Chapter III: The Buke of the Gouernance of Princes (4)

In Primis Off quhat rycht, or quhat evin cummys Bataill. 1[17]
Be quhat rycht or resoun may Men moue were agaynis the
Sarra[gh]enis or othir mistrowaris. 2
Gif the Emperoure suld moue were agayne thame, quha suld obey till
his mandement. 3
Quhethir othir Princis na the Emperoure may moue were apon the
Sarra[gh]enis. 4
Quhethir the Emperoure may ordane were agayne the Pape, or agayne
the Haly Kirk. 5
Quhethir the Pape may mak were on him. 6
Quhat thingis may ger moue Bataill necesse. 7
Quhat thingis pertenis till a gude Knycht to do. 8
Quhat thingis pertenis to the Duke of the battaill. 9
How, and for quhat caus, a Knycht suld be punyst. 10
Quhethir Strenth be a Vertu morale. 11
Quhethir, gif the Duke of the bataill be tane, men suld haue merci
of him, and saue his lyf. 12
Gif Forse be a Vertu Cardinale or nocht. 13
Quhethir Presonaris that are tane in bataill be the takaris or the
lordis that payis the wagis. 14
Quhethir the Vassaillis suld pas in were on thair awin cost, or on
the princis costis. 15
Gif a Barouns men suld [help] thair Lord agayne their King, [and]
serue in his weris or nocht. 16
Gif twa Barouns has were ilk ane agayne othir, quhethir suld thair
men help ilkane his awin Lorde, or thair King, and he charge thame. 17
Quhethir I aw to defend my nychtbour in armys, and men wald sett
to sla him. 18
Quhat Personis ar behaldin to defend othir. 19
How the Bonde is behaldin to defend his Lorde. 20
How the Sone is behaldin to defend the Fader, but the leue of the
justice. 21
Quhethir erar is the Sone behaldin defend his Fader, or his natural
Lord maister. 22
Quhethir a Clerk suld erar help his Fader or his Bischop, and he
haue were. 23
Quhethir to conquest gudis rychtwisely Men may lefully mak
defensable were. 24
Quhethir for vnrychtwise conquest Men may mak were diffensable. 25
Quhethir Prestis and clerkis may defend thair gudis be armes. 26
Gif Armoure lent and tynt in felde suld be restorit. 27
Gif Armoure or horse hyrit and tynt suld be restorit. 28
Gif a Knycht be [ar]rest douand his Princis charge, quhethir has
the Knycht or the Prince actioun to the party. 29
Gif a Man gais to the weris vnchargit, sall he tak wagis. 30
Gif a Knycht seruis a King vnchargit in his weris, quhether may he
laufully ask him his wagis. 31
Gif the King of Span[gh]e sendis secours to the King of France in
his weris, as he has done othir tymes till him in sik lyke cas,
quhethir suld the Spannollis ask wagis at the King of France. 32
Gif a Man gais to were for vayn glore, quhethir he may, be law of
armes, ask wagis or nocht. 33
Gif a Capitane doand his Lordis bidding tyne his gudis, gif his
Lord aw to restore him agayne. 34
Gif a Man gais to the were for couatise to pele and rub gudis,
quhethir he may ask wage or noucht. 35
Gif a Clerk may leuefully pas to the weris or nocht. 36
In quhat termes the wage aw to be payit to Men. 37
Gif a Wageour gais to play and disport him, with leue, for a tyme,
gif he suld be payit of that tyme. 38
Gif a Knycht has tane wagis of a King for a [gh]ere, and he wald
within thre monthis pas his way till ane othir Prince, quhethir
gif he suld be payit for the tyme that he had seruit. 39
Gif a Sowdioure be payit of a Prince for a [gh]ere, gif he may put
ane othir in his stede or nocht. 40
Quhethir gif a Capitane may send of his folk away, that he has anys
moustrit in felde. 41
Gif a Man of armes hapnis seke in the weris, quhethir he may ask
his wagis for all the tyme that he is seke or nocht. 42
How Gudis suld be departit in the weris, that ar wonnyn in tyme
of the weris. 43
Gif a Man may rychtwisely hald that he has tane fra a revare, that
set to reue him be the way. 44
Gif twa Citeis makis were ilkane on othir, quhethir thai may
lefully mak were thai clamand to hald of na souerayne. 45
Quhethir a Man may sla his prisonare efter that he be tane and
[gh]eldit, at his awin will. 46
Gif a Man may ask ransoun of gold and siluer at his prisonare be
law or armes. 47
Quhethir for the weris that is betuix the Kingis of Ingland and
of France, the Franchmen may leuefully tak the pure mennis gudis,
and mak achet of, and mak presonaris thair persouns. 48
Quhethir a King may lefully, be cautele and subtiltee, ourset or
disconfyte ane othir King. 49
Quhethir Bataill may lefully be on Haly day. 50
Quhethir gif a Man wrangis ane othir, he may lefully recouer apon
him be were his thing, gif he may reclame him in jugement. 51
Gif a Knycht deis in bataill in his Princis querele, quhethir his
saule be sauf, or nocht. 52
Quhethir Rychtwise men or sinnaris ar starkar in bataill. 53
Quhy is there sa mekle Were in this warld. 54
Gif a Prisouner be suorne to hald prisoun, and his takar put him
atour his ath in stark prisoun or festnyng, gif it be lefull to
him to escape, and brek presoun. 55
Gif a Man be presonare till ane othir, and he put him in a stark
close toure, in sekir festeynyg, quhethir he be haldin to brek
prison, and eschape. 56
Gif a Man has sauf condyt to com seurely, nocht spekand of his
way-passing, quhethir he may be haldyn prisonar in his passing. 57
Gyf a Man that has sauf conduct may bring on his sauf conduct
gretare man na himself is. 58
Gif a Man be tane prisoner apon ane otheris sauf condyt, quhethir he
that aw the sauf condyt suld outred him of prisoun on his awin cost. 59
Gif a Man suld enter agayn in prisoun, and he war rycht dredand for
to be put to dede. 60
Gif a Prince may lefully refuse ane othir Prince to pas his voyage
throu his contre but scath. 61
Quhethir Kirkmen suld pay tailles, tributis, and inposiciouns to
Seclere kingis or princis. 62
Gif the Kirk may mak were agayne the Jowis. 63
Gif a Man may ficht for his wyf in armes. 64
How the ta Brothir may defend the tothir in armys. 65
Gif a Baron be vassall to twa Lordis that makis weris in syndry
contreis, to quhilk of tham sall he mak seruice till. 66
And gif a Baron be vassall to twa lordis the quhilkis makis were
ilkane apon othir, quham to sall he mak seruice. 67
Quhethir Bondis suld be constreynit to the weris. 68
Quhilk Folk may nocht be stren[gh]eit to mak weris, supposs
thai be chargit. 69
Gif a Man be hurt sarely be ane othir, and he hurt him agayne,
gif he sal be punyst. 70
Gif a Man bonde makis slauchter be the bidding of his Lord,
suld he be punyst. 71
Quhethir a Bonde may defend him again his Lord, and he war sett
to sla him. 72
Gif a Monk may defend him fra his Abbot, and he wald sett to sla him. 73
Gif the sone may lefully defend him agayn his fader, and he wald
sla him. 74
Gif a Man may lefully defend him agayn his awin juge, or nocht. 75
