THE REGIUS MANUSCRIPT 5390 al
A Modern English Translation
About the Document:
In the annals of Masonic history, few documents hold as much mystique and significance as the Regius Manuscript. Dated to approximately 1390, this venerable text stands as a testament to the antiquity and enduring principles of Freemasonry. Also known as the Halliwell Manuscript, it is not merely a historical curiosity, but a living link to the very foundations of the Masonic tradition.
Penned in the lyrical Middle English of Chaucer’s time, the Regius Manuscript takes the form of an epic poem, its verses echoing across more than six centuries. The identity of its author remains shrouded in mystery, though many scholars believe it to be the work of a learned priest or monk, one who had access to even older Masonic documents now lost to time.
The manuscript’s journey through history is as intriguing as its content. First mentioned in John Theyer’s library inventory of 1670, it passed through the hands of booksellers and collectors before finding its way into the Royal Library. It was here that it earned its regal name, before being gifted to the British Museum by King George II in 1757. It wasn’t until James Halliwell’s transcription around 1840 that the true importance of this document began to be understood.
At its heart, the Regius Manuscript is a codification of Masonic principles and behaviors. It lays out fifteen articles and fifteen points, each a guideline for proper conduct in various aspects of a Mason’s life. From the workplace to the church, from interactions with fellow craftsmen to those with employers, the manuscript paints a vivid picture of medieval professional and social norms.
But the Regius Manuscript is more than just a rulebook. It is a window into a world where craft, spirituality, and daily life were inextricably intertwined. It speaks of a time when the stonemason’s art was not just a trade, but a calling imbued with deep moral and spiritual significance.
As we delve into the verses of this ancient poem, we embark on a journey back to the roots of Freemasonry. We glimpse the values and practices that have shaped the fraternity for centuries, seeing in its medieval precepts the seeds of modern Masonic philosophy.
The Regius Manuscript stands as a bridge between operative and speculative Masonry, between the practical craft of stonework and the allegorical craft of self-improvement. In its lines, we find not just history, but timeless wisdom that continues to resonate with Masons and scholars alike to this day.
Let us now turn to the words themselves, and hear the voice of our Masonic forebears speaking across the centuries. What follows is a modern English interpretation of this venerable document, carefully translated to preserve its meaning while making it accessible to contemporary readers. This rendition aims to bridge the linguistic gap between Middle English and our modern tongue, allowing the wisdom and principles of our ancient brethren to shine through with clarity.
As you read this interpretation, bear in mind that it is a faithful attempt to convey the spirit and substance of the original text. While the archaic verse and medieval language have been updated, every effort has been made to maintain the authenticity of the manuscript’s teachings and the cultural context in which they were written.
Through this modern lens, we invite you to explore the foundational principles of Freemasonry as they were understood and practiced over six centuries ago. May this interpretation serve as a gateway to understanding our rich heritage and the timeless values that continue to guide Freemasons today.
A Poem of Moral Duties (Modern English Translation)
Introduction
Here begin the constitutions of the art of Geometry according to Euclid. Whoever will both read well and look may find written in old books of great lords and ladies, who had many children together, certainly; and had no income to keep them with, neither in town nor field nor enclosed wood. They could take counsel together, to arrange for these children’s sake, how they might best lead their life without great disease, care, and strife; and especially for the multitude that was coming of their children after great scholars, to teach them then good works. And we pray them, for our Lord’s sake, to make some work for our children, that they might get their living thereby, both well and honestly, quite securely.
Foundation of Masonry by Euclid in Egypt
In that time, through good geometry, this honest craft of good masonry was ordained and made in this manner, invented by these scholars together. At these lords’ prayers, they invented geometry and gave it the name of masonry, for it was the most honest craft of all. These lords’ children took to it, to learn from him the craft of geometry, which he made very curiously. Through fathers’ and mothers’ prayers also, he put them to this honest craft. He who learned best and was of honesty, and surpassed his fellows in curiosity, if he excelled in that craft, he should have more honor than the lesser skilled. This great scholar’s name was Euclid, and his name spread very widely.
Yet this great scholar ordained that he who was higher in this degree should teach those of simplest wit in that honest craft to be perfect. And so each one shall teach the other, and love together as sister and brother. Furthermore, he ordained that he should be called Master; so that he who was most worshipped should be so called. But masons should never call one another, within the craft amongst them all, neither subject nor servant, my dear brother, even though one might not be as perfect as another. Each shall call others fellows by friendship, because they come of ladies’ birth.
In this manner, through good knowledge of geometry, first began the craft of masonry. The scholar Euclid founded it in this way in Egypt. He taught it far and wide, in diverse lands on every side. Many years afterwards, I understand, before the craft came into this land.
Introduction of Masonry into England under King Athelstan
This craft came into England, as I tell you, in the time of good King Athelstan’s day. He made then both hall and even bower, and high temples of great honor, to enjoy himself in both day and night, and to worship his God with all his might. This good lord loved this craft well, and purposed to strengthen it in every part, for various faults that he found in the craft. He sent about into the land after all the masons of the craft, to come to him immediately, to amend these faults all by good counsel, if it might happen.
The Moral Duties, Fifteen Articles
An assembly then he organized of diverse lords in their rank, 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 they sought by their wisdom how they might govern it. Fifteen articles they there sought, and fifteen points there they crafted.
Here begins the first article.
The first article of this geometry: The master mason must be fully secure, both steadfast, trusty and true. It shall never cause him regret. And pay your fellows according to the cost of food at the time, as you well know. And pay them truly, upon your faith, what they deserve. And to their hire take no more than what they may serve for. And spare neither for love nor dread, of either party to take no bribe. Of lord nor fellow, whoever he be, take no manner of fee from them. And as a judge stand upright, and then you do good to both parties. And truly do this wherever you go; your honor, your profit, it shall be most.
Second article.
The second article of good masonry, as you must specifically hear here, is that every master, who is a mason, must be at the general congregation, so that he is reasonably informed where that assembly shall be held. And to that assembly he must go, unless he has a reasonable excuse, or unless he is disobedient to that craft or is caught in falsehood, or sickness has him so strongly that he may not come among them. That is an excuse good and able, to that assembly without fable.
Third article.
The third article, truly it is, that the master takes to no apprentice, unless he has good assurance to dwell seven years with him, as I tell you, his craft to learn, that is profitable. Within less time, he may not be able to profit lords, nor himself as you may know by good reason.
Fourth article.
The fourth article this must be, that the master must well consider, that he make no bondman an apprentice, nor for any covetousness take him. For the lord that he is bound to may fetch the apprentice wherever he goes. If in the lodge he were taken, much disturbance it might there make, and such a case it might befall that it might grieve some or all. For all the masons that be there will stand together all united. If such one in that craft should dwell, of diverse diseases you might tell. For more ease then, and of honesty, take an apprentice of higher degree. By old time written I find that the apprentice 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 apprentice be of lawful blood. The master shall not, for any advantage, make an apprentice that is deformed. It is mean, as you may hear, that he should have all his limbs whole together. To the craft it would be 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 has no might, you must know this long before night.
