Misericorde, in signifyand that quhen he has implyde his spere, his lang
suerde, his polax, his false sterap, and his falow be sa nere him that he
may nocht help himself with nane of thay, than it is gude at schort
strakis; and it is callit outher Schort Suerd or Misericord; ffor cause
that a Knycht suld nocht all traist in his armoure na wapnis, bot in his
awin vertu, and in him that maid him, and in his mercj; and traist that
throu his help, quhen all wapnis are faillit, that he sall saue his honour
and bring him fra the perile of dede and dishonour.
Item, Schelde or targe is gevin to the Knycht in signifiaunce that as
office of schelde is to be the targe betuix the Knycht and the strakis, sa
suld the Knycht be betuix the Prince or his Lorde and the strakis; as the
schelde ressauis the strakis before the Knycht, sa suld the Knycht before
his lorde, kepe strakis fra him. And as schelde is couplit to the Knychtis
brest, thare his hert is, sa suld the Knycht be till his lord bound in
lautee as till his awin hert, and is a myd moyen betuix him and his peple.
Gloues of plate ar gevyn to the Knycht in takenyng, that as thai kepe his
handis fra strakis and woundis and manglyng, throu the quhilkis the body
mycht be tynt, sa suld he kepe his handis, that he give na faith, na athe,
na mak nane condicioune na obligacioune agayn his Lord, ffor than war he
vndone; and as Knycht liftis his wapnis mare seurely and traistly, that his
handis ar enarmyt, sa suld he list mare seurely to God Almichtj, that he be
enarmyt, that his handis wirk na misgouernaunce in taking of wrangwise
gudis; na strykyng of vnlefull personis; na making of vnlefull condiciouns,
and vnlefull touchingis; na put his handis in vnlefull placis.
The Sadill that he rydis in, betakenis sekernes, that he be nocht lychtly
put by his purpose, sa kepis the sadill him, that he be nocht lichtly put
fra his hors; ffor quhen he war doune strykyn than war his honour lawe. And
rycht as he is ferme and seker in his sete, sa suld he be ferme and seker
in his curage, in justice, lautee, noblesse, veritee, and charitee; ffor
throw seuretee of a gude hardy knycht mony gude dedis ar done, throu gude
hardy men of armes, and mony cowartis ar declarit, quhen hardy men ar
approuit, vantouris and vayn glorious men, that dar nocht be sene quhare
the hardy and worthy knychtis apperis in worthynes in bataill place, and
thare fortune enforsis hardynesse. And as the sadill, with the grathe that
langis it, haldis him ferme, that he movis nocht for na strake of spere of
inymy, sa suld forse of curage kepe him, that he move neuer again gude
faith na resone, and bow nocht with vice agayn vertu. And as the hors beris
grete charge of the armyt Knycht, and sadill and harnais, sa beris the
Knycht, be vertu of his Ordre, grete charge, the quhilk he suld nocht
lychtly be movit fra. And as he is sett apon a hie sadill, aboue a hye
coursour, sa suld his curage be hye to defend the rycht, and manetene the
poyntis of his maist hye and noble temporale Ordre.
And tharfore is Courser gevin him or Destrere, to betakyn noblesse and
hicht of curage, that Knycht suld haue aboue all othir peple, sen he has
bathe maist hye and noble order, and syne maist noble habilliament of
armoure, and syne maist hye and noble hors; sa sulde he haue maist hye and
noble curage, with force to passe all otheris in vailliaunce of armes and
honoure, and to be sene aboue all his men, and mare fere of, sa that men
that had nede of his help suld se him of fere, to draw till him for help.
Item, his Coursere or destryere has Bridill gevin till him, with irne bytt
in the mouth, and reynis in the Knychtis hand, sa that the Knycht may
refreyne the hors, that he pas nocht away with him. And that iryn bitt in
mouth betakenis, that he suld refren[gh]e his mouth fra bathe euill
viciouse speche and euill thouchtis. And be the reynis is betakenit, that
he suld hald his handis undefoulit, or fylit with oure vilaynouse dedis, or
that he be oure large to geve till othir that he haue nede him self, and
that he be nocht sa lycht of striking with his handis that thare be na
discrecione in his dedis, and that be thai reynis he suld be led with pure
folk that war nede bestad of help, quhare thane nedis war to trauaile to
help thame; and that he war nocht oure narow na nedy that he had lak
tharethrou, nocht to spare his gude and spend his honour; and that he be of
handis hardy to defend him fra his fa; and doubte na thing, ffor oure grete
doubte makkis Knychtis to haue lathe curage.
