grete vice; ffor he wald na man war sa gude na sa worthy as he, and had
leuer be him allane, na in ony company that him thocht na pere till him.
And Humilitee and Fortitude are twa vertues that lufis evynlynes, and sa ar
thai aganis Pride; and, tharefore, gif a proud, hichty, hautane Knycht may
nocht stanche his awin pride, call till Mekenes and Fortitude; ffor
mekenesse withoutyn stedefastnes may nocht gaynstand pryde; ffor quhen thai
twa ar togidder, than may thai wele gaynstand pryde; na pryde may neuer be
vencust, but mekenesse and stedefastnes of fortitude; ffor kyndely thing
is, that quhen a [gh]ong King is sett on his hye horse, he is proud and
hautane, but syne cummys fortitude of humilitee, with grete stedefast
mynde, thinkand how he suld haue pryde in his hert, quhen he rememberis of
all the poyntis of his Ordre, and quhy he is maid Knycht. Bot quhat is the
pryde of a proud haultane man worth, quhen he can nocht remembre of the
poyntis that God may sone lawe him with? ffor thare is na man sa proud and
full of orgueill, bot and he had bene disconfyte and ourecumyn in bataill
place and vencust, bot he suld be full meke; and that fallis ofttymes amang
Knychtis of honoure: for quhy? the fors of ane othir mannis corps has
strykyn doune the pryde of his curage: And thus sen fors corporale in a
strange persone has lawit his pryde, it war lyke that fors of humilitee
spirituale, that is fer mare vertuouse, suld in his awin persone ourecum
pryde; sen the tane is spirituale noblesse, and the tothir corporale.
Item, Envy is a vice that is not agreable to God, na justice, na charitee,
na to largesse, the quhilk pertenis to the Ordre of Knychthede, and thus
quhen ony Knycht has his hert failit, and his curage lawlyit, that he may
no mare folow the actis of noblesse, na dedis of were, for faulte of
strenth of curage that is failit in him, na has nocht in him, Justice,
Charitee, na Largesse, syk men dois injure to thair Ordre of Knychthede,
that gerris mony Knychtis be envius of othir mennis gude fortune, and thai
ar suere and lythir to trauaile thame to wyn honoure in armes, the quhilk
bringis the richessis; for euer efter honour thare cummys rychesse, and
thai that ar thus enviouse takis fra othir men the gude that is nocht, na
may nocht be thairis, ffor thai wald pres thame to reve thame thair
honoure, quhilk, quhen thai had gert thame tyne, throu murmuracioune and
enviouse langage of bakbyting, that honour that thai tak fra thame, may
nocht cum to thameself; and be syk Enuy he dois mony thingis that ar
discordant till his Ordre.
Item, Ire is a stroublance of curage, and of gude mynde, and gude will, and
disturnis a mannis curage to vengeaunce; and thus, quha sa lykis to sett
remede in this vice of Ire, he mon haue recourse to forse of corage; that
is, the lord and maister of mannis mynde and his passions, and syne seke to
Pacience and to Charitee, the quhilkis ar cheif of counsale to Knychthede,
and with temperaunce, mese his mynd and bryng his hert to sobirnes; and
thir Vertues ay bringis allegeaunce of the grete paynis and trauailis that
Ire has movit in mannis hert: and in samekle as the ire is the mare, in
samekle suld force of curage of noblesse of Knychthede be the starkare to
ourecum the vnresonable passions of ire, the quhilkis cummis ay of euill,
and dois bot euill, ffor the ire of man makis nocht man to haue mare rycht
anent Godwart; bot man suld be armyt with gude will, sobernesse, humilitee,
and pacience, charitee and abstinence, and syne cummys justice, and bringis
wisedome with him, and annoblis the Ordre of Knychthede fere mare na it was
before, and thus we haue that aganis all vicis of the Seven Dedely Synnis:
The vertu of Force, with help of thir othir counsalouris that we haue here
before namyt, is souerane remede aganis thame.