Sixth article.
The sixth article you must not miss, that the master do the lord no prejudice, to take of the lord for his apprentice, as much as his fellows do, in all ways. For in that craft they be full perfect, so is not he, you must see it. Also it would be against good reason to take his hire as his fellows do. This same article in this case judges his apprentice to take less than his fellows, who are full perfect. In diverse matters, know to requite it, the master may his apprentice so inform, that his hire may increase full soon, and before his term comes to an end, his hire may fully amend.
Seventh article.
The seventh article that is now here, full well will tell you all together, that no master for favor nor dread, shall neither clothe nor feed a thief. He shall harbor thieves never, nor him that has killed a man, nor the same that has a bad name, lest it would turn the craft to shame.
Eighth article.
The eighth article shows you so, that the master may it well do. If he has any man of craft, and he is 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 little worship.
Ninth article.
The ninth article shows full well, that the master be both wise and strong. That he undertake no work unless he can both end and make it. And that it be to the lords’ profit also, and to his craft, wherever he goes. 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 belongs to a master mason. Nor shall he supplant any other man, that has taken a work upon him, on pain thereof that is so strong, that weighs no less than ten pounds, unless that he be guilty found, that took first the work on hand. For no man in masonry shall supplant other securely, unless it be so wrought, that it turns the work to naught. Then may a mason that work crave, to the lords’ profit for to save. In such a case if it does fall, there shall no mason meddle withal. Forsooth he that begins the ground, if he be a mason good and sound, he has 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 teaches, by his might, that no mason should work by night, unless it be in practicing of wit, if that I could amend it.
Twelfth article.
The twelfth article is of high honesty to every mason wherever he be, he shall not his fellows’ work deprave, if 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 an apprentice have, entirely then that he him tell, that he the craft ably may know, wherever he go under the sun.
Fourteenth article.
The fourteenth article by good reason, shows the master how he shall do; he shall no apprentice to him take, unless diverse cares he have to make, that he may within his term, of him diverse points may learn.
Fifteenth article.
The fifteenth article makes 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.
The Moral Duties, Fifteen Points – Plural constitutions.
At this assembly were points ordained more, of great lords and masters also.
First Point.
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, wherever he goes 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 labor on his deed, well deserve to have his reward.
Third point.
The third point must be severely, with the apprentice 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 honor, lest it would turn thyself to blame, and bring the craft into great shame.
Fourth point.
The fourth point teaches 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 do to his master, nor his fellow also; and though the apprentice be under awe, yet he would have the same law.
Fifth point.
The fifth point is without doubt, that when the mason takes 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 not strive, if he thinks well for to thrive.
Sixth point.
The sixth point is full given to know, both to high and low, for such case it might befall; among the masons some or all, through envy or deadly hate, often arises 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 describes well openly, you shall not by your master’s wife lie, nor by your fellows’, in any manner wise, lest the craft would thee despise; nor by your fellows’ concubine, no more you would he did by thine. The pain thereof let it be sure, that he be apprentice 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 you have taken any cure, under your master you be true, for that point you shall never rue; a true mediator you must needs be to your master, and your fellows free; do truly all that you 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 you pay well every man always, that you have bought any victuals eaten, that no craving be made to thee, nor to your fellows in no degree, to man or to woman, whoever he be, pay them well and truly, for that will we; thereof on your fellow true record you take, for that good pay as you do make, lest it would your fellow shame, and bring yourself into great blame. Yet good accounts he must make of such goods as he has taken, of your fellows’ goods that you have spent, where and how and to what end; such accounts you must come to, when your fellows wish that you do.
Tenth point.
The tenth point presents 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 favor 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 knows this craft well, who sees his fellow hew on a stone and is about to spoil that stone, should amend it soon if he can. And then teach him how to amend it, so that the lord’s work is not spoiled. Teach him easily to amend it with fair words that God has lent you. For the sake of Him who sits above, nourish his love with sweet words.
Twelfth point
The twelfth point is of great royalty, where the assembly shall be held. There shall be masters and fellows also, and many other great lords. The sheriff of that country shall be there, and also the mayor of that city. Knights and squires shall be there, and also aldermen, as you shall see. Such ordinances as they make there, they shall maintain all together against any man, whoever he may be, that belongs to the craft, both fair and free. If he makes any strife against them, he shall be taken into their custody.
Thirteenth point
The thirteenth point is very dear to us: He shall swear never to be a thief, nor to support anyone in his false craft, for any goods he has stolen. And you must know this or sin, neither for his goods nor for his kin.
Fourteenth point
The fourteenth point is full good law for him who would be under authority. A good true oath he must swear there to his master and his fellows that are present. He must be steadfast and true also to all this ordinance, wherever he goes, and to his liege lord the king, to be true to him above all things. And to all these points mentioned before, you must needs be sworn, and all shall swear the same oath of the masons, whether they like it or not. To all these points mentioned before, that have been ordained by very good teaching. And they shall inquire about every man of his party, as well as he can, if any man may be found guilty in any of these points specifically. And whoever he may be, let him be sought out and brought to the assembly.
Fifteenth point
The fifteenth point is very good teaching for those who shall be sworn there. Such ordinance at the assembly was laid down by great lords and masters aforementioned. For those who are disobedient, I know, against the ordinance that is there, of these articles that were established there by great lords and masons all together. And if they be proved openly before that assembly, one by one, and for their guilt will make no amends, then they must necessarily forsake the craft. And they shall refuse no mason’s craft, and swear never more to use it. But if they will make amends, they shall never again be taken into the craft. And if they will not do so, the sheriff shall soon come to them and put their bodies in deep prison for the trespass they have done. And take their goods and their cattle into the king’s hand, every bit, and let them dwell there completely still, until it be our liege king’s will.
Another ordinance of the art of geometry
They ordained there an assembly to be held every year, wherever 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 wherever they would. Time and place must be ordained also, to determine where they should assemble. All the men of craft must be there, and other great lords, as you must see, to mend the faults that are spoken of, if any of them are then broken.
There they shall all be sworn, that belongs to this craft’s lore, to keep every one of their statutes that were ordained by King Athelstan. These statutes that I have found here, I ordain they be held throughout my land, for the honor of my royalty, which I have by my dignity.
Also at every assembly that you hold, you should come to your liege king boldly, beseeching him of his grace to stand with you in every place, to confirm the statutes of King Athelstan, that he ordained to this craft for good reason.
The art of the four crowned ones
Let us now pray 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 four holy martyrs, who in this craft were of great honor. They were as good masons as shall go on earth, gravers and image-makers they were also.
