Transcriber's Note: In this text [gh] represents the Middle English letter
"yogh", similar to the numeral 3.
* * * * *
The Buke
Of the
Order of Knighthood,
Translated from the French,
By
Sir Gilbert Hay, Knight.
From the Manuscript in the
Library at Abbotsford.
[Decoration]
Edinburgh: M.DCCC.XLVII.
TO THE
PRESIDENT AND MEMBERS
OF
THE ABBOTSFORD CLUB,
THIS SPECIMEN
OF THE
EARLY LITERATURE OF SCOTLAND,
NOW FIRST PRINTED,
IS DEDICATED AND PRESENTED
BY THEIR OBEDIENT SERVANT,
BERIAH BOTFIELD.
NORTON HALL, JANUARY 1,
1847.
* * * * *
The Abbotsford Club.
JANUARY, M.DCCC.XLVII.
PRESIDENT,
RIGHT HON. JOHN HOPE, LORD JUSTICE-CLERK.
RIGHT HON. THE EARL OF ABERDEEN.
ADAM ANDERSON, ESQ.
DAVID BALFOUR, ESQ.
5 CHARLES BAXTER, ESQ.
ROBERT BELL, ESQ.
ROBERT BLACKWOOD, ESQ.
BINDON BLOOD, ESQ.
BERIAH BOTFIELD, ESQ.
10 JAMES BURN, ESQ.
HON. HENRY COCKBURN, LORD COCKBURN.
JOHN PAYNE COLLIER, ESQ.
THOMAS CONSTABLE, ESQ.
JAMES CROSSLEY, ESQ.
15 JAMES DENNISTOUN, ESQ.
JOHN DUNN, ESQ.
JOSEPH WALTER KING EYTON, ESQ.
HON. JOHN HAY FORBES, LORD MEDWYN.
JOHN BLACK GRACIE, ESQ.
20 HON. JAMES IVORY, LORD IVORY.
HON. FRANCIS JEFFREY, LORD JEFFREY.
JAMES KINNEAR, ESQ.
GEORGE RITCHIE KINLOCH, ESQ.
DAVID LAING, ESQ.
25 HENRY LIDDELL, ESQ.
JAMES LUCAS, ESQ.
JOHN WHITEFOORD MACKENZIE, ESQ.
ALEXANDER MACONOCHIE, ESQ.
JAMES MACKNIGHT, ESQ., _Treasurer_.
30 JAMES MAIDMENT, ESQ.
WILLIAM HENRY MILLER, ESQ.
THEODORE MARTIN, ESQ., _Secretary_.
REV. JAMES MORTON, B.D.
ROBERT NASMYTH, ESQ.
35 ROBERT PITCAIRN, ESQ.
RIGHT HON. THE EARL OF POWIS.
JOHN ROBERTSON, ESQ.
RIGHT HON. ANDREW RUTHERFURD, LORD ADVOCATE.
ERSKINE DOUGLAS SANDFORD, ESQ.
40 JOHN SMITH, ESQ. L.L.D.
WILLIAM B. D. D. TURNBULL, ESQ.
EDWARD VERNON UTTERSON, ESQ.
PATRICK WARNER, ESQ.
RIGHT HON. SIR GEORGE WARRENDER, BART.
[Decoration]
PREFACE.
The Literature of Scotland, during the Fifteenth Century, is entitled to a
much greater share of attention than it has hitherto received; more
especially, as it is a period in which the contemporary Literature of
England is comparatively so devoid of interest. Among the persons who then
flourished, and to whom but a scanty share of justice has been awarded, we
may reckon Sir GILBERT HAY, KNIGHT. Dunbar the Scotish Poet,[1] who adorned
the reign of James the Fourth, in his "Lament for the Death of the Makars"
or Poets, includes the name of Hay; so likewise does Sir David Lyndesay, in
the reign of James the Fifth; but no other writer seems to have been aware
that such an author had ever existed, until we reach the year 1722, when
there appeared the Third Volume of "The Lives and Characters of the most
Eminent Writers of the Scots Nation, &c. By GEORGE MACKENZIE, M. D."[2]
This volume, the last which the author lived to publish,[3] commences with
"The Life of SIR GILBERT HAY, Chamberlain to Charles VI. King of France."
It extends to eight folio pages, and furnishes a suitable specimen of
Mackenzie's mode of constructing biography. It commences with the following
paragraphs:--
"The HAYES are said to have their first rise from a very noble and
heroick action, about the year of our Lord 980, in the reign of Kenneth
III., as we have shown in the Life of that Prince, in the second volume
of this Work, pag. 60. But whatever truth be in this, it is certain
that this is one of the most noble and ancient Families in Scotland,
and that ever since the reign of King Robert Bruce, they have been Lord
High Constables of Scotland: That Prince, for the faithful service and
loyalty of Robert Lord Hay, declar'd them heritable Constables of
Scotland, about the year 1310.
"From this noble and Ancient Family our author was descended, of whom I
have no other account to give, but that he was born in the North of
Scotland, brought up at the University of Aberdeen, where, after he had
finished the course of his studies in Philosophy, he commenced Master
of Arts, went over to France, where he studied the Laws, and was
Batchelor of the Canon Law, and for his great merit, obtained the
honour of Knighthood, and was made Chamberlain to Charles VI. King of
France; upon whose death he returned to Scotland, and was in great
favour and esteem with William Earl of Orkney, and Lord High Chancellor
of Scotland, at whose desire he translated, from the French into Scots,
Dr Bonnet's Book of Battles in the Year of our Lord 1456.
"As for our Author, 'tis probable that he died towards the latter end
of the 14th century; and from his performance it appears that he was
well seen in the Civil, Canon, and Military Laws; and had he not been a
person of singular merit and worth, he had not raised himself to the
dignities that he attain'd to."
