Chapter III: The Buke of the Gouernance of Princes (3)

Item, his Coursere or destryere has Bridill gevin till him, with irne bytt in the mouth, and reynis in the Knychtis hand, sa that the Knycht may refreyne the hors, that he pas nocht away with him. And that iryn bitt in mouth betakenis, that he suld refren[gh]e his mouth fra bathe euill viciouse speche and euill thouchtis. And be the reynis is betakenit, that he suld hald his handis undefoulit, or fylit with oure vilaynouse dedis, or that he be oure large to geve till othir that he haue nede him self, and that he be nocht sa lycht of striking with his handis that thare be na discrecione in his dedis, and that be thai reynis he suld be led with pure folk that war nede bestad of help, quhare thane nedis war to trauaile to help thame; and that he war nocht oure narow na nedy that he had lak tharethrou, nocht to spare his gude and spend his honour; and that he be of handis hardy to defend him fra his fa; and doubte na thing, ffor oure grete doubte makkis Knychtis to haue lathe curage.

Item, The Horse-Hede is bundyn with ane hede-stell of the bridill, in that kynde that he suld do na thing, but be ordynaunce of the Knycht, that efferis till course of armes: and bot be resone; and the hede of the horse gais before, and is bundyn to do resoune, sa suld the resone ga before all dede of armes, and other actis honourable that he dois. And as his hede-stele byndis his hede to resone, sa dois resone the Knycht, and kepis his worschip. Alsua, the Knychtis hors is enournyt with harnais before and behynd, on his body, sa efferis it to Knychtis to be honourably enournyt with honourable clething, and alsa with vertues honourable. And because that sum horse ar enarmyt with sik harneis as efferis to defend thair corps fra harmes, sa suld Knycht be enarmyt with richessis of temporale gudis, or ellis he may nocht gudely do his worschip, nouthir in pes na in were, and oft tymes gerris mony reueryes and wrang wynnyngis be: for Clerkis sais, _Quod propter inopiam multi deliquerunt, etc._

Item, Jakkis war ordanit to Knychtis, thai tymes of [gh]eris that war of grete solempnitee, of sylk aboue all thair harnais, that signifyit grete trauailis that effeiris till him to do; ffor rycht as the jakkis ar aboue the hauberkis, and ordanyt nerest bathe wynd and rayn, and othir stormys, sa suld a Knycht for the peple susteyne all stormes and trauailis for thame, sa that all mysterfull and peceable persones that had myster, suld, throu him, haue reconfourt and refuge at nede, for the honoure of noble that ordanyt that Noble Order, for that cause to be a protectour and ane aduocate of all poore, miserable, and peceable persones: The quhilkis be the noblesse and the creacione of the Ordre, he is ordanyt to defend, manetene, and hald in thair richtis, quhen thai haue mister, and thai be requerit: Quhilkis Knychtis suld erar expone thame outhir to be dede, or presonare, or woundit sare, or he left thame but help that ar vnder thaire cure and saufgarde: Be the quhilkis poyntis of the Ordre, men may se that Knychtis, be vertu of thair Ordre, has a grete charge, quhat of justice halding, quhat of thair landis gouernyng, and of thair peple maynteyning, and of thai peceable persones defending, as ar kyrk men, and maidnis fra forse and ravisyng, wedowis, and faderles and moderles barnis fra supprising, labouraris, merchandis, and traualouris fra distroubling, and all peceable persones fra fors and wrangwise vexacione.

Eftir this, Takyn of Armes to bere is gevin the Knycht in his schelde, or in his cote of armes, or othir wayis, sa that he be knawin and kend in bataill be otheris; sa that gif he dois wele he suld have honoure and worschip, and gif he dois evill he suld haue dishonoure and disworchip, and sik as efferis till ane inymy of the Ordre of Knychthede: for gif he be vailliaunt and hardy in bataill; or he be feigned, slak, and cowart, and flee fra his lorde in bataill.

Item, Baneris ar gevyn, bot that is bot to Kingis, and Princis, Erllis, Dukkis, Marquis, Vavassouris, Barones, and Knychtis Banneroll; And thus quhen a Baroun Banneroll has mony Knychtis vnder him, thai aw to diffend thaire lordis landis, and his lyf, and his honoure: ffor the honoure of Knychthede standis in that, that he be lufit, lovit, prisit, honourit, and doubtit, with the prince, lordis, and peple of the realme; ffor the honoure of lordis and princis standis in the pluralitee of mony worschipfull and honourable Knychtis: And as Knychtis of honoure ar honourde with princis, lordis, and peple, for hardynesse, noble curage, vertu, and worthynesse, that thai haue wonyn with thair princis, lordis, and maisteris honoure in thair [gh]outhede; rycht sa ar vnworthi cowartis, full of tresone and falsehede, barate and trechery, and othir viciouse lyf, suld be haldyn as dishonourit, and vnworthy to be amang thame that ar honourable in the said Order, and mare to be blamyt na othir lawlyar folk, suppose thai had done mys.

[Decoration]

SEPTIMUM CAPITULUM.

HERE SPERIS THE DOCTOURE OF GUDE CUSTUMES THAT EFFERIS TO KNYCHTHEDE.

And, first, he sais that Noblesse of curage has chosyn Knychtis of honour to be aboue the small peple, and the small peple to be at thair seruice and gouernement. Than suld Noblesse and gude custumes be intill all noble knychtis, be vertu of thair Ordre; ffor noblesse of Knychthede cummys neuer to man of gude evin rychtwisely na honourably, bot it be throu noblesse of curage; ffor but noblesse of curage it may neuer cum to that hie degree of honoure, and but electioun of vertu, and gude custumes and thewis; and thus on nede force it behufis the Knycht, or he cum to that hye worschip and estate, worthily but vsurpacione, that he be knawin full of gude vertues, gude custumes, and gude thewis in gouernance. And fyrst and formast, all Knycht or he tak Ordre suld knaw all the Seven Vertues, and thair branchis; that is to say, the four Vertues Cardinale, and the thre Vertues Theological. The thre Theological is Faith, Gude Hope, and Cheretee, as we have before touchit. The Four Cardinale Vertues ar Justice, Temperance, Fors, and Prudence.