Gyf a Man be banyst a realm, and happin to cum in agayne be ony cas,
gif men wald set on him, to tak him, quhethir he aucht to
defend him. 76
Gif a Preste be assailit wyth his inymyes berand Goddis sacrit body
on him, quhethir he aw to lay doun Goddis body, and defend him,
or nocht. 77
Gif a Man may for mark be prisoner that maid neuer caus bot
for otheris. 78
How, and in quhat maner, mark suld be tholit or gevin be the Prince. 79
How suld mark be gevin aganis a Citee that allegis to na soverayne. 80
Gif all Lordis may graunt markis. 81
How, or be quhat resoun, may it be steynd that the King of France
be nocht subject to the Empire. 82
Quhethir gif the King of Ingland be subject ony way to the Empire. 83
Gif a Burgess haldand change and house at Parise be tane and robbit
be the way cummand to Parise-wart, quhethir he is to be gevin
power of merk to for the gude recouering. 84
Quhethir a Scolare at the study in Parise of Ingland borne, aw
to be prisonare. 85
Quhethir a Seruand suld joyse the priuilege that his maister has
lang joisit. 86
Gyf ane Inglissman cummys to Parise to visyte his sone at the scule,
beand seke, quhethir he aw to be prisoner, or nocht. 87
Gyf ane Inglissman cummys to Parise to visyte his brother seke at
the scule, quhethir he aw to be prisonare, or nocht. 88
Quhethir a Studyand may lefully be haldin in prisoun for ony mark. 89
Quhethir a Wode man may be haldyn presoner and ransound in the weris. 90
Quhethir a Wode man, efter that he be cummyn again to his wit,
may be haldyn presoner. 91
Quhethir a passand alde Ancien man, be law of armes, may be haldin
prisonere. 92
Quhethir a Childe may lefully be tane and haldin presonere be the
law of armes. 93
Quhethir a Blynd man, be law of armes, may be tane and haldin
presonere. 94
Quhethir Ambassadouris or Legatis cummand to the King may lede his
inymyes throu his realme with thame, or nocht. 95
Quhethir a Bischop may be tane presonere be a Franch man, the
Bischop beand of Ingland. 96
Quhethir a Kirk man may be tane for mark. 97
Quhethir gif Pilleryns may be maid presoneris be ony maner of weris
of armes. 98
Quhat thingis in tyme of were has sauf condyt be priuilege unaskit
at the Princis. 99
Quhethir, in tyme of were, the ass and the ox suld bathe joise
a maner of priuilege. 100
Quhethir gif the varlet aw to joyce the priuilege of the husbandman. 101
Quhethir, in tyme of weris, folk may ledder castellis and wallit
townis lefully. 102
How suld be punyst folk that brekis the Princis sauf condyt,
or his assurancis. 103
Quhethir a grete Lord suld traist in a sauf condyt, or ony othir
lawar person. 104
Quhethir gif a Cristin King, Prince, or Emperour, may gif a sauf
condyt till ane othir King, Prince, or Emperoure Sarra[gh]ene. 105
Gif twa Lordis has made trewis togidder suorne, quhethir gif the
tane brek trewis gif the tothir suld rycht sa brek. 106
Quhether better be to fecht fastand before mete, or efter mete
quhen men has dronkin. 107
Quhethir bataill may be set before Ladyes. 108
Quhethir the Quene Jonat of Naplis mycht lefully assail[gh]ie
the King Lowis de Cicile. 109
Here previs the Autour playnly how gage of bataill is reprovit
be all maner of lawis. 110
Here he puttis the case, in the quhilk it is lefull to geve gage
of bataill. 111
And [gh]it he puttis ane othir case in the quhilk law of armes will
thole gage of bataill. 112
And [gh]it ane othir case efter the lawis of Lumbardy. 113
And [gh]it ane othir case efter the law of Lumbardy. 114
And [gh]it ane othir ease efter the law of Lumbardy. 115
And [gh]it ane othir case efter the law of Lumbardy. 116
And [gh]it ane othir efter the law of Lumbardy. 117
And [gh]it ane othir efter the lawis of Lumbardy. 118
And [gh]it ane othir case efter the lawis of Lumbardy. 119
And [gh]it ane othir case efter the law of Lumbardy. 120
And [gh]it ane othir case efter the law of Lumbardy. 121
And [gh]it ane othir case efter the law of Lumbardy. 122
And [gh]it ane othir case efter the law of Lumbardy. 123
And [gh]it ane othir case efter the said Lawis. 124
And [gh]it ane othir case efter the law of Lumbardy. 125
And [gh]it ane othir case efter the law of Lumbardy. 126
And [gh]it ane othir case efter the said Lawis. 127
How oft tymes the bataill in listis is nocht done be the principale
persouns bot be otheris. 128
The form and maner of thair Aithis that suld fecht in barrieris of
close listis in felde. 129
Gif a man passit age, may put quham him list to campioun to ficht
in barreris for him. 130
Gif ane of the campiouns brekis his suerd, quhether ane othir suld
be gevin him agayne. 131
Gif the Lord may nocht knaw the first day quha has the lyklyar,
gif thai suld cum again on the morn, and enter in felde as before:
Quhilk of the twa campiouns suld first stryke. 132
Gif the vencust man suld pay the costis, thouch the Kyng remytt
his actioun. 133
Gif a man has bene vencust of ony crime in barreris, gif he may
be accusit in jugement tharof. 134
Quhethir gif the campiouns may fecht in playne felde, but barreris,
gif thai lykis. 135
How he suld be punyst that has grantit his crime, and vencust in
barreris opinly. 136
Gif a Knycht appelis ane othir, quhether gif thai may leue of, and
forthink the appele. 137
Here, he spekis of Armes and baneris in generale. 138
Here he spekis of Armes and baneris in specialitee. 139
Gif a Man may [tak] otheris armes at his lyking. 140
Gif ane Allemain fyndis a Frenchman berand the samyn armes that
he beris in felde, quhethir gif he may appele him of battaill. 141
How suld be punyst folk that beris othir mennis armes but leue,
to do tham ony lak. 142
Here spekis he of colouris in armes, quhilkis are the maist noble;
and of thair diuisiouns. 143
And first, he spekis of the colour that is rede. 144
And syne he spekis of asure that is the blewe coloure. 145
And syne he spekis of the quhite colouris. 146
And syne he spekis of the colour that is blak. 147
And syne he spekis of the condicioun and nature of the ordinance
of the closing of the Barreris. 148
And [gh]it spekis he of the condicioun of the close felde, ordanyt
for fechting in barreris, as said is. 149
And [gh]it ane othir thrid reule of the condicioun and nature of
close barreris. 150
And [gh]it spekis he of the ferde condicioun and nature of the close
felde, that is callit barreris. 151
And [gh]it the fyft doctryne gevis he of the form and maner and
condicioun of the close felde. 152
And [gh]it the sext doctrine spekis he of the form, maner, and
condicioun of the close barreris. 153
Here he speris quhat condicioun suld be in a gude Emperoure be
the nature of his hie office. 154
Quhat thingis appertenis to be in a gude Prince, King, or othir. 155