And now is it spedefull that we se quhat is the vertu of Temperaunce, and
quhat it is nedefull and behovefull till: And as to that, the Doctour sais,
That Temperaunce is a vertu quhilk haldis him euer in the mydwarde betuene
twa vicis, that is to say, betuene oure lytill and oure mekle, and thus
techis temperance a man to kepe the mydwarde, ffor vertu is ay in the
mydwarde: ffor man that has na mesure in himself, quhen he dois outhir till
the hye or to the law, thare wantis discrecione of temperaunce and mesure,
(the quhilk is nedefull to be in Knychthede), ffor quhen Knycht knawis
nocht his quantiteis of his mesure in all his dedis, his honoure is in
were: ffor he suld be temperit in largesse, that he be nouthir fule large
na oure wrechit; in hardinesse, that he be nocht fule hardy na oure cowart;
in etyng and drinking that he be nocht glutone, na gormand, na slut, na
slutheroune, na zit dronkynsum; na that he hunger nocht himself for
wrechitnes; in his speche that he haue nocht our mony wordis, na that he be
nocht oure bestely, na our blate, that he haue na langage, na collacione in
tyme quhen it efferis; alsua in his clething that he excede nocht, na that
he be nocht oure wrechit: And thus in all thing to hald mesure is
temperaunce: And schortly to say, it is the reugle of all wisedome, and but
it na Knycht may well gouerne his Ordre, na neuer sall men fynd temperance
bot with wisdome and with vertu.
Item, Gude custume and vsage is till Knychtis to here every day the Messe,
quhare euer he be, gif it may gudely be gottyn, and gif ony preching or
teching of clerkis, or wyse men be proponyt, he suld be redy euer to here
the Word of God, and euer be redy till honoure, anourne, and pray to God,
and to lufe him, serue him, honoure him, and obeye him in all place, atour
all thing; and in all his dedis, haue euer his hert on him, and euer think
on the Passioun of Crist, and on his awin dede, that he mon anyss dee, and
think on the schortnes and the wrechitnes of this warld, and of the paynis
of Hell, and of the grete joyis and glore celestiall of Hevyn; And euer ask
him of his grace that hye glore of Paradise, and traistis wele that he that
takis mare plesaunce in haukis and houndis, deliciouss metis, joly
clethingis, fair women, gude wynis and spicis, lycht wordis with negligence
of Goddis seruice, and lycht lying and despising of Goddis pure peple, and
of the lawis of God and man, syk Knychtis ar nocht worthy Knychtis, bot
erar dispisaris of the Ordre, and inymyes to Knychthede; ffor sum trowis in
wichecraftis, as in meting of bestis, or in fleyng of foulis with thame or
agayne thaim, or on rycht hand, or on left hand, sayand, the rycht syde
gais aganis him, and the left syde gais with him: And sayand, That all sik
folyis efferis nocht to wisedome, resone, na discrecioune, na to gude
faith. Bot it as foly of fulis that grevis God, and castis men of Goddis
grace, and gerris thair inymyes oft tymes be maisteris of thame, quhen thai
will nocht tak documentis of gude teching, na gude thewis to reugle thair
dedis, and mare has traist in thair fretis and folyis, na in the faith of
God Almychty. And tharfor, thai that vsis thir folyis, and levis the
Vertues before said of Fayth, Gude Hope, and Charitee, Humilitee, Largesse
and Lawtee, and nobilnesse of Forse of curage, to gaynstand all thir
vnworthy fantasyes, he is nocht worthy to bere that hye, worthy, and noble
Ordre of Knychthede that dois thus; ffor sum Knycht has syk custumes to
trow, quhen euer he seis a nakit womman in the mornyng, he sall nocht do
his prouffit na honoure that day, na quhen he seis a womman kemmand hir
hede nakit in the mornyng, he sall nocht have honour in armes that day; and
this is a false vnworthy treuth, ffor a juge that kepis the lawis that he
is ordanyt to kepe, dois wele his office. Sa dois a Knycht quhen he vsis
resone and discrecione, and kepis fayth and lawtee with all the laue of
Vertues of noblesse, than is he worthy Knycht, and kepis wele his Ordre:
Bot a Knycht that wyrkis eftir [gh]one fretis, that we have here sum part
namyt, and otheris, and levis the ordre of gude vertues and gude thewis, he
is dois evin as a juge that leuis gude and suthfast witnessis led in a
cause before him, and jugis agayn gude fayth, be the chirmyng of foulis, or
be the berking of doggis, and syk lyke thing; and thus Knycht suld be ferme
in the faithe, nocht variand, na suld nocht traist in sik fretis, na
wichcraft; and leue the verray faith of God, ffor all syk thingis are bot
janglyng of fendis, that fleis in the ayre, that temptis Cristyn folk, to
ger them vary fra the rycht faith to drawe thame to thair condampnacione.