And first and formast, a Knycht bot he be of gude Faith, all is for nocht that he dois; ffor he may neuer haue othir vertewe na gude custumes; ffor but faith all is bot syn that euer man dois: ffor be faith men has all gude knawlage and vnderstanding of God and his haly Sanctis; and but faith man is wer na nocht; ffor be oure faith we haue sight spirituale of hevin and hell, and all Goddis workis, visibilis and invisibilis. And be Faith men has Esperaunce, Cheritee, and Leautee, and ar servitouris to Veritee, and fault of Faith myssaris all thir thingis. Knychtis be gude ancien custumes was wont to ga in the Haly Land, to defend and manetene the Cristyn Faith, fechtand agains the inymyes of the Croce, and was marterit: but full few now dois that. Alsua, be vertu of fayth and gude custumes, Knychtis defendis the Clerkis and Kirkmen fra wikkit tyrane men, the quhilk aganis the faith, and for default of faith schapis thame to derob and ourethraw bathe clerkis and kirkmen, for thair tyranny and wikkitnes.

Item, Esperaunce is a noble vertu, be the quhilk Knychtis traistis to haue the victory in battail and in feicht. Clerkis be Esperaunce traistis to haue the joy of hevyn, and be thair teching gerris vs trow rycht sa: but the quhilk Esperaunce, that is Gude Hope, we war all forlorne. Thairfore Esperaunce sittis well as in a Knycht, ffor be esperaunce he has mare traist in God, na in his horse, harnais, and menze; throu esperaunce the curage of knychtis is reinforssit, and the curage of cowartis ouresett. Gude Hope gerris the knycht oursett grete trauailis, and hard fortunes, in hope of better ay. Alssua Esperaunce gevis knychtis curage to kepe and defend citeis, castellis, and wallit townis on small evyn, and thole bathe hungir, thrist and waking, and mony grete strakis, oft tyme. And war nocht Esperaunce of gude hope Knychtis had neuer honour, ffor it is the principale instrument that gouernis Knychthede in honoure.

Item, Knycht but Cheritee may neuer be but crueltee and euill will, quhilkis concordis neuer with the honour of Knychthede; and thus mon Cheritee be chief in a Knycht; ffor throu Cheritee man lufis his God atoure all thing, and, as himself his nychtbour: but the quhilk poynt is na man may be perfyte Cristyn man.

Item, A Knycht suld haue in him grete pitee of all pure folk maleesy persones, and of pure prysonaris quhen he has the maistry of thame, and till haue mercy of thame for resonable finaunce; and throu cheritee men has pitee, but the quhilk charitee na Knycht mycht sustene the grete charge of Knychthede; ffor as horse but fete may nocht bere grete chargis, sa may nocht Knychthede, but cheritee: the quhilk cheritee makis hevy birding lycht to bere, and grete charge soft, bathe for the vphald of honour of Knychthede, and meryt of the saule behufe.

Item, Justice is till all Knychtis nedefull, ffor Knycht but justice is but honoure; for Justice and Knychthede is sa wele acordaunt that Knycht but justice is a body but saule, for but justice may na Knychthede be; ffor Knycht injurius is inymy of justice, and castis him self out of the Ordre, the quhilk reuys him and dispisis him in that cas.

Item, Prudence is a vertue als, that Knychthede may nocht be but; ffor Prudence is a knawlage that man has of all thing, bathe gude and euill, throu the quhilk he is maid inymy to euill, and frende till all gudenes; and alsa be Prudence man has knawlage of the thing that is for to cum, and that be the notice of the present tyme, as he seis the warld gais: Item, Prudence can with cautelis and subtiliteis, a man can, as be the apperaunce of the thingis that he seis, eschewe perilis that ar to cum, and mend ane euill fortune apperand be vertynasse, bathe corporalis and spiritualis. And thus knaw thai all tymes that is, and wes, and sal be, and puttis gouernaunce till all as efferis. The commone proufit, and the prince, ar mekle behaldin to the worthy Knychtis, for the mony perilis that thai expose thaim in for it: and thus is Prudence ane of the maist nedefull poyntis that may be for Knychtis; worschipfull custume is in Knycht in tyme of necessitee to request of party to arme him, and defend the commone prouffit. Bot mekle mare is it honourable custume to Knychtis till vse resoun in all his dedis, and gude will and wele sett, that is the glore of Knychthede; ffor oft tymes bataillis ar mare wonnyn be grace, na be force, and be wit and subtilitee na be multitude of armyt company, as sais Macabeus to the Peple of Israel, quhen he sawe his inymyes cum on him sex tymes ma na he; "Ha! Ha! Dere Brethir, reconfort [gh]ow, and makis gude chere, and traistis wele that God sall help vs in this houre, ffor traist nocht that grete multitude makis grete victory, bot mekle erare, grete confusione; ffor sa grete multitude mycht nocht be gouernyt togeder, ffor thay may nocht wit in the tane end, quhat the tothir dois; and a lytill misreugle or affray makis all to flee, etc.:" And gert his peple put thame in gude estate, and prayde to God to help thame. And thus was the bataill wonnyn throu his wit and counsaile, and confourt quhilk come of grete prudence and grace. And thus suld all gude Princis and Lordis that wald haue thaire barnis worthy and wyse men, and hable to the Ordre foresaid: thai suld ger doctryne thame, instruct thame, and teche thame first in thir virtues before namyt, and specially till vse resone and justice, and gude vnderstanding of wit, and that prudence teche thame to be a frende till all gudelynes, and inymy till all wikkitnes, ffor be thai vertues, the vertew of prudence junys him with Knychthede, and dois it mekle honoure.