* * * * *

CAPITULUM CXXXVIII, &c.

HERE SPEKIS THE DOCTOURE OF ARMES THAT AR IN BLASONS, AND OF BANERIS AND PENOUNS.[18]

[Fol. 77. b.]

Now efter that he has determynit of Bataillis bathe in generale and in speciale, than will he declare the Armes that all Princis and Nobles and othir Gentillis aw to were, and of thair colouris, and discripciouns: And fyrst, Quhethir a man that is nocht of thair lygnie may bere leuefully thair Armes at his plesaunce? the quhilk mater is nocht lycht to declare, bot of grete difficultee for mony caussis. And first, men suld vnderstand that sum Armes was gevin of power of autoritee of Emperouris, Kingis, and Princis, to Lordis, and otheris Barouns, or to thair predecessouris, the quhilkis ar of alde tyme, and of alde ancestrye, that nane suld bere, bot thai war cummyn of that lignie, that is to say, in the realme of the Emperoure, King, or Prince that gafe the said armes; ffor and the King of France had gevyn a lyon of gold to bere till a Lord of his contree, quhat wrang dois that Lord till ane othir Lord of Spaigne or of Almane, that the Emperoure or the King of Spayne had gevin it till. Bot thare is othir maner of Armes, the quhilkis ilke man that beris thame, tuke at thair awin plesance to mak difference and knaulage amang Lordis, Gentilis, and noble men of armes, to knaw ilk ane be othir. And all namys and surnamys of men was foundyn ffor the samyn cause. Or ellis all suld haue bene in confusioun that nane suld haue had knaulage of ane othir. And this name may ilke man tak, and geue his barne at his awin plesance, or the godfader, or godmoder, or frendes may geue namys to thair frendis; and rycht sa in the samyn wyse is it of armes, that in the begynnyng quhen the weris began, till haue sum defference amang nobles, sik armes was, sum assignit be Princis and Lordis; sum was tane at the plesance of partye; sum be thair frendis consent and consale, sa that men of honour and of estate suld be knawin be thair armes, the quhilkis ar callit thair takenys in armoury. And thus in were tyme, new men of armes that has nane armes of propertee, may in this wise tak armes at thair lyking syk as thame lest. Bot nocht to tak nane otheris Armes.

HERE SPERIS THE DOCTOUR GIF A MAN MAY TAK ANE OTHERIS ARMES AT HIS LYKING.

