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The Old Charges is the name given to a collection of approximately one hundred and thirty documents written between the 14th and 18th centuries. Most of these documents were initially in manuscript form and later engraved or printed, all originating from England. These documents describe the duties and functioning of masons' and builders' guilds, as well as the mythical history of the craft's creation. It is within these fundamental texts, particularly the Regius poem (1390), also known as the Halliwell manuscript, and the Cooke manuscript (1410) for England, as well as the Schaw Statutes (1598) and the Edinburgh manuscript (1696) for Scotland, that speculative Freemasonry draws its sources. However, from a historical perspective, it does not claim a direct lineage with the operative lodges of that era.^[1][2][3][4]

Studied and rediscovered since the mid-19th century, these approximately 130 texts are grouped under the generic term of Old Charges, or Ancient Devoirs. Most of them are manuscripts, and some versions were engraved or printed, spanning from the late 14th century to the mid-18th century. They are all of English origin, with no equivalent on the continent. The structure of the manuscripts is identical, presenting a legendary history of the craft's creation, praise for the seven traditional liberal arts, and an enumeration of the ethical and regulatory duties of the masons involved in construction.^[5][6]

The oldest known manuscript document that traces the usages and traditions of English operative masonry is the Regius poem, dated around 1390. This document consists of three parts written in verse, totaling 794 lines. The first part narrates the traditional history of the craft and the Duties of the operative masons.^[7] The second part details these Duties in fifteen articles and fifteen points, with the third part primarily of a moral nature. These Old Charges from the Middle Ages are associated with the operative lodges and provide insights into the customs and practices of construction sites during that era.^[8]

Following the Regius, the Cooke manuscript appeared around 1420. It exhibits differences from its predecessor. Written in prose and spanning 960 lines, it elaborates on the rules of the Regius by incorporating elements from the Bible and patristic traditions. It reduces the Duties to nine articles and nine points while introducing new elements such as an invocation to God, an ode to geometry, and an exposition on the Liberal Arts.^[9] Many subsequent versions of the Old Charges are derived from this manuscript, as the Regius did not have any other descendants.

Both manuscripts share a similar structure. After a historical and mythical account of the craft's creation, they emphasize the obligation to take an oath. This is followed by a set of rules called "articles" and "points", fifteen for the Regius and nine for the Cooke. These rules address professional matters and also include Christian moral prescriptions. These documents make no reference to any authority of the craft or any form of subordination, giving the impression that the operative lodges governed by these rules operated autonomously during the periods, sometimes spanning decades, of construction projects. These two manuscripts, the Regius and the Cooke, are the only sources dating from the late 14th century, and no other versions of these Old Charges are known to date.^[10]

It took 150 years to see the emergence of a new manuscript version dated 1583, known as Grand Lodge No. 1.^[11] Nearly 130 known versions to date are derived from this new version. This first document of the 16th century, as well as those that follow, do not reproduce the entire original texts and diverge significantly on various points. This evolution categorizes these documents as a second generation of Old Charges. In these manuscripts, the operative regulations, the main content of the 14th century, are omitted or simplified to allow for application to forms beyond just operative masonry. Precepts and provisions of a moral and religious nature are also introduced in this generation of documents.

The Statutes of Bologna were a set of regulations for stonemasons in Bologna, Italy, written in 1248. They represent one of the earliest codes of conduct for masons in Europe.^[12][13]

The Statutes of Bologna were established by the city council to govern the College of Builders, a preeminent society of masons in Bologna. The statutes outline rules for masters, journeymen, and apprentices within the college.^[12] Key regulations include:

• A master must train apprentices thoroughly for 5–7 years before promotion to journeyman
• Sons of masters shall be trained for only 3 years before promotion
• Journeymen must swear obedience to masters and keep their trade secrets
• Masters should be paid wages according to their skill and experience
• Masons shall not steal work or poach labor from others
• Unethical masons may be expelled from the college by a council

The Bologna statutes share similarities with other early masonic codes such as the Regius Manuscript or Cooke Manuscript, indicating an emerging unified set of practices across Europe.^[14] All outline hierarchies within the craft, strict training periods for apprentices, and penalties for violating rules.

However, the Bologna document differs in its specific urban setting with direct oversight of masons by city authorities. The statutes also focus more on technical building practices compared to the ethical and religious aspects in British Old Charges.^[12] The Bologna statutes represent an early attempt to systematize training and conduct within the masonic profession. Along with other Old Charges, they laid groundwork for organized Masonic lodges in later centuries.

