diff --git "a/C013/Y01296.json" "b/C013/Y01296.json" new file mode 100644--- /dev/null +++ "b/C013/Y01296.json" @@ -0,0 +1,4 @@ +[ +{"source_document": "", "creation_year": 1296, "culture": " English\n", "content": "Produced by Delphine Lettau, Keith Edkins and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\nTranscriber's Note: In this text [gh] represents the Middle English letter\n\"yogh\", similar to the numeral 3.\nThe Buke\nOf the\nOrder of Knighthood,\nTranslated from the French,\nBy\nSir Gilbert Hay, Knight.\nFrom the Manuscript in the\nLibrary at Abbotsford.\n[Decoration]\nEdinburgh: M.DCCC.XLVII.\nTO THE\nPRESIDENT AND MEMBERS\nOF\nTHE ABBOTSFORD CLUB,\nTHIS SPECIMEN\nOF THE\nEARLY LITERATURE OF SCOTLAND,\nNOW FIRST PRINTED,\nIS DEDICATED AND PRESENTED\nBY THEIR OBEDIENT SERVANT,\nBERIAH BOTFIELD.\nNORTON HALL, JANUARY 1,\nThe Abbotsford Club.\nJANUARY, M.DCCC.XLVII.\n RIGHT HON. JOHN HOPE, LORD JUSTICE-CLERK.\n RIGHT HON. THE EARL OF ABERDEEN.\n ADAM ANDERSON, ESQ.\n DAVID BALFOUR, ESQ.\n 5 CHARLES BAXTER, ESQ.\n ROBERT BELL, ESQ.\n ROBERT BLACKWOOD, ESQ.\n BINDON BLOOD, ESQ.\n BERIAH BOTFIELD, ESQ.\n 10 JAMES BURN, ESQ.\n HON. HENRY COCKBURN, LORD COCKBURN.\n JOHN PAYNE COLLIER, ESQ.\n THOMAS CONSTABLE, ESQ.\n JAMES CROSSLEY, ESQ.\n 15 JAMES DENNISTOUN, ESQ.\n JOHN DUNN, ESQ.\n JOSEPH WALTER KING EYTON, ESQ.\n HON. JOHN HAY FORBES, LORD MEDWYN.\n JOHN BLACK GRACIE, ESQ.\n 20 HON. JAMES IVORY, LORD IVORY.\n HON. FRANCIS JEFFREY, LORD JEFFREY.\n JAMES KINNEAR, ESQ.\n GEORGE RITCHIE KINLOCH, ESQ.\n DAVID LAING, ESQ.\n 25 HENRY LIDDELL, ESQ.\n JAMES LUCAS, ESQ.\n JOHN WHITEFOORD MACKENZIE, ESQ.\n ALEXANDER MACONOCHIE, ESQ.\n JAMES MACKNIGHT, ESQ., _Treasurer_.\n 30 JAMES MAIDMENT, ESQ.\n WILLIAM HENRY MILLER, ESQ.\n THEODORE MARTIN, ESQ., _Secretary_.\n REV. JAMES MORTON, B.D.\n ROBERT NASMYTH, ESQ.\n 35 ROBERT PITCAIRN, ESQ.\n RIGHT HON. THE EARL OF POWIS.\n JOHN ROBERTSON, ESQ.\n RIGHT HON. ANDREW RUTHERFURD, LORD ADVOCATE.\n ERSKINE DOUGLAS SANDFORD, ESQ.\n 40 JOHN SMITH, ESQ. L.L.D.\n WILLIAM B. D. D. TURNBULL, ESQ.\n EDWARD VERNON UTTERSON, ESQ.\n PATRICK WARNER, ESQ.\n RIGHT HON. SIR GEORGE WARRENDER, BART.\n[Decoration]\nPREFACE.\nThe Literature of Scotland, during the Fifteenth Century, is entitled to a\nmuch greater share of attention than it has hitherto received; more\nespecially, as it is a period in which the contemporary Literature of\nEngland is comparatively so devoid of interest. Among the persons who then\nflourished, and to whom but a scanty share of justice has been awarded, we\nmay reckon Sir GILBERT HAY, KNIGHT. Dunbar the Scotish Poet,[1] who adorned\nthe reign of James the Fourth, in his \"Lament for the Death of the Makars\"\nor Poets, includes the name of Hay; so likewise does Sir David Lyndesay, in\nthe reign of James the Fifth; but no other writer seems to have been aware\nthat such an author had ever existed, until we reach the year 1722, when\nthere appeared the Third Volume of \"The Lives and Characters of the most\nEminent Writers of the Scots Nation, &c. By GEORGE MACKENZIE, M. D.\"[2]\nThis volume, the last which the author lived to publish,[3] commences with\n\"The Life of SIR GILBERT HAY, Chamberlain to Charles VI. King of France.\"\nIt extends to eight folio pages, and furnishes a suitable specimen of\nMackenzie's mode of constructing biography. It commences with the following\nparagraphs:--\n \"The HAYES are said to have their first rise from a very noble and\n heroick action, about the year of our Lord 980, in the reign of Kenneth\n III., as we have shown in the Life of that Prince, in the second volume\n of this Work, pag. 60. But whatever truth be in this, it is certain\n that this is one of the most noble and ancient Families in Scotland,\n and that ever since the reign of King Robert Bruce, they have been Lord\n High Constables of Scotland: That Prince, for the faithful service and\n loyalty of Robert Lord Hay, declar'd them heritable Constables of\n Scotland, about the year 1310.\n \"From this noble and Ancient Family our author was descended, of whom I\n have no other account to give, but that he was born in the North of\n Scotland, brought up at the University of Aberdeen, where, after he had\n finished the course of his studies in Philosophy, he commenced Master\n of Arts, went over to France, where he studied the Laws, and was\n Batchelor of the Canon Law, and for his great merit, obtained the\n honour of Knighthood, and was made Chamberlain to Charles VI. King of\n France; upon whose death he returned to Scotland, and was in great\n favour and esteem with William Earl of Orkney, and Lord High Chancellor\n of Scotland, at whose desire he translated, from the French into Scots,\n Dr Bonnet's Book of Battles in the Year of our Lord 1456.\n \"As for our Author, 'tis probable that he died towards the latter end\n of the 14th century; and from his performance it appears that he was\n well seen in the Civil, Canon, and Military Laws; and had he not been a\n person of singular merit and worth, he had not raised himself to the\n dignities that he attain'd to.\"\nThese paragraphs contain the whole biographical portion of the \"Life,\"\ncontained in his eight folio pages,--the Author's practice being that of\nintroducing some extraneous matter suggested by, but not connected with the\nsubject of the biography. But in the passages quoted the Author's usual\ncarelessness or ignorance is very apparent. His statements of matters of\nfact, indeed, are never to be relied upon, being seldom confirmed, and\noften contradicted by better authorities, and instead of a work of National\nimportance, deserving the liberal patronage it received, it is altogether\nworthless. Thus Mackenzie might have known, that if Hay was \"brought up,\"\nand \"commenced Master of Arts,\" at a University in Scotland, it could not\nhave been at Aberdeen, which was not founded until the year 1494; and that\nif Hay was Chamberlain to a King of France, it could not have been Charles\nthe Sixth, whose reign extended from the year 1380 to 1422. The concluding\nnotice of the supposed time of Hay's death, \"towards the latter end of the\n14th century,\" is obviously a clerical error for the 15th century. Instead,\nhowever, of favouring the reader with an abridged history of the Kings of\nFrance, or some other discursive topic, Dr Mackenzie has in this instance\ndeviated from his ordinary practice, and given a careful and detailed\nanalysis of a Manuscript volume in his own possession, containing three\nworks translated from the French by Sir Gilbert Hay; and this may be\ninstanced as one of the few actual contributions to the Literary History of\nScotland, contained in his three folio volumes. It may here be quoted,\nomitting a somewhat confused and inaccurate account of the original author\nHonor\u00e8 Bonnor or Bonnet, Prior of Sallon.\n \"The first Book (he says,) contains 10 Chapters, wherein the Author\n gives the definition of War, according to the Doctors of Civil and\n Canon Law, and shows that it had its first rise in Heaven betwixt God\n and his rebellious Angels; then he treats of the bypast persecutions of\n the Church by way of commentary upon S. John's Vision of the five\n Angels in the Revelation, and speaking of the fourth Angel, he\n acknowledges, That there was a woman that was chosen Pope and that she\n was an English woman: And after Leon, says our translator, \"was chosen\n a woman Pape, not wittand that she was a woman, the quhilk was of\n England born.\"\n \"The second Book contains 18 Chapters, wherein he treats of the\n destruction of the Four great Empires of the World: The Babylonian\n begun in the east, in the time of Abraham; the Carthaginian begun in\n the time of the Judges; the Macedonian begun in the time of the\n Maccabees; and that of the Roman begun in the time of Achan King of\n Judea: But he more particularly insists upon the Roman Empire, and\n shews when the city of Rome was first founded, when they begun their\n Government by Kings, Senators, Consuls, and Emperors, and of their most\n memorable or remarkable actions, of the actions of Alexander the Great,\n and the destruction of the Carthaginian Empire; and concludes with an\n account of the first rise of government or jurisdiction amongst men,\n and who were the first Governors or Judges.\n \"The third Book contains 10 Chapters, wherein he treats of the\n lawfulness of making of War, and if it be possible for mankind to live\n without it; how men know when they are justly compell'd to make war;\n what the marks of true valour and cowardice are; what punishment is due\n to those that leave the army, without asking permission of their\n commanders, or fight the enemy, without the orders of their commanders.\n \"The fourth Book contains 155 Chapters, wherein he treats of the lawful\n Grounds of War, especially amongst Christians against the Turks, and\n all Infidels; whether the Emperor can lawfully declare War against the\n Pope and the Church, and whether the Pope may make War against him;\n concerning the Duties of Knights, and for what reasons they ought to be\n punished; concerning the Duties of Generals, and if, when they are\n taken in battle, they ought to lose their lives or not; whether\n strength or force be a moral, cardinal, or natural virtue; whether\n Prisoners that are taken in War belong to those that take them, or to\n the Princes to whom the armies in which they are taken belongs; whether\n Vassals should serve in the army upon their own or their Prince's\n expences; if a Baron be obliged to serve his King but only in his own\n wars; whether two Barons having war against one another, their men are\n obliged to assist either of them till they receive orders from their\n King and respective Lords; whether we are bound to defend our\n neighbours with arms and men when invaded by others, and what the\n persons are that are obliged to defend one another, and particularly\n how the vassal is obliged to defend his Lord, the son his father, by\n the law of Justice; whether he is more bound to defend his father or\n natural Prince; whether a Clergyman is bound most to assist his father\n or his Bishop, when a war is declared betwixt them; whether men may\n make a defensive war for their temporal goods lawfully conquish'd;\n whether Priests and Clerks may defend their goods by force of arms;\n whether arms lent and lost in the field of battle ought to be restored;\n whether arms and horses hired and lost in battle ought to be restored;\n whether a Knight being robbed in his King's service, he or his King\n ought to pursue the robbers; whether a man that goes to the wars\n uncharg'd ought to take wages; whether a Knight serving a King\n uncharg'd, may lawfully ask wages of him; whether, when the King of\n Spain sends assistance to the King of France, he ought to ask wages of\n him; whether a man that goes to the wars out of vain glory, ought to\n ask wages by the law of Arms; whether a Captain that is robbed obeying\n his Lord's commands, his Lord ought to restore him his goods or not;\n whether a man going to the wars for covetousness and robbery, ought to\n demand wages; whether a Priest or Clergyman may lawfully go to the war\n or not, concerning the time that men ought to be paid their wages that\n go to the wars; whether a Warriour that obtains leave to divert and\n recreat himself for some time, should receive wages for that time;\n whether a Knight that has taken wages of a King for a year's service,\n and after three months goes to the service of another Prince, ought to\n receive wages for the time that he has served; whether a Soldier that\n has been paid by a Prince for a year's service, may substitute another\n in his place; whether a Captain may send any of his men away, after he\n has mustered them in the fields before his Prince; whether a Soldier\n falling sick in the wars may lawfully ask his wages for all the time\n that he had been sick; how the goods or spoil that is gained by the\n army ought to be parted amongst the Soldiers; whether a man may\n lawfully keep what he takes from a robber that was designed to rob him\n on the highway; of the lawfulness of the war that is made betwixt two\n cities that hold of no Sovereign; whether a man may kill a prisoner\n that delivers himself voluntarly; whether by the Law of Arms, a man may\n take a ransom of gold or money from his prisoner; whether in a war\n betwixt England and France, the French may lawfully seize upon the\n goods of the English husbandmen, and detain their persons prisoners;\n whether one King may overcome another King lawfully by craft and\n subtilty; whether it be lawful to fight upon a holyday; whether, when\n one man wrongs another, he may lawfully recover his own by war or\n force, before he pursues him legally; whether a Knight that dies in\n battle, in his Prince's service, is sure of his salvation; whether the\n righteous or sinners are the most powerful in battle; why there are so\n many wars in the world; whether one that is taken prisoner, and sworn\n to keep prison, may lawfully break it, and make his escape, if he finds\n occasion; whether one that is taken prisoner, and put in a close dark\n room, and makes his escape, may be said to break prison? Whether a man\n that's promised safe conduct from one place to another, but has\n neglected to capitulate for his safe return, may be lawfully detained\n prisoner? Whether a man that has safe conduct promised to him and his\n attendants, can bring alongst with him a greater man than he himself\n is? If a man be taken prisoner upon another's safe conduct, whether he\n that had the safe conduct be obliged to relieve him upon his own\n charges? If a man having liberty to go out of prison, on condition that\n he should return upon such a day, re-enters again into the prison,\n fails in the day, how he should be punished? Whether it be lawful for\n one Prince to refuse another, with whom he is at peace, passage thorow\n his country? Whether Churchmen should pay taxes, tributes, and\n impositions to Secular Kings and Princes? If the Church should make war\n against the Jews? If a man may defend his wife by force of arms? If a\n brother may defend his brother by force of arms? When a Baron is a\n vassal to two Lords of different countries, that have both of them war,\n whom of them he ought to serve? When a Baron is a vassal to two Lords\n that make war upon one another, whom of them he ought to obey? When a\n man is a burgess in two cities that make war against one another, which\n of them he ought to obey? Whether a man that is in bondage or in\n slavery be obliged to go to the wars with his lord and master? Whether\n a man may be compelled to go to the wars? If one man fairly wounds\n another, and he wounds him again, whether he ought to be punished for\n the same? If a bondman or slave kills another by his master's command,\n whether he ought to be punished for the same? Whether a bondman or\n slave may defend himself against his lord and master that designs to\n kill him? Whether a Monk may defend himself against his Abbot who\n designs to kill him? Whether the son may lawfully defend himself\n against the father who designs to kill him? Whether a man may lawfully\n defend himself against his judge? Whether a man, being banished the\n realm, and returning again without permission, when people set upon him\n to take him, if he ought to defend himself? Whether a Priest that is\n assaulted carrying the Lord's Body (or the Sacrament) alongst with him,\n ought to lay it down and defend himself? If a man that is innocent\n ought to be punished by way of reprisal for the guilty? And how Princes\n ought to behave themselves in the cases of reprisals? How reprisals\n should be made against a city that owes allegiance to no Sovereign? If\n all lords or masters may make reprisals? How and for what reason it may\n be said that the King of France is no ways subject to the Emperor?\n Whether the King of England be in any manner of way subject to the\n Empire? Whether reprisals can be granted to a Burgess that's living at\n Paris, and robbed in his return to Paris, for recovering the money or\n goods that he has been deprived of in another Prince's dominions?\n Whether an English student at the University of Paris may be detained\n prisoner when a war is declared betwixt the two Nations? Whether a\n servant should enjoy the privileges that his master has? Whether an\n Englishman coming to Paris to visit his son, student at that\n University, in time of war, may be detain'd prisoner? Whether an\n Englishman coming to visit his brother at the University may be\n detained prisoner? Whether a student may be imprisoned by way of\n reprisal? Whether a mad man may be detained and ransomed in the wars?\n Whether a mad man returning to his senses may be detained prisoner?\n Whether by the law of arms an old man may be detained prisoner? Whether\n by the law of arms a child may be taken and detained prisoner? Whether\n by the law of arms a blind man may be detained prisoner? Whether an\n Ambassador coming to visit a King may lead any of his enemies thorow\n his country? Whether a Bishop may be taken and detained prisoner?\n Whether any Churchman may be taken by way of reprisal? Whether pilgrims\n may be made prisoners by the law of arms? What things in time of war\n have safe conduct, without liberty asked at the Prince? Whether, in\n time of war, the ass and the ox is free? Whether the husbandman's\n servant enjoys, by the law of arms, the same privilege with himself?\n Whether, in time of war, it be lawful to build castles and walled\n towns? How they ought to be punished that breaks the safe conduct or\n assurance of a Prince? Whether a great Lord, or any in a meaner\n dignity, ought to trust in a safe conduct? Whether a Christian King may\n lawfully give a safe conduct to a Saracen King or any other Infidel\n Prince? Whether, if two Lords make peace, and the one breaks it, the\n other ought to break it likewise? Whether it be better to fight\n fasting, or before meat or after meat? Whether battle ought to be set\n before ladies? And if Queen Jonat of Naples had right in her war\n against Lewis King of Sicily?\n \"Then he proves that duelling is against all manner of laws; yet he\n gives seventeen different cases, wherein by the laws of Lombardy 'tis\n lawful. Then he treats of those who fight for their principles in\n duels, and how far that is lawful: Then of the form and oath that is\n taken by those that fight in lists or combats; Whether a man that is\n superannuate may substitute another to fight for him in battle? If any\n of the company breaks his sword, if another should be given unto him?\n If the Lord or Judge cannot discern on the first day who has the\n advantage in the field; if he be obliged to return on the second day,\n and enter the lists as before, which of the parties ought to begin the\n fight? If he that is overcome ought to pay the other the damages, tho'\n the King should pardon them? If a man is overcome in duelling, if he\n may be afterwards accused in law? Whether, if the company pleases, they\n may fight in plain field, without barriers? How they should be punished\n that owns their crime, and is openly overcome? Whether, when one Knight\n chalenges another, he may be allowed to repent and recall his chalenge?\n \"Then our Author treats of arms and banners in general and\n particularly, and proceeds to the answering of the following Questions:\n If a man at his own pleasure may make choice of another man's coat of\n arms? If a German finds a Frenchman in the field bearing the same coat\n of arms with him, if he ought to appeal him to a combat? How they ought\n to be punished that assume the arms of others?\n \"Then he treats of all the different colours us'd in Herauldry, and of\n all the different rules and conditions that are to be observed in\n fighting of duels: And concludes with the duties incumbent upon\n Emperors, Kings, and Princes; which he ends with these words:\n \"EXPLICIT LIBER BELLORUM, SED POTIUS DOLORUM, UT RECITAT DOCTOR IN\n PLURIBUS.\n \"Next to this follows our Author's translation of Dr Bonet's Book of\n Chevalry or Knighthood, which contains eight Chapters: In the first\n Chapter he tells us, how that a Batchelor, Squire of Honour, travelling\n to the Coronation of a great Prince, with an intention to take upon him\n the Order of Knighthood, he went astray in a wilderness, where he\n happened to light upon a hermitage, in which lived an old and venerable\n Knight, that had forsaken the world for the love of God; and how this\n old Knight taught the Squire all the points of honour, and all that\n belonged to the duty of a Knight, which is the subject matter of all\n the following Chapters; where in the second Chapter, he, the old Knight\n shows, how he ought to receive that high Order, and how he ought first\n to be instructed in every thing that belongs to it. The third contains\n all the duties of a Knight. The fourth contains their form of\n examination, and how he ought to be examined before he receives the\n Order. The fifth contains directions for him at the receiving of the\n Order, and the form of giving it. In the sixth is explained the\n signification of the Arms of Knighthood. In the seventh he shows the\n many advantages that Knights have above others by this honourable\n Order; and the last shows the great respect that ought to be shown to\n all that Order,--ending with these words,\n \"EXPLICIT L'ORDRE DE CHEVALRIE.\n \"After this follows our Author's translation of Dr Bonet's Book of\n Government of Princes, which is a translation of Aristotle's Politics,\n and contains 40 Chapters, with a Prologue, shewing into how many\n languages it had been translated, and how it was first found in the\n Temple of the Sun, built by Esculapius. Then follows a translation of\n King Alexander the Great's letter to Aristotle, after his conquest of\n Persia, with Aristotle's answer, and two other letters of King\n Alexander's and Aristotle's.\"\nThe Manuscript, of which the preceding was an analysis, is not mentioned in\nany more recent work, and as it could not be traced in any public\nrepository, it was considered to be irrecoverably lost. But in the\n\"Catalogue of the Library at Abbotsford,\" printed in 1838, at page 232,\nthere occurs the following title:--\n\"_Here begynnys the buke call't the Buke of the Law of Armys, the quhilk\nwas compilit be a notable man, Doctour in Decrees, callit Bennet, prioure\nof Sallan, &c._ MS. _fol._\"\nThis title attracted the notice of MR LAING, Secretary of the Bannatyne\nClub, who conjectured it might prove to be a copy of the work described by\nMackenzie. To ascertain this point, he made an application for the use of\nthe volume, through ISAAC BAYLEY, Esq.; which being courteously granted, it\nwas no difficult matter to perceive that this was the identical Manuscript\nwhich Dr George Mackenzie had possessed. As the volume itself furnishes no\nindication on this head, we can only conjecture that it may have fallen\ninto Sir Walter Scott's hands, either by purchase at a sale, or as a\npresent from some of his friends. But we may conclude, that had Sir Walter\nbeen aware of the peculiar interest and curiosity of the volume, he would\nhave pointed it out, and some use of it have been made during the latter\nperiod of his life.\nThe Manuscript in question is a large folio of 132 leaves,[4] on lombard\npaper, written in a very distinct hand, about the end of the 15th century.\nIt is in the original wooden boards, in perfect preservation, and contains,\nrepeated in different parts of the volume, autograph signatures of \"W.\nSanclair of Roislin,\" \"Oliver Sinclar of Rosling, knycht,\" and \"W. Sanclair\nof Roislin, knecht.\"\nIt consists of three distinct works:--\n I. THE BUKE OF BATAILLES.\n II. THE BUKE OF THE ORDER OF KNYGHTHEDE.\n III. THE BUKE OF THE GOVERNANCE OF PRINCES.\nTo have published the entire volume was considered to be altogether\ninexpedient, on account of its great extent. Yet not wishing it to remain\nin comparative obscurity, I readily acceded to Mr Laing's suggestion, in\nselecting the second of these Works, which forms a distinct treatise by\nitself, as my contribution to the objects of the ABBOTSFORD CLUB; at the\nsame time subjoining in the Appendix such Specimens of the two other Works\nas should satisfy all reasonable curiosity. In this way, I hope that\nwhatever is really valuable or interesting in the MS. has been put into an\naccessible shape, in order to exhibit and preserve from casual destruction\nONE OF THE EARLIEST EXISTING SPECIMENS of Scotish prose composition.\nA brief account of the Originals may here be given, before endeavouring to\nthrow some light on the life and character of the Translator.\nI. THE BUKE OF BATAILLES.\nThis well known and popular work forms the first and largest portion of the\nAbbotsford Manuscript. No English version of it is known. In the Appendix\nwill be found the Prologue, the Table of the Chapters in the different\nBooks, and some other Extracts, which may be compared with the\ncorresponding passages, here copied from one of the later editions of the\noriginal Work, which bears the following title:--\n\"Larbre de Batailles.\n \"Sensuyt larbre des batailles qui traicte de plusieurs choses comme de\n leglise. Et aussi des faictz de la guerre. Et aussi comment on si doyt\n gouuerner. Imprime nouuellement a Lyon. (Design cut in wood.) \u00b6 On les\n vend a Lyon au pres de nostre dame de confort cheulz Oliuier\n Arnoullet.\" 4to. black letter, Sign. A. to M. six, in eights.\n \u00b6 CY COMMENCE LE PROLOGUE DU LIURE INTITULE LARBRE DES BATAILLES FAICT\n ET COMPOSE PAR VNG VENERABLE ET RELIGIEUSE PERSONNE MAISTRE HONNORE\n BONHOR, PRIEUR DE SALON, ET DOCTEUR EN DECRET.\nA LA saincte couronne de France en laquelle auiourdhuy par lordonnance de\nDieu regne Charles cinquesme de ce nom tres bien ayme et par tout le monde\nredoubte soit donne loz, gloire, et victoire sur toutes seigneuries\nterriennes. Tres hault Prince, ie suis nomme par mon droict nom HONNORE\nBONHOR Prieur de Salon, indigne docteur en decret, souuenteffoys ay eu en\nvoulente de faire et compiller, selon mon debile entendement, ce petit\nliure a lhonneur de Dieu premierement de sa benoiste Mere, et de vostre\nhaulte seigneurie Sire. Et les raisons qui mont esmeu et incite a ce faire\nsont assez bonnes, selon mon aduis.\nPremierement, lestat de Saincte Eglise est en telle tribulation et\nperplexite que si Dieu ny mect remede et vostre Seigneurie, laquelle est\nacoustumee de acheuer et mettre affin les chieres aduantures de la foy\nCrestienne, ie ny voy voye ne chemin comme y puisse estre mise bonne ne\nbriefue accordance.\nLa Deuziesme raison si est, que voyez toute Chrestiente si greuee de\nguerres, haynes, larrecins et discentions, que a grant peine peut on nommer\nvng petit pays soit une conte ou duche qui bien soyt en paix.\nLa Tierce raison si est, que la terre de Prouuence dont ie suis ne et\nnourry est de present tellement atournee par le changement de noble\nseigneurie et pour les diversitez doppinions qui sont entre les nobles et\nle communes que a grant paine pourroit homme tant fust saige racompter les\nmaulx que les gens du pays pour ce debat seuffrent.\nLa Quarte raison est, que ie considere plusieurs choses dictes de grans\nclerez modernees que bien pensent entendre les Prophecies anciennes parlans\ndes maulx presens et dient que vng de la haulte lignee de France doit estre\ncelluy par qui les remdes seront donnez au siecle trauailant, et mis en\ngrande pestitance pour lesquelles raisons me suis efforce de faire aulcune\nchose nouuelle affin que vostre ieunesse soit informee de plusieurs\nentendemens de la saincte escripture et aussi affin que vostre personne\nsoit plus adonnee de faire secours a la saincte foy de Iesu Crist et faire\nque les Prophecies qui sentendent de vostre digne personne et escriptures\nsoyent verifiez par voz bonne oeuures si vous supplie mon tres hault\nSeigneur que rien que ie die en ce liure ne vueillez mespriser car ce que\niay mis en luy prent son fondement sus le droit canon et civil et sus\nnaturelle philosophie, qui nest aultre chose que raison de nature et aura\nnom cestuy liure LARBRE DES BATAILLES pour fournir lequel liure me fault\ntrouuer matiere condecente a ce faire, si mest venu en ymaginacion faire\nvng Arbre de Dueill, au dessus duquel pourrez veoir les regnes de Saincte\nEglise en grandes et merueilleuses tribulations. Apres pourrez veoir la\ngrande discention qui est auiourdhuy entre les Roys et Princes Crestiens.\nPareillement pourrez veoir le grande discencion et murmure qui est entre\nles Nobles et les Communes. Et deuiseray mon Liure en quatre parties\nprincipalles ainsi comme a plain est cy apres declaire dont en la premiere\npartie sera faicte mention des tribulations de l'eglise jadis passees\ndevant l'advenement de Jesu Christ nostre Sauveur. En la seconde partie\nsera traicte de la destruction des quatre grans royaulmes jadis. En la\ntierce partie sera traicte des batailles en general. En la quarte partie\nsera dit du battailles en special.\n\u00b6 QUELLES CHOSES APPARTIENNENT ESTRE FAICTES A TOUS BONS ROYS ET PRINCES.\nCHAPITRE CLXXVI.\nOn disons aulcune chose des Roys pource que apres Lempereux ilz sont les\nplus honnorez sur tous les aultres Princes. Et encores ce nom cy de Roy\nselon la Saincte Escripture sembleroit estre de plus grande excellence que\nle nom de Lempereur, car nostre Seigneur se nomme et appelle en plusieurs\nlieux et endroitz de la saincte Escripture Roy des Roys et Seigneur de\nSeigneurs.\nItem, le benoist filz de Dieu en aulcuns lieux de la Saincte Escripture est\nappele filz du Roy Dauid par humanite. Et ainsi par excellence de ce nom de\nRoy appellons nous de lignage royal. Et en oultre selon la doctrine et\nenseignement de Monseigneur, Sainct Paul Apostre qui preschoit au peuple en\nleur admonestant que pour lhonneur et reuerence de Dieu ilz fussent soubmys\na toute creature humaine et en especial au Roy comme au plus noble et\nexcellent de tous les aultres mesmement en approuuant la dignite de ce nom\nde Roy.\nEt pour dire aulcun bon notable auquel ieunes Roys puissent prendre\nplaisir. Roy qui veult estre bon guerroyer sur saige fier et couraigeux, et\nde se gens il soit seigneur, comme de quaille espreuier, et soit misericors\net rigoureux quant est besoing, et que au besoing soit le premier se darmes\nveult estre eureux. Pour retourner a nostre propos, &c.\nMOULT daultres belles et notables choses appartenans a tous bons Roys et\nPrinces pourroye encores dire et assez trouuer. Mais pour le present ie ne\npense plus riens a escripre en ce liure, car ien suis tout lasse.\nToutesfoys le temps viendra se Dieu me donne espace de viure que ie\nescripray aulcunes choses sur les contenances de toutes personnes soyent\necclesiasticques ou seculiers, hommes ou femmes ce qui leur est necessaire\ndauoir au plus pres que ie pourray de la Saincte Escripture et du droict\nescript selon les dignites de leur offices. Et ie prie humblement et\ndeuotement a nostre Seigneur, que par sa saincte grace vous doint en telle\nmaniere gouuerner vostre Royaulme et la Saincte Couronne quil vous a\ncommise que apres la fin il vous maine et conduyse a la saincte gloire de\nParadis qui iamais ne fauldra. Amen.\n\u00b6 CY FINE LE LIURE INTITULE LARBRE DES BATAILLES.\nIn the Preface to the edition printed by Anthony Verard, at Paris, on the\n8th of June 1493, there are several variations; and the sentence in which\nthe name of the Author occurs runs thus--\"Mon tres hault et redoubte\nSeigneur souvent j'ay eu voulente de faire ce present livre,\" omitting the\nname altogether. The last Chapter of the work is numbered cxxxxii in\nVerard's edition, and ends in the same manner as the other.\nOf the original Work there are numerous Manuscript copies, and also several\nearly printed editions; but these, as an eminent French Antiquary remarks,\nare \"toutes rares, toutes fautives et defecteuses.\" In Verard's edition,\nfor instance, the name of Charles VI., to whom the Author dedicated the\nwork, is changed to Charles VIII., in order to pay a compliment to the\nreigning Sovereign; and in these editions the Author's name is given as\nHonor\u00e9 Bonner, instead of Bonnet. The terms of the Author's dedication,\n(says M. Paulin Paris,) carry us naturally to the first years of the\narrival of Louis II. of Anjou to the Sovereignty of Provence, that is to\nsay, from 1384 to 1390. Charles VI., the conqueror of Rosbec, was still\nyoung, and the schism of the Church had reached its point of the greatest\nviolence.\nM. Paris's analysis of the work is very concise, and may be quoted in his\nown words:--\"L'Arbre d'Honor\u00e9 Bonnet pr\u00e9sente quatre branches principales,\n1^o. L'Eglise en schisme. 2^o. Les Rois en guerre. 3^o. Les Grandes en\ndissension. 4^o. Les Peuples en r\u00e9volte. Mais l'auteur paro\u00eet fort peu\nsoucieux de suivre un ordre quelconque dans son travail. Apr\u00e8s avoir dans\nles premiers chapitres appliqu\u00e9 la proph\u00e9tie des cinq Anges de l'Apocalypse\n\u00e0 l'Histoire Eccl\u00e9siastique du XIV^e si\u00e8cle, il r\u00e9sume les fastes de\nl'antiquit\u00e9, puis enfin expose la th\u00e9orie du comportement des Armes, des\ndroits et des devoirs de tous les vassaux, chevaliers et gens de\nguerre.\"[5]\nThe author HONOR\u00c9 BONNET, was a Monk in the Abbey of Ile-Barbe of Lyons,\nand Prior of Salon in Provence. His name, which is often given as Bonnor,\nor Bonhor, or Bonnoz, has been ascertained, from an examination of nearly\ntwenty ancient Manuscripts in the Royal Library at Paris, to have been\nBONNET. A Proven\u00e7al translation, made in the year 1429 by order of Mossen\nRamon de Culdes, is preserved in the same collection, No. 7450; and also a\ntranslation in the Catalan dialect, MS. No. 7807. There is some indication\nof Caxton having translated in part the work in the year 1490, but no copy\nis known to exist.[6] The original work was first printed at Lyons, by\nBarthelemy Buyer, 1477, folio; and another edition at Lyons in 1481. It was\nagain printed at Paris, by Anthoine Verard, 1493, folio, of which there is,\nin the Royal Library at Paris, a magnificent copy printed upon Vellum, with\nillustrations,--the first representing Charles VIII. receiving the work\nfrom Verard the printer, who, as already noticed, had substituted the name\nof the reigning Monarch instead of Charles VI. of France, at whose request\nthe work was originally written. Van Praet[7] describes this copy, and\nmentions two other copies on Vellum, but neither of them perfect. The\ndiscrepancies existing between the early manuscript and printed copies will\nreadily explain the variations, which will be obvious upon comparing Sir\nGilbert Hay's translation with the preceding extracts. It must also be\nconfessed, that to a modern reader Bonnet's Book of Battles is sufficiently\ntedious and uninteresting; and it need excite no surprize that the Author,\nas he admits in his concluding chapter, having wearied himself with his\ntask, broke off abruptly--\"Mais pour le present je ne pense plus riens a\nescripre en ce Livre, _car j'en suis tout lasse_;\" or, as Sir Gilbert Hay\nin his translation expresses it--\"But in gude faith the Doctour sais, that\nhe was _sa irkit of wryting_, that he mycht nocht as now, na mare tak on\nhand as to put in this buke of Bataillis,\" &c.\nII. THE BUKE OF THE ORDER OF KNYGHTHOOD.\nAlthough subjoined to \"The Buke of Batailles,\" there is no evidence to show\nthat it was written by the same Author. The original Work, entitled \"LE\nLIVRE DE L'ORDRE DE CHEVALERIE,\" is anonymous. A copy of it is contained in\na magnificent volume, written upon vellum, and illuminated for Henry VII.\nof England, which forms part of the Royal collection of Manuscripts in the\nBritish Museum (MSS. Bibl. Reg. 14 E. II. Art. 5). The Work also exists in\na printed form, although now of great rarity. \"L'Ordre de Chevalerie,\nauquel est contenue la maniere comment en doit, faire les Chevaliers, et de\nl'honneur qui \u00e0 eux appartient, et de la dignit\u00e9 d'iceulx; compose par ung\nChevalier, lequel en sa veillesse fut Hermite.\" Lyon, Vincent de Portunaris\nde Trine, 1510, in folio, black letter. It is, however, a proof of the\ngreat popularity of the Work, that a copy of it having fallen into the\nhands of our venerable Typographer, WILLIAM CAXTON, (who probably never\nheard of Sir Gilbert Hay's previous version,) he added this to his other\ntranslations from the French, and having printed his own translation, he\naddressed the volume to King Richard the Third. It has no date, but must\nhave been printed about the year 1484; and his edition is acknowledged to\nbe one of the rarest specimens of his press. Lewis in his Life of Caxton,\n1737; Oldys in his British Librarian, 1738; Ames and Herbert in their\nTypographical Antiquities, 1749 and 1785; and Dibdin, in his enlarged\nedition of that work, 1810, and also in his Bibliotheca Spenceriana, 1815,\nhave each given a more or less detailed account of Caxton's translation.\nIn the Advocates' Library, Edinburgh, among the collection of MSS. which\nbelonged to Sir James Balfour of Denmyln, Lord Lyon in the reign of Charles\nthe First, there is a volume, to which he has prefixed this title,\n\"Collectanea Domini Davidis Lyndesay de Monthe Militis Leonis Armorum\nRegis.\" This volume is described by Dr Leyden[8] in the Preface to his\nrepublication of \"The Complaynt of Scotland,\" but he has confounded two\npersons of the same name, and who held the same office, at an interval of\nhalf a century. The volume, which contains nothing to identify it with Sir\nDavid Lyndesay the Poet, is here noticed, from containing a copy of \"The\nOrder of Knighthood,\" without the name of the translator. This is evidently\na transcript from Caxton's printed volume, omitting the concluding Address\nto Richard the Third, in which Caxton introduces his own name as the\ntranslator; while the transcriber has used his own discretion in adapting\nthe language to the Scotish orthography and dialect.\nDr Leyden passes over this portion of the MS. in a very summary manner, and\nstrangely says, that it, along with \"The Buke of Cote-Armouris,\" which\nimmediately follows, in Lyndesay's MS., was transcribed from Dame Juliana\nBerners's Treatise on Hunting, Hawking, &c., which is usually known as the\n\"Booke of St Albans.\"\nThe following extracts from the copy of Caxton's volume, in the British\nMuseum, will be sufficient to convey to the reader some idea of the work\nitself; and to form a comparison of the English and Scotish versions. The\nfirst leaf is here given in black letter, line for line, in imitation of\nthe original:--\n \u00b6 HERE BEGYNNETH THE TABLE OF\n THIS PRESENT BOOKE INTYTLED THE\n BOOK OF THE ORDRE OF CHYUALRY\n OR KNYGHTHODE.\n UNTO THE PRAYSYNGE AND DYUYNE\n GLORYE OF GOD/ WHICHE IS LORD AND\n SOUERAYNE KYNGE ABOUE AND OUER\n ALLE THYNGES CELESTYAL/ AND WORDLY/ WE\n BEGYNNE THIS BOOK OF THE ORDRE OF CHYUALRY\n FOR TO SHEWE THAT TO THE SYGNEFYAUNCE OF\n GOD/ THE PRYNCE ALMYGHTY WHICHE SEYGNO=\n RYETH ABOUE THE SEUEN PLANETTES/ THAT MA=\n KE THE COURS CELESTYAL/ AND HAUE POWER &\n SEYGNORYE IN GOUERNYNGE & ORDEYNYNGE\n THE BODYES TERRESTRE AND ERTHELY/ THAT IN\n LYKE WYSE OWEN THE KYNGES PRYNCES AND\n GRETE LORDES TO HAUE PUYSSAUNCE AND SEYG=\n NORY UPON THE KNYGHTES/ AND THE KNY=\n TES BY SYMYLYTUDE OUGHTEN TO HAUE PO=\n WER AND DOMINACION OUER THE MOYEN PEPLE\n AND THIS BOOKE CONTEYNETH VIIJ CHAPITRES\n \u00b6 THE FYRST CHAPYTRE SAYTH/ HOW A KNYGHT\n BEYNG AN HEREMYTE DEUYSED TO THE SQUYER\n THE RULE AND ORDRE OF CHYUALRYE\n \u00b6 THE SECOND IS OF THE BEGYNNYNGE OF CHYUALRY\n \u00b6 THE THYRD IS OF THOFFYCE OF CHYUALRY\n \u00b6 THE FOURTHE OF THEXAMYNACION/ THAT OUGHT\n TO BE MADE TO THE ESQUYER WHAN HE WYLLE ENTRE\n IN TO THE ORDRE OF CHYUALRY\n \u00b6 THE FYFTHE IS IN WHAT MANER THE SQUYER\n OUGHT TO RECEYUE CHYUALRY\n \u00b6 THE SYXTHE IS OF THE SYGNEFYAUNCE OF THE\n ARMES LONGYNGE TO A KNYGHT AL BY ORDRE\n \u00b6 THE SEUENTH OF THE CUSTOMMES THAT APPERTEYNE\n TO A KNYGHT\n \u00b6 THE EYGHT IS OF THE HONOUR THAT OUGHTE\n TO BE DONE TO A KNYGHT\n \u00b6 THUS ENDETH THE TABLE OF THE BOOK OF\n CHYUALRY\n \u00b6 Here after foloweth the mater and tenour of this said Booke.\n And the Fyrst chapyter saith hou the good Heremyte deuysed to the\n Esquyer the Rule and ordre of Chyualrye.\n A Contrey ther was in which it happed that a wyse knyght whiche longe\n had mayntened the Ordre of Chyualrye/ And that by the force & noblesse\n of his hyghe courage and wysedom and in auenturyng his body had\n mayntened warres justes & tornayes & in many batailles had had many\n noble victoryes & gloryous & by cause he sawe & thought in his corage\n y^t he my[gh]t not long lyue as he which by long tyme had ben by cours\n of nature nyghe unto his ende/ chaas to hym an heremytage/ For nature\n faylled in hym by age/ And hadde no power ne vertu to vse armes as he\n was woned to do/ Soo that thenne his herytages/ & all his rychesses he\n lefte to his children/ and made his habytacion or dwellynge place in a\n greete wode habondaunt of watres and of grete trees/ and hygh berying\n fruytes of dyuerse manyers/ And fledde the world/ by cause that the\n feblenesse of his body in the whiche he was by old age fallen/\n And that he dishonoured not that/ whiche that in honourable thynges and\n aventurous hadde ben longe tyme honoured/\n The same knyght thynkynge on the dethe/ remembryth the departynge fro\n this world in to that other/ and also thought of the ryght redoubtable\n sentence of oure lord in the whiche hym behoued to come to the day of\n Jugement/ In one of the partyes of the same wode was a fayr medowe/ in\n whiche was a tree wel laden and charged of fruyte in his tyme/ of which\n the knyght lyued in the forest/ And vnder the same tree was a fontayne\n moche fayre and clere/ that arowsed and moysted all the medowe/ And in\n the same place was the knyght acustomed to come euery daye for to preye\n and adoure God Almyghty/ To whome he rendryd thankynge of the honoure\n that he had done to him in this world alle the dayes of his lyf/ In\n that time it happed at the entryng of a strong wynter/ that a kynge\n moche noble/ wyse and ful of good custommes/ sente for many nobles/ by\n cause that he wold hold a grete courte/ And by the grete renommee that\n was of thys courte/ It happed that a squyer moeued hym for to goo\n thyder/ in entencion that there he shold be made knyght/\n \u00b6 Thus as he wente all allone rydynge vppon his palfroy/ It happed/\n that for the trauaylle that he had susteyned of rydynge/ he slepte vpon\n his horse/\n \u00b6 In the meane whyle that he rode soo slepynge/ his palfroye yssued\n oute of the ryght waye/ and entryd in to the forest/ where as was the\n knygte Heremyte/ And soo longe he wente/ that he came to the fontayne\n at the same tyme that the knyght whiche dwellyd in the wode to doo his\n penaunce was there comen for to praye vnto God/ and for to despyse the\n vanytees of this worlde/ lyke as he was acustomed euery day/ whan he\n sawe the squyer come/ he lefte his oroyson/ and satte in the medowe in\n the shadow of a tree/ And beganne to rede in a lytyl book that he had\n in his lappe/ And whan the palfroy was come to the fontayne/ he beganne\n to drynke/ And the squyer that slept anone felte that his hors meued\n not/ and lyghtly awoke/ And thenne to hym came the knyght whiche was\n moche old/ and had a grete berde/ longe heer/ and a feble gowne worne\n and broken for ouer longe werynge/ And by the penaunce that he dayly\n made was moche discolourd and lene/ And by the teres that he had wepte/\n were his eyen moche wasted/ and hadde a regard or countenaunce of moche\n hooly lyf/ Eche of them merueylled of other/ For the knyghte whiche\n hadde ben moche longe in his heremytege/ had sene no man sythe that he\n had lefte the worlde/ And the sqyuer merueylled hym strongly/ how he\n was comen in to that place/ Thenne descended the squyer fro his\n palfroy/ and salewed the knyght/ And the knyght receyued hym most\n wysely/ And after sette them vpon the grasse that one by that other/\n And er ony of them spak/ eche of them byheld eche others chere/ The\n knyght that knewe that the squyer wold not speke fyrst/ by cause that\n he wold doo to hym reuerence spak fyrst and said/ Fayr frend what is\n your corage or entent/ and whyther goo ye/ wherfor be ye comen hyther/\n Syre sayde he/ the renommee is sprad by ferre contreyes/ that a kynge\n moche wyse and noble/ hath commaunded a courte general/ And wylle be\n maade hym selfe newe knyght/ And after adoube and make other newe\n knyghtes/ estraunge barons and pryue/ And therfore I goo to this courte\n for to be adoubed knyght/ But whanne I was a slepe for the trauaylle\n that I haue had of the grete journeyes that I haue made/ my palfroy\n wente oute of the ryghte way/ and hath brought me vnto this place/\n Whanne the knyght herd speke of the knyghthode & chyualrye/ And\n remembryd hym of thordre of the same/ And of that whiche apperteyneth\n to a knyght/ he caste out a grete syghe/ and entryd in a grete\n thou[gh]t remembrynge of the honoure/ in which chyualrye hadde ben so\n longe mayntened/\n \u00b6 In the meane whyle that the knyghte thus thought/ the Esquyer\n demaunded of hym/ wherof he was so pensyf/\n \u00b6 And the knyght answerd to hym/\n \u00b6 Fayre sone my thoughte is of the ordre of Knyghthode or Chyualrye/\n And of the gretenesse in which a knyght is holden/ in mayntenynge the\n gretenesse of the honour of chyualry/ Thenne the esquyer prayed to the\n knyght/ that he wold saye to hym thordre and the manere/ wherfore me\n ought the better to honoure and kepe in highe worshippe hit/ as it\n ought to be after the ordenaunce of god/\n \u00b6 How sone sayd the knyght knowest thou not what is the rule and ordre\n of knyghthode/ and I meruaylle how thow darest demaunde chyualrye or\n knyghthode/ vnto the tyme that thou knowe the ordre/\n \u00b6 For noo knyght can loue the ordre/ ne that whiche apperteyneth to his\n ordre/ but yf he can knowe the defaultes that he dothe ageynst the\n ordre of chyualry/\n Ne no knyght ought to make ony knyghtes/ but yf he hym self knowe\n thordre.\n For a disordynate knyghte is he/ that maketh a knyghte/ and can not\n shewe the ordre to hym/ ne the customme of chyualry.\n \u00b6 In the meane whyle that the knyght sayd these wordes to the esquyer/\n that demaunded chyualrye/ withoute that he knewe/ what thynge was\n chyualrye/ The esquyer answered and sayde to the knyght/ Syre yf hit be\n your playsyre/ I byseche yow/ that ye wylle saye and telle to me the\n ordre of chyualrye/\n For wel me semeth and thynketh that I should lerne hit for the grete\n desyre/ that I haue therto/ And after my power I shalle ensiewe hit/ yf\n hit please yow to enseynge shewe and teche hit me/\n \u00b6 Frend sayde the knyght/ the Rule and ordre of chyualrye is wreton in\n this lytyl booke that I hold here in myn handes in which I rede and am\n besy somtyme/ to the ende/ that hit make me remembre or thynke on the\n grace and bounte/ that god hath gyven and done to me in this world/ by\n cause that I honoured and mayntened with al my power thordre of\n chiualrye/ For alle in lyke wyse as chyualrye gyueth to a knyghte all\n that to hym apperteyneth/ In lyke wyse a kny[gh]t ought to gyve alle\n his forces to honoure chyualrye/\n \u00b6 Thenne the knyght delyuered to the esquyer the lytyl booke.