Item, Till Knychthede efferis; principaly to be amorouse of the commone
prouffit, and of the commouns; ffor quhy? be the commouns, and for the
commone prouffit Knychthede was foundyn, stablyst, and ordanyt, than suld
Knychtis be curius of thair prouffit, be resone; ffor gude resone gevis,
that all Princis, Lordis, and Knychtis specialy, sulde be mare curius of
the commoun prouffit, na of thair awin propre gudis; ffor quhy? it is mare
nedefull and mare spedefull, and grettar and mare necessair, ffor the
commoun prouffit riches bathe Prince and Peple, and gude propre gudis, bot
a persone proprely, and mare gude, is to be bathe riche, Prince and Peple,
na he allane, and nocht his peple.
Item, To Knycht efferis to speke sobirly and wisely, and curtasly; and to
be alssua nobly cled in diuerss clethingis, and honourable, fair horse,
fair harnais, in the hanting of weris, and gouernaunce that he has: till
hald alsua gude house, eftir his power and estate, till haue honest
housing; and treuly Curtasy and Knychthede suld neuer part company; ffor
foule and vilaynouse speche fylis the mouth of a noble Knycht, and sa dois
it of all persone of estate; hamelynes and gude specialitee of acquyntance
with gude folk, worthy and honest, is wele accordant to Knychthede.
Item, Lautee, Veritee, Justice, Humilitee, Charitee, Largesse, Hardynesse,
Prowesse, with Forse in curage and noblesse, Pitee, Honestee, Drede,
Schame, with othir syk like Vertues, and otheris that we haue before namyt,
appertenis wele to be in company with the noble Ordre; and rycht as we say,
That in God is all vertu, all noblesse, and all gudelyness, sa suld all
Knychtis, Lordis, and Princis, folow at all thair gudely powere the
futsteppis of thair ledare, lord, and techour, Jhesu Crist, quhilk all his
werkis that he wrocht was all to geve us gude instructioun to gouerne vs in
syklike maner. And all the writtis that euer was writtin for our documentis
and teching, for the teching of the keping of horse and harnais and
wapinis, is nocht anerly the instructione of Knychthede till his barnis and
otheris that he suld teche vnder him: bot the gude custumes, gude
instructiones in vertues, and gude ensamples of gude godlyke gouernaunce,
efter all the form and maner before said, suld be the gouernaunce of
Knychtis, first in thameself, and syne teche till otheris; ffor he that
better techis his horse na his barnis, he gais nocht the rycht gate to
teche the Ordre.
[Decoration]
OCTAUUM CAPITULUM.
HERE DECLARIS THE DOCTOUR THE HONOURIS THAT SULD BE DONE TO THE NOBLE ORDRE
OF KNYCHTHEDE.
God himself ordanyt Knychthede, and honourit it, and honouris it, and
alssua all the peple honouris Knychthede; and as is recountit be the Lawis,
Knychthede is honourit abufe all Ordre that euer was next Presthede, as
maist honourable ordre and office that is or wes, and aboue all statis,
sauffand the Haly Ordre and Office that sacrifyis the body of God, the haly
Sacrament of the Altare, with the otheris Sacramentis of the Haly Kirk. And
the said Ordre of Knychthede is rycht necessair to the gouernaunce of the
warld, as is before said, in syndry placis; and tharefore, before all
temporale ordre, Knychthede suld be honourit be mony resouns, with all
maner of peple; ffor and Emperouris Kingis and Princis had nocht annext to
thame the Ordre of Knychthede, with the vertues and propereteis, and
nobiliteis, langand to the said Ordre, thaj war nocht worthy to be
Emperouris, Kingis, na Princis: ffor suppose the Office be gretare, the
Ordre is y-lyke ane in Kingis and in Knychtis, as Presthede is y-lyke of
degree, bathe in Pape, Cardynale, and Patriarche, alsmekle is it in a
symple preste: and sa is it in Kingis and Princis knychthede, in regarde of
symple Knychtis, suppose the Office be mare grete; tharefore aucht thai
till honoure the Office and Ordre of Knychthede, bathe Emperouris, Kingis,
Princis, and Barouns; ffor quhan thai do nocht honoure to the said Ordre,
thai do dishonour to thameself; ffor the Knychtis gerris the grete Lordis,
Princis, and Barouns be honourit aboue the small peple, and than suld thai
again do honour to the said Ordre, and honour thame abufe the peple.