Item, The Horse-Hede is bundyn with ane hede-stell of the bridill, in that
kynde that he suld do na thing, but be ordynaunce of the Knycht, that
efferis till course of armes: and bot be resone; and the hede of the horse
gais before, and is bundyn to do resoune, sa suld the resone ga before all
dede of armes, and other actis honourable that he dois. And as his
hede-stele byndis his hede to resone, sa dois resone the Knycht, and kepis
his worschip. Alsua, the Knychtis hors is enournyt with harnais before and
behynd, on his body, sa efferis it to Knychtis to be honourably enournyt
with honourable clething, and alsa with vertues honourable. And because
that sum horse ar enarmyt with sik harneis as efferis to defend thair corps
fra harmes, sa suld Knycht be enarmyt with richessis of temporale gudis, or
ellis he may nocht gudely do his worschip, nouthir in pes na in were, and
oft tymes gerris mony reueryes and wrang wynnyngis be: for Clerkis sais,
_Quod propter inopiam multi deliquerunt, etc._
Item, Jakkis war ordanit to Knychtis, thai tymes of [gh]eris that war of
grete solempnitee, of sylk aboue all thair harnais, that signifyit grete
trauailis that effeiris till him to do; ffor rycht as the jakkis ar aboue
the hauberkis, and ordanyt nerest bathe wynd and rayn, and othir stormys,
sa suld a Knycht for the peple susteyne all stormes and trauailis for
thame, sa that all mysterfull and peceable persones that had myster, suld,
throu him, haue reconfourt and refuge at nede, for the honoure of noble
that ordanyt that Noble Order, for that cause to be a protectour and ane
aduocate of all poore, miserable, and peceable persones: The quhilkis be
the noblesse and the creacione of the Ordre, he is ordanyt to defend,
manetene, and hald in thair richtis, quhen thai haue mister, and thai be
requerit: Quhilkis Knychtis suld erar expone thame outhir to be dede, or
presonare, or woundit sare, or he left thame but help that ar vnder thaire
cure and saufgarde: Be the quhilkis poyntis of the Ordre, men may se that
Knychtis, be vertu of thair Ordre, has a grete charge, quhat of justice
halding, quhat of thair landis gouernyng, and of thair peple maynteyning,
and of thai peceable persones defending, as ar kyrk men, and maidnis fra
forse and ravisyng, wedowis, and faderles and moderles barnis fra
supprising, labouraris, merchandis, and traualouris fra distroubling, and
all peceable persones fra fors and wrangwise vexacione.
Eftir this, Takyn of Armes to bere is gevin the Knycht in his schelde, or
in his cote of armes, or othir wayis, sa that he be knawin and kend in
bataill be otheris; sa that gif he dois wele he suld have honoure and
worschip, and gif he dois evill he suld haue dishonoure and disworchip, and
sik as efferis till ane inymy of the Ordre of Knychthede: for gif he be
vailliaunt and hardy in bataill; or he be feigned, slak, and cowart, and
flee fra his lorde in bataill.
Item, Baneris ar gevyn, bot that is bot to Kingis, and Princis, Erllis,
Dukkis, Marquis, Vavassouris, Barones, and Knychtis Banneroll; And thus
quhen a Baroun Banneroll has mony Knychtis vnder him, thai aw to diffend
thaire lordis landis, and his lyf, and his honoure: ffor the honoure of
Knychthede standis in that, that he be lufit, lovit, prisit, honourit, and
doubtit, with the prince, lordis, and peple of the realme; ffor the honoure
of lordis and princis standis in the pluralitee of mony worschipfull and
honourable Knychtis: And as Knychtis of honoure ar honourde with princis,
lordis, and peple, for hardynesse, noble curage, vertu, and worthynesse,
that thai haue wonyn with thair princis, lordis, and maisteris honoure in
thair [gh]outhede; rycht sa ar vnworthi cowartis, full of tresone and
falsehede, barate and trechery, and othir viciouse lyf, suld be haldyn as
dishonourit, and vnworthy to be amang thame that ar honourable in the said
Order, and mare to be blamyt na othir lawlyar folk, suppose thai had done
mys.