Item, Force is a grete vertu in all noble actis, and specialy agayn the Seven Dedely Synnis, quhilkis, quhen thai haue the maistry, ledis man to the paynis of hell; off the quhilk sevin synnis, Glutony is ane of the werst; fforthy, that quhen a glutoun has chargit him our mekle with metis and drinkis than bringis it in Suerenesse, that he mon slepe or rest; and in his rest than desyris he Luxure; and quhen he seis that all this charge may nocht be uphaldyn but grete gudis and richess, than cummys Couatise, that settis nocht by how that gude be wonnyn bot he haue it; off the quhilk conquest cummys Ire, and Inuye, and redy Murther and slauchter, quhilkis cummys seldyn, bot that Pryde be in thair falouschip. And thus throu glutony is gaderit and assemblyt all the foule company of the Seven Dedely Synnis: And thus Knychtis that haldis thir wayis, gais nocht in the hall of noblesse; Glutony makis the corps feble, and schortis the lyf, agaynis the quhilk vicis, and namely of glutonye, the worthy curage of a noble Knycht stryvis full stoutly, and wynnis the victory on him that is inymy to the noble Ordre of Knychthede. And thus be Force he feichtis agayn his inymyes throu hye noblelesse of curage with help of abstynence and of temperance: And agayne Luxure feichtis Chastitie forsably, and beautee of corps, mekle etyng and drinking, quynte clething, and joly polist corps; falsate, tresoune, injure and misprising of God, and of his Sanctis and of his mekle gloire, and no doubt the paynis of hell, na sik like thingis is agayne the Ordre of Knychthede, and all gude thewis. Perfyte Chastitee forsably feichtis aganis Lechery throu the remembraunce of God and his commandementis. And to wele vnderstand the the hye graces and gudelynes and glore of the hyast God, quhilkis he has ordanyt for thame that lufis and honouris him, and seruis him treuly; and alssua to think on the sorow and disese that ordanyt is for thame that dois the contrair, that mysprisis his commandementis, and mystrowis him; for to lufe him, serue him, and honour him, that is sa worthie to be lufit, man has forss and grace, with Chastite forsable, with stark curage vnvencusable, werrays and ourecummys the vice of mysordinate Lecherye, be force of curage and noblesse, quhilk will nocht put him in subjectione of evill thouchtis; na be oure cummyn with sik wrechitness; na his hye honour lawit na defoulit, that sa mekle charge has sustenyt in grete honourable actis in weris that he suld thole his worthi curage of Knychthede be ourecummyn with vicis. For suppose he be curageous and hardy, and of corps strenthy to ourecum his corporale inymyes; and nocht noblesse in him of forss of curage to vencuse and ourethrawe his inymyes spirituale, that is vicis; he has nocht all the verray noble poyntis, propereteis, na condiciouns of Knychthede that he suld ficht with; ffor noble curage of Knycht suld alswele feicht again the Deuill that is inymy of the saule as agayne man inymy to the corps.

Item, Auarice is a vice that gerris oft tymes the curage of mony noble Knycht descend full lawe; ffor quhy, the gredynesse of gude blyndis thair hye curage for glytwisnesse of gold and of richesse, that it ourecummys the force that suld vencuss his inymy with, and makis him subject till sa lawly wretchitnesse and vnhonest thing, that is bot for defaut of forss; that suld be his pillare of worschip till hald him ferme; the quhilk pillare faillis him at nede quhen noblesse of hye corage is slokit throu Cuvatise, nocht defendand thame aganis it, as the worthynesse of the Ordre requeris: bot tholis him to be ourecummyn and vencust throu cowardise spirituale, and lachesse of curage souplit throu Auarice; and changit thair curage again the noblesse of the Ordre: And tharefore it is a grete maugre in a realme quhare lordis and knychtis ar gredy to gudis, and couatouse; ffor it is rute of all wikkitnesse; ffor of it cummys wrangwise extorsiouns, and euill wonnyn gudis, wrangwise conquestis of landis, and syne ar thay fast haldand, that na gude will part with, bot the nede peny; and be this way thai becum bondis and subjectis to thair gudis, and varyis fra the rycht way of liberalitee that manetenis noblesse of Cheualrye, and is inymy to the noble Ordre, to be wrechit of the gudis that God has send thame to preue thame, and assay thair vertu with; and nocht to be hid, na hurdit. And as for remede of this, thare is a vertew callit Fortitude, that is stifnes in hert aganis vice, that will nocht falde no mare na rank stele, quhilk is sa ferme in itself, that it will nouthir bow to frende na faa, to help thame at nede, bot he be requerit and askit, and that is for the hie stifnes that is in him, of the vertu of fortitude of curage; that sa grete honour it is worthi to have for his worthynes, that he is euer redy to be at bidding of worthy dedis and honourable, quhen he is requerit. And the hyenes of his noble corage he thrawis him fra all appetite mysordinate of all vicis; as quhen a Knycht is tempt with Couatise or Auarice, that his hert is sett and enclynit to that wrechit gredynesse that is moder of all wikkitnesse, and of traysounis, falsate, barate, trechery, manesuering; than suld he sauf his honour to have recourse to Fortitude, and thare sall he fynd na fault of help, counsale, and confourt, to supplee him at nede; for he is nouthir lache na [gh]it cowart, na false hertit na negligent; bot with him sall be foundyn strenth and fors, hye curage in gudelynes, quhilk efferis wele to be fere to the noble Ordre of Knychthede; ffor throu that, a Knycht may be lorde of his curage, and be maister of himself, and ourecum all vicis. And thus suld ilke noble Knycht think on the noble King Alexander of Macedoyne, and of his liberalitee, the quhilk had sa noble a curage, that he dispisit auarice and couatise; in largesses of giftis, he had euer the hand opyn till all men, alswele frende as fa; throu the quhilk renoune of fredome the souldiouris of his inymyes that war auariciouse and couatouse, come fra thame till hym, and gert his company grow, and euermare and mare he conquest, and euermare and mare delt till his men; and thus, throu his renoune of liberalitee and dispising of the vice of auarice, with othir vertues of noblesse of fortitude, he come to the honour of Conqueroure of all the Warld. Quhairfore, all nobil Knychtis suld euer think on vertues of noblesse and of largesse, and despise auarice and couatise; that he be nocht subject till vnworthy persounis, na wyrk nane vnworthy dedis; na think to mak nane vnworthy conquestis throu auarice, the quhilk efferis nocht to noble and worthy Ordre of Knychthede--_Accydo est male_.