\n \u00b6 And whanne he hadde redde therin/ he vnderstode that the knyght only\n amonge a thousand persones is chosen worthy to haue more noble offyce\n than alle the thousand/ And he had also vnderstanden by that lytyl\n booke/ the Rule and ordre of chyualry/ And thenne he remembryd hym a\n lytyl/ And after sayd/ A syre blessyd be ye/ that haue brought me in\n place and in time/ that I haue knowlege of Chyualrye/ the whiche I haue\n longe tyme desyred/ withoute that I knewe the noblesse of the ordre/ ne\n the honoure in whiche oure lord god hath sette alle them that ben in\n thordre of Chyualrye/\n \u00b6 The knight sayd/ Fayre sone I am an old man & feble/ and may not\n forthon moche longe lyue/ And therfor this lytyl booke that is made for\n the deuocion/ loyalte/ and the ordinance that a knyght ought to haue in\n holdynge his ordre/ ye shall bere with yow to the courte where as ye go\n vnto/ and to shewe to alle them that will be made knyghts/ And whan ye\n shalle be newe doubed knyght/ and ye shall retorne in to your countrey/\n Come ageyne to this place/ And lette me haue knowlege who they be that\n haue ben maade newe knyghtes/ and shalle haue ben obeyssant to the\n doctryne of chyualry/ Thenne the knyght gaf to thesquire his blessynge/\n and he took leve of hym/ and tooke the booke moche deuoutely/ And after\n mounted vpon his palfroy/ and went forth hastely to the courte/ And\n whan he was comen/ he presented the booke moche wysely and ordynatly to\n the noble kyng/ & furthermore he offryd that euery noble man that wold\n be in thordre of Chyualry myght haue a copye of the sayd book/ to thend\n that he myght see & lerne thordre of knyghthode and Chyualrye/\n \u00b6 Here endeth the book of thordre of Chyualry/ whiche book is\n translated out of Frensshe into Englysshe at a requeste of a gentyl and\n noble esquire by me/ William Caxton dwellynge in Westmynstre besyde\n london in the most best wyse that god hath suffred me/ and accordynge\n to the copye that the sayd squyer delyuerd to me/ whiche book is not\n requisyte to euery comyn man to haue/ but to noble gentylmen that by\n their virtu entende to come & entre in to the noble ordre of chyualry/\n the whiche in these late dayes hath ben vsed accordyng to this booke\n here to fore wreton but forgeten/ and thexcersitees of chyualry/ not\n used/ honoured/ ne exercysed/ as hit hath ben in auncyent tyme/ at\n whiche tyme the noble actes of the knyghtes of Englond that vsed\n Chyualry were renomed thurgh the vnyuersal world/ As for to speke to\n fore thyncarnacion of Jesu Chryste/ where were there euer ony lyke to\n brenius and belynus that from the grete Brytagne now called Englond\n vnto Rome & ferre beyonde conquered many Royaumes and londes/ whos\n noble actes remayn in thold hystoryes of the Romayns/ And syth the\n Incarnacion of oure lord/ byhold that noble king of Brytayne king\n Arthur/ with all the noble kny[gh]tes of the ro[=u]d table/ whos noble\n actes and noble chyualry of his knyghtes occupye soo many large\n volumes/ that is a world/ or as thing incredyble to byleue/ O ye\n knyghtes of Englond where is the custome and vsage of noble chyualry\n that was vsed in tho dayes/ what do ye now/ but go to the baynes &\n playe atte dyse/ And some not wel aduysed/ vse not honest and good rule\n ageyn alle ordre of knyghthode/ leue this/ leue it and redde the noble\n volumes of saynt graal of lancelot/ of galaad/ of Trystram/ of perse\n forest/ of percyual/ of gawayn/ & many mo/ Ther shalle ye see manhode/\n curtosy/ & gentylnesse/ And loke in latter dayes of the noble actes\n syth the c[=o]quest/ as in kyng Rychard dayes cuer du Lyon/ Edward the\n fyrste/ and the thyrd/ and his noble sones/ Syre Robert Knolles/ Syr\n Johan Cha[=u]dos/ and Syre gualtier Manuy/ rede froissart/ And also\n behold that vyctoryous and noble kynge harry the fyfthe/ and the\n captayns vnder hym his noble bretheren/ Therle of Salysbury Montagu/\n and many other whoos names shyne gloryously by their vertuous noblesse\n & actes that they did in thonour of thordre of chyualry/ Allas what do\n ye/ but sleep & take ease/ and are al dysordred fro chyualry/ I wold\n demaunde a question yf I shold not displease/ how many knyghtes ben\n there now in Englond/ that haue thuse and thexcercyse of a knyght/ that\n is to wete/ that he knoweth his hors/ & his hors hym/ that is to saye/\n he beyng eredy at a poynt to haue al thyng that longeth to a knight/ an\n hors that is accordyng and broken after his hand/ his armures and\n harnoys mete and syttyng/ & so forth/ _et cetera_/ I suppose and a due\n serche shold be made/ there shold he many founden that lacke/ the more\n pyte is/ I wold it pleasyd our souerayn Lord that twyes or threys in a\n year/ or at the least ones he wold do crye Justes of pees/ to thend\n that euery knyght shold haue hors and harneys/ and also the vse and\n craft of a knyght/ and also to tornoye one ageynst one/ or ij against\n ij/ And the best to haue a prys/ a dyamond or jewel/ suche as shold\n please the prynce/ This shold cause gentylmen to resorte to thauncyent\n customes of chyualry to grete fame and ren[=o]mee/ And also to be alwey\n redy to serue theyr prynce whan he shalle calle them/ or haue nede/\n Thenne late euery man that is come of noble blood/ and entendeth to\n come to the noble ordre of chyualry/ read this lytyl book/ and doo\n therafter/ in kepyng the lore and commaundements therin comprysed/ And\n thenne I doubte not he shall atteyne to thordre of chyualry/ _et\n cetera_.\n And thus this lytyl book I presente to my redoubted naturel and most\n dradde souerayne lord kyng Rychard kyng of Englond and of Fraunce/ to\n thend/ that he commaunde this book to be had and redde vnto other yong\n lordes knyghtes and gentylmen within this royame/ that the noble ordre\n of chyualry be herafter better vsed & honoured than hit hath ben in\n late dayes passed/ And herin he shalle do a noble & vertuous dede/ and\n I shalle pray almy[gh]ty god for his long lyf & prosperous welfare/ &\n that he may haue vyctory of all his enemyes/ & after this short &\n transitory lyf to haue euerlastyng lyf in heuen/ where as is Joye and\n blysse/ world without ende/ Amen/\nIII. THE BUKE OF THE GOUERNANCE OF PRINCES.\nThis very popular work is a translation of the \"Secretum Secretorum,\"\nfalsely attributed to Aristotle. Its popularity was so great that not less\nthan nine English translations and six French translations are known. It is\nprobable that Sir Gilbert Hay made his version from one of the French\ntranslations current in the Fifteenth Century.\nIn now adverting to SIR GILBERT HAY, the Translator of the \"ORDERE OF\nKNIGHTHOOD,\" and of other Works, from the French, it is matter of regret\nthat we possess no very certain information respecting him. Some of the\nuncertainty which prevails in regard to his lineage arises from the\ncircumstance that the name of Gilbert, in the family of Errol, with whom we\nmay presume he was nearly related, was of very common occurrence. The Hays\nof Errol, the chief of the name in Scotland, appear in the public Records\nas Hereditary Constables of Scotland before the end of the Twelfth Century.\nWithout further entering upon their Genealogy, as exhibited in Douglas and\nWood's Peerage of Scotland, vol. i. page 544, &c., and in similar works, it\nmay briefly be noticed that, in the course of the Fifteenth Century--\nI. Sir Thomas Hay of Errol, Constable of Scotland, died in the year 1406.\nHe married in 1372, Elizabeth third daughter of King Robert II., by his\nfirst wife Elizabeth Mure; and had two sons, Sir William, who succeeded,\nand Gilbert Hay, who is designed of Dronlaw; also three daughters, the\nyoungest of whom, Alicia, married Sir William Hay of Locharret.[9]\nII. Sir William Hay of Errol, who succeeded in 1406, died in 1436. By his\nwife Margaret, daughter of Sir Patrick Gray of Broxmouth, he had two sons,\nGilbert, and William Hay of Urry, in the county of Kincardine.\nIII. Gilbert Hay, eldest son of Sir William, was one of the hostages sent\nto England in 1412, and again in 1424, for the ransom of King James the\nFirst, who had been held in captivity for eighteen years. On the last\noccasion he is styled \"Gilbertus Primogenitus et H\u00e6res Willielmi\nConstabularii Scoti\u00e6,\" his annual revenue being estimated equal to 800\nmarks; and at that time \"Gilbert of the Haye, askyth conduct for 3\nservants.\" (Rymer's Foedera, vol. x. p. 327). In 1426 he had a safe\nconduct. He died in England soon after 1426, leaving, by his wife Alicia,\ndaughter of Sir William Hay of Yester, two sons, William and Gilbert.\nIV. Sir William Hay succeeded his grandfather in 1436, and was created Earl\nof Errol in the year 1452-3. He married Beatrix Douglas, daughter of James\nthird Lord Dalkeith. His brother Gilbert, who succeeded his uncle William\nHay of Urry, had a charter of the lands of Urry, in the county of\nKincardine, 12th August 1467; and died before September 1487. The Earl of\nErrol, who died about 1460, was succeeded by his eldest son,\nV. Nicholas, second Earl of Errol. He died without issue in 1470, and was\nsucceeded by his brother,\nVI. William, third Earl of Errol, who survived till 1506.\nThis brief view of the Hays of Errol, during the Fifteenth Century, may\nserve to guide our conjectures in regard to Sir Gilbert Hay. That he was\nborn about the commencement of that century, we are warranted to assume.\nThere is no evidence of any of the younger sons in the Errol family, at\nthis period, having had the honour of Knighthood; and therefore it may be\nconjectured that he was the son of Sir William Hay of Locharret, one of\nwhose daughters, Jane, was married to Sir Alexander Home of Dunglas, who\naccompanied the Scotish forces under the Earl of Douglas to France, and who\nlost his life with the Earl at the Battle of Verneuil, 17th August 1424. It\nis certain, at least, that Gilbert Hay received a liberal education, and he\nappears to have prosecuted his studies at the University of St Andrews,\nwhich was founded in the year 1411. This we ascertain from the \"Acta\nFacult. Art. Univers. S. Andre\u00e6,\" where the name \"Gylbertus Hay,\" occurs\namong the _Determinants_, or Bachelors of Arts, in the year 1418. In the\nfollowing year, \"Gilbertus de Haya, Magister,\" is included in the higher\ndegree among the _Licentiates_, or Masters of Arts. One of his fellow\nstudents was William Turnbull, who afterwards became successively Doctor of\nLaws, Archdean of St Andrews, Keeper of the Privy Seal, and Bishop of\nGlasgow; and who, about three years before his death, so honourably\ndistinguished himself by founding the College of Glasgow, in the year\nAfter taking his Master's degree at St Andrews, Gilbert Hay proceeded to\nFrance, but whether it may have been to complete his education, or that he\nwas sent on any special mission, must be left to conjecture.[10] It might\nhave been, that like so many of the younger sons in Scotish families of\nrank, at an early as well as in more recent times, he had gone abroad to\npush his fortunes; and thus, like Quentin Durward, when first addressing\nLouis XI., he might have said,--\"I am ignorant whom I may have the honour\nto address, but I am indifferent who knows that I am a cadet of Scotland;\nand that I come to seek my fortune in France, or elsewhere, after the\ncustom of my countrymen.\" It will be seen that he styles himself \"Gilbert\nof the Haye, Knycht, Master in Arts, and Bachelor in Decreis,\"--titles\nexpressive of academical distinctions; and also \"Chamberlain umquhile to\nthe maist worthy King Charles of France.\" Dr Mackenzie, overlooking the\nobvious meaning of these words in the position of _umquhile_, instead of\n\"late Chamberlain to the King,\" made him \"Chamberlain to Charles VI., King\nof France.\" But that Monarch began his reign in 1380, and died in 1422,\nprobably before Hay had set his foot in France. His son, Charles VII.,\nascended the throne in 1422, and survived till 1461. Sir Walter Scott, in\n\"Quentin Durward,\" chapter v., has given a very graphic account of the\nScotish Archer Guard, which was instituted by Charles VI., and consisted of\na select number of the Scotish Nation, supplied from the superabundant\npopulation of their native country. It is no improbable conjecture,\ntherefore, that Gilbert Hay may have been one of their number, and like the\nimaginary character in the work of fiction referred to, have thus been\nbrought under the special notice of the French King, and in this manner\nobtained the patronage of Charles VII. Another event that may have\ncontributed to his holding an official appointment in the Royal Household,\nwas the alliance between Margaret, eldest daughter of James I. of Scotland,\nand the Dauphin of France. This took place in July 1436, when she was only\ntwelve years of age; and she was attended by a number of persons of rank,\nsome of whom remained in her service. Be this as it may, and without\nattempting to conjecture on what occasion Hay received the honour of\nKnighthood, we know, from a passage to be afterwards mentioned, that he\nresided in France during a period of twenty-four years; and he may have\nreturned to his native country soon after the death of the youthful\nPrincess. She died of a broken heart in August 1445, or sixteen years\nbefore her husband, whose character is so ably depicted by Scott, had\nsucceeded to the throne under the title of Louis XI.\nAfter Sir Gilbert Hay's return to Scotland, we find him residing at Roslin\nCastle with Sir William Saintclair, third Earl of Orkney, (a title which he\nresigned, in 1456, for the Earldom of Caithness)--a nobleman of great\ninfluence and wealth, who had accompanied the Princess Margaret to France\nin 1436. He was twice married, his first wife being Lady Margaret Douglas,\ndaughter of Archibald fourth Earl of Douglas; and he lived in such a kingly\nstate, that we are told, his Lady \"had serving her 75 gentlewomen, whereof\n53 were daughters to noblemen, all cloathed in velvets and silks, with\ntheir chains of gold, and other pertinents; together with 200 rideing\ngentlemen, who accompanied her in all her journeys. She had carried before\nher when she went to Edinburgh, if it was darke, 80 lighted torches. Her\nlodging was att the foot of the Blackfryer Wynde: so that, in a word, none\nmatched her in all the country, save the Queen's Majesty.\"[11] We are\nfurther told of this \"Prince,\" William Earl of Orkney, that--\"In his house\nhe was royally served in gold and silver vessels, in most princely manner;\nfor the Lord Dirletone was his Master Household, the Lord Borthwick was his\nCup-bearer, and the Lord Fleming his Carver, under whom, in time of their\nabsence, was the Laird of Drumlanrig, surnamed Stewart, the Laird of\nDrumelzier, surnamed Tweedie, and the Laird of Calder, surnamed Sandilands.\nHe had his halls and chambers richly hung with embroidered hangings,\" &c.\nIn 1446, he founded the Collegiate Church of Roslin, that beautiful\nspecimen of architecture, the ruins of which still excite so much\nadmiration under the popular designation of Roslin Chapel. It was at the\nrequest of this nobleman that he undertook the translations which are\ncontained in the present volume, and which bear the date of 1456. Sir\nGilbert Hay, like some of the persons here named, was probably connected\nwith this nobleman, as in the genealogy of that family, the fifth of the\nnine daughters of Henry second Earl of Orkney, is said to have married a\nHay Earl of Errol.\nThere is still preserved a curious document entitled \"The Inventar of the\nGoods of Alexander de Sutherland of Dumbethe,\" whose daughter Marjory was\nthe Countess of Caithness and Orkney.[12] It includes his Testament, and\nbears to have been made at Roslin, the castle of his son-in-law, on the\n15th November 1456, \"in the presence of ane hie and mighti Lord William\nEarl of Caithnes and Orkney, Lord Saintclair, &c., SIR GILBERT THE HAYE,\nSir Henry Atkinson, Mr Thomas Thurberndson (or Thornebrande), Public Notar,\n&c., with dyvers uthirs.\" At the end of his numerous legacies and bequests,\nthere is added, \"Item, I gif and leive my sylar [silver] colar to _Sir\nGilbert the Haye_, and he to say for my soul ten Psalters.\"[13]\nThe long residence of Sir Gilbert Hay in France rendered him familiar not\nonly with the language, but with the current literature of the country.\nThis may have suggested to him, upon his return to Scotland, the propriety\nof employing himself in translating some of the more remarkable productions\nof French literature, for the benefit or amusement of his friends. A\nfortunate discovery of an old Manuscript volume at Taymouth Castle, and the\nliberality of the Noble Proprietor in communicating it, brought to light\nanother and a more important undertaking which Sir Gilbert Hay had\naccomplished, by rendering the Metrical Romance of ALEXANDER THE GREAT into\nScotish Verse, at the request of Thomas first Lord Erskine, (properly\nsecond Earl of Mar, of the name of Erskine,) who succeeded his father in\n1453, and died in 1494. The Work extends to upwards of 20,000 lines; but\nthe imperfect state of the Manuscript, which exhibits an evidently\ninaccurate copy of the translation, added to its great extent, may possibly\nkeep it from ever being printed entire. But some obscure lines, introduced\nby one of the transcribers, at the close of the volume, contains the\ninformation already alluded to, of its having been translated at the\nrequest \"of the Lord Erskine, by SIR GILBERT THE HAY,\" and of his having\nspent twenty-four years in the service of the King of France.[14]\nHow long Sir Gilbert Hay may have survived can only be conjectured. The\nTaymouth MS. is transcribed from another copy which had apparently been\nwritten in the year 1493; and the mode in which the Translator is alluded\nto, indicates that he had been dead for several years. This serves to\ncorroborate the mention of his name among the deceased Scotish Poets who\nare celebrated by Dunbar in his \"Lament for the Death of the Makaris.\"[15]\n NORTON HALL, _January 1847_.\nThe Buke\nof\nThe Order of Knyghthood,\nTranslated\nby Gilbert of the Haye knycht.\n[Decoration]\nPROLOGUS.\nAt the honour and the reuerence of God Almichty his glore and louyng of his\nprouidence, the quhilk is souerane lord and syre de toutes choses, of all\nthingis in heuyn and in erde, we begyn here THE BUKE OF THE ORDRE OF\nKNYCHTHEDE: ffor to schaw, how be the semblaunce of the hye almychty prince\nof hevin, quhilk has dominacioun and seignoury apon the vij planetis of the\nhevyn,--the quhilkis seuin planetis makis all the courss of the hevyn, and\ngouernis the influences celestiales, and has powere apon the ordinancis of\nall erdely corporale thingis; and to schaw, that as kingis and princis has\ndominacioun and seignoury here apon all knychtis, sa suld knychtis haue\ndominacioun and seignourye subordinate of the princis and lordis behalue,\nbe semblaunce of syk like figure, apon the small peple, to gouerne, reugle,\nand defend thame in all thair necessiteis: The quhilk Buke is deuidit in\nsere parties, as sall efterwart appere be the declaracioun of the chapitres\nefter folowand.\nHERE FOLOWIS THE DECLARACIOUN OF THE RUBRIKIS EFTIR THE PARTIES OF THE\nBUKE.\nThe Fyrst chapitre is, How a bachelere Squyere of honoure passit till a\ngrete semblee of Lordis, at a Kingis crounyng, in entencioun to tak the\nOrdere of Knychthede, and how he forvayit, and willit in a wilderness\nquhare thare was ane alde Knycht duelland in ane hermytage, that had tane\nhim fra the warld, to lyue in contemplacioun of Almychty God, to mend his\nlyf, and mak gude end, etc.; And how the worthy anciene Knycht techit the\nSquyere the poyntis of honour and propereteis pertenand to the said Ordre,\netc.\nQuhat the secund chapitre contenis, sequitur.--\nThe Secound chapitre is, How the Bachelere quhilk suld ressaue that hye\nOrdre, how he suld first lere the pointis and the propereteis of the Ordre,\nbefore that he tak it, in the begynnyng.\nQuhat the thrid chapitre contenis.--\nThe Thrid chapitre contenis, All the said properteis of the noble Ordre and\noffice of Knychthede, as the Knycht deuisis.\nQuhat the ferde chapitre contenis.--\nThe Ferde chapitre contenis, The forme of the examinacioun how the\nBachelere Squyere suld be examynit, be the faderis of the Ordre, before or\nhe ressauit the said Ordre.\nQuhat the fyft chapitre contenis.--\nThe Fyft chapitre contenis, How the Bacheler Squyer suld ressaue the noble\nOrdre, and the forme and manere tharof, and of the process of the making of\nKnychtis be ordre.\nQuhat the sext chapitre contenis.--\nThe Sext chapitre contenis, The poyntis of the takenyngis of the blasoun of\nthe signis and seremons custumable to be maid in geving of the said Ordre,\nand all be ordre.\nQuhat the sevynt chapitre contenis.--\nThe Sevynt chapitre contenis, The gude thewis, vertues, and custumes that\npertenis to the Knychtis that honourably wald manetene the foresaid Ordre\nof Knychthede.\nQuhat the auchtand chapitre contenis.--\nThe Auchtand chapitre contenis, How the said Ordre suld be haldyn at\nhonour, and quhat honoure suld be done to thame that beris the said Ordre,\nand has optenyt it with honoure.\n[Decoration]\nHERE BEGYNNYS THE FIRST CHAPITRE OF THE BUKE.\nThe Autoure of this Buke rehersis, How it befell in a contree quhare a\nworthy, wyse, anciene Knycht, that lang tyme had bene in the exercisioun of\nhonourable weris, the quhilk, be the noblesse and the force of his noble\nand hie curage, throu grete wisedome and hye gouernaunce, had auenturit his\npersone to pursue and manetene justis, tournaymentis, and weris, and throu\nhis gude fortune and prowess, had optenyt grete honour and glore, and\nvictorius loving: And efter all this, as course of nature gevis till all\nmankynde, and othir creaturis that in this erde lyf beris, he, considerand\nthat this lyf mycht nocht langsumly endure, bot it behovit nedely tak ane\nend; for to make gude end, and conclusioun to godwart, and to lyve out of\nthe sicht of tribulacioun and vexacioun of the warld, and to be at his\ndeuocioun in contemplacioun of his Creatour: For he sawe that God had gevin\nhim largely of his grace, sufficiandly of warldly honoure and glore; and\nthat nature in him was sa faillid throu febilness, that he had nouthir\nforce, na vertu, na powere to welde armes as he was wount; and had deuisit\nand departit his landis, gudis, and heritagis till his barnis, and ordanyt\nfor all his thingis fynablye, and chesit to mak his habitacioun in a thik\nwod of a wilderness, in a faire haulch, inclosit within wateris, and grete\ntreis bath of fruytis and of diuers naturis, and of herbes, sa that he was\ncontent to flee the sycht and the repaire of the warld: Sa that nane that\nhad sene him sa worthily, honestly, and honourably, had euir hidertillis\nmanetenyt sa worthy and hye Ordere in all worschip, but lak or dishonestee\nof his cors, suld se him in his failit elde, for fault of powere of\nnaturall strenth, in syk febilness that he mycht nocht oure him self to\ngouerne his persone in syk worschip of honestee as he was wount, that filth\nof elde schamyt him nocht, quhill he had [gh]eldit to God and nature his\nnaturale dewiteis: And als, that the vexacioun of the warld gert him nocht\nabstrak his inclinacioun of contemplacioun and deuocioun fra the contynuale\nremembraunce that he was determynit in his hert to have of the glorious\npassioun of Crist, the quhilk he traistit, suld be a targe betuix him and\nthe inymy of mankynde, in the day of the dredefull jugement, to sauf him\nfra the terrible paynis of hell. And as he was walkand a day in ane herbare\nallane, in his deuocioun, in a thik busk of the wod, quhare there was a\ngrete tree in the myddis, chargit full of fair fruytis in the sesoun, the\nquhilkis he gaderit and held to refresch him with be tymes: And in that\nherbare, vnder the saide fruyte tree, thare was a faire well of water of\nnoble nature, quhilk in diuers stryndis past throu the herber till othir\ngardynnis and preaux, till watere thame in somere for more gudely growth;\nin the quhilk herbare the noble Knycht was custumyt to mak his dayly\nrepaire; and thare in his contemplacioun, he maid his secrete orisoun,\nzeldand gracis and lovingis to Almychty God, the makare of the mekle honour\nand worschip that he had grantit him in this warld, euermare day of his\nlyf, to contynew in sik deuocioun and contemplacioun perpetualy.\nAnd sa befell that in the samyn tyme, befell a grete stormy wyntere, in the\nquhilk a worthy King had sett and ordanyt a grete assemblee of Lordis and\nKnychtis and worthy men, for hie, grete, and honourable actis to be done,\nin the quhilkis mony [gh]ong bachelere squieris proposit thame to be maid\nknychtis of that worthy Kingis hand: And sa befell that ane of the lordis\nsonis of that contree, quhilk had sett his entent and purpose to tak the\nOrdre of Knychthede at the said assemblee; and as it hapnyt him to pas\nthrou that contree quhare the noble anciene Knycht had maid his\nhabitacioun; And forthy that the said Squier quhilk was ferre trauailit,\nfor irknes of trauale and waking to cum to the semblee, he slepit apon his\npalfray, and wauerit fra his folk out of the hye way, sa that he become\nproperly in the samyn forest and wilderness quhare the Knycht was\ninduelland; and to the samyn fontayn, in the herbere thare, quhare the\nKnycht was at his contemplacioun, in the samyn tyme come [the palfray]\nthare to drink at the well. And als sone as that the Knycht sawe in syk a\nkynde, sik ane honourable man, he left his contemplacioun, and tuke out a\nBuke of his bosum and began to rede. And sone quhen the pallefray put doun\nhis hede in the well for to drynk, the Squiere began to wakyn of his slepe,\nand wist nocht quhare he was becummyn, and than rais vp the worthy anciene\nKnycht, and comit till him to spere of his effere; the quhilk quhen the\n[gh]ong Squiere saw sa hare and alde, with a lang berde, and langar syde\nhyngand hare, quhite as the snawe, with a syde goun, alde and bare of\nwolle, and euill farand, with mony holis ryvin and rent, for grete age of\nwering, and for the grete waking and deuocioun and penitence that he had\ntane till him in that desert, and the greting that he maid for his trespass\nof [gh]outhede, he was worthin rycht lene, pale and wan, with hevy chere,\nand holl eyne, sa that be semblance his behalding was lyke to be as of a\nhaly man and of godly lyf. Sa that grete maruaill had thai ilkane of othir,\nffor sen the Knycht hed left the warld, to duell thare in that desert, he\nhad nocht sene na man in all that tyme. And the [gh]ong Squyere had mare\ngrete maruaill, how he was hapnyt thare, and of the grete maruailouss maner\nof the worthy man; quhilk be his feris and port semyt till have bene a man\nof grete valoure: And with that he lichtit doun of his pallefray, and\nsalust the noble Knycht, quhilk [gh]eldit him agayne his reuerence and\nressauit him graciously, and gert him sytt doun in the herbere, and reyne\nhis horse, and rest him; and lang tyme beheld him in the visage, to se gif\nhe wold aucht say. Bot the Squyere, quhylk maruailit mekle of the efferis\nof the Knycht, for the grete worthynes that him thocht apperit in his\nvisage, and maneris, he deferrit till him to moue first speche, as to do\nhim reuerence for honour and age. And thus the worthy Knycht spak first,\nsayand, Faire frende, quhat is the cause of [gh]oure cummyng here in this\nwildernes? And fra quhyn ar [gh]e cummyn, and quhare wald [gh]e be? And\nthan ansuerd the [gh]ong Bachelere, sayand, Certes Sir, thare is a grete\nrenoun gangand in ferre contreis of a grete assemblee, and rycht\nhonourable, that suld be maid in this land be ane of the maist worthy\nKingis that is in the warld: quhare grete multitude of honourable and\nworthy men suld assemble, for honourable actis to be done, and thare suld\nthe said King mak mony new knychtis, be cause that he him self has\nentencioun to be maid knycht thare, in the samyn tyme; and thus for honour\nof the worthy Prince and of his new knychthede, I and otheris drawis\ntogedir to se thai honourable actis, and, God willand, to be maid knycht of\nhis hand thare. And be caus that I tuke grete journeis be the way cummand,\nmy pallefray, throu his soft passing, gave me curage to slepe, as man\nfordouerit, and sa bade behynd my company, and wanderit sa in this\nwilderness, vnwittand quhare, quhill my hors, in this haulch, heldit to\ndrynk. Than ar [gh]e, said the worthy Knycht rycht welcum here.\nBot quhen the noble worthy man herd him speke of the hye and noble Ordere\nof Knychthede, and of the propereteis that till it appertenis, he gave a\nsare sob, with a grete siche, that vness mycht he speke lang tyme eftir;\nrememberand of the grete honoure that he had bene in, manetenand the saide\nOrdre of sa lang tyme. And quhen the Squyere saw him fall in syk a thocht,\nbe manere of ane extasy, he sperit at him, Quhat movit him to muse sa mekle\non his wordis? And than the worthy anciene Knycht ansuerd him, sayand, That\nhis thocht was on the hye and worthy Ordre of Knychthede that he had spoken\nof, and on the grete charge that a knycht vndergais quhen he vndertakis\nthat noble and worschipfull Ordre of Knychthede. And than said the said\nSquiere, That gif he coud oucht teche him of the poyntis that mycht pertene\nto the said Ordere, for the honour and reuerence of God, that he wald teche\nhim. And with that the said Knycht blenkit vp, sayand, O faire sone, how\nart thou sa bald to sett thee to tak that forenamyt Ordere bot first thou\nknew the poyntis belangand the gouernaunce and manetenaunce of it, and the\nmaner how it suld be kepit, gouernyt, and manetenyt in honoure and\nworschip, as efferis, eftir the ordinaunce of God: ffor thare suld nane be\nsa hardy to tak that hye honourable Ordre bot he war first worthy be the\nsicht of a prince thare till. And syne that coud the poyntis and the\narticlis that to the said Ordre appertenis, and to knaw bath the meritis\nand the prowess of the Ordre; and rycht sa the defaultis that a knycht may\nmak till his Ordre; nathare suld na knycht mak ane othir bot first he\nhimself coud thai poyntis, techingis, and documentis, to teche thame to the\nvassall or bachelere, that he thocht to mak a knycht of: ffor he is\nmisordanyt and vnworthy knycht that makis knychtis nocht knawand the\npropereteis of the said Ordre, to teche to thame that he gevis the Ordre\ntill the custumys and documentis that till it appertenis. And then said the\nSqyuare, Faire fader, sen it is sa that as I traist [gh]e knaw the\npropereteis and custumes of the said Ordre, that [gh]e wald, of [gh]our\ngudelynes, teche me and informe of the documentis and propereteis belangand\nto the said Ordre of Knichthede; ffor I haue gude hope in God, that for the\ntraist that I haue thairto, I sulde lere besily and wele all the\nperfectioun of the said Ordre.\nAnd than ansuerd the Knycht, sayand, Faire sone, sen it is sa that thou has\nsa gude will to lere the reuglis and the documentis belangand the said\nOrdre, I sall len th\u00e9 a lytill Buke quharein all the reuglis and the\nordynaunce of all the poyntis and documentis that pertenis to the said\nOrdre ar writin; in the quhilk Buke, I rede wele oft, and takis\nconsolatioun, of the mekle honoure, worschippis, and worthynes that to the\nsaid Ordre appertenis, and of the grete grace that God hes gevin me in this\nerde to be sa happy till haue gouernyt sa, but lak, the said Ordre, that\nall my grace and gude auenture throw it I hadand rycht sa I honourit it,\nand did all my powere to manetene it, and kepe it in worschip, but repruf;\nfor rycht as Knycht, be his Ordre, takis bath of God and man honoure,\nworschip, and warldly prouffit, rycht sa he is behaldyn till gouerne, kepe,\nand manetene his Ordre in all honoure, worschip, and reuerence vndefoulit.\nAnd than delyuerit the Knycht the Buke to the Bachelere; in the quhilk\nquhen he had red a lytill space, he hevit vp his handis to the hevyn, and\nlovit Almychti God that had gevin him the grace to cum that way, in the\ntyme that he was sa wele fortunyt to haue knaulage of the poyntis,\ntechingis, and properteis of the said Ordre, and reuglis that till it\nappertenit, the quhilk I have lang tyme mekle desyrit to knawe. And than\nsaid the Knycht, Faire sone, thou sall tak this Buke with th\u00e9 to the Court,\nfor sen I am bath alde and wayke, and may nocht trauaill to schaw the\nreuglis, and documentis, and propereteis of the said Ordre to thame that\ndesyris thame, that ar with the King, thou sall geve the copy of this said\nBuke till all men that desyris it; and thou sall hecht me, quhen thou art\ndoubbit Knycht, thou sall cum this way agayne this, and tell me quhat\nKnychtis salbe maid thare, and all the manere of thair making, and how the\nKing and the new Knychtis takis in thank this Buke of the reuglis and\ndocumentis of the said Ordre; and quha askis the copy of it.\nAnd thus tuke the Bachelere his leve at the Knycht, and the Knycht his\nbenedictioun, and sa lap on his horse, and passit on, quhill he met with\nhis men[gh]\u00e9; and sa to the Kingis palace; and did his devoyr in\ngouernement of his persone rycht worthily, and gave the copy till all maner\nof noble man that wald desyre till have it: the quhilk Buke the King lovit\nmekle, and prisit, and all the lordis, and held it rycht dere.\n[Decoration]\nSECUNDUM CAPITULUM.\nHERE FOLOWIS THE SECUND CHAPITRE, THAT SPEKIS OF THE POYNTIS OF THE ORDRE\nTHAT A BACHELERE SQUIERE SULD LERE, OR HE TAK THE FORENAMYT ORDRE.\nIn the tyme that cheritee, leautee, justice, and veritee was failit in the\nwarld, than began crueltee, vnlautee, injure and falsetee: and than was\nerrour and distrublaunce in the warld; in the quhilk warld God had maid man\nto duelle to trowe in him, serue him, honoure him, loue him, and dout him:\nBot first quhen despising of justice come in the warld, and than was syk\nmysreugle and misgouernaunce in the warld amang the peple for fault of\njustice, that for to gere the reugle of gude gouernaunce cum agayn with\nforce and drede of awe, the peple gert chess a Man amang a thousand, the\nquhilk was maist wise, maist stark and sturdy, and best of gouernaunce,\nmaist godlyke, and full of grete leautee, and of maist nobless, maist\ncurageus, and best techit in vertues; and ay of ilke thowsand of the peple\nthare was syk a man chosyn to be chiftane of the laue, and to gouerne\nthame, and be thaire ledare: And syne thai inquerit and soucht quhat beste\nwas maist worthy, maist stark and sturdy, and maist swift rynnand, and\nmaist hable to mannis service, and behove, and thareto was chosyn the\nHorse; for the maist worthy and convenable and best rynnand, and maist\nhable for mannis service; and that hors was ordanyt to that chose Man to\nryde upon; and eftir the Hors the Knycht, ane of his namys, that in Franche\nis callit Cheualier, that is to say, Hors man, and be the tothir\nsignificacioun, that is callit Miles; that cummys of this foresaid caus,\nthat he was in thai tymes a man chosyn be the prince and the peple of ilke\nthousand men, the worthiest to be thair Chiftane and Gouernoure in were,\nand thaire Protectour in tyme of pes. And thus quhen he was in thai tymes\nchosyn amang a thousand, ane of maist vertu, and worthiest to be a\ngouernour of the laue; and syne the maist worthy and noble beste of the\nwarld chosin to bere him, that he suld nocht ga on fut: syne eftir ordaynyt\nthai that the maist noble and worthy armoure suld be deuisit and maid to\nthai Knychtis to kepe thair persouns in hele fra strakis of thair inymyeis,\nand fra the dede; and thare was he enarmyt and sett upon the hors and maid\nChiftane and Gouernour of a thowsand persouns vnder him; and thus was\nKnychthede first ordanyt and maid. And thar fore all Knychtis suld think\napon thair worthy and noble begynnyng, and the propereteis and causis thar\nof; and sett him sa that he haue als noble a curage in him self as suld\neffere to the Noble Ordre, that he ressauis in virtueis, and in gude\nthewis, and worthynes of condiciouns, sa that his worthy condiciouns and\nvertewis accorde to the begynnyng that is sa noble; ffor and he do the\ncontrair, he is inymy till his Ordre, and syk men suld nocht be ressauit to\nthe Ordre that ar inymyes tharetill. Na suld nane be maid Knychtis that had\ncontrarius condiciouns to that worthy and noble Ordre: he suld haue lufe\nand drede in him till God, and till his Prince, agains haterent and\ndespising; and rycht as he suld lufe and drede God, and his Lord and\nPrince, sa suld he ger him self be dred and lufit of his folk, bathe be\nnobless of curage, and gude thewis, and gude custumes, thinkand apon the\nhye honoure and worschip that is gevin till him, that is sa hye and sa\nnoble ane office, and of sik worschip, that the condiciouns, and the\nnobless of the Ordre, suld be accordand togeder: Sa that throu the grete\nhonour of his electioun, first, that be the prince and the people, is\nchosin amang a thousand for the maist worthy, and syne the maist noble and\nworthy armouris put on him, and syne the maist noble and worthy beste that\nwas in the world gevin and ordanyt him to ryde on, and otheris to gang on\nsut besyde him; than aucht he wele to lufe and drede God, and his Prince\nthat sendis him that hye honour and worschip; and syne he aw wele to mak\nsyk cause throu nobless of curage and gude custumes, that he be lufit and\ndred of the peple; sa that be lufe he conquest charitee, and be drede he\nconquest lautee and justice: And thus all Knycht suld haue in him thir\nfoure thingis, that is to say, charitee and gude thewis, lautee and\njustice, and suld excede otheris in nobless of vertues as he does in\nnobless of honouris. And alssua, in samekle as man is mare worthy, mare\ncurageus, and vertuous, and mare wit and vnderstanding has na womman, and\nof mair stark nature, in samekle is he better na womman, or ellis nature\nwar contrary till it self; that bountee and beautee of curage suld folowe\nbountee, and beautee, and nobless of cors; and thus sen a man is mare hable\ntill haue mare noble curage, and to be better na womman, in samekle is he\nmare enclynit to be tempit to vice na is the womman, ffor he is mare hardy\nvndertakare, bathe in gude and euill, opynly; and in samekle has he mare\nmeryt till abstene him fra vicis na has the womman, that is of wayke\nnature: and tharfore ilke man suld be war that wald enter in the foresaid\nOrdre; and wit wele first quhat he dois, ffor he takis thare a grete\nhonoure, maryte with a grete seruitute; that is to say, a grete thrillage\nthat he mon ressaue with the Ordre, to be thrall to the condiciouns,\npropereteis, and custumes that appertenis to the said Ordre, and to the\nfrendis of the said Ordre: ffor quhy, that in samekle that a man has mare\nnoble creacioun and begynning, and mare has of honour, in samekle is he\nmare thrall, and bounde to be gude and agreable to God, and till him that\ndois him that honoure. And gif he be of wikkit and euill lyf of tyranny and\ncrimynous lyfing, he is contrarius and inymy of the Ordre, and rebellour to\nthe commandementis of honour. For the Ordre of Knychthede, be the caus that\nit is maid and ordanyt for, is sa noble of it self, that the Princis war\nnocht anerly content, and the peple to ches the maist noble man of ligny,\nand to geue him the maist noble armouris, and syne sett him on the maist\nnoble and curageus beste for mannis vse. Bot sen thai ordanyt him to be a\nlorde: Bot quhat vnderstandis thou redare be a lorde? A man is nocht a lord\nsupposs he haue neuer sa mekle of warldly gudis: bot he is a lord that has\nseignoury and jurisdictioun vpon other men, to gouerne thame, and hald law\nand justice apon thame quhen thai trespass. In the quhilk lordschip thare\nis sa mekle nobless, and in seruitude thare is sa mekle subjectioun,\nbondage, and thrillage, that grete difference is betuene, and than suld\nthare be alsmekle difference in the personis, as thare is difference betuix\nthe twa estatis: For and a man tak the Ordere of Knychthede, and he be\nvillaine of his condiciouns, and wykkit of lyf, he dois grete injure to all\nhis subjectes that he has vnder him in gouernaunce, that ar gude folk and\nsymple, and mekle seruis punycioun for cruell and wickit lyf that tyrane\nlordis ar of, to the peple, makis tham mare worthy to be bondis bound, na\nto be lordis of the peple of God, off the quhilkis thai mon [gh]elde a\nstrayte compt a day, quhilk efferis to the Prince to punys, be the counsale\nof thame that gude and worthy Knychtis ar, ffor vnworthy war, that thai war\ncallit Knychtis, and here the name and the honoure of that hye Ordre that\nwyrkis in the contrair, destroyand and vndoand the peple of God, that thai\nar chosin be electioun, and oblist to defend, and for that caus has thair\nlordschippis to gouerne the peple of God: ffor nocht anerly the chesing and\nelectioun to the Ordre, na the noble hors, na armouris, na gouernaunce, na\nlordschip, thame thocht nocht anerly, was sufficiand to the worthynes of\nthat noble and worschipfull Ordre till hald it at honour; bot thai ordanyt\nhim a Squier, and a varlet Page to be euer contynualy at his bidding and\nseruice in all placis thare he war, to tak kepe till him,--the Squiar to\ngang with him at his bidding, the Page to kepe his Hors. And ordanyt the\npeple to labour the ground, to graith lyfing for the Knychtis and Nobles\nthat war thair gouernouris and protectouris, and to thair hors and\nseruandis; the quhilkis was excusit to nocht laboure, bot to rest thame\neuer betuix dedis of armes and actis honourable, at hunting and hauking,\nand othir disportis, and to gouerne and kepe passibles the labouraris, and\nsauf thame fra fors and wrang, sa that clerkis mycht pesably study in\nsciencis, men of kirk vake in Goddis seruice, merchandis in thair\nmarchandice, and othir craftis wirkand at lordis deuiss. And thus quhen\nclerkis studyis in sciencis, how men suld be techit to knawe, lufe, and\nserue God, and doubt, and to geue gude ensample of doctrine to the lawit\npeple to rycht sa do, for the honour and reuerence of Almychtie God in\ndeuocioun and gude lyf. Rycht sa apon the tothir part, quhen Knychtis ar\nmaid be Princis, thai suld sett thame with gude virtues and gude ensamplis\nand nobless of curage, and othir wayis gif nede war be force of armes to\nmanetene, gouerne and defend the small peple in all justice and equitee, in\nlufe and drede both of God and of the Prince as is before recomptit, be the\nquhilkis thai suld throu lufe haue contynuale charitee amang tham, and be\nthe drede thai suld stand awe to do oucht ilkane till othir wrang, or\nwikkitness; and here atour as the clerkis techis thair scoleris to the\nsculis of sciencis of clergy, sa suld a gude Knycht teche his barnis the\nnobless of the poyntis and propereteis of chyualrie; and that suld be done\nin thair [gh]outhede: And first and formast a Knycht suld lere his sone to\nbe doctryned in vertues, and syne suld he be doctrinyt and techit to ryding\nin his [gh]outhede, or ellis he sall neuer be gude rydare; and ay as he\ncummys till elde, that he lere to gouerne hors and armouris; and that he be\nseruand to sum lord, and vse him in armes lang or he tak the Ordre, ffor\nvnworthy war he suld be a lord or a maister that knew neuer quhat it is to\nbe a seruand, ffor he may neuer wele tak na knawe the suetenes that it is\nto be the lord, bot gif he had sum knaulage of the sourness that it is, and\npayne to a gude hert, to be ane vnderlout or a seruand. And tharfore war he\nneuer sa grete a lordis sone appertenand to be lord, he war the better that\nin [gh]outhede sum lord that he seruit to kerue before him, to serue in\nchaumer, till arme a lord, till ouresee his hors, that thai war wele\ngouernyt and grathit, to haunt armouris, to ryn a spere, to excercise\nwapnis, and othir habiliteis of honour quhilk appertenis to nobless, and\nnamely, thai suld be techit and doctrinyt be a Knycht thay [gh]ong lordis\nsonis that thocht to be knychtis, ffor rycht as it war nocht semand till a\n[gh]ong man that wald lere to be a man of craft, suld lere at ane othir\nthat war nocht of the craft, sa is it vnsemand that lordis sonis that wald\nbe in the maist noble Ordre of Knychthede suld sett thame to lere the\ndocuments and propereteis of the Ordre of Knychthede, bot at thame that war\nexpert in the knaulage of virtues and gude thewis honourable that to the\nsaid Ordre apperteins; the quhilkis ar vnknawable till ignoraunt and\nvnworthy personis; ffor the grete nobless of the said Ordre may nocht ferd\nat keping of hors na justis na tournaymentis, na [gh]it to haunt na duell\nwith lordis, na knychtis in company, to pas in weris na in bataillis. Bot\nit war rycht expedient that thare war deuisit, and ordanyt be the Prince,\nscolis of doctrinyng and teching of the noble poyntis and properteis that\nefferis to that hye and worthy Ordre till [gh]ong lordis barnis that war\nlykly to cum to perfectioun. And that the knawlage thar of ware writtin in\nbukis be wys men of knaulage, that knewe and had experience tharof, sa that\nignorant [gh]ong lordis barnis mycht first lere the science be study and\nspeculacioun, and syne efter thai mycht, quhen thai come eldar, lere the\npractik of the Ordre, be conuersacioun, as to pas to diuers justis and\ntournaymentis, to diuers realmes, in diuers voyagis and battaillis, sa\nmycht thai haue the pratyk with the science; ffor vile thing is, to bere\noffice or ordre, and nocht to knawe the gouernaunce tharof throu wilfull\nignorance; ffor war nocht the sculis of clergy, mony errouris and\nignorauncis war in the warld mare na thare is. Bot sen thare is na sculis\nof cheualrye, quhat maruaill is thouch thare be mony Knychtis vnwytty; ffor\nwar all Knychtis and clerkis but errour, than wald thai be till all the\nlaue of the warld a gude myroure, and than suld ilkane drede to do wrangis\nand injuris till othir: And sen thir tua thingis gouernis and manetenis all\nthis warld--the tane the Spiritualitee, the tother the Temporalitee; and\nthare is sa mony sculis in sere contreis of sciencis of clergy, and nocht\nane that men wate of the nobil Ordre of Cheualrye, than ar the gouernouris\nand manetenouris of the said Ordre, to blame in thair awin proffit and\nhonour, quhare sa grete nede is, to be sa negligent.\nQuharfor the Autour of this Buke prayis and requeris, and mekely makis\nsupplicacioun to the Magestee Ryall, and till all the company of the\nNobless and Chyualrye of the Realme, that thai assemble thame togidder, and\nmak reformacioun of this grete fault that is maid to the Noble Ordre, and\nthe grete wrang that is done till it, in the fault of doctrine and teching\nof the poyntis and propereteis of Noblesse, etc.\n[Decoration]\nTERTIUM CAPITULUM.\nHOW SEN THE DOCTOURE HAS DECLARIT IN SUM PART THE POYNTIS OF THE ORDRE WITH\nTHE PROPERETEIS AND CONDICIOUNS,--NOW LYKIS IT HIM TO SPEKE OF THE OFFICE\nTHAT FOLLOWIS THE SAID ORDRE:--\nThat is to say, to quhat purpos it was ordanyt--to quhat fyne--and quhat\nentencioun: And how gif Knychtis vss nocht thair office, thai ar contrarius\nto thair Ordre, and to the begynning of thair awin making: ffor the quhilk\ncaus he is nocht veray Knycht in dede, supposs he bere the name; ffor sik\nKnychtis ar mare villayns na is outhir smyth, wrycht, or masoun, that dois\nthair craft, as thai ar techit, and tharefor to schaw the poyntis of the\nOrdre is grete meryt to thame that wate it nocht: the quhilkis he declaris\nhere efterwart; and first and formast, Knychthede was ordanyit to manetene\nand defend Haly Kirk, and the Faith, for the quhilk God, the Fader of\nHevyn, send his Sone in this warld, to tak in him oure humanitee, fleschly\ninumbrit, and incarnate in the glorious Virgyne Mary, his suete moder, be\nthe joyfull message brocht till hir be the angel Gabriel; and fyne for our\nsakis, and to synde vs of the origynale syn, and to geve vs eternale lyf,\ntuke dede and passioun here, with grete dispising vilaynous, to geue vs\nensample and informacioun how we suld reule oure lyfing here: Quhilk\nordanyt all writtis for oure teching and doctrine; and all his werkis and\ndedis here, he did for oure ensample and enformyng, to multiply his faith.\nAnd thus, rycht as he has chosin to growe and manetene his fayth, the\nworthi and wys clerkis to hald scolis, and ilkane to teche othir be the\nhaly wryttis of prophecies and of lawis aganis the inymyes of the Faith:\nRycht sa the hye glorious God chesit Knychtis to be his campiouns, sa that\nthe unworthy mystrowaris and rebellouris agaynis his faith mycht be throu\nthame chastisit, be force of armes to vencuss and ourecum his inymyes, the\nquhilkis every day forss thame at thair powar to put doun the fayth of Haly\nKirk, and thir Knychtis that thus occupyis thame in the defense of his\nrychtis ar callit his Knychtis of Honour in this warld, and in the tothir,\nthat defendis the Haly Kirk and the Cristyn Faith, quhilk is oure saule\nhele and salvacioun. And tharefore Knychtis that has faith and baptesme in\nhim, and usis nocht the vertues and properteis of the faith, ar contrarius\ntill otheris that kepis the faith, evyn as a man that God hes gevin till\nresoun, and discrecioun, and he dois evyn the contrary. Thus he that has\nfaith, and kepis it nocht, is contrarius till himself, for he wald be sauf,\nand gais nocht the hye gate till his salvacioun: ffor quhy, his will\ndiscordis with his witt, and ledis it the way of mystreuth, that is agayne\nhis salvacioun, and ledis him to the way of eternale dampnacioun; and syk\nmen takis the office and ordre, mare to be prisit and honourit in this\nwarld, na for any prouffit that thai think to do to God, na to thair Prince\nthat gave thame the office. Bot the maist noble officeris and ordres in\nthis erd ar office and ordre of Clerkis and of Knychtis, and the best lufe\nin this erde is ay betuix thame; and tharfore rycht as Clergy was nocht\nordanyt to be agayn the Ordre of Knychthede, bot to honoure it, and thame\nthat worthily beris it, sa suld Knychtis nocht be aganis the haly ordre and\noffice of Clergy, to manetene worschip and defend it, aganis the\nrebellouris and euill willaris of the Kirk, that are callit Sonis of\nIniquitee, as thai ar oblist in taking of the said Ordre of Knychthede:\nffor a man is nocht anerly oblist to lufe his ordre, bot he is oblist with\nthat to lufe thame that be othir ordres vnder his awin lord; for to lufe\nhis ordre, and nocht to lufe the caus that his ordre is ordanyt for; ffor\nsyk lufe is nocht ordere lyke, ffor God has ordanyt nane ordre vnder him to\nbe contrair till ane othir; and as to that thare is ordres of religious\nthat few of thame lufis ane othir, and [gh]it lufis well thair awin ordre;\nbot that is nocht the rycht ordre of lufe and charitee, that suld be in\nreligious: And rycht sa a Knycht suld nocht samekle lufe his awin ordre,\nthat he myslufe othere ordres, ffor that war aganis God, and gude faith;\nffor the Ordre of Knychthede is sa hye, that quhen a King makis a knycht,\nhe sulde mak him lord and governour of grete landis and contreis, efter his\nworthines, and all Knychtis suld think that there is a Lord and syre aboue\nall knychtis, ffor the honour of quham thai ar all made Knychtis for to do\nhis will, and serue him fyrst, and syne thair temporale lordis.