The Livre des Métiers (translated as the Book of Trades) is an ancient French manuscript dating back to 1268 and is considered one of the earliest documents associated with the historical origins of Freemasonry. While not explicitly named as Freemasonry, this manuscript contains references to freemasons—a term thought to refer to skilled stonemasons working on cathedrals and other significant structures of the time.^[15][13]

The Livre des Métiers encompasses a compilation of texts detailing the regulations, customs, and practices of various medieval trades. Its relevance to Freemasonry lies in sections referencing francs massons (free masons) and their roles in construction projects, notably in cathedral building during the Middle Ages.

Notably, the manuscript emphasizes the importance of maintaining secrecy surrounding trade practices, apprenticeship structures, and the ethical treatment of fellow workers. It also highlights the obligations of masters toward their craftsmen, reflecting principles later evident in Masonic constitutions and charges.^[16]

The reference to francs massons within the Livre des Métiers is among the earliest mentions of the term in historical documentation. The meaning of "free masons" in this context is subject to interpretation, with some scholars suggesting it referred to skilled masons who were exempt from certain feudal restrictions, granting them the freedom to travel and work independently on various construction projects.^[16]

This interpretation aligns with the idea of 'free' masons as skilled craftsmen who were not bound to a specific locality and were capable of working on monumental projects such as cathedrals and castles across different regions.^[15]

While the direct correlation between the Livre des Métiers and Freemasonry remains debated, similarities between its ethical guidelines and later Masonic constitutions are evident. The manuscript's emphasis on secrecy, moral conduct, and the obligations between masters and apprentices echoes throughout subsequent Masonic texts and Old Charges.

Comparisons between the Livre des Métiers and other Old Charges, such as the Regius Manuscript (1390) and the Cooke Manuscript (1410), reveal shared principles, suggesting a continuity of values within the guild systems and the evolving practices of speculative Freemasonry.

The Avignon Decree was a papal order issued by Pope John XXII in 1326 to regulate stonemasons and builders in Catholic Europe. It represented an early attempt to standardize masonic conduct across regions.^[17][13]

The Avignon Decree ordered masons to accept only reliable members, follow diocesan statutes, and convene annual assemblies. It prohibited masons from forming sworn congregations that might be construed as conjurations or conspiracies. However, it did allow the creation of mutual aid associations.^[17]

Compared to earlier masonic regulations like the Old Charges, the Avignon Decree was unique in originating from centralized papal authority rather than a local guild or lodge. The Pope aimed to exert control over the growing brotherhoods of masons unfolding across Europe.^[15]

While intended to regulate masonry under Catholic oversight, the Avignon Decree actually stimulated further development of organized lodges and networks of builders in regions outside direct papal control. This helped disseminate the craft beyond local Gothic style architecture toward the flowering of Renaissance building arts.^[15]

So the Avignon Decree represented both an attempt to centralize masonic governance and an impetus toward more widespread masonic self-organization under new regional Grand Lodges. Along with the Old Charges, it shaped the trajectory of free masonry leading toward modern speculative Freemasonry.

Les Règlements de Londres pour les Maçons or London Regulations for Masons written in Norman-French following the French conquest of England, they were a set of ordinances enacted in London in 1356 to govern the city's stonemasons. There appears to be little reason to question the original Saxon Charge as being designated No. 1. However, owing to a continuous influx of French Masons following the conquest, it is evident that a distinctly French Charge must have existed at a certain juncture, augmenting the earlier English manuscripts.^[18][13]

They were issued by the city's government to regulate the training and conduct of masons in the jurisdiction.^[19]

The London Regulations draw extensively from earlier masonic codes like the Regius Manuscript and Old Charges. They reinforce similar rules, including:

• Apprentices must serve faithfully for 7 years before becoming freemasons
• Masons shall not work at night without light or on holy days
• Wages must be paid fairly based on skill and experience
• Masons must be loyal to the King and avoid conspiracy
• The trade secrets of masonry shall be kept confidential

However, as civic ordinances, the London Regulations also imposed new local administrative requirements.^[15] Masons had to register with the city authorities and join an approved guild in order to practice their trade in London. Restrictions were enacted on wages.

The London Regulations represented an attempt by municipal authorities to oversee the growing fraternity of local masons in the 14th century. By codifying standards based on traditional Old Charges, the regulations helped institute more formal governance of organized masonry within London.^[19] This local oversight would soon lead to the establishment of the London Grand Lodge in the 17th century.