Suerenes is a vice quhilk makis a man to hate all gudelynes and to lufe all viciousnes. Be the quhilk vice, thare is ma folk condampnyt na be ony othir vice in this warlde be takenis and signis may be persauit; and be the contrair, that is wilfulnes in gudelynes to do gude werkis, men may knawe the takenis of a man that sal be savit fra dampnacioune better, and mare clerely, na be ony vertuouse condicione that man may haue; and thus, quha will ourecum and vencuse Suerenesse, he mon nedely begyn at gude, and fortitude of curage, throu the quhilk he ourecummis the inclinacioune of Suerenes that mannis flesch is inclynit to, be the syn of Adam, our held fader, quhilk of the erde takis inclinacioune mare to sleuth na to diligence, and mare till euill na to gude; ffor sleuth and leithfulnesse drawis efter it dule and displesaunce of othir mennis gude auentures, and is blythe of thar mysfortunys: and quhare thai haue euill, thai wald it war wer, and thus has he ay disese; ffor he has disese and dule of thair gude, and syne he has disese and dule of that, that thai haue nocht sa mekle euill as he wald; the quhilk puttis thame in ire and in passione dolorouse contynualy, bathe in body and saule; and tharefore, thou Knycht that wald vencuse that vice of sleuth, pray to God to graunt thé force in curage of diligence aganis that vice of sleuth, that thou may ourethrawe him, and halde him at vnder; and think how that our Lord God, quhen he gevis till othir men ony grace or gudelynes for thair gude meritis, he takis nocht fra thé to give thame, na he gevis thame nocht all the gudis that he has to geve; bot that he has yneuch bathe to geve thé and otheris, that makis him gude cause; of the quhilk he gevis vs ane example in the Ewangel, sayand, _Amice, non facio tibi injuriam_, That is to say, Quhen the vignerones labouraris had wroucht all the day, fra the morne early till nycht, and otheris began at the Evyn-sang tyme, and wroucht rycht sa to the nycht; and the Lord of the wynis gave thame y-lyke feis for thair day werk; and thai that had wrocht fra the morne airly murmurit the Lord, sayand, He was vnrychtwise, that gave thame alsmekle that began at Evyn-sang tyme as to thame that began at morne airly: and he ansuered, That he did thame na wrang, quhen he departit his awin gude at his awin will, and payde tham all that he hecht thame; quharefore thai had na cause to murmur him, na to haue nane envy at thair nychtbouris, as said is.

Orgueille, that is callit Pryde, thinkis na man pere till him, and is a grete vice; ffor he wald na man war sa gude na sa worthy as he, and had leuer be him allane, na in ony company that him thocht na pere till him. And Humilitee and Fortitude are twa vertues that lufis evynlynes, and sa ar thai aganis Pride; and, tharefore, gif a proud, hichty, hautane Knycht may nocht stanche his awin pride, call till Mekenes and Fortitude; ffor mekenesse withoutyn stedefastnes may nocht gaynstand pryde; ffor quhen thai twa ar togidder, than may thai wele gaynstand pryde; na pryde may neuer be vencust, but mekenesse and stedefastnes of fortitude; ffor kyndely thing is, that quhen a [gh]ong King is sett on his hye horse, he is proud and hautane, but syne cummys fortitude of humilitee, with grete stedefast mynde, thinkand how he suld haue pryde in his hert, quhen he rememberis of all the poyntis of his Ordre, and quhy he is maid Knycht. Bot quhat is the pryde of a proud haultane man worth, quhen he can nocht remembre of the poyntis that God may sone lawe him with? ffor thare is na man sa proud and full of orgueill, bot and he had bene disconfyte and ourecumyn in bataill place and vencust, bot he suld be full meke; and that fallis ofttymes amang Knychtis of honoure: for quhy? the fors of ane othir mannis corps has strykyn doune the pryde of his curage: And thus sen fors corporale in a strange persone has lawit his pryde, it war lyke that fors of humilitee spirituale, that is fer mare vertuouse, suld in his awin persone ourecum pryde; sen the tane is spirituale noblesse, and the tothir corporale.

Item, Envy is a vice that is not agreable to God, na justice, na charitee, na to largesse, the quhilk pertenis to the Ordre of Knychthede, and thus quhen ony Knycht has his hert failit, and his curage lawlyit, that he may no mare folow the actis of noblesse, na dedis of were, for faulte of strenth of curage that is failit in him, na has nocht in him, Justice, Charitee, na Largesse, syk men dois injure to thair Ordre of Knychthede, that gerris mony Knychtis be envius of othir mennis gude fortune, and thai ar suere and lythir to trauaile thame to wyn honoure in armes, the quhilk bringis the richessis; for euer efter honour thare cummys rychesse, and thai that ar thus enviouse takis fra othir men the gude that is nocht, na may nocht be thairis, ffor thai wald pres thame to reve thame thair honoure, quhilk, quhen thai had gert thame tyne, throu murmuracioune and enviouse langage of bakbyting, that honour that thai tak fra thame, may nocht cum to thameself; and be syk Enuy he dois mony thingis that ar discordant till his Ordre.

Item, Ire is a stroublance of curage, and of gude mynde, and gude will, and disturnis a mannis curage to vengeaunce; and thus, quha sa lykis to sett remede in this vice of Ire, he mon haue recourse to forse of corage; that is, the lord and maister of mannis mynde and his passions, and syne seke to Pacience and to Charitee, the quhilkis ar cheif of counsale to Knychthede, and with temperaunce, mese his mynd and bryng his hert to sobirnes; and thir Vertues ay bringis allegeaunce of the grete paynis and trauailis that Ire has movit in mannis hert: and in samekle as the ire is the mare, in samekle suld force of curage of noblesse of Knychthede be the starkare to ourecum the vnresonable passions of ire, the quhilkis cummis ay of euill, and dois bot euill, ffor the ire of man makis nocht man to haue mare rycht anent Godwart; bot man suld be armyt with gude will, sobernesse, humilitee, and pacience, charitee and abstinence, and syne cummys justice, and bringis wisedome with him, and annoblis the Ordre of Knychthede fere mare na it was before, and thus we haue that aganis all vicis of the Seven Dedely Synnis: The vertu of Force, with help of thir othir counsalouris that we haue here before namyt, is souerane remede aganis thame.