These paragraphs contain the whole biographical portion of the "Life,"
contained in his eight folio pages,--the Author's practice being that of
introducing some extraneous matter suggested by, but not connected with the
subject of the biography. But in the passages quoted the Author's usual
carelessness or ignorance is very apparent. His statements of matters of
fact, indeed, are never to be relied upon, being seldom confirmed, and
often contradicted by better authorities, and instead of a work of National
importance, deserving the liberal patronage it received, it is altogether
worthless. Thus Mackenzie might have known, that if Hay was "brought up,"
and "commenced Master of Arts," at a University in Scotland, it could not
have been at Aberdeen, which was not founded until the year 1494; and that
if Hay was Chamberlain to a King of France, it could not have been Charles
the Sixth, whose reign extended from the year 1380 to 1422. The concluding
notice of the supposed time of Hay's death, "towards the latter end of the
14th century," is obviously a clerical error for the 15th century. Instead,
however, of favouring the reader with an abridged history of the Kings of
France, or some other discursive topic, Dr Mackenzie has in this instance
deviated from his ordinary practice, and given a careful and detailed
analysis of a Manuscript volume in his own possession, containing three
works translated from the French by Sir Gilbert Hay; and this may be
instanced as one of the few actual contributions to the Literary History of
Scotland, contained in his three folio volumes. It may here be quoted,
omitting a somewhat confused and inaccurate account of the original author
Honorè Bonnor or Bonnet, Prior of Sallon.
"The first Book (he says,) contains 10 Chapters, wherein the Author
gives the definition of War, according to the Doctors of Civil and
Canon Law, and shows that it had its first rise in Heaven betwixt God
and his rebellious Angels; then he treats of the bypast persecutions of
the Church by way of commentary upon S. John's Vision of the five
Angels in the Revelation, and speaking of the fourth Angel, he
acknowledges, That there was a woman that was chosen Pope and that she
was an English woman: And after Leon, says our translator, "was chosen
a woman Pape, not wittand that she was a woman, the quhilk was of
England born."
"The second Book contains 18 Chapters, wherein he treats of the
destruction of the Four great Empires of the World: The Babylonian
begun in the east, in the time of Abraham; the Carthaginian begun in
the time of the Judges; the Macedonian begun in the time of the
Maccabees; and that of the Roman begun in the time of Achan King of
Judea: But he more particularly insists upon the Roman Empire, and
shews when the city of Rome was first founded, when they begun their
Government by Kings, Senators, Consuls, and Emperors, and of their most
memorable or remarkable actions, of the actions of Alexander the Great,
and the destruction of the Carthaginian Empire; and concludes with an
account of the first rise of government or jurisdiction amongst men,
and who were the first Governors or Judges.
"The third Book contains 10 Chapters, wherein he treats of the
lawfulness of making of War, and if it be possible for mankind to live
without it; how men know when they are justly compell'd to make war;
what the marks of true valour and cowardice are; what punishment is due
to those that leave the army, without asking permission of their
commanders, or fight the enemy, without the orders of their commanders.
"The fourth Book contains 155 Chapters, wherein he treats of the lawful
Grounds of War, especially amongst Christians against the Turks, and
all Infidels; whether the Emperor can lawfully declare War against the
Pope and the Church, and whether the Pope may make War against him;
concerning the Duties of Knights, and for what reasons they ought to be
punished; concerning the Duties of Generals, and if, when they are
taken in battle, they ought to lose their lives or not; whether
strength or force be a moral, cardinal, or natural virtue; whether
Prisoners that are taken in War belong to those that take them, or to
the Princes to whom the armies in which they are taken belongs; whether
Vassals should serve in the army upon their own or their Prince's
expences; if a Baron be obliged to serve his King but only in his own
wars; whether two Barons having war against one another, their men are
obliged to assist either of them till they receive orders from their
King and respective Lords; whether we are bound to defend our
neighbours with arms and men when invaded by others, and what the
persons are that are obliged to defend one another, and particularly
how the vassal is obliged to defend his Lord, the son his father, by
the law of Justice; whether he is more bound to defend his father or
natural Prince; whether a Clergyman is bound most to assist his father
or his Bishop, when a war is declared betwixt them; whether men may
make a defensive war for their temporal goods lawfully conquish'd;
whether Priests and Clerks may defend their goods by force of arms;
whether arms lent and lost in the field of battle ought to be restored;
whether arms and horses hired and lost in battle ought to be restored;
whether a Knight being robbed in his King's service, he or his King
ought to pursue the robbers; whether a man that goes to the wars
uncharg'd ought to take wages; whether a Knight serving a King
uncharg'd, may lawfully ask wages of him; whether, when the King of
Spain sends assistance to the King of France, he ought to ask wages of
him; whether a man that goes to the wars out of vain glory, ought to
ask wages by the law of Arms; whether a Captain that is robbed obeying
his Lord's commands, his Lord ought to restore him his goods or not;
whether a man going to the wars for covetousness and robbery, ought to
demand wages; whether a Priest or Clergyman may lawfully go to the war
or not, concerning the time that men ought to be paid their wages that
go to the wars; whether a Warriour that obtains leave to divert and
recreat himself for some time, should receive wages for that time;
whether a Knight that has taken wages of a King for a year's service,
and after three months goes to the service of another Prince, ought to
receive wages for the time that he has served; whether a Soldier that
has been paid by a Prince for a year's service, may substitute another
in his place; whether a Captain may send any of his men away, after he
has mustered them in the fields before his Prince; whether a Soldier
falling sick in the wars may lawfully ask his wages for all the time
that he had been sick; how the goods or spoil that is gained by the
army ought to be parted amongst the Soldiers; whether a man may
lawfully keep what he takes from a robber that was designed to rob him
on the highway; of the lawfulness of the war that is made betwixt two
cities that hold of no Sovereign; whether a man may kill a prisoner
that delivers himself voluntarly; whether by the Law of Arms, a man may
take a ransom of gold or money from his prisoner; whether in a war
betwixt England and France, the French may lawfully seize upon the
goods of the English husbandmen, and detain their persons prisoners;
whether one King may overcome another King lawfully by craft and