\nItem, the Emperour aw to be Knycht, in significance that he is Lord and\nsyre of all Knychtis in temporalities: And becaus that the Emperour may\nnocht mak na gouerne all Knychtis, thare was ordanyt Kingis, to be\nsubordinate persons, next efter Emperouris, to gouerne realmes and contreis\nthe quhilkis suld alssua be knychtis, sa that thai may mak knychtis, ffor\nna man may mak knychtis bot he be Knycht before, sauffand the Pape: alssua\nall kingis suld have vnder thame Dukkis and Princis, Erllis and Vicountes,\nand Vauvassouris and Barouns; and vnder the Barouns Knychtis of a schelde,\nthe quhilkis suld gouerne thame be the ordynance of the Barouns that ar in\nthe hyare degree of Knychthede, before namyt: And that gerris he [him]\nmultiply knychtis in takenyng that na King, bot he may na can gouerne all\nthe generalitee of Knychtis in erd, ffor thare is nouthir Emperoure, na\nKing, that can, na may in his regne gouerne all his subditis but help of\nhis Knychtis: bot the King of Glore can wele allane but othir power, na of\nhis awin vertu and majestie, can and may gouerne and reugle all this erde,\nand all the hevin, at his awin plesaunce, the quhilk is ane anerly God\nallane in Trinitee and Vnitee; and tharfor wald he nocht that ony Knycht\nallane mycht mak a knycht that suld gouerne all the knychtis of this warld\nbot he allane; and tharfore ordanyt he in this warld mony of Knychtis to\nbe, that his Magestee may the better be knawin, and that Kingis and Princis\nsuld mak officeris vnder thame of Knychtis. And forthy dois a King or a\nPrince grete wrang to the Ordre of Knychthede quhen he makis othir\nsereffis, baillies, or prouostis of othir lawlyar men na knychtis; ffor\nthan ar Kingis and Princis caus of the abusioun of the Ordre of Knychthede,\nquhilk was ordanyt for sik caus: ffor that Ordre was ordanyt to be\nsubstitute till Princis and Kingis, apon the gouernement of the peple, as\nmaist worthy and maist honourable for sik gouernaunce of small peple; and\naboue thame Dukis, Erllis, and Barouns; and aboue thai Kingis and Princis;\nand aboue Princis and Kingis allenerlye Emperouris and Papis. And thus suld\nthe warld be gouvernyt be commoun reugle of gouernance, sauffand Kingis\nthat ar priuilegit or prescribit in thaire power imperiale: and thus\nKnychthede is the hyest temporale Ordre that is in the warld; but nocht the\nhiest office: ffor Kingis and Emperouris is nocht Ordre, bot it is office;\nbe the quhilk office thai precell aboue all othir officis of temporalitee,\nas Dukis, Countes, Marquis, Vauvasour, Baroun, and Knychtis; and supposs,\nof all officis of honourabilitee, the Knychtis office be the lawast office\nof dignitee vnder Imperiale or Ryale magestee, neuertheles the Ordre is\nhyest and maist honourable; ffor quhy, that all Emperouris and Kingis aw to\nbere that Ordre, or ellis thair dignitee is nocht perfyte, ffor ellis may\nthai mak na Knychtis. And be honourabilitee of the Ordre of Knychthede\ngrete honour is ordanyt be the lawis to do to Knychtis, and be nobless of\nhonour that is put till him, he suld haue nobless of vertues, and\nworthyness in his curage; be the quhilk nobless of curage he suld be less\ninclynit till all wikkitness, and all vicis of barat, and trechery, and\nothir villain condiciouns, na ony othir persone.\nThe office alssua of Knychthede aw to defend his naturale Lord, and\nmanetene him; ffor a King is bot a man allane but his men; and but tham\nthare may na King gouerne, na deffend his peple, na [gh]it nane othir Lord,\nffor thai ar bot synglere persons; and thus, gif ony man be aganis the\nMagestee or othir Lordis of the temporalitee, the Knychtis suld help him to\ndefend and manetene his rychtis. Bot commonly ane euill wikkit Knycht takis\nparty contrair with a Kingis subditis agayne himself, ffor he wald haue his\nLord put doun, that he mycht haue sum part of the lordschip; bot than\nwirkis he agayne his awin ordre, and office that he is ordaynit for; that\nis ane, the faith of Jhesu Crist; ane othir, his natural Lord; the third,\nthe peple in thair richtis: ffor the Knychtis ar adettit to manetene and\ndefend justice; ffor rycht as a juge has powar be his office to juge and\ngeue a sentence, rycht sa has he poware to kepe his jugementis fra fors and\nfra wrang and violence, in excercisioun and in execucioun of his jugement\nand sentence. And becaus that till jugement of caus pertenis wele wisdome\nand discrecioun of Clergy to knaw the lawis, it is a noble thing quhen\nKnychthede and Clergy is assemblit togedir, sa that Knychtis war clerkis\nand wele letterit men, sa that thai war the mare sufficiand to be jugis be\nthe knaulage of science of lawis, ffor than war thare na man mare worthy na\nhable till to be a juge, na a Knycht clerk: ffor bot science of Clergy to\nknaw the lawis, thare is na man worthy to bere office of justice. Knychtis\nsuld be wele ryddin, and in [gh]outhede lere to be wele ryddin, on\ndestrellis and courseris, till haunte justis and tournaymentis, to hald\nTable Round, to hunt and hauk at hert and hynde, daa and raa, bere and\nbaare, loup and lyoun, and all sik honourable plesauncis, and sa mayntenand\nthe office and the Ordre of Knychthede worthily: And as all thir\npropereteis before said pertenis till a Knycht, as to the habilnes of his\ncorps, rycht sa is thare othir propereteis pertenand to the saule; as\njustice, force, prudence, and temperaunce, charitee and veritee, lautee and\nhumilitee, faith, esperaunce, subtilitee, agilitee, and with all othir\nvertues touchand to wisdome, appertenis till him, as to the saule; and\nforthy, when a Knycht has all strenthis and habiliteis that appertenis to\nthe corps, and has nocht thame that appertenis to the saule, he is nocht\nverray Knicht, bot is contrarius to the Ordre, and inymy of Knichthede:\nffor than it war lyke that Knychthede war contrarius to the saule behufe;\nthe quhilk is fals, ffor the principale caus of the Ordre is to the\nmanetenaunce of the Cristyn faith, and of all vertues, and inymy to vicis.\nItem, Office of Knychtis is to manetene and gouerne landis and policy, and\nto defend thame; ffor the raddour and the drede that the peple has of the\nKnychtis, thai byde apon thair craftis and labouragis, and grathis lyfing\nfor the Lordis, for dout to be vndone, destroyit, and desertit; and thus ar\nthe Kingis dred for the Knychtis. And thare, sais the Doctour, that a fals\nKnycht, that will nocht help to defend his King and his Lord naturale, is\nlyke faith bot gude charitable workis, or Knychthede tume and idill bot\noffice, or heretike aganis the faith. And thus a fals Knycht that is\nvntrewe, that dois nocht the bidding of his Prince, and is contrarius till\nhis biddingis and opyniouns, dois grete wrang to the Knychtis that fechtis\nto the dede for justice, and for the faith, and for his Prince, and his\nnaturale Lord, and is worthy to be punyst vtterly: ffor thare is na Ordre\nna office that is maid bot it may be vnmaid, or ellis Goddis mycht war bot\nsmall; and than, sen the Ordre of Knychthede was ordanyt be God Almychty,\nand gouernyt and manetenyt be thame that beris the said Ordre, gif thai\nthat suld gouerne the said Ordre, and manetene it, misgouernys it, and dois\nthe contraire, the Ordre is lytill behaldyn to thame, ffor thai vndo the\nOrdre. And thus the wikkit King vndois nocht anerly the Ordere of\nKnychthede in himself, bot alssua he vndois it in his Knychtis quhen he\ngerris thame do aganis the Ordre, outhir be euill ensample that he gevis\nthame, doand thingis that ar aganis the said Ordre, or be flatery that thai\nmak to thair wikkit maister, and fals suggestioun to ger thame be lufit of\nhim, knawand that he is euill sett and will redily trow euill talis. And\nall thus gif it be euill done, to gerr a Knycht be misgouernyt, and\nmysfarne throu euill gouernaunce. It is mekle were done to misgouerne mony\nKnychtis, as thir wikkit princis dois, that all the charge of the\nmisgouernaunce of all the Knychtis of his realme is be his default and\nnegligence, or that thai be sa wikkit in thame self, that thai geve him\nvnworthy counsale, to do apon his subjectis extorsiouns, be wikkitness of\ntyrannye, or of barate or trechery, tresone to thair naturale lordis, or\nvnleautee till his subditis, be force of thair wikkit curage; and than is\nsyk a Prince mekle to prise and to love, that knawis syk trychouris, and\ntrompouris and vnworthy traytouris, that beris waste name of Knychthede,\nthat wald counsale him, and tyce him to forffet and vndo the worthy and\nnoble Ordre of Knychthede, that he has sa honourably tane, and worthily\nhydertillis has manetenyt; mekle honour and worschip is in his curage of\nthe Prince that sa dois, and mekle suld be lufit with thame that beris the\nOrdre worthily, quhen he takis sik vengeaunce of the inymyes of the Ordre,\nthat throu thair wikkit counsale wald corrumpe his noble curage.\nItem, the Order of Knychthede standis in the corage, and nocht in the\ncorssage, ffor ellis war the Ordre litill worth; ffor quhy? A lytill\npersone may quhilum throu habilitee of corps oure cum a mekle, and tak him,\nand enprisone him. Bot a thousand men, suppos thai be neuer sa stark, may\nnocht oure cum na vencus a gude Knychtis curage. And thus is the Ordre of\nKnychthede mare worthily in the curage na in the corssage, ffor ellis war\nnocht that the Knychthede accordit better to the body na to the saule. And\nbe that, the vnworthy cowartis Knychtis that fleis in bataillis fra thair\nlordis ar nocht worthy to be callit Knychtis, na to bere the honour that to\nworthy knychtis efferis, ffor thai drede mare the distroublaunce and maless\nof thair corssage, na the honoure and worschip of thair curage that\nappertenis to the Ordre of Knychthede of rycht. And thus nobless of curage\nis better pertenand to Knychtis na is force of corssage, or ellis suerenes\nand cowardise in mannis persone suld be of the propereteis of the Ordre.\nAnd hardynes and largess suld be contrarius till it, and that war mekle\nvnresone; bot be all gude way of ordere, quhen a gude Knycht is oure sett\nwith oure grete powar, and lesse has of help and of falouschip to supple\nhim, in sa mekle suld he haue mare hye curage and mare force of spirit, to\noure cum all his aduersaris; and gif he be oure thrawin, till manetene the\npoyntis and propercteis of the worthy Ordre of Knychthede, than has he\noptenyt the honour and the loss of the worschipfull reward and meryt of\njustice, that deis for the defenss of the rycht, and manetenaunce of the\nworschipfull and meritable poyntis of the Ordre, as he that deis for lufe\nand leautee, and honoure of the noble Ordre that he was ordanyt to. For the\nwise man sais, That Knychthede and hardynesse may neuer langsumly dwell\ntogider bot wisedome and wise discrecion; ffor quhare na wisdome na\ndiscrecione restis, how suld thare be knaulage of honoure. Na, how suld\nthat persone discerne betuix honorable and dishonorable act or vndertaking\nof worschip, quhare wisdome is away, ffor wisdome will never mare mak fault\ntill his honoure. And forthy, is it signifyit till all Knychtis of honour,\nthat a Knycht may neuer be hardy, na haue the vertues that to Knychthede\nsuld pertene, bot he haue wisedome in him; na thare is na man that may sa\nmekle honour do till his Ordre of Knychthede, as to stand to the vtterest\nwith stark curage for the rycht fermely, and neuer consent to leve his\nlord; na his rychtwise actioun to dee tharfore; and treuly that mon be\nreuglit with witt and resoun, and nocht be foly na ignoraunce; ffor quhen\nfoly and ignoraunce is with the Ordere of Knychthede, wit and resone,\nknaulage and discrecioun, ar flemyt thairfra; ffor wisedome, resoun, and\ndiscrecioun ar the ledaris and gouernouris of Cheualrye bathe in Knycht,\nKing, and Emperoure, and but wisedome the Order is peruertit; ffor\ninpossible thing it is, that foly and ignoraunce gouerne that worthy Ordre.\nAnd than mon it on nede force be gouernyt be wisedome, and thus is it, that\nsen the Ordre is reuglit be witt and wisedome, than suld all gude Knychtis\npres them to be wyse, and sett tharon all thair hert and mynde; the quhilk\nmakis Knycht sa curageus, that he doubtis nocht the dede, in regarde of\nhonoure and his rychtwise cause, that he may lufe and honour his Ordre, to\nsauf bathe saule and honour, in the contrair of foly and ignoraunce.\nItem, Office of Knychthede is to mantene and defend wedowis, maidenis,\nfaderles and moderles barnis, and pore miserable persouns and piteable, and\nto help the wayke agayne the stark, and the pure agayne the riche; ffor\nofttymes sik folk ar be mare stark na thai pelit and derobbit, and thaire\ngudis tane, and put to destructioun and pouertie, for fault of powere and\ndefence. And becaus all sik dedis is wikkitnes, crueltee, and tyranny,\ntharfore is the Ordre of Knychthede ordanyt, as in that poynt amang the\nlave, to gaynstand. And gif a Knycht himself be the manetenar or doare of\nthir thingis, he is vnworthy to bere the Ordre for his wikkitnes. And rycht\nas God has gevin to the Knycht pithe, hardynes, and hye curage, rycht sa\nhas he gevin him pitee in hert, to haue merci of the pure that gretis on\nhim; askand help and consort for traist that thai haue in thame of help.\nAnd thus suld a Knycht haue gude sicht to the miserable persouns, gude eris\nto here thame, and gude mynde to think on thame, that pitously cryis apon\nhim for help and confourt. And he that has nocht thir vertues, is nocht\nverray Knicht, na suld nocht be comptit as ane of the Ordere of Knychthede.\nAlsua, and the office of Knichthede, that sa mekle is lufit and presit and\nhonourit, war till derub and destroy the pore folk and all sik peaceable\npersouns, and till desaue wedowis, that has na defence bot God and the\nOffice of Knychthede, and till mysgouerne in thair gudis and heritagis, and\ndissaue the faderles and moderles barnis, and all thing that war falsate,\nbarate, wikkitnes and trechery, war poyntis of the said office, and the\noffice war alsmekle honourit for euill dedis, and wickit lyfing, as it is\nnow for gude dedis, thare suld ma press to tak the said Ordre and office na\nthare dois now; ffor be cause that the Ordre is founded apon lautee,\ncurtaisy, liberalitee, lufe, and pitee, many of thame that beris the said\nOrdre irkis tharof in the warld that now is.\nFor the office of Knychthede suld have stark place in gouernaunce, and he\nsuld be wele horsit, and haue power of men to kepe the contree and the\nKingis wayis, all pilgrymes, trauailouris, merchandis, labouraris, and suld\nhaue the jurisdictioun of justice in citeis and townis; and quhen nede war,\nto assemble the folk for the prouffit of the commountee; and quhen perilis\nwar apperand in the landis, to byrn mysal housis, and destroye perilous\npassagis, ger hag woddis, and byg and mak reparacioun of euill biggit\nplacis, castellis, and wallit townis and fortressis, and kepe and defend\nall gudely persouns; chastyse and punyse all misdoaris and wikkit cruell\npersouns; ffor and the contrary of thir gude poyntis war approprit to the\nOrdre, than all gude gouernance wald faile, and na man wald be seur; ffor\nthe office is foundit ay on gude and prouffitable werkis that ar spede full\nto the commoun prouffit, and to gaynstand all thame that settis thame for\nthe distrublaunce of the pore peple, and hyndering of the commoun prouffit,\nand to put down euill and wikkit men, and to fauour, nurise, and manetene\ngude peple: ffor rycht as the hewing ax is ordanyt to cutt doun treis that\nhynderis labouragis of landis, and cartis and chariotis and merchandices to\npasse through the forestis, sa is the suerd of Knychthede ordanyt to kutt\naway and destroye the wickkit vnworthy wedis and ronnis of thornis of euill\nmen that lettis labouraris, merchandis, and traualouris to trauale throu\nthe warld, quhilk is as a forest and wildernes quhen it is not wele redde;\noff the quhilk euill men suld be wedit out be Knychtis, keparis of the\nlawe, that gude men mycht lyve in lee; and he that is a Knycht, and dois\nnocht this, bot dois evyn the contrary, suld be tane be the Prince, or be\nothir worthy, faithfull, and honourable Knychtis, and put till dede; ffor\nquhen a Knycht is a revare, or a thef, or a traytour or a murtherar, or a\nLollard, scismatike or heretike, or in syk termys opinly knawin and\napprouit, than is he vnworthy for to lyve, bot to be punyst in example of\notheris that defoulis that maist noble and worthy Ordre, and abusit it\naganis the poyntis and the propereteis of the Ordre; ffor it war better to\nsyk a Knycht to [gh]elde him selfe to justice to be punyst, with mortall\npunycion, na to lyve in sik misordinate lyf for to vndo himself, and\notheris mony, quhilk lesse euill war that he war vndone allane, and lesse\ncharge till his saule: ffor gif a knycht or a lord haue all thir forenamyt\nvicis in him or any part of thame, and wald punyse otheris, and will nocht\npunyse himself, that is nocht the rycht way of justice; ffor gude justice\nbegynnis at it selfe, and syne at othir men, ffor grete lak is to reproue\nand correct otheris in that, that he is foulare smyttit him self; quhilk\ngif he will nocht do, othir Knychtis suld do for honoure of thair Ordre,\ntill hald it euir in honoure and worschip, as wele efferis it to be. And\nall Knychtis that fauouris syk cruell dedis, and gerris nocht punyse thame,\nthai ar foule in the dede as the doaris of thame; ffor syk men ar nocht\nverray Knychtis, bot feigned beris the Ordre, and dois nocht the office;\nffor rycht as a Knycht had a hurt in ane of his handis, that hurt is mare\nnere and dere, to the laue of his othir membris, na it is to me or ane\nothir man, and erar efferis till him to sett remede tharein. And rycht sa,\ngif a Knycht mysgouernis him in syk kynde that he be othir thef, or\ntraytour, revar, or murderar, it appertenis mare till othir knychtis to\nsett thare in remede, na it dois till otheris that ar na knychtis; ffor all\nknychtis ar, and suld be as a cors. And thare ffore, knychtis has mare wite\nof the mysgouernaunce of othir knychtis na ony othir man has, and mare\ndishonoure alssua na men that ar na knychtis; ffor it is thair default, sen\nthe correctioun efferis to the Order and to the Office; ffor quhy, he is\ninymy to the Ordre that sa gouernys: And than suld it wele effere to the\nOrder to punyse thair inymyes. Quharefore, thou that art a Knycht, and will\ncorrek otheris defaultis, correk thine awin faultis fyrst: ffor a traytour,\nthef, or revare Knycht, he is alssua thef, traytour, and revare till his\nOrder that revis at the worschip and the honoure that appertenis till it,\nmare na to reve othir mennis gudis; ffor he that stelis or revis honour fra\nony persone, bringis him hame schame and dishonoure and euill renoune;\nquhilkis honoure passis all richess. Quhat difference is thare, to gude\nvnderstanding, till a traytour that betraisis his awin Lord naturale, or\nhis castell, or his wyf, or his douchter, or his eldest sone, or slais his\ncounsale and murderis thame, or sik dedis dois, in regard of him that euer\nwas lele and trewe in all thir thingis, and deis for his Lord in bataill\nplace. And alssua quhen a Knycht defendis ane othir that is false and\ntraytoure till his Prince or his naturale Lord, and will nocht thole him\ncum to justice, nor na punycione to be done apon him, he is were na he that\ndid the dede: and the Ordre of Knychthede is dishonourit in his persone,\nthat manetenis, and will nocht bring to justice a false traytour; and\nvnworthy war that he had justice in keping.\nAne othir poynt of the Office of the Knychthede is, to accuse traytouris\naganis his prince, or otheris that it efferis, and till appelle thame of\nbataill, and feicht wyth thame: And office of traytour is, to deny his\ntresone, and hyde it, and cover it, quhill he may, and eschewe all prufis\ntharof; and thus ar the twa curagis wele contrarius togidder, that neuer\ncurage of traytour mycht ourcum ane noble curage of a trew Knycht; bot gif\nit be throw pride or surquidy, that is callit oure presumptuouse in\nhimself: the quhilk God tholes quhilom be punyst in bataill place. Bot the\ncurage of a lele Knycht, that for a lele cause debatis, may nocht be oure\ncummyn, bot gif it be for sum syn agaynis the Ordre of Knychthede: ffor gif\na Knycht wald reve fra the small peple the gude that God has gevin thame,\nand geve it till otheris that he aw nocht to, that war agayne the Office of\nKnychthede, to tak fra laware na himself outhir moble gudis or\npossessiouns, and hald it as heretage till him, nocht gevand, na restorand\nagayn; he may be lyknyt to the wolf that the lord gave the schepe to kepe\nto, as till a familyar faa; or he may be lyknyt till a fule lorde that left\nhis faire wyf in keping till a [gh]ong traytour knycht; or he that left his\nstark castell and his gudis till a bitter cuvatous knycht, vntrew knycht;\nand thus is he mekle to wyte that gevis his castell, or his wyf, or his\nschepe, in syk gouernaunce; or how ane othir suld traist his gouernaunce in\nhim that gouernis nocht wele himself? ffor thir ar thingis that men suld\nnocht put in misgouernaunce of fule men, his faire wyf, his castell, and\nhis moble gudis; ffor commonly syk men that begylis thair lordis may neuer\nbe reformyt na redressit till lautee, na till honour of Knychthede.\nItem, Ane othir poynt of the Office of Knychthede is, to hald his armouris\ncleine and faire, and wele at poynt, and to se wele to the gouernaunce of\nhis horse, and nocht to play thame at playes of dice, and of tabilles, and\nothir licht playis, quhilkis ar nocht contenyt in the poyntis of the Ordre:\nffor it is forbedyn in the lawis to mak ony ath contrary to the Ordre of\nKnychthede, na to the Office; and he that puttis doune the principale\nthingis quhare with the Ordre and Office is haldyn at honoure and worschip,\nthrow lycht playes or uthir wayis, he honouris nocht wele his Ordre; ffor\nKnycht in weris, but horse and harnais, is lytill presit; and sen it is sa,\nthat God and man acordit in the poyntis of the Ordre of Knychthede that na\nfalse aythis suld be tharein, na in thame that gouernis the said Ordre,\nsuld than nane be.\nItem, Lordis na Knychtis suld nocht brek the ath of mariage throw\nmisordynate lechery, ffor that is a poynt that discordis with the poyntis\nof the Ordre; ffor thare is thre gree of chastitee, the quhilkis all\nhonourable persouns ar behaldin till, that is, ane in mariage, ane in\nwedowhede, and ane in maidynhede that is callit virginitee; of quhilk the\nHaly Writt biddis thame that may nocht lyve chaste, mary thame, and syne\nkepe thair maryage; ffor gif thai do nocht, and thai brek mariage, that\nbrekis thair aithe to godwart, the quhilk is agayn the Ordre and Office of\nKnychthede; ffor chastitee is vertu, and misordanyt lechery is vice: And\nthus sen all vertu folowis the Ordre, and all vice discordis with it, it\nsyttis wele that princis, lordis, and knychtis kepe honour in that poynt,\nand namely, nocht to forffet to thair mariage.\nItem, Justice and Knychthede acordis togeder, and justice and mariage,\nbresing and othir disordinate lechery discordis with justice; and thus\nKnychthede and disordanyt lechery discordis, as apperis be the lawis of\nHaly Kirk, quhilkis efferis prelatis to correct: And thus gif a prince, or\na lord, or a knycht brekis mariage, he is mare to blame na ony of lawer\ndegree; ffor the hyar degree the gretter fault, and mare to be punyst in\nall excessis of vertu.\nItem, Ane othir poynt of Knychthede is, that a Knycht suld be meke and full\nof clemence, and nocht prydy, na presumptuouse, na orguillouse; ffor oft\ntymes of pryde and orguille and presumpcione cummys injure and discensione;\nffor orguille is contrary to justice, and inymy to concord; and tharfore,\nthare suld na Knycht be hautayn, na feir, na prydefull, na presumptuouse,\nbot euer with mekenes, and clemence, and humilitee, be symple as a may\namang peple, and in his inymyes presence be as lyone rampand; ffor quhat\never he be, that be full of pryde and presumptuousnes, amang vertuous men\nis repute nocht, for thai ar contrarius to pes and concorde, and pes and\nconcorde ar contrarius to justice. And sa is pride aganis the poyntis of\nthe Ordre. And humilitee is the rute of the stedefastnes of Knychthede;\nffor schortly to say, Knychthede acordis till all vertu and justice, and\nall thingis that ar contrariouse to virtu and justice ar contrariouse to\nthe Ordere and Office of Knychthede: ffor Knychthede suld defend all\ninjuris and wrangis, all pilleries, wrang, weris, and tribulaciouns, and\nsuld hald the peple in all justice, equitee, veritee, and lautee, pes and\ndebonairetee, and outsched the wikkit fra the gude peple pesable; quhilkis,\ngif thai do nocht, bot dois the contrarye in thair governaunce, thai ar\ncontrarius to thair Ordere, and worthy to be punyst. Bot thare is nane that\nall knawis, na all may punyse, bot the Emperoure, the quhilk ordanyt\nKnychthede spirituale, to kepe justice, ordinare, be reugle vertuouse, in\npes and concorde, and justice rigorouse, that is, the Ordre of Knychthede,\nquhilk suld on force compell euill men, and of wikkit lyf, to desist and\ncesse fra thair wikkitnesse, and punyse thame tharfore: And thus is thare\nKnychtis of pes and concorde amorouse, and be reugle of justice, to mak gud\nreugle and gracious concorde and gouernaunce in the peple; and alssua\nKnychtis of the justice rigorouse, ordanyt to compelle be fors of armes all\ntyrannis, traytouris, and all othir mysdoaris, and cruell tormentouris of\nthe haly labouraris, kirk men, merchandis, and traualouris, to cesse and\ndesist fra thair wikkitnesse. The quhilkis Knychtis suld be full of\nvertues, and gude lyf, to geue otheris ensample.\n[Decoration]\nQUARTUM CAPITULUM.\nHERE SPEKIS THE DOCTOURE OF THE EXAMINACIOUN OF THE SQUYER, WHILK SULD\nENTER IN THE ORDER NEWLY OF KNYCHTHEDE.\nSayand, That he suld be first examynyt be ane alde Knycht that knewe and\nlufit wele the said Order atoure all thing, next to God: ffor thare is mony\nPrincis that rekkis nocht quhat maner of condicioune na of lyf his Knichtis\nbe, sa that he haue grete nomber of Knychtis in his company. Bot it suld\nnocht be sa: ffor Knychthede takis na hede to multitude bot to noblesse of\ncheualrye, and of curage, and of gude thewis, that we haue before spokyn\nof; and tharefore, gif he that is examynour lufys better multitude, na\nnoblesse of curage and of vertu, he is nocht worthy to be examynoure of\nSquyeris, bot suld be reprovit and punyst be the Prince of Knychthede, of\nhis defoulyng of the Order of Knychthede: and first and foremast it suld be\nsperit, Gif he trowis, lufis, and doubtis God? but quhilk poynt is na man\nworthy till nane order of Noblesse. Item, Gif he dredis the defaultis to\ndo, that dishonouris the Order? and thus Squier, but lufe and but drede to\ndo mys, is unworthy to the Ordre. And gif he takis it agayne thir\npropereteis and condiciouns, he wenis he takis honour till him, bot he\ntakis dishonour; ffor a Squyer but noblesse is nocht worthy to sa hye\nhonour, as to the worthy honour of Knychthede; na [gh]it in the weris of\nhis prince or otheris, but horse, armouris, and sik men, ar nocht habil to\nwyn honour in armes, ffor men may nocht mare cruelly destroye the noble\nOrder of Knychthede, na till haue ane vnworthy examynoure of the Squier\nthat suld enter in the said Ordre; ffor gif he admytt to the Ordre a man of\nvnworthy curage, that is destructione of the Ordre; and suld a Squier\nexamyne himself first, and think on the mony noble propereteis and\ncondiciouns of the Ordre, to think in him self gif he war worthy, or he put\nhim to the examnacioune. Rycht as Scholaris examynit to be Prestis or greid\nin scholis, suld nocht sett thame thar fore, bot thai fand thame worthy\ntharfore, ffor dout thai war repellit, or ellis defoulit thair greis; rycht\nsa suld Bachelere Squieris in the examinacioune of the Order of Knychthede,\nffor he suld nocht alssua ask the Ordre that he wald eftir deffoule be his\neuill thewis. And alssua Lordis that ar sa informyt, that thai will mak sik\nmen Knychtis, thai do aganis the poyntis of the Ordre, and chargis thair\nconsciences; ffor men knawis nocht noblesse of curage in fair wordis, bot\nin worthy werkis: Na nocht in faire clething, ffor oft tymes vnder a faire\nhabyte may be a full false hert, full of barate, trechery, and traysoune;\nna he takis him nocht be his faire harnais, na his faire horse, na othir\nfaire habilliamentis; ffor oft tymes vnder syk faire habilliament ar nocht\nthe best men of armes, and worthiast in vertues. Quharfore, gif thou will\nwale worthyast and maist noble man of curage, thou seke him be thir\ntakenis, that is, for to say, justice, and temperance, force and prudence,\nffayth, esperaunce that is gude hope, and cheritee, and leautee; and be\nthir takenis, thou sall knawe the nobless of curage; be the quhilkis\nvertues, the noble hert defendis it fra the inymyes of Knychthede; quhilkis\nar falsehede, trechery, traysone, thift and murder, and syk lyke thingis.\nItem, Our [gh]ong men suld nocht be maid Knychtis, bot gif thai had gude\ntutouris and curatouris, for dout of misgouernaunce of the Ordre for fault\nof knaulage; ffor quhen a childe is made Knycht, he thinkis nocht on the\npoyntis of the Ordre that he sueris to kepe. And gif the Squiere that is\nressauit be the examynouris to be Knycht and admyttit, be a rekles man and\na wikkit, and of vile condiciouns, he dois grete wrang to the Ordre that he\nberis, and till himself too; ffor and he be vencust in barrier, or he be\ncowart or full of wikkit vicis, as fleand fra battaillis, revand or\nsteland, he sall neuer haue honour na prouffit of his Ordre: ffor rycht as\nit honouris the honourable, it dishonouris the dishonourable. Bot of all\nthing, a Knycht suld kepe him in all vertu to hald the mydwart, for ay the\nmydwart is vertu, sa is the extremitee vice; and thus a Knycht suld be of\nresonable gude age, that he knaw the propereteis and poyntis that he aw\ntill haue, that he nouthir excede, na be our lache in his dede.\nItem, It suld be sperit at him, Quhat is the cause that he takis the Ordre\nfor? quhethir for fairnes of corssage; or for hardinesse of curage; or for\nrichesse, that he may be proudly cled; or for pryde, that he may take mare\nstate na his falowis that now is; or for that he is wele horsit and\nenarmyt; or for to be a myrour in his lignie, that nane is sa worthy as he\nto be Knycht.\nItem, Men may mak Knychtis of pure mennis sonis, and thai haue gude, evin\nin frendschip of lordschip; and with that, that thai haue the vertues\nforesaid. Bot and a Knycht or a Lord mak ane vnworthy creature Knycht, he\nputtis his honour in dangere, that disprisis and dishonouris the Noble\nOrdre of Knychthede, and makis his awin honour mare law na it was; for the\nfylth and the wrechit vnhonestee, that he has lychtlyit the said Ordre. For\nbe rycht resone of worthynesse and noblesse of the Ordre, thare may nocht,\nna suld nocht na villaine curage cum be gude, evin to the said Ordre; ffor\nthat war be gude resone vndoyng of the said Noble Ordre, that is ordanyt\nbot for noblesse and gentillesse of curage and gude vertues, as foresaid\nis, and gude thewis: For hye parage and ancien honour ar the first poyntis\nof the rute of Knychthede, that is cummyn fra alde ancestry, and syne\nworthy persouns with worschipfull condiciouns and propereteis, personale of\nthe Knycht him self, makis mariage betuix worschipfull vertues in hye\nparage and Knychthede, quhilk aw nocht to lycht bot in noblesse; and\ntharfore, and a Lord marry nocht hye parage and Knychthede togeder, he is\ncontrarius to Noblesse and to Knychthede, and to Knychthede bathe. Bot a\nLord may put of his powere forssably agayn the noble lordis and Knychtis\nwillis, a man in the Ordre that is nocht worthy: Bot he may nocht vndo that\nhe has done, ffor suppose that he haue power to mak a Knycht, he has na\npower to vnmak him, sa mekle is the vertue of Knychthede; ffor na man but\ngrete cause, and Juge with princis powar, may tak honour away quhare it is\nanys gevin. Than be resone, it aucht nocht to be that Prince nor Knycht mak\nna Knycht of ane unworthy persone, na of villaine lignage. ffor wald men\nunderstand that alsmekle is nature honourit, as for corporale nature, in\ntree and beste as in man; bot as for nature spirituale, man is mare\nhonourde. Bot be the noblesse of the spiritualitee of the saule resounable,\nthat accordis with angelis of hevin, thare is grete difference; and sen\nnoblesse of curage suld be in all Knycht, it may stand that a man of a new\nsprongyn lygnye, that be honourable and worthy in all gentrise, mycht be\nconvenable and worthy to the Ordre, sa that the vertues condiciouns and\npropereteis of noblesse of curage acord ther till. Bot this opynione is\nvntrewe and vnworthy, ffor and that mycht be, it war mare lyke that the\nOrdour of Knychthede suld better or alswele accorde to the propereteis\ncorporalis, and personalis, as spiritualis: the quhilk is false, ffor\nKnycht gaynis nocht bot for hye parage and noblesse, with the seven vertues\nbefore namyt be the Doctour, as Force, Prudence, Justice, and Temperance,\nwith Faith, Gude Hope, and Charitee, with leautee that efferis to\nKnychthede.\nItem, The examynour suld spere of the Squieris condiciounis, and maneris,\nand gude vertues, and thewis, amang the peple; and quhat documentis and\ntechingis thai ar of; ffor the fault of gude documentis and techingis\ngerris vnworthy men be reboytit and repellit fra the examinacione of the\ninquisitouris, that thai cum nocht to that Noble Ordre: ffor worthy\nexamynouris will admytt nane, bot worthy: ffor grete foly war to put in the\nOrdre thame that efterwart suld be repellit for their misgouernaunce; And\nforthy suld the Knycht, that is the inquissitour, seke wele the poyntis of\nnoblesse and of valour, and of the vertuouse propereteis and gude thewis of\nthe Squyer that suld be Knycht; and quhy, and for quhat cause, he will tak\nthe Ordre; and quhethir it be for meritable cause till implye him for the\nHaly Kirk, the Cristyn faith, and for the commone prouffit, for the peace,\nand for all peceable persouns; or he takis the Ordre for pryde or couatise,\nor for to be honourit, or for vane glore, or to wyn richesse thareby,\nquhilk, gif he may persaue that his entencione cummys of ane vnworthy\ncause, admytt him neuer: ffor rycht as Homycide, Symony, Usure, and\nScismatyke condicioune, repellis Clerkis fra benefice and honoure, and all\ndignitee; in lyke cas suld thir faultis before namyt repelle a Squyere fra\nthe noble Ordre of Knychthede, that suld haue nane affinitee bot till\nnoblesse of corage, as said is; ffor and men wald wele knaw and consider\nthe grete chargis and dewiteis that folowis the said Ordre, with saule\nperile, and worschip oft in were, thay sald stand grete aw to tak that\nnoble Ordre, mare na to be outhir monk, or frere, or othir religiouse of\nthe hardest Ordre that is; ffor traistis wele, that grete honour beris ay\ngrete charge, and gretter disese it is, to fall fra grete honoure agayne\nthat anys a man has bene at, na euir it was joy, to be thareat: _Quia non\nest tanti gaudii excelsa tenere, quanti est meroris de excelso cadere_. And\ntharfore Knycht suld mare dout honour na dede, and schamefulnes suld mare\nchastise a worthy Knycht, and geve him a hardar passione; and it suld\nhappin him, na suld outhir hunger or thrist, or hete or calde, or ony\ndisese that he mycht haue; and namely, grete princis and lordis sonis suld\nthink grete schame to wyn ane euill name for lak of thair condiciouns in\nthair [gh]outhede, gif thai thocht euer to cum to the worthy and\nworschipful Ordre of noblesse that Knychthede is callit; ffor thai may wele\ntraist that the name that thai wyn in thair [gh]ong age remaynis with thame\nfor euermare: And than is it grete auenture, and euer thai be worthy to\nressaue that Ordre, quhen the examynouris knawis thair condiciounis; and\ntharfore, all syk perilis suld be schawin to the Squier or he sett him to\ncum to the examynyng. Cheualry may nocht be vp haldyn but grete costis, and\nals expensis on horse, harnais, mete, and men, and othir necessair thingis\nthat till it appertenis; and tharfore, thare suld na man, supposs he war\nworthy, desyre to tak the Ordre bot he war a lorde, or that he had lord to\nmynister him all his necessiteis, and hald his honour abufe in tyme of\nweris; ffor ellis, in default of horse, harnais, and othir necessiteis,\neuill sett Knychtis, quhen thai wantt, assemblis syk euill men as thame\nselff, and gerris mony ruggaris and revaris, and othir wikkit men, destroy\nthe commouns, and distrouble the realme, and makis mekle wrang to be done\nin thaire default.\nItem, Men countrefait in thair persone, na oure grete growin men, na men\noure fat, or that has euill disposicione, or euill sekenes in thair body;\nffor it war lak to the makare to mak men Knychtis that war nocht hable till\narmes, and to do vailliaunce in tyme of weris; ffor the nobilnesse of the\nOrdre is sa worschipfull, that it sufferis na man that has mahaigne, na\ndemembrit, na othir wayis manket in corssage, visage, na membris--be he\nneuer sa riche--to be admyttit to the said maist noble Ordre, the quhilk\nexcludis vttraly all ignobilitee and vilitee.\nItem, The inquisitoure examynour suld mak inquest at the Squyar gif euer he\ndid ony grete excessiue syn, as tresoune, or scisme, sorcery, or\nwichecraft, or grete murderis, or syk lyke thingis; the quhilk, suppose he\nprise thame lytill, may lett him to ressaue the noble Ordre, in company to\nbe falowe to the worthy Cheualrye: na [gh]it na vane glorius Squyare suld\nbe na Knycht, ffor vane glore tynis the meritis of all gude vertues. Na he\nsuld nocht be a gabusoure, na a flaitour Squyare, that suld enter in the\nsaid Ordre; na [gh]it hautane, na fiere in pride, na orguillouse Squyere\nsuld nocht enter in Knychthede; and namely outrageus in word, and\nsclanderouse bakbytare, suld nocht enter in the Ordre; na commone leare, na\ncommone viciouse hurdomare hasartour, commoune tauernouris full of sleuthe,\nbarganouris, commouns glotouns, kid and knawin for syk, dronkynsum,\nmanesuorne, and all outrageus commoun vicius men, ar nocht to be ressauit\nto the Ordre of Knychthede, bot suld be repellit be the examynouris of the\nOrdre: And thus sald nane be ressauit to the Ordre bot nobles of parage,\nvertuouse, honest, and of worthy curage; and in all this suld Squyer be\ninquerit, or he be Knycht.\n[Decoration]\nQUINTUM CAPITULUM.\nHERE DECLARIS THE DOCTOUR IN QUHAT FASSONE AND MANER SULD A SQUYER THAT\nWALD BE KNYCHT, RESSAUE THE ORDRE OF KNYCHTHEDE.\nAnd as to that, the Squyer quhen he is examynyt and admyttit, he suld\nschriue him clene of all synnys and defautis that he may think on, that\neuer he maid aganis God, and his Magestee; and tak his Sacrament, sayand\n\"In the name of thee, and in entencione to serue thee, and honour thee, My\nSouerane Lord God, and thy dere moder Mary, and all thy haly Sanctis of\nParadise, I tak this day this worthy Ordre.\" And this suld be done be\nprince or lord in a grete feste, as Zule, Pasche, or Witsonday, or All\nHalowmesse, ffor the mare honourable assemble is maid thay dayes na in\notheris: And than suld the Squyere fast the Fest evin, and wake all that\nnycht in prayeris of grace asking, and otheris als suld pray for him, to\ngeve him grace, worthily to ressaue and kepe, and worthily gouerne the said\nOrdre, at the plesaunce of God, and the haly Court of Hevin: And on the day\nbefore, he suld pas to the Kirk, in his best array as efferis and custum of\nthe countree is, thair to be in prayeris, and to here a preching, or a\nproposicione langand the said mater; na he suld nouthir here na speke\nviciouse speche, na trompouris, na janglouris, for that is lak to the\nOrdre: And on the morne eftir, quhen he is arayed in habyte of Knychtis\nwede, thare mon be grathit a solempne Messe with note, and in the tyme of\nthe Offeratore, he sal cum before the altare and offer: And syne sall he\nmak ane athe to the Ordre till honoure it eftir his powere, in the honour\nof Almychtj God, Prince of all Chevalrye; and thare in present place, suld\nthare be maid a faire sermone, declarand the poyntis of the Christyn faith,\nacordand thame togeder with the poyntis of the Ordre of Knychthede. To the\nquhilkis poyntis of acordans the Squyre suld take gude tent, and knaw thame\nall, and hald thame prentit in his hert percure, with all the Vij.\nsacramentis, the X. Commandmentis, the Xij. articles of the treuth, and to\nkepe him fra the Vij. dedely [synnis]. To all the quhilkis poyntis of the\nfaith, to kepe and honoure and fulfill at his powere, incontynent that he\nhaue tane the said Ordre at the honoure and reuerence of God, and thareto\nsuld mak his speciale prayeris for all, the tyme of the Messe: And fra\nthyne furth for all his lyf dais. And quhen the preching is done, than sall\ncum furth the Prince or Lord that suld mak him Knycht; the quhilk aw of\ndett to be Knycht or he mak ony Knychtis: rycht as nane may mak Preste bot\nhe be Preste, sa may nane mak Knycht bot first he be maid Knycht, saiffand\nthe Pape: ffor how may he geve that he has nocht? ffor herbes and bestis\nmay geve thair nature ilkane till othir, to mak thair nature perpetuall;\nbot sa may nocht Knychtis be maid, bot first the makare be possessit of his\ngift, and of his Ordre: ffor gif ony lord wald geve the Ordre and nocht\nhaue it, or vnworthily geve it othir wayis na the Ordre requeiris, he dois\ngrete dishonour to the Ordre. And thai that takis the said Ordre of thame\nthat has na powere vnworthily, thai haue na grace in the Ordre to do wele,\nna prouffit to thame na otheris; and thus is the Squyere begylit, and\ndissauit of his Ordre, and all Cheualrye sclanderit. And than suld the\nSquier hald vp his handis to the hevyn, and his eyne to the hicht, and his\nhert to God, syttand on his kneis, and thare suld the Prince haue the Suerd\nredy of Honour, gylt with gold, and belt it about his sydis, in takenyng of\nChastitee, Justice, and Cheritee, and thare the Knycht suld outhir geve him\na strake with his hand, or with a drawin suerd, in the nek, to think on the\npoyntis and defend his dewiteis. And syne suld he outhir kys him in the\nmouth, or ellis kys the croce of the suerd, and geve it him, and ger him\nkis it agayne, and sa put it in the scalbourd, and bid him think on his\nathe, ande charge that he has vndertane, and the honour that he suld\nmanetene. And efter that all the seruice of God be done, the new maid\nKnycht suld ryde on ane coursere out throw the citee, or toune, and schaw\nhim to the peple, sa that thai may knaw him for a Knycht, defendour of Haly\nKirk and commone prouffit, and halder of lawe and justice, and mayntenour\nof the peple, that quhasa has ado thai suld draw till him for help; and\nthat he suld haue mare raddour and drede to do mys, or oucht that suld be\nagayne the lawe euer mare in tyme to cum, and to saif the honour and the\nworschip of his noble Ordre; ffor raddour, drede, and schamefulnes is hye\ngrace till all persouns that has honour to kepe. And in that day suld thare\nbe grete festyng, justyng, and tournaymentis, with other actis, as lissis\nand behurdis, geue grete giftis, and mak grete solempnitee in the honoure\nof God and the grete feste, and that Herauldis and Kingis of Armes and\nMenstralis war rewardit. And than suld the Prince rewarde the new Knycht\nwith landis, lordschippis, or othir worthy giftis and gouernementis, till\neke his estate and help to manetene the honoure of the Ordre. And thus suld\ngiftis be gevin bathe till him, and be him till otheris; ffor the Ordre\nrequeris giftis to be gevin in daly placis; for honoure and worschip of\nlordis of estate may nocht be kepit, bot quhare giftis ar gevin, and noble\nactis of honour excersit: ffor quhare honoure is nocht kepit, ordere gais\nbakwart.\n[Decoration]\nSEXTUM CAPITULUM.\nHERE SPEKIS THE DOCTOURE OF THE SIGNIFICATIOUNE OF THE ARMES OF THE ORDER\nOF KNYCHTHEDE.\nNow declaris the Doctour, that as the Preste quhilk in the Mess sayand has\nsyndry habitis and habilliamentis, quhilkis ilkane has a syndry\nsignificacione, as is acordand to thair office and order, and that office\nof Preste and office of Knycht has sa grete affinitee and alliaunce\ntogeder; ffor quhy? that rycht as office of Preste has certane thingis that\npertenis to the Ordre; and ilkane has a certane significacione, sa has the\nOrdre of Knychthede: ffor ilk thing pertenand till his Order has a certane\nsignificacioune, be the quhilkis is signifyit the noblesse of the Order of\nKnychthede.\nAnd first and formast, Thare is to the Knycht gevin a Suerd with a crossit\nhilt, that signifyis that rycht as our Lord Jhesu Crist vencust in the\nCroce the inymy of mannis lygnage, to the quhilk he was dempt throu the syn\nof Adam, oure first fader, that rycht sa suld a Knycht vencuse the fais of\nthe Croce throu the suerd; ffor the suerd is ordanyt to do justice with;\nand tharefore is it maid with twa egeis, in takenyng that he suld manetene\nand defend bathe Temporalitee and Spiritualitee with the double scherand\nsuerd.\nItem, To the Knycht is gevin a Spere quhilk is evin, and betakenis\nrychtwisenesse and veritee; ffor as the spere is evin, and rycht sa suld he\nbe bathe evynlyk and rychtwise, and manetene and defend lautee and equitee,\nin contrary of falshede and trecherye; and the scharp hard stelin poynt of\nthe spere hede betakenis, that suppose falsehede be neuer sa wele armyt,\n[gh]it will lautee pas throu him, and vencuse him. And be the pennone on\nthe spere end, it schawis that veritee hydis him nocht, bot schawis him to\nfalsehede, sayand ay, quhen it movis, Lo me here Veritee, that has na drede\nof falsehede, na trecherye; and Veritee is the foundement of esperaunce\nthat is gude hope, and of all othir thingis that ar signifyit be the spere.\nItem, Chapellat of stele alssua is gevin to the Knycht, in takenyng of\ndrede of schame and repruf; ffor a Knycht suld be schamefull as a maydin\ndredand repruf: ffor Knycht or woman, but drede of schame, may nocht kepe\nhonour langsumly, na be obedient to thair ordre: ffor rycht, as drede and\nschamefulnes, gerris a persone cast doune the hede, and luke to the erde,\nsa dois the stelin hat the Knycht cast doune his eyne; and rycht as the\nstelyn hat kepis the knychtis hede, quhilk is the hyast membre, and maist\nprincipale of his persone, sa kepis drede of schame the Knychtis honour,\nthat is the hyast poynt of his ordre, and maist principale poynt of all.\nThe quhilk drede of schame suld haue in it fyve wittis to kepe, that throu\nnane of thai suld dishonour cum, and that the noblesse of his curage suld\ndefend thai fyve wittis, that neuer throu thame euill na wikkitnesse cum.\nItem, Haubergeone is gevin to the Knycht, in takenyng of castell, to kepe\nhim fra his inymyes, that is, euill vicis; ffor rycht as a castell is\nwallit all about with stanis togedir junyt, to kepe Knycht fra his fais,\nrycht sa is the haubert to kepe him rycht sa fra his fais that ar vicis and\ndefaultis, till his maist noble Ordre of Knychthede, the quhilk is maid of\nmony syndry pecis as of maillis.\nItem, Leg-harnais is gevin the Knycht, that his leggis and fete were seker\nto passe in the wayes and stretis, and kepe thame, that na robbouris, na\nthevis, na murderaris, vmbesett the wayes to reve na strouble lele\nmerchandis, na labouraris, men of kirk, na pilgrimys, that passis in the\ncontree for the commone prouffit of the Realme: And in sik keping he suld\nbe garnyst in his armouris and his wapnis, that he mycht do scathe and tak\nnane.