[Decoration]
SEPTIMUM CAPITULUM.
HERE SPERIS THE DOCTOURE OF GUDE CUSTUMES THAT EFFERIS TO KNYCHTHEDE.
And, first, he sais that Noblesse of curage has chosyn Knychtis of honour
to be aboue the small peple, and the small peple to be at thair seruice and
gouernement. Than suld Noblesse and gude custumes be intill all noble
knychtis, be vertu of thair Ordre; ffor noblesse of Knychthede cummys neuer
to man of gude evin rychtwisely na honourably, bot it be throu noblesse of
curage; ffor but noblesse of curage it may neuer cum to that hie degree of
honoure, and but electioun of vertu, and gude custumes and thewis; and thus
on nede force it behufis the Knycht, or he cum to that hye worschip and
estate, worthily but vsurpacione, that he be knawin full of gude vertues,
gude custumes, and gude thewis in gouernance. And fyrst and formast, all
Knycht or he tak Ordre suld knaw all the Seven Vertues, and thair branchis;
that is to say, the four Vertues Cardinale, and the thre Vertues
Theological. The thre Theological is Faith, Gude Hope, and Cheretee, as we
have before touchit. The Four Cardinale Vertues ar Justice, Temperance,
Fors, and Prudence.
And first and formast, a Knycht bot he be of gude Faith, all is for nocht
that he dois; ffor he may neuer haue othir vertewe na gude custumes; ffor
but faith all is bot syn that euer man dois: ffor be faith men has all gude
knawlage and vnderstanding of God and his haly Sanctis; and but faith man
is wer na nocht; ffor be oure faith we haue sight spirituale of hevin and
hell, and all Goddis workis, visibilis and invisibilis. And be Faith men
has Esperaunce, Cheritee, and Leautee, and ar servitouris to Veritee, and
fault of Faith myssaris all thir thingis. Knychtis be gude ancien custumes
was wont to ga in the Haly Land, to defend and manetene the Cristyn Faith,
fechtand agains the inymyes of the Croce, and was marterit: but full few
now dois that. Alsua, be vertu of fayth and gude custumes, Knychtis
defendis the Clerkis and Kirkmen fra wikkit tyrane men, the quhilk aganis
the faith, and for default of faith schapis thame to derob and ourethraw
bathe clerkis and kirkmen, for thair tyranny and wikkitnes.
Item, Esperaunce is a noble vertu, be the quhilk Knychtis traistis to haue
the victory in battail and in feicht. Clerkis be Esperaunce traistis to
haue the joy of hevyn, and be thair teching gerris vs trow rycht sa: but
the quhilk Esperaunce, that is Gude Hope, we war all forlorne. Thairfore
Esperaunce sittis well as in a Knycht, ffor be esperaunce he has mare
traist in God, na in his horse, harnais, and menze; throu esperaunce the
curage of knychtis is reinforssit, and the curage of cowartis ouresett.
Gude Hope gerris the knycht oursett grete trauailis, and hard fortunes, in
hope of better ay. Alssua Esperaunce gevis knychtis curage to kepe and
defend citeis, castellis, and wallit townis on small evyn, and thole bathe
hungir, thrist and waking, and mony grete strakis, oft tyme. And war nocht
Esperaunce of gude hope Knychtis had neuer honour, ffor it is the
principale instrument that gouernis Knychthede in honoure.
Item, Knycht but Cheritee may neuer be but crueltee and euill will,
quhilkis concordis neuer with the honour of Knychthede; and thus mon
Cheritee be chief in a Knycht; ffor throu Cheritee man lufis his God atoure
all thing, and, as himself his nychtbour: but the quhilk poynt is na man
may be perfyte Cristyn man.
