all these points here before,
That hath been ordained by full good lore.
And they shall enquire every man
Of his party, as well as he can,
If any man may be found guilty
In any of these points specially;
And who he be, let him be sought,
And to the assembly let him be brought.
Fifteen point.
The fifteenth point is full good lore,
For them that shall be there sworn,
Such ordinance at the assembly was laid
Of great lords and masters before said;
For the same that be disobedient, I know,
Against the ordinance that there is,
Of these articles that were moved there,
Of great lords and masons all together,
And if they be proved openly
Before that assembly, by and by,
And for their guilt's no amends will make,
Then must they need the craft forsake;
And no masons craft they shall refuse,
And swear it never more to use.
But if that they will amends make,
Again to the craft they shall never take;
And if that they will no do so,
The sheriff shall come them soon to,
And put their bodies in deep prison,
For the trespass that they have done,
And take their goods and their cattle
Into the king's hand, every part,
And let them dwell there full still,
Till it be our liege king's will.
Another ordinance of the art of geometry.
They ordained there an assembly to be hold,
Every year, wheresoever they would,
To amend the defaults, if any were found
Among the craft within the land;
Each year or third year it should be held,
In every place weresoever they would;
Time and place must be ordained also,
In what place they should assemble to,
All the men of craft there they must be,
And other great lords, as you must see,
To mend the faults the he there spoken,
If that any of them be then broken.
There they shall be all sworn,
That belongeth to this craft's lore,
To keep their statutes every one
That were ordained by King Althelstane;
These statutes that I have here found
I ordain they be held through my land,
For the worship of my royalty,
That I have by my dignity.
Also at every assembly that you hold,
That you come to your liege king bold,
Beseeching him of his grace,
To stand with you in every place,
To confirm the statutes of King Athelstane,
That he ordained to this craft by good reason.
The art of the four crowned ones.
Pray we now to God almighty,
And to his mother Mary bright,
That we may keep these articles here,
And these points well all together,
As did these holy martyrs four,
That in this craft were of great honour;
They were as good masons as on earth shall go,
Gravers and image-makers they were also.
For they were workmen of the best,
The emperor had to them great liking;
He willed of them an image to make
That might be worshipped for his sake;
Such monuments he had in his day,
To turn the people from Christ's law.
But they were steadfast in Christ's law,
And to their craft without doubt;
They loved well God and all his lore,
And were in his service ever more.
True men they were in that day,
And lived well in God's law;
They thought no monuments for to make,
For no good that they might take,
To believe on that monument for their God,
They would not do so, though he was furious;
For they would not forsake their true faith,
And believe on his false law,
The emperor let take them soon anon,
And put them in a deep prison;
The more sorely he punished them in that place,
The more joy was to them of Christ's grace,
Then when he saw no other one,
To death he let them then go;
By the book he might it show
In legend of holy ones,
The names of the four-crowned ones.
Their feast will be without doubt,
After Hallow-e'en eighth day.
You may hear as I do read,
That many years after, for great dread
That Noah's flood was all run,
The tower of Babylon was begun,
As plain work of lime and stone,
As any man should look upon;
So long and broad it was begun,
Seven miles the height shadoweth the sun.
King Nebuchadnezzar let it make
To great strength for man's sake,
Though such a flood again should come,
Over the work it should not take;
For they had so high pride, with strong boast
All that work therefore was lost;
An angel smote them so with divers speech,
That never one knew what the other should tell.
Many years after, the good clerk Euclid
Taught the craft of geometry full wonder wide,
So he did that other time also,
Of divers crafts many more.
Through high grace of Christ in heaven,
He commenced in the sciences seven;
Grammar is the first science I know,
Dialect the second, so I have I bliss,
Rhetoric the third without doubt,
Music is the fourth, as I you say,
Astronomy is the fifth, by my snout,
Arithmetic the sixth, without doubt,
Geometry the seventh maketh an end,
For he is both meek and courteous,
Grammar forsooth is the root,
Whoever will learn on the book;
But art passeth in his degree,
As the fruit doth the root of the tree;
Rhetoric measureth with ornate speech among,
And music it is a sweet song;
Astronomy numbereth, my dear brother,
Arithmetic sheweth one thing that is another,
Geometry the seventh science it is,
That can separate falsehood from truth, I know
These be the sciences seven,
Who useth them well he may have heaven.
Now dear children by your wit
Pride and covetousness that you leave it,
And taketh heed to good discretion,
And to good nurture, wheresoever you come.
Now I pray you take good heed,
For this you must know needs,
But much more you must know,
Than you find here written.
If thee fail therto wit,
Pray to God to send thee it;
For Christ himself, he teacheth us
That holy church is God's house,
That is made for nothing else
But for to pray in, as the book tells us;
There the people shall gather in,
To pray and weep for their sin.
Look thou come not to church late,
For to speak harlotry by the gate;
Then to church when thou dost fare,
Have in thy mind ever more
To worship thy lord God both day and night,
With all thy wits and even thy might.
To the church door when thou dost come
Of that holy water there some thou take,
For every drop thou feelest there
Quencheth a venial sin, be thou sure.
But first thou must do down thy hood,
For his love that died on the rood.
Into the church when thou dost go,
Pull up thy heart to Christ, anon;
Upon the rood thou look up then,
And kneel down fair upon thy knees,
Then pray to him so here to work,
After the law of holy church,
For to keep the commandments ten,
That God gave to all men;
And pray to him with mild voice
To keep thee from the sins seven,
That thou here may, in this life,
Keep thee well from care and strife;
Furthermore he grant thee grace,
In heaven's bliss to have a place.