The York Ordinances were a set of regulations for masons in the city of York enacted in 1370. They outlined standards for the training and conduct of stonemasons in York.^[20][13]

Similar to Les Règlements de Londres pour les Maçons, the York Ordinances reinforced many common themes found in earlier masonic codes like the Old Charges. Rules include:

• Apprentices must train diligently for 7–10 years before becoming freemasons
• Masons shall attend church regularly and work ethically
• The secrets of masonry shall remain confidential
• Masons must join the guild to work in York

However, the York Ordinances also established specific administrative procedures for the city's masons.^[15] They formalized an organizational structure with elected deacons, overseen by the city council. Requirements were set for meetings, fees, and charitable funds.

By regulating training, conduct, and administration, the York Ordinances helped govern masonry as it professionalized into an organized vocation in the region. Along with the Old Charges, the ordinances provided a framework that paved the way for the later emergence of Freemasonry.^[20] They demonstrated localized regulation and structure of masonic lodges in medieval England.

The Regius Manuscript is the oldest known Masonic old charges concerning the regulation of masonry in Britain, dated to approximately 1390. It takes the form of a poem in Middle English rhyming couplets, spanning almost 800 lines.^[21][13]

It is believed to have been written in England, perhaps in York.^[22] The manuscript is named after King George II of England, who donated a collection of documents including this poem to the Royal Library in the British Museum in 1757. Hence it became known as the Regius Manuscript.^[23]

The Regius Poem outlines a legendary history of geometry and masonry, tracing its origins to Euclid in ancient Egypt. It connects the liberal arts and sciences to great figures of the Bible, promoting geometry as a worthy and moral craft aligned with Christianity.^[21] The majority of the manuscript consists of various rules and ethics that masons should uphold, including:

• Masons shall labor properly on working days and attend church on holy days
• Masons shall be true to God, the king, masters and fellows
• Masons shall keep the secrets of their lords and fellows
• Masons shall uphold all the rules and earn their pay justly
• False masons shall be punished and accursed
• The craft shall accept only worthy apprentices

The Regius Manuscript establishes a set of regulations for medieval operative stonemasons. It encouraged morality, skill and secrecy within the profession at a time when masons worked on great cathedrals and castles. The document helped regulate masons with a guild-like structure and procedures.^[24][13]

The Regius Poem remained well-known and widely recopied among stonemasons through the 1600s. It was instrumental in standardizing the Old Charges for pre-Grand Lodge Freemasonry.^[21] Even today, the Regius Manuscript provides insight into the origins, ethics and structure of early masonic guilds.

The Cooke Manuscript is one of the oldest and most extensive versions of the Old Charges for masons. It was written around 1410, and is believed to have originated in the southeast of England.^[25]

The manuscript is named after its owner in the mid-18th century, Matthew Cooke. It consists of 101 paragraphs outlining the regulations for operative stonemasons. It begins with a history of the craft, tracing it back to Euclid, ancient Egypt, and Biblical figures like Jabal and Abraham.^[25]

The majority of the Cooke Manuscript lays out specific standards of conduct and training for masons, including:

• Masons shall work hard and deserve their wages
• Secrets of masonry and lords shall be kept confidential
• Masons shall avoid immorality and debauchery
• Masters shall take on apprentices for 7–12 years of training
• All masons shall gather annually at assembly to establish governance

Compared to earlier manuscripts, the Cooke provides more extensive details on the social organization and institutional structure of lodges.^[15]

It outlines ranks, assembly procedures, and charitable funds. This organizational framework helped standardize masonic lodges in England during the 15th century.

The Cooke Manuscript established a transition from purely operative masonry toward more institutionalized Freemasonry. It would influence Masonic writers and constitutions up through Anderson's The Constitutions of the Free-Masons in 1723.^[25]

The Regensburg Statutes were a set of regulations for stonemasons in Regensburg, Germany established in 1459. They governed the craft and trade of masonry in the city.^[26]

The Regensburg Statutes reinforced many common rules and structures found in earlier masonic codes such as the Old Charges or Avignon Decree. They emphasized secrecy, morality, and faithfulness to the trade. Apprentices had to train for several years before becoming freemasons.^[26][13]

However, the Regensburg Statutes also introduced some new regulations specific to local context. They restricted master masons to only citizens of Regensburg. They also gave the city council oversight power over the masons rather than full self-governance.^[15]

Nonetheless, the Regensburg Statutes still allowed masons to elect their own representatives and manage much of their own administration under the larger approval of civic authorities.^[26] This helped institutionalize further local organization of lodges.