\nItem, Thare is gevin him Maisse, that is to say Pollax, in takenyng that he\nis officere ryale; and that gif ony man disobeyis till his wand, that he\nlay that maisse on thame to hald the Kingis rychtis on fut.\nAlssua, Spuris ar gevin him, in signifiaunce that rycht as spuris spedis\nthe horse to ryn fast, and besy in tyme of nede, quhen his inymyes cummys\nnere, rycht sa suld Knycht in tyme of nede be besy quhen the King or his\nContree is ouresett with lourdanis and revaris or traytouris or other\nwikkit misdoaris, sa that he slepe nocht his time, bot be besy and diligent\nin the commone prouffit. Of the suerd we haue spoken of before, in quhat\ntakenyng and significacioune it is gevin.\nItem, The quhip is gevyn to the Knycht in his hand, quhen he is on horse,\nto that significacione, that he suld stand aw and be obedient till his\nLord; ffor disobeisaunce vndois the Knycht and brekis his Ordre, that all\nhis ofspring will forthink: as for the inobedience of Adam, all his\nofspring was punyst.\nItem, Gorgelin is gevin him, in takenyng that thare suld nouthir enter na\nisse throu his gorge thing that suld be villanie, na lak thing to the\nhonour of the Ordre; as to be at bidding of his lord, but disobeysaunce,\nand but murmur do his lordis commandementis; and nouther do, na consent, to\ntresone or guille, barate, na trechery, vnleautee, na othir vice, that may\ncum throu word na thocht be the gorge outwart; na excesse of glutony,\ndrunkynnesse, na othir mystemperaunce throu the gorge inwart. And thus the\ngorgelyn suld kepe the Knychtis gorge.\nItem, Masse is gevin him, that betakenis strenth and force of curage, the\nquhilk masse is lyknyt till a false sterap, quhilk strykis on all sydis,\napon all kynde of harnais; sa dois force of curage, it strykis on all\nsydis, and defendis the honour of Knichthede agayne all vicis, and enforcis\nvertues.\nItem, Thare is gevin to the Knycht his lytill schort Suerd, that sum callis\nMisericorde, in signifyand that quhen he has implyde his spere, his lang\nsuerde, his polax, his false sterap, and his falow be sa nere him that he\nmay nocht help himself with nane of thay, than it is gude at schort\nstrakis; and it is callit outher Schort Suerd or Misericord; ffor cause\nthat a Knycht suld nocht all traist in his armoure na wapnis, bot in his\nawin vertu, and in him that maid him, and in his mercj; and traist that\nthrou his help, quhen all wapnis are faillit, that he sall saue his honour\nand bring him fra the perile of dede and dishonour.\nItem, Schelde or targe is gevin to the Knycht in signifiaunce that as\noffice of schelde is to be the targe betuix the Knycht and the strakis, sa\nsuld the Knycht be betuix the Prince or his Lorde and the strakis; as the\nschelde ressauis the strakis before the Knycht, sa suld the Knycht before\nhis lorde, kepe strakis fra him. And as schelde is couplit to the Knychtis\nbrest, thare his hert is, sa suld the Knycht be till his lord bound in\nlautee as till his awin hert, and is a myd moyen betuix him and his peple.\nGloues of plate ar gevyn to the Knycht in takenyng, that as thai kepe his\nhandis fra strakis and woundis and manglyng, throu the quhilkis the body\nmycht be tynt, sa suld he kepe his handis, that he give na faith, na athe,\nna mak nane condicioune na obligacioune agayn his Lord, ffor than war he\nvndone; and as Knycht liftis his wapnis mare seurely and traistly, that his\nhandis ar enarmyt, sa suld he list mare seurely to God Almichtj, that he be\nenarmyt, that his handis wirk na misgouernaunce in taking of wrangwise\ngudis; na strykyng of vnlefull personis; na making of vnlefull condiciouns,\nand vnlefull touchingis; na put his handis in vnlefull placis.\nThe Sadill that he rydis in, betakenis sekernes, that he be nocht lychtly\nput by his purpose, sa kepis the sadill him, that he be nocht lichtly put\nfra his hors; ffor quhen he war doune strykyn than war his honour lawe. And\nrycht as he is ferme and seker in his sete, sa suld he be ferme and seker\nin his curage, in justice, lautee, noblesse, veritee, and charitee; ffor\nthrow seuretee of a gude hardy knycht mony gude dedis ar done, throu gude\nhardy men of armes, and mony cowartis ar declarit, quhen hardy men ar\napprouit, vantouris and vayn glorious men, that dar nocht be sene quhare\nthe hardy and worthy knychtis apperis in worthynes in bataill place, and\nthare fortune enforsis hardynesse. And as the sadill, with the grathe that\nlangis it, haldis him ferme, that he movis nocht for na strake of spere of\ninymy, sa suld forse of curage kepe him, that he move neuer again gude\nfaith na resone, and bow nocht with vice agayn vertu. And as the hors beris\ngrete charge of the armyt Knycht, and sadill and harnais, sa beris the\nKnycht, be vertu of his Ordre, grete charge, the quhilk he suld nocht\nlychtly be movit fra. And as he is sett apon a hie sadill, aboue a hye\ncoursour, sa suld his curage be hye to defend the rycht, and manetene the\npoyntis of his maist hye and noble temporale Ordre.\nAnd tharfore is Courser gevin him or Destrere, to betakyn noblesse and\nhicht of curage, that Knycht suld haue aboue all othir peple, sen he has\nbathe maist hye and noble order, and syne maist noble habilliament of\narmoure, and syne maist hye and noble hors; sa sulde he haue maist hye and\nnoble curage, with force to passe all otheris in vailliaunce of armes and\nhonoure, and to be sene aboue all his men, and mare fere of, sa that men\nthat had nede of his help suld se him of fere, to draw till him for help.\nItem, his Coursere or destryere has Bridill gevin till him, with irne bytt\nin the mouth, and reynis in the Knychtis hand, sa that the Knycht may\nrefreyne the hors, that he pas nocht away with him. And that iryn bitt in\nmouth betakenis, that he suld refren[gh]e his mouth fra bathe euill\nviciouse speche and euill thouchtis. And be the reynis is betakenit, that\nhe suld hald his handis undefoulit, or fylit with oure vilaynouse dedis, or\nthat he be oure large to geve till othir that he haue nede him self, and\nthat he be nocht sa lycht of striking with his handis that thare be na\ndiscrecione in his dedis, and that be thai reynis he suld be led with pure\nfolk that war nede bestad of help, quhare thane nedis war to trauaile to\nhelp thame; and that he war nocht oure narow na nedy that he had lak\ntharethrou, nocht to spare his gude and spend his honour; and that he be of\nhandis hardy to defend him fra his fa; and doubte na thing, ffor oure grete\ndoubte makkis Knychtis to haue lathe curage.\nItem, The Horse-Hede is bundyn with ane hede-stell of the bridill, in that\nkynde that he suld do na thing, but be ordynaunce of the Knycht, that\nefferis till course of armes: and bot be resone; and the hede of the horse\ngais before, and is bundyn to do resoune, sa suld the resone ga before all\ndede of armes, and other actis honourable that he dois. And as his\nhede-stele byndis his hede to resone, sa dois resone the Knycht, and kepis\nhis worschip. Alsua, the Knychtis hors is enournyt with harnais before and\nbehynd, on his body, sa efferis it to Knychtis to be honourably enournyt\nwith honourable clething, and alsa with vertues honourable. And because\nthat sum horse ar enarmyt with sik harneis as efferis to defend thair corps\nfra harmes, sa suld Knycht be enarmyt with richessis of temporale gudis, or\nellis he may nocht gudely do his worschip, nouthir in pes na in were, and\noft tymes gerris mony reueryes and wrang wynnyngis be: for Clerkis sais,\n_Quod propter inopiam multi deliquerunt, etc._\nItem, Jakkis war ordanit to Knychtis, thai tymes of [gh]eris that war of\ngrete solempnitee, of sylk aboue all thair harnais, that signifyit grete\ntrauailis that effeiris till him to do; ffor rycht as the jakkis ar aboue\nthe hauberkis, and ordanyt nerest bathe wynd and rayn, and othir stormys,\nsa suld a Knycht for the peple susteyne all stormes and trauailis for\nthame, sa that all mysterfull and peceable persones that had myster, suld,\nthrou him, haue reconfourt and refuge at nede, for the honoure of noble\nthat ordanyt that Noble Order, for that cause to be a protectour and ane\naduocate of all poore, miserable, and peceable persones: The quhilkis be\nthe noblesse and the creacione of the Ordre, he is ordanyt to defend,\nmanetene, and hald in thair richtis, quhen thai haue mister, and thai be\nrequerit: Quhilkis Knychtis suld erar expone thame outhir to be dede, or\npresonare, or woundit sare, or he left thame but help that ar vnder thaire\ncure and saufgarde: Be the quhilkis poyntis of the Ordre, men may se that\nKnychtis, be vertu of thair Ordre, has a grete charge, quhat of justice\nhalding, quhat of thair landis gouernyng, and of thair peple maynteyning,\nand of thai peceable persones defending, as ar kyrk men, and maidnis fra\nforse and ravisyng, wedowis, and faderles and moderles barnis fra\nsupprising, labouraris, merchandis, and traualouris fra distroubling, and\nall peceable persones fra fors and wrangwise vexacione.\nEftir this, Takyn of Armes to bere is gevin the Knycht in his schelde, or\nin his cote of armes, or othir wayis, sa that he be knawin and kend in\nbataill be otheris; sa that gif he dois wele he suld have honoure and\nworschip, and gif he dois evill he suld haue dishonoure and disworchip, and\nsik as efferis till ane inymy of the Ordre of Knychthede: for gif he be\nvailliaunt and hardy in bataill; or he be feigned, slak, and cowart, and\nflee fra his lorde in bataill.\nItem, Baneris ar gevyn, bot that is bot to Kingis, and Princis, Erllis,\nDukkis, Marquis, Vavassouris, Barones, and Knychtis Banneroll; And thus\nquhen a Baroun Banneroll has mony Knychtis vnder him, thai aw to diffend\nthaire lordis landis, and his lyf, and his honoure: ffor the honoure of\nKnychthede standis in that, that he be lufit, lovit, prisit, honourit, and\ndoubtit, with the prince, lordis, and peple of the realme; ffor the honoure\nof lordis and princis standis in the pluralitee of mony worschipfull and\nhonourable Knychtis: And as Knychtis of honoure ar honourde with princis,\nlordis, and peple, for hardynesse, noble curage, vertu, and worthynesse,\nthat thai haue wonyn with thair princis, lordis, and maisteris honoure in\nthair [gh]outhede; rycht sa ar vnworthi cowartis, full of tresone and\nfalsehede, barate and trechery, and othir viciouse lyf, suld be haldyn as\ndishonourit, and vnworthy to be amang thame that ar honourable in the said\nOrder, and mare to be blamyt na othir lawlyar folk, suppose thai had done\nmys.\n[Decoration]\nSEPTIMUM CAPITULUM.\nHERE SPERIS THE DOCTOURE OF GUDE CUSTUMES THAT EFFERIS TO KNYCHTHEDE.\nAnd, first, he sais that Noblesse of curage has chosyn Knychtis of honour\nto be aboue the small peple, and the small peple to be at thair seruice and\ngouernement. Than suld Noblesse and gude custumes be intill all noble\nknychtis, be vertu of thair Ordre; ffor noblesse of Knychthede cummys neuer\nto man of gude evin rychtwisely na honourably, bot it be throu noblesse of\ncurage; ffor but noblesse of curage it may neuer cum to that hie degree of\nhonoure, and but electioun of vertu, and gude custumes and thewis; and thus\non nede force it behufis the Knycht, or he cum to that hye worschip and\nestate, worthily but vsurpacione, that he be knawin full of gude vertues,\ngude custumes, and gude thewis in gouernance. And fyrst and formast, all\nKnycht or he tak Ordre suld knaw all the Seven Vertues, and thair branchis;\nthat is to say, the four Vertues Cardinale, and the thre Vertues\nTheological. The thre Theological is Faith, Gude Hope, and Cheretee, as we\nhave before touchit. The Four Cardinale Vertues ar Justice, Temperance,\nFors, and Prudence.\nAnd first and formast, a Knycht bot he be of gude Faith, all is for nocht\nthat he dois; ffor he may neuer haue othir vertewe na gude custumes; ffor\nbut faith all is bot syn that euer man dois: ffor be faith men has all gude\nknawlage and vnderstanding of God and his haly Sanctis; and but faith man\nis wer na nocht; ffor be oure faith we haue sight spirituale of hevin and\nhell, and all Goddis workis, visibilis and invisibilis. And be Faith men\nhas Esperaunce, Cheritee, and Leautee, and ar servitouris to Veritee, and\nfault of Faith myssaris all thir thingis. Knychtis be gude ancien custumes\nwas wont to ga in the Haly Land, to defend and manetene the Cristyn Faith,\nfechtand agains the inymyes of the Croce, and was marterit: but full few\nnow dois that. Alsua, be vertu of fayth and gude custumes, Knychtis\ndefendis the Clerkis and Kirkmen fra wikkit tyrane men, the quhilk aganis\nthe faith, and for default of faith schapis thame to derob and ourethraw\nbathe clerkis and kirkmen, for thair tyranny and wikkitnes.\nItem, Esperaunce is a noble vertu, be the quhilk Knychtis traistis to haue\nthe victory in battail and in feicht. Clerkis be Esperaunce traistis to\nhaue the joy of hevyn, and be thair teching gerris vs trow rycht sa: but\nthe quhilk Esperaunce, that is Gude Hope, we war all forlorne. Thairfore\nEsperaunce sittis well as in a Knycht, ffor be esperaunce he has mare\ntraist in God, na in his horse, harnais, and menze; throu esperaunce the\ncurage of knychtis is reinforssit, and the curage of cowartis ouresett.\nGude Hope gerris the knycht oursett grete trauailis, and hard fortunes, in\nhope of better ay. Alssua Esperaunce gevis knychtis curage to kepe and\ndefend citeis, castellis, and wallit townis on small evyn, and thole bathe\nhungir, thrist and waking, and mony grete strakis, oft tyme. And war nocht\nEsperaunce of gude hope Knychtis had neuer honour, ffor it is the\nprincipale instrument that gouernis Knychthede in honoure.\nItem, Knycht but Cheritee may neuer be but crueltee and euill will,\nquhilkis concordis neuer with the honour of Knychthede; and thus mon\nCheritee be chief in a Knycht; ffor throu Cheritee man lufis his God atoure\nall thing, and, as himself his nychtbour: but the quhilk poynt is na man\nmay be perfyte Cristyn man.\nItem, A Knycht suld haue in him grete pitee of all pure folk maleesy\npersones, and of pure prysonaris quhen he has the maistry of thame, and\ntill haue mercy of thame for resonable finaunce; and throu cheritee men has\npitee, but the quhilk charitee na Knycht mycht sustene the grete charge of\nKnychthede; ffor as horse but fete may nocht bere grete chargis, sa may\nnocht Knychthede, but cheritee: the quhilk cheritee makis hevy birding\nlycht to bere, and grete charge soft, bathe for the vphald of honour of\nKnychthede, and meryt of the saule behufe.\nItem, Justice is till all Knychtis nedefull, ffor Knycht but justice is but\nhonoure; for Justice and Knychthede is sa wele acordaunt that Knycht but\njustice is a body but saule, for but justice may na Knychthede be; ffor\nKnycht injurius is inymy of justice, and castis him self out of the Ordre,\nthe quhilk reuys him and dispisis him in that cas.\nItem, Prudence is a vertue als, that Knychthede may nocht be but; ffor\nPrudence is a knawlage that man has of all thing, bathe gude and euill,\nthrou the quhilk he is maid inymy to euill, and frende till all gudenes;\nand alsa be Prudence man has knawlage of the thing that is for to cum, and\nthat be the notice of the present tyme, as he seis the warld gais: Item,\nPrudence can with cautelis and subtiliteis, a man can, as be the apperaunce\nof the thingis that he seis, eschewe perilis that ar to cum, and mend ane\neuill fortune apperand be vertynasse, bathe corporalis and spiritualis. And\nthus knaw thai all tymes that is, and wes, and sal be, and puttis\ngouernaunce till all as efferis. The commone proufit, and the prince, ar\nmekle behaldin to the worthy Knychtis, for the mony perilis that thai\nexpose thaim in for it: and thus is Prudence ane of the maist nedefull\npoyntis that may be for Knychtis; worschipfull custume is in Knycht in tyme\nof necessitee to request of party to arme him, and defend the commone\nprouffit. Bot mekle mare is it honourable custume to Knychtis till vse\nresoun in all his dedis, and gude will and wele sett, that is the glore of\nKnychthede; ffor oft tymes bataillis ar mare wonnyn be grace, na be force,\nand be wit and subtilitee na be multitude of armyt company, as sais\nMacabeus to the Peple of Israel, quhen he sawe his inymyes cum on him sex\ntymes ma na he; \"Ha! Ha! Dere Brethir, reconfort [gh]ow, and makis gude\nchere, and traistis wele that God sall help vs in this houre, ffor traist\nnocht that grete multitude makis grete victory, bot mekle erare, grete\nconfusione; ffor sa grete multitude mycht nocht be gouernyt togeder, ffor\nthay may nocht wit in the tane end, quhat the tothir dois; and a lytill\nmisreugle or affray makis all to flee, etc.:\" And gert his peple put thame\nin gude estate, and prayde to God to help thame. And thus was the bataill\nwonnyn throu his wit and counsaile, and confourt quhilk come of grete\nprudence and grace. And thus suld all gude Princis and Lordis that wald\nhaue thaire barnis worthy and wyse men, and hable to the Ordre foresaid:\nthai suld ger doctryne thame, instruct thame, and teche thame first in thir\nvirtues before namyt, and specially till vse resone and justice, and gude\nvnderstanding of wit, and that prudence teche thame to be a frende till all\ngudelynes, and inymy till all wikkitnes, ffor be thai vertues, the vertew\nof prudence junys him with Knychthede, and dois it mekle honoure.\nItem, Force is a grete vertu in all noble actis, and specialy agayn the\nSeven Dedely Synnis, quhilkis, quhen thai haue the maistry, ledis man to\nthe paynis of hell; off the quhilk sevin synnis, Glutony is ane of the\nwerst; fforthy, that quhen a glutoun has chargit him our mekle with metis\nand drinkis than bringis it in Suerenesse, that he mon slepe or rest; and\nin his rest than desyris he Luxure; and quhen he seis that all this charge\nmay nocht be uphaldyn but grete gudis and richess, than cummys Couatise,\nthat settis nocht by how that gude be wonnyn bot he haue it; off the quhilk\nconquest cummys Ire, and Inuye, and redy Murther and slauchter, quhilkis\ncummys seldyn, bot that Pryde be in thair falouschip. And thus throu\nglutony is gaderit and assemblyt all the foule company of the Seven Dedely\nSynnis: And thus Knychtis that haldis thir wayis, gais nocht in the hall of\nnoblesse; Glutony makis the corps feble, and schortis the lyf, agaynis the\nquhilk vicis, and namely of glutonye, the worthy curage of a noble Knycht\nstryvis full stoutly, and wynnis the victory on him that is inymy to the\nnoble Ordre of Knychthede. And thus be Force he feichtis agayn his inymyes\nthrou hye noblelesse of curage with help of abstynence and of temperance:\nAnd agayne Luxure feichtis Chastitie forsably, and beautee of corps, mekle\netyng and drinking, quynte clething, and joly polist corps; falsate,\ntresoune, injure and misprising of God, and of his Sanctis and of his mekle\ngloire, and no doubt the paynis of hell, na sik like thingis is agayne the\nOrdre of Knychthede, and all gude thewis. Perfyte Chastitee forsably\nfeichtis aganis Lechery throu the remembraunce of God and his\ncommandementis. And to wele vnderstand the the hye graces and gudelynes and\nglore of the hyast God, quhilkis he has ordanyt for thame that lufis and\nhonouris him, and seruis him treuly; and alssua to think on the sorow and\ndisese that ordanyt is for thame that dois the contrair, that mysprisis his\ncommandementis, and mystrowis him; for to lufe him, serue him, and honour\nhim, that is sa worthie to be lufit, man has forss and grace, with Chastite\nforsable, with stark curage vnvencusable, werrays and ourecummys the vice\nof mysordinate Lecherye, be force of curage and noblesse, quhilk will nocht\nput him in subjectione of evill thouchtis; na be oure cummyn with sik\nwrechitness; na his hye honour lawit na defoulit, that sa mekle charge has\nsustenyt in grete honourable actis in weris that he suld thole his worthi\ncurage of Knychthede be ourecummyn with vicis. For suppose he be curageous\nand hardy, and of corps strenthy to ourecum his corporale inymyes; and\nnocht noblesse in him of forss of curage to vencuse and ourethrawe his\ninymyes spirituale, that is vicis; he has nocht all the verray noble\npoyntis, propereteis, na condiciouns of Knychthede that he suld ficht with;\nffor noble curage of Knycht suld alswele feicht again the Deuill that is\ninymy of the saule as agayne man inymy to the corps.\nItem, Auarice is a vice that gerris oft tymes the curage of mony noble\nKnycht descend full lawe; ffor quhy, the gredynesse of gude blyndis thair\nhye curage for glytwisnesse of gold and of richesse, that it ourecummys the\nforce that suld vencuss his inymy with, and makis him subject till sa lawly\nwretchitnesse and vnhonest thing, that is bot for defaut of forss; that\nsuld be his pillare of worschip till hald him ferme; the quhilk pillare\nfaillis him at nede quhen noblesse of hye corage is slokit throu Cuvatise,\nnocht defendand thame aganis it, as the worthynesse of the Ordre requeris:\nbot tholis him to be ourecummyn and vencust throu cowardise spirituale, and\nlachesse of curage souplit throu Auarice; and changit thair curage again\nthe noblesse of the Ordre: And tharefore it is a grete maugre in a realme\nquhare lordis and knychtis ar gredy to gudis, and couatouse; ffor it is\nrute of all wikkitnesse; ffor of it cummys wrangwise extorsiouns, and euill\nwonnyn gudis, wrangwise conquestis of landis, and syne ar thay fast\nhaldand, that na gude will part with, bot the nede peny; and be this way\nthai becum bondis and subjectis to thair gudis, and varyis fra the rycht\nway of liberalitee that manetenis noblesse of Cheualrye, and is inymy to\nthe noble Ordre, to be wrechit of the gudis that God has send thame to\npreue thame, and assay thair vertu with; and nocht to be hid, na hurdit.\nAnd as for remede of this, thare is a vertew callit Fortitude, that is\nstifnes in hert aganis vice, that will nocht falde no mare na rank stele,\nquhilk is sa ferme in itself, that it will nouthir bow to frende na faa, to\nhelp thame at nede, bot he be requerit and askit, and that is for the hie\nstifnes that is in him, of the vertu of fortitude of curage; that sa grete\nhonour it is worthi to have for his worthynes, that he is euer redy to be\nat bidding of worthy dedis and honourable, quhen he is requerit. And the\nhyenes of his noble corage he thrawis him fra all appetite mysordinate of\nall vicis; as quhen a Knycht is tempt with Couatise or Auarice, that his\nhert is sett and enclynit to that wrechit gredynesse that is moder of all\nwikkitnesse, and of traysounis, falsate, barate, trechery, manesuering;\nthan suld he sauf his honour to have recourse to Fortitude, and thare sall\nhe fynd na fault of help, counsale, and confourt, to supplee him at nede;\nfor he is nouthir lache na [gh]it cowart, na false hertit na negligent; bot\nwith him sall be foundyn strenth and fors, hye curage in gudelynes, quhilk\nefferis wele to be fere to the noble Ordre of Knychthede; ffor throu that,\na Knycht may be lorde of his curage, and be maister of himself, and ourecum\nall vicis. And thus suld ilke noble Knycht think on the noble King\nAlexander of Macedoyne, and of his liberalitee, the quhilk had sa noble a\ncurage, that he dispisit auarice and couatise; in largesses of giftis, he\nhad euer the hand opyn till all men, alswele frende as fa; throu the quhilk\nrenoune of fredome the souldiouris of his inymyes that war auariciouse and\ncouatouse, come fra thame till hym, and gert his company grow, and euermare\nand mare he conquest, and euermare and mare delt till his men; and thus,\nthrou his renoune of liberalitee and dispising of the vice of auarice, with\nothir vertues of noblesse of fortitude, he come to the honour of\nConqueroure of all the Warld. Quhairfore, all nobil Knychtis suld euer\nthink on vertues of noblesse and of largesse, and despise auarice and\ncouatise; that he be nocht subject till vnworthy persounis, na wyrk nane\nvnworthy dedis; na think to mak nane vnworthy conquestis throu auarice, the\nquhilk efferis nocht to noble and worthy Ordre of Knychthede--_Accydo est\nmale_.\nSuerenes is a vice quhilk makis a man to hate all gudelynes and to lufe all\nviciousnes. Be the quhilk vice, thare is ma folk condampnyt na be ony othir\nvice in this warlde be takenis and signis may be persauit; and be the\ncontrair, that is wilfulnes in gudelynes to do gude werkis, men may knawe\nthe takenis of a man that sal be savit fra dampnacioune better, and mare\nclerely, na be ony vertuouse condicione that man may haue; and thus, quha\nwill ourecum and vencuse Suerenesse, he mon nedely begyn at gude, and\nfortitude of curage, throu the quhilk he ourecummis the inclinacioune of\nSuerenes that mannis flesch is inclynit to, be the syn of Adam, our held\nfader, quhilk of the erde takis inclinacioune mare to sleuth na to\ndiligence, and mare till euill na to gude; ffor sleuth and leithfulnesse\ndrawis efter it dule and displesaunce of othir mennis gude auentures, and\nis blythe of thar mysfortunys: and quhare thai haue euill, thai wald it war\nwer, and thus has he ay disese; ffor he has disese and dule of thair gude,\nand syne he has disese and dule of that, that thai haue nocht sa mekle\neuill as he wald; the quhilk puttis thame in ire and in passione dolorouse\ncontynualy, bathe in body and saule; and tharefore, thou Knycht that wald\nvencuse that vice of sleuth, pray to God to graunt th\u00e9 force in curage of\ndiligence aganis that vice of sleuth, that thou may ourethrawe him, and\nhalde him at vnder; and think how that our Lord God, quhen he gevis till\nothir men ony grace or gudelynes for thair gude meritis, he takis nocht fra\nth\u00e9 to give thame, na he gevis thame nocht all the gudis that he has to\ngeve; bot that he has yneuch bathe to geve th\u00e9 and otheris, that makis him\ngude cause; of the quhilk he gevis vs ane example in the Ewangel, sayand,\n_Amice, non facio tibi injuriam_, That is to say, Quhen the vignerones\nlabouraris had wroucht all the day, fra the morne early till nycht, and\notheris began at the Evyn-sang tyme, and wroucht rycht sa to the nycht; and\nthe Lord of the wynis gave thame y-lyke feis for thair day werk; and thai\nthat had wrocht fra the morne airly murmurit the Lord, sayand, He was\nvnrychtwise, that gave thame alsmekle that began at Evyn-sang tyme as to\nthame that began at morne airly: and he ansuered, That he did thame na\nwrang, quhen he departit his awin gude at his awin will, and payde tham all\nthat he hecht thame; quharefore thai had na cause to murmur him, na to haue\nnane envy at thair nychtbouris, as said is.\nOrgueille, that is callit Pryde, thinkis na man pere till him, and is a\ngrete vice; ffor he wald na man war sa gude na sa worthy as he, and had\nleuer be him allane, na in ony company that him thocht na pere till him.\nAnd Humilitee and Fortitude are twa vertues that lufis evynlynes, and sa ar\nthai aganis Pride; and, tharefore, gif a proud, hichty, hautane Knycht may\nnocht stanche his awin pride, call till Mekenes and Fortitude; ffor\nmekenesse withoutyn stedefastnes may nocht gaynstand pryde; ffor quhen thai\ntwa ar togidder, than may thai wele gaynstand pryde; na pryde may neuer be\nvencust, but mekenesse and stedefastnes of fortitude; ffor kyndely thing\nis, that quhen a [gh]ong King is sett on his hye horse, he is proud and\nhautane, but syne cummys fortitude of humilitee, with grete stedefast\nmynde, thinkand how he suld haue pryde in his hert, quhen he rememberis of\nall the poyntis of his Ordre, and quhy he is maid Knycht. Bot quhat is the\npryde of a proud haultane man worth, quhen he can nocht remembre of the\npoyntis that God may sone lawe him with? ffor thare is na man sa proud and\nfull of orgueill, bot and he had bene disconfyte and ourecumyn in bataill\nplace and vencust, bot he suld be full meke; and that fallis ofttymes amang\nKnychtis of honoure: for quhy? the fors of ane othir mannis corps has\nstrykyn doune the pryde of his curage: And thus sen fors corporale in a\nstrange persone has lawit his pryde, it war lyke that fors of humilitee\nspirituale, that is fer mare vertuouse, suld in his awin persone ourecum\npryde; sen the tane is spirituale noblesse, and the tothir corporale.\nItem, Envy is a vice that is not agreable to God, na justice, na charitee,\nna to largesse, the quhilk pertenis to the Ordre of Knychthede, and thus\nquhen ony Knycht has his hert failit, and his curage lawlyit, that he may\nno mare folow the actis of noblesse, na dedis of were, for faulte of\nstrenth of curage that is failit in him, na has nocht in him, Justice,\nCharitee, na Largesse, syk men dois injure to thair Ordre of Knychthede,\nthat gerris mony Knychtis be envius of othir mennis gude fortune, and thai\nar suere and lythir to trauaile thame to wyn honoure in armes, the quhilk\nbringis the richessis; for euer efter honour thare cummys rychesse, and\nthai that ar thus enviouse takis fra othir men the gude that is nocht, na\nmay nocht be thairis, ffor thai wald pres thame to reve thame thair\nhonoure, quhilk, quhen thai had gert thame tyne, throu murmuracioune and\nenviouse langage of bakbyting, that honour that thai tak fra thame, may\nnocht cum to thameself; and be syk Enuy he dois mony thingis that ar\ndiscordant till his Ordre.\nItem, Ire is a stroublance of curage, and of gude mynde, and gude will, and\ndisturnis a mannis curage to vengeaunce; and thus, quha sa lykis to sett\nremede in this vice of Ire, he mon haue recourse to forse of corage; that\nis, the lord and maister of mannis mynde and his passions, and syne seke to\nPacience and to Charitee, the quhilkis ar cheif of counsale to Knychthede,\nand with temperaunce, mese his mynd and bryng his hert to sobirnes; and\nthir Vertues ay bringis allegeaunce of the grete paynis and trauailis that\nIre has movit in mannis hert: and in samekle as the ire is the mare, in\nsamekle suld force of curage of noblesse of Knychthede be the starkare to\nourecum the vnresonable passions of ire, the quhilkis cummis ay of euill,\nand dois bot euill, ffor the ire of man makis nocht man to haue mare rycht\nanent Godwart; bot man suld be armyt with gude will, sobernesse, humilitee,\nand pacience, charitee and abstinence, and syne cummys justice, and bringis\nwisedome with him, and annoblis the Ordre of Knychthede fere mare na it was\nbefore, and thus we haue that aganis all vicis of the Seven Dedely Synnis:\nThe vertu of Force, with help of thir othir counsalouris that we haue here\nbefore namyt, is souerane remede aganis thame.\nAnd now is it spedefull that we se quhat is the vertu of Temperaunce, and\nquhat it is nedefull and behovefull till: And as to that, the Doctour sais,\nThat Temperaunce is a vertu quhilk haldis him euer in the mydwarde betuene\ntwa vicis, that is to say, betuene oure lytill and oure mekle, and thus\ntechis temperance a man to kepe the mydwarde, ffor vertu is ay in the\nmydwarde: ffor man that has na mesure in himself, quhen he dois outhir till\nthe hye or to the law, thare wantis discrecione of temperaunce and mesure,\n(the quhilk is nedefull to be in Knychthede), ffor quhen Knycht knawis\nnocht his quantiteis of his mesure in all his dedis, his honoure is in\nwere: ffor he suld be temperit in largesse, that he be nouthir fule large\nna oure wrechit; in hardinesse, that he be nocht fule hardy na oure cowart;\nin etyng and drinking that he be nocht glutone, na gormand, na slut, na\nslutheroune, na zit dronkynsum; na that he hunger nocht himself for\nwrechitnes; in his speche that he haue nocht our mony wordis, na that he be\nnocht oure bestely, na our blate, that he haue na langage, na collacione in\ntyme quhen it efferis; alsua in his clething that he excede nocht, na that\nhe be nocht oure wrechit: And thus in all thing to hald mesure is\ntemperaunce: And schortly to say, it is the reugle of all wisedome, and but\nit na Knycht may well gouerne his Ordre, na neuer sall men fynd temperance\nbot with wisdome and with vertu.\nItem, Gude custume and vsage is till Knychtis to here every day the Messe,\nquhare euer he be, gif it may gudely be gottyn, and gif ony preching or\nteching of clerkis, or wyse men be proponyt, he suld be redy euer to here\nthe Word of God, and euer be redy till honoure, anourne, and pray to God,\nand to lufe him, serue him, honoure him, and obeye him in all place, atour\nall thing; and in all his dedis, haue euer his hert on him, and euer think\non the Passioun of Crist, and on his awin dede, that he mon anyss dee, and\nthink on the schortnes and the wrechitnes of this warld, and of the paynis\nof Hell, and of the grete joyis and glore celestiall of Hevyn; And euer ask\nhim of his grace that hye glore of Paradise, and traistis wele that he that\ntakis mare plesaunce in haukis and houndis, deliciouss metis, joly\nclethingis, fair women, gude wynis and spicis, lycht wordis with negligence\nof Goddis seruice, and lycht lying and despising of Goddis pure peple, and\nof the lawis of God and man, syk Knychtis ar nocht worthy Knychtis, bot\nerar dispisaris of the Ordre, and inymyes to Knychthede; ffor sum trowis in\nwichecraftis, as in meting of bestis, or in fleyng of foulis with thame or\nagayne thaim, or on rycht hand, or on left hand, sayand, the rycht syde\ngais aganis him, and the left syde gais with him: And sayand, That all sik\nfolyis efferis nocht to wisedome, resone, na discrecioune, na to gude\nfaith. Bot it as foly of fulis that grevis God, and castis men of Goddis\ngrace, and gerris thair inymyes oft tymes be maisteris of thame, quhen thai\nwill nocht tak documentis of gude teching, na gude thewis to reugle thair\ndedis, and mare has traist in thair fretis and folyis, na in the faith of\nGod Almychty. And tharfor, thai that vsis thir folyis, and levis the\nVertues before said of Fayth, Gude Hope, and Charitee, Humilitee, Largesse\nand Lawtee, and nobilnesse of Forse of curage, to gaynstand all thir\nvnworthy fantasyes, he is nocht worthy to bere that hye, worthy, and noble\nOrdre of Knychthede that dois thus; ffor sum Knycht has syk custumes to\ntrow, quhen euer he seis a nakit womman in the mornyng, he sall nocht do\nhis prouffit na honoure that day, na quhen he seis a womman kemmand hir\nhede nakit in the mornyng, he sall nocht have honour in armes that day; and\nthis is a false vnworthy treuth, ffor a juge that kepis the lawis that he\nis ordanyt to kepe, dois wele his office. Sa dois a Knycht quhen he vsis\nresone and discrecione, and kepis fayth and lawtee with all the laue of\nVertues of noblesse, than is he worthy Knycht, and kepis wele his Ordre:\nBot a Knycht that wyrkis eftir [gh]one fretis, that we have here sum part\nnamyt, and otheris, and levis the ordre of gude vertues and gude thewis, he\nis dois evin as a juge that leuis gude and suthfast witnessis led in a\ncause before him, and jugis agayn gude fayth, be the chirmyng of foulis, or\nbe the berking of doggis, and syk lyke thing; and thus Knycht suld be ferme\nin the faithe, nocht variand, na suld nocht traist in sik fretis, na\nwichcraft; and leue the verray faith of God, ffor all syk thingis are bot\njanglyng of fendis, that fleis in the ayre, that temptis Cristyn folk, to\nger them vary fra the rycht faith to drawe thame to thair condampnacione.\nItem, Till Knychthede efferis; principaly to be amorouse of the commone\nprouffit, and of the commouns; ffor quhy? be the commouns, and for the\ncommone prouffit Knychthede was foundyn, stablyst, and ordanyt, than suld\nKnychtis be curius of thair prouffit, be resone; ffor gude resone gevis,\nthat all Princis, Lordis, and Knychtis specialy, sulde be mare curius of\nthe commoun prouffit, na of thair awin propre gudis; ffor quhy? it is mare\nnedefull and mare spedefull, and grettar and mare necessair, ffor the\ncommoun prouffit riches bathe Prince and Peple, and gude propre gudis, bot\na persone proprely, and mare gude, is to be bathe riche, Prince and Peple,\nna he allane, and nocht his peple.\nItem, To Knycht efferis to speke sobirly and wisely, and curtasly; and to\nbe alssua nobly cled in diuerss clethingis, and honourable, fair horse,\nfair harnais, in the hanting of weris, and gouernaunce that he has: till\nhald alsua gude house, eftir his power and estate, till haue honest\nhousing; and treuly Curtasy and Knychthede suld neuer part company; ffor\nfoule and vilaynouse speche fylis the mouth of a noble Knycht, and sa dois\nit of all persone of estate; hamelynes and gude specialitee of acquyntance\nwith gude folk, worthy and honest, is wele accordant to Knychthede.\nItem, Lautee, Veritee, Justice, Humilitee, Charitee, Largesse, Hardynesse,\nProwesse, with Forse in curage and noblesse, Pitee, Honestee, Drede,\nSchame, with othir syk like Vertues, and otheris that we haue before namyt,\nappertenis wele to be in company with the noble Ordre; and rycht as we say,\nThat in God is all vertu, all noblesse, and all gudelyness, sa suld all\nKnychtis, Lordis, and Princis, folow at all thair gudely powere the\nfutsteppis of thair ledare, lord, and techour, Jhesu Crist, quhilk all his\nwerkis that he wrocht was all to geve us gude instructioun to gouerne vs in\nsyklike maner. And all the writtis that euer was writtin for our documentis\nand teching, for the teching of the keping of horse and harnais and\nwapinis, is nocht anerly the instructione of Knychthede till his barnis and\notheris that he suld teche vnder him: bot the gude custumes, gude\ninstructiones in vertues, and gude ensamples of gude godlyke gouernaunce,\nefter all the form and maner before said, suld be the gouernaunce of\nKnychtis, first in thameself, and syne teche till otheris; ffor he that\nbetter techis his horse na his barnis, he gais nocht the rycht gate to\nteche the Ordre.\n[Decoration]\nOCTAUUM CAPITULUM.\nHERE DECLARIS THE DOCTOUR THE HONOURIS THAT SULD BE DONE TO THE NOBLE ORDRE\nOF KNYCHTHEDE.\nGod himself ordanyt Knychthede, and honourit it, and honouris it, and\nalssua all the peple honouris Knychthede; and as is recountit be the Lawis,\nKnychthede is honourit abufe all Ordre that euer was next Presthede, as\nmaist honourable ordre and office that is or wes, and aboue all statis,\nsauffand the Haly Ordre and Office that sacrifyis the body of God, the haly\nSacrament of the Altare, with the otheris Sacramentis of the Haly Kirk. And\nthe said Ordre of Knychthede is rycht necessair to the gouernaunce of the\nwarld, as is before said, in syndry placis; and tharefore, before all\ntemporale ordre, Knychthede suld be honourit be mony resouns, with all\nmaner of peple; ffor and Emperouris Kingis and Princis had nocht annext to\nthame the Ordre of Knychthede, with the vertues and propereteis, and\nnobiliteis, langand to the said Ordre, thaj war nocht worthy to be\nEmperouris, Kingis, na Princis: ffor suppose the Office be gretare, the\nOrdre is y-lyke ane in Kingis and in Knychtis, as Presthede is y-lyke of\ndegree, bathe in Pape, Cardynale, and Patriarche, alsmekle is it in a\nsymple preste: and sa is it in Kingis and Princis knychthede, in regarde of\nsymple Knychtis, suppose the Office be mare grete; tharefore aucht thai\ntill honoure the Office and Ordre of Knychthede, bathe Emperouris, Kingis,\nPrincis, and Barouns; ffor quhan thai do nocht honoure to the said Ordre,\nthai do dishonour to thameself; ffor the Knychtis gerris the grete Lordis,\nPrincis, and Barouns be honourit aboue the small peple, and than suld thai\nagain do honour to the said Ordre, and honour thame abufe the peple.\nItem, All Knychtis ar free be thair Ordre, ffor Knychthede and fredome\nacordis togeder rycht wele to the ryale magestee and lordschip; and,\ntharefore, sen Knychthede is ordanyt for the manetenyng, defending, and vp\nhalding of Emperouris and Kingis, Princis, Barouns, and all Commouns and\nsmall peple, than is it grete resone that thai all suld defend, manetene,\nand vphalde the honour of Knychthede, and all Knychtis. And to the honour\nof Knychthede it appertenis, that he be in honoure haldyn, and that he be\nlufit for his gudelynes; and that he be doubtit for his prowesse and\nhardynesse; and that he be lovit for his noble dedis of worthynes; and that\nhe be hamely for his lawlynes, and hichty in tyme: And because he is of the\nself ordre that Kingis ar of, he suld be haldin of counsale to Kingis and\nof grete Princis; and because that he is of the natur of all mankynde, and\nenclynit to vicis, he is the mare worthy and honourable that he has force\nof noble curage to abstene him tharefra: And, tharefore, suld a Knycht\ndispise all vicis, and lufe all vertues; ffor the quhilkis, all Knychtis ar\nhonourit, and nocht for othir cause; and all Prince, King, Lord, or Barone,\nthat honouris Knychthede, outhir in court or in counsale, in house or in\nsemblee, he honouris himself: And alsua, quha honouris thame in gouernement\nof bataill, honouris himself; and alssua, all Lord, that of a wise Knycht\nmakis him a seruand, delyueris his honour in the handis of noblesse of gude\ncurage; and quhat Lord or Prince that encreseis the honoure of a wise\nKnycht in his seruice, or multiplyis it, encressis and multiplyis his awin\nhonour; and quhat euer Lord that manetenys Knycht that is in office,\nordanyt till him, and enforsis him in his office, he enforsis him self and\nhis lordschip; and Lord, that is bathe Prince and Knycht, has grete\naffinitee, and lufe and frendschip to Knychthede, and grete company suld\nhaue thar with: And gif he requeris of foly and euill maner of trety, ony\nKnychtis wyf till enclyne hir to wikkitnes, he excedis the honoure of\nKnychthede; na [gh]it alsa a Knychtis wyf that has barnis vnlaufull of\nvillaine generacione, dois lytill honour to the Ordre of Knychthede, that\nscho is honourit throu; bot scho destroyis ande puttis to nocht the noble\nlignie and confraternitee of Knychthede. And quhat Knycht that has his\nbarnis in matrymonye with ony villaine womman, he dois lytill honour to the\nnoble Ordre of Knychthede, na to the band of gentrise: And sen it is sa\nthat noblese and gentillesse ar of tendernesse and frendschip to\nKnychthede, and to the honour of Knychthede, and of his Lady be the\nhonourit band of mariage; and the contrair is destructione of Knychthede.\nThus gif noblis and gentill men that ar na Knychtis, and has bot honour and\nworschip of thair awin birth and natiuitee, ar oblist naturaly to honour of\nNoblesse and Knychthede be the vertu of gentrise that thai ar natyf till,\nthan mekle mare ar Knychtis behaldyn to the honoure and worschip of\nKnychthede, quhilkis be thair ordre thai ar bundyn to; ffor in that that\nthai do honoure to thair Ordre, thai do honoure to thame self: For all\nKnycht is oblist at all powere to honour his persone; first to be wele cled\nin his persone, syne to be wele horssit, and syne wele enarmyt and harnest\nin his habilliament, and alsua aw nobily to be seruit of noble persons:\nthat is to say, persouns vertuouse, sen all noblenesse presupponis vertu.\nBut [gh]it mekle mare but comparisone is he behaldyn till honoure him self\nwith noblesse of curage; ffor the quhilk noblesse of curage he beris that\nhye and noble Ordre of Knychthede, the quhilk alssua is defoulit and\ndishonourit quhen a Knycht levis vertu of curage, and takis him false\ncogitaciouns of traysouns, ref and rape, murder and thift, and puttis out\nof his curage, and slokis all the said vertues of noblesse, as Justice,\nTemperance, Fors, and Prudence with Faith, Gude Hope, and Charitee,\nLiberalitee and Lautee, with otheris before namyt, appertenand to the maist\nnoble Ordre: And thus, Knycht that dishonouris ane Knycht his fader in\nKnychthede, is nocht worthy to be honourit, ffor gif he war honourit sen he\ndishonouris his awin Ordre, mekle wrang war than done to the noble Ordre,\nto do honour till him that dishonouris him self and his Ordre; ffor quha\nmay better honoure or dishonoure the Ordre na thai that are of the Ordre,\nand berand the Ordre: and thus sen Knycht has in his hert a noble duelling\nplace for the vertues and noblesse of curage, that suld gouerne and\nmanetene Knychthede, kepe well that castell place and duelling, that it be\nnocht oure sett na segit with vicis, than mekle honour and reuerence is\nworthi to be done till him for his mekle worschip and noblesse; and the\nmare that Knychthede be assemblyt with hie Princehede or hye Lordschip, the\nmare is the Knycht behaldyn till honoure his Nobile Ordre, and mare oblist\nto manetene his Knychthede with worschip: At the reuerence, honour, lufe,\nloving, seruice, and doubting of Almychty God, oure gloriouse Saluioure,\nand of his dere and gloriouse Moder and Virgyne oure suete Lady Marye, and\nall the Haly Court of Hevin. IN NOMINE PATRIS, ET FILIJ, ET SPIRITUS\nSANCTI, AMEN.\nExplicit Lordre de Chevalrie.\nHERE ENDIS THE BUKE OF THE ORDRE OF KNYCHTHEDE.\nAppendix.\n[Decoration]\nNo. I.\nEXTRACTS\nFROM\nThe Buke of the Law of Armys.\n_Gracia Domini nostri Jhesu Christi, et caritas Dei, et communicacio Sancti\nSpiritus sit semper cum omnibus nobis in Christo Jhesu Domino nostro.\nAmen._\nHere begynnys the Buke callit THE BUKE OF THE LAW OF ARMYS, the quhilk was\ncompilit be a notable man, Doctour in Decreis, callit BONNET, PRIOURE OF\nSALLON; the quhilk, quhen it was maid, callit it The Fleur of Bataillis, or\nthe Tree; into the quhilk Buke thare salbe foure partis efter as the\nRubryis schawis. The First part salbe, Of the Tribulacioun of the Kirk\nbefore the Natiuitee of Christe. The Secund party salbe, Of the\nTribulaciouns and Destructioun of the Four Principale Realmes grettest of\nthe Warld, &c. The Thrid salbe, Of Bataillis in generale. The Ferde, Of\nBataillis in specialitee.\nHERE BEGYNNYS THE RUBRYIS OF THE FIRST PARTY, ETC., BE THE QUHILKIS MEN MAY\nBETTER KNAW THE PROCESSE OF THE SAID BUKE, AND OF EUERY CHAPTERE SPECIALY.\n In the First Chapiter he speris, Quhat thing is Bataill? i\n The Second Chapiter is, Quhare was first foundyn Bataill? ii\n The Third is, Of the tribulacions of the Kirk by passit, iij\n The Exposicioun apon the tothir party of the Visioun of Sanct Johne, vj\n And [gh]it spekis he mare furtherly of the Visioun, x\n_Expliciunt Rubrice Prime Partis, etc._\n_Sequitur Prologus in breuibus._\nHere folowis the Proloug of the said Buke, in termis, as the forenamyt\nDOCTOURE BONNET, Prioure of Sallon, maid his first Intitulacioun and\nProhemium: And syne efter sall folowe the principale parties of the Buke\nforenamyt, Translatit be me GILBERT OF THE HAYE KNYCHT, Maister in Arte,\nand Bachilere in Decreis, Chaumerlayn vmquhile to the maist worthy King\nCharles of Fraunce, at the request of ane hye and mychty Prince and worthy\nLord, WILLIAME ERLE OF ORKNAY AND OF CATHNES, Lord Synclere, and Chancelare\nof Scotland, in his Castell of Rosselyn, the [gh]ere of our Lord a thowsand\nfour hundreth fyfty and sex.\nPROLOGUS.\nTo the haly Croune of Fraunce, in the quhilk this day regnys CHARLES THE\nSEXT of that name, the quhilk is lufit and redoubtit oure all the warld be\nthe ordynaunce of God; till him be gevin honoure, lose, and glore, abune\nall erdely Lordschippis: Maist hye Prince I am callit, be my richt name,\nBONNET PRIOUR OF SALLON, Doctoure in Decreis. The quhilk I haue had mony\nsmale thouchtis and gude will to mak sum Buke; First, in the honoure of\nGod, and of his suete Moder, and of [gh]our hye Lordschip. And the resouns\nquhy I haue vndertane to mak this Buke ar gude yneuch, as semys me. And\nFirst and formast, for quhy? That the state of Haly Kirk is in sik\ntribulacioun that bot gif God oure Lorde set sum gude remede, the quhilk\nwas wont till mak gude cheuisaunce and gude end, in that mater be the\nBrether of the faith, auentureris of the Christin Faith, I can se be na way\nthat it may wele be, bot gif thare be sum gudely way of acordaunce fundyn\nand sone. The Secund cause is and resoun, For I se all Cristyndome sa\ngrevit, and stroublit of weris, discensiouns, thiftis, and reueryis,\nhaterentis, and envyes, that men kennys almaist na realme in Cristyndome\nbot it is in were. Thrid resone is, for quhy? That the land of Provence, of\nquhilk I am borne and vp brocht, is sa turnyt now for the renewing of new\nLordschip, and for diuerse opyniouns that ar amang Lordis and the\nCommuniteis, that with grete payne may ony wyse man here it be rehersit,\nthe mekle sorowe that the Commouns sustenis for sik debatis. The Ferde\nresoun, for quhy? That mony notable Clerkis, the quhilkis wenys thai\nvnderstand wele the glosyng of ancien Prophecies, sais, that it sulde be\nane of the hie lignie of Fraunce, the quhilk suld sett remede in all this\nthingis, and put this trauailland warld in pes and rest, that now is put in\ngrete pestilence. And for this cause my curage has gevin me to mak sum\nnewing of thing till enfourme [gh]our [gh]outhede of mony syndry knaulagis\nof Haly wrytt, sa that [gh]our curage suld be movit the mare to help to\nsett remede in the Haly Cristyn faith, the quhilk is in poynt of perising,\nand geve it socour; and to geve [gh]ow corage for to do in sik manere, that\nthe Prophecyes, the quhilkis are presumyt to be vnderstandin in [gh]our\npersone maist worthy, be verifyit in [gh]our maist noble and worthy\nPrincehede, throu [gh]our notable and haly werkis: And forthy, I mak\n[gh]our Hienes hertly request and supplicacioune, that nathing that I sall\nput in this Buke, [gh]e disprise, na lichtly, ffor all that I here say\ntakis foundement of Haly Writt, and of the Decreis and Lawis Cannon and\nCiuile, and Philosophy Naturale, that is Natural Resoun. The quhilk Buke\nsal be callit THE FLOURE OF BATAILLIS, OR THE TREE: And syne mon I pas to\nmy werk; and tharefore is thare cummyn to me sik ane ymaginacioun, that I\nwill ger mak a Tree, the quhilk sall bere bot fruyte of sorowe; as men may\nse, that all the persecuciouns of the Kirk and Contreis beris bot fruyte of\ndule and diseise; departit in Four Partis, as is before said, on the\nquhilkis Four Partis the diuisioun of oure Buke sal be foundit, etc.