For they were workmen of the best, the emperor had great liking for them. He willed them to make an image 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 in their craft without doubt. They loved God well and all his lore, and were in his service evermore.
They were true men in that day, and lived well in God’s law. They thought not to make monuments, for no goods that they might take, to believe in that monument as their God. They would not do so, though he was furious, for they would not forsake their true faith and believe in his false law.
The emperor had them seized at once and put 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 way, he let them go to their death. By the book one might show in the legend of holy ones, the names of the four-crowned ones. Their feast will be, without doubt, on the eighth day after All Hallows.
The Tower of Babylon
You may hear as I 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. It was begun so long and broad that its height shadowed the sun for seven miles.
King Nebuchadnezzar had it made for great strength for man’s sake, thinking that if such a flood should come again, it would not overtake the work. But because they had such high pride, with strong boasting, all that work therefore was lost. An angel struck them with diverse speech, so that no one knew what the other should say.
Euclid and the Seven Sciences
Many years after, the good clerk Euclid taught the craft of geometry far and wide, as he did at other times also, of diverse crafts many more. Through the high grace of Christ in heaven, he began in the seven sciences:
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Grammar is the first science I know,
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Logic the second, so I have bliss,
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Rhetoric the third without doubt,
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Music is the fourth, as I say to you,
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Astronomy is the fifth, by my snout,
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Arithmetic the sixth, without doubt,
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Geometry the seventh makes an end, for it is both meek and courteous.
Grammar is truly the root for whoever will learn from the book. But art surpasses it in its degree, as the fruit does the root of the tree. Rhetoric measures with ornate speech, and music is a sweet song. Astronomy numbers, my dear brother, arithmetic shows one thing that is another. Geometry is the seventh science, that can separate falsehood from truth, I know.
These are the seven sciences. Whoever uses them well may have heaven.
An admonishment about Mass and how to behave in Church
Now dear children, by your wit, leave pride and covetousness, and pay heed to good discretion and good manners, wherever you go. Now I pray you take good heed, for this you must know of necessity, but much more you must know than you find written here. If you lack wit for this, pray to God to send it to you.
For Christ himself teaches us that holy church is God’s house, made for nothing else but to pray in, as the book tells us. There the people shall gather to pray and weep for their sins.
Look that you come not to church late, to speak lewdly by the gate. When you go to church, have in your mind always to worship your Lord God both day and night, with all your wits and even your might.
When you come to the church door, take some of that holy water there, for every drop you feel there quenches a venial sin, be sure. But first you must take down your hood, for love of him who died on the cross.
When you go into the church, lift up your heart to Christ at once. Look up at the cross then, and kneel down fair upon your knees. Then pray to him to work here, according to the law of holy church, to keep the ten commandments that God gave to all men. And pray to him with a mild voice to keep you from the seven sins, that you may, in this life, keep yourself well from care and strife. Furthermore, may he grant you grace to have a place in heaven’s bliss.
In holy church, leave trifling words of lewd speech and foul jests, and put away all vanity, and say your Pater Noster and your Ave Maria. Look also that you make no noise, but always be in your prayer. If you will not pray yourself, hinder no other man in any way.
In that place neither sit nor stand, but kneel fair down on the ground. And when the Gospel is read, stand up fairly from the wall, and bless yourself if you can when “Gloria tibi” is begun. And when the gospel is done, you might kneel down again, falling down on both knees for love of him that bought us all.
And when you hear the bell ring for that holy sacrament, you must kneel, both young and old, and both your hands fair uphold, and say then in this manner, fair and soft without noise:
“Jesus Lord, welcome you be, In form of bread as I you see, Now Jesus, for your holy name, Shield me from sin and shame; Give me shrift and Eucharist both, Before I shall hence go, And true contrition for my sin, That I never, Lord, die therein; And as you 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 may it be! Now sweet lady pray for me.”
Thus you might say, or some other thing, when you kneel at the sacrament. For covetousness after good, do not spare to worship him that has wrought all; for glad may a man that day be, that once in the day may see him; it is so much worth, without doubt, that no man may tell its virtue.
But so much good does that sight, as Saint Augustine tells full right, that day you see God’s body, you shall have these things securely:
Meat and drink at your need, None that day shall you lack; Idle oaths and words both, God forgives you also; Sudden death that same day You need not dread in any way; Also that day, I pledge to you, You shall not lose your eyesight; And each step that you go then, To see that holy sight, They shall be counted to stand in your stead, When you have great need; That messenger the angel Gabriel, Will keep them for you full well.
From this matter now I may pass, to tell more benefits of the mass: Come to church yet, if you may, and hear the mass each day; If you may not come to church, wherever you work, when you hear the mass toll, pray to God with a still heart, to give you part of that service that is done in church.
An instruction on Good Manners
Furthermore, I will preach to you to teach your fellows:
When you come before a lord, in hall, in bower, or at the table, remove your hood or cap before you come fully to him. Two or three times, without doubt, you must bow to that lord; let it be done with your right knee, thus preserving your own honor.
Hold off your cap and hood also, until you have permission to put them on. All the time you speak with him, hold up your chin fair and amiably; according to the custom of the book, look kindly in his face.
Keep your foot and hand very still, for fidgeting and tripping shows lack of skill. Also keep yourself from spitting and sniffling; let it go by private expulsion. And if you are wise and discreet, you have great need to govern yourself well.
When you enter the hall, among the gentlefolk, good and courteous, do not presume too highly for anything, neither for your high birth, nor for your learning. Neither sit nor lean, for that is good and clean manners. Let not your countenance therefore fall, for truly good manners will preserve your standing.
Father and mother, whoever they be, the child that behaves well towards them, in hall, in chamber, wherever you go; good manners make a man.
To the next degree look wisely, to do them reverence promptly; yet do not give reverence to all in turn, unless you know them.
When you are seated at meat, eat it fair and honestly. First look that your hands are clean, and that your knife is sharp and keen. Cut your bread for your meal, just as it may be eaten there.
If you sit by a more worthy man than yourself, allow him first to touch the food, before you reach for it yourself. Do not take the fairest morsel, even if you like it well.
Keep your hands fair and well, from smudging your napkin foully; on it you shall not blow your nose, nor at the meal pick your teeth. Do not dip too deep in the cup, even if you have a good will to drink, lest your eyes water – that would be discourteous.
Look that there is no food in your mouth when you begin to drink or speak. When you see any man drinking who is paying attention to your speech, cease your tale soon, whether he drinks wine or ale.
Look also that you scorn no man, in whatever degree you see him; nor shall you criticize any man, if you wish to keep your own honor; for such words might burst out that might make you sit in an evil state.
Close your hand in your fist, and keep yourself well from saying “if only I had known.” Hold your tongue and use your sight; do not laugh with a great cry, nor make any lewd sport or ribaldry.