As thus a Man has tane to bere in his Armes a low of gules in a champ of siluer, ane othir of that ilke toune has tane the samyn efter that he has it wynteris and [gh]eris. Than speris the questioun, Quhethir the first may gaynstand this armes and plen[gh]e to the Prince, and ger this be reformyt and forborne. And first he sais, Nay; ffor quhy ony man may tak lefully, as before said is, ane othir mannis name, and call his barne in the samyn toun, ffor it befallis oft tymes that syndry men ar callit be a name in the samyn toun; and may do it but lak. And quhy then may thai nocht alswele tak twa ane armes, or thre, or alsmony as lykis. Bot the countre party sais agayne, That it is a commoun vse and custume in mannis lawe, and approuit be othir lawis, that quha sa euer may first tak wilde foule, or fysch, or wylde beste in the wilderness, it is his be the lawe. And than, sen this noble man has first tane sik a beste, or sik a foule, or sik a fisch, to bere in his schelde and on his cote of armes, and on his banere, pannoun of armes, or in blasone apon his heraulde or perseuandis brest, or othir wayis to paynt in hall or chaumer at his lyking; Quhy suld ony othir tak it efterwart to bere that war in toune or in the samyn contree, quhare it war borne? And als it war mare thair scathe na thir prouffit, ffor it wald quhilom mere men that had grete dedis ado, quhen thai wend to cum to thair awin maister in werefare, thai mycht fail[gh]e, and othir wayis in syndry wyse mycht erre in thair dedis that mycht hynder bathe the partis that nedit nocht, na is na poynt of gude gouernaunce, na gude policy in dedis of armes: And as langand this questioun the Doctour makis sic a conclusioun, That gif a gentill man or lord had tane ane armes at his plesance, and borne it lang tyme opynly kend in dede of armes, and in weris, or othir wayis in tyme of pes, that it war kyd and knawin till him and his lignage; Thare aw nane othir in that contree to tak the samyn to bere, na the Prince na the lord of that contree, suld nocht lat tham bere it on na wise, ffor than war the principale cause of Armes-taking all forletyn; ffor the principale cause of Armes-taking is for to knawe the personagis of noble men in bataill, or in armes, or in tournamentis, or to knawe a lord in felde be ane othir, with his men, and his frendis and wele willaris suld draw till him and knawe him be his takin, and sa suld the diuersitee of armes mak the knaulage of the diuersitee of personnagis; and gif it be hapnyt ony lorde or othir man to be slayn in felde, and sa manglit that his visage mycht nocht be knawin, be his cote of armes he suld be knawin and brocht to Cristin beriss: And alssua, that be the defference of armes euer furth quhill the warld lestis, men suld knaw be the takynnyng of thair armes, thair sepulturis quhare thai ar beryit; and quha was in thai tymes maist honourable and worthy men, as oft tyme men seis apon thair sepulturis be thair frendis maid efter thaire decesse, and sum be thame self or thai be dede; be the quhilkis, quhen all the lygnie is failit, and the surname, [gh]it will the valliance of thame be knawin be thair armes, the quhilkis in armes are callit Takenis: ffor and syndry lordis or gentilis tuke all ane armes, or takenis, it was bot a confussioun. And a mare grete resoun ffor be all gude custumes of noblesse, lordis, and gentilis, makis thair selis efter thair armes, and gif ane suld bere ane otheris armes in his sele, men suld nocht wit quhais it war. Item, all Kingis suld kepe that na man do till othir dishonour, schame, na villany, na injure, na new novelliteis. And it is to presume, gif ony man wald newly tak ane alde armes of ane otheris that it war for dispyte or injure to despise him to prouoke noise and debatis for alde fede or enuy, the quhilk the Prince suld stanch. And as to the argument, it is na thing lyke till a man to be callit lyke till ane othir or syndry in a town; For quhy? For sik cause men has gert geve ilke man his surname that makis the difference. Bot and mony men bare ane armes, how suld ony man, Haralde, or othir, knaw men, na geve the honoure of gude dede till him that had honourabily deseruit it, or to geve lak and dishonour till cowardis or flearis fra bataillis: And tharefore, in all sik debatis, the Prince suld ger sett remede. And gif ony complaynt war, se, be Harraldis and men of knawlage, quha had rycht, quha wrang, and do justice.

HERE SPERIS THE DOCTOURE GIF A FRANCH KNYCHT SAW A DUCHEMAN OF ALMANE BERAND HIS ARMES BUT DIFFERENCE, AND HE APPELLIT HIM OF WERE TO FECHT WITH HIM, OR FORBERE THE ARMES; QUHETHIR AW HE TO BE ADMYTTIT, BE PRINCE, OR NOCHT TO FEICHT IN BARRIERIS WITH HIM.

As gif a Knycht of Almane wald cum to see noblesse in France, as tournamentis or othir wasselage, and that he fand a Knycht in France at the tournayment, that bare the samyn armes that he beris: And thus he maid questioun bustously, sayand, He traistit he wrangit him and his lignie to bere thai armes, sperand, be quhat title of rycht he bare thame? The Knycht of France ansuerd, sayand, That he traistit that he mycht bere lefully the takyn of armes that his fader, and forefader, and all his ancestris had of sa lang tyme borne, that thare was na memorye in the contrarye. The Duche Knycht replyis agayn, sayand, Gude Sir, suppose your fader and ancestris haue borne thame sik a tyme, my kyn and ancestris ar of eldare begynnyng na [gh]ouris, and als ar mare noble of lignie; quharefore, sen [gh]e and [gh]ouris has tane thame efter us, and [gh]e ar nocht of sa grete noblesse of alde ancestry, me think [gh]e suld deferr till us, and nocht we to [gh]ow: Quharefore, I say [gh]e bere thame euill and wrangwisly, and that I sall preue with my persone. And with that the Franchman sais, That he dois him na wrang that beris the armes that his ancestres has of sa lang tyme borne, and that he denyis his wrang, and that sall he defende. Than is this the question, Quhethir the King aw to geve leve to thir twa Knychtis to feicht, or nocht? And as to the first visage, it semys thai suld be tholit, be the resouns that the Duche Knycht allegis. Bot the Doctouris accordis nocht to that opynion, ffor as we have before said, thai ar nocht of a realme, na of a Prince haldand, quharfor the Naciouns makis the defference sufficiand, sa that it war nocht done for despyte, na othir barate; ffor gif a trauailand Knycht of France had tane sik armes, and he war a wikkit man, of lyf a tyran, and unhonourable, that mycht defame the armes in ferre contreis, the Duche Knycht mycht haue sum coloure and resoun tharefor, gif the Franch Knycht past in Burgone, or Barry, or Lorane, and brynt and slewe, and reft and forsit women, and had renoun to be a wikkit man of lyf, and men wist nocht his surname, na of quhat contree he war, and the tothir Knychtis armes war kend our all thai countreis, and sum men mycht traist that it war he; and in this cas, the Duche Knycht had resoun to ask him to be depriuit of his armes at the King of France, and the King to grant it him, gif the said Duche Knycht and his lignie war approuit men of honour, and thareapon grant him leue of bataill in listis, as said is, gif him lykis for the cause, efter the custumes may be tholit.

HERE SPERIS THE DOCTOURE HOW THAI SULD BE PUNYST THAT BERIS OTHERIS ARMES WRANGWISELY, IN ENTENCIOUN TO DO MYS VNDER SCOUG OF THAME COUERTLY.

As gif a Souldiour of symple state tuke the armes of a Knycht Noble of France that war of gude renoune, bathe in honour of armes, and othir wayes of alde ancienetee, and that Knycht of Ducheland had tane thai armes newly, in entent to be mare presit and honourit, and to be hyar auansit, and tak mare wagis, in faith I traist that the King, at the persuyt and request of partye, the King aw to punyse him be law of Armes. As in the lyke maner, gif a maister armoureur of Parise, that had renoun to be the best of that craft, that war in France, and in his werkis had a takyn that his werkis were knawin by, and ane othir of Troyes in Champaigne tuke that ilke takyn, sa that for the renoun of the Parisien, his werkis suld be the better sauld; and rycht sa of coultellin, or ony othir craft, or of notairis, gif ane dois falset vnder the sailign of ane othir, I say, all sik men suld be well and cruelly punyst be justice; and gif the contrary war tholit, it war grete damage to the realme.