And now is it spedefull that we se quhat is the vertu of Temperaunce, and quhat it is nedefull and behovefull till: And as to that, the Doctour sais, That Temperaunce is a vertu quhilk haldis him euer in the mydwarde betuene twa vicis, that is to say, betuene oure lytill and oure mekle, and thus techis temperance a man to kepe the mydwarde, ffor vertu is ay in the mydwarde: ffor man that has na mesure in himself, quhen he dois outhir till the hye or to the law, thare wantis discrecione of temperaunce and mesure, (the quhilk is nedefull to be in Knychthede), ffor quhen Knycht knawis nocht his quantiteis of his mesure in all his dedis, his honoure is in were: ffor he suld be temperit in largesse, that he be nouthir fule large na oure wrechit; in hardinesse, that he be nocht fule hardy na oure cowart; in etyng and drinking that he be nocht glutone, na gormand, na slut, na slutheroune, na zit dronkynsum; na that he hunger nocht himself for wrechitnes; in his speche that he haue nocht our mony wordis, na that he be nocht oure bestely, na our blate, that he haue na langage, na collacione in tyme quhen it efferis; alsua in his clething that he excede nocht, na that he be nocht oure wrechit: And thus in all thing to hald mesure is temperaunce: And schortly to say, it is the reugle of all wisedome, and but it na Knycht may well gouerne his Ordre, na neuer sall men fynd temperance bot with wisdome and with vertu.

Item, Gude custume and vsage is till Knychtis to here every day the Messe, quhare euer he be, gif it may gudely be gottyn, and gif ony preching or teching of clerkis, or wyse men be proponyt, he suld be redy euer to here the Word of God, and euer be redy till honoure, anourne, and pray to God, and to lufe him, serue him, honoure him, and obeye him in all place, atour all thing; and in all his dedis, haue euer his hert on him, and euer think on the Passioun of Crist, and on his awin dede, that he mon anyss dee, and think on the schortnes and the wrechitnes of this warld, and of the paynis of Hell, and of the grete joyis and glore celestiall of Hevyn; And euer ask him of his grace that hye glore of Paradise, and traistis wele that he that takis mare plesaunce in haukis and houndis, deliciouss metis, joly clethingis, fair women, gude wynis and spicis, lycht wordis with negligence of Goddis seruice, and lycht lying and despising of Goddis pure peple, and of the lawis of God and man, syk Knychtis ar nocht worthy Knychtis, bot erar dispisaris of the Ordre, and inymyes to Knychthede; ffor sum trowis in wichecraftis, as in meting of bestis, or in fleyng of foulis with thame or agayne thaim, or on rycht hand, or on left hand, sayand, the rycht syde gais aganis him, and the left syde gais with him: And sayand, That all sik folyis efferis nocht to wisedome, resone, na discrecioune, na to gude faith. Bot it as foly of fulis that grevis God, and castis men of Goddis grace, and gerris thair inymyes oft tymes be maisteris of thame, quhen thai will nocht tak documentis of gude teching, na gude thewis to reugle thair dedis, and mare has traist in thair fretis and folyis, na in the faith of God Almychty. And tharfor, thai that vsis thir folyis, and levis the Vertues before said of Fayth, Gude Hope, and Charitee, Humilitee, Largesse and Lawtee, and nobilnesse of Forse of curage, to gaynstand all thir vnworthy fantasyes, he is nocht worthy to bere that hye, worthy, and noble Ordre of Knychthede that dois thus; ffor sum Knycht has syk custumes to trow, quhen euer he seis a nakit womman in the mornyng, he sall nocht do his prouffit na honoure that day, na quhen he seis a womman kemmand hir hede nakit in the mornyng, he sall nocht have honour in armes that day; and this is a false vnworthy treuth, ffor a juge that kepis the lawis that he is ordanyt to kepe, dois wele his office. Sa dois a Knycht quhen he vsis resone and discrecione, and kepis fayth and lawtee with all the laue of Vertues of noblesse, than is he worthy Knycht, and kepis wele his Ordre: Bot a Knycht that wyrkis eftir [gh]one fretis, that we have here sum part namyt, and otheris, and levis the ordre of gude vertues and gude thewis, he is dois evin as a juge that leuis gude and suthfast witnessis led in a cause before him, and jugis agayn gude fayth, be the chirmyng of foulis, or be the berking of doggis, and syk lyke thing; and thus Knycht suld be ferme in the faithe, nocht variand, na suld nocht traist in sik fretis, na wichcraft; and leue the verray faith of God, ffor all syk thingis are bot janglyng of fendis, that fleis in the ayre, that temptis Cristyn folk, to ger them vary fra the rycht faith to drawe thame to thair condampnacione.

Item, Till Knychthede efferis; principaly to be amorouse of the commone prouffit, and of the commouns; ffor quhy? be the commouns, and for the commone prouffit Knychthede was foundyn, stablyst, and ordanyt, than suld Knychtis be curius of thair prouffit, be resone; ffor gude resone gevis, that all Princis, Lordis, and Knychtis specialy, sulde be mare curius of the commoun prouffit, na of thair awin propre gudis; ffor quhy? it is mare nedefull and mare spedefull, and grettar and mare necessair, ffor the commoun prouffit riches bathe Prince and Peple, and gude propre gudis, bot a persone proprely, and mare gude, is to be bathe riche, Prince and Peple, na he allane, and nocht his peple.