Play only with your peers, and do not tell all that you hear; do not reveal your own deeds, for any mirth or any reward; with fair speech you might have your will, with it you might spoil yourself.
When you meet a worthy man, do not keep your cap and hood on; in church, in market, or in the street, do him reverence according to his state.
If you walk with a man more worthy than you are, let your foremost shoulder follow his back, for that is good manners without fail; when he speaks, hold yourself still, when he has finished, say what you will. In your speech be discreet, and consider well what you say; but do not deprive him of his tale, neither at the wine nor at the ale.
Christ then, of his high grace, save you both wit and space, to know this book well and read it, to have heaven for your reward.
Amen! Amen! So mote it be! So say we all for charity.
Original Document
Hic incipiunt constituciones artis gemetriae secundum Eucyldem.
Whose wol bothe wel rede and loke,
He may fynde wryte yn olde boke
Of grete lordys and eke ladyysse,
That hade mony chyldryn y-fere, y-wisse;
And hade no rentys to fynde hem wyth,
Nowther yn towne, ny felde, ny fryth:
A cownsel togeder they cowthe hem take;
To ordeyne for these chyldryn sake,
How they my[g]th best lede here lyfe
Withoute gret desese, care and stryfe;
And most for the multytude that was comynge
Of here chyldryn after here [g]yndynge.
(They) sende thenne after grete clerkys,
To techyn hem thenne gode werkys;
And pray we hem, for our Lordys sake,
To oure chyldryn sum werke to make,
That they my[g]th gete here lyvynge therby,
Bothe wel and onestlyche, ful sycurly.
Yn that tyme, thro[g]gh good gemetry,
Thys onest craft of good masonry
Wes ordeynt and made yn thys manere,
Y-cownterfetyd of thys clerkys y-fere;
At these lordys prayers they cownterfetyd gemetry,
And [g]af hyt the name of masonry,
For the moste oneste craft of alle.
These lordys chyldryn therto dede falle,
To lurne of hym the craft of gemetry,
The wheche he made ful curysly;
Thro[g]gh fadrys prayers and modrys also,
Thys onest craft he putte hem to.
He that lerned best, and were of onesté,
And passud hys felows yn curysté;
[G]ef yn that craft he dede hym passe,
He schulde have more worschepe then the lasse.
Thys grete clerkys name was clept Euclyde,
Hys name hyt spradde ful wondur wyde.
Get thys grete clerke more ordeynt he
To hym that was herre yn thys degré,
That he schulde teche the synplyst of (wytte)
Yn that onest craft to be parfytte;
And so uchon schulle techyn othur,
And love togeder as syster and brothur.
Forthermore [g]et that ordeynt he,
Mayster y-called so schulde he be;
So that he were most y-worschepede,
Thenne sculde he be so y-clepede:
But mason schulde never won other calle,
Withynne the craft amongus hem alle,
Ny soget, ny servand, my dere brother,
Tha[g]ht he be not so perfyt as ys another;
Uchon sculle calle other felows by cuthe,
For cause they come of ladyes burthe.
On thys maner, thro[g] good wytte of gemetry,
Bygan furst the craft of masonry:
The clerk Euclyde on thys wyse hyt fonde,
Thys craft of gemetry yn Egypte londe.
Yn Egypte he taw[g]hte hyt ful wyde,
Yn dyvers londe on every syde;
Mony erys afterwarde, y understonde,
[G]er that the craft com ynto thys londe,
Thys craft com ynto Englond, as y [g]ow say,
Yn tyme of good kynge Adelstonus day;
He made tho bothe halle and eke bowre,
And hye templus of gret honowre,
To sportyn hym yn bothe day and ny[g]th,
An to worschepe hys God with alle hys my[g]th.
Thys goode lorde loved thys craft ful wel,
And purposud to strenthyn hyt every del,
For dyvers defawtys that yn the craft he fonde;
He sende about ynto the londe
After alle the masonus of the crafte,
To come to hym ful evene stra[g]fte,
For to amende these defautys alle
By good consel, [g]ef hyt myt[g]th falle.
A semblé thenne he cowthe let make
Of dyvers lordis, yn here state,
Dukys, erlys, and barnes also,
Kyn[g]thys, sqwyers, and mony mo,
And the grete burges of that syté,
They were ther alle yn here degré;
These were ther uchon algate,
To ordeyne for these masonus astate.
Ther they sow[g]ton by here wytte,
How they my[g]thyn governe hytte:
Fyftene artyculus they ther sow[g]ton
And fyftene poyntys they wro[g]ton.
Hic incipit articulus primus.
The furste artycul of thys gemetry:–
The mayster mason moste be ful securly
Bothe stedefast, trusty, and trwe,
Hyt schal hum never thenne arewe:
And pay thy felows after the coste,
As vytaylys goth thenne, wel thou woste;
And pay them trwly, apon thy fay,
What that they deserven may;
And to her hure take no more,
But what they mowe serve fore;
And spare, nowther for love ny drede,
Of nowther partys to take no mede;
Of lord ny felow, whether he be,
Of hem thou take no maner of fe;
And as a jugge stonde upry[g]th,
And thenne thou dost to bothe good ry[g]th;
And trwly do thys whersever thou gost,
Thy worschep, thy profyt, hyt shcal be most.
Articulus secundus.
The secunde artycul of good masonry,
As [g]e mowe hyt here hyr specyaly,
That every mayster, that ys a mason,
Most ben at the generale congregacyon,
So that he hyt resonably y-tolde
Where that the semblé schal be holde;
And to that semblé he most nede gon,
But he have a resenabul skwsacyon,
Or but he be unbuxom to that craft,
Or with falssehed ys over-raft,
Or ellus sekenes hath hym so stronge,
That he may not com hem amonge;
That ys a skwsacyon, good and abulle,
To that semblé withoute fabulle.
Articulus tercius.
The thrydde artycul for sothe hyt ysse,
That the mayster take to no prentysse,
but he have good seuerans to dwelle
Seven [g]er with hym, as y [g]ow telle,
Hys craft to lurne, that ys profytable;
Withynne lasse he may not be able
To lordys profyt, ny to his owne,
As [g]e mowe knowe by good resowne.
Articulus quartus.
The fowrhe artycul thys moste be
That the mayster hym wel be-se,
That he no bondemon prentys make,
Ny for no covetyse do hym take;
For the lord that he ys bonde to,
May fache the prentes whersever he go.
Gef yn the logge he were y-take,
Muche desese hyt mygth ther make,
And suche case hyt mygth befalle,
That hyt mygth greve summe or alle.
For alle the masonus tht ben there
Wol stonde togedur hol y-fere
Gef suche won yn that craft schulde swelle,
Of dyvers desesys ge mygth telle:
For more gese thenne, and of honeste,
Take a prentes of herre degre.