In holy church leave trifling words
Of lewd speech and foul jests,
And put away all vanity,
And say thy pater noster and thine ave;
Look also that thou make no noise,
But always to be in thy prayer;
If thou wilt not thyself pray,
Hinder no other man by no way.
In that place neither sit nor stand,
But kneel fair down on the ground,
And when the Gospel me read shall,
Fairly thou stand up from the wall,
And bless the fare if that thou can,
When gloria tibi is begun;
And when the gospel is done,
Again thou might kneel down,
On both knees down thou fall,
For his love that bought us all;
And when thou hearest the bell ring
To that holy sacrament,
Kneel you must both young and old,
And both your hands fair uphold,
And say then in this manner,
Fair and soft without noise;
"Jesu Lord welcome thou be,
In form of bread as I thee see,
Now Jesu for thine holy name,
Shield me from sin and shame;
Shrift and Eucharist thou grand me both,
Ere that I shall hence go,
And very contrition for my sin,
That I never, Lord, die therein;
And as thou were of maid born,
Suffer me never to be lost;
But when I shall hence wend,
Grant me the bliss without end;
Amen! Amen! so mote it be!
Now sweet lady pray for me."
Thus thou might say, or some other thing,
When thou kneelest at the sacrament.
For covetousness after good, spare thou not
To worship him that all hath wrought;
For glad may a man that day be,
That once in the day may him see;
It is so much worth, without doubt,
The virtue thereof no man tell may;
But so much good doth that sight,
That Saint Austin telleth full right,
That day thou seest God's body,
Thou shalt have these full securely:-
Meet and drink at thy need,
None that day shalt thou lack;
Idle oaths and words both,
God forgiveth thee also;
Sudden death that same day
Thee dare not dread by no way;
Also that day, I thee plight,
Thou shalt not lose thy eye sight;
And each foot that thou goest then,
That holy sight for to see,
They shall be told to stand instead,
When thou hast thereto great need;
That messenger the angel Gabriel,
Will keep them to thee full well.
From this matter now I may pass,
To tell more benefits of the mass:
To church come yet, if thou may,
And hear the mass each day;
If thou may not come to church,
Where that ever thou dost work,
When thou hearest the mass toll,
Pray to God with heart still,
To give thy part of that service,
That in church there done is.
Furthermore yet, I will you preach
To your fellows, it for to teach,
When thou comest before a lord,
In hall, in bower, or at the board,
Hood or cap that thou off do,
Ere thou come him entirely to;
Twice or thrice, without doubt,
To that lord thou must bow;
With thy right knee let it be done,
Thine own worship thou save so.
Hold off thy cap and hood also,
Till thou have leave it on to put.
All the time thou speakest with him,
Fair and amiably hold up thy chin;
So after the nurture of the book,
In his face kindly thou look.
Foot and hand thou keep full still,
For clawing and tripping, is skill;
From spitting and sniffling keep thee also,
By private expulsion let it go,
And if that thou be wise and discrete,
Thou has great need to govern thee well.
Into the hall when thou dost wend,
Amongst the gentles, good and courteous,
Presume not too high for nothing,
For thine high blood, nor thy cunning,
Neither to sit nor to lean,
That is nurture good and clean.
Let not thy countenance therefor abate,
Forsooth good nurture will save thy state.
Father and mother, whatsoever they be,
Well is the child that well may thee,
In hall, in chamber, where thou dost go;
Good manners make a man.
To the next degree look wisely,
To do them reverence by and by;
Do them yet no reverence all in turn,
Unless that thou do them know.
To the meat when thou art set,
Fair and honestly thou eat it;
First look that thine hands be clean,
And that thy knife be sharp and keen,
And cut thy bread all at thy meat,
Right as it may be there eaten,
If thou sit by a worthier man,
Then thy self thou art one,
Suffer him first to touch the meat,
Ere thyself to it reach.
To the fairest morsel thou might not strike,
Though that thou do it well like;
Keep thine hands fair and well,
From foul smudging of thy towel;
Thereon thou shalt not thy nose blow,
Nor at the meat thy tooth thou pick;
Too deep in cup thou might not sink,
Though thou have good will to drink,
Lest thine eyes would water thereby-
Then were it no courtesy.
Look in thy mouth there be no meat,
When thou begins to drink or speak.
When thou seest any man drinking,
That taketh heed to thy speech,
Soon anaon thou cease thy tale,
Whether he drink wine or ale,
Look also thou scorn no man,
In what degree thou seest him gone;
Nor thou shalt no man deprave,
If thou wilt thy worship save;
For such word might there outburst.
That might make thee sit in evil rest.
Close thy hand in thy fist,
And keep thee well from "had I known."
Hold thy tongue and spend thy sight;
Laugh thou not with no great cry,
Nor make no lewd sport and ribaldry.
Play thou not but with thy peers,
Nor tell thou not all that thou hears;
Discover thou not thine own deed,
For no mirth, nor for no reward;
With fair speech thou might have thy will,
With it thou might thy self spoil.
When thou meetest a worthy man,
Cap and hood thou hold not on;
In church, in market, or in the gate,
Do him reverance after his state.
If thou goest with a worthier man
Then thyself thou art one,
Let thy foremost shoulder follow his back,
For that is nurture without lack;
When he doth speak, hold thee still,
When he hath done, say for thy will,
In thy speech that thou be discreet,
And what thou sayest consider thee well;
But deprive thou not him his tale,
Neither at the wine nor at the ale.
Christ then of his high grace,
Save you both wit and space,
Well this book to know and read,
Heaven to have for your reward.
Amen! Amen! so mote it be!
So say we all for charity.
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