Item, A Knycht suld haue in him grete pitee of all pure folk maleesy
persones, and of pure prysonaris quhen he has the maistry of thame, and
till haue mercy of thame for resonable finaunce; and throu cheritee men has
pitee, but the quhilk charitee na Knycht mycht sustene the grete charge of
Knychthede; ffor as horse but fete may nocht bere grete chargis, sa may
nocht Knychthede, but cheritee: the quhilk cheritee makis hevy birding
lycht to bere, and grete charge soft, bathe for the vphald of honour of
Knychthede, and meryt of the saule behufe.
Item, Justice is till all Knychtis nedefull, ffor Knycht but justice is but
honoure; for Justice and Knychthede is sa wele acordaunt that Knycht but
justice is a body but saule, for but justice may na Knychthede be; ffor
Knycht injurius is inymy of justice, and castis him self out of the Ordre,
the quhilk reuys him and dispisis him in that cas.
Item, Prudence is a vertue als, that Knychthede may nocht be but; ffor
Prudence is a knawlage that man has of all thing, bathe gude and euill,
throu the quhilk he is maid inymy to euill, and frende till all gudenes;
and alsa be Prudence man has knawlage of the thing that is for to cum, and
that be the notice of the present tyme, as he seis the warld gais: Item,
Prudence can with cautelis and subtiliteis, a man can, as be the apperaunce
of the thingis that he seis, eschewe perilis that ar to cum, and mend ane
euill fortune apperand be vertynasse, bathe corporalis and spiritualis. And
thus knaw thai all tymes that is, and wes, and sal be, and puttis
gouernaunce till all as efferis. The commone proufit, and the prince, ar
mekle behaldin to the worthy Knychtis, for the mony perilis that thai
expose thaim in for it: and thus is Prudence ane of the maist nedefull
poyntis that may be for Knychtis; worschipfull custume is in Knycht in tyme
of necessitee to request of party to arme him, and defend the commone
prouffit. Bot mekle mare is it honourable custume to Knychtis till vse
resoun in all his dedis, and gude will and wele sett, that is the glore of
Knychthede; ffor oft tymes bataillis ar mare wonnyn be grace, na be force,
and be wit and subtilitee na be multitude of armyt company, as sais
Macabeus to the Peple of Israel, quhen he sawe his inymyes cum on him sex
tymes ma na he; "Ha! Ha! Dere Brethir, reconfort [gh]ow, and makis gude
chere, and traistis wele that God sall help vs in this houre, ffor traist
nocht that grete multitude makis grete victory, bot mekle erare, grete
confusione; ffor sa grete multitude mycht nocht be gouernyt togeder, ffor
thay may nocht wit in the tane end, quhat the tothir dois; and a lytill
misreugle or affray makis all to flee, etc.:" And gert his peple put thame
in gude estate, and prayde to God to help thame. And thus was the bataill
wonnyn throu his wit and counsaile, and confourt quhilk come of grete
prudence and grace. And thus suld all gude Princis and Lordis that wald
haue thaire barnis worthy and wyse men, and hable to the Ordre foresaid:
thai suld ger doctryne thame, instruct thame, and teche thame first in thir
virtues before namyt, and specially till vse resone and justice, and gude
vnderstanding of wit, and that prudence teche thame to be a frende till all
gudelynes, and inymy till all wikkitnes, ffor be thai vertues, the vertew
of prudence junys him with Knychthede, and dois it mekle honoure.