subtilty; whether it be lawful to fight upon a holyday; whether, when
one man wrongs another, he may lawfully recover his own by war or
force, before he pursues him legally; whether a Knight that dies in
battle, in his Prince's service, is sure of his salvation; whether the
righteous or sinners are the most powerful in battle; why there are so
many wars in the world; whether one that is taken prisoner, and sworn
to keep prison, may lawfully break it, and make his escape, if he finds
occasion; whether one that is taken prisoner, and put in a close dark
room, and makes his escape, may be said to break prison? Whether a man
that's promised safe conduct from one place to another, but has
neglected to capitulate for his safe return, may be lawfully detained
prisoner? Whether a man that has safe conduct promised to him and his
attendants, can bring alongst with him a greater man than he himself
is? If a man be taken prisoner upon another's safe conduct, whether he
that had the safe conduct be obliged to relieve him upon his own
charges? If a man having liberty to go out of prison, on condition that
he should return upon such a day, re-enters again into the prison,
fails in the day, how he should be punished? Whether it be lawful for
one Prince to refuse another, with whom he is at peace, passage thorow
his country? Whether Churchmen should pay taxes, tributes, and
impositions to Secular Kings and Princes? If the Church should make war
against the Jews? If a man may defend his wife by force of arms? If a
brother may defend his brother by force of arms? When a Baron is a
vassal to two Lords of different countries, that have both of them war,
whom of them he ought to serve? When a Baron is a vassal to two Lords
that make war upon one another, whom of them he ought to obey? When a
man is a burgess in two cities that make war against one another, which
of them he ought to obey? Whether a man that is in bondage or in
slavery be obliged to go to the wars with his lord and master? Whether
a man may be compelled to go to the wars? If one man fairly wounds
another, and he wounds him again, whether he ought to be punished for
the same? If a bondman or slave kills another by his master's command,
whether he ought to be punished for the same? Whether a bondman or
slave may defend himself against his lord and master that designs to
kill him? Whether a Monk may defend himself against his Abbot who
designs to kill him? Whether the son may lawfully defend himself
against the father who designs to kill him? Whether a man may lawfully
defend himself against his judge? Whether a man, being banished the
realm, and returning again without permission, when people set upon him
to take him, if he ought to defend himself? Whether a Priest that is
assaulted carrying the Lord's Body (or the Sacrament) alongst with him,
ought to lay it down and defend himself? If a man that is innocent
ought to be punished by way of reprisal for the guilty? And how Princes
ought to behave themselves in the cases of reprisals? How reprisals
should be made against a city that owes allegiance to no Sovereign? If
all lords or masters may make reprisals? How and for what reason it may
be said that the King of France is no ways subject to the Emperor?
Whether the King of England be in any manner of way subject to the
Empire? Whether reprisals can be granted to a Burgess that's living at
Paris, and robbed in his return to Paris, for recovering the money or
goods that he has been deprived of in another Prince's dominions?
Whether an English student at the University of Paris may be detained
prisoner when a war is declared betwixt the two Nations? Whether a
servant should enjoy the privileges that his master has? Whether an
Englishman coming to Paris to visit his son, student at that
University, in time of war, may be detain'd prisoner? Whether an
Englishman coming to visit his brother at the University may be
detained prisoner? Whether a student may be imprisoned by way of
reprisal? Whether a mad man may be detained and ransomed in the wars?
Whether a mad man returning to his senses may be detained prisoner?
Whether by the law of arms an old man may be detained prisoner? Whether
by the law of arms a child may be taken and detained prisoner? Whether
by the law of arms a blind man may be detained prisoner? Whether an
Ambassador coming to visit a King may lead any of his enemies thorow
his country? Whether a Bishop may be taken and detained prisoner?
Whether any Churchman may be taken by way of reprisal? Whether pilgrims
may be made prisoners by the law of arms? What things in time of war
have safe conduct, without liberty asked at the Prince? Whether, in
time of war, the ass and the ox is free? Whether the husbandman's
servant enjoys, by the law of arms, the same privilege with himself?
Whether, in time of war, it be lawful to build castles and walled
towns? How they ought to be punished that breaks the safe conduct or
assurance of a Prince? Whether a great Lord, or any in a meaner
dignity, ought to trust in a safe conduct? Whether a Christian King may
lawfully give a safe conduct to a Saracen King or any other Infidel
Prince? Whether, if two Lords make peace, and the one breaks it, the
other ought to break it likewise? Whether it be better to fight
fasting, or before meat or after meat? Whether battle ought to be set
before ladies? And if Queen Jonat of Naples had right in her war
against Lewis King of Sicily?
"Then he proves that duelling is against all manner of laws; yet he
gives seventeen different cases, wherein by the laws of Lombardy 'tis
lawful. Then he treats of those who fight for their principles in
duels, and how far that is lawful: Then of the form and oath that is
taken by those that fight in lists or combats; Whether a man that is
superannuate may substitute another to fight for him in battle? If any
of the company breaks his sword, if another should be given unto him?
If the Lord or Judge cannot discern on the first day who has the
advantage in the field; if he be obliged to return on the second day,
and enter the lists as before, which of the parties ought to begin the
fight? If he that is overcome ought to pay the other the damages, tho'
the King should pardon them? If a man is overcome in duelling, if he
may be afterwards accused in law? Whether, if the company pleases, they
may fight in plain field, without barriers? How they should be punished
that owns their crime, and is openly overcome? Whether, when one Knight
chalenges another, he may be allowed to repent and recall his chalenge?
"Then our Author treats of arms and banners in general and
particularly, and proceeds to the answering of the following Questions:
If a man at his own pleasure may make choice of another man's coat of
arms? If a German finds a Frenchman in the field bearing the same coat
of arms with him, if he ought to appeal him to a combat? How they ought
to be punished that assume the arms of others?
"Then he treats of all the different colours us'd in Herauldry, and of
all the different rules and conditions that are to be observed in
fighting of duels: And concludes with the duties incumbent upon
Emperors, Kings, and Princes; which he ends with these words:
"EXPLICIT LIBER BELLORUM, SED POTIUS DOLORUM, UT RECITAT DOCTOR IN
PLURIBUS.