Item, To Knycht efferis to speke sobirly and wisely, and curtasly; and to be alssua nobly cled in diuerss clethingis, and honourable, fair horse, fair harnais, in the hanting of weris, and gouernaunce that he has: till hald alsua gude house, eftir his power and estate, till haue honest housing; and treuly Curtasy and Knychthede suld neuer part company; ffor foule and vilaynouse speche fylis the mouth of a noble Knycht, and sa dois it of all persone of estate; hamelynes and gude specialitee of acquyntance with gude folk, worthy and honest, is wele accordant to Knychthede.

Item, Lautee, Veritee, Justice, Humilitee, Charitee, Largesse, Hardynesse, Prowesse, with Forse in curage and noblesse, Pitee, Honestee, Drede, Schame, with othir syk like Vertues, and otheris that we haue before namyt, appertenis wele to be in company with the noble Ordre; and rycht as we say, That in God is all vertu, all noblesse, and all gudelyness, sa suld all Knychtis, Lordis, and Princis, folow at all thair gudely powere the futsteppis of thair ledare, lord, and techour, Jhesu Crist, quhilk all his werkis that he wrocht was all to geve us gude instructioun to gouerne vs in syklike maner. And all the writtis that euer was writtin for our documentis and teching, for the teching of the keping of horse and harnais and wapinis, is nocht anerly the instructione of Knychthede till his barnis and otheris that he suld teche vnder him: bot the gude custumes, gude instructiones in vertues, and gude ensamples of gude godlyke gouernaunce, efter all the form and maner before said, suld be the gouernaunce of Knychtis, first in thameself, and syne teche till otheris; ffor he that better techis his horse na his barnis, he gais nocht the rycht gate to teche the Ordre.

[Decoration]

OCTAUUM CAPITULUM.

HERE DECLARIS THE DOCTOUR THE HONOURIS THAT SULD BE DONE TO THE NOBLE ORDRE OF KNYCHTHEDE.

God himself ordanyt Knychthede, and honourit it, and honouris it, and alssua all the peple honouris Knychthede; and as is recountit be the Lawis, Knychthede is honourit abufe all Ordre that euer was next Presthede, as maist honourable ordre and office that is or wes, and aboue all statis, sauffand the Haly Ordre and Office that sacrifyis the body of God, the haly Sacrament of the Altare, with the otheris Sacramentis of the Haly Kirk. And the said Ordre of Knychthede is rycht necessair to the gouernaunce of the warld, as is before said, in syndry placis; and tharefore, before all temporale ordre, Knychthede suld be honourit be mony resouns, with all maner of peple; ffor and Emperouris Kingis and Princis had nocht annext to thame the Ordre of Knychthede, with the vertues and propereteis, and nobiliteis, langand to the said Ordre, thaj war nocht worthy to be Emperouris, Kingis, na Princis: ffor suppose the Office be gretare, the Ordre is y-lyke ane in Kingis and in Knychtis, as Presthede is y-lyke of degree, bathe in Pape, Cardynale, and Patriarche, alsmekle is it in a symple preste: and sa is it in Kingis and Princis knychthede, in regarde of symple Knychtis, suppose the Office be mare grete; tharefore aucht thai till honoure the Office and Ordre of Knychthede, bathe Emperouris, Kingis, Princis, and Barouns; ffor quhan thai do nocht honoure to the said Ordre, thai do dishonour to thameself; ffor the Knychtis gerris the grete Lordis, Princis, and Barouns be honourit aboue the small peple, and than suld thai again do honour to the said Ordre, and honour thame abufe the peple.