Item, Force is a grete vertu in all noble actis, and specialy agayn the
Seven Dedely Synnis, quhilkis, quhen thai haue the maistry, ledis man to
the paynis of hell; off the quhilk sevin synnis, Glutony is ane of the
werst; fforthy, that quhen a glutoun has chargit him our mekle with metis
and drinkis than bringis it in Suerenesse, that he mon slepe or rest; and
in his rest than desyris he Luxure; and quhen he seis that all this charge
may nocht be uphaldyn but grete gudis and richess, than cummys Couatise,
that settis nocht by how that gude be wonnyn bot he haue it; off the quhilk
conquest cummys Ire, and Inuye, and redy Murther and slauchter, quhilkis
cummys seldyn, bot that Pryde be in thair falouschip. And thus throu
glutony is gaderit and assemblyt all the foule company of the Seven Dedely
Synnis: And thus Knychtis that haldis thir wayis, gais nocht in the hall of
noblesse; Glutony makis the corps feble, and schortis the lyf, agaynis the
quhilk vicis, and namely of glutonye, the worthy curage of a noble Knycht
stryvis full stoutly, and wynnis the victory on him that is inymy to the
noble Ordre of Knychthede. And thus be Force he feichtis agayn his inymyes
throu hye noblelesse of curage with help of abstynence and of temperance:
And agayne Luxure feichtis Chastitie forsably, and beautee of corps, mekle
etyng and drinking, quynte clething, and joly polist corps; falsate,
tresoune, injure and misprising of God, and of his Sanctis and of his mekle
gloire, and no doubt the paynis of hell, na sik like thingis is agayne the
Ordre of Knychthede, and all gude thewis. Perfyte Chastitee forsably
feichtis aganis Lechery throu the remembraunce of God and his
commandementis. And to wele vnderstand the the hye graces and gudelynes and
glore of the hyast God, quhilkis he has ordanyt for thame that lufis and
honouris him, and seruis him treuly; and alssua to think on the sorow and
disese that ordanyt is for thame that dois the contrair, that mysprisis his
commandementis, and mystrowis him; for to lufe him, serue him, and honour
him, that is sa worthie to be lufit, man has forss and grace, with Chastite
forsable, with stark curage vnvencusable, werrays and ourecummys the vice
of mysordinate Lecherye, be force of curage and noblesse, quhilk will nocht
put him in subjectione of evill thouchtis; na be oure cummyn with sik
wrechitness; na his hye honour lawit na defoulit, that sa mekle charge has
sustenyt in grete honourable actis in weris that he suld thole his worthi
curage of Knychthede be ourecummyn with vicis. For suppose he be curageous
and hardy, and of corps strenthy to ourecum his corporale inymyes; and
nocht noblesse in him of forss of curage to vencuse and ourethrawe his
inymyes spirituale, that is vicis; he has nocht all the verray noble
poyntis, propereteis, na condiciouns of Knychthede that he suld ficht with;
ffor noble curage of Knycht suld alswele feicht again the Deuill that is
inymy of the saule as agayne man inymy to the corps.
Item, Auarice is a vice that gerris oft tymes the curage of mony noble
Knycht descend full lawe; ffor quhy, the gredynesse of gude blyndis thair
hye curage for glytwisnesse of gold and of richesse, that it ourecummys the
force that suld vencuss his inymy with, and makis him subject till sa lawly
wretchitnesse and vnhonest thing, that is bot for defaut of forss; that
suld be his pillare of worschip till hald him ferme; the quhilk pillare
faillis him at nede quhen noblesse of hye corage is slokit throu Cuvatise,
nocht defendand thame aganis it, as the worthynesse of the Ordre requeris:
bot tholis him to be ourecummyn and vencust throu cowardise spirituale, and
lachesse of curage souplit throu Auarice; and changit thair curage again
the noblesse of the Ordre: And tharefore it is a grete maugre in a realme
quhare lordis and knychtis ar gredy to gudis, and couatouse; ffor it is
rute of all wikkitnesse; ffor of it cummys wrangwise extorsiouns, and euill
wonnyn gudis, wrangwise conquestis of landis, and syne ar thay fast
haldand, that na gude will part with, bot the nede peny; and be this way
thai becum bondis and subjectis to thair gudis, and varyis fra the rycht
way of liberalitee that manetenis noblesse of Cheualrye, and is inymy to
the noble Ordre, to be wrechit of the gudis that God has send thame to
preue thame, and assay thair vertu with; and nocht to be hid, na hurdit.