By building on existing masonic codes, while also adapting to specific municipal context, the Regensburg Statutes demonstrated an evolution toward more formalized local governance of lodges in Germany leading up to the founding of Grand Lodge masonry. The statutes provided a key link between the medieval masons and modern Freemasonry.

The Cologne Charter was a constitution for the masons guild of Cologne, Germany issued in 1535. It established regulations for the training, conduct, and governance of masons in the city.^[27]

The Cologne Charter reinforced many common themes found in earlier masonic codes such as the Old Charges or Regensburg Statutes. Apprentices had to train diligently for 4 years before becoming freemasons. Secrecy and morality were emphasized. Masons were organized under a guild structure with elected deacons and annual assemblies.^[27]

However, as a local constitution, the Cologne Charter also introduced new administrative rules specific to masons in the city. It restricted mastership to sons of masters or citizens. Limitations were placed on the number of apprentices per master. Punishments were codified for violating guild secrets or regulations.^[15]

By adapting traditional masonic customs to local context, the Cologne Charter provided centralized governance as the craft professionalized in Germany. It guided Cologne masons in the 16th century toward increasing organization and oversight. This eventually led to the establishment of the Grand Lodge of Hamburg in 1737.^[27]

The Strasbourg Ordinances of 1563 were a set of regulations for the masons guild in the city of Strasbourg, Germany. They codified standards for masonic training and conduct within the region.^[28]

The Strasbourg Ordinances reinforced many common masonic themes found in earlier codes such as the Old Charges or Regensburg Statutes. They emphasized moral behavior, secrecy, and proper training of apprentices over seen by masters. Masons were to be organized into a guild with elected deacons and annual assemblies.^[28]

However, as a civic code, the Strasbourg Ordinances also introduced regulations specific to masons in the region. Membership was restricted to citizens born in Strasbourg. Limits were placed on the number of apprentices per master. Oversight authority was granted to the city council in addition to internal masonic governance.^[15]

By adapting traditional masonic customs to local context, while reinforcing conventional regulations, the Strasbourg Ordinances demonstrated an evolution of lodges toward centralized governance and oversight within autonomous city-states in Germany. This transition paved way for Grand Lodge establishment in the 18th century.^[13]

The Grand Lodge No.1 Manuscript is a version of the Old Charges for masons written in 1583. It is one of the oldest copies belonging to the Grand Lodge of England, hence its name.^[29][13]

The manuscript contains traditional masonic regulations seen in earlier documents like the Regius Poem or Cooke Manuscript. These include:

• Secrecy of the mason's arts and society
• Good moral conduct and character of masons
• Requirements for training apprentices over many years
• Importance of paying fair wages for work

However, the Grand Lodge No.1 Manuscript simplifies and condenses previous versions. For example, it lacks the long mythic histories of masonry. It contains direct, practical instructions for regulating lodges and initiating members.^[15]

This efficiency suggests a transition from medieval ceremonial recitals toward modern masonic constitutions. The Grand Lodge No.1 Manuscript bridges operative and speculative eras as Freemasonry formalized in the late 16th century. It helped pave the way for Anderson's The Constitutions of the Free-Masons in 1723.

The William Watson Manuscript is one of the later versions of the Old Charges for masons, written in 1687. It is named after its author William Watson, a member of the Lodge of Antiquity in London.^[30][13]

The Watson Manuscript condenses and summarizes content from earlier masonic regulations like the Regius Manuscript and Cooke Manuscript. It lays out rules for operative masons including:

• Masons shall be loyal to God and church, and attend their parish
• Secrets of masonry shall not be shared with cowans or outsiders
• Masons shall work honestly and be paid based on merit
• Apprentices must be trained thoroughly before becoming freemasons

Compared to previous codes, the Watson Manuscript contains simplified language and organization, suggesting it was meant for handy reference rather than ceremonial recital.^[15] The writer also took more latitude to insert their own opinions, such as prohibiting women from being admitted to lodges.