Item, All Knychtis ar free be thair Ordre, ffor Knychthede and fredome acordis togeder rycht wele to the ryale magestee and lordschip; and, tharefore, sen Knychthede is ordanyt for the manetenyng, defending, and vp halding of Emperouris and Kingis, Princis, Barouns, and all Commouns and small peple, than is it grete resone that thai all suld defend, manetene, and vphalde the honour of Knychthede, and all Knychtis. And to the honour of Knychthede it appertenis, that he be in honoure haldyn, and that he be lufit for his gudelynes; and that he be doubtit for his prowesse and hardynesse; and that he be lovit for his noble dedis of worthynes; and that he be hamely for his lawlynes, and hichty in tyme: And because he is of the self ordre that Kingis ar of, he suld be haldin of counsale to Kingis and of grete Princis; and because that he is of the natur of all mankynde, and enclynit to vicis, he is the mare worthy and honourable that he has force of noble curage to abstene him tharefra: And, tharefore, suld a Knycht dispise all vicis, and lufe all vertues; ffor the quhilkis, all Knychtis ar honourit, and nocht for othir cause; and all Prince, King, Lord, or Barone, that honouris Knychthede, outhir in court or in counsale, in house or in semblee, he honouris himself: And alsua, quha honouris thame in gouernement of bataill, honouris himself; and alssua, all Lord, that of a wise Knycht makis him a seruand, delyueris his honour in the handis of noblesse of gude curage; and quhat Lord or Prince that encreseis the honoure of a wise Knycht in his seruice, or multiplyis it, encressis and multiplyis his awin honour; and quhat euer Lord that manetenys Knycht that is in office, ordanyt till him, and enforsis him in his office, he enforsis him self and his lordschip; and Lord, that is bathe Prince and Knycht, has grete affinitee, and lufe and frendschip to Knychthede, and grete company suld haue thar with: And gif he requeris of foly and euill maner of trety, ony Knychtis wyf till enclyne hir to wikkitnes, he excedis the honoure of Knychthede; na [gh]it alsa a Knychtis wyf that has barnis vnlaufull of villaine generacione, dois lytill honour to the Ordre of Knychthede, that scho is honourit throu; bot scho destroyis ande puttis to nocht the noble lignie and confraternitee of Knychthede. And quhat Knycht that has his barnis in matrymonye with ony villaine womman, he dois lytill honour to the noble Ordre of Knychthede, na to the band of gentrise: And sen it is sa that noblese and gentillesse ar of tendernesse and frendschip to Knychthede, and to the honour of Knychthede, and of his Lady be the honourit band of mariage; and the contrair is destructione of Knychthede. Thus gif noblis and gentill men that ar na Knychtis, and has bot honour and worschip of thair awin birth and natiuitee, ar oblist naturaly to honour of Noblesse and Knychthede be the vertu of gentrise that thai ar natyf till, than mekle mare ar Knychtis behaldyn to the honoure and worschip of Knychthede, quhilkis be thair ordre thai ar bundyn to; ffor in that that thai do honoure to thair Ordre, thai do honoure to thame self: For all Knycht is oblist at all powere to honour his persone; first to be wele cled in his persone, syne to be wele horssit, and syne wele enarmyt and harnest in his habilliament, and alsua aw nobily to be seruit of noble persons: that is to say, persouns vertuouse, sen all noblenesse presupponis vertu. But [gh]it mekle mare but comparisone is he behaldyn till honoure him self with noblesse of curage; ffor the quhilk noblesse of curage he beris that hye and noble Ordre of Knychthede, the quhilk alssua is defoulit and dishonourit quhen a Knycht levis vertu of curage, and takis him false cogitaciouns of traysouns, ref and rape, murder and thift, and puttis out of his curage, and slokis all the said vertues of noblesse, as Justice, Temperance, Fors, and Prudence with Faith, Gude Hope, and Charitee, Liberalitee and Lautee, with otheris before namyt, appertenand to the maist noble Ordre: And thus, Knycht that dishonouris ane Knycht his fader in Knychthede, is nocht worthy to be honourit, ffor gif he war honourit sen he dishonouris his awin Ordre, mekle wrang war than done to the noble Ordre, to do honour till him that dishonouris him self and his Ordre; ffor quha may better honoure or dishonoure the Ordre na thai that are of the Ordre, and berand the Ordre: and thus sen Knycht has in his hert a noble duelling place for the vertues and noblesse of curage, that suld gouerne and manetene Knychthede, kepe well that castell place and duelling, that it be nocht oure sett na segit with vicis, than mekle honour and reuerence is worthi to be done till him for his mekle worschip and noblesse; and the mare that Knychthede be assemblyt with hie Princehede or hye Lordschip, the mare is the Knycht behaldyn till honoure his Nobile Ordre, and mare oblist to manetene his Knychthede with worschip: At the reuerence, honour, lufe, loving, seruice, and doubting of Almychty God, oure gloriouse Saluioure, and of his dere and gloriouse Moder and Virgyne oure suete Lady Marye, and all the Haly Court of Hevin. IN NOMINE PATRIS, ET FILIJ, ET SPIRITUS SANCTI, AMEN.

Explicit Lordre de Chevalrie.

HERE ENDIS THE BUKE OF THE ORDRE OF KNYCHTHEDE.

Appendix.

[Decoration]

No. I.

EXTRACTS

FROM

The Buke of the Law of Armys.

[Fol. 1.]

_Gracia Domini nostri Jhesu Christi, et caritas Dei, et communicacio Sancti Spiritus sit semper cum omnibus nobis in Christo Jhesu Domino nostro. Amen._

Here begynnys the Buke callit THE BUKE OF THE LAW OF ARMYS, the quhilk was compilit be a notable man, Doctour in Decreis, callit BONNET, PRIOURE OF SALLON; the quhilk, quhen it was maid, callit it The Fleur of Bataillis, or the Tree; into the quhilk Buke thare salbe foure partis efter as the Rubryis schawis. The First part salbe, Of the Tribulacioun of the Kirk before the Natiuitee of Christe. The Secund party salbe, Of the Tribulaciouns and Destructioun of the Four Principale Realmes grettest of the Warld, &c. The Thrid salbe, Of Bataillis in generale. The Ferde, Of Bataillis in specialitee.

HERE BEGYNNYS THE RUBRYIS OF THE FIRST PARTY, ETC., BE THE QUHILKIS MEN MAY BETTER KNAW THE PROCESSE OF THE SAID BUKE, AND OF EUERY CHAPTERE SPECIALY.

In the First Chapiter he speris, Quhat thing is Bataill? i
The Second Chapiter is, Quhare was first foundyn Bataill? ii
The Third is, Of the tribulacions of the Kirk by passit, iij
The Ferde is, Of the first Angel, iiij
The Fyft is, Of the tother Angel, v
The Exposicioun apon the tothir party of the Visioun of Sanct Johne, vj
The thrid Angel, vij
The ferde Angel, viij
The fyft Angel, ix
And [gh]it spekis he mare furtherly of the Visioun, x

_Expliciunt Rubrice Prime Partis, etc._

_Sequitur Prologus in breuibus._

Here folowis the Proloug of the said Buke, in termis, as the forenamyt DOCTOURE BONNET, Prioure of Sallon, maid his first Intitulacioun and Prohemium: And syne efter sall folowe the principale parties of the Buke forenamyt, Translatit be me GILBERT OF THE HAYE KNYCHT, Maister in Arte, and Bachilere in Decreis, Chaumerlayn vmquhile to the maist worthy King Charles of Fraunce, at the request of ane hye and mychty Prince and worthy Lord, WILLIAME ERLE OF ORKNAY AND OF CATHNES, Lord Synclere, and Chancelare of Scotland, in his Castell of Rosselyn, the [gh]ere of our Lord a thowsand four hundreth fyfty and sex.

[Fol. 2.]

PROLOGUS.