"Next to this follows our Author's translation of Dr Bonet's Book of
Chevalry or Knighthood, which contains eight Chapters: In the first
Chapter he tells us, how that a Batchelor, Squire of Honour, travelling
to the Coronation of a great Prince, with an intention to take upon him
the Order of Knighthood, he went astray in a wilderness, where he
happened to light upon a hermitage, in which lived an old and venerable
Knight, that had forsaken the world for the love of God; and how this
old Knight taught the Squire all the points of honour, and all that
belonged to the duty of a Knight, which is the subject matter of all
the following Chapters; where in the second Chapter, he, the old Knight
shows, how he ought to receive that high Order, and how he ought first
to be instructed in every thing that belongs to it. The third contains
all the duties of a Knight. The fourth contains their form of
examination, and how he ought to be examined before he receives the
Order. The fifth contains directions for him at the receiving of the
Order, and the form of giving it. In the sixth is explained the
signification of the Arms of Knighthood. In the seventh he shows the
many advantages that Knights have above others by this honourable
Order; and the last shows the great respect that ought to be shown to
all that Order,--ending with these words,
"EXPLICIT L'ORDRE DE CHEVALRIE.
"After this follows our Author's translation of Dr Bonet's Book of
Government of Princes, which is a translation of Aristotle's Politics,
and contains 40 Chapters, with a Prologue, shewing into how many
languages it had been translated, and how it was first found in the
Temple of the Sun, built by Esculapius. Then follows a translation of
King Alexander the Great's letter to Aristotle, after his conquest of
Persia, with Aristotle's answer, and two other letters of King
Alexander's and Aristotle's."
The Manuscript, of which the preceding was an analysis, is not mentioned in
any more recent work, and as it could not be traced in any public
repository, it was considered to be irrecoverably lost. But in the
"Catalogue of the Library at Abbotsford," printed in 1838, at page 232,
there occurs the following title:--
"_Here begynnys the buke call't the Buke of the Law of Armys, the quhilk
was compilit be a notable man, Doctour in Decrees, callit Bennet, prioure
of Sallan, &c._ MS. _fol._"
This title attracted the notice of MR LAING, Secretary of the Bannatyne
Club, who conjectured it might prove to be a copy of the work described by
Mackenzie. To ascertain this point, he made an application for the use of
the volume, through ISAAC BAYLEY, Esq.; which being courteously granted, it
was no difficult matter to perceive that this was the identical Manuscript
which Dr George Mackenzie had possessed. As the volume itself furnishes no
indication on this head, we can only conjecture that it may have fallen
into Sir Walter Scott's hands, either by purchase at a sale, or as a
present from some of his friends. But we may conclude, that had Sir Walter
been aware of the peculiar interest and curiosity of the volume, he would
have pointed it out, and some use of it have been made during the latter
period of his life.
The Manuscript in question is a large folio of 132 leaves,[4] on lombard
paper, written in a very distinct hand, about the end of the 15th century.
It is in the original wooden boards, in perfect preservation, and contains,
repeated in different parts of the volume, autograph signatures of "W.
Sanclair of Roislin," "Oliver Sinclar of Rosling, knycht," and "W. Sanclair
of Roislin, knecht."
It consists of three distinct works:--
I. THE BUKE OF BATAILLES.
II. THE BUKE OF THE ORDER OF KNYGHTHEDE.
III. THE BUKE OF THE GOVERNANCE OF PRINCES.
To have published the entire volume was considered to be altogether
inexpedient, on account of its great extent. Yet not wishing it to remain
in comparative obscurity, I readily acceded to Mr Laing's suggestion, in
selecting the second of these Works, which forms a distinct treatise by
itself, as my contribution to the objects of the ABBOTSFORD CLUB; at the
same time subjoining in the Appendix such Specimens of the two other Works
as should satisfy all reasonable curiosity. In this way, I hope that
whatever is really valuable or interesting in the MS. has been put into an
accessible shape, in order to exhibit and preserve from casual destruction
ONE OF THE EARLIEST EXISTING SPECIMENS of Scotish prose composition.
A brief account of the Originals may here be given, before endeavouring to
throw some light on the life and character of the Translator.
I. THE BUKE OF BATAILLES.
This well known and popular work forms the first and largest portion of the
Abbotsford Manuscript. No English version of it is known. In the Appendix
will be found the Prologue, the Table of the Chapters in the different
Books, and some other Extracts, which may be compared with the
corresponding passages, here copied from one of the later editions of the
original Work, which bears the following title:--
"Larbre de Batailles.
"Sensuyt larbre des batailles qui traicte de plusieurs choses comme de
leglise. Et aussi des faictz de la guerre. Et aussi comment on si doyt
gouuerner. Imprime nouuellement a Lyon. (Design cut in wood.) ¶ On les
vend a Lyon au pres de nostre dame de confort cheulz Oliuier
Arnoullet." 4to. black letter, Sign. A. to M. six, in eights.
¶ CY COMMENCE LE PROLOGUE DU LIURE INTITULE LARBRE DES BATAILLES FAICT
ET COMPOSE PAR VNG VENERABLE ET RELIGIEUSE PERSONNE MAISTRE HONNORE
BONHOR, PRIEUR DE SALON, ET DOCTEUR EN DECRET.
A LA saincte couronne de France en laquelle auiourdhuy par lordonnance de
Dieu regne Charles cinquesme de ce nom tres bien ayme et par tout le monde
redoubte soit donne loz, gloire, et victoire sur toutes seigneuries
terriennes. Tres hault Prince, ie suis nomme par mon droict nom HONNORE
BONHOR Prieur de Salon, indigne docteur en decret, souuenteffoys ay eu en
voulente de faire et compiller, selon mon debile entendement, ce petit
liure a lhonneur de Dieu premierement de sa benoiste Mere, et de vostre
haulte seigneurie Sire. Et les raisons qui mont esmeu et incite a ce faire
sont assez bonnes, selon mon aduis.
