Part 7

Item, It suld be sperit at him, Quhat is the cause that he takis the Ordre for? quhethir for fairnes of corssage; or for hardinesse of curage; or for richesse, that he may be proudly cled; or for pryde, that he may take mare state na his falowis that now is; or for that he is wele horsit and enarmyt; or for to be a myrour in his lignie, that nane is sa worthy as he to be Knycht.

Item, Men may mak Knychtis of pure mennis sonis, and thai haue gude, evin in frendschip of lordschip; and with that, that thai haue the vertues foresaid. Bot and a Knycht or a Lord mak ane vnworthy creature Knycht, he puttis his honour in dangere, that disprisis and dishonouris the Noble Ordre of Knychthede, and makis his awin honour mare law na it was; for the fylth and the wrechit vnhonestee, that he has lychtlyit the said Ordre. For be rycht resone of worthynesse and noblesse of the Ordre, thare may nocht, na suld nocht na villaine curage cum be gude, evin to the said Ordre; ffor that war be gude resone vndoyng of the said Noble Ordre, that is ordanyt bot for noblesse and gentillesse of curage and gude vertues, as foresaid is, and gude thewis: For hye parage and ancien honour ar the first poyntis of the rute of Knychthede, that is cummyn fra alde ancestry, and syne worthy persouns with worschipfull condiciouns and propereteis, personale of the Knycht him self, makis mariage betuix worschipfull vertues in hye parage and Knychthede, quhilk aw nocht to lycht bot in noblesse; and tharfore, and a Lord marry nocht hye parage and Knychthede togeder, he is contrarius to Noblesse and to Knychthede, and to Knychthede bathe. Bot a Lord may put of his powere forssably agayn the noble lordis and Knychtis willis, a man in the Ordre that is nocht worthy: Bot he may nocht vndo that he has done, ffor suppose that he haue power to mak a Knycht, he has na power to vnmak him, sa mekle is the vertue of Knychthede; ffor na man but grete cause, and Juge with princis powar, may tak honour away quhare it is anys gevin. Than be resone, it aucht nocht to be that Prince nor Knycht mak na Knycht of ane unworthy persone, na of villaine lignage. ffor wald men understand that alsmekle is nature honourit, as for corporale nature, in tree and beste as in man; bot as for nature spirituale, man is mare honourde. Bot be the noblesse of the spiritualitee of the saule resounable, that accordis with angelis of hevin, thare is grete difference; and sen noblesse of curage suld be in all Knycht, it may stand that a man of a new sprongyn lygnye, that be honourable and worthy in all gentrise, mycht be convenable and worthy to the Ordre, sa that the vertues condiciouns and propereteis of noblesse of curage acord ther till. Bot this opynione is vntrewe and vnworthy, ffor and that mycht be, it war mare lyke that the Ordour of Knychthede suld better or alswele accorde to the propereteis corporalis, and personalis, as spiritualis: the quhilk is false, ffor Knycht gaynis nocht bot for hye parage and noblesse, with the seven vertues before namyt be the Doctour, as Force, Prudence, Justice, and Temperance, with Faith, Gude Hope, and Charitee, with leautee that efferis to Knychthede.