HERE SPERIS THE DOCTOUR QUHAT ARMES AR MAIST NOBLE BE THE COLOURIS, AND QUHAT COLOURIS AR MAIST NOBLE IN ARMES.

Bot be cause the Princis and Lordis beris Armes of mare noblesse na otheris; and that the Doctouris has spokyn in othir tymes, and othir placis, of Princis armes, and of thair baneris, quharefore I will nocht here mak questioun, na dout the quhilk armes are the maist noblez and the maist rychez; ffor quhy, that alwayis comparisoun is odious.[19] Bot it plesis me to speke sum thing of Colouris of Armes, and of thair descripciouns. And as the Doctour sais, that sum of thame is mare noble na otheris, for the representatioun that thai mak be thair propre nature, and be this cause, we say, that colour of Gold is the maist noble colour that is in this warld here; and the resoun quhy is, ffor be the nature of gold, it is clere and schynand, rich, vertuouse, and confortand; ffor oure Maisteris, Doctouris, and Medicinaris, and Philosophouris, gevis the gold in syndry wise in medicyne to folk that ar debilitez in thair nature, that thai can get nane othir remede for souerane remede; and is lyknyt be his condicioun and nature to the Sonne, the quhilk is the maist noble planet that euer God maid, and beris lycht till all the warld, and encrescement and confourt till all naturale creaturis. And the lawis sais, that of all things that God maid, the claritee and licht is the maist noble; and, tharefore, the Haly Wrytt sais, that the sanctis in hevyn schynis as the sonne; and alssua oure Souerane Lord, quhen he transfigurit him before his Apostlis, his visage apperit to thame as the Sonne in someris day brycht: And because the Gold is comperit to the Sonne, as the propre effect of the Sonne, the quhilk is king and lord of all planetis, and alssua is figurit be Haly Wrytt be the visage of our Lord; and be that cause the ancien Princis, in ald lawis of armes, ordanyt that na noble man suld bere gold in his armes, bot Princis, Kingis, and Emperouris, for the nobless of him: And thus conclude we, that the maist noble coloure is Gold. And suppose sum ignorant men wald say, gold is metalle, and na coloure, that makis nocht; ffor largely to tak colouris, be all oure Maisteris and Philosophouris, all metallis, all low and lychtnes, that lemys and gevis sycht to the eyne, is of the nature of colouris.

The Secound coloure that is in Armoury, is callit be thir maisteris Purpre; the quhilk he callis here Rede colour; the quhilk representis the lowe of Fyre, the quhilk is the maist clere, and lycht efter the Sonne, and the maist noble of all the elementis; the quhilk colour suld nane in armes were, bot anerly Kingis or Princis, be the alde custumes of Princis and Faderis of Armes, of alde tymes.

The Thrid colour is Asure; the quhilk, be his figure and coloure, representis the Ayer, the quhilk is next the fyre, the maist noble element; ffor it is in itself lignie and sutile, and penetratys, ressauand the lycht throu it, and hable till rassaue all influences of the planetis and of the hevynly constellaciouns of nature, throw the quhilkis all this Erde is gouernyt, and all Nature: and sum callis the coloure A[gh]ure, hafand the colour of the firmament, sayand, that Asure is a hevynly colour, it makis not: ffor thare is bot lytill betuene, nocht than the lift is nocht colourit.

Ane othir coloure is the Quhyte coloure, the quhilk next the Asure is the maist noble coloure that was countit in Armoury in ancien cronikis, because that it is maist nere the nature of lycht and claritee; and for the clereness of it, it is signyfyit to the vertu of puritee, of clenesse, and innocence, and sympilness: And as to that the Haly Scripture sais, that the clethingis of Jhesu Crist apperit ay to thame of quhite colour as snaw; and this coloure of quhite representis the Water, the quhilk efter the Aire is the maist noble element.

Ane othir colour is in Armoury that callit is Blak; the quhilk representis the Erde, and be it is signyfyit dolour, ffor it is ferrest fra lichtness and claritee that betakenis blythnes, and cummys nerest to myrknesse; and tharefore, quhen ony peple or folk will mak dule for ony of thair frendis dede, or in ony bataill tynt, or othir grete misauenture, men makis thair dule in that clething; ffor it is the lawest of degree of all the four elementis, and is signifyit be it humilitee. And for that cause, in takenyng of humilitee, the religiouse men ar cled in blak wede, commonly to schawe mekenes in hert, and put away all lust of vanitee, and vane glore warldly.

PRIMA REGULA BELLI CLAUSTRALIS.

HERE SCHAWIS THE DOCTOUR CERTANE THINGIS AND DOCUMENTIS TOUCHAND CLOSE BATAILL, THAT WE CALL BATAILL IN LISTIS.

And first, be cause that close bataill is rycht perilouse and mysty to be jugit be ignorant men, that ar nocht instruct in the lawis, myn advys is, that thare suld na Prince, na Lord, hald felde of bataille in Listis, bot gif he had gude wise counsale of wele vnderstandand men of lawe; that is for to say, of Doctouris in Canoun and Ciuile, to geve him gude counsale: ffor commounly the casis ar sa subtile to juge, that Seclere men for couatise and auarice of warldis wyn, gevis oft tyme counsale to Princis that soundis mare to the desyre of wynnyng of warldis gude, na it dois to resone or to rychtwise querele; and als thai wate quhat casis ar in the lawis condampnyt vtterly, and reprouit, and quhat casis ar tholit and permysit at the plesance of Princis; and wate alssua, quhat casis ar priuilegit in the law quhilk nocht; and the lawis sais, That Aduocatis ar procuratouris of mannis lignage. And ane othir resoun quhy I haue sett this reugle is, ffor commonly the Clerkis ar mare sad of counsale, and mare caulde of complexion, and mare temperit in thair curage, and ferrar can se in the ground of a mater na Secleris; ffor Seclaris ar hate of blude, and in ire, and oft tymes thai geve thair counsale and jugement again resoun, with the wrang outhir for fede or frendschip, luferent, or haterent, or for mede, or for ire, or breth, or othir singulare appetite, for honour or richess, or lordschip or reddoure or otheris. And erar ar inclynyt to mak were, na trety and concorde; and to ger bataill in barrieris be, na to sloke it, and appese it; ffor ire lettis the mannis mynde to juge and determe veritee.