Premierement, lestat de Saincte Eglise est en telle tribulation et
perplexite que si Dieu ny mect remede et vostre Seigneurie, laquelle est
acoustumee de acheuer et mettre affin les chieres aduantures de la foy
Crestienne, ie ny voy voye ne chemin comme y puisse estre mise bonne ne
briefue accordance.
La Deuziesme raison si est, que voyez toute Chrestiente si greuee de
guerres, haynes, larrecins et discentions, que a grant peine peut on nommer
vng petit pays soit une conte ou duche qui bien soyt en paix.
La Tierce raison si est, que la terre de Prouuence dont ie suis ne et
nourry est de present tellement atournee par le changement de noble
seigneurie et pour les diversitez doppinions qui sont entre les nobles et
le communes que a grant paine pourroit homme tant fust saige racompter les
maulx que les gens du pays pour ce debat seuffrent.
La Quarte raison est, que ie considere plusieurs choses dictes de grans
clerez modernees que bien pensent entendre les Prophecies anciennes parlans
des maulx presens et dient que vng de la haulte lignee de France doit estre
celluy par qui les remdes seront donnez au siecle trauailant, et mis en
grande pestitance pour lesquelles raisons me suis efforce de faire aulcune
chose nouuelle affin que vostre ieunesse soit informee de plusieurs
entendemens de la saincte escripture et aussi affin que vostre personne
soit plus adonnee de faire secours a la saincte foy de Iesu Crist et faire
que les Prophecies qui sentendent de vostre digne personne et escriptures
soyent verifiez par voz bonne oeuures si vous supplie mon tres hault
Seigneur que rien que ie die en ce liure ne vueillez mespriser car ce que
iay mis en luy prent son fondement sus le droit canon et civil et sus
naturelle philosophie, qui nest aultre chose que raison de nature et aura
nom cestuy liure LARBRE DES BATAILLES pour fournir lequel liure me fault
trouuer matiere condecente a ce faire, si mest venu en ymaginacion faire
vng Arbre de Dueill, au dessus duquel pourrez veoir les regnes de Saincte
Eglise en grandes et merueilleuses tribulations. Apres pourrez veoir la
grande discention qui est auiourdhuy entre les Roys et Princes Crestiens.
Pareillement pourrez veoir le grande discencion et murmure qui est entre
les Nobles et les Communes. Et deuiseray mon Liure en quatre parties
principalles ainsi comme a plain est cy apres declaire dont en la premiere
partie sera faicte mention des tribulations de l'eglise jadis passees
devant l'advenement de Jesu Christ nostre Sauveur. En la seconde partie
sera traicte de la destruction des quatre grans royaulmes jadis. En la
tierce partie sera traicte des batailles en general. En la quarte partie
sera dit du battailles en special.
¶ QUELLES CHOSES APPARTIENNENT ESTRE FAICTES A TOUS BONS ROYS ET PRINCES.
CHAPITRE CLXXVI.
On disons aulcune chose des Roys pource que apres Lempereux ilz sont les
plus honnorez sur tous les aultres Princes. Et encores ce nom cy de Roy
selon la Saincte Escripture sembleroit estre de plus grande excellence que
le nom de Lempereur, car nostre Seigneur se nomme et appelle en plusieurs
lieux et endroitz de la saincte Escripture Roy des Roys et Seigneur de
Seigneurs.
Item, le benoist filz de Dieu en aulcuns lieux de la Saincte Escripture est
appele filz du Roy Dauid par humanite. Et ainsi par excellence de ce nom de
Roy appellons nous de lignage royal. Et en oultre selon la doctrine et
enseignement de Monseigneur, Sainct Paul Apostre qui preschoit au peuple en
leur admonestant que pour lhonneur et reuerence de Dieu ilz fussent soubmys
a toute creature humaine et en especial au Roy comme au plus noble et
excellent de tous les aultres mesmement en approuuant la dignite de ce nom
de Roy.
Et pour dire aulcun bon notable auquel ieunes Roys puissent prendre
plaisir. Roy qui veult estre bon guerroyer sur saige fier et couraigeux, et
de se gens il soit seigneur, comme de quaille espreuier, et soit misericors
et rigoureux quant est besoing, et que au besoing soit le premier se darmes
veult estre eureux. Pour retourner a nostre propos, &c.
MOULT daultres belles et notables choses appartenans a tous bons Roys et
Princes pourroye encores dire et assez trouuer. Mais pour le present ie ne
pense plus riens a escripre en ce liure, car ien suis tout lasse.
Toutesfoys le temps viendra se Dieu me donne espace de viure que ie
escripray aulcunes choses sur les contenances de toutes personnes soyent
ecclesiasticques ou seculiers, hommes ou femmes ce qui leur est necessaire
dauoir au plus pres que ie pourray de la Saincte Escripture et du droict
escript selon les dignites de leur offices. Et ie prie humblement et
deuotement a nostre Seigneur, que par sa saincte grace vous doint en telle
maniere gouuerner vostre Royaulme et la Saincte Couronne quil vous a
commise que apres la fin il vous maine et conduyse a la saincte gloire de
Paradis qui iamais ne fauldra. Amen.
¶ CY FINE LE LIURE INTITULE LARBRE DES BATAILLES.
In the Preface to the edition printed by Anthony Verard, at Paris, on the
8th of June 1493, there are several variations; and the sentence in which
the name of the Author occurs runs thus--"Mon tres hault et redoubte
Seigneur souvent j'ay eu voulente de faire ce present livre," omitting the
name altogether. The last Chapter of the work is numbered cxxxxii in
Verard's edition, and ends in the same manner as the other.