The Watson Manuscript reflects masonry's transition toward modern speculative Freemasonry in 17th century England. As lodges became more established, traditional regulations were condensed into concise guides like this for practical use, while losing some of their elaborate ceremony and narrative backstories.^[30]

The First William Schaw Statutes are a set of documents drawn up in 1598 that outline regulations for stonemasons in Scotland. They are one of the earliest known Masonic documents and an important example of the "Old Charges" that defined rules and duties in operative Masonic lodges.^[21]

In the late 16th century, the Scottish Crown aimed to exert more control over the stonemasons and their lodges, which had historically operated with considerable autonomy.^[21] William Schaw was appointed as Master of Works and General Warden of the Masons in 1583, giving him authority over all the royal building projects in Scotland.^[21]

On December 28, 1598, Schaw drew up the Statutes and Ordinances to be observed by all the master masons in Scotland at Holyroodhouse Palace in Edinburgh. The documents were approved by a convocation of Scottish master masons including the masters of the lodges of Edinburgh, Glasgow, Perth, Dundee, and St Andrews.^[21]

The Statutes consist of 22 articles that define the organization and conduct of operative lodges in Scotland. They regulate the Old Charges, or medieval codes of conduct, that masons should observe. For example, masons are charged to be true to one another, obedient to masters, and to live charitably together.^[21]

Other statutes regulate the administration of lodges, such as the election of officers, the timing of meetings, and the acceptance of apprentices. The punishment for violating the statutes is set at monetary fines paid to the lodge.^[21][13]

The Statutes also seek to exert royal control over the masons by requiring them to resolve disputes before Schaw as General Warden and securing the right of the Crown to approve the election of a lodge warden.^[31]

The Schaw Statutes are a landmark document in Masonic history. They represent an early attempt to centralize and standardize the administration of operative lodges in Scotland using the regulatory power of the Crown.^[21]

They are also evidence that the Old Charges, drawn from medieval guild statutes, still governed Masonic lodges in the late 16th century. Elements of the Old Charges, such as regulations concerning the moral conduct and responsibilities of masons, were carried over from operative masonry into speculative Freemasonry in the 17th and 18th centuries.^[21]

The First Schaw Statutes continued to be copied and distributed after their initial promulgation, and a second similar document, the Second Schaw Statutes, was drawn up by Schaw in 1599.^[21][32]

The Second William Schaw Statutes are a set of additional regulations for operative stonemason lodges in Scotland, drawn up in 1599. Along with the First Schaw Statutes from 1598, they represent an important attempt to bring mason lodges under centralized control in the late 16th century.^[21][33]

William Schaw, the Master of Works and General Warden of the Masons in Scotland, issued the Second Statutes on December 28, 1599, at Holyroodhouse Palace in Edinburgh. They supplemented Schaw's First Statutes from 1598 which had begun to regulate the conduct and administration of Scottish mason lodges.^[21]

The Second Statutes were created in response to a dispute between the lodges of Edinburgh and Kilwinning over precedence and territorial jurisdiction. Kilwinning asserted its historical eminence as the supposed location where Freemasonry was first established in Scotland.^[34]

The Second Statutes have 12 articles that further define the structure and governance of mason lodges under Schaw's authority as General Warden. They affirm the right of Kilwinning Lodge as the "second lodge of Scotland" to oversee lodges in the west of Scotland.^[21][13]

The Statutes also set out procedures for disciplining masons, electing officers, keeping written records, and standardizing practices across lodges. For example, they require lodges to administer tests of masonic skills and knowledge to apprentices and fellows.^[21]

The Second Schaw Statutes gave precedence to the lodges of Edinburgh and Kilwinning over other Scottish lodges. This hierarchy was eventually overturned, but represented an attempt to exert royal control over potentially rebellious masons in Scotland.^[21][35]

Along with the First Statutes, the documents provide evidence that many old practices and traditions of medieval mason guilds still shaped operative lodges in Scotland at the end of the 16th century. This included the use of secret passwords, modes of recognition, and ritual initiations for members.^[21][33]

The York No. 1 Manuscript is one of the old charges or constitutions of Freemasonry. Dated around 1600, it contains rules and regulations for operative masons as well as moral guidance. It is similar in content to other old charges such as the Regius Poem (c.1390) and the Grand Lodge No. 1 Manuscript (1583).^[36]

The York No. 1 Manuscript was written around 1600 in the city of York, an important centre of masonry in medieval England. It is one of three old manuscripts associated specifically with York.^[37] During this period, the old trade guild regulations and legends of operative masons began to be compiled into constitutions or charges to govern lodges. The York No. 1 manuscript represents part of this codification process.^[21]

The manuscript follows the typical format of an old charge, beginning with an invocation of blessings, followed by a legendary history of masonry, and concluding with regulations for masonic conduct.^[21] Key elements include:

• Eulogies of the seven liberal arts and sciences, with emphasis on geometry as foundational to masonry
• Legends connecting Masonry to Biblical figures like Jabal, Tubal-cain, Nimrod, and Euclid
• Rules such as obedience to masters, proper payment of wages, and morality
• Legendary origins of masonry in England starting from St. Alban
• Regulations for masters concerning acceptance of apprentices and conduct of work ^[15]

The document is similar in structure and content to the Regius and Grand Lodge No. 1 manuscripts. However, it also contains some variations, such as describing Nimrod as a mason and crediting Euclid with bringing masonry to Egypt.^[21]

As one of the old charges of Freemasonry, the York No. 1 Manuscript provides insight into the regulations and self-perception of masons in England around 1600. Along with documents like the Regius Poem and Grand Lodge No. 1 Manuscript, it forms part of the foundation of modern Freemasonry.^[21][13]

The manuscript indicates that legends of origins and biblical symbolism were already important elements of masonic tradition by this time period. It also preserves early modern versions of masonic regulations, like requirements to accept apprentices and maintain secrecy, that evolved into central aspects of Freemasonry.^[21]

As masonry shifted from an operative craft to a speculative order in the 17th and 18th centuries, the old charges linked Freemasonry to an idealized architectural past even as lodges no longer built physical structures.^[37] The York No. 1 and other old manuscripts provided this sense of connection as well as symbolic lessons and guidance for moral conduct.^[38]

The Sinclair Charter of 1601 holds historical significance in Scottish Masonic history, exemplifying the establishment of patronage and protection for Scottish Masons. The document is attributed to William Sinclair of Rosslyn, a notable figure from the Sinclair family, whose lineage and connection to Rosslyn Chapel in Scotland have long been intertwined with Masonic lore.^[21]

The Sinclair (or St. Clair) family, tracing its origins to Norman roots, gained prominence in medieval Scotland. Notably, William, Sheriff of Edinburgh, was elevated to Baron of Rosslyn, and subsequent generations, such as Henry and William, contributed to historic battles and distant conflicts, leaving a lasting legacy.^[13]

The family's association with Rosslyn Chapel, initiated in the 15th century by a clan member's design, yielded a structure renowned for its enigmatic symbols and pillars—specifically the Apprentice's Pillar and the Master's Pillar, which have stirred curiosity and speculation regarding their esoteric significance.

William Sinclair of Mey, the beneficiary of the 1601 Charter, emerged as a protector of Scottish Masons. Knighted by King James VI in 1592, William Sinclair's position as a guardian of Masonic interests solidified with the establishment of the Charter in 1601.^[21]

The Sinclair Charter can be summarized into four primary points:

• Long-standing Patronage: Acknowledging the historical ties between the Lords of Roslin and the Masons, the Charter emphasizes their role as patrons and protectors of Masonic privileges.
• Appointment of a Protector: Due to neglect, the Craft had been devoid of a patron and protector, resulting in misbehavior and a lack of correction within the Masonic community. The Charter reinstated William Sinclair as the patron and judge over Masonic matters, enabling a structured system of governance.
• Jurisdiction and Authority: Granting extensive jurisdiction to William Sinclair and his heirs, the Charter conferred the power to appoint judges and exercise authority over Masonic affairs, ensuring adherence to his judgments without appeal.
• A Notable Endorsement: The Charter was signed by various figures representing different Masonic lodges, with a notable inclusion being the signature of William Schaw, the Master of the Work.^[13]

The Sinclair Charter doesn't nullify the Statutes of William Schaw but seems to reinforce Sinclair's authority over Scottish Masons. Notably, it was established a year before Schaw's death, marking a shift in the Masonic hierarchy.

Scholars, like Robert L. D. Cooper, have questioned the symbolism of Rosslyn Chapel, shedding new light on its interpretations and sparking debates regarding its actual significance in Masonic traditions.

The First Sinclair Charter stands as a testament to the enduring connection between the Sinclair family, Rosslyn Chapel, and the Scottish Masonic community. Its establishment marked a pivotal moment in Scottish Masonic governance, highlighting the role of patronage and protection within the Craft.^[21]

As an essential historical artifact, the Charter not only secured the authority of William Sinclair but also illuminated the intricate relationship between influential families, architectural marvels, and the ancient traditions of Masonry in Scotland.^[13]

The Inigo Jones Manuscript is an ancient document titled The Antient Constitution of the Free and Accepted Masons. Its creation is believed to have occurred around 1607, as mentioned on the title page, although some historians suggest a later date, around 1655, due to doubts regarding Inigo Jones (1573-1652) being its actual writer or illustrator.^[21]

The manuscript stands out due to its unique structure and content. Comprising a collection of connected parchments, it covers various facets of Masonry, following the pattern of traditional Books of Charges from previous centuries. It delves into the Liberal Sciences, the history of the Craft, and a series of obligations. A significant highlight includes an extensive section detailing Hiram Abiff's involvement in Solomon's Temple construction and the introduction of Masonry into ancient Britain.