And as for remede of this, thare is a vertew callit Fortitude, that is
stifnes in hert aganis vice, that will nocht falde no mare na rank stele,
quhilk is sa ferme in itself, that it will nouthir bow to frende na faa, to
help thame at nede, bot he be requerit and askit, and that is for the hie
stifnes that is in him, of the vertu of fortitude of curage; that sa grete
honour it is worthi to have for his worthynes, that he is euer redy to be
at bidding of worthy dedis and honourable, quhen he is requerit. And the
hyenes of his noble corage he thrawis him fra all appetite mysordinate of
all vicis; as quhen a Knycht is tempt with Couatise or Auarice, that his
hert is sett and enclynit to that wrechit gredynesse that is moder of all
wikkitnesse, and of traysounis, falsate, barate, trechery, manesuering;
than suld he sauf his honour to have recourse to Fortitude, and thare sall
he fynd na fault of help, counsale, and confourt, to supplee him at nede;
for he is nouthir lache na [gh]it cowart, na false hertit na negligent; bot
with him sall be foundyn strenth and fors, hye curage in gudelynes, quhilk
efferis wele to be fere to the noble Ordre of Knychthede; ffor throu that,
a Knycht may be lorde of his curage, and be maister of himself, and ourecum
all vicis. And thus suld ilke noble Knycht think on the noble King
Alexander of Macedoyne, and of his liberalitee, the quhilk had sa noble a
curage, that he dispisit auarice and couatise; in largesses of giftis, he
had euer the hand opyn till all men, alswele frende as fa; throu the quhilk
renoune of fredome the souldiouris of his inymyes that war auariciouse and
couatouse, come fra thame till hym, and gert his company grow, and euermare
and mare he conquest, and euermare and mare delt till his men; and thus,
throu his renoune of liberalitee and dispising of the vice of auarice, with
othir vertues of noblesse of fortitude, he come to the honour of
Conqueroure of all the Warld. Quhairfore, all nobil Knychtis suld euer
think on vertues of noblesse and of largesse, and despise auarice and
couatise; that he be nocht subject till vnworthy persounis, na wyrk nane
vnworthy dedis; na think to mak nane vnworthy conquestis throu auarice, the
quhilk efferis nocht to noble and worthy Ordre of Knychthede--_Accydo est
male_.
Suerenes is a vice quhilk makis a man to hate all gudelynes and to lufe all
viciousnes. Be the quhilk vice, thare is ma folk condampnyt na be ony othir
vice in this warlde be takenis and signis may be persauit; and be the
contrair, that is wilfulnes in gudelynes to do gude werkis, men may knawe
the takenis of a man that sal be savit fra dampnacioune better, and mare
clerely, na be ony vertuouse condicione that man may haue; and thus, quha
will ourecum and vencuse Suerenesse, he mon nedely begyn at gude, and
fortitude of curage, throu the quhilk he ourecummis the inclinacioune of
Suerenes that mannis flesch is inclynit to, be the syn of Adam, our held
fader, quhilk of the erde takis inclinacioune mare to sleuth na to
diligence, and mare till euill na to gude; ffor sleuth and leithfulnesse
drawis efter it dule and displesaunce of othir mennis gude auentures, and
is blythe of thar mysfortunys: and quhare thai haue euill, thai wald it war
wer, and thus has he ay disese; ffor he has disese and dule of thair gude,
and syne he has disese and dule of that, that thai haue nocht sa mekle
euill as he wald; the quhilk puttis thame in ire and in passione dolorouse
contynualy, bathe in body and saule; and tharefore, thou Knycht that wald
vencuse that vice of sleuth, pray to God to graunt thé force in curage of
diligence aganis that vice of sleuth, that thou may ourethrawe him, and
halde him at vnder; and think how that our Lord God, quhen he gevis till
othir men ony grace or gudelynes for thair gude meritis, he takis nocht fra
thé to give thame, na he gevis thame nocht all the gudis that he has to
geve; bot that he has yneuch bathe to geve thé and otheris, that makis him
gude cause; of the quhilk he gevis vs ane example in the Ewangel, sayand,
_Amice, non facio tibi injuriam_, That is to say, Quhen the vignerones
labouraris had wroucht all the day, fra the morne early till nycht, and
otheris began at the Evyn-sang tyme, and wroucht rycht sa to the nycht; and
the Lord of the wynis gave thame y-lyke feis for thair day werk; and thai
that had wrocht fra the morne airly murmurit the Lord, sayand, He was
vnrychtwise, that gave thame alsmekle that began at Evyn-sang tyme as to
thame that began at morne airly: and he ansuered, That he did thame na
wrang, quhen he departit his awin gude at his awin will, and payde tham all
that he hecht thame; quharefore thai had na cause to murmur him, na to haue
nane envy at thair nychtbouris, as said is.