Of the original Work there are numerous Manuscript copies, and also several
early printed editions; but these, as an eminent French Antiquary remarks,
are "toutes rares, toutes fautives et defecteuses." In Verard's edition,
for instance, the name of Charles VI., to whom the Author dedicated the
work, is changed to Charles VIII., in order to pay a compliment to the
reigning Sovereign; and in these editions the Author's name is given as
Honoré Bonner, instead of Bonnet. The terms of the Author's dedication,
(says M. Paulin Paris,) carry us naturally to the first years of the
arrival of Louis II. of Anjou to the Sovereignty of Provence, that is to
say, from 1384 to 1390. Charles VI., the conqueror of Rosbec, was still
young, and the schism of the Church had reached its point of the greatest
violence.
M. Paris's analysis of the work is very concise, and may be quoted in his
own words:--"L'Arbre d'Honoré Bonnet présente quatre branches principales,
1^o. L'Eglise en schisme. 2^o. Les Rois en guerre. 3^o. Les Grandes en
dissension. 4^o. Les Peuples en révolte. Mais l'auteur paroît fort peu
soucieux de suivre un ordre quelconque dans son travail. Après avoir dans
les premiers chapitres appliqué la prophétie des cinq Anges de l'Apocalypse
à l'Histoire Ecclésiastique du XIV^e siècle, il résume les fastes de
l'antiquité, puis enfin expose la théorie du comportement des Armes, des
droits et des devoirs de tous les vassaux, chevaliers et gens de
guerre."[5]
The author HONORÉ BONNET, was a Monk in the Abbey of Ile-Barbe of Lyons,
and Prior of Salon in Provence. His name, which is often given as Bonnor,
or Bonhor, or Bonnoz, has been ascertained, from an examination of nearly
twenty ancient Manuscripts in the Royal Library at Paris, to have been
BONNET. A Provençal translation, made in the year 1429 by order of Mossen
Ramon de Culdes, is preserved in the same collection, No. 7450; and also a
translation in the Catalan dialect, MS. No. 7807. There is some indication
of Caxton having translated in part the work in the year 1490, but no copy
is known to exist.[6] The original work was first printed at Lyons, by
Barthelemy Buyer, 1477, folio; and another edition at Lyons in 1481. It was
again printed at Paris, by Anthoine Verard, 1493, folio, of which there is,
in the Royal Library at Paris, a magnificent copy printed upon Vellum, with
illustrations,--the first representing Charles VIII. receiving the work
from Verard the printer, who, as already noticed, had substituted the name
of the reigning Monarch instead of Charles VI. of France, at whose request
the work was originally written. Van Praet[7] describes this copy, and
mentions two other copies on Vellum, but neither of them perfect. The
discrepancies existing between the early manuscript and printed copies will
readily explain the variations, which will be obvious upon comparing Sir
Gilbert Hay's translation with the preceding extracts. It must also be
confessed, that to a modern reader Bonnet's Book of Battles is sufficiently
tedious and uninteresting; and it need excite no surprize that the Author,
as he admits in his concluding chapter, having wearied himself with his
task, broke off abruptly--"Mais pour le present je ne pense plus riens a
escripre en ce Livre, _car j'en suis tout lasse_;" or, as Sir Gilbert Hay
in his translation expresses it--"But in gude faith the Doctour sais, that
he was _sa irkit of wryting_, that he mycht nocht as now, na mare tak on
hand as to put in this buke of Bataillis," &c.
II. THE BUKE OF THE ORDER OF KNYGHTHOOD.
Although subjoined to "The Buke of Batailles," there is no evidence to show
that it was written by the same Author. The original Work, entitled "LE
LIVRE DE L'ORDRE DE CHEVALERIE," is anonymous. A copy of it is contained in
a magnificent volume, written upon vellum, and illuminated for Henry VII.
of England, which forms part of the Royal collection of Manuscripts in the
British Museum (MSS. Bibl. Reg. 14 E. II. Art. 5). The Work also exists in
a printed form, although now of great rarity. "L'Ordre de Chevalerie,
auquel est contenue la maniere comment en doit, faire les Chevaliers, et de
l'honneur qui à eux appartient, et de la dignité d'iceulx; compose par ung
Chevalier, lequel en sa veillesse fut Hermite." Lyon, Vincent de Portunaris
de Trine, 1510, in folio, black letter. It is, however, a proof of the
great popularity of the Work, that a copy of it having fallen into the
hands of our venerable Typographer, WILLIAM CAXTON, (who probably never
heard of Sir Gilbert Hay's previous version,) he added this to his other
translations from the French, and having printed his own translation, he
addressed the volume to King Richard the Third. It has no date, but must
have been printed about the year 1484; and his edition is acknowledged to
be one of the rarest specimens of his press. Lewis in his Life of Caxton,
1737; Oldys in his British Librarian, 1738; Ames and Herbert in their
Typographical Antiquities, 1749 and 1785; and Dibdin, in his enlarged
edition of that work, 1810, and also in his Bibliotheca Spenceriana, 1815,
have each given a more or less detailed account of Caxton's translation.
In the Advocates' Library, Edinburgh, among the collection of MSS. which
belonged to Sir James Balfour of Denmyln, Lord Lyon in the reign of Charles
the First, there is a volume, to which he has prefixed this title,
"Collectanea Domini Davidis Lyndesay de Monthe Militis Leonis Armorum
Regis." This volume is described by Dr Leyden[8] in the Preface to his
republication of "The Complaynt of Scotland," but he has confounded two
persons of the same name, and who held the same office, at an interval of
half a century. The volume, which contains nothing to identify it with Sir
David Lyndesay the Poet, is here noticed, from containing a copy of "The
Order of Knighthood," without the name of the translator. This is evidently
a transcript from Caxton's printed volume, omitting the concluding Address
to Richard the Third, in which Caxton introduces his own name as the
translator; while the transcriber has used his own discretion in adapting
the language to the Scotish orthography and dialect.
Dr Leyden passes over this portion of the MS. in a very summary manner, and
strangely says, that it, along with "The Buke of Cote-Armouris," which
immediately follows, in Lyndesay's MS., was transcribed from Dame Juliana
Berners's Treatise on Hunting, Hawking, &c., which is usually known as the
"Booke of St Albans."