By olde tyme wryten y fynde
That the prenes schulde be of gentyl kynde;
And so symtyme grete lordys blod
Toke thys gemetry, that ys ful good.
Articulus quintus.
The fyfthe artycul ys swythe good,
So that the prentes be of lawful blod;
The mayster schal not, for no vantage,
Make no prentes that ys outrage;
Hyt ys to mene, as [g]e mowe here,
That he have hys lymes hole alle y-fere;
To the craft hyt were gret schame,
To make an halt mon and a lame,
For an unperfyt mon of suche blod
Schulde do the craft but lytul good.
Thus [g]e mowe knowe everychon,
The craft wolde have a my[g]hty mon;
A maymed mon he hath no my[g]ht,
[G]e mowe hyt knowe long [g]er ny[g]ht.
Articulus sextus.
The syxte artycul [g]e mowe not mysse,
That the mayster do the lord no pregedysse,
To take of the lord, for hyse prentyse,
Also muche as hys felows don, yn alle vyse.
For yn that craft they ben ful perfyt,
So ys not he, [g]e mowe sen hyt.
Also hyt were a[g]eynus good reson,
To take hys, hure as hys felows don.
Thys same artycul, yn thys casse,
Juggythe the prentes to take lasse
Thenne hys felows, that ben ful perfyt.
Yn dyvers maters, conne qwyte hyt,
The mayster may his prentes so enforme,
That hys hure may crese ful [g]urne,
And, ger hys terme come to an ende,
Hys hure may ful wel amende.
Articulus septimus.
The seventhe artycul that ys now here,
Ful wel wol telle gow, alle y-fere,
That no mayster, for favour ny drede,
Schal no thef nowther clothe ny fede.
Theves he schal herberon never won,
Ny hym that hath y-quellude a mon,
Wy thylike that hath a febul name,
Lest hyt wolde turne the craft to schame.
Articulus octavus.
The eghte artycul schewt [g]ow so,
That the mayster may hyt wel do,
[G]ef that he have any mon of crafte,
And be not also perfyt as he au[g]te,
He may hym change sone anon,
And take for hym a perfytur mon.
Suche a mon, thro[g]e rechelaschepe,
My[g]th do the craft schert worschepe.
Articulus nonus.
The nynthe artycul schewet ful welle,
That the mayster be both wyse and felle;
That no werke he undurtake,
But he conne bothe hyt ende and make;
And that hyt be to the lordes profyt also,
And to hys craft, whersever he go;
And that the grond be wel y-take,
That hyt nowther fle ny grake.
Articulus decimus.
The then the artycul ys for to knowe,
Amonge the craft, to hye and lowe,
There schal no mayster supplante other,
But be togeder as systur and brother,
Yn thys curyus craft, alle and som,
That longuth to a maystur mason.
Ny he schal not supplante non other mon,
That hath y-take a werke hym uppon,
Yn peyne therof that ys so stronge,
That peyseth no lasse thenne ten ponge,
But [g]ef that he be gulty y-fonde,
That toke furst the werke on honde;
For no mon yn masonry
Schal no supplante othur securly,
But [g]ef that hyt be so y-wro[g]th,
That hyt turne the werke to nogth;
Thenne may a mason that werk crave,
To the lordes profyt hyt for to save;
Yn suche a case but hyt do falle,
Ther schal no mason medul withalle.
Forsothe he that begynnyth the gronde,
And he be a mason goode and sonde,
For hath hyt sycurly yn hys mynde
To brynge the werke to ful good ende.
Articulus undecimus.
The eleventhe artycul y telle the,
That he ys bothe fayr and fre;
For he techyt, by hys my[g]th,
That no mason schulde worche be ny[g]th,
But [g]ef hyt be yn practesynge of wytte,
[G]ef that y cowthe amende hytte.
Articulus duodecimus.
The twelfthe artycul ys of hye honesté
To [g]every mason, whersever he be;
He schal not hys felows werk deprave,
[G]ef that he wol hys honesté save;
With honest wordes he hyt comende,
By the wytte that God the dede sende;
Buy hyt amende by al that thou may,
Bytwynne [g]ow bothe withoute nay.
Articulus xiijus.
The threttene artycul, so God me save,
Ys,[g]ef that the mayster a prentes have,
Enterlyche thenne that he hym teche,
And meserable poyntes that he hym reche,
That he the craft abelyche may conne,
Whersever he go undur the sonne.
Articulus xiiijus.
The fowrtene artycul, by good reson,
Scheweth the mayster how he schal don;
He schal no prentes to hym take,
Byt dyvers crys he have to make,
That he may, withynne hys terme,
Of hym dyvers poyntes may lurne.
Articulus quindecimus.
The fyftene artycul maketh an ende,
For to the mayster he ys a frende;
To lere hym so, that for no mon,
No fals mantenans he take hym apon,
Ny maynteine hys felows yn here synne,
For no good that he my[g]th wynne;
Ny no fals sware sofre hem to make,
For drede of here sowles sake;
Lest hyt wolde turne the craft to schame,
And hymself to mechul blame.
Plures Constituciones.
At thys semblé were poyntes y-ordeynt mo,
Of grete lordys and maystrys also,
That whose wol conne thys craft and com to astate,
He most love wel God, and holy churche algate,
And hys mayster also, that he ys wythe,
Whersever he go, yn fylde or frythe;
And thy felows thou love also,
For that they craft wol that thou do.
Secundus punctus.
The secunde poynt, as y [g]ow say
Secundus punctus.
The secunde poynt, as y [g]ow say,
That the mason worche apon the werk day,
Also trwly, as he con or may,
To deserve hys huyre for the halyday,
And trwly to labrun on hys dede,
Wel deserve to have hys mede.
Tercius punctus.
The thrydde poynt most be severele,
With the prentes knowe hyt wele,
Hys mayster conwsel he kepe and close,
And hys felows by hys goode purpose;
The prevetyse of the chamber telle he no man,
Ny yn the logge whatsever they done;
Whatsever thou heryst, or syste hem do,
Telle hyt no mon, whersever thou go;
The conwsel of halls, and [g]eke of bowre,
Kepe hyt wel to gret honowre,
Lest hyt wolde torne thyself to blame,
And brynge the craft ynto gret schame.
Quartus punctus.
The fowrthe poynt techyth us alse,
That no mon to hys craft be false;
Errour he schal maynteine none
A[g]eynus the craft, but let hyt gone;
Ny no pregedysse he schal not do
To hys mayster, ny hys felows also;
And that[g]th the prentes be under awe,
[G]et he wolde have the same lawe.
Quintus punctus.
The fyfthe poynte ys, withoute nay,
That whenne the mason taketh hys pay
Of the mayster, y-ordent to hym,
Ful mekely y-take so most hyt byn;
[G]et most the mayster, by good resone,
Warne hem lawfully byfore none,
[G]ef he nulle okepye hem no more,
As he hath y-done ther byfore;
A[g]eynus thys ordyr he may not stryve,
[G]ef he thenke wel for to thryve.