Item, The examynour suld spere of the Squieris condiciounis, and maneris, and gude vertues, and thewis, amang the peple; and quhat documentis and techingis thai ar of; ffor the fault of gude documentis and techingis gerris vnworthy men be reboytit and repellit fra the examinacione of the inquisitouris, that thai cum nocht to that Noble Ordre: ffor worthy examynouris will admytt nane, bot worthy: ffor grete foly war to put in the Ordre thame that efterwart suld be repellit for their misgouernaunce; And forthy suld the Knycht, that is the inquissitour, seke wele the poyntis of noblesse and of valour, and of the vertuouse propereteis and gude thewis of the Squyer that suld be Knycht; and quhy, and for quhat cause, he will tak the Ordre; and quhethir it be for meritable cause till implye him for the Haly Kirk, the Cristyn faith, and for the commone prouffit, for the peace, and for all peceable persouns; or he takis the Ordre for pryde or couatise, or for to be honourit, or for vane glore, or to wyn richesse thareby, quhilk, gif he may persaue that his entencione cummys of ane vnworthy cause, admytt him neuer: ffor rycht as Homycide, Symony, Usure, and Scismatyke condicioune, repellis Clerkis fra benefice and honoure, and all dignitee; in lyke cas suld thir faultis before namyt repelle a Squyere fra the noble Ordre of Knychthede, that suld haue nane affinitee bot till noblesse of corage, as said is; ffor and men wald wele knaw and consider the grete chargis and dewiteis that folowis the said Ordre, with saule perile, and worschip oft in were, thay sald stand grete aw to tak that noble Ordre, mare na to be outhir monk, or frere, or othir religiouse of the hardest Ordre that is; ffor traistis wele, that grete honour beris ay grete charge, and gretter disese it is, to fall fra grete honoure agayne that anys a man has bene at, na euir it was joy, to be thareat: _Quia non est tanti gaudii excelsa tenere, quanti est meroris de excelso cadere_. And tharfore Knycht suld mare dout honour na dede, and schamefulnes suld mare chastise a worthy Knycht, and geve him a hardar passione; and it suld happin him, na suld outhir hunger or thrist, or hete or calde, or ony disese that he mycht haue; and namely, grete princis and lordis sonis suld think grete schame to wyn ane euill name for lak of thair condiciouns in thair [gh]outhede, gif thai thocht euer to cum to the worthy and worschipful Ordre of noblesse that Knychthede is callit; ffor thai may wele traist that the name that thai wyn in thair [gh]ong age remaynis with thame for euermare: And than is it grete auenture, and euer thai be worthy to ressaue that Ordre, quhen the examynouris knawis thair condiciounis; and tharfore, all syk perilis suld be schawin to the Squier or he sett him to cum to the examynyng. Cheualry may nocht be vp haldyn but grete costis, and als expensis on horse, harnais, mete, and men, and othir necessair thingis that till it appertenis; and tharfore, thare suld na man, supposs he war worthy, desyre to tak the Ordre bot he war a lorde, or that he had lord to mynister him all his necessiteis, and hald his honour abufe in tyme of weris; ffor ellis, in default of horse, harnais, and othir necessiteis, euill sett Knychtis, quhen thai wantt, assemblis syk euill men as thame selff, and gerris mony ruggaris and revaris, and othir wikkit men, destroy the commouns, and distrouble the realme, and makis mekle wrang to be done in thaire default.

Item, Men countrefait in thair persone, na oure grete growin men, na men oure fat, or that has euill disposicione, or euill sekenes in thair body; ffor it war lak to the makare to mak men Knychtis that war nocht hable till armes, and to do vailliaunce in tyme of weris; ffor the nobilnesse of the Ordre is sa worschipfull, that it sufferis na man that has mahaigne, na demembrit, na othir wayis manket in corssage, visage, na membris--be he neuer sa riche--to be admyttit to the said maist noble Ordre, the quhilk excludis vttraly all ignobilitee and vilitee.

Item, The inquisitoure examynour suld mak inquest at the Squyar gif euer he did ony grete excessiue syn, as tresoune, or scisme, sorcery, or wichecraft, or grete murderis, or syk lyke thingis; the quhilk, suppose he prise thame lytill, may lett him to ressaue the noble Ordre, in company to be falowe to the worthy Cheualrye: na [gh]it na vane glorius Squyare suld be na Knycht, ffor vane glore tynis the meritis of all gude vertues. Na he suld nocht be a gabusoure, na a flaitour Squyare, that suld enter in the said Ordre; na [gh]it hautane, na fiere in pride, na orguillouse Squyere suld nocht enter in Knychthede; and namely outrageus in word, and sclanderouse bakbytare, suld nocht enter in the Ordre; na commone leare, na commone viciouse hurdomare hasartour, commoune tauernouris full of sleuthe, barganouris, commouns glotouns, kid and knawin for syk, dronkynsum, manesuorne, and all outrageus commoun vicius men, ar nocht to be ressauit to the Ordre of Knychthede, bot suld be repellit be the examynouris of the Ordre: And thus sald nane be ressauit to the Ordre bot nobles of parage, vertuouse, honest, and of worthy curage; and in all this suld Squyer be inquerit, or he be Knycht.