The following extracts from the copy of Caxton's volume, in the British
Museum, will be sufficient to convey to the reader some idea of the work
itself; and to form a comparison of the English and Scotish versions. The
first leaf is here given in black letter, line for line, in imitation of
the original:--
¶ HERE BEGYNNETH THE TABLE OF
THIS PRESENT BOOKE INTYTLED THE
BOOK OF THE ORDRE OF CHYUALRY
OR KNYGHTHODE.
UNTO THE PRAYSYNGE AND DYUYNE
GLORYE OF GOD/ WHICHE IS LORD AND
SOUERAYNE KYNGE ABOUE AND OUER
ALLE THYNGES CELESTYAL/ AND WORDLY/ WE
BEGYNNE THIS BOOK OF THE ORDRE OF CHYUALRY
FOR TO SHEWE THAT TO THE SYGNEFYAUNCE OF
GOD/ THE PRYNCE ALMYGHTY WHICHE SEYGNO=
RYETH ABOUE THE SEUEN PLANETTES/ THAT MA=
KE THE COURS CELESTYAL/ AND HAUE POWER &
SEYGNORYE IN GOUERNYNGE & ORDEYNYNGE
THE BODYES TERRESTRE AND ERTHELY/ THAT IN
LYKE WYSE OWEN THE KYNGES PRYNCES AND
GRETE LORDES TO HAUE PUYSSAUNCE AND SEYG=
NORY UPON THE KNYGHTES/ AND THE KNY=
TES BY SYMYLYTUDE OUGHTEN TO HAUE PO=
WER AND DOMINACION OUER THE MOYEN PEPLE
AND THIS BOOKE CONTEYNETH VIIJ CHAPITRES
¶ THE FYRST CHAPYTRE SAYTH/ HOW A KNYGHT
BEYNG AN HEREMYTE DEUYSED TO THE SQUYER
THE RULE AND ORDRE OF CHYUALRYE
¶ THE SECOND IS OF THE BEGYNNYNGE OF CHYUALRY
¶ THE THYRD IS OF THOFFYCE OF CHYUALRY
¶ THE FOURTHE OF THEXAMYNACION/ THAT OUGHT
TO BE MADE TO THE ESQUYER WHAN HE WYLLE ENTRE
IN TO THE ORDRE OF CHYUALRY
¶ THE FYFTHE IS IN WHAT MANER THE SQUYER
OUGHT TO RECEYUE CHYUALRY
¶ THE SYXTHE IS OF THE SYGNEFYAUNCE OF THE
ARMES LONGYNGE TO A KNYGHT AL BY ORDRE
¶ THE SEUENTH OF THE CUSTOMMES THAT APPERTEYNE
TO A KNYGHT
¶ THE EYGHT IS OF THE HONOUR THAT OUGHTE
TO BE DONE TO A KNYGHT
¶ THUS ENDETH THE TABLE OF THE BOOK OF
CHYUALRY
¶ Here after foloweth the mater and tenour of this said Booke.
And the Fyrst chapyter saith hou the good Heremyte deuysed to the
Esquyer the Rule and ordre of Chyualrye.
A Contrey ther was in which it happed that a wyse knyght whiche longe
had mayntened the Ordre of Chyualrye/ And that by the force & noblesse
of his hyghe courage and wysedom and in auenturyng his body had
mayntened warres justes & tornayes & in many batailles had had many
noble victoryes & gloryous & by cause he sawe & thought in his corage
y^t he my[gh]t not long lyue as he which by long tyme had ben by cours
of nature nyghe unto his ende/ chaas to hym an heremytage/ For nature
faylled in hym by age/ And hadde no power ne vertu to vse armes as he
was woned to do/ Soo that thenne his herytages/ & all his rychesses he
lefte to his children/ and made his habytacion or dwellynge place in a
greete wode habondaunt of watres and of grete trees/ and hygh berying
fruytes of dyuerse manyers/ And fledde the world/ by cause that the
feblenesse of his body in the whiche he was by old age fallen/
And that he dishonoured not that/ whiche that in honourable thynges and
aventurous hadde ben longe tyme honoured/
The same knyght thynkynge on the dethe/ remembryth the departynge fro
this world in to that other/ and also thought of the ryght redoubtable
sentence of oure lord in the whiche hym behoued to come to the day of
Jugement/ In one of the partyes of the same wode was a fayr medowe/ in
whiche was a tree wel laden and charged of fruyte in his tyme/ of which
the knyght lyued in the forest/ And vnder the same tree was a fontayne
moche fayre and clere/ that arowsed and moysted all the medowe/ And in
the same place was the knyght acustomed to come euery daye for to preye
and adoure God Almyghty/ To whome he rendryd thankynge of the honoure
that he had done to him in this world alle the dayes of his lyf/ In
that time it happed at the entryng of a strong wynter/ that a kynge
moche noble/ wyse and ful of good custommes/ sente for many nobles/ by
cause that he wold hold a grete courte/ And by the grete renommee that
was of thys courte/ It happed that a squyer moeued hym for to goo
thyder/ in entencion that there he shold be made knyght/
¶ Thus as he wente all allone rydynge vppon his palfroy/ It happed/
that for the trauaylle that he had susteyned of rydynge/ he slepte vpon
his horse/
¶ In the meane whyle that he rode soo slepynge/ his palfroye yssued
oute of the ryght waye/ and entryd in to the forest/ where as was the
knygte Heremyte/ And soo longe he wente/ that he came to the fontayne
at the same tyme that the knyght whiche dwellyd in the wode to doo his
penaunce was there comen for to praye vnto God/ and for to despyse the
vanytees of this worlde/ lyke as he was acustomed euery day/ whan he
sawe the squyer come/ he lefte his oroyson/ and satte in the medowe in
the shadow of a tree/ And beganne to rede in a lytyl book that he had
in his lappe/ And whan the palfroy was come to the fontayne/ he beganne
to drynke/ And the squyer that slept anone felte that his hors meued
not/ and lyghtly awoke/ And thenne to hym came the knyght whiche was
moche old/ and had a grete berde/ longe heer/ and a feble gowne worne
and broken for ouer longe werynge/ And by the penaunce that he dayly
made was moche discolourd and lene/ And by the teres that he had wepte/
were his eyen moche wasted/ and hadde a regard or countenaunce of moche
hooly lyf/ Eche of them merueylled of other/ For the knyghte whiche