The manuscript's creation coincided with the seventeenth-century power struggles in England between the Stuart monarchy and Parliament, eventually culminating in the civil war and Oliver Cromwell's republican revolution in 1649.^[21]

The manuscript begins with a preamble invoking divine blessings and outlines the significance of Masonry as one of the Liberal Sciences, encompassing various disciplines such as Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy. It traces the origins of these sciences back to biblical figures, asserting the importance of Geometry and its ties to crafts and commerce.^[39]

The text then proceeds to chronicle the involvement of significant historical figures, including Hermes, King Nimrod of Babylon, Abraham, Solomon, and Hiram of Tyre, emphasizing their roles in promoting Masonry's evolution and dissemination across different civilizations.^[39]

A distinctive section of the manuscript involves an exchange between Solomon and Hiram, King of Tyre. It portrays their correspondence regarding the construction of the Temple of Solomon. This dialogue underscores the mutual respect and collaboration between the two leaders, highlighting Hiram's willingness to support Solomon's endeavor by providing timber and skilled workers from Tyre.

The text traces the evolution of Masonry through various civilizations, attributing its propagation to influential figures like King Nimrod, Abraham, and Euclid. It emphasizes their roles in imparting Masonic knowledge and fostering the growth of the Craft in different regions, shaping its teachings and traditions.^[13]

The Inigo Jones Manuscript holds significance within Masonic history for several reasons. It provides insights into the early beliefs, practices, and moral codes of Freemasonry during the 17th century. Moreover, its inclusion of legendary narratives, particularly surrounding Hiram Abiff, adds to the rich mythology and symbolism embedded within Masonic teachings.

Comparative analysis reveals similarities between the Inigo Jones Manuscript and other Old Charges of Freemasonry, such as the Regius Manuscript and the Cooke Manuscript. While sharing common themes of moral conduct, the Inigo Jones Manuscript introduces unique narratives and historical figures, contributing to the diversity of Masonic lore.

The Inigo Jones Manuscript stands as a testament to the historical evolution and cultural diffusion of Masonry. Its narratives, obligations, and charges provide a glimpse into the moral and ethical principles upheld by Freemasons during the 17th century, contributing to the tapestry of Masonic tradition.^[13]

This analysis only scratches the surface of the Inigo Jones Manuscript's depth and influence within Masonic circles, inviting further scholarly exploration and interpretation.

After the passing of William Schaw, the Supervisor General of Works for King James VI of Scotland, and later the King himself in 1625, this charter emerged in a period of uncertainty within Scottish Masonry. It aimed to address the absence of a guiding authority and protect the privileges and traditions of the craft, particularly in light of William Sinclair of Roslin's departure to Ireland, leaving a void in leadership and oversight.^[13]

The text emphasizes the historical relationship between the Lords of Roslin and the Masons and Hammermen of Scotland. It outlines the protective role and privileges granted by the Lords of Roslin, positioning them as patrons and protectors of the craft. The charter sought to reaffirm and preserve this patronage to maintain order, integrity, and proper governance within the craft.

The text presents challenges in comprehension due to its inconsistent structure, repetitions, and the absence of punctuation. This, combined with the prevailing illiteracy among Scottish Masons of the early 17th century, poses difficulties for modern interpretation. The document's language and structure underscore the need for skilled translators to decipher its meaning accurately.

The charter ratified and extended the jurisdiction and privileges previously granted to William Sinclair of Roslin and his father, ensuring their continued role as patrons and judges over the Masons and Hammermen of Scotland. It granted them the authority to convene meetings, enforce discipline, impose fines, and make decisions without appeal within the craft.^[13]

The list of signatories, representing various lodges across Scotland, demonstrates widespread support for the charter's provisions. Notably, many individuals who could not write themselves had their marks led by the notary, showcasing the prevalent illiteracy among Masons and the need for notarial assistance.^[21]

The Second Sinclair Charter of 1628 stands as a testament to the efforts made by Scottish Masons and Hammermen to ensure the continuity and governance of their craft during a time of uncertainty. Its content and language reflect the challenges faced in preserving historical documents and the need for skilled interpretation to understand their significance fully.