Sextus punctus.
The syxte poynt ys ful [g]ef to knowe,
Bothe to hye and eke to lowe,
For suche case hyt my[g]th befalle,
Amonge the masonus, summe or alle,
Throwghe envye, or dedly hate,
Ofte aryseth ful gret debate.
Thenne owyth the mason, [g]ef that he may,
Putte hem bothe under a day;
But loveday [g]et schul they make none;
Tyl that the werke day be clene a-gone;
Apon the holyday [g]e mowe wel take
Leyser y-now[g]gth loveday to make,
Lest that hyt wolde the werke day
Latte here werke for suche afray;
To suche ende thenne that hem drawe,
That they stonde wel yn Goddes lawe.
Septimus punctus.
The seventhe poynt he may wel mene,
Of wel longe lyf that God us lene,
As hyt dyscryeth wel opunly,
Thou schal not by thy maysters wyf ly,
Ny by the felows, yn no maner wyse,
Lest the craft wolde the despyse;
Ny by the felows concubyne,
No more thou woldest he dede by thyne.
The peyne thereof let hyt be ser,
That he prentes ful seven [g]er,
[G]ef he forfete yn eny of hem,
So y-chasted thenne most he ben;
Ful mekele care my[g]th ther begynne,
For suche a fowle dedely synne.
Octavus punctus.
The eghte poynt, he may be sure,
[G]ef thou hast y-taken any cure,
Under thy mayster thou be trwe,
For that pynt thou schalt never arewe;
A trwe medyater thou most nede be
To thy mayster, and thy felows fre;
Do trwly al….that thou my[g]th,
To both partyes, and that ys good ry[g]th.
Nonus punctus.
The nynthe poynt we schul hym calle,
That he be stwarde of oure halle,
Gef that ge ben yn chambur y-fere,
Uchon serve other, with mylde chere;
Jentul felows, ge moste hyt knowe,
For to be stwardus alle o rowe,
Weke after weke withoute dowte,
Stwardus to ben so alle abowte,
Lovelyche to serven uchon othur,
As thawgh they were syster and brother;
Ther schal never won on other costage
Fre hymself to no vantage,
But every mon schal be lyche fre
Yn that costage, so moste hyt be;
Loke that thou pay wele every mon algate,
That thou hast y-bow[g]ht any vytayles ate,
That no cravynge be y-mad to the,
Ny to thy felows, yn no degré,
To mon or to wommon, whether he be,
Pay hem wel and trwly, for that wol we;
Therof on thy felow trwe record thou take,
For that good pay as thou dost make,
Lest hyt wolde thy felowe schame,
Any brynge thyself ynto gret blame.
[G]et good acowntes he most make
Of suche godes as he hath y-take,
Of thy felows goodes that thou hast spende,
Wher, and how, and to what ende;
Suche acowntes thou most come to,
Whenne thy felows wollen that thou do.
Decimus punctus.
The tenthe poynt presentyeth wel god lyf,
To lyven withoute care and stryf;
For and the mason lyve amysse,
And yn hys werk be false, y-wysse,
And thorw[g] suche a false skewysasyon
May sclawndren hys felows oute reson,
Throw[g] false sclawnder of suche fame
May make the craft kachone blame.
[G]ef he do the craft suche vylany,
Do hym no favour thenne securly.
Ny maynteine not hym yn wyked lyf,
Lest hyt wolde turne to care and stryf;
But get hym [g]e schul not delayme,
But that [g]e schullen hym constrayne,
For to apere whersevor [g]e wylle,
Whar that [g]e wolen, lowde, or stylle;
To the nexte semblé [g]e schul hym calle,
To apere byfore hys felows alle,
And but [g]ef he wyl byfore hem pere,
The crafte he moste nede forswere;
He schal thenne be chasted after the lawe
That was y-fownded by olde dawe.
Punctus undecimus.
The eleventhe poynt ys of good dyscrecyoun,
As [g]e mowe knowe by good resoun;
A mason, and he thys craft wel con,
That sy[g]th hys felow hewen on a ston,
And ys yn poynt to spylle that ston,
Amende hyt sone, [g]ef that thou con,
And teche hym thenne hyt to amende,
That the l(ordys) werke be not y-schende,
And teche hym esely hyt to amende,
With fayre wordes, that God the hath lende;
For hys sake that sytte above,
With swete wordes noresche hym love.
Punctus duodecimus.
The twelthe poynt of gret ryolté,
Ther as the semblé y-hole schal be,
Ther schul be maystrys and felows also,
And other grete lordes mony mo;
There schal be the scheref of that contré,
And also the meyr of that syté,
Kny[g]tes and sqwyers ther schul be,
And other aldermen, as [g]e schul se;
Suche ordynance as they maken there,
They schul maynté hyt hol y-fere
A[g]eynus that mon, whatsever he be,
That longuth to the craft bothe fayr and fre.
[G]ef he any stryf a[g]eynus hem make,
Ynto here warde he schal be take.
xiijus punctus.
The threnteth poynt ys to us ful luf.
He schal swere never to be no thef,
Ny soker hym yn hys fals craft,
For no good that he hath byraft,
And thou mowe hyt knowe or syn,
Nowther for hys good, ny for hys kyn.
xiiijus punctus.
The fowrtethe poynt ys ful good lawe
To hym that wold ben under awe;
A good trwe othe he most ther swere
To hys mayster and hys felows that ben there;
He most be stedefast and trwe also
To alle thys ordynance, whersever he go,
And to hys lyge lord the kynge,
To be trwe to hym, over alle thynge.
And alle these poyntes hyr before
To hem thou most nede by y-swore,
And alle schul swere the same ogth
Of the masonus, be they luf, ben they loght,
To alle these poyntes hyr byfore,
That hath ben ordeynt by ful good lore.
And they schul enquere every mon
On his party, as wyl as he con,
[G]ef any mon mowe be y-fownde gulty
Yn any of these poyntes spesyaly;
And whad he be, let hym be sow[g]ht,
And to the semblé let hym be brow[g]ht.
Quindecimus punctus.
The fiftethe poynt ys of ful good lore,
For hem that schul ben ther y-swore,
Suche ordyance at the semblé wes layd
Of grete lordes and maystres byforesayd;
For thelke that be unbuxom, y-wysse,
A[g]eynus the ordynance that ther ysse
Of these artyculus, that were y-meved there,
Of grete lordes and masonus al y-fere.
And [g]ef they ben y-preved opunly
Byfore that semblé, by an by,
And for here gultes no mendys wol make,
Thenne most they nede the crafy forsake;
And so masonus craft they schul refuse,
And swere hyt never more for to use.