hadde ben moche longe in his heremytege/ had sene no man sythe that he
had lefte the worlde/ And the sqyuer merueylled hym strongly/ how he
was comen in to that place/ Thenne descended the squyer fro his
palfroy/ and salewed the knyght/ And the knyght receyued hym most
wysely/ And after sette them vpon the grasse that one by that other/
And er ony of them spak/ eche of them byheld eche others chere/ The
knyght that knewe that the squyer wold not speke fyrst/ by cause that
he wold doo to hym reuerence spak fyrst and said/ Fayr frend what is
your corage or entent/ and whyther goo ye/ wherfor be ye comen hyther/
Syre sayde he/ the renommee is sprad by ferre contreyes/ that a kynge
moche wyse and noble/ hath commaunded a courte general/ And wylle be
maade hym selfe newe knyght/ And after adoube and make other newe
knyghtes/ estraunge barons and pryue/ And therfore I goo to this courte
for to be adoubed knyght/ But whanne I was a slepe for the trauaylle
that I haue had of the grete journeyes that I haue made/ my palfroy
wente oute of the ryghte way/ and hath brought me vnto this place/
Whanne the knyght herd speke of the knyghthode & chyualrye/ And
remembryd hym of thordre of the same/ And of that whiche apperteyneth
to a knyght/ he caste out a grete syghe/ and entryd in a grete
thou[gh]t remembrynge of the honoure/ in which chyualrye hadde ben so
longe mayntened/
¶ In the meane whyle that the knyghte thus thought/ the Esquyer
demaunded of hym/ wherof he was so pensyf/
¶ And the knyght answerd to hym/
¶ Fayre sone my thoughte is of the ordre of Knyghthode or Chyualrye/
And of the gretenesse in which a knyght is holden/ in mayntenynge the
gretenesse of the honour of chyualry/ Thenne the esquyer prayed to the
knyght/ that he wold saye to hym thordre and the manere/ wherfore me
ought the better to honoure and kepe in highe worshippe hit/ as it
ought to be after the ordenaunce of god/
¶ How sone sayd the knyght knowest thou not what is the rule and ordre
of knyghthode/ and I meruaylle how thow darest demaunde chyualrye or
knyghthode/ vnto the tyme that thou knowe the ordre/
¶ For noo knyght can loue the ordre/ ne that whiche apperteyneth to his
ordre/ but yf he can knowe the defaultes that he dothe ageynst the
ordre of chyualry/
Ne no knyght ought to make ony knyghtes/ but yf he hym self knowe
thordre.
For a disordynate knyghte is he/ that maketh a knyghte/ and can not
shewe the ordre to hym/ ne the customme of chyualry.
¶ In the meane whyle that the knyght sayd these wordes to the esquyer/
that demaunded chyualrye/ withoute that he knewe/ what thynge was
chyualrye/ The esquyer answered and sayde to the knyght/ Syre yf hit be
your playsyre/ I byseche yow/ that ye wylle saye and telle to me the
ordre of chyualrye/
For wel me semeth and thynketh that I should lerne hit for the grete
desyre/ that I haue therto/ And after my power I shalle ensiewe hit/ yf
hit please yow to enseynge shewe and teche hit me/
¶ Frend sayde the knyght/ the Rule and ordre of chyualrye is wreton in
this lytyl booke that I hold here in myn handes in which I rede and am
besy somtyme/ to the ende/ that hit make me remembre or thynke on the
grace and bounte/ that god hath gyven and done to me in this world/ by
cause that I honoured and mayntened with al my power thordre of
chiualrye/ For alle in lyke wyse as chyualrye gyueth to a knyghte all
that to hym apperteyneth/ In lyke wyse a kny[gh]t ought to gyve alle
his forces to honoure chyualrye/
¶ Thenne the knyght delyuered to the esquyer the lytyl booke.
¶ And whanne he hadde redde therin/ he vnderstode that the knyght only
amonge a thousand persones is chosen worthy to haue more noble offyce
than alle the thousand/ And he had also vnderstanden by that lytyl
booke/ the Rule and ordre of chyualry/ And thenne he remembryd hym a
lytyl/ And after sayd/ A syre blessyd be ye/ that haue brought me in
place and in time/ that I haue knowlege of Chyualrye/ the whiche I haue
longe tyme desyred/ withoute that I knewe the noblesse of the ordre/ ne
the honoure in whiche oure lord god hath sette alle them that ben in
thordre of Chyualrye/
¶ The knight sayd/ Fayre sone I am an old man & feble/ and may not
forthon moche longe lyue/ And therfor this lytyl booke that is made for
the deuocion/ loyalte/ and the ordinance that a knyght ought to haue in
holdynge his ordre/ ye shall bere with yow to the courte where as ye go
vnto/ and to shewe to alle them that will be made knyghts/ And whan ye
shalle be newe doubed knyght/ and ye shall retorne in to your countrey/
Come ageyne to this place/ And lette me haue knowlege who they be that
haue ben maade newe knyghtes/ and shalle haue ben obeyssant to the
doctryne of chyualry/ Thenne the knyght gaf to thesquire his blessynge/
and he took leve of hym/ and tooke the booke moche deuoutely/ And after
mounted vpon his palfroy/ and went forth hastely to the courte/ And
whan he was comen/ he presented the booke moche wysely and ordynatly to
the noble kyng/ & furthermore he offryd that euery noble man that wold
be in thordre of Chyualry myght haue a copye of the sayd book/ to thend
that he myght see & lerne thordre of knyghthode and Chyualrye/