Item, All Knychtis ar free be thair Ordre, ffor Knychthede and fredome
acordis togeder rycht wele to the ryale magestee and lordschip; and,
tharefore, sen Knychthede is ordanyt for the manetenyng, defending, and vp
halding of Emperouris and Kingis, Princis, Barouns, and all Commouns and
small peple, than is it grete resone that thai all suld defend, manetene,
and vphalde the honour of Knychthede, and all Knychtis. And to the honour
of Knychthede it appertenis, that he be in honoure haldyn, and that he be
lufit for his gudelynes; and that he be doubtit for his prowesse and
hardynesse; and that he be lovit for his noble dedis of worthynes; and that
he be hamely for his lawlynes, and hichty in tyme: And because he is of the
self ordre that Kingis ar of, he suld be haldin of counsale to Kingis and
of grete Princis; and because that he is of the natur of all mankynde, and
enclynit to vicis, he is the mare worthy and honourable that he has force
of noble curage to abstene him tharefra: And, tharefore, suld a Knycht
dispise all vicis, and lufe all vertues; ffor the quhilkis, all Knychtis ar
honourit, and nocht for othir cause; and all Prince, King, Lord, or Barone,
that honouris Knychthede, outhir in court or in counsale, in house or in
semblee, he honouris himself: And alsua, quha honouris thame in gouernement
of bataill, honouris himself; and alssua, all Lord, that of a wise Knycht
makis him a seruand, delyueris his honour in the handis of noblesse of gude
curage; and quhat Lord or Prince that encreseis the honoure of a wise
Knycht in his seruice, or multiplyis it, encressis and multiplyis his awin
honour; and quhat euer Lord that manetenys Knycht that is in office,
ordanyt till him, and enforsis him in his office, he enforsis him self and
his lordschip; and Lord, that is bathe Prince and Knycht, has grete
affinitee, and lufe and frendschip to Knychthede, and grete company suld
haue thar with: And gif he requeris of foly and euill maner of trety, ony
Knychtis wyf till enclyne hir to wikkitnes, he excedis the honoure of
Knychthede; na [gh]it alsa a Knychtis wyf that has barnis vnlaufull of
villaine generacione, dois lytill honour to the Ordre of Knychthede, that
scho is honourit throu; bot scho destroyis ande puttis to nocht the noble
lignie and confraternitee of Knychthede. And quhat Knycht that has his
barnis in matrymonye with ony villaine womman, he dois lytill honour to the
noble Ordre of Knychthede, na to the band of gentrise: And sen it is sa
that noblese and gentillesse ar of tendernesse and frendschip to
Knychthede, and to the honour of Knychthede, and of his Lady be the
honourit band of mariage; and the contrair is destructione of Knychthede.
Thus gif noblis and gentill men that ar na Knychtis, and has bot honour and
worschip of thair awin birth and natiuitee, ar oblist naturaly to honour of
Noblesse and Knychthede be the vertu of gentrise that thai ar natyf till,
than mekle mare ar Knychtis behaldyn to the honoure and worschip of
Knychthede, quhilkis be thair ordre thai ar bundyn to; ffor in that that
thai do honoure to thair Ordre, thai do honoure to thame self: For all
Knycht is oblist at all powere to honour his persone; first to be wele cled
in his persone, syne to be wele horssit, and syne wele enarmyt and harnest
in his habilliament, and alsua aw nobily to be seruit of noble persons:
that is to say, persouns vertuouse, sen all noblenesse presupponis vertu.