SECUNDA REGULA BELLI CLAUSTRALIS.

HERE DECLARIS THE DOCTOUR ANE OTHIR REUGLE AND DOCTRYNE APON THE GOUERNAUNCE OF CLOSE BATAILL.

That nocht gaynstandand that be malice or hete, woodnes, ramage, or pride orguillouse, or be inclinacioun, auaricius appellacioun of bataill be maid, and the party ressauis the gage of bataill, the Prince suld be wise in his audience geving, and of gude tholemudenes, to suetely here the cause that the Appelloure chalangis the appelland of; and wele copy and vnderstand all the mater before, or he geve his consent, and gif the cause movis of dett or of fede, or of ony othir singular cause he suld call counsale, and inquere how and quhare, and in quhat place, and for quhat cause, and of quhat tyme, and all the circumstancis, and gif the Prince may be ony way get knawlage of other pruf or witnes, or othir pruf be instrument or obligacioun, or to draw out of the party be inquisicioun or confessioun, and othir maner of prufis. And gif the Prince may persaue be ony way that ony knaulage may be gottyn be ony way of the warld, the Prince suld nocht thole passe bataill. Or suppose na witnes war, bot anerly that the party allegit witnes, [gh]it suld he assigne day till produce thai prufis before the justice ordinare; ffor quhen pruf is offerit, or allegit, all wage of bataill is slokit, be all lawis of canon and of ciuile.

To the Thrid reugle and doctrine of battaill in Listis is this: That the Prince in na case suld juge bataill to be, bot quhare thare is na prufis allegit na producit, and that is law commoun and reasonnable custum; bot he sall suere, be his faith, that his cause can nocht be prufit in na way bot be his persoun.

he Ferde doctrine teching and reugle of bataill in barrieris is: That a Prince suld haue gude counsale to ger propone before him the maner of the appellacioun, and the cause and occasiouns that the Appellour allegis in his appellacioun, and gif him thinkis resonnable the cause of the appellacioun, he suld admytt thame to the bataill; and gif thai war nocht resonnable, sloke it out, and geue na consent tharetill, na tholaunce; ffor gif fulis, throu thair foly, be sa daft that thai wage bataill for lytill, evyn as to say, Quhethir growis better wynnis in Burgoyne or in Gascoyne? or, Quhethir is thare fairar ladyes in Florence or in Barsalongne? or, In quhat countree is thare best men of armes, in France or in Lombardy? And the ta-part cast gage of bataill on the tothir, apon thir grete weris of lawe; or to say, his hors runnys fastar na his; or, That his hors is better na his, or syk lyke thing; or, That he lusis his lady better na he dois; or, That he dancis or syngis better na he dois, or for syk maner of tromperys; a Prince suld nocht juge na thole bataill to be, bot he suld, before the peple, in presence of his counsall, punyse syk trompouris, that otheris tuke ensample thareby in tyme to cum, to gage bataill for sik fule causis.

The Fyft doctrine is: That for na wordis of hete, and sudane ire of chaude cole or of chaude mellencoly, na injuriouse langage, thare suld na Prince thole na consent gage of bataill in listis to pas; for wordis may be said for hete, or for brethe, or for gude wyne, or othir wayis in lichtnes, that sone efter he may repent: bot and the wordis be injurious and dishonourable, crimynouss or defamatouris, and he perseuere in his outrageous langage, and lykis nocht till amend; bot stand in his purpos efter that the ire salbe past, ellis the Prince suld nocht juge bataill to be: ffor gif he dois, he jugis again the Lawis writtin opynly.

The Sext doctrine is: That because thare is sum men sa hichty hautayn and orguillous and full of surquedry, that thai haue na traist, na fyaunce in God na his Sanctis, bot in thair awin propre pyth and vertu of corps and strenth of membris; na has na will; na thocht on God to mend thair mysdedis; na to tak counsale at gude men of lyf and deuocion; na to mak gude ordynaunce for thame self, suppose the Prince suld the bataill to be tholit to be done to the vtterest: And tharfore the King suld assigne certane day of bataill and houre to the Appelloure, and he suld ger schaw him the grete perile in the quhilk he puttis him in baith of body and of saule, and monyse him, and exhort him on Goddis behalf, that all before that euer he schape him for horse, harnais, na othir prouision for the bataill, that first he schape him to se for a gude Confessour, that be a gude wise clerke, wele letterit and wele instruct in the faith, and of gude counsale and conscience, that he may discharge his conscience to, and schrive him wele, and put his saule first in gude estate, and his gudein ordinance, as he wald mak his testament to ga to dede, and as wyse man aw to do: Quhilk gif he dois nocht, the King suld say him, "That sen he traistit nocht in Goddis help, he suld nocht traist that he war a gude Cristyn man, and that he suld haue the lesse fauour of him;" and than suld he ordane him a term within quhilk he suld put him in gude estate of the saule to Godwart, and syne spere, how thai had done at thair Confessoure, and sa suld he do to the tothir: And this is a takyn that a Prince is wyse, and lufis wele God, that begynnis at him to dispone all his gouernance and dedis.

* * * * *

[Fol. 81. b.]

HERE SPERIS THE DOCTOURE QUHAT THINGIS EFFERIS TILL ALL GUDE PRINCE TO DO

As now sen he hes sum part declarit quhat properteis suld be in ane Emperoure, now will he declare quhat properteis a gude King suld haue in him: that is the maist hye dignitie efter the Emperoure. And [gh]it will oure maisteris saye that the name of King is mare na the name of Emperoure be excellence; ffor oure Lord Jhesu Crist in this erde here callit him nocht Emperoure, bot tholit to be callit King of Kingis and Lord of Lordis, as our Haly Writt beris witness. And alssua he was callit a Kingis Sone: ffor he is callit in Haly Writt the Sone of David King; and that sais Clerkis that he is of Kingis be the grettar excellence of lynage. And [gh]it alssua Sanct Peter menyt to his teching, that the name of King was mare excellent na the name of Emperoure, quhen he said till his disciples, That thai suld be subgettis till all creature humayne for the honoure of God [gh]our King, and specially till all Kingis for the honoure of him, as to the hiest degree and maist excellent. And this approues the Pape Gelasius, &c.