[Decoration]

QUINTUM CAPITULUM.

HERE DECLARIS THE DOCTOUR IN QUHAT FASSONE AND MANER SULD A SQUYER THAT WALD BE KNYCHT, RESSAUE THE ORDRE OF KNYCHTHEDE.

And as to that, the Squyer quhen he is examynyt and admyttit, he suld schriue him clene of all synnys and defautis that he may think on, that euer he maid aganis God, and his Magestee; and tak his Sacrament, sayand "In the name of thee, and in entencione to serue thee, and honour thee, My Souerane Lord God, and thy dere moder Mary, and all thy haly Sanctis of Paradise, I tak this day this worthy Ordre." And this suld be done be prince or lord in a grete feste, as Zule, Pasche, or Witsonday, or All Halowmesse, ffor the mare honourable assemble is maid thay dayes na in otheris: And than suld the Squyere fast the Fest evin, and wake all that nycht in prayeris of grace asking, and otheris als suld pray for him, to geve him grace, worthily to ressaue and kepe, and worthily gouerne the said Ordre, at the plesaunce of God, and the haly Court of Hevin: And on the day before, he suld pas to the Kirk, in his best array as efferis and custum of the countree is, thair to be in prayeris, and to here a preching, or a proposicione langand the said mater; na he suld nouthir here na speke viciouse speche, na trompouris, na janglouris, for that is lak to the Ordre: And on the morne eftir, quhen he is arayed in habyte of Knychtis wede, thare mon be grathit a solempne Messe with note, and in the tyme of the Offeratore, he sal cum before the altare and offer: And syne sall he mak ane athe to the Ordre till honoure it eftir his powere, in the honour of Almychtj God, Prince of all Chevalrye; and thare in present place, suld thare be maid a faire sermone, declarand the poyntis of the Christyn faith, acordand thame togeder with the poyntis of the Ordre of Knychthede. To the quhilkis poyntis of acordans the Squyre suld take gude tent, and knaw thame all, and hald thame prentit in his hert percure, with all the Vij. sacramentis, the X. Commandmentis, the Xij. articles of the treuth, and to kepe him fra the Vij. dedely [synnis]. To all the quhilkis poyntis of the faith, to kepe and honoure and fulfill at his powere, incontynent that he haue tane the said Ordre at the honoure and reuerence of God, and thareto suld mak his speciale prayeris for all, the tyme of the Messe: And fra thyne furth for all his lyf dais. And quhen the preching is done, than sall cum furth the Prince or Lord that suld mak him Knycht; the quhilk aw of dett to be Knycht or he mak ony Knychtis: rycht as nane may mak Preste bot he be Preste, sa may nane mak Knycht bot first he be maid Knycht, saiffand the Pape: ffor how may he geve that he has nocht? ffor herbes and bestis may geve thair nature ilkane till othir, to mak thair nature perpetuall; bot sa may nocht Knychtis be maid, bot first the makare be possessit of his gift, and of his Ordre: ffor gif ony lord wald geve the Ordre and nocht haue it, or vnworthily geve it othir wayis na the Ordre requeiris, he dois grete dishonour to the Ordre. And thai that takis the said Ordre of thame that has na powere vnworthily, thai haue na grace in the Ordre to do wele, na prouffit to thame na otheris; and thus is the Squyere begylit, and dissauit of his Ordre, and all Cheualrye sclanderit. And than suld the Squier hald vp his handis to the hevyn, and his eyne to the hicht, and his hert to God, syttand on his kneis, and thare suld the Prince haue the Suerd redy of Honour, gylt with gold, and belt it about his sydis, in takenyng of Chastitee, Justice, and Cheritee, and thare the Knycht suld outhir geve him a strake with his hand, or with a drawin suerd, in the nek, to think on the poyntis and defend his dewiteis. And syne suld he outhir kys him in the mouth, or ellis kys the croce of the suerd, and geve it him, and ger him kis it agayne, and sa put it in the scalbourd, and bid him think on his athe, ande charge that he has vndertane, and the honour that he suld manetene. And efter that all the seruice of God be done, the new maid Knycht suld ryde on ane coursere out throw the citee, or toune, and schaw him to the peple, sa that thai may knaw him for a Knycht, defendour of Haly Kirk and commone prouffit, and halder of lawe and justice, and mayntenour of the peple, that quhasa has ado thai suld draw till him for help; and that he suld haue mare raddour and drede to do mys, or oucht that suld be agayne the lawe euer mare in tyme to cum, and to saif the honour and the worschip of his noble Ordre; ffor raddour, drede, and schamefulnes is hye grace till all persouns that has honour to kepe. And in that day suld thare be grete festyng, justyng, and tournaymentis, with other actis, as lissis and behurdis, geue grete giftis, and mak grete solempnitee in the honoure of God and the grete feste, and that Herauldis and Kingis of Armes and Menstralis war rewardit. And than suld the Prince rewarde the new Knycht with landis, lordschippis, or othir worthy giftis and gouernementis, till eke his estate and help to manetene the honoure of the Ordre. And thus suld giftis be gevin bathe till him, and be him till otheris; ffor the Ordre requeris giftis to be gevin in daly placis; for honoure and worschip of lordis of estate may nocht be kepit, bot quhare giftis ar gevin, and noble actis of honour excersit: ffor quhare honoure is nocht kepit, ordere gais bakwart.