But [gh]it mekle mare but comparisone is he behaldyn till honoure him self
with noblesse of curage; ffor the quhilk noblesse of curage he beris that
hye and noble Ordre of Knychthede, the quhilk alssua is defoulit and
dishonourit quhen a Knycht levis vertu of curage, and takis him false
cogitaciouns of traysouns, ref and rape, murder and thift, and puttis out
of his curage, and slokis all the said vertues of noblesse, as Justice,
Temperance, Fors, and Prudence with Faith, Gude Hope, and Charitee,
Liberalitee and Lautee, with otheris before namyt, appertenand to the maist
noble Ordre: And thus, Knycht that dishonouris ane Knycht his fader in
Knychthede, is nocht worthy to be honourit, ffor gif he war honourit sen he
dishonouris his awin Ordre, mekle wrang war than done to the noble Ordre,
to do honour till him that dishonouris him self and his Ordre; ffor quha
may better honoure or dishonoure the Ordre na thai that are of the Ordre,
and berand the Ordre: and thus sen Knycht has in his hert a noble duelling
place for the vertues and noblesse of curage, that suld gouerne and
manetene Knychthede, kepe well that castell place and duelling, that it be
nocht oure sett na segit with vicis, than mekle honour and reuerence is
worthi to be done till him for his mekle worschip and noblesse; and the
mare that Knychthede be assemblyt with hie Princehede or hye Lordschip, the
mare is the Knycht behaldyn till honoure his Nobile Ordre, and mare oblist
to manetene his Knychthede with worschip: At the reuerence, honour, lufe,
loving, seruice, and doubting of Almychty God, oure gloriouse Saluioure,
and of his dere and gloriouse Moder and Virgyne oure suete Lady Marye, and
all the Haly Court of Hevin. IN NOMINE PATRIS, ET FILIJ, ET SPIRITUS
SANCTI, AMEN.
Explicit Lordre de Chevalrie.
HERE ENDIS THE BUKE OF THE ORDRE OF KNYCHTHEDE.
Appendix.
[Decoration]
No. I.
EXTRACTS
FROM
The Buke of the Law of Armys.
[Fol. 1.]
_Gracia Domini nostri Jhesu Christi, et caritas Dei, et communicacio Sancti
Spiritus sit semper cum omnibus nobis in Christo Jhesu Domino nostro.
Amen._
Here begynnys the Buke callit THE BUKE OF THE LAW OF ARMYS, the quhilk was
compilit be a notable man, Doctour in Decreis, callit BONNET, PRIOURE OF
SALLON; the quhilk, quhen it was maid, callit it The Fleur of Bataillis, or
the Tree; into the quhilk Buke thare salbe foure partis efter as the
Rubryis schawis. The First part salbe, Of the Tribulacioun of the Kirk
before the Natiuitee of Christe. The Secund party salbe, Of the
Tribulaciouns and Destructioun of the Four Principale Realmes grettest of
the Warld, &c. The Thrid salbe, Of Bataillis in generale. The Ferde, Of
Bataillis in specialitee.
HERE BEGYNNYS THE RUBRYIS OF THE FIRST PARTY, ETC., BE THE QUHILKIS MEN MAY
BETTER KNAW THE PROCESSE OF THE SAID BUKE, AND OF EUERY CHAPTERE SPECIALY.
In the First Chapiter he speris, Quhat thing is Bataill? i
The Second Chapiter is, Quhare was first foundyn Bataill? ii
The Third is, Of the tribulacions of the Kirk by passit, iij
The Ferde is, Of the first Angel, iiij
The Fyft is, Of the tother Angel, v
The Exposicioun apon the tothir party of the Visioun of Sanct Johne, vj
The thrid Angel, vij
The ferde Angel, viij
The fyft Angel, ix
And [gh]it spekis he mare furtherly of the Visioun, x
_Expliciunt Rubrice Prime Partis, etc._
_Sequitur Prologus in breuibus._
Here folowis the Proloug of the said Buke, in termis, as the forenamyt
DOCTOURE BONNET, Prioure of Sallon, maid his first Intitulacioun and
Prohemium: And syne efter sall folowe the principale parties of the Buke
forenamyt, Translatit be me GILBERT OF THE HAYE KNYCHT, Maister in Arte,
and Bachilere in Decreis, Chaumerlayn vmquhile to the maist worthy King
Charles of Fraunce, at the request of ane hye and mychty Prince and worthy
Lord, WILLIAME ERLE OF ORKNAY AND OF CATHNES, Lord Synclere, and Chancelare
of Scotland, in his Castell of Rosselyn, the [gh]ere of our Lord a thowsand
four hundreth fyfty and sex.
[Fol. 2.]
PROLOGUS.