To the haly Croune of Fraunce, in the quhilk this day regnys CHARLES THE SEXT of that name, the quhilk is lufit and redoubtit oure all the warld be the ordynaunce of God; till him be gevin honoure, lose, and glore, abune all erdely Lordschippis: Maist hye Prince I am callit, be my richt name, BONNET PRIOUR OF SALLON, Doctoure in Decreis. The quhilk I haue had mony smale thouchtis and gude will to mak sum Buke; First, in the honoure of God, and of his suete Moder, and of [gh]our hye Lordschip. And the resouns quhy I haue vndertane to mak this Buke ar gude yneuch, as semys me. And First and formast, for quhy? That the state of Haly Kirk is in sik tribulacioun that bot gif God oure Lorde set sum gude remede, the quhilk was wont till mak gude cheuisaunce and gude end, in that mater be the Brether of the faith, auentureris of the Christin Faith, I can se be na way that it may wele be, bot gif thare be sum gudely way of acordaunce fundyn and sone. The Secund cause is and resoun, For I se all Cristyndome sa grevit, and stroublit of weris, discensiouns, thiftis, and reueryis, haterentis, and envyes, that men kennys almaist na realme in Cristyndome bot it is in were. Thrid resone is, for quhy? That the land of Provence, of quhilk I am borne and vp brocht, is sa turnyt now for the renewing of new Lordschip, and for diuerse opyniouns that ar amang Lordis and the Communiteis, that with grete payne may ony wyse man here it be rehersit, the mekle sorowe that the Commouns sustenis for sik debatis. The Ferde resoun, for quhy? That mony notable Clerkis, the quhilkis wenys thai vnderstand wele the glosyng of ancien Prophecies, sais, that it sulde be ane of the hie lignie of Fraunce, the quhilk suld sett remede in all this thingis, and put this trauailland warld in pes and rest, that now is put in grete pestilence. And for this cause my curage has gevin me to mak sum newing of thing till enfourme [gh]our [gh]outhede of mony syndry knaulagis of Haly wrytt, sa that [gh]our curage suld be movit the mare to help to sett remede in the Haly Cristyn faith, the quhilk is in poynt of perising, and geve it socour; and to geve [gh]ow corage for to do in sik manere, that the Prophecyes, the quhilkis are presumyt to be vnderstandin in [gh]our persone maist worthy, be verifyit in [gh]our maist noble and worthy Princehede, throu [gh]our notable and haly werkis: And forthy, I mak [gh]our Hienes hertly request and supplicacioune, that nathing that I sall put in this Buke, [gh]e disprise, na lichtly, ffor all that I here say takis foundement of Haly Writt, and of the Decreis and Lawis Cannon and Ciuile, and Philosophy Naturale, that is Natural Resoun. The quhilk Buke sal be callit THE FLOURE OF BATAILLIS, OR THE TREE: And syne mon I pas to my werk; and tharefore is thare cummyn to me sik ane ymaginacioun, that I will ger mak a Tree, the quhilk sall bere bot fruyte of sorowe; as men may se, that all the persecuciouns of the Kirk and Contreis beris bot fruyte of dule and diseise; departit in Four Partis, as is before said, on the quhilkis Four Partis the diuisioun of oure Buke sal be foundit, etc.

EXPLICIT PROHEMIUM.

PRIMUM CAPITULUM.

[Fol. 2, b.]

Sen it is sa that apon this mater, the quhilk may be lyknyt till a Tree, that may bere na fruyte but fruyte of doloure and diseiss, we see twa partis principale, amang the quhilkis is grete discorde, discensioun, and were; first, apon the Haly Kirk and the Fredome of it, as apon the Pape, and the Sege of Rome, with the fredomys: And apon the tothir part, we see, how amang Kingis and Princis, and Temporale Lordis, thare is rysin sa grete discensiouns, discordis, and weris, that the Brethir of the Fayth, as Nobles, men that wont was to be werreyouris to defend the Kirk rycht, ar now rysyn agayne the Commouns and Comiteis agayn thame, that grete dule is to se: Quharefore this Buke may wele be comparit till a Tree quhilk beris na fruyte, but fruyte of dule, etc.

* * * * *

HERE EFTERE FOLOWES THE DECLARACIOUN OF THE RUBRYIS OF THE SECUND BUKE, ETC.

[Fol. 11.]

In the first, Of the persecucioun and destructioun of the Foure
grete Realmes. 1[16]
Item, How and in quhat tyme the Citie of Rome was first foundit. 2
Item, In quhat tyme gouernyt the Senatouris. 3
Item, Of the gouernement of the King Tules. 4
Item, Of the King Fernicle Archy. 5
Item, Efter of the King Tarquyn. 6
Item, Of the dede of King Alexander. 7
Item, Here he spekis of grete Archile, Consul of Rome. 8
Item, Here spekis he of grete Sir Sempny, Consul of Rome. 9
Item, Of the grete worthynes of Schir Sypre, Consul of Rome. 10
Item, How grete Cartage was destroyit. 11
Item, How the Almaynis wan a bataill apon the Romayns. 12
Item, Of Scilla, the grete inymy of the Romayns. 13
Item, How the Provincis maid Julius Cesar thaire lord, for his
worthynes. 14
Item, How that Fortune is rycht variable. 15
Item, Here he spekis of Sir Arthoma, Consul of Rome. 16
Item, Spekis he of a questioun, be the quhilk thar come first
Jurisdictioun amang men. 17
Item, Here he tellis quha was first Juge amang men. 18

* * * * *

[Fol. 21, b.]

HERE FOLOWIS THE CHAPTERIS OF THE THRID PARTY OF THIS PRESENT BUKE, AS FOLOWIS HERE BE DECLARACIOUN.

In the first, Quhethir it be lefull and lawufull thing till entre in
cloisit feldis to defend richtwise cause. 1
Item, Of the samyn mater [gh]it spekis he mare furtherly. 2
Quhethir it be thing possible that this Warld be in pes. 3
How that Force is ane of the principale foundementis of Bataill. 4
How it may be kend in a Man gif he be forsy or nocht. 5
Quhethir is mare vertu till a man to assail[gh]e, or to byde in felde. 6
Be how mony thingis may men knaw the prowess of a Knycht. 7
A man suld erar chese to dee in felde, na flee fra the bataill. 8
Quhat punycioun suld he haue that passis fra the Ost but leue. 9
Quhat punycioun suld he haue that fechtis wyth his Lordis inymy
but leve, or of the Constable. 10

* * * * *

[Fol. 26.]

HERE BEGYNNIS THE TABLE OF THE FERDE PART OF THIS BUKE.