\nEXPLICIT PROHEMIUM.\nPRIMUM CAPITULUM.\nSen it is sa that apon this mater, the quhilk may be lyknyt till a Tree,\nthat may bere na fruyte but fruyte of doloure and diseiss, we see twa\npartis principale, amang the quhilkis is grete discorde, discensioun, and\nwere; first, apon the Haly Kirk and the Fredome of it, as apon the Pape,\nand the Sege of Rome, with the fredomys: And apon the tothir part, we see,\nhow amang Kingis and Princis, and Temporale Lordis, thare is rysin sa grete\ndiscensiouns, discordis, and weris, that the Brethir of the Fayth, as\nNobles, men that wont was to be werreyouris to defend the Kirk rycht, ar\nnow rysyn agayne the Commouns and Comiteis agayn thame, that grete dule is\nto se: Quharefore this Buke may wele be comparit till a Tree quhilk beris\nna fruyte, but fruyte of dule, etc.\nHERE EFTERE FOLOWES THE DECLARACIOUN OF THE RUBRYIS OF THE SECUND BUKE,\nETC.\n In the first, Of the persecucioun and destructioun of the Foure\n Item, How and in quhat tyme the Citie of Rome was first foundit. 2\n Item, In quhat tyme gouernyt the Senatouris. 3\n Item, Of the gouernement of the King Tules. 4\n Item, Here he spekis of grete Archile, Consul of Rome. 8\n Item, Here spekis he of grete Sir Sempny, Consul of Rome. 9\n Item, Of the grete worthynes of Schir Sypre, Consul of Rome. 10\n Item, How grete Cartage was destroyit. 11\n Item, How the Almaynis wan a bataill apon the Romayns. 12\n Item, Of Scilla, the grete inymy of the Romayns. 13\n Item, How the Provincis maid Julius Cesar thaire lord, for his\n Item, How that Fortune is rycht variable. 15\n Item, Here he spekis of Sir Arthoma, Consul of Rome. 16\n Item, Spekis he of a questioun, be the quhilk thar come first\n Item, Here he tellis quha was first Juge amang men. 18\nHERE FOLOWIS THE CHAPTERIS OF THE THRID PARTY OF THIS PRESENT BUKE, AS\nFOLOWIS HERE BE DECLARACIOUN.\n In the first, Quhethir it be lefull and lawufull thing till entre in\n cloisit feldis to defend richtwise cause. 1\n Item, Of the samyn mater [gh]it spekis he mare furtherly. 2\n Quhethir it be thing possible that this Warld be in pes. 3\n How that Force is ane of the principale foundementis of Bataill. 4\n How it may be kend in a Man gif he be forsy or nocht. 5\n Quhethir is mare vertu till a man to assail[gh]e, or to byde in felde. 6\n Be how mony thingis may men knaw the prowess of a Knycht. 7\n A man suld erar chese to dee in felde, na flee fra the bataill. 8\n Quhat punycioun suld he haue that passis fra the Ost but leue. 9\n Quhat punycioun suld he haue that fechtis wyth his Lordis inymy\nHERE BEGYNNIS THE TABLE OF THE FERDE PART OF THIS BUKE.\n In Primis Off quhat rycht, or quhat evin cummys Bataill. 1[17]\n Be quhat rycht or resoun may Men moue were agaynis the\n Gif the Emperoure suld moue were agayne thame, quha suld obey till\n Quhethir othir Princis na the Emperoure may moue were apon the\n Quhethir the Emperoure may ordane were agayne the Pape, or agayne\n Quhethir the Pape may mak were on him. 6\n Quhat thingis may ger moue Bataill necesse. 7\n Quhat thingis pertenis till a gude Knycht to do. 8\n Quhat thingis pertenis to the Duke of the battaill. 9\n How, and for quhat caus, a Knycht suld be punyst. 10\n Quhethir, gif the Duke of the bataill be tane, men suld haue merci\n Gif Forse be a Vertu Cardinale or nocht. 13\n Quhethir Presonaris that are tane in bataill be the takaris or the\n Quhethir the Vassaillis suld pas in were on thair awin cost, or on\n Gif a Barouns men suld [help] thair Lord agayne their King, [and]\n Gif twa Barouns has were ilk ane agayne othir, quhethir suld thair\n men help ilkane his awin Lorde, or thair King, and he charge thame. 17\n Quhethir I aw to defend my nychtbour in armys, and men wald sett\n Quhat Personis ar behaldin to defend othir. 19\n How the Bonde is behaldin to defend his Lorde. 20\n How the Sone is behaldin to defend the Fader, but the leue of the\n Quhethir erar is the Sone behaldin defend his Fader, or his natural\n Quhethir a Clerk suld erar help his Fader or his Bischop, and he\n Quhethir to conquest gudis rychtwisely Men may lefully mak\n Quhethir for vnrychtwise conquest Men may mak were diffensable. 25\n Quhethir Prestis and clerkis may defend thair gudis be armes. 26\n Gif Armoure lent and tynt in felde suld be restorit. 27\n Gif Armoure or horse hyrit and tynt suld be restorit. 28\n Gif a Knycht be [ar]rest douand his Princis charge, quhethir has\n the Knycht or the Prince actioun to the party. 29\n Gif a Man gais to the weris vnchargit, sall he tak wagis. 30\n Gif a Knycht seruis a King vnchargit in his weris, quhether may he\n Gif the King of Span[gh]e sendis secours to the King of France in\n his weris, as he has done othir tymes till him in sik lyke cas,\n quhethir suld the Spannollis ask wagis at the King of France. 32\n Gif a Man gais to were for vayn glore, quhethir he may, be law of\n Gif a Capitane doand his Lordis bidding tyne his gudis, gif his\n Gif a Man gais to the were for couatise to pele and rub gudis,\n Gif a Clerk may leuefully pas to the weris or nocht. 36\n In quhat termes the wage aw to be payit to Men. 37\n Gif a Wageour gais to play and disport him, with leue, for a tyme,\n Gif a Knycht has tane wagis of a King for a [gh]ere, and he wald\n within thre monthis pas his way till ane othir Prince, quhethir\n gif he suld be payit for the tyme that he had seruit. 39\n Gif a Sowdioure be payit of a Prince for a [gh]ere, gif he may put\n Quhethir gif a Capitane may send of his folk away, that he has anys\n Gif a Man of armes hapnis seke in the weris, quhethir he may ask\n his wagis for all the tyme that he is seke or nocht. 42\n How Gudis suld be departit in the weris, that ar wonnyn in tyme\n Gif a Man may rychtwisely hald that he has tane fra a revare, that\n Gif twa Citeis makis were ilkane on othir, quhethir thai may\n lefully mak were thai clamand to hald of na souerayne. 45\n Quhethir a Man may sla his prisonare efter that he be tane and\n Gif a Man may ask ransoun of gold and siluer at his prisonare be\n Quhethir for the weris that is betuix the Kingis of Ingland and\n of France, the Franchmen may leuefully tak the pure mennis gudis,\n and mak achet of, and mak presonaris thair persouns. 48\n Quhethir a King may lefully, be cautele and subtiltee, ourset or\n Quhethir Bataill may lefully be on Haly day. 50\n Quhethir gif a Man wrangis ane othir, he may lefully recouer apon\n him be were his thing, gif he may reclame him in jugement. 51\n Gif a Knycht deis in bataill in his Princis querele, quhethir his\n Quhethir Rychtwise men or sinnaris ar starkar in bataill. 53\n Quhy is there sa mekle Were in this warld. 54\n Gif a Prisouner be suorne to hald prisoun, and his takar put him\n atour his ath in stark prisoun or festnyng, gif it be lefull to\n Gif a Man be presonare till ane othir, and he put him in a stark\n close toure, in sekir festeynyg, quhethir he be haldin to brek\n Gif a Man has sauf condyt to com seurely, nocht spekand of his\n way-passing, quhethir he may be haldyn prisonar in his passing. 57\n Gyf a Man that has sauf conduct may bring on his sauf conduct\n Gif a Man be tane prisoner apon ane otheris sauf condyt, quhethir he\n that aw the sauf condyt suld outred him of prisoun on his awin cost. 59\n Gif a Man suld enter agayn in prisoun, and he war rycht dredand for\n Gif a Prince may lefully refuse ane othir Prince to pas his voyage\n Quhethir Kirkmen suld pay tailles, tributis, and inposiciouns to\n Gif the Kirk may mak were agayne the Jowis. 63\n Gif a Man may ficht for his wyf in armes. 64\n How the ta Brothir may defend the tothir in armys. 65\n Gif a Baron be vassall to twa Lordis that makis weris in syndry\n contreis, to quhilk of tham sall he mak seruice till. 66\n And gif a Baron be vassall to twa lordis the quhilkis makis were\n ilkane apon othir, quham to sall he mak seruice. 67\n Quhethir Bondis suld be constreynit to the weris. 68\n Quhilk Folk may nocht be stren[gh]eit to mak weris, supposs\n Gif a Man be hurt sarely be ane othir, and he hurt him agayne,\n Gif a Man bonde makis slauchter be the bidding of his Lord,\n Quhethir a Bonde may defend him again his Lord, and he war sett\n Gif a Monk may defend him fra his Abbot, and he wald sett to sla him. 73\n Gif the sone may lefully defend him agayn his fader, and he wald\n Gif a Man may lefully defend him agayn his awin juge, or nocht. 75\n Gyf a Man be banyst a realm, and happin to cum in agayne be ony cas,\n gif men wald set on him, to tak him, quhethir he aucht to\n Gif a Preste be assailit wyth his inymyes berand Goddis sacrit body\n on him, quhethir he aw to lay doun Goddis body, and defend him,\n Gif a Man may for mark be prisoner that maid neuer caus bot\n How, and in quhat maner, mark suld be tholit or gevin be the Prince. 79\n How suld mark be gevin aganis a Citee that allegis to na soverayne. 80\n How, or be quhat resoun, may it be steynd that the King of France\n Quhethir gif the King of Ingland be subject ony way to the Empire. 83\n Gif a Burgess haldand change and house at Parise be tane and robbit\n be the way cummand to Parise-wart, quhethir he is to be gevin\n power of merk to for the gude recouering. 84\n Quhethir a Scolare at the study in Parise of Ingland borne, aw\n Quhethir a Seruand suld joyse the priuilege that his maister has\n Gyf ane Inglissman cummys to Parise to visyte his sone at the scule,\n beand seke, quhethir he aw to be prisoner, or nocht. 87\n Gyf ane Inglissman cummys to Parise to visyte his brother seke at\n the scule, quhethir he aw to be prisonare, or nocht. 88\n Quhethir a Studyand may lefully be haldin in prisoun for ony mark. 89\n Quhethir a Wode man may be haldyn presoner and ransound in the weris. 90\n Quhethir a Wode man, efter that he be cummyn again to his wit,\n Quhethir a passand alde Ancien man, be law of armes, may be haldin\n Quhethir a Childe may lefully be tane and haldin presonere be the\n Quhethir a Blynd man, be law of armes, may be tane and haldin\n Quhethir Ambassadouris or Legatis cummand to the King may lede his\n inymyes throu his realme with thame, or nocht. 95\n Quhethir a Bischop may be tane presonere be a Franch man, the\n Quhethir a Kirk man may be tane for mark. 97\n Quhethir gif Pilleryns may be maid presoneris be ony maner of weris\n Quhat thingis in tyme of were has sauf condyt be priuilege unaskit\n Quhethir, in tyme of were, the ass and the ox suld bathe joise\n Quhethir gif the varlet aw to joyce the priuilege of the husbandman. 101\n Quhethir, in tyme of weris, folk may ledder castellis and wallit\n How suld be punyst folk that brekis the Princis sauf condyt,\n Quhethir a grete Lord suld traist in a sauf condyt, or ony othir\n Quhethir gif a Cristin King, Prince, or Emperour, may gif a sauf\n condyt till ane othir King, Prince, or Emperoure Sarra[gh]ene. 105\n Gif twa Lordis has made trewis togidder suorne, quhethir gif the\n tane brek trewis gif the tothir suld rycht sa brek. 106\n Quhether better be to fecht fastand before mete, or efter mete\n Quhethir bataill may be set before Ladyes. 108\n Quhethir the Quene Jonat of Naplis mycht lefully assail[gh]ie\n Here previs the Autour playnly how gage of bataill is reprovit\n Here he puttis the case, in the quhilk it is lefull to geve gage\n And [gh]it he puttis ane othir case in the quhilk law of armes will\n And [gh]it ane othir case efter the lawis of Lumbardy. 113\n And [gh]it ane othir case efter the law of Lumbardy. 114\n And [gh]it ane othir ease efter the law of Lumbardy. 115\n And [gh]it ane othir case efter the law of Lumbardy. 116\n And [gh]it ane othir efter the law of Lumbardy. 117\n And [gh]it ane othir efter the lawis of Lumbardy. 118\n And [gh]it ane othir case efter the lawis of Lumbardy. 119\n And [gh]it ane othir case efter the law of Lumbardy. 120\n And [gh]it ane othir case efter the law of Lumbardy. 121\n And [gh]it ane othir case efter the law of Lumbardy. 122\n And [gh]it ane othir case efter the law of Lumbardy. 123\n And [gh]it ane othir case efter the said Lawis. 124\n And [gh]it ane othir case efter the law of Lumbardy. 125\n And [gh]it ane othir case efter the law of Lumbardy. 126\n And [gh]it ane othir case efter the said Lawis. 127\n How oft tymes the bataill in listis is nocht done be the principale\n The form and maner of thair Aithis that suld fecht in barrieris of\n Gif a man passit age, may put quham him list to campioun to ficht\n Gif ane of the campiouns brekis his suerd, quhether ane othir suld\n Gif the Lord may nocht knaw the first day quha has the lyklyar,\n gif thai suld cum again on the morn, and enter in felde as before:\n Quhilk of the twa campiouns suld first stryke. 132\n Gif the vencust man suld pay the costis, thouch the Kyng remytt\n Gif a man has bene vencust of ony crime in barreris, gif he may\n Quhethir gif the campiouns may fecht in playne felde, but barreris,\n How he suld be punyst that has grantit his crime, and vencust in\n Gif a Knycht appelis ane othir, quhether gif thai may leue of, and\n Here, he spekis of Armes and baneris in generale. 138\n Here he spekis of Armes and baneris in specialitee. 139\n Gif a Man may [tak] otheris armes at his lyking. 140\n Gif ane Allemain fyndis a Frenchman berand the samyn armes that\n he beris in felde, quhethir gif he may appele him of battaill. 141\n How suld be punyst folk that beris othir mennis armes but leue,\n Here spekis he of colouris in armes, quhilkis are the maist noble;\n And first, he spekis of the colour that is rede. 144\n And syne he spekis of asure that is the blewe coloure. 145\n And syne he spekis of the quhite colouris. 146\n And syne he spekis of the colour that is blak. 147\n And syne he spekis of the condicioun and nature of the ordinance\n And [gh]it spekis he of the condicioun of the close felde, ordanyt\n And [gh]it ane othir thrid reule of the condicioun and nature of\n And [gh]it spekis he of the ferde condicioun and nature of the close\n And [gh]it the fyft doctryne gevis he of the form and maner and\n And [gh]it the sext doctrine spekis he of the form, maner, and\n Here he speris quhat condicioun suld be in a gude Emperoure be\n Quhat thingis appertenis to be in a gude Prince, King, or othir. 155\nCAPITULUM CXXXVIII, &c.\nHERE SPEKIS THE DOCTOURE OF ARMES THAT AR IN BLASONS, AND OF BANERIS AND\nPENOUNS.[18]\nNow efter that he has determynit of Bataillis bathe in generale and in\nspeciale, than will he declare the Armes that all Princis and Nobles and\nothir Gentillis aw to were, and of thair colouris, and discripciouns: And\nfyrst, Quhethir a man that is nocht of thair lygnie may bere leuefully\nthair Armes at his plesaunce? the quhilk mater is nocht lycht to declare,\nbot of grete difficultee for mony caussis. And first, men suld vnderstand\nthat sum Armes was gevin of power of autoritee of Emperouris, Kingis, and\nPrincis, to Lordis, and otheris Barouns, or to thair predecessouris, the\nquhilkis ar of alde tyme, and of alde ancestrye, that nane suld bere, bot\nthai war cummyn of that lignie, that is to say, in the realme of the\nEmperoure, King, or Prince that gafe the said armes; ffor and the King of\nFrance had gevyn a lyon of gold to bere till a Lord of his contree, quhat\nwrang dois that Lord till ane othir Lord of Spaigne or of Almane, that the\nEmperoure or the King of Spayne had gevin it till. Bot thare is othir maner\nof Armes, the quhilkis ilke man that beris thame, tuke at thair awin\nplesance to mak difference and knaulage amang Lordis, Gentilis, and noble\nmen of armes, to knaw ilk ane be othir. And all namys and surnamys of men\nwas foundyn ffor the samyn cause. Or ellis all suld haue bene in confusioun\nthat nane suld haue had knaulage of ane othir. And this name may ilke man\ntak, and geue his barne at his awin plesance, or the godfader, or godmoder,\nor frendes may geue namys to thair frendis; and rycht sa in the samyn wyse\nis it of armes, that in the begynnyng quhen the weris began, till haue sum\ndefference amang nobles, sik armes was, sum assignit be Princis and Lordis;\nsum was tane at the plesance of partye; sum be thair frendis consent and\nconsale, sa that men of honour and of estate suld be knawin be thair armes,\nthe quhilkis ar callit thair takenys in armoury. And thus in were tyme, new\nmen of armes that has nane armes of propertee, may in this wise tak armes\nat thair lyking syk as thame lest. Bot nocht to tak nane otheris Armes.\nHERE SPERIS THE DOCTOUR GIF A MAN MAY TAK ANE OTHERIS ARMES AT HIS LYKING.\nAs thus a Man has tane to bere in his Armes a low of gules in a champ of\nsiluer, ane othir of that ilke toune has tane the samyn efter that he has\nit wynteris and [gh]eris. Than speris the questioun, Quhethir the first may\ngaynstand this armes and plen[gh]e to the Prince, and ger this be reformyt\nand forborne. And first he sais, Nay; ffor quhy ony man may tak lefully, as\nbefore said is, ane othir mannis name, and call his barne in the samyn\ntoun, ffor it befallis oft tymes that syndry men ar callit be a name in the\nsamyn toun; and may do it but lak. And quhy then may thai nocht alswele tak\ntwa ane armes, or thre, or alsmony as lykis. Bot the countre party sais\nagayne, That it is a commoun vse and custume in mannis lawe, and approuit\nbe othir lawis, that quha sa euer may first tak wilde foule, or fysch, or\nwylde beste in the wilderness, it is his be the lawe. And than, sen this\nnoble man has first tane sik a beste, or sik a foule, or sik a fisch, to\nbere in his schelde and on his cote of armes, and on his banere, pannoun of\narmes, or in blasone apon his heraulde or perseuandis brest, or othir wayis\nto paynt in hall or chaumer at his lyking; Quhy suld ony othir tak it\nefterwart to bere that war in toune or in the samyn contree, quhare it war\nborne? And als it war mare thair scathe na thir prouffit, ffor it wald\nquhilom mere men that had grete dedis ado, quhen thai wend to cum to thair\nawin maister in werefare, thai mycht fail[gh]e, and othir wayis in syndry\nwyse mycht erre in thair dedis that mycht hynder bathe the partis that\nnedit nocht, na is na poynt of gude gouernaunce, na gude policy in dedis of\narmes: And as langand this questioun the Doctour makis sic a conclusioun,\nThat gif a gentill man or lord had tane ane armes at his plesance, and\nborne it lang tyme opynly kend in dede of armes, and in weris, or othir\nwayis in tyme of pes, that it war kyd and knawin till him and his lignage;\nThare aw nane othir in that contree to tak the samyn to bere, na the Prince\nna the lord of that contree, suld nocht lat tham bere it on na wise, ffor\nthan war the principale cause of Armes-taking all forletyn; ffor the\nprincipale cause of Armes-taking is for to knawe the personagis of noble\nmen in bataill, or in armes, or in tournamentis, or to knawe a lord in\nfelde be ane othir, with his men, and his frendis and wele willaris suld\ndraw till him and knawe him be his takin, and sa suld the diuersitee of\narmes mak the knaulage of the diuersitee of personnagis; and gif it be\nhapnyt ony lorde or othir man to be slayn in felde, and sa manglit that his\nvisage mycht nocht be knawin, be his cote of armes he suld be knawin and\nbrocht to Cristin beriss: And alssua, that be the defference of armes euer\nfurth quhill the warld lestis, men suld knaw be the takynnyng of thair\narmes, thair sepulturis quhare thai ar beryit; and quha was in thai tymes\nmaist honourable and worthy men, as oft tyme men seis apon thair sepulturis\nbe thair frendis maid efter thaire decesse, and sum be thame self or thai\nbe dede; be the quhilkis, quhen all the lygnie is failit, and the surname,\n[gh]it will the valliance of thame be knawin be thair armes, the quhilkis\nin armes are callit Takenis: ffor and syndry lordis or gentilis tuke all\nane armes, or takenis, it was bot a confussioun. And a mare grete resoun\nffor be all gude custumes of noblesse, lordis, and gentilis, makis thair\nselis efter thair armes, and gif ane suld bere ane otheris armes in his\nsele, men suld nocht wit quhais it war. Item, all Kingis suld kepe that na\nman do till othir dishonour, schame, na villany, na injure, na new\nnovelliteis. And it is to presume, gif ony man wald newly tak ane alde\narmes of ane otheris that it war for dispyte or injure to despise him to\nprouoke noise and debatis for alde fede or enuy, the quhilk the Prince suld\nstanch. And as to the argument, it is na thing lyke till a man to be callit\nlyke till ane othir or syndry in a town; For quhy? For sik cause men has\ngert geve ilke man his surname that makis the difference. Bot and mony men\nbare ane armes, how suld ony man, Haralde, or othir, knaw men, na geve the\nhonoure of gude dede till him that had honourabily deseruit it, or to geve\nlak and dishonour till cowardis or flearis fra bataillis: And tharefore, in\nall sik debatis, the Prince suld ger sett remede. And gif ony complaynt\nwar, se, be Harraldis and men of knawlage, quha had rycht, quha wrang, and\ndo justice.\nHERE SPERIS THE DOCTOURE GIF A FRANCH KNYCHT SAW A DUCHEMAN OF ALMANE\nBERAND HIS ARMES BUT DIFFERENCE, AND HE APPELLIT HIM OF WERE TO FECHT WITH\nHIM, OR FORBERE THE ARMES; QUHETHIR AW HE TO BE ADMYTTIT, BE PRINCE, OR\nNOCHT TO FEICHT IN BARRIERIS WITH HIM.\nAs gif a Knycht of Almane wald cum to see noblesse in France, as\ntournamentis or othir wasselage, and that he fand a Knycht in France at the\ntournayment, that bare the samyn armes that he beris: And thus he maid\nquestioun bustously, sayand, He traistit he wrangit him and his lignie to\nbere thai armes, sperand, be quhat title of rycht he bare thame? The Knycht\nof France ansuerd, sayand, That he traistit that he mycht bere lefully the\ntakyn of armes that his fader, and forefader, and all his ancestris had of\nsa lang tyme borne, that thare was na memorye in the contrarye. The Duche\nKnycht replyis agayn, sayand, Gude Sir, suppose your fader and ancestris\nhaue borne thame sik a tyme, my kyn and ancestris ar of eldare begynnyng na\n[gh]ouris, and als ar mare noble of lignie; quharefore, sen [gh]e and\n[gh]ouris has tane thame efter us, and [gh]e ar nocht of sa grete noblesse\nof alde ancestry, me think [gh]e suld deferr till us, and nocht we to\n[gh]ow: Quharefore, I say [gh]e bere thame euill and wrangwisly, and that I\nsall preue with my persone. And with that the Franchman sais, That he dois\nhim na wrang that beris the armes that his ancestres has of sa lang tyme\nborne, and that he denyis his wrang, and that sall he defende. Than is this\nthe question, Quhethir the King aw to geve leve to thir twa Knychtis to\nfeicht, or nocht? And as to the first visage, it semys thai suld be tholit,\nbe the resouns that the Duche Knycht allegis. Bot the Doctouris accordis\nnocht to that opynion, ffor as we have before said, thai ar nocht of a\nrealme, na of a Prince haldand, quharfor the Naciouns makis the defference\nsufficiand, sa that it war nocht done for despyte, na othir barate; ffor\ngif a trauailand Knycht of France had tane sik armes, and he war a wikkit\nman, of lyf a tyran, and unhonourable, that mycht defame the armes in ferre\ncontreis, the Duche Knycht mycht haue sum coloure and resoun tharefor, gif\nthe Franch Knycht past in Burgone, or Barry, or Lorane, and brynt and\nslewe, and reft and forsit women, and had renoun to be a wikkit man of lyf,\nand men wist nocht his surname, na of quhat contree he war, and the tothir\nKnychtis armes war kend our all thai countreis, and sum men mycht traist\nthat it war he; and in this cas, the Duche Knycht had resoun to ask him to\nbe depriuit of his armes at the King of France, and the King to grant it\nhim, gif the said Duche Knycht and his lignie war approuit men of honour,\nand thareapon grant him leue of bataill in listis, as said is, gif him\nlykis for the cause, efter the custumes may be tholit.\nHERE SPERIS THE DOCTOURE HOW THAI SULD BE PUNYST THAT BERIS OTHERIS ARMES\nWRANGWISELY, IN ENTENCIOUN TO DO MYS VNDER SCOUG OF THAME COUERTLY.\nAs gif a Souldiour of symple state tuke the armes of a Knycht Noble of\nFrance that war of gude renoune, bathe in honour of armes, and othir wayes\nof alde ancienetee, and that Knycht of Ducheland had tane thai armes newly,\nin entent to be mare presit and honourit, and to be hyar auansit, and tak\nmare wagis, in faith I traist that the King, at the persuyt and request of\npartye, the King aw to punyse him be law of Armes. As in the lyke maner,\ngif a maister armoureur of Parise, that had renoun to be the best of that\ncraft, that war in France, and in his werkis had a takyn that his werkis\nwere knawin by, and ane othir of Troyes in Champaigne tuke that ilke takyn,\nsa that for the renoun of the Parisien, his werkis suld be the better\nsauld; and rycht sa of coultellin, or ony othir craft, or of notairis, gif\nane dois falset vnder the sailign of ane othir, I say, all sik men suld be\nwell and cruelly punyst be justice; and gif the contrary war tholit, it war\ngrete damage to the realme.\nHERE SPERIS THE DOCTOUR QUHAT ARMES AR MAIST NOBLE BE THE COLOURIS, AND\nQUHAT COLOURIS AR MAIST NOBLE IN ARMES.\nBot be cause the Princis and Lordis beris Armes of mare noblesse na\notheris; and that the Doctouris has spokyn in othir tymes, and othir\nplacis, of Princis armes, and of thair baneris, quharefore I will nocht\nhere mak questioun, na dout the quhilk armes are the maist noblez and the\nmaist rychez; ffor quhy, that alwayis comparisoun is odious.[19] Bot it\nplesis me to speke sum thing of Colouris of Armes, and of thair\ndescripciouns. And as the Doctour sais, that sum of thame is mare noble na\notheris, for the representatioun that thai mak be thair propre nature, and\nbe this cause, we say, that colour of Gold is the maist noble colour that\nis in this warld here; and the resoun quhy is, ffor be the nature of gold,\nit is clere and schynand, rich, vertuouse, and confortand; ffor oure\nMaisteris, Doctouris, and Medicinaris, and Philosophouris, gevis the gold\nin syndry wise in medicyne to folk that ar debilitez in thair nature, that\nthai can get nane othir remede for souerane remede; and is lyknyt be his\ncondicioun and nature to the Sonne, the quhilk is the maist noble planet\nthat euer God maid, and beris lycht till all the warld, and encrescement\nand confourt till all naturale creaturis. And the lawis sais, that of all\nthings that God maid, the claritee and licht is the maist noble; and,\ntharefore, the Haly Wrytt sais, that the sanctis in hevyn schynis as the\nsonne; and alssua oure Souerane Lord, quhen he transfigurit him before his\nApostlis, his visage apperit to thame as the Sonne in someris day brycht:\nAnd because the Gold is comperit to the Sonne, as the propre effect of the\nSonne, the quhilk is king and lord of all planetis, and alssua is figurit\nbe Haly Wrytt be the visage of our Lord; and be that cause the ancien\nPrincis, in ald lawis of armes, ordanyt that na noble man suld bere gold in\nhis armes, bot Princis, Kingis, and Emperouris, for the nobless of him: And\nthus conclude we, that the maist noble coloure is Gold. And suppose sum\nignorant men wald say, gold is metalle, and na coloure, that makis nocht;\nffor largely to tak colouris, be all oure Maisteris and Philosophouris, all\nmetallis, all low and lychtnes, that lemys and gevis sycht to the eyne, is\nof the nature of colouris.\nThe Secound coloure that is in Armoury, is callit be thir maisteris Purpre;\nthe quhilk he callis here Rede colour; the quhilk representis the lowe of\nFyre, the quhilk is the maist clere, and lycht efter the Sonne, and the\nmaist noble of all the elementis; the quhilk colour suld nane in armes\nwere, bot anerly Kingis or Princis, be the alde custumes of Princis and\nFaderis of Armes, of alde tymes.\nThe Thrid colour is Asure; the quhilk, be his figure and coloure,\nrepresentis the Ayer, the quhilk is next the fyre, the maist noble element;\nffor it is in itself lignie and sutile, and penetratys, ressauand the lycht\nthrou it, and hable till rassaue all influences of the planetis and of the\nhevynly constellaciouns of nature, throw the quhilkis all this Erde is\ngouernyt, and all Nature: and sum callis the coloure A[gh]ure, hafand the\ncolour of the firmament, sayand, that Asure is a hevynly colour, it makis\nnot: ffor thare is bot lytill betuene, nocht than the lift is nocht\ncolourit.\nAne othir coloure is the Quhyte coloure, the quhilk next the Asure is the\nmaist noble coloure that was countit in Armoury in ancien cronikis, because\nthat it is maist nere the nature of lycht and claritee; and for the\nclereness of it, it is signyfyit to the vertu of puritee, of clenesse, and\ninnocence, and sympilness: And as to that the Haly Scripture sais, that the\nclethingis of Jhesu Crist apperit ay to thame of quhite colour as snaw; and\nthis coloure of quhite representis the Water, the quhilk efter the Aire is\nthe maist noble element.\nAne othir colour is in Armoury that callit is Blak; the quhilk representis\nthe Erde, and be it is signyfyit dolour, ffor it is ferrest fra lichtness\nand claritee that betakenis blythnes, and cummys nerest to myrknesse; and\ntharefore, quhen ony peple or folk will mak dule for ony of thair frendis\ndede, or in ony bataill tynt, or othir grete misauenture, men makis thair\ndule in that clething; ffor it is the lawest of degree of all the four\nelementis, and is signifyit be it humilitee. And for that cause, in\ntakenyng of humilitee, the religiouse men ar cled in blak wede, commonly to\nschawe mekenes in hert, and put away all lust of vanitee, and vane glore\nwarldly.\nPRIMA REGULA BELLI CLAUSTRALIS.\nHERE SCHAWIS THE DOCTOUR CERTANE THINGIS AND DOCUMENTIS TOUCHAND CLOSE\nBATAILL, THAT WE CALL BATAILL IN LISTIS.\nAnd first, be cause that close bataill is rycht perilouse and mysty to be\njugit be ignorant men, that ar nocht instruct in the lawis, myn advys is,\nthat thare suld na Prince, na Lord, hald felde of bataille in Listis, bot\ngif he had gude wise counsale of wele vnderstandand men of lawe; that is\nfor to say, of Doctouris in Canoun and Ciuile, to geve him gude counsale:\nffor commounly the casis ar sa subtile to juge, that Seclere men for\ncouatise and auarice of warldis wyn, gevis oft tyme counsale to Princis\nthat soundis mare to the desyre of wynnyng of warldis gude, na it dois to\nresone or to rychtwise querele; and als thai wate quhat casis ar in the\nlawis condampnyt vtterly, and reprouit, and quhat casis ar tholit and\npermysit at the plesance of Princis; and wate alssua, quhat casis ar\npriuilegit in the law quhilk nocht; and the lawis sais, That Aduocatis ar\nprocuratouris of mannis lignage. And ane othir resoun quhy I haue sett this\nreugle is, ffor commonly the Clerkis ar mare sad of counsale, and mare\ncaulde of complexion, and mare temperit in thair curage, and ferrar can se\nin the ground of a mater na Secleris; ffor Seclaris ar hate of blude, and\nin ire, and oft tymes thai geve thair counsale and jugement again resoun,\nwith the wrang outhir for fede or frendschip, luferent, or haterent, or for\nmede, or for ire, or breth, or othir singulare appetite, for honour or\nrichess, or lordschip or reddoure or otheris. And erar ar inclynyt to mak\nwere, na trety and concorde; and to ger bataill in barrieris be, na to\nsloke it, and appese it; ffor ire lettis the mannis mynde to juge and\ndeterme veritee.\nSECUNDA REGULA BELLI CLAUSTRALIS.\nHERE DECLARIS THE DOCTOUR ANE OTHIR REUGLE AND DOCTRYNE APON THE\nGOUERNAUNCE OF CLOSE BATAILL.\nThat nocht gaynstandand that be malice or hete, woodnes, ramage, or pride\norguillouse, or be inclinacioun, auaricius appellacioun of bataill be maid,\nand the party ressauis the gage of bataill, the Prince suld be wise in his\naudience geving, and of gude tholemudenes, to suetely here the cause that\nthe Appelloure chalangis the appelland of; and wele copy and vnderstand all\nthe mater before, or he geve his consent, and gif the cause movis of dett\nor of fede, or of ony othir singular cause he suld call counsale, and\ninquere how and quhare, and in quhat place, and for quhat cause, and of\nquhat tyme, and all the circumstancis, and gif the Prince may be ony way\nget knawlage of other pruf or witnes, or othir pruf be instrument or\nobligacioun, or to draw out of the party be inquisicioun or confessioun,\nand othir maner of prufis. And gif the Prince may persaue be ony way that\nony knaulage may be gottyn be ony way of the warld, the Prince suld nocht\nthole passe bataill. Or suppose na witnes war, bot anerly that the party\nallegit witnes, [gh]it suld he assigne day till produce thai prufis before\nthe justice ordinare; ffor quhen pruf is offerit, or allegit, all wage of\nbataill is slokit, be all lawis of canon and of ciuile.\nTo the Thrid reugle and doctrine of battaill in Listis is this: That the\nPrince in na case suld juge bataill to be, bot quhare thare is na prufis\nallegit na producit, and that is law commoun and reasonnable custum; bot he\nsall suere, be his faith, that his cause can nocht be prufit in na way bot\nbe his persoun.\nhe Ferde doctrine teching and reugle of bataill in barrieris is: That a\nPrince suld haue gude counsale to ger propone before him the maner of the\nappellacioun, and the cause and occasiouns that the Appellour allegis in\nhis appellacioun, and gif him thinkis resonnable the cause of the\nappellacioun, he suld admytt thame to the bataill; and gif thai war nocht\nresonnable, sloke it out, and geue na consent tharetill, na tholaunce; ffor\ngif fulis, throu thair foly, be sa daft that thai wage bataill for lytill,\nevyn as to say, Quhethir growis better wynnis in Burgoyne or in Gascoyne?\nor, Quhethir is thare fairar ladyes in Florence or in Barsalongne? or, In\nquhat countree is thare best men of armes, in France or in Lombardy? And\nthe ta-part cast gage of bataill on the tothir, apon thir grete weris of\nlawe; or to say, his hors runnys fastar na his; or, That his hors is better\nna his, or syk lyke thing; or, That he lusis his lady better na he dois;\nor, That he dancis or syngis better na he dois, or for syk maner of\ntromperys; a Prince suld nocht juge na thole bataill to be, bot he suld,\nbefore the peple, in presence of his counsall, punyse syk trompouris, that\notheris tuke ensample thareby in tyme to cum, to gage bataill for sik fule\ncausis.\nThe Fyft doctrine is: That for na wordis of hete, and sudane ire of chaude\ncole or of chaude mellencoly, na injuriouse langage, thare suld na Prince\nthole na consent gage of bataill in listis to pas; for wordis may be said\nfor hete, or for brethe, or for gude wyne, or othir wayis in lichtnes, that\nsone efter he may repent: bot and the wordis be injurious and\ndishonourable, crimynouss or defamatouris, and he perseuere in his\noutrageous langage, and lykis nocht till amend; bot stand in his purpos\nefter that the ire salbe past, ellis the Prince suld nocht juge bataill to\nbe: ffor gif he dois, he jugis again the Lawis writtin opynly.\nThe Sext doctrine is: That because thare is sum men sa hichty hautayn and\norguillous and full of surquedry, that thai haue na traist, na fyaunce in\nGod na his Sanctis, bot in thair awin propre pyth and vertu of corps and\nstrenth of membris; na has na will; na thocht on God to mend thair\nmysdedis; na to tak counsale at gude men of lyf and deuocion; na to mak\ngude ordynaunce for thame self, suppose the Prince suld the bataill to be\ntholit to be done to the vtterest: And tharfore the King suld assigne\ncertane day of bataill and houre to the Appelloure, and he suld ger schaw\nhim the grete perile in the quhilk he puttis him in baith of body and of\nsaule, and monyse him, and exhort him on Goddis behalf, that all before\nthat euer he schape him for horse, harnais, na othir prouision for the\nbataill, that first he schape him to se for a gude Confessour, that be a\ngude wise clerke, wele letterit and wele instruct in the faith, and of gude\ncounsale and conscience, that he may discharge his conscience to, and\nschrive him wele, and put his saule first in gude estate, and his gudein\nordinance, as he wald mak his testament to ga to dede, and as wyse man aw\nto do: Quhilk gif he dois nocht, the King suld say him, \"That sen he\ntraistit nocht in Goddis help, he suld nocht traist that he war a gude\nCristyn man, and that he suld haue the lesse fauour of him;\" and than suld\nhe ordane him a term within quhilk he suld put him in gude estate of the\nsaule to Godwart, and syne spere, how thai had done at thair Confessoure,\nand sa suld he do to the tothir: And this is a takyn that a Prince is wyse,\nand lufis wele God, that begynnis at him to dispone all his gouernance and\ndedis.\nHERE SPERIS THE DOCTOURE QUHAT THINGIS EFFERIS TILL ALL GUDE PRINCE TO DO\nAs now sen he hes sum part declarit quhat properteis suld be in ane\nEmperoure, now will he declare quhat properteis a gude King suld haue in\nhim: that is the maist hye dignitie efter the Emperoure. And [gh]it will\noure maisteris saye that the name of King is mare na the name of Emperoure\nbe excellence; ffor oure Lord Jhesu Crist in this erde here callit him\nnocht Emperoure, bot tholit to be callit King of Kingis and Lord of Lordis,\nas our Haly Writt beris witness. And alssua he was callit a Kingis Sone:\nffor he is callit in Haly Writt the Sone of David King; and that sais\nClerkis that he is of Kingis be the grettar excellence of lynage. And\n[gh]it alssua Sanct Peter menyt to his teching, that the name of King was\nmare excellent na the name of Emperoure, quhen he said till his disciples,\nThat thai suld be subgettis till all creature humayne for the honoure of\nGod [gh]our King, and specially till all Kingis for the honoure of him, as\nto the hiest degree and maist excellent. And this approues the Pape\nGelasius, &c.\nAnd trewly I say, and he kepe wele thir termes, he is a worthy Prince, and\nworthy to be a King, and till haue superioritee and soueranitee, and\nvictory of his fais. And tharefor the Doctour settis here certane poyntis\nof doctrine touchand a [gh]ong Prince, in Ryme, quhilkis spekis thus: A\nKing that will be ane worthy werryoure, he sulde be wiss, faire, and\ncurageous: And that he be Lord of his subjectis, asto the Quaile the\nSperehauk; and that he be misericorde and rigorouss in justice, as case\nrequeris; and that gif he will be wele fortunyt in armes, be ay first.\nItem, a Prince or a King suld nocht oure lichtly trow all talis na sudayn\ntydingis; ffor mony learis oft tymes flechis lordis with false talis, and\nsettis thame in wrang and euill purpose. And that is oure grete perile in\nprincis and grete lordis, to geue sudane credence till ony mannis tale,\nquhill he war wele informyt of the suthfastnes: And he suld be wele and\nryply avisit, or that he write to the Pape ony materis, or till ony strange\nPrincis, for ony lycht mennis counsailis, or ony small wrechit mannis. And\nquhen he wrytis, his writtis suld be wele and statelyke deuisit, and dytit\nbe wise Clerkis, and men of counsale, and expert in the lawis and purpose\nlyke, and syne be notable gude wrytaris as efferis; bathe to the ryaltee of\nhim that sendis the writtis, and of him that thai wryttis ar send to; and\nsuld wele auise for quham he wrytis, that thai be worthy persouns, and\nalssua for quhat thing he wrytis; that it be nocht a wrechit thing that he\nwrytis for; and als that his peticioun be bathe rychtwise and honourable;\nffor quhen Princis prayis for vnworthy persouns, God is offendit and\ndisplesit thareat. And syne the Pape or Princis that he wryttis till, will\nhald him for ane vnwise Prince that the lettres send for sik a persone, and\nwill nocht sa gladly grant him his asking in tyme to cum. And thus sall the\nrenoun of a Prince pas oure all the Cristyndome, and geue him lofe and\nhonour that excedis all warldis richess, throu the quhilk he sal be prisit\nand redoubtit bathe with fais and frendis, and haldin for wise Prince; and\nsyne sall he be lufit of God, and wyn throu that the joy of Paradise.\nAnd [gh]it mare, suld a King be temperit and messurit in his conuersacioun,\nand repair amang folk, in placis public, our oft tymes; ffor ony thing that\nCommouns seis oure oft thai prise all the lesse. And quhen it is seldyn\nsene it gevis folk in mare grete desyre to se it agayne ay mare and mare;\nand for this cause the grete Souldane of Babilone cummys bot thrise in the\n[gh]ere in publik audience furthwart, and than quhen he cummys furthwart,\non thre festuale dayes, he cummys rydand with sik a state and solempnitee\nthat all the peple desyris and presses the mare to se him, na he rade euery\nday, or euery wolk or moneth; bot gif it be quhen that he rydis in\nwerefare, and than all his peple and cheualrye may se him.\nAnd suppose I mycht [gh]it compile and gader togedir mony Vertues and\nproperteis that suld be in a Prince, and als mony thingis of Mysgouernaunce\nthat he suld eschew: Bot in gude faith the Doctour sais, that he was sa\nirkit of wryting, that he mycht nocht as now na mare tak on hand as to put\nin this Buke of Bataillis; bot and God geve him lyve dayes, he sais, in his\nconclusioun of his Buke, he sall compile a Trety of propereteis of Gude\nCondiciouns bathe of Temparale men and of men of Kirk, that sall be gude\nand prouffitable for all men, that on lukis bathe langand the gouernaunce\nof thair office and digniteis, as may be compylit be the foundement of Haly\nWritt, and efter the Lawis writtyn. Bot here he prayis to God mekely that\nhe send grace and gude gouernaunce to the Prince that he has compilit this\nwrytt for, and maid this Buke till, that is to say King Philip[20] of\nFraunce, and geue him grace sa to reule his realme, and his ryall magestee\nand estate, that God be payit of him, and bring him till his euerlestand\njoye of Paradise at his ending, and all his frendis and wele willaris. IN\nNOMINE PATRIS, ET FILII, ET SPIRITUS SANCTI. AMEN.\n_Explicit Liber Bellorum, sed potius Dolorum, ut rescitat Doctor in\npluribus, etc._\n[Decoration]\nNo. II.\nHERE BEFORE ENDIS THE BUKE OF BATAILLES, AND HERE EFTER BEGYNNYS\nTHE BUKE OF THE ORDERE OF KNYCHTHEDE.\n[THIS PORTION OF THE MANUSCRIPT, FROM FOL. 85, TO FOL. 103, IS CONTAINED IN\nTHE PRESENT VOLUME.]\n[Decoration]\nNo. III.\nHERE ENDIS THE BUKE OF THE ORDRE OF KNYCHTHEDE; AND BEGYNNIS THE BUKE\nCALLIT\nTHE BUKE OF THE GOUERNAUNCE OF PRINCIS, ETC.\nHERE BEGYNNYS THE TABLE OF THE BUKE OF THE GOUERNAUNCE OF PRINCIS.\nAnd first of the Prolog of the first fyndyng, and interpretacioun of the\nsaid Buke out of diuerse langagis, etc.\nItem, Of the first Pistle fend fra Alexander till Arestotil to ask him\ncounsale of the Gouernaunce of Perse new conquest; and of the form of the\nEpistle, and of his Ansuere.\nItem, Of ane othir of th\u00e9 Ansueris of Aristotle till Alexander; and the\nforme of the Epistle send fra Aristotle of his opynion.\n The First chapiter is, How thare is four maneris of Kingis. 1\n How auarice and fule largess suld be eschewit in a King. 2\n How Princis and Kingis suld sett them for gude renoun here. 3\n How thai suld eschew all outrageous carnall lustis and appetitis. 4\n Quhat kynde of sapience efferis to Kingis, Princis, and grete Lordis. 5\n Quhatkyn habyt anournement and clething thai suld haue. 6\n How Kingis and Princis suld punyse mysdoaris, and honour gude men. 7\n How thai suld haue in thame justice and equitee with merci. 8\n Quhatkyn plesance, deduytis, and recreaciouns Princis suld tak. 9\n How punycioun suld be maid efter the case and state of persons. 10\n How Princis may be lyknyt to the dew of the hevyn. 11\n How Kingis and Princis are of the samyn nature with symple men. 12\n How thai suld delyte thame in bukis of stories of Vertues and Vicis,\n and of othir honourable dedis of alde Ancestry, and of wisedome. 13\n How thai sulde kepe gude faith and lautee till all Mankynde euer. 14\n How Princis suld found scolis and studyes of sciences in thair\n How thai suld nocht gouerne thame be women, na trow thair counsale. 16\n How thai suld nocht traist anerly in a medicine, but ma. 17\n How Princes suld gouerne thame be a wyse Clerk, expert in astronomy. 18\n Off the science of astronomy, and of the divisioun of it. 19\n How Princis suld atoure all thing tak kepe to thair hele. 20\n How and in quhat maner thai suld gouerne thair hele keping. 21\n Here declaris the Philosophour certane documentis of medicyne. 22\n Here declaris the Philosophour certane secrete documentis of medicyne. 23\n Here declaris he the four rathis of the [gh]ere, and first of Ver. 24\n And first of the kynde of the sesoun of Somer. 25\n And syne of the third sesoun that is callit Hervist. 26\n Quhat thingis fattis or lenys men maist. 28\n Here declaris the Philosophour ane othir poynt of medicyne. 29\n Quhat kyndis of metis ar best for man. 30\n Off syndry kyndis of wateris, and thair naturis. 31\n Off syndry kyndis of wynis, and thair naturis. 32\n Off bathis and stuphis [stoves], and thair gouernaunce and proffittis. 33\n Quhat justice efferis till a Prince or a King. 34\n How a Prince or a King suld ken himself. 35\n How Kingis and Princis suld gouerne be grete counsale. 36\n How the Man is maid of the four elementis. 37\n How Princis suld haue discrete Secretaris. 38\n How thai suld have discrete and traist messageris. 39\n How the Prince and the Peple are comperit till a gardyn. 40\nEXPLICIT TABULA DE REGIMINE PRINCIPUM.\nHERE BEGYNNIS THE BUKE CALLIT THE BUKE OF THE GOUERNANCE OF PRINCIS, THAT\nIS CALLIT THE SECRETE OF SECRETIS, MAID BE ARISTOTYLL TILL ALEXANDER THE\nGRAND: AND FIRST THE PROLOUG AS IT IS CONTENYT IN THE FRANCH BUKE.\nPROLOGUS.\nHere declaris the Autour of this Buke that a clerk, callit Fair Patrix,\nwyse in all langagis fand in Grece, kepit within a temple, callit the\nTemple of the Sonne, (the quhilk the noble philosophour Esculapius had gert\nmak,) this Buke of the Secretis of Aristotle in language of Grew; the\nquhilk he translatit out of Grew in the langage of Caldee, the quhilk was\nquhilom the langage of grete Babyloyne, and now is the langage of grete\nInde; and syne, at request of the King of Araby, he translatit it off the\nlangage of Caldee in his langage of Arrabyk. And syne, efter that mony a\n[gh]ere, ane othir grete clerk, callit Philippus, translatit it out of\nArabyk in lang Latyne, and send it till ane reuerend Fader in Crist, and\nwyse prelate, noble and honourable Sir Guy de Valance, Bischop of Tryploun:\nAnd as beris witness be thair alde ancien stories, the worthy and noble\nPhilosophouris in thay tymes, that als lang as Alexander le Grant had with\nhim Aristotil the wyse clerk, he passit throuch and vencust all realmes,\nand all his inymyes, throu the mekle prudence and wisedome of that noble\nPhilosophour and throu his counsale. And quhen he mycht no mare trauaile\nwith him, he send him ay betuene Lettres and Epistlis, how he suld gouerne\nhim in all his dedis and grete materis. And at the last, quhen he saw he\nmycht nocht for elde langsumely be nature left, he compilit this Buke to be\na reugle of Gouernaunce till him euer mare quhill he lyvit, and send it\ntill him with grete regrate and lamentacioun, that he mycht no mare be with\nhim, sa mekle he lufit him, for cause he was his Maister and his techour\neuer fra his begynnyng of barnehede till that tyme, and with him in his\nconquestis. And syne was this ilke Buke translatit out of Latine in the\nlangage of Romaine, nocht all hallely bot alsmekle as thame thocht nedefull\nand spedefull to the Gouernance of Princis. And tharfore the noble\nPhilosophour said in his counsale geving till Alexander, that it was nocht\nspedefull that this Buke war till all men publist, bot anerly to the\nsecrete counsale of Princis, and of grete Lordis, and nocht to Commouns;\nand to rede it oft tymes before thame, to tak, as myrour schawis the\nfaultis and the suthfastnes, ensample, and doctrine of gude lyfing, and\nformable as efferis to thair honour and prouffit, and of thair subjectis.