[Decoration]

SEXTUM CAPITULUM.

HERE SPEKIS THE DOCTOURE OF THE SIGNIFICATIOUNE OF THE ARMES OF THE ORDER OF KNYCHTHEDE.

Now declaris the Doctour, that as the Preste quhilk in the Mess sayand has syndry habitis and habilliamentis, quhilkis ilkane has a syndry significacione, as is acordand to thair office and order, and that office of Preste and office of Knycht has sa grete affinitee and alliaunce togeder; ffor quhy? that rycht as office of Preste has certane thingis that pertenis to the Ordre; and ilkane has a certane significacione, sa has the Ordre of Knychthede: ffor ilk thing pertenand till his Order has a certane significacioune, be the quhilkis is signifyit the noblesse of the Order of Knychthede.

And first and formast, Thare is to the Knycht gevin a Suerd with a crossit hilt, that signifyis that rycht as our Lord Jhesu Crist vencust in the Croce the inymy of mannis lygnage, to the quhilk he was dempt throu the syn of Adam, oure first fader, that rycht sa suld a Knycht vencuse the fais of the Croce throu the suerd; ffor the suerd is ordanyt to do justice with; and tharefore is it maid with twa egeis, in takenyng that he suld manetene and defend bathe Temporalitee and Spiritualitee with the double scherand suerd.

Item, To the Knycht is gevin a Spere quhilk is evin, and betakenis rychtwisenesse and veritee; ffor as the spere is evin, and rycht sa suld he be bathe evynlyk and rychtwise, and manetene and defend lautee and equitee, in contrary of falshede and trecherye; and the scharp hard stelin poynt of the spere hede betakenis, that suppose falsehede be neuer sa wele armyt, [gh]it will lautee pas throu him, and vencuse him. And be the pennone on the spere end, it schawis that veritee hydis him nocht, bot schawis him to falsehede, sayand ay, quhen it movis, Lo me here Veritee, that has na drede of falsehede, na trecherye; and Veritee is the foundement of esperaunce that is gude hope, and of all othir thingis that ar signifyit be the spere.