But [g]ef that they wol mendys make,
A[g]ayn to the craft they schul never take;
And [g]ef that they nul not do so,
The scheref schal come hem sone to,
And putte here bodyes yn duppe prison,
For the trespasse that they hav y-don,
And take here goodes and here cattelle
Ynto the kynges hond, everyt delle,
And lete hem dwelle ther full stylle,
Tyl hyt be oure lege kynges wylle.
Alia ordinacio artis gematriae.
They ordent ther a semblé to be y-holde
Every [g]er, whersever they wolde,
To amende the defautes, [g]ef any where fonde
Amonge the craft withynne the londe;
Uche [g]er or thrydde [g]er hyt schuld be holde,
Yn every place whersever they wolde;
Tyme and place most be ordeynt also,
Yn what place they schul semble to.
Alle the men of craft tehr they most ben,
And other grete lordes, as [g]e mowe sen,
To mende the fautes that buth ther y-spoke,
[G]ef that eny of hem ben thenne y-broke.
Ther they schullen ben alle y-swore,
That longuth to thys craftes lore,
To kepe these statutes everychon,
That ben y-ordeynt by kynge Aldelston;
These statutes that y have hyr y-fonde
Y chulle they ben holde thro[g]h my londe,
For the worsche of my ry[g]olté,
That y have by my dygnyté.
Also at every semblé that [g]e holde,
That ge come to [g]owre lyge kyng bolde,
Bysechynge hym of hys hye grace,
To stonde with [g]ow yn every place,
To conferme the statutes of kynge Adelston,
That he ordeydnt to thys craft by good reson,
Ars quatuor coronatorum.
Pray we now to God almy[g]ht,
And to hys moder Mary bry[g]ht,
Ars quatuor coronatorum.
Pray we now to God almy[g]ht,
And to hys moder Mary bry[g]ht,
That we mowe keepe these artyculus here,
And these poynts wel al y-fere,
As dede these holy martyres fowre,
That yn thys craft were of gret honoure;
They were as gode masonus as on erthe schul go,
Gravers and ymage-makers they were also.
For they were werkemen of the beste,
The emperour hade to hem gret luste;
He wylned of hem a ymage to make,
That mow[g]h be worscheped for his sake;
Suche mawmetys he hade yn hys dawe,
To turne the pepul from Crystus lawe.
But they were stedefast yn Crystes lay,
And to here craft, withouten nay;
They loved wel God and alle hys lore,
And weren yn hys serves ever more.
Trwe men they were yn that dawe,
And lyved wel y Goddus lawe;
They tho[g]ght no mawmetys for to make,
For no good that they my[g]th take,
To levyn on that mawmetys for here God,
They nolde do so thaw[g] he were wod;
For they nolde not forsake here trw fay,
An beyleve on hys falsse lay.
The emperour let take hem sone anone,
And putte hem ynto a dep presone;
The sarre he penest hem yn that plase,
The more yoye wes to hem of Cristus grace.
Thenne when he sye no nother won,
To dethe he lette hem thenne gon;
Whose wol of here lyf [g]et mor knowe,
By the bok he may kyt schowe,
In the legent of scanctorum,
The name of quatour coronatorum.
Here fest wol be, withoute nay,
After Alle Halwen the eyght day.
[G]e mow here as y do rede,
That mony [g]eres after, for gret drede
That Noees flod wes alle y-ronne,
The tower of Babyloyne was begonne,
Also playne werke of lyme and ston,
As any mon schulde loke uppon;
So long and brod hyt was begonne,
Seven myle the he[g]ghte schadweth the sonne.
King Nabogodonosor let hyt make,
To gret strenthe for monus sake,
Tha[g]gh suche a flod a[g]ayne schulde come,
Over the werke hyt schulde not nome;
For they hadde so hy pride, with stronge bost,
Alle that werke therfore was y-lost;
An angele smot hem so with dyveres speche,
That never won wyste what other schuld reche.
Mony eres after, the goode clerk Euclyde
Ta[g]ghte the craft of gemetré wonder wyde,
So he ded that tyme other also,
Of dyvers craftes mony mo.
Thro[g]gh hye grace of Crist yn heven,
He commensed yn the syens seven;
Gramatica ys the furste syens y-wysse,
Dialetica the secunde, so have y blysse,
Rethorica the thrydde, withoute nay,
Musica ys the fowrth, as y [g]ow say,
Astromia ys the v, by my snowte,
Arsmetica the vi, withoute dowte
Gemetria the seventhe maketh an ende,
For he ys bothe make and hende,
Gramer forsothe ys the rote,
Whose wyl lurne on the boke;
But art passeth yn hys degré,
As the fryte doth the rote of the tre;
Rethoryk metryth with orne speche amonge,
And musyke hyt ys a swete song;
Astronomy nombreth, my dere brother,
Arsmetyk scheweth won thyng that ys another,
Gemetré the seventh syens hyt ysse,
That con deperte falshed from trewthe y-wys.
These bene the syens seven,
Whose useth hem wel, he may han heven.
Now dere chyldren, by [g]owre wytte,
Pride and covetyse that [g]e leven, hytte,
And taketh hede to goode dyscrecyon,
And to good norter, whersever [g]e com.
Now y pray [g]ow take good hede,
For thys [g]e most kenne nede,
But much more [g]e moste wyten,
Thenne [g]e fynden hyr y-wryten.
[G]ef the fayle therto wytte,
Pray to God to send the hytte;
For Crist hymself, he techet ous
That holy churche ys Goddes hous,
That ys y-mad for nothynge ellus
but for to pray yn, as the bok tellus;
Ther the pepul schal gedur ynne,
To pray and wepe for here synne.
Loke thou come not to churche late,
For to speke harlotry by the gate;
Thenne to churche when thou dost fare,
Have yn thy mynde ever mare
To worschepe thy lord God bothe day and ny[g]th,
With all thy wyttes, and eke thy my[g]th.
To the churche dore when tou dost come,
Of that holy water ther sum thow nome,
For every drope thou felust ther
Qwenchet a venyal synne, be thou ser.
But furst thou most do down thy hode,
For hyse love that dyed on the rode.
Into the churche when thou dost gon,
Pulle uppe thy herte to Crist, anon;
Uppon the rode thou loke uppe then,
And knele down fayre on bothe thy knen;
Then pray to hym so hyr to worche,
After the lawe of holy churche,
For to kepe the comandementes ten,
That God [g]af to alle men;
And pray to hym with mylde steven
To kepe the from the synnes seven,
That thou hyr mowe, yn thy lyve,
Kepe the wel from care and stryve,
Forthermore he grante the grace,
In heven blysse to hav a place.