This analysis provides a glimpse into the historical context, purpose, and challenges surrounding the Second Sinclair Charter, inviting further exploration and study into its implications within the broader context of Scottish Masonry history.

The Sloane No. 3848 Manuscript is one of the old charges or constitutions of Freemasonry. Dated 1646, it contains rules and regulations for operative stonemason lodges. Along with other old manuscripts, it was influential in the transition to speculative Freemasonry.^[21]

The Sloane Manuscript is part of a collection of three documents dated from 1646 to 1700 that were once owned by Sir Hans Sloane, a prominent English physician and antiquarian. It was likely copied from earlier manuscripts, particularly the York No. 1 Manuscript of 1600.^[21]

The original document is dated October 16, 1646, which was supposedly the day Elias Ashmole was initiated as a speculative Freemason in Warrington. However, the Sloane Manuscript was probably created after this event.^[21]

The manuscript follows the standard format of an old charge or constitution. It begins with an invocation of blessing and a description of the seven liberal arts, with an emphasis on geometry. It recounts legendary origins of masonry and its early history in Britain, France, and Jerusalem.^[13]

A large section focuses on charges and regulations for masters, fellows, and apprentices to uphold, including moral conduct, interactions with non-masons, payment of wages, and other rules. It concludes with an oath swearing to abide by the charges.^[15]

The Sloane Manuscript provides insight into operative masonry in 17th century England and its evolving transition toward speculative Freemasonry. The presence of non-working stonemasons like Ashmole shows the expanding membership of lodges.^[21]

It also demonstrates the ongoing importance of the old charges for regulating lodges and incorporating moral lessons. As masonry shifted away from literal stonework, these charges and legends were preserved and appropriated for a new fraternal order of Freemasonry.^[21]

The Edinburgh Register House Manuscript, also called the Edinburgh Manuscript, is a Masonic document from 1696 that contains early versions of masonic catechisms and rituals. Along with other old manuscripts, it provides insight into the transition from operative to speculative Freemasonry in Scotland.^[13][40][41]

The manuscript is held by the National Records of Scotland and kept at the General Register House in Edinburgh. It consists of 8 folio pages containing a catechism, a primitive initiation ritual, and the "Mason Word." The author and original ownership are unknown.^[41]

Based on its contents, it appears to be from a lodge associated with the Lodge of Kilwinning and is a product of the development of Scottish Freemasonry in the late 17th century.^[21]

The manuscript begins with a masonic catechism containing questions and answers, such as where the lodge stands and details about its officers. The catechism tests a mason's knowledge of grips, signs, and symbolic elements of the lodge.

It then presents a rudimentary initiation ritual for an apprentice mason. The candidate takes an obligation of secrecy and is introduced to certain secrets including postures, hand signs, and a password. The initiation also contains elaborate efforts to frighten the apprentice before initiation which has been linked to the tradition of the Chamber of Reflection by some masonic scholars.^[40]

The manuscript concludes by describing an initiation ceremony for a fellow craft or master mason (same degree), focused on the Mason Word. This involves an oath, hand signs, and secret grips.^[21][13]

The Edinburgh Register House Manuscript provides early evidence of the transformation of operative masonic lodges into speculative lodges open to non-stonemasons in late 17th century Scotland.^[13]

It shows Masonry developing initiation rituals and catechisms to guard its secrecy from outsiders. It also references symbolic aspects of lodges, like the lights, that would become embedded in later Masonic rituals and symbolism.

Elements like fright and oaths of secrecy to protect masonic mysteries would continue in Scottish and other masonic rites. The manuscript offers a rare record of this transitional moment in the genesis of speculative Freemasonry.^[21][40][41]

A reception ceremony for a new member into the corporation of freemasons in England, following the customs of the Middle Ages, was practiced within the corporations. In his work, author Patrick Négrier calls it the "Rite of the Old Charges", though this name or the existence of such a rite is not attested by historical documents. The Old Charges manuscripts describe this ceremony as an oath-taking, preceded by a reading of the Duties, the legendary history of the craft, and an exhortation, which can be likened to an early ritual.^[42]

• Freemasonry
• Masonic manuscripts

• Online Texts: Pages 6, 7, 9
• Selection of Founding Texts