Item, Chapellat of stele alssua is gevin to the Knycht, in takenyng of drede of schame and repruf; ffor a Knycht suld be schamefull as a maydin dredand repruf: ffor Knycht or woman, but drede of schame, may nocht kepe honour langsumly, na be obedient to thair ordre: ffor rycht, as drede and schamefulnes, gerris a persone cast doune the hede, and luke to the erde, sa dois the stelin hat the Knycht cast doune his eyne; and rycht as the stelyn hat kepis the knychtis hede, quhilk is the hyast membre, and maist principale of his persone, sa kepis drede of schame the Knychtis honour, that is the hyast poynt of his ordre, and maist principale poynt of all. The quhilk drede of schame suld haue in it fyve wittis to kepe, that throu nane of thai suld dishonour cum, and that the noblesse of his curage suld defend thai fyve wittis, that neuer throu thame euill na wikkitnesse cum.

Item, Haubergeone is gevin to the Knycht, in takenyng of castell, to kepe him fra his inymyes, that is, euill vicis; ffor rycht as a castell is wallit all about with stanis togedir junyt, to kepe Knycht fra his fais, rycht sa is the haubert to kepe him rycht sa fra his fais that ar vicis and defaultis, till his maist noble Ordre of Knychthede, the quhilk is maid of mony syndry pecis as of maillis.

Item, Leg-harnais is gevin the Knycht, that his leggis and fete were seker to passe in the wayes and stretis, and kepe thame, that na robbouris, na thevis, na murderaris, vmbesett the wayes to reve na strouble lele merchandis, na labouraris, men of kirk, na pilgrimys, that passis in the contree for the commone prouffit of the Realme: And in sik keping he suld be garnyst in his armouris and his wapnis, that he mycht do scathe and tak nane.

Item, Thare is gevin him Maisse, that is to say Pollax, in takenyng that he is officere ryale; and that gif ony man disobeyis till his wand, that he lay that maisse on thame to hald the Kingis rychtis on fut.

Alssua, Spuris ar gevin him, in signifiaunce that rycht as spuris spedis the horse to ryn fast, and besy in tyme of nede, quhen his inymyes cummys nere, rycht sa suld Knycht in tyme of nede be besy quhen the King or his Contree is ouresett with lourdanis and revaris or traytouris or other wikkit misdoaris, sa that he slepe nocht his time, bot be besy and diligent in the commone prouffit. Of the suerd we haue spoken of before, in quhat takenyng and significacioune it is gevin.

Item, The quhip is gevyn to the Knycht in his hand, quhen he is on horse, to that significacione, that he suld stand aw and be obedient till his Lord; ffor disobeisaunce vndois the Knycht and brekis his Ordre, that all his ofspring will forthink: as for the inobedience of Adam, all his ofspring was punyst.

Item, Gorgelin is gevin him, in takenyng that thare suld nouthir enter na isse throu his gorge thing that suld be villanie, na lak thing to the honour of the Ordre; as to be at bidding of his lord, but disobeysaunce, and but murmur do his lordis commandementis; and nouther do, na consent, to tresone or guille, barate, na trechery, vnleautee, na othir vice, that may cum throu word na thocht be the gorge outwart; na excesse of glutony, drunkynnesse, na othir mystemperaunce throu the gorge inwart. And thus the gorgelyn suld kepe the Knychtis gorge.

Item, Masse is gevin him, that betakenis strenth and force of curage, the quhilk masse is lyknyt till a false sterap, quhilk strykis on all sydis, apon all kynde of harnais; sa dois force of curage, it strykis on all sydis, and defendis the honour of Knichthede agayne all vicis, and enforcis vertues.

Item, Thare is gevin to the Knycht his lytill schort Suerd, that sum callis 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.