In holy churche lef nyse wordes
Of lewed speche, and fowle bordes,
And putte away alle vanyté,
And say thy pater noster and thyn ave;
Loke also thou make no bere,
But ay to be yn thy prayere;
[G]ef thou wolt not thyselve pray,
Latte non other mon by no way.
In that place nowther sytte ny stonde,
But knele fayre down on the gronde,
And, when the Gospel me rede schal,
Fayre thou stonde up fro the wal,
And blesse the fayre, [g]ef that thou conne,
When gloria tibi is begonne;
And when the gospel ys y-done,
A[g]ayn thou my[g]th knele adown;
On bothe thy knen down thou falle,
For hyse love that bow[g]ht us alle;
And when thou herest the belle rynge
To that holy sakerynge,
Knele [g]e most, bothe [g]yn[g]e and olde,
And bothe [g]or hondes fayr upholde,
And say thenne yn thys manere,
Fayr and softe, withoute bere;
“Jhesu Lord, welcom thou be,
Yn forme of bred, as y the se.
Now Jhesu, for thyn holy name,
Schulde me from synne and schame,
Schryff and hosel thou grant me bo,
[G]er that y schal hennus go,
And vey contrycyon of my synne,
Tath y never, Lord, dye therynne;
And, as thou were of a mayde y-bore,
Sofre me never to be y-lore;
But when y schal hennus wende,
Grante me the blysse withoute ende;
Amen! amen! so mot hyt be!
Now, swete lady, pray for me.”
Thus thou my[g]ht say, or sum other thynge,
When thou knelust at the sakerynge.
For covetyse after good, spare thou nought
To worschepe hym that alle hath wrought;
For glad may a mon that day ben,
That onus yn the day may hym sen;
Hyt ys so muche worthe, withoute nay,
The vertu therof no mon telle may;
But so meche good doth that syht,
As seynt Austyn telluth ful ryht,
That day thou syst Goddus body,
Thou schalt have these, ful securly:-
Mete and drynke at thy nede,
Non that day schal the gnede;
Ydul othes, an wordes bo,
God for[g]eveth the also;
Soden deth, that ylke day,
The dar not drede by no way;
Also that day, y the plyht,
Thou schalt not lese thy eye syht;
And uche fote that thou gost then,
That holy syht for to sen,
They schul be told to stonde yn stede,
When thou hast therto gret nede;
That messongere, the angele Gabryelle,
Wol kepe hem to the ful welle.
From thys mater now y may passe,
To telle mo medys of the masse:
To churche come [g]et, [g]ef thou may,
And here thy masse uche day;
[G]ef thou mowe not come to churche,
Wher that ever thou doste worche,
When thou herest to masse knylle,
Pray to God with herte stylle,
To [g]eve the part of that servyse,
That yn churche ther don yse.
Forthermore [g]et, y wol [g]ow preche
To [g]owre felows, hyt for to teche,
When thou comest byfore a lorde,
Yn halle, yn bowre, or at the borde,
Hod or cappe that thou of do,
[G]er thou come hym allynge to;
Twyes or thryes, without dowte,
To that lord thou moste lowte;
With thy ry[g]th kne let hyt be do,
Thyn owne worschepe tou save so.
Holde of thy cappe, and hod also,
Tyl thou have leve hyt on to do.
Al the whyle thou spekest with hym,
Fayre and lovelyche bere up thy chyn;
So, after the norter of the boke,
Yn hys face lovely thou loke.
Fot and hond, thou kepe ful stylle
From clawynge and trypynge, ys sckylle;
From spyttynge and snyftynge kepe the also,
By privy avoydans let hyt go.
And [g]ef that thou be wyse and felle,
Thou hast gret nede to governe the welle.
Ynto the halle when thou dost wende,
Amonges the genteles, good and hende,
Presume not to hye for nothynge,
For thyn hye blod, ny thy connynge,
Nowther to sytte, ny to lene,
That ys norther good and clene.
Let not thy cowntenans therfore abate,
Forsothe, good norter wol save thy state.
Fader and moder, whatsever they be,
Wel ys the chyld that wel may the,
Yn halle, yn chamber, wher thou dost gon;
Gode maneres maken a mon.
To the nexte degré loke wysly,
To do hem reverans by and by;
Do hem [g]et no reverans al o-rowe,
But [g]ef that thou do hem know.
To the mete when thou art y-sette,
Fayre and onestelyche thou ete hytte;
Fyrst loke that thyn honden be clene,
And that thy knyf be scharpe and kene;
And kette thy bred al at thy mete,
Ry[g]th as hyt may be ther y-ete.
[G]ef thou sytte by a worththyur mon.
Then thy selven thou art won,
Sofre hym fyrst to toyche the mete,
[G]er thyself to hyt reche.
To the fayrest mossel thou my[g]ht not strike,
Thaght that thou do hyt wel lyke;
Kepe thyn hondes, fayr and wel,
From fowle smogynge of thy towel;
Theron thou schalt not thy nese snyte,
Ny at the mete thy tothe thou pyke;
To depe yn the coppe thou my[g]ght not synke,
Thagh thou have good wyl to drynke,
Lest thyn enyn wolde wattryn therby_
Then were hyt no curtesy
Loke yn thy mowth ther be no mete,
When thou begynnyst to drynke or speke.
When thou syst any mon drynkynge,
That taketh hed to thy carpynge,
Sone anonn thou sese thy tale,
Whether he drynke wyn other ale.
Loke also thou scorne no mon,
Yn what degré thou syst hym gon;
Ny thou schalt no mon deprave,
[G]ef thou wolt thy worschepe save;
For suche worde my[g]ht ther outberste,
That myg[h]t make the sytte yn evel reste,
Close thy honde yn thy fyste,
And kepe the wel from “had-y-wyste.”
Yn chamber amonge the ladyes bryght,
Holde thy tonge and spende thy syght;
Law[g]e thou not with no gret cry,
Ny make no ragynge with rybody.
Play thou not buyt with thy peres,
Ny tel thou not al that thou heres;
Dyskever thou not thyn owne dede,
For no merthe, ny for no mede;
With fayr speche thou myght have thy wylle,
With hyt thou myght thy selven spylle.
When thou metyst a worthy mon,
Cappe and hod thou holle not on;
Yn churche, yn chepyns, or yn the gate,
Do hym revera(n)s after hys state.
[G]ef thou gost with a worthyor mon
Then thyselven thou art won,
Let thy forther schulder sewe hys backe,
For that ys norter withoute lacke;
When he doth speke, holte the stylle,
When he hath don, sey for thy wylle;
Yn thy speche that thou be felle,
And what thou sayst avyse the welle;
But byref thou not hym hys tale,
Nowther at the wyn, ny at the ale.
Cryst then of hys hye grace,
[G]eve [g]ow bothe wytte and space,
Wel thys boke to conne and rede,
Heven to have for [g]owre mede.
Amen! amen! so mot hyt be!
Say we so all per charyté.
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