* * * * *

[Fol. 83. b.]

And trewly I say, and he kepe wele thir termes, he is a worthy Prince, and worthy to be a King, and till haue superioritee and soueranitee, and victory of his fais. And tharefor the Doctour settis here certane poyntis of doctrine touchand a [gh]ong Prince, in Ryme, quhilkis spekis thus: A King that will be ane worthy werryoure, he sulde be wiss, faire, and curageous: And that he be Lord of his subjectis, asto the Quaile the Sperehauk; and that he be misericorde and rigorouss in justice, as case requeris; and that gif he will be wele fortunyt in armes, be ay first.

* * * * *

[Fol. 84. b.]

Item, a Prince or a King suld nocht oure lichtly trow all talis na sudayn tydingis; ffor mony learis oft tymes flechis lordis with false talis, and settis thame in wrang and euill purpose. And that is oure grete perile in princis and grete lordis, to geue sudane credence till ony mannis tale, quhill he war wele informyt of the suthfastnes: And he suld be wele and ryply avisit, or that he write to the Pape ony materis, or till ony strange Princis, for ony lycht mennis counsailis, or ony small wrechit mannis. And quhen he wrytis, his writtis suld be wele and statelyke deuisit, and dytit be wise Clerkis, and men of counsale, and expert in the lawis and purpose lyke, and syne be notable gude wrytaris as efferis; bathe to the ryaltee of him that sendis the writtis, and of him that thai wryttis ar send to; and suld wele auise for quham he wrytis, that thai be worthy persouns, and alssua for quhat thing he wrytis; that it be nocht a wrechit thing that he wrytis for; and als that his peticioun be bathe rychtwise and honourable; ffor quhen Princis prayis for vnworthy persouns, God is offendit and displesit thareat. And syne the Pape or Princis that he wryttis till, will hald him for ane vnwise Prince that the lettres send for sik a persone, and will nocht sa gladly grant him his asking in tyme to cum. And thus sall the renoun of a Prince pas oure all the Cristyndome, and geue him lofe and honour that excedis all warldis richess, throu the quhilk he sal be prisit and redoubtit bathe with fais and frendis, and haldin for wise Prince; and syne sall he be lufit of God, and wyn throu that the joy of Paradise.

And [gh]it mare, suld a King be temperit and messurit in his conuersacioun, and repair amang folk, in placis public, our oft tymes; ffor ony thing that Commouns seis oure oft thai prise all the lesse. And quhen it is seldyn sene it gevis folk in mare grete desyre to se it agayne ay mare and mare; and for this cause the grete Souldane of Babilone cummys bot thrise in the [gh]ere in publik audience furthwart, and than quhen he cummys furthwart, on thre festuale dayes, he cummys rydand with sik a state and solempnitee that all the peple desyris and presses the mare to se him, na he rade euery day, or euery wolk or moneth; bot gif it be quhen that he rydis in werefare, and than all his peple and cheualrye may se him.

And suppose I mycht [gh]it compile and gader togedir mony Vertues and properteis that suld be in a Prince, and als mony thingis of Mysgouernaunce that he suld eschew: Bot in gude faith the Doctour sais, that he was sa irkit of wryting, that he mycht nocht as now na mare tak on hand as to put in this Buke of Bataillis; bot and God geve him lyve dayes, he sais, in his conclusioun of his Buke, he sall compile a Trety of propereteis of Gude Condiciouns bathe of Temparale men and of men of Kirk, that sall be gude and prouffitable for all men, that on lukis bathe langand the gouernaunce of thair office and digniteis, as may be compylit be the foundement of Haly Writt, and efter the Lawis writtyn. Bot here he prayis to God mekely that he send grace and gude gouernaunce to the Prince that he has compilit this wrytt for, and maid this Buke till, that is to say King Philip[20] of Fraunce, and geue him grace sa to reule his realme, and his ryall magestee and estate, that God be payit of him, and bring him till his euerlestand joye of Paradise at his ending, and all his frendis and wele willaris. IN NOMINE PATRIS, ET FILII, ET SPIRITUS SANCTI. AMEN.

_Explicit Liber Bellorum, sed potius Dolorum, ut rescitat Doctor in pluribus, etc._

[Decoration]

No. II.

HERE BEFORE ENDIS THE BUKE OF BATAILLES, AND HERE EFTER BEGYNNYS

THE BUKE OF THE ORDERE OF KNYCHTHEDE.

[THIS PORTION OF THE MANUSCRIPT, FROM FOL. 85, TO FOL. 103, IS CONTAINED IN THE PRESENT VOLUME.]

[Decoration]

No. III.

[Fol. 103. b.]

HERE ENDIS THE BUKE OF THE ORDRE OF KNYCHTHEDE; AND BEGYNNIS THE BUKE CALLIT

THE BUKE OF THE GOUERNAUNCE OF PRINCIS, ETC.

HERE BEGYNNYS THE TABLE OF THE BUKE OF THE GOUERNAUNCE OF PRINCIS.

And first of the Prolog of the first fyndyng, and interpretacioun of the said Buke out of diuerse langagis, etc.

Item, Of the first Pistle fend fra Alexander till Arestotil to ask him counsale of the Gouernaunce of Perse new conquest; and of the form of the Epistle, and of his Ansuere.

Item, Of ane othir of thé Ansueris of Aristotle till Alexander; and the forme of the Epistle send fra Aristotle of his opynion.