\nFor it is nocht spedefull that popularis wit the secrete of Princis, na\nLordis gouernance, na the reuglis of thair Ordre; and thairfor is the Buke\ncallit THE SECRETE OF SECRETIS OF ARISTOTIL, ordanyt for document and\nteching of Gouernance of Princis.\n HERE DECLARIS HE HOW ARISTOTLE RESSAUIT A PISTLE SENT FRA ALEXANDER\n till him in his grete age, to ask counsale, quhen he had conquest\n Perse, Quhethir he suld destroy and sla all the folk of that land, and\n peple it with others? because that thay war perilouse to gouerne, and\n subtile, and full of mychti maliciouse engyne of conquest, for the\n quhilk he dred thair subtile malice.\nFORMA EPISTOLE ALEXANDRI REGIS MAGNI AD ARISTOTILEM.\nTill ane maist noble and worthy Lord of Justice, I signify to thy prudence,\nthat I haue foundyn in the land of Perse a kynde of folk rycht haboundand\nin richess, and of lytill vnderstanding, settand thair study to mak\nconquestis of realmes, and desyrand till haue lordschip atour othir men;\nffor the quhilk cause, that we can nocht fynd to be seker of thame, we haue\ntane to purpose to put thame all to dede; bot bydand to haue thy counsale\nthareto, be wrytt in lettres; the quhilk counsale we will kepe and fulfill\nat the vtterast.\nHERE FOLLOWIS THE ANSUERE OF ARISTOTIL TILL ALEXANDER IN EPISTIL.\nAlexander, gif thou may change the nature of the erde, the water, and the\naire of that regioun, and the disposicioun of the citeis of the landis of\nPerse, than counsale I that thou do thy will hardily; and gif thou may\nnocht do as foresaid is, sla thame nocht, bot gouerne thame in all\ngudelynes, with clemence, benignitee, and sueteness, put honour to thaim,\nand graciously demayne thame in graciouse justice and equitee; the quhilk\ngif thou dois, I traist, that with the grace of God, that thai sal be gude\nsubjectis to th\u00e9, and sall gouerne thame at thy plesaunce and commandement:\nffor than for the lufe that thai sall haue to th\u00e9 for thy nobless, thou\nsall haue the dominacioun apon thame with peis and tranquilitie.\nThe quhilkis lettres the Prince ressauit with benignitee, and fulfillit his\ncounsale vtterly; throu the quhilkis thingis the peple of Perse gafe sik a\nluferent till Alexander, that thai lufit him better, and was mare obeysand\ntill him, na ony othir pepele of ony of his othir conquestis.\n HERE FOLLOWIS A PISTLE SEND FRA ARISTOTIL TILL ALEXANDER excusand him\n for sore elde and waykenes he mycht na mare byde with him na hald the\n court; and tharfore he send him a Regement in wrytt, how and in quhat\n maner he suld gouerne him ay furth; the quhilk begynnis in this maner\n as efter folowis:--\nALEXANDER, faire Sone, gloriouss Emperour, the Souerane preciouss God\nAlmychty mot confirme th\u00e9, and send th\u00e9 knaulege to fauour the wayis of\nvertu, and of veritee, and that he wald refreyne in th\u00e9 all bestiale\nappetitis, and that he wald illumyn thyne engyne, and conferme thy spirit\nof thy gouernaunce till his honour and service, honourably to be ressauit\nas efferis. And I have vnderstandin, how thou desyris that I war with th\u00e9;\nand that thou sais thou art amaruailit that I may abstene fra thy presence;\nthinkand that I am not sa besy and diligent of thy gouernaunce as I was\nwont to be: And be this cause I haue vndertane to make litil Reugles callit\nCannonet, that is to say, A lytil buke, the quhilk salbe as a balaunce in\nthe quhilk thou sall payss all thy werkis in; and to be a supplee to th\u00e9 in\nmy absence, rycht as I war present: &c.\nXL.--CAPITULUM.\nHERE DECLARIS THE NOBLE PHILOSOPHOUR HOW THAT THE SUBJECTIS OF PRINCIS THAT\nAR THE VPHALD OF THE WARLDE, AR COMPERIT TILL A FAIRE GARDYN, OR TILL A\nLORDIS TRESOURE, AND THAT THAI SULD BE KEPIT AS TRESOURE.\nAlexander, faire Sone, [gh]it will I that thow witt, that thy subjectis\nsuld be kepit as thy tresouris, ffor thai ar thy tresoure. For thai may be\ncomperit till a Lord that has a faire and gude gardyn quhare thare is grete\nquantitee of fruyte treis, herbis, and othir gresis, richess, and nedefull\ntill mannis behufe, the quhilkis [gh]erely and contynualy beris grete\nplentee of fruytis for mannis sustenaunce quhen thai ar well grathit,\nscroubbit, and demaynit, and wele gudit, kepit, sustenit, and gouernyt at\nrycht, and suld be wele sene to, and socourit at thair nedis. And kepit\nwele in gude reugle of justice and saufit fra injuris and oppressins, and\nthat thare be bot thou allane gardener upon thame, and nocht mony maister\ngardenaris; ffor quhare mony maister gardeneris ar the gardyn is nocht\ncommounly all prouffitably gouernyt, the quhilk suld be of gude gouernaunce\nthat stent him nocht to spill thy treis, na gader thy fruytis, that is to\nsay, thy subjectis gudis wrangwisely; and sa may thy realme left, and be\nwele defendit and conseruit, sa that thou kepe th\u00e9 nocht to haue mony\ndispensaris in thy gardyn, that is thy realme. Ffor quhy, for couatise and\ngredynes of thy fruytis, thar may enter corrupcioun in thy gardyn, and syne\napon thyself, quhen ilk ane pressis oure otheris to be masteris of thi\ngudis, and of thy counsaile, and thi gouernaunce. Bot thare is mony that\nwill hecht and say thai sall do wele, and quhen thai mount in gouernaunce\nthai do all othir wayis. And sum corrumpis be giftis and hechtis Princis\nCounsailouris, and peruertis all gude gouernaunce throu thair gredyness of\ngudis, gevand giftis to Lordis of the Counsale for to maneteine thame lang\nin thaire officis and in thaire malicis. And traist wele, ALEXANDER, that\nthy Peple and thy Barouns, thy Bacheleris and thy Commons ar the stuf and\nthe multiplicacioun and furnyssing of thy realme, and be thame mon thou be\ncrownyt, and thy croun vphaldyn and mayntenyt, and be thai nocht throu th\u00e9\nmanetenyt and sustenyt in thair rychtis and richess, thai will nocht lufe\nth\u00e9, na honoure th\u00e9, na tho court, na help to sustene thyne estate; ffor\nbot gyf thou mak thaim cause to be fyablez and traist to th\u00e9, and thy\nworschip and prouffit, and to hald lufe and lautee betuix th\u00e9 and thy\npeple, thou fall neuer be seker na seure a day in thy realme. And will thou\nvmbethink th\u00e9 wele of all that I haue said, and gouerne th\u00e9 efter my deuise\nand counsale beforesaid, thou sal be haldyn as wyse and worthy King, and\ndoubtit and lufit of thy peple, and of all otheris: And thou sall cum aboue\nof all thyne vndertakingis and desyris: Quhilkis gif thou faillis to do,\nthou sall se that thare sall cum greuouse mischeif and mysfortune, bathe\nupon th\u00e9 and thy realme, and thy gouernaunce, and it sall nocht be in thy\npowar to sett remede, na thou can nocht, na may nocht estymy the paynis\nthat suld be injunct to th\u00e9 tharfore. Bot here I pray hertfully to the hye\nand mychty God, makare of Hevyn and Erde, to geue th\u00e9 grace, as he is\ngudely Gouernoure of Hevin and Erde, and of all the Warlde to gouerne th\u00e9\nsa in vertu and in veritee, in justice and leautee, that God and man be\npayit of the end: And rycht sa mote it be of oure worthy King, and\ngraciouse Prince, and all his welewillaris, I pray to God Almichti, IN\nNOMINE PATRIS ET FILII, ET SPIRITUS SANCTI. Amen.\nEXPLICIT LE GOUERNEMENT DES PRINCES.\n[Decoration]\nNOTES.\n[1] Dunbar's Poems, by Laing, vol. i. pp. 42, 214, Edin. 1834, 2 vols. post\n8vo.\n[2] This work extends to 3 volumes in folio. Vol. I. was published at\nEdinburgh in 1708; Vol. II. in 1711; Vol. III. in 1722. This volume\ncontains a List of nearly 600 Subscribers. On the title of a MS. which\nbelonged to Robert Myln, the Genealogist, he makes a reference to a Life of\nDr Thomas Reid, among \"the schedules of Dr Mackenzie's 4th Volume of\nLives.\" Whether such \"schedules\" still exist, is uncertain.\n[3] Dr George Mackenzie, was born on the 10th December 1669. He was the son\nof the Hon. Colin Mackenzie, second son of George, second Earl of Seaforth,\nand of Jean, daughter of Dr Robert Laurie, Bishop of Brechin. He died at\nFortrose, on the 28th November 1725.--(Caledonian Mercury, Dec. 16, 1725.)\n[4] The last three leaves contain a transcript of two articles unconnected\nwith the rest of the volume, viz.--\"The Ordour of the processioun and\nbering of the Sacrament in Antuarpe the first day of Junij the [gh]eir of\nGod I^m V^c lxij.\" And a Letter or Testimonial from Thomas Bishop of Orknoy\nin 1446, addressed to the King of Norwege, respecting the Genealogy of\nWilliam of Sanctclare, Erle of Orchadie, &c. (the ancestor of the St Clairs\nof Roslin,) \"Translatit out of Latin into Scottis, be me, Deine Thomas\nGwld, Monk of Newbothill,\" in the year 1554.\n[5] Les Manuscrits Fran\u00e7ois de la Biblioth\u00e9que du Roi: par A. Paulin Paris,\n[6] See Lewis's Life of Caxton, p. 81.\n[7] Catalogue des Livres imprim\u00e9s sur V\u00e9lin, de la Biblioth\u00e9que du Roi,\ntome iii. p. 81.\n[9] In Maidment's Analecta Scotica, vol. ii. p. 1, is a curious Indenture\nbetwixt Sir William the Hay, Knight, Lorde of the Nauchtane, and Alan of\nKynnarde Lord of that ilke, and Dame Mary of Murray his wife, for the\nmarriage of their children, dated 7th December 1420.\n[10] At a latter period, among the Determinants at St Andrews, in 1449, we\nfind \"Gilbertus Hay, cujus bursa, viij^s. vj^d;\" and again \"M. Gilbertus\nHay,\" as having taken his degree as a Licentiate in 1451. But this\nobviously could not have been Sir Gilbert Hay. In the \"Compot. Magist.\nRoberti Pantre receptoris facultatis arcium anni [M.CCCC.]LII. datum iiii^o\ndie Decembris,\" at the end of a long list of contributions is this\nentry--\"Item, per Magistrum Gilbertum Hay, xxv^s. Debitor Thomas Hay\nlicentiatus, frater ejusdem Gilberti.\" The name of Thomas Hay stands first\nin the list of Licentiates in 1452-3.\n[11] Genealogie of the Sainteclaires of Rosslyn, by Father Richard Augustin\n[12] Lord Hailes's Additional Case of the Countess of Sutherland, pp. 110,\n[13] Genealogie of the Sainteclaires of Rosslyn, p. 91-98.\n[14] \"Extracts from The Buike of King Alexander the Conquerour, a\nManuscript in the Library at Taymouth Castle.\" (1831). 4to. Privately\nprinted by the Secretary of the Bannatyne Club.\n[15] See _supra_, page 1.\n[16] The Number of the Chapters, in both the Second and Third Parts or\nBooks, are omitted in the Original Manuscript.\n[17] In the MS. the Numbers of the Chapters in this Fourth Part, are\nmarked, Primum Capitulum, II. Ca^m., III. Ca^m. &c.\n[18] Although each chapter at the beginning is marked with a rubric, the\nnumber of the chapter is not given in the Original Manuscript. The\nfollowing selection will be found to differ somewhat in the divisions, but\nit represents the whole portion of the Manuscript which corresponds with\nthe titles of chapters 138 to 153, in the preceding Table; along with the\nconclusion of the Work.\n[19] In the original, \"Car toutes comparaisons sont haynneuses.\"\n[20] [It will be observed, that in the Prologue or dedication, at page 64,\nthis \"Buke\" was addressed by the Author to Charles the Sixth, King of\nFrance.]\nEnd of Project Gutenberg's The Buke of the Order of Knyghthood, by Ramon Llull", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg - The Buke of the Order of Knyghthood\n"}, +{"source_document": "", "creation_year": 1296, "culture": " English\n", "content": "Produced by Tim Lindell, David E. Brown, and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\nTHE BOOK OF THE LOVER AND THE BELOVED\n THE BOOK OF THE LOVER\n AND THE BELOVED\n TRANSLATED FROM THE CATALAN\n OF RAM\u00d3N LULL WITH AN INTRODUCTORY\n ESSAY BY\n E. ALLISON PEERS\n [Illustration]\n LONDON\n SOCIETY FOR PROMOTING\n CHRISTIAN KNOWLEDGE\n NEW YORK AND TORONTO: THE MACMILLAN COMPANY\nPREFACE\nMore than six centuries have passed since this little Majorcan classic\nwas written, and, so far as I can find, it has never once been\ntranslated into English. Such an omission can only be explained by\nour comparative ignorance of the treasures of Spanish Mysticism, and\nperhaps in part by the fact that Lull wrote, not in Castilian, but in a\nlittle-known though beautiful idiom, that of Catalonia.\nIt would have been attractive to reproduce the original version of\nthe book together with this translation, and even more so to have\ntranslated the whole of _Blanquerna_, of which it forms a part. I hope\nthat both these projects may be realised in the future, together with\nthe translations of (at least) _Els Cent Noms de Deu_, _El Desconort_,\nand some of the short hymns and poems. But it seemed best to begin by\nmaking known some of Lull\u2019s best work to as wide a circle of readers\nas possible. Accordingly, while following, as a rule, the oldest text\n(which is of the fourteenth century) I have not scrupled to add to my\ntranslation a few passages found only in the editions of Paris (1505)\nand Valencia (1521), which illuminate the author\u2019s thought, or seem in\nother ways to be of real value.\nOn the other hand, I have not allowed myself, through a desire to\nexpound Lull\u2019s ideas, to substitute paraphrase for faithful and exact\ntranslation. Very few liberties have been taken with the text, and\nthese only where a slight expansion or change of construction has\nserved to bring out the meaning of an otherwise quite obscure word or\nphrase. Essentially, therefore, the reader has Lull\u2019s own vivid and\nforceful words, with the impediment of a foreign language removed.\n The University, Liverpool.\nINTRODUCTORY ESSAY\nThe average man has seldom understood the Mystic. He conceives\nthe Mystic Life, with its ceaseless spiritual activity, and its\nrestlessness which knows no stay till it reaches its goal, as a life\nof tranquillity, if not of indolence and ease. He has no conception\nof what it really is, and for that, perhaps, he should not be blamed.\nBut not content with misinterpreting the mystic\u2019s life, he presently\nbecomes more daring; he asserts that mysticism is essentially\n\u2018unpractical,\u2019 and that one whose aim is to reach the state of Union\nwith God must necessarily be as a fool in his relations with the world.\nHere the average man is grossly, inexcusably mistaken. His error has\nagain and again been exposed, confuted, disproved by example after\nexample to the contrary. Yet, for all that, it seems to thrive in the\naverage mind.\nNow, if the story of one man\u2019s career could suffice to destroy the\nmistaken idea that the mystic is an unpractical dreamer, that man\nwould surely be the Majorcan Ram\u00f3n Lull, the \u2018Apostle of Africa.\u2019 Lull\nlived far back in the thirteenth century, not long after the days\nof St. Francis of Assisi, whose disciple he was. He gives us, as it\nwere, a prevision of the splendours of that Golden Age of Mysticism\nwhich dawned for Spain three hundred years after his birth. His mystic\nwritings--and especially his BOOK OF THE LOVER AND THE BELOVED--are\nfull of the purest and noblest spirituality, compounded with the\nquintessence of love. \u2018If ye will have fire,\u2019 he cries, \u2018O ye that\nlove, come light your lanterns at my heart.\u2019 His famous phrase, \u2018He\nwho loves not lives not,\u2019 sums up his inspiration. Yet Lull was no\ncloistered visionary. His life is full of romance and adventure: so\ncrowded with incident is it that many pages will not suffice even to\nsummarise its principal happenings. His capacities showed the rare\ncombination of scholar and man of affairs: he was both these, and he\nwas also the man of God. To the service of his Master, for Whom alone\nhe lived, and for Whom he died, Lull was able to bring the full and\ncomplete tribute of an efficient and active body, a superb mind, and an\nardent, unconquerable spirit.\nI\nRAM\u00d3N LULL was born in Palma, the capital of Majorca, on January 25,\n1235. His father had taken part in the conquest of Majorca from the\nSaracens some six years earlier, and for his services had received\nthe gift of an estate, which his son inherited. The boy was brought\nup as a page in the royal court of Majorca, and, in spite of a sound\nreligious education and the interest and favour of the King, he had\nhardly reached years of discretion when he began to lead a careless\nand dissolute life. His biographers tell of how the King, to stop his\ndegrading practices, married him to a certain D^a. Blanca Pica\u00f1y, but\nwithout thereby reforming him in the least. Lull was chiefly enamoured\nof a Genoese lady, so passionately that he dared one day to ride on\nhorseback into the Church of St. Eulalia, where she was engaged in\ndevotion. Eventually she herself arrested his intrigues. Receiving from\nhim some gallant verses on the theme of her bosom, she called him into\nher presence, and, uncovering herself before him, disclosed a malignant\ncancer by which her breast was slowly being consumed.\nThis terrible shock marked the first stage in Lull\u2019s conversion. He\nwent back to the palace another man--as taciturn and sombre as he had\nformerly been gay and jovial. The tradition may well be true that he\nsaw at this time a vision of the Crucified, saying, \u2018Ram\u00f3n, follow\nMe\u2019: he himself in some lines of autobiography tells us of five such\nvisions, though when they occurred is not certain. Be this as it may,\nhe turned from his evil life and fixed his affections on God:\n When I was grown and knew the world and its vanities, I began to do\n evil and entered on sin. Forgetting the true God I went after carnal\n things. But it pleased Jesus Christ in His great pity to present\n Himself to me five times as if crucified, that I might remember Him\n and set my love on Him, doing what I could that He might be known\n through all the world and the truth be taught concerning the great\n Trinity and the Incarnation. And thus I was inspired and moved by\n so great love, that I loved no other thing but that He should be\n honoured, and I began to do Him willing service.[1]\nFrom the first, as these lines significantly bear evidence, Lull\u2019s\nnew ideals were directed towards specific objects. He was set upon\nthe conversion of the Jews and Mohammedans who figured so largely\nin thirteenth-century Spain. And setting aside emotional methods as\nresolutely as the idea--so general then--of conversion by force, he\nbegan to ponder what he conceived to be worthy means of compassing his\naim--a progressive and unanswerable appeal to the reason. A sermon\nheard on the Feast of St. Francis (October 4, 1266) supplied the spark\nwhich kindled Lull\u2019s plans into action. He sold all his land, with the\nexception of a portion retained for himself and his family, gave up\nhis position of seneschal in the royal palace, and retired first to a\nCistercian monastery and later to Mount Randa, near Palma, living there\na life of study and meditation with the object of fitting himself to\nbecome a missionary to the Moslems.\nThe record of Lull\u2019s life in Mount Randa is one not only of prayer,\nfast and vigil, ecstasy and vision, but of the study of Arabic and the\nelaboration of his scheme of a book which was to illuminate and convert\nthe world. He believed this _Art General_ to be directly inspired\nby the Holy Spirit. Once it was sufficiently developed he turned in\nhis practical way to means by which its study could be advanced. To\nKing James II of Majorca were explained the scholar\u2019s vast plans for\nthe conversion of Islam; the King submitted them to one Bertram de\nBerengario, a professor of theology, and, when satisfied of their\northodoxy, endowed a college in Miramar for the training in sciences\nand languages of thirteen Franciscan missionaries to the Saracens\n(1275). Thus one part of Lull\u2019s ideals was realised.\nFor a short time he remained at Miramar, teaching Arabic and the\n_Art General_. But before long we find him lecturing on the _Art_ in\nMontpellier, which was part of the Majorcan kingdom. Then he is at\nRome, where his enterprise is sanctioned by the Pope, and a School\nof Oriental Languages founded. He spends two years lecturing in the\nUniversity of Paris, learning all the time as well as teaching. A\ncollege is founded in Navarre through King Philip of France. Lull goes\nfarther afield--to Palestine, Egypt, Ethiopia and Morocco. In 1282 we\nread of his being back in France again, at Perpignan. Success continues\nto attend him, but not in a measure that can satisfy his ardent\nsoul. Ever burning for more triumphs, he resolves at last to put the\nlukewarmness of Europe to shame, and to go himself to Africa as an\nApostle of the Faith.\nAfter some delay (the chronology of this period is very uncertain[2])\nhe set sail from Genoa, and landed in Tunis about 1291. Professing only\na desire to learn the truth--to convert or be converted as events might\nprove--he began to debate in public with the Moslems, following his\nown logical method. He was only too successful. Many of the infidels,\nattracted by his reasoning, embraced Christianity; but the monarch\nbegan to fear for his throne, and before long Lull found himself in\nprison. Condemned to death for his preaching, he was reprieved by the\nintercession of a Saracen of influence, and banished from Africa,\nleaving Tunis amid insults and blows, on pain of being stoned to death\nshould he ever return. For a time he evaded his enemies and remained in\nthe country, but a year of this life showed him its futility, and he\nreturned to Naples. Here he remained writing and teaching for a time;\nthen he went to Rome (_c._ 1296), attempting unsuccessfully to obtain\nsanction for new missionary projects; again we find him in Genoa, next\nin Paris (1297-8), back in Majorca, once more in Genoa (1300), then\non a new campaign in Cyprus and Armenia (1300-2), back _via_ Rhodes\nand Malta, where he made stays, to Genoa and Paris (1303), Palma,\nBarcelona, Lyon and Montpellier (1305).[3] Here he saw both the King\nand Pope Clement V. With the former he planned a crusade for the Holy\nLand, but the latter, much occupied in other affairs, gave him no\nsupport.\nEverywhere and always evangelisation filled his thoughts. No difficulty\nor objection, as the records of these years show, could curb his zeal;\nthe thought of imprisonment or torture made no difference to his plans,\nwhile to die a martyr\u2019s death when his work should be done was his\ngreat ambition. \u2018Foolish Lover,\u2019 says an imaginary opponent to him\nin his little classic, \u2018why dost thou weary the body, throw away thy\nwealth and leave the joys of this world, and go about as an outcast of\nthe people?\u2019 And his reply is the simplest imaginable. \u2018To honour my\nBeloved\u2019s Name, for He is hated and dishonoured by more men than honour\nand love Him.\u2019\nIn 1306 Lull determined to make an attempt to preach once more in\nAfrica. At the outset he was successful, founding a school at Bona,\nwhere he first went. But on proceeding to Bugia, and beginning to\npreach in the market-place, he was promptly arrested, all but stoned\nby the crowds, summarily tried, and imprisoned in a loathsome dungeon\nwith a view to later execution. Something in Lull\u2019s personality,\nhowever (or, as some say, the pleas of certain Catalan and Genoese\ninhabitants), saved him once more; he was even allowed the privilege\nof a disputation with a Mohammedan champion, and eventually was exiled\nagain in the same year of his leaving Italy.\nThe ship in which he was returning suffered shipwreck off Pisa,\nwhere he landed and remained for two years. In Pisa he wrote a book\nincorporating his memorable dispute with the Saracen apologist and\nother experiences in Africa. But it would seem that these experiences\nhad been modifying his belief in intellectual conversion, for he\napproached Pope Clement V again with proposals for a new crusade.\nEnthusiasm for crusades, however, was a thing of the past, and neither\nthe Pope nor Italy as a whole gave the scheme any support.\nSo this dauntless fighter went once more to Paris, which at that time\nwas in the grip of Averroism, and hence provided a new field for\nmissionary effort. Seventy-three years old as he was, Lull lectured,\nwrote, and taught unceasingly against the infidel philosophy, and won\nfor himself fresh glory, accomplishing in Europe what only physical\nforce withheld from him in Africa. King Philip, his royal admirer, gave\nhim the name of _docteur illumin\u00e9_, by which, in one or another of its\ntranslations, he is still known to-day.\nThe Council of Vienne (1311-2) gave Lull another of those opportunities\nwhich he was never slow to take. The picture of the venerable\nmissionary at the feet of the Head of the Church, pouring forth his\nimpassioned pleas for those enterprises which authority so hesitated\nto allow, is indeed a moving one. He painted the glory of recovering\nthe Holy Places, the plight of the Christians in Armenia, and the\nperil which the Greeks were in from the Turks--themes not exhausted\neven after seven hundred years. These, however, were but a few of\nLull\u2019s representations. The number of his requests which were granted\nwas relatively small, but among them was a wider scheme than any yet\nsanctioned for a system of colleges for the teaching of missionary\nlanguages. This earnest of the continuance of his work must have\nencouraged beyond measure one who, in the natural course of life, was\nnearing the end of his activities.\nPerhaps it was this, indeed, which inspired him to cross once more to\nAfrica, to brave its terrors and to suffer martyrdom for the Faith at\nlast--as from his conversion he had wished--if it might be the will\nof God. And the will of God it proved to be. On August 14, 1314, he\nset out from Palma for Bugia. On his arrival he began his work less\nopenly than before, and for some months contrived to preach secretly,\nmake conversions and confirm the faithful of earlier days. He passed\nto Tunis, where he had further success, but for some unknown reason\nwas compelled to return to Bugia. Success made him bold. Feeling\nperhaps that the hour of supreme effort--even if it meant the supreme\nsacrifice--had come, he threw prudence to the winds, assembled a vast\nconcourse, and, proclaiming himself that same Ram\u00f3n who had formerly\nbeen condemned in Bugia, he preached once more the faith of the\nSaviour. This time the crowd broke loose, and not only clamoured for\nLull\u2019s death, but took him out of the city and stoned him (June 30,\n1315), even as a Jewish mob had stoned the first of Christian martyrs.\nVarious accounts are given of his burial. It seems that two Genoese\nmerchants begged his body and carried it to Majorca, but some versions\nhave it that a great pyramid of light aided them in their search for\nit, that life remained in the body until it reached Palma, and that\nadverse winds forced the vessel, which was making for Genoa, to land at\nLull\u2019s birthplace. Here the body was received with the greatest sorrow\nand mourning, and buried with due solemnity in the sacristy of the\nconvent of St. Francis of Assisi.\nRam\u00f3n Lull was beatified by Pius IX. The title-page of his great\nromance, _Blanquerna_, calls him \u2018Doctor illuminate, Martyr unconquered\nof Jesus Christ, Master universal in all arts and sciences.\u2019 But in his\nown country Lull receives the simpler homage of a saint.\nII\nThe foregoing sketch, for all its brevity, will have emphasised more\nforcibly than much argument the practical and the scholarly sides of\nLull\u2019s temperament. We shall say nothing here of the four hundred and\neighty-six treatises[4] which he is known to have written, nor of the\nthousands of other works, no longer extant if indeed they ever existed,\nwith which he is credited. Nor is there need to describe his system\nand doctrine, at once scholastic and popular in character. The _Libre\nde Amich e Amat_, which is here translated, is purely a mystical work,\nand this essay is concerned with the mystical side of Lull\u2019s mind, so\nwonderfully illumined by the flame which burnt through his long life of\nself-sacrifice.\n_The Book of the Lover and the Beloved_ takes us from the African\npreachings and the disputations of the Sorbonne to those long\nnight-watches and days of retreat which must always have accompanied\nthem, but which we are apt to forget in contemplating that form of\nactivity which the world counts greatest. Or the thoughts which the\n_Book_ gives us may first have come to the young convert in the\nsolitude of his monastery and the retreat of Mount Randa. Rossell\u00f3, who\nsome sixty years ago first published Lull\u2019s poems, interprets a passage\nfrom _Blanquerna_ as autobiographical. It may well be so.\n Being then in his hermitage he would rise at midnight, and, opening\n the windows of his cell, would fall to contemplating the heavens and\n the stars, and praying with all possible devotion, that his soul\n might be fixed upon God alone.... After long contemplation and much\n weeping, his custom was to enter the church and ring for mattins,\n and when his deacon appeared, to help him say them. At daybreak he\n celebrated Mass with devotion, and spoke of God with his deacon, that\n on God he might set his love. And as they talked together of God and\n His works, they both wept for the greatness of the devotion which\n their argument inspired in them. Then the deacon went into the garden\n and busied himself with the cultivation of the trees in it, while\n Blanquerna left the church to recreate his mind which was wearied by\n the work he had done, to lift his eyes to the hills, and to let them\n rest on the plains beneath. Feeling rested at last, he would betake\n himself again to meditation and prayer, and the reading of Holy\n Scripture or the great book of _Contemplation_, and so he would be\n occupied until the hours of Terce, Sext and Nones.... After this he\n dined ... and went into the garden, visited the spring, or walked in\n the places he loved most, afterwards giving himself up for a while\n to sleep in order to gather strength for the labours of the night.\n On awaking he said vespers with the deacon, and then remained alone,\n thinking on what pleased him most and was fittest preparation for his\n hours of prayer. After sunset, he went up to the terrace, and there\n remained long in devout meditation, his eyes fixed on the heavens and\n the stars, discoursing with himself on the greatness of God and man\u2019s\n inconstancies. In this state he remained until he retired to rest,\n and such was the fervour of his contemplation that even upon his bed\n he found himself in mystic converse with the All-Powerful.\nSuch a background as this we must almost of necessity assume in a life\nat once so active and so spiritual. No doubt Lull was able often to\nspend weeks, or at the least days, in some sacred retreat, and draw\nfrom God and from Nature strength and inspiration for his endless\ntasks. To these seasons of refreshing, it may be supposed, we owe his\nmystical writings.\nOf Lull\u2019s verses many are narrative or doctrinal: the hymns entitled\n\u2018Hours of Our Lady St. Mary\u2019 (_Horas de Nostra Dona Sancta Maria_),\nfor example; the \u2018Sin of Adam\u2019 (_Lo Peccat de n\u2019Adam_), written \u2018at\nthe request of the King of Majorca\u2019; the short \u2018Song of Ram\u00f3n\u2019 (_Lo\nCant de Ram\u00f3n_), and above all the \u2018Medicine for Sin\u2019 (_Medicina de\nPeccat_) and the purely didactic verse \u2018Application\u2019 of the _Art\nGeneral_. The collection of a hundred songs on the Names of God (_Els\nCent Noms de Deu_), on the other hand, is more mystical than doctrinal,\nand suggests, in matter as well as in title, the mystical treatise\n\u2018Of the Names of Christ\u2019 (_De los Nombres de Cristo_) written almost\nexactly three hundred years later by the Salamancan friar, Luis de\nLe\u00f3n. Mystical too, as well as autobiographical, is the dialogue poem\n_El Desconort_, \u2018made in his old age,\u2019 though its spirit is that of\ndisillusion at the refusal of those in high places to help forward his\nschemes of evangelisation. But neither of these has either the strength\nor the beauty of the collection of prose poems here translated, a\ncollection which forms part of the novel-like _Blanquerna_, Lull\u2019s\nchief contribution to mystical literature.\nHis chief contribution it is, mainly, though not entirely, by virtue\nof the sections entitled the _Art of Contemplation_ and our _Book of\nthe Lover and the Beloved_. _Blanquerna_, as a whole, is a somewhat\nfantastic, and in places extravagant, religious romance--a religious\n_Utopia_, if parallels to it must be found, or a Catholic _Pilgrim\u2019s\nProgress_. The story is of a certain gallant and wealthy youth named\nEvast, who marries a beautiful and virtuous girl called Aloma. They\nlive together in great piety and happiness, but have no children, until\nAloma in her sorrow prays to God, and a boy, Blanquerna, is born to\nthem. The child is brought up with great care, and in the fear of God;\nand when his father sees that he is a youth of discretion, he resolves\nto devote himself to the religious life. Aloma, however, disapproves,\nsaying that they can both serve God best in the state to which He has\ncalled them; they decide in the end to lead lives of greater austerity\nin their home, and to give Blanquerna the oversight of the household.\nBut, on proposing this to the boy, they find that he has resolved to\nbecome a hermit.\nAloma is grieved, and endeavours to marry Blanquerna to a beautiful\ngirl called Cana. Blanquerna\u2019s reply is to persuade Cana to become a\nnun, while he himself retires to the desert to carry out his resolve.\nThe story then describes circumstantially and with some prolixity the\nlives of Evast and Aloma after Blanquerna has left them; it passes on\nto Cana, who eventually becomes abbess of her convent; and finally,\nafter some long digressions upon convent life, to the later history of\nBlanquerna, which occupies the rest of the romance.\nThe second book of _Blanquerna_ deals with the hero\u2019s life before he\nis ordained priest and rises to the rank of abbot in the monastery\nwhich he has entered. A digression follows, entitled \u2018The Book of Ave\nMaria,\u2019 purporting to be an account of the devotions to Our Lady which\nthe hero established. The third book presents him as a bishop, and the\nfourth as pope.\nThe various religious ideals presented by Lull in succession lead\nup to the great ideal of his life: the evangelisation of the world.\nBlanquerna\u2019s supreme aim as pope is to strive \u2018that all infidels and\nschismatics may be brought into the union of the Holy Catholic Faith.\u2019\nHis cardinals are quaintly named after the clauses of the _Gloria in\nExcelsis Deo_, and every clause is expounded so as to illustrate the\nactivity which the Church should show in converting the heathen.\nTo the court of the Pope comes at length a jester,--one Ram\u00f3n the\nFool,--none other, of course, than Lull himself. \u2018I would be as a\nfool,\u2019 he says, \u2018to do reverence and honour to Jesus Christ, and by\nreason of my exceeding love I would know no measure in my speech.\u2019 Thus\ndisguised, the author can write much which he might not otherwise have\ndared to put into words. And above all he can deliver himself of the\nshame he feels because the Head of the Church will grant so little aid\nto those who aim at following Christ\u2019s last recorded command to convert\nall nations.\nThe story ends with the decision of Blanquerna, the pope now grown old\nin the service of the Church and the conversion of the heathen, to\nrenounce his high office, retire to a hermitage, and devote his last\ndays to contemplation and prayer. His new life is described in detail,\nand it is interwoven with this description that we come upon the _Book\nof the Lover and the Beloved_ and the _Art of Contemplation_.\nThe former is by far the simpler and more appealing of the two, the\n_Art of Contemplation_ being considerably longer and full of doctrinal\nteaching. It is, nevertheless, still read, less for its didactic\npassages than for its close relation with the whole romance, its\nmystical aspect, and in particular its prayers, which are of great\nbeauty. The _Book of the Lover and the Beloved_ is mystical throughout.\nIt was written, the author himself declares, \u2018that the hearts of\nmen might be moved to true contrition, their eyes to abundance of\ntears, and their wills and understandings to loftier flights in the\ncontemplation of God.\u2019 How well it attains its object, and how truly it\nreflects the mystic\u2019s being, the reader must judge.\nIII\nWe have no wish to add to these few notes a lengthy commentary upon the\nsubstance of a book which, probably for the first time, is accessible\nto those who read only English. Scholars have debated over Lull\u2019s\nprobable debt to sufism, on the one hand, and, on the other, his\ninfluence upon the long line of mystics who have followed him. There is\nmuch still to be said upon these and other topics, much that will throw\nfresh light on Spain and Spanish mysticism both. But in this essay\nenough has been said of Lull\u2019s life and works to form the indispensable\nprelude to his _Book_. For the present, therefore, we prefer to stand\nback, and allow Lull\u2019s ardent spirit to work its miracles still. Work\nthem it surely must. Writing in his native \u2018catalan-provenzal,\u2019 that he\nmight appeal, not to learned men, but to the people, by the people he\nis read still. He needs none of the \u2018Expositions,\u2019 such as were written\nin his own age and as late as the seventeenth century. Here and there\na passage confuses the modern mind by its medi\u00e6val subtleties; or the\nfrequent references to the will, understanding, and memory (so common\nin most of the mystics) may puzzle the simple reader until he has\nlearned to interpret them. But the vast majority of the three hundred\nand sixty-six \u2018verses,\u2019 put together to be read one on each day of the\nyear, may still so be read. They speak to the twentieth century as\nclearly, picturesquely, and forcibly as they spoke to the thirteenth.\nHave we perhaps even more need of their message?\nThey speak of elementals. Like his great successors St. Teresa and St.\nJohn of the Cross, Lull knows no Master but his Beloved, Jesus Christ;\nhe surpasses them perhaps in this, that he is never unmindful of the\nworld his Beloved came to save. His is no cloistered love. He could\nnever say, with St. John of the Cross, \u2018Live in the world as though\nthere were in it but God and thy soul.\u2019 Ringing for ever in his ears is\nthe Beloved\u2019s last command.\nNever was \u2018Love\u2019s regal dalmatic\u2019 worn with more grace and fitness\nthan by this \u2018jester,\u2019 this \u2018fool of love.\u2019 It is no compliment\nto Lull to call him, as the great scholar Men\u00e9ndez Pelayo does, a\n\u2018Spanish Jacopone da Todi.\u2019 Jacopone, it is true, sang of love with\nunsurpassable fervour:\n Amor, amore, tanto tu me fai,\n Amore, amor, che nol posso patire;\n Amor, amore, tanto me te dai,\n Amor, amore, ben credo morire;\n Amore, amore, tanto preso m\u2019hai,\n Amor, amore, famme \u2019n te transire;\n Amor, dolce languire,\n Amor mio desioso,\n Amor mio delettoso,\n Annegame en amore.\nBut Lull, who, like Jacopone, owed most of his fervour, under God, to\nSt. Francis, has a note of his own, no less deep, no less pure. His\nkey is perhaps in that eloquent definition, which has been slightly\nexpanded in translation that the full force of every phrase may be felt:\n \u2018What meanest thou by love?\u2019 said the Beloved. And the Lover\n answered: \u2018It is to bear on one\u2019s heart the sacred marks and the\n sweet words of the Beloved. It is to long for Him with desire and\n with tears. It is boldness. It is fervour. It is fear. It is the\n desire for the Beloved above all things. It is that which causes the\n Lover to grow faint when he hears the Beloved\u2019s praises. It is that\n in which I die daily, and in which is all my will.\u2019\nLull might well have written, as did a late Franciscan, John of the\nAngels, of the \u2018Triumphs of the Love of God.\u2019\nLove impels him to tread the Mystic Way \u2018in search of his Beloved.\u2019\nMuch of his _Book_, therefore, deals with the Mystic Life. But it\nhas none of the exclusiveness of the _Living Flame of Love_ and the\n_Spiritual Canticle_. There are passages for the beginner as well as\nfor the proficient, parables in three lines for the plain man, sermons\nin phrases, reflections which, by their very simplicity, kindle the\ndevotion of the wayfaring man as he reads them. As we read the brief\nrecords of imaginary conversations between the Lover and \u2018those who\nasked him concerning his Beloved,\u2019 we can imagine ourselves in some\nAfrican coast-town where the stranger who has just landed is being\npressed, by the surging crowd which surrounds him, to give reasons for\nhis faith. The calm and confident answers supply the secret of Lull\u2019s\npower.\nThen we come upon some quaintly-worded, paradoxical phrase which only\nreflection will illumine and meditation make real. And we know that we\nare following in the path of Lull when he composed his treatise. For\nit was the fruit, not of subtleties, but of silence. \u2018He would engage\nin prayer,\u2019 runs the preface, \u2018and meditate upon God and His virtues,\nafter which he would write down the outcome of his contemplation.\u2019\nAnd again, more concretely: \u2018At midnight he arose, looked out upon\nthe heavens and the stars, and cast away from him all thoughts of the\nworld.\u2019\nSo, between meditation and prayer, he wrote this masterpiece in little,\nsigned it with his Beloved\u2019s Sign, and sent it out to a world which he\nlonged to save. It has been potent in the past, and we may believe that\nit will be so again. For it is as eternal and universal in its appeal\nas the Ideal Life which it extols. Nurtured by experience, watered by\nfaith, it is rooted and grounded in love.\nTHE BOOK OF THE LOVER AND THE BELOVED\n1 The Lover asked his Beloved if there remained in Him anything still\nto be loved. And the Beloved replied that he had still to love that by\nwhich his own love could be increased.\n2 Long and perilous are the paths by which the Lover seeks his Beloved.\nThey are peopled by cares, sighs and tears. They are lit up by love.\n3 Many Lovers came together to love One only, their Beloved, who made\nthem all to abound in love. And each declared his Beloved perfection,\nand his thoughts of Him were very pleasant, making him to suffer pain\nwhich brought delight.\n4 The Lover wept and said: \u2018How long shall it be till the darkness of\nthe world is past, that the mad rush of men towards hell may cease?\nWhen comes the hour in which water, that flows downwards, shall change\nits nature and mount upwards? When shall the innocent be more in number\nthan the guilty? Ah! When shall the Lover with joy lay down his life\nfor the Beloved? And when shall the Beloved see the Lover grow faint\nfor love of Him?\u2019\n5 Said the Lover to the Beloved: \u2018Thou that fillest the sun with\nsplendour, fill my heart with love.\u2019 And the Beloved answered: \u2018Wert\nthou not filled with love, thine eyes had not shed those tears, nor\nhadst thou come to this place to see thy Beloved.\u2019\n6 The Beloved made trial of His Lover to see if his love for Him were\nperfect, and He asked him how the presence of the Beloved differed from\nHis absence. The Lover answered: \u2018As knowledge and remembrance differ\nfrom ignorance and oblivion.\u2019\n7 The Beloved asked the Lover: \u2018Hast thou remembrance of anything with\nwhich I have rewarded thee, that thou wouldst love Me thus?\u2019 \u2018Yea,\u2019\nreplied the Lover, \u2018for I distinguish not between the trials that Thou\nsendest me and the joys.\u2019\n8 \u2018Say, O Lover,\u2019 asked the Beloved, \u2018if I double thy trials, wilt thou\nstill be patient?\u2019 \u2018Yea,\u2019 answered the Lover, \u2018so that Thou double also\nmy love.\u2019\n9 Said the Beloved to the Lover: \u2018Knowest thou yet what love meaneth?\u2019\nThe Lover replied: \u2018If I knew not the meaning of love, I should know\nthe meaning of labour, grief and sorrow.\u2019\n10 They asked the Lover: \u2018Why answerest thou not thy Beloved when He\ncalleth thee?\u2019 He replied: \u2018I brave great perils that He may come, and\nI speak to Him begging His graces.\u2019\n11 \u2018Foolish Lover, why dost thou weary thy body, throw away thy wealth\nand leave the joys of this world, and go about as an outcast of the\npeople?\u2019 \u2018To honour my Beloved\u2019s Name,\u2019 he replied, \u2018for He is hated\nand dishonoured by more men than honour and love Him.\u2019\n12 \u2018Say, Fool of Love, which can be the better seen, the Beloved in\nthe Lover, or the Lover in the Beloved?\u2019 The Lover answered, and said:\n\u2018By love can the Beloved be seen, and the Lover by sighs and tears, by\ngrief and by labours.\u2019\n13 The Lover sought for one who should tell his Beloved how great\ntrials he was enduring for love of Him, and how he was like to die. And\nhe found his Beloved, who was reading in a book wherein were written\nall the griefs which love made him to suffer for his Beloved, and the\ngraces which He gave him.\n14 Our Lady presented her Son to the Lover, that he might kiss His\nfeet, and that he might write in his book concerning Our Lady\u2019s virtues.\n15 \u2018Say, thou bird that singest, hast thou placed thyself in the care\nof my Beloved, that He may guard thee from indifference, and increase\nin thee thy love?\u2019 The bird replied: \u2018And who makes me to sing but the\nLord of love, to whom not to love is to sin.\u2019\n16 Between Hope and Fear, Love made her home. She lives on thought,\nand, when she is forgotten, dies. So unlike the pleasures of this world\nare her foundations.\n17 There was a contention between the eyes and the memory of the\nLover, for the eyes said that it was better to see the Beloved than\nto remember Him. But Memory said that remembrance brings tears to the\neyes, and makes the heart to burn with love.\n18 The Lover asked the Understanding and the Will which of them was\nthe nearer to his Beloved. And the two ran, and the Understanding came\nnearer to the Beloved than did the Will.\n19 There was strife between the Lover and the Beloved, and another who\nloved Him saw it and wept, till peace and concord were made between the\nBeloved and the Lover.\n20 Sighs and Tears came to be judged by the Beloved, and asked Him\nwhich of them loved Him the more deeply. And the Beloved gave judgment\nthat sighs were nearer to the seat of love, and tears to the eyes.\n21 The Lover came to drink of the fountain which gives love to him who\nhas none, and his griefs redoubled. And the Beloved came to drink of\nthe same fountain, that the love of one whose griefs were doubled might\nbe doubled also.\n22 The Lover fell sick and thought on the Beloved, who fed him on His\nmerits, quenched his thirst with love, made him to rest in patience,\nclothed him with humility, and as medicine gave him truth.\n23 They asked the Lover where his Beloved was. And he answered: \u2018See\nHim for yourselves in a nobler house than all the nobility of creation;\nbut see Him too in my love, my griefs and my tears.\u2019\n24 They said to the Lover: \u2018Whither goest thou?\u2019 He answered: \u2018I come\nfrom my Beloved.\u2019 \u2018Whence comest thou?\u2019 \u2018I go to my Beloved.\u2019 \u2018When\nwilt thou return?\u2019 \u2018I shall be with my Beloved.\u2019 \u2018How long wilt thou be\nwith thy Beloved?\u2019 \u2018As long as my thoughts remain on Him.\u2019\n25 The birds hymned the dawn, and the Beloved, who is the dawn,\nawakened. And the birds ended their song, and the Lover died in the\ndawn for his Beloved.\n26 The bird sang in the garden of the Beloved. The Lover came, and he\nsaid to the bird: \u2018If we understand not one another\u2019s speech, we may\nmake ourselves understood by love; for in thy song I see my Beloved\nbefore mine eyes.\u2019\n27 The Lover was wearied, for he had laboured much in seeking for his\nBeloved; and he feared lest he should forget Him. And he wept, that he\nmight not fall asleep, and his Beloved be absent from his remembrance.\n28 The Lover and the Beloved met, and the Beloved said to the Lover:\n\u2018Thou needest not to speak to Me. Look at Me only,--for thine eyes\nspeak to My heart,--that I may give thee what thou willest.\u2019\n29 The Lover was disobedient to his Beloved; and the Lover wept. And\nthe Beloved came in the venture of His Lover, and died, that His Lover\nmight regain what he had lost. So He gave him a greater gift than that\nwhich he had lost.