To the haly Croune of Fraunce, in the quhilk this day regnys CHARLES THE
SEXT of that name, the quhilk is lufit and redoubtit oure all the warld be
the ordynaunce of God; till him be gevin honoure, lose, and glore, abune
all erdely Lordschippis: Maist hye Prince I am callit, be my richt name,
BONNET PRIOUR OF SALLON, Doctoure in Decreis. The quhilk I haue had mony
smale thouchtis and gude will to mak sum Buke; First, in the honoure of
God, and of his suete Moder, and of [gh]our hye Lordschip. And the resouns
quhy I haue vndertane to mak this Buke ar gude yneuch, as semys me. And
First and formast, for quhy? That the state of Haly Kirk is in sik
tribulacioun that bot gif God oure Lorde set sum gude remede, the quhilk
was wont till mak gude cheuisaunce and gude end, in that mater be the
Brether of the faith, auentureris of the Christin Faith, I can se be na way
that it may wele be, bot gif thare be sum gudely way of acordaunce fundyn
and sone. The Secund cause is and resoun, For I se all Cristyndome sa
grevit, and stroublit of weris, discensiouns, thiftis, and reueryis,
haterentis, and envyes, that men kennys almaist na realme in Cristyndome
bot it is in were. Thrid resone is, for quhy? That the land of Provence, of
quhilk I am borne and vp brocht, is sa turnyt now for the renewing of new
Lordschip, and for diuerse opyniouns that ar amang Lordis and the
Communiteis, that with grete payne may ony wyse man here it be rehersit,
the mekle sorowe that the Commouns sustenis for sik debatis. The Ferde
resoun, for quhy? That mony notable Clerkis, the quhilkis wenys thai
vnderstand wele the glosyng of ancien Prophecies, sais, that it sulde be
ane of the hie lignie of Fraunce, the quhilk suld sett remede in all this
thingis, and put this trauailland warld in pes and rest, that now is put in
grete pestilence. And for this cause my curage has gevin me to mak sum
newing of thing till enfourme [gh]our [gh]outhede of mony syndry knaulagis
of Haly wrytt, sa that [gh]our curage suld be movit the mare to help to
sett remede in the Haly Cristyn faith, the quhilk is in poynt of perising,
and geve it socour; and to geve [gh]ow corage for to do in sik manere, that
the Prophecyes, the quhilkis are presumyt to be vnderstandin in [gh]our
persone maist worthy, be verifyit in [gh]our maist noble and worthy
Princehede, throu [gh]our notable and haly werkis: And forthy, I mak
[gh]our Hienes hertly request and supplicacioune, that nathing that I sall
put in this Buke, [gh]e disprise, na lichtly, ffor all that I here say
takis foundement of Haly Writt, and of the Decreis and Lawis Cannon and
Ciuile, and Philosophy Naturale, that is Natural Resoun. The quhilk Buke
sal be callit THE FLOURE OF BATAILLIS, OR THE TREE: And syne mon I pas to
my werk; and tharefore is thare cummyn to me sik ane ymaginacioun, that I
will ger mak a Tree, the quhilk sall bere bot fruyte of sorowe; as men may
se, that all the persecuciouns of the Kirk and Contreis beris bot fruyte of
dule and diseise; departit in Four Partis, as is before said, on the
quhilkis Four Partis the diuisioun of oure Buke sal be foundit, etc.
EXPLICIT PROHEMIUM.
PRIMUM CAPITULUM.
[Fol. 2, b.]
Sen it is sa that apon this mater, the quhilk may be lyknyt till a Tree,
that may bere na fruyte but fruyte of doloure and diseiss, we see twa
partis principale, amang the quhilkis is grete discorde, discensioun, and
were; first, apon the Haly Kirk and the Fredome of it, as apon the Pape,
and the Sege of Rome, with the fredomys: And apon the tothir part, we see,
how amang Kingis and Princis, and Temporale Lordis, thare is rysin sa grete
discensiouns, discordis, and weris, that the Brethir of the Fayth, as
Nobles, men that wont was to be werreyouris to defend the Kirk rycht, ar
now rysyn agayne the Commouns and Comiteis agayn thame, that grete dule is
to se: Quharefore this Buke may wele be comparit till a Tree quhilk beris
na fruyte, but fruyte of dule, etc.
* * * * *
HERE EFTERE FOLOWES THE DECLARACIOUN OF THE RUBRYIS OF THE SECUND BUKE,
ETC.
[Fol. 11.]