The First chapiter is, How thare is four maneris of Kingis. 1
How auarice and fule largess suld be eschewit in a King. 2
How Princis and Kingis suld sett them for gude renoun here. 3
How thai suld eschew all outrageous carnall lustis and appetitis. 4
Quhat kynde of sapience efferis to Kingis, Princis, and grete Lordis. 5
Quhatkyn habyt anournement and clething thai suld haue. 6
How Kingis and Princis suld punyse mysdoaris, and honour gude men. 7
How thai suld haue in thame justice and equitee with merci. 8
Quhatkyn plesance, deduytis, and recreaciouns Princis suld tak. 9
How punycioun suld be maid efter the case and state of persons. 10
How Princis may be lyknyt to the dew of the hevyn. 11
How Kingis and Princis are of the samyn nature with symple men. 12
How thai suld delyte thame in bukis of stories of Vertues and Vicis,
and of othir honourable dedis of alde Ancestry, and of wisedome. 13
How thai sulde kepe gude faith and lautee till all Mankynde euer. 14
How Princis suld found scolis and studyes of sciences in thair
contreis. 15
How thai suld nocht gouerne thame be women, na trow thair counsale. 16
How thai suld nocht traist anerly in a medicine, but ma. 17
How Princes suld gouerne thame be a wyse Clerk, expert in astronomy. 18
Off the science of astronomy, and of the divisioun of it. 19
How Princis suld atoure all thing tak kepe to thair hele. 20
How and in quhat maner thai suld gouerne thair hele keping. 21
Here declaris the Philosophour certane documentis of medicyne. 22
Here declaris the Philosophour certane secrete documentis of medicyne. 23
Here declaris he the four rathis of the [gh]ere, and first of Ver. 24
And first of the kynde of the sesoun of Somer. 25
And syne of the third sesoun that is callit Hervist. 26
And syne of the nature of the Wynter. 27
Quhat thingis fattis or lenys men maist. 28
Here declaris the Philosophour ane othir poynt of medicyne. 29
Quhat kyndis of metis ar best for man. 30
Off syndry kyndis of wateris, and thair naturis. 31
Off syndry kyndis of wynis, and thair naturis. 32
Off bathis and stuphis [stoves], and thair gouernaunce and proffittis. 33
Quhat justice efferis till a Prince or a King. 34
How a Prince or a King suld ken himself. 35
How Kingis and Princis suld gouerne be grete counsale. 36
How the Man is maid of the four elementis. 37
How Princis suld haue discrete Secretaris. 38
How thai suld have discrete and traist messageris. 39
How the Prince and the Peple are comperit till a gardyn. 40

EXPLICIT TABULA DE REGIMINE PRINCIPUM.

HERE BEGYNNIS THE BUKE CALLIT THE BUKE OF THE GOUERNANCE OF PRINCIS, THAT IS CALLIT THE SECRETE OF SECRETIS, MAID BE ARISTOTYLL TILL ALEXANDER THE GRAND: AND FIRST THE PROLOUG AS IT IS CONTENYT IN THE FRANCH BUKE.

PROLOGUS.

Here declaris the Autour of this Buke that a clerk, callit Fair Patrix, wyse in all langagis fand in Grece, kepit within a temple, callit the Temple of the Sonne, (the quhilk the noble philosophour Esculapius had gert mak,) this Buke of the Secretis of Aristotle in language of Grew; the quhilk he translatit out of Grew in the langage of Caldee, the quhilk was quhilom the langage of grete Babyloyne, and now is the langage of grete Inde; and syne, at request of the King of Araby, he translatit it off the langage of Caldee in his langage of Arrabyk. And syne, efter that mony a [gh]ere, ane othir grete clerk, callit Philippus, translatit it out of Arabyk in lang Latyne, and send it till ane reuerend Fader in Crist, and wyse prelate, noble and honourable Sir Guy de Valance, Bischop of Tryploun: And as beris witness be thair alde ancien stories, the worthy and noble Philosophouris in thay tymes, that als lang as Alexander le Grant had with him Aristotil the wyse clerk, he passit throuch and vencust all realmes, and all his inymyes, throu the mekle prudence and wisedome of that noble Philosophour and throu his counsale. And quhen he mycht no mare trauaile with him, he send him ay betuene Lettres and Epistlis, how he suld gouerne him in all his dedis and grete materis. And at the last, quhen he saw he mycht nocht for elde langsumely be nature left, he compilit this Buke to be a reugle of Gouernaunce till him euer mare quhill he lyvit, and send it till him with grete regrate and lamentacioun, that he mycht no mare be with him, sa mekle he lufit him, for cause he was his Maister and his techour euer fra his begynnyng of barnehede till that tyme, and with him in his conquestis. And syne was this ilke Buke translatit out of Latine in the langage of Romaine, nocht all hallely bot alsmekle as thame thocht nedefull and spedefull to the Gouernance of Princis. And tharfore the noble Philosophour said in his counsale geving till Alexander, that it was nocht spedefull that this Buke war till all men publist, bot anerly to the secrete counsale of Princis, and of grete Lordis, and nocht to Commouns; and to rede it oft tymes before thame, to tak, as myrour schawis the faultis and the suthfastnes, ensample, and doctrine of gude lyfing, and formable as efferis to thair honour and prouffit, and of thair subjectis. For it is nocht spedefull that popularis wit the secrete of Princis, na Lordis gouernance, na the reuglis of thair Ordre; and thairfor is the Buke callit THE SECRETE OF SECRETIS OF ARISTOTIL, ordanyt for document and teching of Gouernance of Princis.

HERE DECLARIS HE HOW ARISTOTLE RESSAUIT A PISTLE SENT FRA ALEXANDER
till him in his grete age, to ask counsale, quhen he had conquest
Perse, Quhethir he suld destroy and sla all the folk of that land, and
peple it with others? because that thay war perilouse to gouerne, and
subtile, and full of mychti maliciouse engyne of conquest, for the
quhilk he dred thair subtile malice.

FORMA EPISTOLE ALEXANDRI REGIS MAGNI AD ARISTOTILEM.

Till ane maist noble and worthy Lord of Justice, I signify to thy prudence, that I haue foundyn in the land of Perse a kynde of folk rycht haboundand in richess, and of lytill vnderstanding, settand thair study to mak conquestis of realmes, and desyrand till haue lordschip atour othir men; ffor the quhilk cause, that we can nocht fynd to be seker of thame, we haue tane to purpose to put thame all to dede; bot bydand to haue thy counsale thareto, be wrytt in lettres; the quhilk counsale we will kepe and fulfill at the vtterast.

HERE FOLLOWIS THE ANSUERE OF ARISTOTIL TILL ALEXANDER IN EPISTIL.