\n30 The Beloved filled His Lover with gifts of love, and grieved not for\nhis tribulations, for they would but make him love the more deeply;\nand the greater the Lover\u2019s tribulations, the greater was his joy and\ndelight.\n31 The Lover said: \u2018The secrets of my Beloved torture me, for my deeds\nreveal them not, and my mouth keeps silence and reveals them to none.\u2019\n32 This is Love\u2019s contract: the Lover must be long-suffering, patient,\nhumble, fearful, diligent, trustful; he must be ready to face great\ndangers for the honour of his Beloved. And his Beloved is pledged to be\ntrue and free, just and liberal with those that love Him.\n33 The Lover set forth over hill and plain in search of true devotion,\nand to see if his Beloved was well served. But everywhere he found\nnought but indifference. And so he delved into the earth to see if\nthere he could find the devotion which was lacking above ground.\n34 \u2018Say, thou bird that singest of love, why does my Beloved, He who\nhas made me His servant, do nought but torture me now?\u2019 And the bird\nreplied: \u2018If Love made thee not to bear trials, what couldst thou give\nto show thy love for Him?\u2019\n35 Pensively the Lover trod those paths which lead to the Beloved. Now\nhe stumbled and fell among the thorns; but they were to him as flowers,\nand as a bed of love.\n36 They asked the Lover: \u2018Wilt thou for another change thy Beloved?\u2019\nAnd he answered: \u2018Why, what other is better or nobler than He? For He\nis the supreme Good; He is infinite and eternal, in greatness, wisdom\nand love; nay, He is perfection.\u2019\n37 The Lover wept, and sang of his Beloved, and said: \u2018Swifter is love\nin the lover\u2019s heart than is the brilliance of the lightning to the\neye, or the thunder to the ear. The tears of love gather more swiftly\nthan the waves of the sea; and sighing is more proper to love than is\nwhiteness to snow.\u2019\n38 They asked the Lover: \u2018Wherein is the glory of thy Beloved?\u2019 He\nanswered: \u2018He is Glory itself.\u2019 They asked him: \u2018Wherein lies His\npower?\u2019 He answered: \u2018He is Power itself.\u2019 \u2018And wherein lies His\nwisdom?\u2019 \u2018He is Wisdom itself.\u2019 \u2018And wherefore is He to be loved?\u2019\n\u2018Because He is Love itself.\u2019\n39 The Lover rose early and went to seek his Beloved. He found\ntravellers on the road, and he asked if they had seen his Beloved.\nThey answered him: \u2018When did the eyes of thy mind lose sight of thy\nBeloved?\u2019 The Lover replied: \u2018Since I first saw my Beloved in my\nthoughts, He has never been absent from the eyes of my body, for all\nthings that I see picture to me my Beloved.\u2019\n40 With eyes of thought and grief, sighs and tears the Lover gazed\nupon the Beloved; and with eyes of grace, justice and piety, mercy and\nbounty, the Beloved gazed upon His Lover. And the bird sang of that\nCountenance so full of delight, as we have already said.\n41 The keys of the gates of love are gilded with cares and desires,\nsighs and tears; the cord which binds them is woven of conscience,\ndevotion, contrition and atonement; the door is kept by justice and\nmercy.\n42 The Lover beat upon his Beloved\u2019s door with blows of love and hope.\nThe Beloved heard His Lover\u2019s blows, with humility, piety, charity and\npatience. Deity and Humanity opened the doors, and the Lover went in to\nhis Beloved.\n43 Deity and Humanity met, and joined together to make concord between\nLover and Beloved.\n44 There are two fires that warm the love of a true Lover: one is of\npleasures, desires and thoughts: the other is of weeping and crying, of\nfear and grief.\n45 The Lover longed for solitude, and went away to live alone, that he\nmight gain the companionship of his Beloved, for amid many people he\nwas lonely.\n46 The Lover was all alone, in the shade of a great tree. Men passed by\nthat place, and asked him why he was alone. And the Lover replied: \u2018I\nam alone, now that I have seen you and heard you; until now, I was in\nthe company of my Beloved.\u2019\n47 By signs of love, the Lover held converse with the Beloved; by means\nof fear and thought, weeping and crying, the Lover recounted his griefs\nto the Beloved.\n48 The Lover feared whether his Beloved would fail him in his greatest\nneed; and he ceased from loving Him. Then he had contrition and\nrepentance of heart; and the Beloved restored hope and charity to the\nLover\u2019s heart, and tears to his eyes, that love might return to him.\n49 Whether Lover and Beloved are near or far is all one; for their love\nmingles as water mingles with wine. They are linked as heat with light;\nthey approach and are united as Essence and Being.\n50 Said the Lover to the Beloved: \u2018My grief and its healing are both in\nThee: the more surely Thou healed me, the greater grows my grief; when\nThou dost wound me, even then dost Thou give me health.\u2019\n51 The Lover sighed and said: \u2018Ah! What is my love?\u2019 The Beloved\nanswered: \u2018Thy love is a mark and a seal by which thou dost show forth\nMy honour before men.\u2019\n52 The Lover saw himself taken and bound, wounded and killed, for the\nlove of his Beloved; and those who tortured him asked him: \u2018Where is\nthy Beloved?\u2019 He answered: \u2018See Him here in the increase of my love,\nand the Strength which it gives me to bear my torments.\u2019\n53 Said the Lover to the Beloved: \u2018I have never fled from Thee, nor\nceased to love Thee, since I knew Thee, for I was ever in Thee, by Thee\nand with Thee wheresoever I went.\u2019 The Beloved answered: \u2018Nor since\nthou hast known Me and loved Me have I once forgotten thee; never once\nhave I deceived or failed thee.\u2019\n54 As though mad went the Lover through a city, singing of his love;\nand they asked him if he had lost his senses. \u2018My Beloved,\u2019 he\nanswered, \u2018has taken my will, and I myself have yielded up to Him my\nunderstanding; so that there is left in me naught but memory, with\nwhich I remember my Beloved.\u2019\n55 The Beloved said: \u2018It would be a miracle that the Lover should sleep\nand forget the love of the Beloved.\u2019 The Lover replied: \u2018It would be\na greater miracle yet if the Beloved did not awaken him, since He has\ndesired his love.\u2019\n56 The heart of the Lover soared to the heights of the Beloved\u2019s\nabode, so that he might not lose his love for Him in the deep places of\nthis world. And when he reached his Beloved he contemplated Him with\njoy and delight. But the Beloved led him down again to this world to\nmake trial of him with tribulations and adversities.\n57 They asked the Lover: \u2018Wherein is all thy wealth?\u2019 He answered: \u2018In\nthe poverty which I bear for my Beloved.\u2019 \u2018And where dost thou rest?\u2019\n\u2018In the afflictions of love.\u2019 \u2018Who is thy physician?\u2019 \u2018The trust I\nhave in my Beloved.\u2019 \u2018And who is thy master?\u2019 \u2018The signs which in all\ncreatures I see of my Beloved.\u2019\n58 The bird sang upon a branch in leaf and flower, and the breeze\ncaused the leaves to tremble, and bore away the scent of the flowers.\n\u2018What means the trembling of the leaves, and the scent of the flowers?\u2019\nasked the bird of the Lover. He answered: \u2018The trembling of the leaves\nsignifies obedience, and the scent of the flowers, adversity.\u2019\n59 The Lover went in desire of his Beloved and met two friends, who\ngreeted each other lovingly, with kisses, embraces and tears. And the\nLover swooned, so strongly did these two lovers call to his memory his\nBeloved.\n60 The Lover thought on death, and was afraid, till he remembered his\nBeloved. Then in a loud voice he cried to those who were near: \u2018Ah,\nsirs! have love, that you may fear neither death nor danger, in doing\nhonour to my Beloved.\u2019\n61 They asked the Lover where his love first began. And he replied: \u2018It\nbegan in the glory of my Beloved; and from that beginning I was led to\nlove my neighbour even as myself, and to cease to care for deception\nand falsehood.\u2019\n62 \u2018Say, Fool of Love, if thy Beloved no longer cared for thee, what\nwouldst thou do?\u2019 \u2018I should love Him still,\u2019 he replied. \u2018Else must I\ndie; seeing that to cease to love is death and love is life.\u2019\n63 They asked the Lover what he meant by perseverance. \u2018It is both\nhappiness and sorrow,\u2019 he answered, \u2018in the Lover who ever loves,\nhonours and serves his Beloved with courage, patience and hope.\u2019\n64 The Lover desired his Beloved to recompense him for the time of his\nservice. And the Beloved reckoned the thoughts, tears, longings, perils\nand trials which His Lover had borne for love of Him; and the Beloved\nadded to the account eternal bliss, and gave Himself for a recompense\nto His Lover.\n65 They asked the Lover what he meant by happiness. \u2018It is sorrow,\u2019 he\nreplied, \u2018borne for Love\u2019s sake.\u2019 \u2018O Fool,\u2019 they answered, \u2018what, then,\nis sorrow?\u2019 \u2018It is the remembrance of dishonour done to my Beloved, who\nis worthy of all honour.\u2019 And they asked him again: \u2018What is misery?\u2019\n\u2018To get one\u2019s desires in this world,\u2019 he replied, \u2018for such fleeting\njoys are followed by perpetual torment.\u2019\n66 The Lover was gazing on a Place where he had seen his Beloved. And\nhe said: \u2018Ah, place that recalled the blessed haunts of my Beloved!\nThou wilt tell my Beloved that I suffer trials and griefs for His\nsake.\u2019 And that Place made reply: \u2018When thy Beloved hung upon me, He\nbore for thy love greater trials and sorrows than all other trials and\nsorrows that Love could give to its servants.\u2019\n67 Said the Lover to his Beloved: \u2018Thou art all, and through all, and\nin all, and with all. I would give Thee all of myself that I may have\nall of Thee, and Thou all of me.\u2019 The Beloved answered: \u2018Thou canst not\nhave Me wholly unless thou art wholly Mine.\u2019 And the Lover said: \u2018Let\nme be wholly Thine and be Thou wholly mine.\u2019 The Beloved answered: \u2018If\nI am wholly thine, what part in Me will thy son have, thy brother, thy\nsister and thy father?\u2019 The Lover replied: \u2018Thou, O my Beloved! art so\ngreat a Whole, that Thou canst abound, and yet be wholly of each one\nwho gives himself wholly to Thee.\u2019\n68 The Lover thought long and deeply on the greatness and\neverlastingness of his Beloved, and he found in Him neither beginning,\nnor mean, nor end. And the Beloved said: \u2018What art thou measuring,\nO Fool?\u2019 The Lover answered: \u2018I am measuring greater with lesser,\nfullness with want, infinity with quantity, and eternity with time. And\nthis I do that humility and patience, faith, love and hope may enter\nmore deeply into my mind.\u2019\n69 The paths of love are both long and short. For love is clear,\npure and bright, subtle yet simple, strong, diligent, brilliant, and\nabounding both in fresh thoughts and in old memories.\n70 They asked the Lover: \u2018What are the fruits of love?\u2019 And the Lover\nmade answer: \u2018They are pleasures, thoughts, desires, trials, perils,\ntorments, sighs and griefs. And without these fruits Love\u2019s servants\nhave no part in her.\u2019\n71 Many persons were with the Lover, who was complaining of his Beloved\nthat He increased not his love, and of Love, that it gave him so many\ntrials and sorrows. The Beloved made reply that the trials and sorrows\nfor which he reproached Love were that very increase of love.\n72 The Lover entered a delightful meadow, and saw in the meadow many\nchildren who were pursuing butterflies, and trampling down the flowers;\nand, the more the children laboured to catch the butterflies, the\nhigher did these fly. And the Lover, as he watched them, said: \u2018Such\nare they who with subtle reasoning attempt to comprehend the Beloved,\nWho opens the doors to the simple and closes them to the subtle. And\nFaith reveals the secrets of the Beloved through the casement of love.\u2019\n73 \u2018Say, Fool of Love, why dost thou not speak, and what is this for\nwhich thou art thoughtful and perplexed?\u2019 The Lover answered: \u2018I am\nthinking of the beauties of my Beloved, and the likeness between the\nbliss and the sorrow which are brought me by the gifts of Love.\u2019\n74 \u2018Say, Fool, which was in being first, thy heart or thy love?\u2019 He\nanswered and said: \u2018Both came into being together; for were it not so,\nthe heart had not been made for love, nor love for reflection.\u2019\n75 They asked the Fool: \u2018Where did thy love have its birth: in the\nsecrets of the Beloved, or in the revelation of them?\u2019 He replied:\n\u2018Love in its fullness makes no such distinction as this; for secretly\nthe Lover hides the secrets of his Beloved; secretly also he reveals\nthem, and yet when they are revealed he keeps them secret still.\u2019\n76 The secrets of love, unrevealed, cause anguish and grief; revelation\nof love brings fervour and fear. And for this cause the Lover must ever\nbe suffering.\n77 Love called his lovers, and bade them ask of him the most desirable\nand pleasing gifts. And they asked of Love that he would clothe and\nadorn them after his own manner, that they might be more acceptable to\nthe Beloved.\n78 The Lover cried aloud to all men, and said: \u2018Love bids you ever\nlove: in walking and sitting, in sleeping and waking, in buying and\nselling, in weeping and laughing, in speech and in silence, in gain\nand in loss--in short, in whatsoever you do, for this is Love\u2019s\ncommandment.\u2019\n79 \u2018Say, Fool, when did Love first come to thee?\u2019 \u2018In that time,\u2019 he\nreplied, \u2018when my heart was filled and enriched with thoughts and\ndesires, sighs and griefs, and my eyes with tears.\u2019 \u2018And what did Love\nbring thee?\u2019 \u2018The wondrous ways of my Beloved, His honours and His\nexceeding worth.\u2019 \u2018How did these things come?\u2019 \u2018Through my memory and\nunderstanding.\u2019 \u2018How didst thou receive them?\u2019 \u2018With love and hope.\u2019\n\u2018How dost thou keep them?\u2019 \u2018With justice and prudence, temperance and\ncourage.\u2019\n80 The Beloved sang, and said: \u2018Little the Lover knows of love, if he\nis ashamed to praise his Beloved, or if he fears to do Him honour in\nthat place where He is most dishonoured; and little has he learned to\nlove who is impatient of tribulations; and he who loses trust in his\nBeloved loses also his love and hope.\u2019\n81 The Lover wrote to his Beloved, and asked Him if there were others\nwho could help him to suffer and bear the grievous trials which he\nendured for love of Him. And the Beloved replied to the Lover: \u2018There\nis nought in Me that can forsake nor fail thee.\u2019\n82 They asked the Beloved concerning the love of His Lover. He\nanswered: \u2018It is a mingling of joy and sorrow, of fervency and fear.\u2019\nThey asked the Lover concerning the love of his Beloved. And he\nanswered: \u2018It is the inflowing of infinite goodness, eternal life,\npower, wisdom, charity and perfection. This is that which flows to the\nLover from the Beloved.\u2019\n83 \u2018Say, O Fool, what meanest thou by a marvel?\u2019 He replied: \u2018It is a\nmarvel to love things absent more than things present; and no less to\nlove things seen and things corruptible more than things unseen and\nincorruptible.\u2019\n84 The Lover went to seek his Beloved, and he found a man who was\ndying without love. And he said: \u2018How great a sadness is it that any\nman should die without love!\u2019 So the Lover said to him that was dying:\n\u2018Say, why dost thou die without love?\u2019 And he replied: \u2018Because I lived\nwithout love.\u2019\n85 The Lover asked his Beloved: \u2018Which is the greater--loving, or love\nitself?\u2019 The Beloved answered: \u2018In this mortal life, love is the tree,\nthe fruit of which is loving; the flowers and the leaves are trials and\ngriefs. And in God, love and loving are one and the same thing, without\neither griefs or trials.\u2019\n86 The Lover was sorrowful, and wearied with overmuch thought. And\ntherefore he begged his Beloved to send him a book, in which he might\nsee Him in His virtues, that his sorrow might thereby be relieved. So\nthe Beloved sent that book to the Lover, and his trials and griefs were\ndoubled.\n87 Sick with love was the Lover, and a physician came in to see him who\ndoubled his sorrows and his thoughts. And in that same hour the Lover\nwas healed.\n88 Love went apart with the Lover, and they had great joy of the\nBeloved as they communed of Him. The Lover wept, and afterwards was in\nrapture, and Love swooned thereat. But the Beloved brought life to His\nLover by revealing to him His Countenance.\n89 The Lover said to the Beloved: \u2018By many ways dost Thou come to my\nheart, and revealest Thyself to my sight. And by many names do I name\nThee. But the love by which Thou sustainest me and humblest me is one,\nand one alone.\u2019\n90 The Beloved revealed Himself to His Lover, clothed in new and\nscarlet robes. He stretched out His Arms to embrace him; He inclined\nHis Head to kiss him; and He remained on high that he might ever seek\nHim.\n91 The Beloved was absent from His Lover, and the Lover sought his\nBeloved with his memory and understanding, that he might worthily love\nHim. The Lover found his Beloved, and asked Him whither He had been.\n\u2018Far from thy memory,\u2019 answered the Beloved, \u2018and in a place which thy\nunderstanding knew not.\u2019\n92 \u2018Say, O Fool, hast thou shame when men see thee weep for thy\nBeloved?\u2019 \u2018Shame apart from sin,\u2019 answered the Lover, \u2018signifies want\nof love in one who knows not how to love.\u2019\n93 The Beloved planted in the heart of the Lover sighs and longings,\nvirtue and love. The Lover watered the seed with his tears. In the\nbody of the Lover the Beloved planted trials, tribulations and griefs.\nAnd the Lover tended his body with hope and devotion, consolation and\npatience.\n94 The Beloved made a great feast, gathered an assembly of many noble\nknights, sent many invitations and gave great gifts. To this assembly\ncame the Lover, and the Beloved said to him: \u2018Who called thee to come\nto this assembly?\u2019 The Lover answered: \u2018Need and love compelled me to\ncome, that I might behold Thy face, Thy wonders, Thy adornments and Thy\nglory.\u2019\n95 They asked the Lover: \u2018Whence art thou?\u2019 He answered: \u2018From love.\u2019\n\u2018To whom dost thou belong?\u2019 \u2018I belong to love.\u2019 \u2018Who gave thee birth?\u2019\n\u2018Love.\u2019 \u2018Where wast thou born?\u2019 \u2018In love.\u2019 \u2018Who brought thee up?\u2019\n\u2018Love.\u2019 \u2018How dost thou live?\u2019 \u2018By love.\u2019 \u2018What is thy name?\u2019 \u2018Love.\u2019\n\u2018Whence comest thou?\u2019 \u2018From love.\u2019 \u2018Whither goest thou?\u2019 \u2018To love.\u2019\n\u2018Where dwelled thou?\u2019 \u2018In love.\u2019 \u2018Hast thou aught but love?\u2019 \u2018Yea,\u2019\nhe answered, \u2018I have faults; and I have sins against my Beloved.\u2019 \u2018Is\nthere pardon in thy Beloved?\u2019 \u2018Yea,\u2019 answered the Lover, \u2018in my Beloved\nthere is justice and mercy, and therefore am I lodged between fear and\nhope; for mercy causes me to hope and justice to fear.\u2019\n96 The Beloved left the Lover, and the Lover sought Him in his\nthoughts, and inquired for Him of men in the language of love. The\nLover found his Beloved, who was despised among the people, and he told\nthe Beloved what great wrong was done to His Name. The Beloved answered\nhim, and said: \u2018Lo, I suffer these wrongs for want of fervent and\ndevoted lovers.\u2019 The Lover wept, and his sorrow was increased, but the\nBeloved comforted him, by revealing to him His Presence.\n97 The light of the Beloved\u2019s abode came to illumine the Lover\u2019s\ndwelling, which was full of darkness, and to fill it with joy, with\ngrief and with thoughts. And the Lover cast out all things from his\ndwelling, that the Beloved might be lodged there.\n98 They asked the Lover what sign the Beloved bore upon His banner.\nHe replied: \u2018The sign of One dead.\u2019 They asked him why He bore such a\nsign. He answered: \u2018Because He was once crucified, and was dead, and\nbecause those who glory in being His lovers must follow His steps.\u2019\n99 The Beloved came to lodge in the dwelling of His Lover, and the\nsteward demanded of Him the reckoning. But the Lover said: \u2018My Beloved\nis to be lodged freely,--yea, with a gift,--for long ago He paid the\nprice of all men.\u2019\n100 Memory and Will met together, and climbed into the mountain of the\nBeloved, that understanding might be exalted and love for the Beloved\nmight be increased.\n101 Every day sighs and tears are messengers between the Lover and the\nBeloved, that between them there may be solace and companionship, love\nand goodwill.\n102 The Lover desired his Beloved, and sent to Him his thoughts, that\nthey might bring him back from his Beloved the joys which for so long\nhad been his.\n103 The Beloved gave to His Lover the gift of tears, sighs, thoughts,\nweariness and grief, with which gift the Lover served his Beloved.\n104 The Lover begged his Beloved to give him riches, peace and honour\nin this world; and the Beloved revealed His Countenance to the memory\nand understanding of the Lover, and gave Himself as the Supreme Aim to\nhis will.\n105 They asked the Lover: \u2018In what consists honour?\u2019 He answered: \u2018In\ncomprehending and loving my Beloved.\u2019 And they asked him also: \u2018In\nwhat consists dishonour?\u2019 He answered: \u2018In forgetting and ceasing to\nlove Him.\u2019\n106 \u2018O my Beloved, I was tormented by love, until I cried that Thou\nwast present in my torments; and then did love ease my griefs, and\nThou as a guerdon didst increase my love, even as Thou didst double my\ntorment.\u2019\n107 In the path of love the Lover found another who was silent, and who\nwith tears, grief, and a sad countenance made accusation and reproach\nagainst Love. And Love made excuse, saying that he had given him noble\ngifts: loyalty, hope, patience, devotion, courage, temperance and\nhappiness; and he blamed the Lover who cried out upon Love, for that he\nhad given him such gifts as these.\n108 The Lover sang and said: \u2018Ah, what great affliction is love! Ah,\nwhat great happiness it is to love my Beloved, who loves His lovers\nwith infinite and eternal love, perfect and complete in everything!\u2019\n109 The Lover went into a far country seeking his Beloved, and in\nthe way he met two lions. The Lover was afraid, even to death, for\nhe desired to live and serve his Beloved. So he sent Memory to his\nBeloved, that Love might be present at his passing, for with Love\nhe could better endure death. And while the Lover thought upon his\nBeloved, the two lions came humbly to the Lover, licked the tears from\nhis eyes, and caressed his hands and feet. So the Lover went on his way\nin search of his Beloved.\n110 The Lover journeyed over hill and dale, but he could find no way of\nescape from the imprisonment in which Love had for so long enthralled\nhis body and his thoughts and all his desires and joys. While the Lover\nwent labouring thus, he found a hermit who was sleeping near to a fair\nspring. The Lover wakened the hermit, and asked him if in his dreams he\nhad seen the Beloved. The hermit replied that his own thoughts also,\nwhether he was sleeping or waking, were imprisoned by Love. And the\nLover joyed greatly at finding a fellow-prisoner; so they both wept,\nfor the Beloved has few such lovers as these.\n111 There is naught in the Beloved which is not care and sorrow for the\nLover, nor has the Lover aught in himself in which the Beloved joys not\nand has no part. And therefore is the love of the Beloved ever active,\nwhile that of the Lover is grief and suffering.\n112 A bird was singing upon a branch: \u2018I will give a fresh thought to\nthe lover who will give me two.\u2019 The bird gave that fresh thought to\nthe Lover, and the Lover gave two to the bird, that its grief might be\nassuaged; and the Lover felt his griefs increased.\n113 The Lover and the Beloved met together, and their caresses and\nembraces, their weeping and crying, bore witness to their meeting. Then\nthe Beloved asked the Lover concerning his state, and the Lover was\nspeechless before his Beloved.\n114 The Lover and the Beloved strove, and their love made peace between\nthem. Which of them, think you, bore the stronger love toward the other?\n115 The Lover loved all who feared his Beloved, and he feared all who\nfeared Him not. And there arose this doubt: Had the Lover more of love\nor of fear?\n116 The Lover thought to follow his Beloved, and he passed along a\nroad where there was a fierce lion which killed all who passed by it\ncarelessly and without devotion. Then the Lover said: \u2018He who fears not\nmy Beloved must fear everything, and he who fears Him may be bold and\nfervent in all things beside.\u2019\n117 They asked the Lover: \u2018What meanest thou by occasion of love?\u2019\nHe answered: \u2018It is to have pleasure in penance, understanding in\nknowledge, hope in patience, health in abstinence, consolation in\nremembrance, love in diligence, loyalty in destitution, riches in\npoverty, peace in obedience, strife in malevolence.\u2019\n118 Love shone through the cloud which came between the Lover and the\nBeloved, and made it as bright and resplendent as is the moon by night,\nas the day-star at dawn, the sun at midday, the understanding in the\nwill; and through that bright cloud the Lover and the Beloved held\nconverse.\n119 They asked the Lover: \u2018What is the greatest darkness?\u2019 He replied:\n\u2018The absence of my Beloved.\u2019 \u2018And what is the greatest light?\u2019 \u2018The\npresence of my Beloved.\u2019\n120 The marks of the Beloved are seen in the Lover, who for love\u2019s sake\nis in thought and grief, sighs and tears, and contempt of the people.\n121 The Lover wrote these words: \u2018My Beloved delighteth because I raise\nmy thoughts to Him, and my eyes are in grief and tears, and I neither\nlive nor feel, nor taste nor see nor hear.\u2019\n122 Ah, understanding and will, cry out and awaken the watchdogs who\nsleep, forgetting my Beloved. Weep, O eyes! Sigh, O heart! And,\nmemory, forget not the dishonour which is done to my Beloved by those\nwhom He has so greatly honoured.\n123 The enmity of men to my Beloved increases. Yet my Beloved promises\ngifts and rewards, and threatens with justice and wisdom. And memory\nand will despise both His threats and His promises.\n124 The Beloved drew near to the Lover, to comfort and console him for\nthe grief which he suffered and the tears which he shed. And the nearer\nwas the Lover to the Beloved, the more he grieved and wept, crying out\nupon the dishonour which his Beloved endured.\n125 With the pen of love, with the water of his tears, and on paper of\nsuffering, the Lover wrote letters to his Beloved. And in these he told\nhow devotion tarried, how love was dying, and how falsehood and error\nwere increasing the number of His enemies.\n126 The Lover and the Beloved were bound in love with the bonds of\nmemory, understanding, and will, that they might never be parted; and\nthe cord with which these two loves were bound was woven of thoughts\nand griefs, sighs and tears.\n127 The Lover lay in the bed of love: his sheets were of joy, his\ncoverlet was of griefs, his pillow of tears. And none knew if the\nfabric of the pillow was that of the sheets or of the coverlet.\n128 The Beloved clothed His Lover in vest, coat and mantle, and gave\nhim a helmet of love. His body He clothed with thoughts, his feet with\ntribulations, and his head with a garland of tears.\n129 The Beloved adjured His Lover not to forget Him. The Lover replied\nthat he could not forget Him because he could not do otherwise than\nknow Him.\n130 The Beloved said to His Lover: \u2018Thou shalt praise and defend Me\nin places where men fear to praise Me.\u2019 The Lover answered: \u2018Provide\nme then with love.\u2019 The Beloved answered: \u2018For love of thee I became\nincarnate, and endured the pains of death.\u2019\n131 The Lover said to his Wellbeloved: \u2018Teach me how to make Thee known\nand loved and praised among men.\u2019 The Beloved filled His Lover with\ndevotion, patience, charity, tribulations, thoughts, sighs and tears.\nAnd boldness to praise the Beloved entered the Lover\u2019s heart; and in\nhis mouth were praises of his Beloved; and in his will was contempt of\nthe murmurings of men who judge falsely.\n132 The Lover said to the people: \u2018He who truly remembers my Beloved,\nin remembering Him forgets all things around; and he who forgets all\nthings in remembering my Beloved, is defended by Him from all harm, and\nreceives a part in all His blessings.\u2019\n133 They asked the Lover: \u2018Whereof is Love born, whereon does it live,\nand wherefore does it die?\u2019 The Lover answered: \u2018Love is born of\nremembrance, it lives on understanding, it dies through forgetfulness.\u2019\n134 The Lover forgot all that was beneath the high heavens that his\nunderstanding might soar the higher towards a knowledge of the Beloved,\nwhom his will desired to comprehend, to contemplate, praise and preach.\n135 The Lover went to the wars for the honour of his Beloved, and took\nwith him faith, hope and charity, justice, prudence, strength and\ntemperance with which to vanquish his Beloved\u2019s enemies. And the Lover\nwould have been vanquished if the Beloved had not helped him to make\nknown His greatness.\n136 The Lover desired to attain to the farthest goal of his love for\nthe Beloved; and other objects blocked his path. For this cause his\nlonging desires and thoughts gave the Lover sorrow and grief.\n137 The Lover was glad, and rejoiced in the greatness of his Beloved.\nBut afterwards the Lover was sad because of overmuch thought and\nreflection. And he knew not which he felt the more deeply--the joys or\nthe sorrows.\n138 The Lover was sent by his Beloved to Christian princes and to\nunbelievers, to teach them by his _Art_[5] and his _Elements_[5] to\nknow and love his Beloved.\n139 If thou seest a lover clothed in fine raiment, prizing vainglory,\nsated with food and sleep, know that in that man thou seest damnation\nand torment. And if thou seest a lover poorly clothed, despised by the\nworld, pale and thin with fast and vigil, know that in that man thou\nlookest upon salvation and everlasting weal.\n140 The Lover made complaint to his Beloved of the heat of the fire\nwhich raged in his breast. The Lover was like to die, and the Beloved\nwept, and gave him the comfort of patience and the sure hope of reward.\n141 The Lover wept for all that he had lost; and none could comfort\nhim, for his losses could not be regained.\n142 God created the night that men might keep vigil, and meditate upon\nthe glories of the Beloved: there was a time when the Lover thought\nthat it was created for the rest and sleep of those who were wearied\nwith loving.\n143 Men reproached and reproved the Lover, because he went about as\na fool for love\u2019s sake. And the Lover despised their reproaches, and\nhimself reproved them, because they loved not his Beloved.\n144 The Lover said: \u2018I am clothed in vile raiment; but love clothes\nmy heart with thoughts of delight, and my body with tears, griefs and\nsufferings.\u2019\n145 The Beloved sang, and said: \u2018I taught those who praise Me to sing\nMy praises aright, and the enemies of My honour have tormented and\ndespised them. Therefore have I sent my Lover that he may weep and\nlament the dishonour which I have suffered, and his laments and tears\nare the fruit of My love.\u2019\n146 The Lover made oath to the Beloved that for love of Him he endured\nand loved trials and sufferings, and he begged the Beloved that He\nwould think upon his trials and sufferings. The Beloved made oath that\nit was the nature and property of His love to love all those that loved\nHim, and to have pity on those who endured trials for love of Him. The\nLover was glad, and rejoiced in the nature and property of his Beloved.\n147 The Beloved silenced His Lover, and the Lover took comfort in\ngazing upon his Beloved.\n148 The Lover wept and called upon his Beloved, until the Beloved came\ndown from the heights of Heaven; and He came to earth to weep and\nsuffer and die for the sake of love, and to teach men to know and love\nand praise His Name.\n149 The Lover reproached Christian people, because in their letters\nthey put not first the name of his Beloved, Jesus Christ, to do Him the\nsame honour that the Saracens do to the false prophet Mahomet, when\nthey honour him by naming him before everything in their letters.\n150 The Lover met a Squire, pale, thin, and poorly clothed, who was\nwalking along in pensive fashion; and he saluted the Lover and said:\n\u2018Now God guide thee, that thou mayest find thy Beloved!\u2019 And the Lover\nasked him how he had recognised him; and the Squire said: \u2018Some of\nLove\u2019s secrets reveal others, and therefore between lovers there is\nrecognition.\u2019\n151 The glory, honour and goodness of the Beloved are the riches and\ntreasure of the Lover. And the Beloved\u2019s treasure is the store of\nthoughts, desires, torments, tears and griefs with which the Lover ever\nloves and honours his Beloved.\n152 A great and goodly company of tried lovers have gathered together;\nthey bear the banner of love, on which is the form and figure of their\nBeloved. And they will have with them none who has not love, lest their\nBeloved should be dishonoured.\n153 They who show their folly by heaping up riches move the Lover to\nbe a fool for love; and the shame which the Lover feels at going as a\nfool among men makes him to be esteemed and loved. Which of the two\nemotions, think you, is the greater occasion of love?\n154 Love made the Lover to be sad through excess of thought; the\nBeloved sang, and the Lover rejoiced to hear Him. Which of these two\ncauses, think you, increased more the Lover\u2019s love?\n155 In the secrets of the Lover are revealed the secrets of the\nBeloved, and in the secrets of the Beloved are revealed the secrets of\nthe Lover. Which of these two secrets, think you, is the greater cause\nof revelation?\n156 They asked the Fool by what signs his Beloved might be known. He\nanswered: \u2018By mercy and pity, which are essentially in His Will,\nwithout mutation or change.\u2019\n157 Such was the love which the Lover had to his Beloved, that he\ndesired the good of all above the good of each, and for his Beloved to\nbe everywhere known and praised, and desired of all the world.\n158 Love and Indifference met in a garden, where the Lover and the\nBeloved were talking in secret. And Love asked Indifference why he had\ncome to that place. \u2018That the Lover may cease to love,\u2019 he replied,\n\u2018and the Beloved to be honoured.\u2019 The words of Indifference were\ngreatly displeasing to the Beloved and the Lover, and their love was\nincreased, that Indifference might be vanquished and destroyed thereby.\n159 \u2018Say, O Fool, in which dost thou take the greater pleasure--in\nloving or in hating?\u2019 \u2018In loving,\u2019 he replied, \u2018for I have only hated\nthat I may the better love.\u2019\n160 \u2018Say, O Lover, which dost thou strive to understand the\nbetter--falsehood or truth?\u2019 He answered: \u2018Truth.\u2019 \u2018And why so?\u2019\n\u2018Because I understand falsehood that I may the better understand\ntruth.\u2019\n161 The Lover perceived that he was loved by his Beloved, and he\ninquired of Him if His love and His mercy were one and the same thing.\nThe Beloved affirmed that in His essence there was no distinction\nbetween His love and His mercy. Therefore said the Lover: \u2018Why, then,\ndoes Thy love torment me, and why does not Thy mercy heal me of my\ngriefs?\u2019\n162 The Lover desired to go into a far country to do honour to his\nBeloved, and he wished to disguise himself that he might not be taken\ncaptive on the way; but he could not hide the tears in his eyes, nor\nhis pale and drawn face, nor the thoughts, complaints and sighs, the\nsorrow and grief of his heart. And so he was taken captive on the\njourney and delivered to the tormentors by the enemies of his Beloved.\n163 Imprisoned was the Lover in the prison of Love. Thoughts, desires\nand memories held and enchained him lest he might flee from his\nBeloved. Griefs tormented him; patience and hope consoled him. And the\nLover was dying, but the Beloved revealed to him His Presence, and the\nLover revived.\n164 The Lover met his Beloved, and he knew Him and wept. The Beloved\nreproved him, because he wept not until he knew Him. \u2018How didst thou\nknow Me,\u2019 He asked, \u2018since thine eyes were not already wet with\ntears?\u2019 And the Lover answered: \u2018By memory, understanding and will,\nthrough which, as soon as the eyes of my body saw Thee, my love was\nincreased.\u2019\n165 \u2018What meanest thou by love?\u2019 said the Beloved. And the Lover\nanswered: \u2018It is to bear on one\u2019s heart the sacred marks and the sweet\nwords of the Beloved. It is to long for Him with desire and with tears.\nIt is boldness. It is fervour. It is fear. It is the desire for the\nBeloved above all things. It is that which causes the Lover to grow\nfaint when he hears the Beloved\u2019s praises. It is that in which I die\ndaily, and in which is all my will.\u2019\n166 Devotion and Absent Longing sent thoughts as messengers to the\nLover\u2019s heart, to bring tears to his eyes, which for long had wept but\nnow would weep no more.\n167 Said the Lover: \u2018O ye that love, if ye will have fire, come light\nyour lanterns at my heart; if water, come to my eyes, whence flow\nthe tears in streams; if thoughts of love, come gather them from my\nmeditations.\u2019\n168 It happened one day that the Lover was meditating on the great\nlove which he had for his Beloved, and the great trials and perils\ninto which this love for so long had led him, and he fell to\nconsidering his reward, which, he said, would surely be great. And as\nhe thus discoursed with himself, it came to him that his Beloved had\nrecompensed him already, for had he not been inspired with a love for\nHis Presence,--with that very love through which his sufferings had\ncome?\n169 The Lover was wiping away the tears which for Love\u2019s sake he had\nshed, that none should see the sufferings which the Beloved sent him.\nBut the Beloved said: \u2018Why wouldst thou hide from others these marks of\nthy love? Behold, I have given them to thee that others may love and\nhonour Me also.\u2019\n170 \u2018Say, O thou that goest as a fool for love\u2019s sake, how long wilt\nthou be a slave, and forced to weep and suffer trials and griefs?\u2019 He\nanswered: \u2018Till my Beloved shall separate body and soul in me.\u2019\n171 \u2018Say, O Fool, hast thou riches?\u2019 He answered: \u2018I have my Beloved.\u2019\n\u2018Hast thou villas, castles or cities, provinces or kingdoms?\u2019 He\nanswered: \u2018I have thoughts of love, tears, desires, trials, griefs,\nwhich are better than kingdoms or empires.\u2019\n172 They asked the Lover: \u2018How knowest thou the justice of thy\nBeloved\u2019s decrees?\u2019 He answered: \u2018In that He allots to his lovers an\nequality of joys and of griefs.\u2019\n173 \u2018Say, O Fool, which of these knows the more of love--he that has\njoys or he that has trials and griefs?\u2019 He answered: \u2018There can be no\nknowledge of love without both the one and the other.\u2019\n174 They asked the Lover: \u2018Why wilt thou not defend thyself from the\nfalsehoods, errors and crimes of which thou art accused?\u2019 He answered\nand said: \u2018I have to defend my Beloved, whom men falsely accuse; man\nmay indeed be full of deceit and error, and is scarce worthy to be\ndefended.\u2019\n175 \u2018Say, O Fool, why defended thou Love when it thus tries and\ntorments thy body and thy soul?\u2019 He answered: \u2018Because it increases my\nworth and my happiness.\u2019\n176 The Lover grieved and cried out on his Beloved, because He caused\nLove to torment him so grievously. And the Beloved made reply by\nincreasing his trials and perils, thoughts and tears.\n177 \u2018Say, O Fool, why dost thou excuse the guilty?\u2019 He answered: \u2018That\nI may not be like those who accuse the innocent with the guilty.\u2019\n178 The Beloved raised the understanding of the Lover that he might\ncomprehend His greatness, and incline his memory to recall his own\nshortcomings, so that his will might hate them, and aspire to a love of\nthe Beloved and His perfection.\n179 The Lover sang of his Beloved and said: \u2018So great is my will to\nlove Thee, that all I hated once is now, through love of Thee, a\ngreater happiness and joy to me than what I once loved before ever I\nloved Thee.\u2019\n180 The Lover went through a city, and asked if there were none with\nwhom he might speak of his Beloved as he wished. And they showed him a\npoor man who was weeping for love, and who sought a companion with whom\nto speak of love.\n181 Thoughtful and perplexed was the Lover, as he wondered how his\ntrials could have their source in the glory of his Beloved, who has\nsuch great felicity in Himself. And then he thought of the sun, which,\nthough it is so high, strikes the weak eyes of us men that are here\nbelow.\n182 The thoughts of the Lover were between forgetfulness of his\ntorments and remembrance of his joys; for the joys of love drive the\nmemory of sorrow away, and the tortures of love recall the happiness\nwhich it brings.\n183 They asked the Lover: \u2018Will thy Beloved ever take away thy love?\u2019\nAnd he answered: \u2018No, not while memory has power to remember, nor\nunderstanding to comprehend the Beloved\u2019s glory.\u2019\n184 \u2018Say, O Fool, what is the greatest comparison and similitude of all\nthat can be made?\u2019 He answered: \u2018That between Lover and Beloved.\u2019 They\nasked him: \u2018For what reason?\u2019 He replied: \u2018For the greatness of their\nlove.\u2019\n185 They asked the Beloved: \u2018Hast Thou never had pity?\u2019 He answered:\n\u2018If I had not had pity, my Lover had never learned to love Me, nor had\nI tormented him with sighs and tears, with trials and with griefs.\u2019\n186 The Lover was in a vast forest, seeking his Beloved. He found there\nTruth and Falsehood, who were disputing of his Beloved, for Truth\npraised Him and Falsehood accused Him. And the Lover cried out to Love\nthat he would come to the aid of Truth.\n187 There came the temptation to the Lover to leave his Beloved, that\nmemory might awaken and find the Beloved\u2019s Presence once more; that\nhis love should thereby become deeper, that the understanding should\ncomprehend Him more sublimely, and the will love Him more truly.\n188 For one day the Lover ceased to remember his Beloved, and on the\nnext day he remembered that he had forgotten Him. On the day when it\ncame to the Lover that he had forgotten his Beloved, he was in sorrow\nand pain, and yet in glory and bliss,--the one for having forgotten\nHim, and the other for the joy of the remembrance.\n189 So earnestly did the Lover desire that his Beloved should be\nhonoured and praised, that he doubted if he honoured Him enough; and\nso strongly did he abhor the dishonour paid to his Beloved, that he\ndoubted if he abhorred it enough. And for this cause the Lover was\nthoughtful, and wavered between love and fear.\n190 The Lover was like to die of joy, and he lived by grief. And his\njoys and torments were mingled and united, and became one and the same\nthing in the Lover\u2019s will. And for this cause the Lover seemed to be\nliving and dying at one and the same time.\n191 For one hour only the Lover would fain have forgotten his Beloved,\nand known Him not, that his grief might have some rest. But such\noblivion and ignorance had themselves made him to suffer; therefore\nhe had patience, and lifted up his understanding and his memory, in\ncontemplation of his Beloved.\n192 So great was the love of the Lover to his Beloved that he believed\nall things that He revealed to him. And so earnestly did he desire to\ncomprehend Him that he strove with his reason to understand all things\nthat were said of Him. And therefore was the love of the Lover for ever\nbetween belief and understanding.\n193 They asked the Lover: \u2018What thing is farthest from thy heart?\u2019 He\nanswered: \u2018Indifference.\u2019 \u2018And why so?\u2019 \u2018Because nearest to my heart is\nlove, which is the contrary of indifference.\u2019\n194 \u2018Say, O Fool, hast thou envy?\u2019 He answered: \u2018Yea, whensoever I\nforget the bounty and riches of my Beloved.\u2019\n195 \u2018Say, O Lover, hast thou riches?\u2019 \u2018Yea,\u2019 he replied, \u2018I have love.\u2019\n\u2018Hast thou poverty?\u2019 \u2018Yea, I have love.\u2019 \u2018How then is this?\u2019 \u2018I am\npoor,\u2019 he replied, \u2018because my love is no greater, and because it fills\nso few others with love for the honour of my Beloved.\u2019\n196 \u2018Say, O Lover, where is thy power?\u2019 He answered: \u2018In the power\nof my Beloved.\u2019 \u2018Wherewith dost thou fight thine enemies?\u2019 \u2018With the\nstrength of my Beloved.\u2019 \u2018Wherein dost thou seek consolation?\u2019 \u2018In the\neternal treasures of my Beloved.\u2019\n197 \u2018Say, O Fool, which lovest thou the more--the mercy or the justice\nof thy Beloved?\u2019 He answered: \u2018So greatly do I love and fear His\njustice that I find it not in my will to love anything more.\u2019\n198 Sins and merits were striving among themselves in the Lover\u2019s\nconscience. Justice and remembrance increased his remorse, but mercy\nand hope increased in his will the assurance of pardon; and therefore\nin the Lover\u2019s penitence the merits conquered the sins.\n199 The Lover affirmed that all was perfection in his Beloved, and\ndenied that in Him was any fault at all. Which of these two, think you,\nis the greater wonder?\n200 There was an eclipse in the heavens and darkness over all the\nearth. And it recalled to the Lover that his guilt had separated him\nlong ago from his Wellbeloved and the darkness had banished the light\nfrom his understanding. This is that light by which the Beloved reveals\nHimself to His lovers.\n201 Love came to the Lover, who asked him: \u2018What wilt thou?\u2019 And Love\nreplied: \u2018I have come to thee that I may nurture and direct thy life,\nso that at thy death thou shalt be able through my aid to vanquish thy\nmortal enemies.\u2019\n202 When the Lover forgot his Beloved, Love fell sick; and when he gave\nhimself to overmuch thinking, he himself fell sick, and his Beloved\ngave him trials, griefs and cares.\n203 The Lover found a man who was dying without love. And the Lover\nwept that a man should die without love, for the dishonour which it\nbrought to his Beloved. So he asked that man: \u2018Why dost thou die\nwithout love?\u2019 And he answered: \u2018There is none who will give me\nknowledge of love, or teach me to be a lover.\u2019 So the Lover sighed and\nwept, and said: \u2018Ah, devotion, when wilt thou be great enough to drive\naway sin, and to win for my Beloved many fervent and ardent lovers who\nwill never shrink from praising His Name?\u2019\n204 The Lover tempted Love to see if he would remain in his heart\nthough he remembered not his Beloved; and his heart ceased to think and\nhis eyes to weep. So his love vanished, and the Lover was perplexed.\nAnd he asked all men if they had seen Love.\n205 Love and loving, Lover and Beloved are so straitly united in the\nBeloved that they are of His Essence, and are one. And this though\nLover and Beloved are entities distinct, which agree without diversity\nof essence. So the Beloved is to be loved above all other objects of\naffection.\n206 \u2018Say, O Fool, wherefore hast thou so great love?\u2019 He answered:\n\u2018Because long and perilous is the journey which I make in search of my\nBeloved, and I must seek Him with great faith, and journey with all\nspeed. And none of these things can be accomplished without great love.\u2019\n207 The Lover watched and fasted, wept, gave alms, and travelled afar\nthat the Will of the Beloved might be moved to inspire His subjects\nwith love to honour His Name; but the Lover considered that water does\nnot by nature grow hot, nor mount on high, unless it be first heated.\nTherefore he prayed the Beloved that He would deign first to warm him\nin his journeys, alms and vigils with the heat of love, that he might\naccomplish his desires.\n208 The Lover met a pilgrim who sang: \u2018If the love of the Lover\nsuffices not to move his Beloved to pity and pardon, the love of the\nBeloved is sufficient to give graces and blessings to His creatures.\u2019\n209 \u2018Say, O Fool, how canst thou be most like to thy Beloved?\u2019 He\nreplied: \u2018By comprehending and loving with all my power the beauties\nand the perfections of my Beloved.\u2019\n210 They asked the Lover if his Beloved had need of aught. \u2018Yea,\u2019\nhe answered, \u2018of those who will love and praise Him, and extol His\nsurpassing worth.\u2019\n211 The Beloved chastened His Lover\u2019s heart with rods of love, to make\nhim love the tree whence He plucks the rods wherewith He chastens His\nlovers. And this is that tree on which He suffered grief, dishonour and\ndeath, that He might bring back to love of Him those lovers whom He had\nlost.\n212 The Lover met his Beloved, who appeared in power and glory, as One\nworthy of all honour. And he cried: \u2018How strange a thing it is that so\nfew among men revere and know and love Thee as Thou deservest!\u2019 And\nthe Beloved answered him and said: \u2018Greatly has man grieved Me; for\nI created him to revere Me, know Me and love Me, and now, of every\nthousand, but a hundred fear and love Me; and ninety of these hundred\nfear Me by reason of the pains of hell, and ten love Me for the sake of\nthe glory hereafter; hardly is there one who loves Me for My goodness\nand nobility.\u2019 When the Lover heard these words, he wept bitterly for\nthe dishonour paid to his Beloved; and he said: \u2018Ah, my Beloved, how\nmuch hast Thou given to man and how greatly hast Thou honoured him! Why\nthen has man thus forgotten Thee?\u2019\n213 The Lover was praising his Beloved, and he said that He was\ntranscendent because He is in a place where place is not. And\ntherefore, when they asked the Lover where his Beloved was, he\nreplied: \u2018He is, but I know not where; I only know that my Beloved is\nin my remembrance.\u2019\n214 The Beloved bought a slave that He might show him His graces, and\nmade him to suffer griefs and heavy thoughts, sighs and tears. And He\nasked him: \u2018What wilt thou eat and drink?\u2019 The slave replied: \u2018What\nThou wilt.\u2019 \u2018But what wilt thou?\u2019 \u2018My will is as Thine.\u2019 \u2018Hast thou\nthen no will?\u2019 asked the Beloved. He answered: \u2018A subject and a slave\nhas no other will than to obey his Lord and his Beloved.\u2019\n215 The Beloved inquired of His Lover if he had patience. He answered:\n\u2018All things please me, and therefore I cannot but be patient, for he\nwho is no more lord of his will can not be impatient.\u2019\n216 Love gave himself to any who would receive him; and since he gave\nhimself to few and inspired few with love, as he was free and had not\nbeen constrained, therefore the Lover cried out on Love, and accused\nhim before the Beloved. But Love made his defence and said: \u2018I strive\nnot against free will, for I desire all lovers to have the greatest\nmerit and glory.\u2019\n217 There was great strife and contention between Love and the Lover,\nbecause the Lover was incensed at the trials which Love made him to\nbear. And they debated whether Love or the Lover was to blame. So both\nof them came to the judgment-seat of the Beloved; and He chastened the\nLover with griefs and rewarded him with increase of love.\n218 There was a contention whether Love has more of thought than of\npatience. And the Lover resolved the contention, saying that Love is\nborn of thought and nourished with patience.\n219 The Lover has for neighbours the perfections of the Beloved; and\nthe Beloved\u2019s neighbours are the thoughts of the Lover, and the trials\nand tears which Love gives him to bear.\n220 The Lover\u2019s will loved to soar on high, that he might have great\nlove toward his Beloved; so he commanded the understanding to soar as\nhigh as it might; and the understanding commanded the memory, so that\nall three mounted to the contemplation of the Beloved\u2019s glories.\n221 The will of the Lover left him and flew to the Beloved. And the\nBeloved gave it into the captivity of the Lover, that he might use it\nto love and serve Him.\n222 The Lover said: \u2018O let not my Beloved think that I have left Him\nto love another, for my love has united me to One, and to One alone.\u2019\nThe Beloved answered and said: \u2018Let not My Lover think that I am loved\nand served by him alone; for I have many lovers who have loved Me more\nfervently and for longer than he.\u2019\n223 Said the Lover to his Beloved: \u2018O my Beloved, that art worthy\nof all love, Thou hast taught and accustomed my eyes to see and my\nears to hear Thy wonders. And these have inspired thoughts which have\nbrought tears to my eyes and griefs to my heart.\u2019 The Beloved answered\nthe Lover: \u2018Had I not taught and guided thee so, thy name had not\nbeen written in the book of those who shall come to eternal bliss,\nfrom which are wiped out the names of such as shall go to eternal\npunishment.\u2019\n224 In the heart of the Lover gathered the glories and beauties of the\nBeloved, increasing his thoughts and griefs, so that he had altogether\ndied if the Beloved had increased in him any further the thoughts of\nHis greatness.\n225 The Beloved came to sojourn in the hostelry of the Lover; and His\nLover made Him a bed of thoughts, and there served Him sighs and tears;\nand the Beloved paid His reckoning with memories.\n226 Love put joys and trials together into the Lover\u2019s thoughts, and\nthe joys made complaint of that company and accused Love before the\nBeloved. But when He had parted them from the sorrows which Love gives\nto his lovers, behold, they vanished and were gone.\n227 The marks of the love which the Lover has to his Beloved are, in\nthe beginning, tears; then, tribulations; and, in the end, death. And\nwith those marks did the Lover preach before the lovers of his Beloved.\n228 The Lover went into solitude; and his heart was accompanied by\nthoughts, his eyes by tears, and his body by fasts and afflictions. But\nwhen the Lover returned to the companionship of men, these things went\nno longer with him, and the Lover remained quite alone in the company\nof many people.\n229 Love is an ocean, its waves troubled by the winds; it has no port\nor shore. The Lover perished in this ocean, and with him perished his\ntrials, and the work of his fulfilment began.\n230 \u2018Say, O Fool, what is love?\u2019 He answered: \u2018Love is a working\ntogether of thought and action towards one end, to which in like manner\nthe Lover\u2019s will also moves; and this is the end, that men may serve\nand honour his Beloved.\u2019 Think you now that the Lover\u2019s will is in\ntruer harmony with this end when he longs to be with his Beloved, or\nwhen he longs to convert to Him many lovers?\n231 They asked the Lover: \u2018Who is thy Beloved?\u2019 He answered: \u2018He who\nmakes me to love, desire, pine, weep, sigh and suffer, and die.\u2019\n232 They asked the Beloved: \u2018Who is Thy Lover?\u2019 He answered: \u2018He\nwho fears naught so that he may honour and praise My Name, and who\nrenounces all things to obey My commandments and counsels.\u2019\n233 \u2018Say, O Fool, which is the heavier and more grievous burden--the\ntrials of love, or the trials of those that love not?\u2019 And he answered:\n\u2018Go, ask it of those who do penance for the love of their Beloved, and\nof those who do penance from fear of the pains of hell.\u2019\n234 The Lover slept, and Love died, for he had naught whereby to live.\nThe Lover wakened, and Love revived in the thoughts which the Lover\nsent to his Beloved.\n235 The Lover said: \u2018The infused science comes from the will, from\nprayer and devotion; and acquired science comes from study and\nunderstanding.\u2019 Which of the two, then, think you, is more proper and\nmore pleasing to the Lover, and which possesses he the more perfectly?\n236 \u2018Say, O Fool, whence hast thou thy needs?\u2019 He answered: \u2018From\nthoughts, from longing, from adoration, from trials and from\nperseverance.\u2019 \u2018And whence hast thou all these things?\u2019 He answered:\n\u2018From love.\u2019 \u2018And whence hast thou thy Beloved?\u2019 \u2018From Himself alone.\u2019\n237 \u2018Say, O Fool, wilt thou be free of all things?\u2019 He answered: \u2018Yea,\nsave only of my Beloved.\u2019 \u2018Wilt thou be a prisoner?\u2019 \u2018Yea, of sighs and\ntears, thoughts and trials, dangers and exiles, that I may serve my\nBeloved, for to praise His exceeding worthiness was I created.\u2019\n238 Love tormented the Lover, for which cause he lamented and wept. His\nBeloved called him to come to Him, and be healed; and the nearer came\nthe Lover to his Beloved, the more grievously did love afflict him; and\nthe more he felt of love and grief, the more he loved, and the more\nperfectly did the Beloved heal him of his sickness.\n239 Love fell sick, and the Lover tended him with patience,\nperseverance, obedience and hope. Love grew well, and the Lover fell\nsick; and he was cured by his Beloved, who made him to remember His\nvirtue and honour.\n240 \u2018Say, O Fool, what is solitude?\u2019 He answered: \u2018It is solace and\ncompanionship between Lover and Beloved.\u2019 \u2018And what are solace and\ncompanionship?\u2019 \u2018Solitude in the Lover\u2019s heart, when he remembers\nnaught save his Beloved.\u2019\n241 They asked the Lover: \u2018In which is there greater danger, in bearing\ntrials for love\u2019s sake or in enjoying pleasures?\u2019 The Lover took\ncounsel with his Beloved, and replied: \u2018The perils which come through\npleasures are the perils of ignorance; and those which come through\nafflictions are the perils of impatience.\u2019\n242 The Beloved gave Love his freedom, and allowed men to take him to\nthemselves as much as they would; but scarce one was found who would\ntake him to his heart. And for this cause the Lover wept, and was sad\nat the dishonour which is paid to Love by the ungrateful among men and\nby false lovers.\n243 Love destroyed all that was in the heart of his faithful Lover that\nhe might live and have free course in it; and the Lover would have died\nhad memory not revealed to him his Beloved.\n244 On two things the Lover was wont to meditate: the one was the\nEssence and the goodness of his Beloved, and the other was his\nBeloved\u2019s works. He knew not which of these was the more excellent and\nthe more pleasing to the Beloved.\n245 \u2018Say, O Fool, wouldst thou fain die?\u2019 He answered: \u2018Yea, to the\npleasures of this world and the thoughts of the unhappy sinners who\ndishonour and forget my Beloved; in whose thoughts I would have no part\nnor lot, since my Beloved has no part in them.\u2019\n246 \u2018If thou speakest truth, O Fool, thou wilt be beaten by men,\ntormented, mocked, reproved and killed.\u2019 He answered: \u2018From those\nwords it follows that if I spoke falsehoods I should be praised by\nmen, served, loved and honoured, and defended by those who despise my\nBeloved.\u2019\n247 False flatterers were speaking ill of the Lover one day in the\npresence of his Beloved. The Lover was patient, and the Beloved shewed\nHis justice, wisdom and power. And the Lover preferred to be blamed and\nreproved in this wise, than to be one of those that falsely accused him.\n248 The Beloved planted many seeds in the heart of His Lover, but one\nof them only took life and put forth leaf and gave flower and fruit.\nThink you that from this single fruit may come many seeds?\n249 Far above Love is the Beloved; far beneath it is the Lover; and\nLove, which lies between these two, made the Beloved to descend to the\nLover, and the Lover to rise toward the Beloved. And this ascending and\ndescending is the being and the life of Love--of that Love which makes\nthe Lover to endure pain and which ever serves the Beloved.\n250 On the right side of Love stands the Beloved, and on the left side\nis the Lover; and thus he cannot reach the Beloved unless he pass\nthrough Love. And before Love stands the Beloved, and beyond is the\nLover; so that the Lover cannot reach Love unless his thoughts and\ndesires have first passed through the Beloved.\n251 The Beloved clothed Himself in the garment of His Lover, that he\nmight be His companion in glory for ever. So the Lover desired to\nwear crimson garments daily, that his dress might be like that of his\nBeloved.\n252 \u2018Say, O Fool, what did thy Beloved before the world was?\u2019 He\nanswered: \u2018My Beloved loved, because of His manifold properties,\neternal, personal, and infinite, in which are Lover, Love and Beloved.\u2019\n253 The Lover wept and was sad, when he saw how the unbelievers were\nlosing his Beloved through ignorance; but he rejoiced in the justice\nof his Beloved, who punishes those that know Him and are disobedient.\nWhich, think you, was greater, his sorrow or his joy? And was his joy\ngreater when he saw his Beloved honoured than his sorrow at seeing Him\ndespised?\n254 The Lover contemplated his Beloved in all the variety and harmony\nof His virtues; and again in the contrariety between virtue and vice;\nand again in His Being and perfection, which have greater harmony\nbetween themselves than non-existence and imperfection.\n255 The variety and harmony which the Lover found in the Beloved\nrevealed to him His secrets, to wit, His plurality and unity, to the\ngreater concordance of essence without contrariety.\n256 They said to the Lover: \u2018Corruption is contrary to being, as\ngeneration, which is opposed to it, is the contrary of non-existence.\nIf it were eternally corrupting and corrupted, it would be impossible\nthat non-existence or end should harmonise with corruption.\u2019 By these\nwords the Lover saw in his Beloved the principle of eternal generation.\n257 If that which increases the love of the Lover for his Beloved were\nfalseness, that which diminished it would be truth. And if this were\nso, it would follow that there would be a want of the great and the\ntrue in the Beloved, and that there would be harmony in Him between the\nfalse and the mean.\n258 The Lover praised his Beloved, and said that if in Him were the\ngreatest degree of perfection and the greatest possible freedom from\nimperfection, his Beloved must be simple, pure and present in essence\nand operation. And while the Lover praised his Beloved thus, there was\nrevealed to him the Trinity of his Beloved.\n259 In the numbers 1 and 3 the Lover found greater harmony than between\nany others, because by these numbers every bodily form passed to\nexistence from non-existence. And the greatest harmony of number, the\nLover thought, was in the Unity and the Trinity of his Beloved.\n260 The Lover extolled the power, the wisdom and the will of his\nBeloved, who had created all things, save only sin; so that, but for\nHis power and wisdom and will, had nothing existed. And neither the\npower, the wisdom nor the will of the Beloved are an occasion of sin.\n261 The Lover praised and loved his Beloved, for He had created him\nand given him all things; and he praised and loved Him too because it\npleased Him to take his form and nature. And it may be asked, Which\nhad more of perfection, his praise or his love?\n262 Love tempted the wisdom of the Lover, and asked him whether the\nBeloved showed the greater love in taking his nature, or in redeeming\nhim. And the Lover was perplexed, and replied at last that redemption\nwas destined to put away unhappiness, and the Incarnation to bring\nabout bliss. And this reply provoked the question again: \u2018Which was the\ngreater love?\u2019\n263 The Lover went from door to door asking alms to keep in mind the\nlove of his Beloved for His servants, and to practise the virtues of\npoverty, humility and patience, which are well-pleasing to the Beloved.\n264 They asked pardon of the Lover, for the love of his Beloved; and\nthe Lover not only pardoned them but gave them himself and his goods.\n265 With tears in his eyes the Lover described the Passion and the\npains which his Beloved bore for love of him; and with sad and heavy\nthoughts he wrote down the words which He uttered; and by mercy and\nhope he was comforted.\n266 The Beloved taught His Lover how to love; and Love intruded him in\nspeech; and Patience, to bear afflictions for the love of Him to whom\nhe had given himself to be a servant.\n267 The Beloved asked men if they had seen His Lover, and they asked\nHim: \u2018What are the qualities of Thy Lover?\u2019 And the Beloved said:\n\u2018My Lover is ardent yet fearful; rich and yet poor; joyful, sad and\npensive; and every day he grieves because of his love.\u2019\n268 They asked the Lover: \u2018Wilt thou sell thy desire?\u2019 He answered: \u2018I\nhave sold it already to my Beloved, for such a price as would buy the\nwhole world.\u2019\n269 \u2018Preach, O Fool, speak concerning thy Beloved; weep and fast.\u2019 So\nthe Lover renounced the world, and went forth lovingly to seek his\nBeloved, and to praise Him in those places wherein He was dishonoured.\n270 The Lover builded a fair city wherein his Beloved might dwell; of\nlove, thoughts, tears, complaints and griefs he builded it; with joy,\ndevotion and hope he adorned it; and with justice, prudence, faith,\nfortitude and temperance he furnished it.\n271 The Lover drank of love at the fountain of the Beloved, and\nthere the Beloved washed the Lover\u2019s feet, though many a time he\nhad despised and forgotten His greatness, and the world had suffered\nthereby.\n272 \u2018Say, O Fool, what is sin?\u2019 He answered: \u2018It is the turning and\ndirecting of the intention away from the final Cause and Intention for\nwhich all things have been created by my Beloved.\u2019\n273 The Lover saw that the world was created so that eternity should be\nmore in harmony with his Beloved, who is Infinite Essence of greatness\nand all perfection, than with the world, which is a finite quantity;\nand therefore the justice of his Beloved was before time and finite\nquantities were.\n274 The Lover defended his Beloved against those who said that the\nworld is eternal, saying that the justice of his Beloved would not be\nperfect, if He restored not to every man his own body, and for this no\nplace or material order would suffice; nor, if the world were eternal,\ncould it be ordered for one end only; and yet, if it were not so\nordered, there would be wanting in his Beloved perfection of wisdom and\nwill.\n275 \u2018Say, O Fool, wherein is the beginning of wisdom?\u2019 He answered: \u2018In\nfaith and devotion, which are a ladder whereby understanding may rise\nto a comprehension of the secrets of my Beloved.\u2019\n276 \u2018Where then have faith and devotion their beginning?\u2019 He answered:\n\u2018In my Beloved, who illumines faith and nurtures devotion.\u2019\n277 They asked the Lover: \u2018Which is greater--the possible or the\nimpossible?\u2019 He answered: \u2018The possible is greater in man, and the\nimpossible in my Beloved, since power and possibility are in agreement,\nand impossibility and actuality.\u2019\n278 \u2018Say, O Fool, which is the greater--difference or harmony?\u2019 He\nanswered: \u2018Save in my Beloved, difference is greater in plurality, and\nharmony in unity; but in my Beloved they are equal in plurality and in\nunity.\u2019\n279 \u2018Say, O Lover, what is true worth?\u2019 He answered: \u2018It is the\nopposite of this world\u2019s worth, which false and vainglorious lovers\ndesire; for they go after worth and achieve only worthlessness.\u2019\n280 \u2018Say, O Fool, hast thou seen one without his reason?\u2019 He answered:\n\u2018I have seen a lord of the Church, who had many cups on his table, and\nmany plates and knives of silver, and in his chamber had many garments\nand a great bed, and in his coffers great wealth--and at the gates of\nhis palace but few poor.\u2019\n281 \u2018Knowest thou, O Fool, what is evil?\u2019 He answered: \u2018Evil thoughts.\u2019\n\u2018And what is loyalty?\u2019 \u2018It is fear of my Beloved, born of charity and\nof shame which men reproach.\u2019 \u2018And what is honour?\u2019 He answered: \u2018It is\nto think on my Beloved, to desire Him and to praise His glorious Name.\u2019\n282 The Lover went one day into a cloister, and the monks inquired of\nhim if he, too, were a religious. \u2018Yea,\u2019 he answered, \u2018of the order of\nmy Beloved.\u2019 \u2018What rule dost thou follow?\u2019 He answered: \u2018My Beloved\u2019s.\u2019\n\u2018To whom art thou vowed?\u2019 He said: \u2018To my Beloved.\u2019 \u2018Hast thou thy\nwill?\u2019 He answered: \u2018Nay, it is given to my Beloved.\u2019 \u2018Hast thou added\naught to the rule of thy Beloved?\u2019 He answered: \u2018Naught can be added to\nthat which is already perfect. And why,\u2019 continued the Lover, \u2018do not\nyou that are religious take the Name of my Beloved? May it not be that,\nas you bear the name of another, your love may grow less, and, hearing\nthe voice of another, you may not catch the voice of the Beloved?\u2019\n283 The trials and tribulations that the Lover endured for love\u2019s sake\nmade him weary and apt to be impatient; and the Beloved reproved him,\nsaying that he whom either trouble or happiness affected thus knew but\nlittle of love. So the Lover was contrite and wept, and he begged his\nBeloved to restore his love again.\n284 \u2018Say, O Fool, what is love?\u2019 He answered: \u2018Love is that which\nthrows the free into bondage, and to those that are in bonds gives\nliberty.\u2019 And who can say whether in love there is more of liberty or\nof bondage?\n285 The Beloved called His Lover, and he answered Him, saying: \u2018What\nwilt Thou, O my Beloved, Thou who art the sight of my eyes, thought of\nmy thoughts, love of my love and sum of my perfections,--yea, and the\nsource of all my beginnings?\u2019\n286 \u2018O my Beloved,\u2019 said the Lover, \u2018I come to Thee, I walk in Thee,\nfor Thou dost call me. And I greet Thee with Thine own Sign, by which I\nhope for eternal life and eternal blessing.\u2019\n287 The Lover cried aloud and said: \u2018Fire gives warmth, its heat gives\nlightness, and that lightness draws on high. And in like manner love\ninflames the thoughts, gives lightness and draws on high. And one love\nunites three things, binding them securely the one to the others.\u2019\n288 They asked the Lover: \u2018What is the world?\u2019 He answered: \u2018It is\na book for such as can read, in which is revealed my Beloved.\u2019 They\nasked him: \u2018Is thy Beloved, then, in the world?\u2019 He answered: \u2018Yea,\neven as the writer is in his book.\u2019 \u2018And wherein consists this book?\u2019\nHe answered: \u2018In my Beloved, since my Beloved contains it all, and\ntherefore is the world in my Beloved rather than my Beloved in the\nworld.\u2019\n289 \u2018Say, O Lover, who is he that loves and seems to thee as a fool?\u2019\nThe Lover answered: \u2018He that loves the shadow and makes no account of\nthe truth.\u2019 \u2018And whom dost thou call rich?\u2019 \u2018He that loves truth.\u2019 \u2018And\nwho is poor?\u2019 \u2018He that loves falsehood.\u2019\n290 They asked the Lover: \u2018Is the world to be loved?\u2019 He answered:\n\u2018Truly it is, but as a piece of work, for its artificer\u2019s sake, or as\nthe night by reason of the day which follows it.\u2019\n291 The Lover cried out to his Lord concerning his Beloved, and to his\nBeloved concerning his Lord. And the Lord and the Beloved said: \u2018Who is\nthis that makes division in Us, that are One only?\u2019 The Lover answered\nand said: \u2018It is pity, which belongs to the Lord, and tribulation,\nwhich comes through the Beloved.\u2019\n292 The Lover was in peril in the great ocean of love, and he trusted\nin his Beloved, who came to him with troubles, thoughts, tears, sighs\nand griefs; for the ocean was of love.\n293 The Lover rejoiced in the Being of his Beloved, for (said he) from\nHis Being is all other Being derived, and by It sustained, and made\nsubject and constrained to honour and serve my Beloved. By no being can\nHe be condemned or destroyed, or made greater or less.\n294 \u2018What is the Being of thy Beloved?\u2019 He answered: \u2018It is a bright\nray throughout all things, even as the sun which shines over all the\nworld. For if it withdraw its brightness, it leaves all things in\ndarkness, and when it shines forth it brings the day. Even more so is\nmy Beloved.\u2019\n295 \u2018My Beloved is one, and in His unity my thoughts and my love are\nunited in one will; my Beloved\u2019s unity is the source of all unities and\nall pluralities; and His plurality of all pluralities and unities.\u2019\n296 \u2018O Beloved, by Thy greatness my desires, my thoughts and my\nafflictions are made great; for so great art Thou that all things which\nhave remembrance and joy and understanding of Thee are great; and Thy\ngreatness makes all things small which are contrary to Thy honour and\ncommandments.\u2019\n297 \u2018Thou knowest my sinfulness, O Beloved; be merciful, then, and\npardon. Thou knowest better than I who Thou art; yet even I know Thy\npardon and love, since Thou hast awakened in me contrition and pain,\nand the desire to die a shameful death that Thy Name may be thereby\nexalted.\u2019\n298 \u2018Thy power, O Beloved, can save me through Thy goodness, mercy and\npardon, yet it can condemn me through Thy justice, and my failures and\nimperfections. But let Thy power work its will in me, for it is wholly\nperfection, whether it bring salvation or eternal punishment.\u2019\n299 \u2018O Truth that I love, visit my contrite heart, draw water from mine\neyes, that my will may love Thee; and since Thy truth, O Beloved, is\nsovereign, draw truth from my will, that I may honour Thy Name, and\ncause it to hate my shortcomings.\u2019\n300 The Lover gazed at the rainbow, and it seemed to him as though\nit were of three colours. And he cried: \u2018O marvellous distinction of\nthree, for the three together are one! And how can this be in the\nimage, unless it be so of itself, in truth?\u2019\n301 The Beloved created, and the Lover destroyed. The Beloved judged,\nand the Lover wept. Then the Beloved created glory again for the Lover.\nThe Beloved finished His work, and the Lover remained for ever in the\ncompanionship of his Beloved.\n302 By verdant paths, with feeling, imagination, understanding and\nwill, the Lover went in search of his Beloved. And in those paths the\nLover endured griefs and perils for his Beloved\u2019s sake, that he might\nlift up his will and understanding to his Beloved, who wills that His\nlovers may comprehend and love Him exceedingly.\n303 The perfection of the Beloved uplifted His Lover, and his own\nshortcomings cast him down. Which of these two forces, think you, has\nby nature the greater power over the Lover?\n304 \u2018Thou hast placed me, O my Beloved, between my evil and Thy good.\nOn Thy part may there be mercy and pity, patience, humility, pardon,\nrestoration and help; on mine let there be contrition, perseverance and\nremembrance of Thy sacred Passion, with sighs and tears.\u2019\n305 \u2018O Beloved, that makest me to love, if Thou aidest me not, why\ndidst Thou will to create me, and why didst Thou endure grief for my\nsake and bear Thy so grievous Passion? Since Thou didst help me thus to\nrise, my Beloved, help me also to descend to the remembrance and hatred\nof my faults and failings, that my thoughts may the better rise again\nto desire, honour and praise Thee.\u2019\n306 \u2018My will, O Beloved, hast Thou made free to love Thy honour or\ndespise Thy worth, that in my will my love to Thee may be increased;\nand in granting me this liberty, O Beloved, hast Thou put my will into\ndanger. Remember, then, Thy Lover in this danger, that I may place in\nservitude my free will, praise Thy honour, and multiply tears and grief\nin my heart.\u2019\n307 \u2018O Beloved, never from Thee came fault nor failing to Thy Lover,\nnor can Thy Lover attain to perfection but through Thy grace and mercy.\nThen, since the Lover has Thee in such possessions, do Thou remember\nhim in his perils and tribulations.\u2019\n308 \u2018O Beloved, who in one Name, Jesus Christ, art called both God and\nMan, by that Name my will seeks to adore Thee as God and Man. And if\nThou, Beloved, hast so greatly honoured Thy Lover, through none of his\nmerits, why honourest Thou not so many ignorant men, who knowingly have\nbeen less guilty of dishonouring Thy Name, Jesus Christ, than has this\nThy Lover?\u2019\n309 The Lover wept, and he spake to his Beloved in these words: \u2018O\nBeloved, never wert Thou sparing or aught but liberal to Thy Lover,\nin giving him being or in granting him many creatures to serve him.\nThen wherefore, O Beloved, Thou who art sovereign liberality, shouldst\nThou be slow to give Thy Lover tears, thoughts, griefs, wisdom and\nlove that he may do honour to Thy Name? So then, O Beloved, Thy Lover\nasks of Thee long life that he may receive of Thee many of the gifts\naforesaid.\u2019\n310 \u2018O Beloved, if Thou dost help just men against their mortal\nenemies, help to increase my thoughts and desires for Thy honour. And\nif Thou dost help sinners to lead just lives, help Thy Lover that he\nmay sacrifice his will to Thy glory; and as to his body, that he may\ntread the martyr\u2019s path as a testimony of love.\u2019\n311 The Lover made complaint to his Beloved of temptations which came\nto him daily to disturb his thoughts. And the Beloved answered him:\n\u2018Such temptations are occasions of recourse to the memory, that the\nlover may think upon God and love His grace and honour.\u2019\n312 The Beloved had mercy upon His Lover, because of His perfect love,\nand because of His Lover\u2019s needs. Which of those two reasons, think\nyou, moved the Beloved the more strongly to forgive His Lover\u2019s sins?\n313 Our Lady and the Saints and angels in glory cried to my Beloved:\n\u2018Remember the errors into which the world has fallen through ignorance,\nbut remember how great is Thy justice, O Beloved, and how great the\nignorance of Thine enemies.\u2019\n314 The Lover lifted up the powers of his soul, and mounted the ladder\nof humanity to glory in the Divine Nature; and from the Divine Nature\nthe powers of his soul descended, to glory in the human nature of his\nBeloved.\n315 The straiter are the paths along which the Lover journeys to his\nBeloved, the vaster is his love; and the straiter his love, the broader\nare the paths. So that however it be the Lover receives love, trials\nand griefs, comforts and joys from his Beloved.\n316 Love comes from love, thoughts from thoughts and tears from griefs;\nand love leads to love, as thoughts lead to tears and griefs to sighs.\nAnd the Beloved watches His Lover, who bears all these afflictions for\nHis love.\n317 The desires of the Lover and his memories of the Beloved\u2019s\ngreatness kept vigils and went on journeys and pilgrimages. And they\nbrought to the Lover graces which lit up his understanding and made his\nwill to increase in love.\n318 With his imagination the Lover formed and pictured his Beloved\u2019s\nCountenance in bodily wise, and with his understanding he beautified\nIt in spiritual things; and with his will he worshipped It in all\ncreatures.\n319 The Lover purchased a day of tears with another of thoughts; and a\nday of love came through a day of tribulations; and both his thoughts\nand his love were increased.\n320 The Lover was in a far country, and he forgot his Beloved, but was\nsad at the absence of his lord, his wife, his children and his friends.\nBut soon the memory of his Beloved returned to him, that he might be\ncomforted, and that his exile might cause him neither vexation nor\nsorrow.\n321 The Lover heard his Beloved\u2019s words; his understanding beheld Him\nin them; his will had pleasure in that which he heard; and his memory\nrecalled his Beloved\u2019s virtues and His promises.\n322 The Lover heard men speak evil of his Beloved, and in this\nevil-speaking his understanding perceived his Beloved\u2019s justice and\npatience; for His justice would punish the evil-speakers, while His\npatience would await their contrition and repentance. In which of these\ntwo think you that the Lover believed more earnestly?\n323 The Lover fell sick, and made his testament with the counsel of his\nBeloved. His sins and faults he bequeathed to penance and contrition;\nworldly pleasures to contempt. To his eyes he left tears; to his heart\nsighs of love; to his understanding his Beloved\u2019s graces, and to his\nmemory the Passion which his Beloved endured for love of him. And to\nhis activity he bequeathed the guidance of unbelievers, who go to their\ndoom through ignorance.\n324 The scent of flowers brought to the Lover\u2019s mind the evil stench\nof riches and meanness, of old age and lasciviousness, of discontent\nand pride. The taste of sweet things recalled to him the bitterness\nof temporal possessions and of entering and quitting this world. The\nenjoyment of earthly pleasures made him feel how quickly this world\npasses, and how the delights which are here so pleasant may be the\noccasion of eternal torments.\n325 The Lover endured hunger and thirst, cold and heat, poverty and\nnakedness, sickness and tribulations; and he would have died had he not\nhad remembrance of his Beloved, who healed him with hope and memory,\nwith the renunciation of this world and contempt for the revilings of\nmen.\n326 The Lover made his bed between trials and joys: in joys he lay down\nto sleep and in trials he awakened. Which of these two, think you, was\nnearer to the bed of the Lover?\n327 In anger the Lover lay down to sleep, resenting the revilings of\nmen; in patience he awakened, remembering his Beloved. Which, think\nyou, did the Lover feel the more deeply--the love of his Beloved or the\nscorn of men?\n328 The Lover thought upon death, and he was afraid, until he\nremembered the city of his Beloved, to which love and death are the\ngates and the entrance.\n329 Two men were disputing concerning simplicity, the one against the\nother. And the one said: \u2018The simple man is he who knows nothing.\u2019 The\nother said: \u2018The simple man is he who lives without sin.\u2019 And the Lover\ncame and said: \u2018True simplicity has he who commits all his ways to my\nBeloved.\u2019\n330 \u2018For simplicity is to exalt faith above understanding, which it\nso far exceeds, and in all that pertains to my Beloved it is to avoid\ncompletely all things vain, superfluous, curious, over-subtle and\npresumptuous. For all these are contrary to simplicity.\u2019\n331 Another time they both inquired of him, asking that he would tell\nthem if the science of the simple is a great one. He answered: \u2018The\nscience of great sages is as a great heap of a few grains, but the\nscience of the simple is a small heap of numberless grains, because\nneither presumption nor curiosity nor over-subtlety are added to\nthe heap of simple men.\u2019 \u2018And what is the work of presumption and\ncuriosity?\u2019 The Lover replied: \u2018Vanity is the mother of curiosity,\nand pride is the mother of presumption, and therefore is their work\nthe work of vanity and pride. And the enemies of my Beloved are known\nby presumption and curiosity, even as love for Him is acquired by\nsimplicity.\u2019\n332 The Lover lost a jewel which he greatly prized, and was sorely\ndistressed, until his Beloved put to him this question: \u2018Which\nprofiteth thee more, the jewel that thou hadst or thy patience in all\nthe acts of thy Beloved?\u2019\n333 Many lovers came together, and they asked Love\u2019s messenger where\nand in what thing the heart was most ardently inflamed with devotion\nand love. Love\u2019s messenger answered: \u2018In the House of God, when we\nhumble ourselves and adore Him with all our powers; for He alone is\nHoliest of the holy. And those that know not how to do this, know not\nwhat it is truly to love Him.\u2019\n334 The Lover thought upon his sins, and for fear of hell he would fain\nhave wept, but he could not. So he begged Love to give him tears, and\nWisdom answered that he must weep earnestly and often, but for the love\nof his Beloved rather than for the pains of hell; for tears of love are\nmore pleasing to Him than tears shed through fear.\n335 The Lover obeyed Wisdom; and, on the one hand, he shed many and\ngreat tears for love\u2019s sake, and, on the other, few and small tears for\nfear, that by love and not by fear he might honour his Beloved. And the\ntears which he shed for love brought him solace and rest, while the\ntears of fear gave him sorrow and tribulation.\n336 The Lover fell asleep while thinking on the trials and the\nobstacles which he met in serving his Beloved; and he feared lest\nthrough those hindrances his works might be lost. But the Beloved sent\nconsciousness to him, and he awakened to the merits and powers of his\nBeloved.\n337 The Lover had to journey long over roads that were rough and hard;\nand the time came when he should set out, carrying the heavy burden\nthat Love makes his lovers to bear. So the Lover unburdened his soul of\nthe cares and pleasures of this world, that his heart might bear the\nweight with more ease, and his soul journey along those roads in its\nBeloved\u2019s company.\n338 Before the Lover, one day, they spoke ill of the Beloved, and the\nLover made neither reply nor defence of his Beloved. Which, think you,\nwas the more to be blamed, the men who spoke ill of the Beloved, or the\nLover who was silent and defended Him not?\n339 As the Lover contemplated his Beloved, his understanding conceived\nsubtleties and his will loved Him more and more. In which of the two\nthink you that memory grew more fruitful in thinking on the Beloved?\n340 With fervour and fear the Lover journeyed abroad to honour his\nBeloved. Fervour bore him along and fear preserved him from danger. And\nwhile the Lover was journeying thus, he found sighs and tears, which\nbrought him greetings from his Beloved. Through which of these four\ncompanions think you that the Lover received the greatest consolation\nin his Beloved?\n341 The Lover gazed upon himself that he might be a mirror in which\nto behold his Beloved; and he gazed upon his Beloved, as in a mirror\nwherein he could learn to know himself. Which of these two mirrors,\nthink you, was the nearer to his understanding?\n342 They asked the Lover in what manner the heart of man was turned\ntowards the love of his Beloved. He answered them and said: \u2018Even as\nthe sunflower turns to the sun.\u2019 \u2018How is it, then, that all men love\nnot thy Beloved?\u2019 He answered: \u2018They that love Him not have night in\ntheir hearts, because of their sin.\u2019\n343 Theology and Philosophy, Medicine and Law met the Lover, who asked\nthem if they had seen his Beloved. The first wept, the second was\ndoubtful, but the other two were glad. What, think you, was the meaning\nof these happenings to the Lover that was seeking his Beloved?\n344 Full of tears and anguish the Lover went in search of his Beloved,\nby the path of the senses and also by the intellectual road. Which of\nthose two ways, think you, did he enter first, as he went after his\nBeloved? And in which of them did the Beloved reveal Himself to him the\nmore openly?\n345 The Lover met an astrologer, and inquired of him: \u2018What means thy\nastrology?\u2019 He replied: \u2018It is a science that foretells things to\ncome.\u2019 \u2018Thou art deceived,\u2019 said the Lover; \u2018it is no science, but one\nfalsely so called. It is necromancy, or the black art, in disguise, and\nthe science of deceiving and lying prophets which dishonour the work of\nthe sovereign Master. At all times it has been the messenger of evil\ntidings; and it runs clean contrary to the providence of my Beloved,\nfor in place of the evils which it threatens He promises good things.\u2019\n346 The Lover went forth, crying: \u2018Oh, how vain are all they who follow\nafter lust of knowledge and presumption! For through lust of knowledge\ndo they fall into the greatest depths of impiety, insulting the Name\nof God and with curses and incantations invoking evil spirits as good\nangels, inventing them with the names of God and of good angels, and\nprofaning holy things with figures and images and by writings. And\nthrough presumption all errors are implanted in the world.\u2019 And the\nLover wept bitterly, for all the insults which are offered to his\nBeloved by ignorant men.\n347 At the Day of Judgment the Beloved will cause all that men have\ngiven Him in this world to be placed on one side, and on the other side\nall that they have given to the world. Thus it shall be clearly seen to\nwhat extent they have loved Him, and which of their two gifts is the\ngreater and nobler.\n348 The Lover\u2019s will was enamoured of itself and the understanding\nasked: \u2018Is it more like the Beloved to love oneself or to love the\nBeloved? For the Beloved is to be loved more than anything beside.\u2019\nWith what answer, think you, could the will make reply to the\nunderstanding most truly?\n349 \u2018Say, O Fool, what is the greatest and noblest love to be found\nin the creature?\u2019 He answered: \u2018That which is one with the Creator.\u2019\n\u2018And why so?\u2019 \u2018Because there is nothing with which the Creator can make\nnobler a creature.\u2019\n350 One day the Lover was at prayer, and he perceived that he wept\nnot; and in order that he might weep he bade his thoughts to think\nupon wealth, and women, and sons, and meats, and vainglory. And his\nunderstanding found that more men have each of the things aforesaid to\ntheir servants than has his Beloved. And thereupon were his eyes wet\nwith tears, and his soul was in sorrow and pain.\n351 One day the Lover was looking towards the east, and towards the\nwest, towards the south and towards the north, and he espied the Sign\nof his Beloved. And therefore he caused that Sign to be engraven, and\nat each of its four extremities he had a precious jewel set, as bright\nas the sun. That Sign he wore ever upon him, and it brought the Truth\nto his remembrance.\n352 The Lover was walking pensively, thinking on his Beloved, and he\nfound on the way many people and great multitudes who asked him for\nnews. And the Lover, who was rejoicing in his Beloved, gave them not\nthat which they asked of him, and said that he could not reply to their\nwords without departing far from his Beloved.\n353 Behind and before was the Lover vested in love, and he went\nseeking his Beloved. Love said to him: \u2018Where goest thou, O Lover?\u2019 He\nanswered: \u2018I go to my Beloved, that thou mayest be increased.\u2019\n354 \u2018Say, O Fool, what is Religion?\u2019 He answered: \u2018Purity of thought,\nand longing for death by which the Beloved may be honoured, and\nrenouncing the world, that nothing may hinder one from contemplating\nHim and speaking truth of His Name.\u2019\n355 \u2018Say, O Fool, what are trials, sighs, laments, afflictions, perils,\ntears?\u2019 He answered: \u2018The joys of the Beloved.\u2019 \u2018And why are they so?\u2019\n\u2018That He may be the more deeply loved by reason of them, and the Lover\nbe the more bounteously rewarded.\u2019\n356 The Lover passed through divers places and found many men who were\nrejoicing, laughing and singing and living in great joy and comfort.\nAnd he wondered if this world were meant for laughing or for weeping.\n357 So the Virtues came, to pronounce upon that question. And Faith\nsaid: \u2018It is for weeping, because the faithless are more in number than\nthe believers.\u2019 Hope said: \u2018It is for weeping, because few are those\nthat hope in God, whereas many put their trust in the riches of earth.\u2019\nCharity said: \u2018It is for weeping, because so few are those that love\nGod and their neighbour.\u2019 And there followed the other Virtues, and so\ndeclared they all.\n358 The lovers sought to prove Love\u2019s messenger, and they said that\nthey should go through the world, crying that worshippers must honour\nservants as servants and the Lord as a lord, so that their requests\nmight better be heard, and because there needs not to love, save the\nBeloved.\n359 They asked Love\u2019s messenger whence came to the Beloved so many\nuseless servants, viler, more abject, and more contemptible than\nsecular men. Love\u2019s messenger answered and said: \u2018They come through the\nfault of those whose task it is to furnish their Sovereign,--the King\nof Kings,--the Beloved,--with servants. They make no question, as they\nought, concerning the wisdom nor the lives nor the habits of those whom\nthey choose. And those whom they will not take for His train they allow\nto serve the Eternal King in His palace, and in the most holy ministry\nof His Table. Wherefore ought they to fear the severest retributions\nwhen they are called by the Beloved to their account.\u2019\n360 They asked the Lover: \u2018In which is love greater, in the Lover who\nlives or in the Lover who dies?\u2019 He answered: \u2018In the Lover who dies.\u2019\n\u2018And why?\u2019 \u2018Because in one who lives for love it may yet be greater,\nbut in one who dies for love it can be no greater.\u2019\n361 Two lovers met: the one revealed his Beloved, and the other\nlearned of Him. And it was disputed which of those two was nearer\nto his Beloved; and in the solution the Lover took knowledge of the\ndemonstration of the Trinity.\n362 \u2018Say, O Fool, why dost thou speak with such subtlety?\u2019 He answered:\n\u2018That I may raise my understanding to the height of my Beloved\u2019s\ngreatness, and that thereby more men may honour, love and serve Him.\u2019\n363 The Lover drank deeply of the wine of memory, understanding and\nlove for his Beloved. And that wine the Beloved made bitter with His\nLover\u2019s tears.\n364 Love heated and inflamed the Lover with remembrance of his\nBeloved; and the Beloved cooled his ardour, with sorrows and tears and\nforgetfulness of the delights of this world, and the renunciation of\nvainglories. So his love grew, when he remembered wherefore he suffered\ngrief and affliction, and the men of the world persecutions and trials.\n365 They asked the Lover this question: \u2018Wherein dies love?\u2019 The Lover\nanswered: \u2018In the delights of this world.\u2019 \u2018And whence has it life and\nsustenance?\u2019 \u2018In thoughts of the world to come.\u2019 Wherefore they that\nhad inquired of him prepared to renounce this world, that they might\nthink the more deeply upon the next, and that their love might live and\nfind nourishment.\n366 \u2018Say, O Fool, what is this world?\u2019 He answered: \u2018It is the\nprison-house of those that love and serve my Beloved.\u2019 \u2018And who\nis he that imprisons them?\u2019 He answered: \u2018Conscience, love, fear,\nrenunciation and contrition, and the companionship of wilful men.\u2019\n\u2018And who is he that frees them?\u2019 \u2018Mercy, pity and justice.\u2019 \u2018And\nwhere are they then sent?\u2019 \u2018To eternal bliss, and the joyful company\nof true lovers, where they shall laud, bless and glorify the Beloved\neverlastingly, to whom be ever given praise, honour and glory\nthroughout all the world.\u2019\n _Printed in England at_ THE BALLANTYNE PRESS\n SPOTTISWOODE, BALLANTYNE & CO. LTD.\n _Colchester, London & Eton_\nFOOTNOTES:\n[1] _El Desconort_, ii.\n[2] The date of _Blanquerna_, and hence of our classic, is put down at\n[3] Lull is said to have been enticed to England (in the summer of\n1305) by King Edward I, who believed him to have the secret of the\nPhilosopher\u2019s Stone. But this story has no sure foundation.\n[4] Less than half of these works are theological. The remainder deal\nwith the most diverse subjects, such as metaphysics, logic, ethics,\nphysics, medicine, mathematics, and chemistry.\n[5] Works of Lull himself.\nTRANSCRIBER\u2019S NOTES:\n Italicized text is surrounded by underscores: _italics_.\n Superscripted characters are preceded by a carat character: D^a.\n Obvious typographical errors have been corrected.\n Inconsistencies in hyphenation have been standardized.\nEnd of the Project Gutenberg EBook of The Book of the Lover and the Beloved, by \nRam\u00f3n Lull\n*** END OF THIS PROJECT GUTENBERG EBOOK BOOK OF THE LOVER ***\n***** This file should be named 60704-0.txt or 60704-0.zip *****\nThis and all associated files of various formats will be found in:\nProduced by Tim Lindell, David E. 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