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The Complaynt of Scotland
Chapter XVII

<f 113v>

Quhou the affligit lady accusis hir eldest sonne callit the nobilis and gentil men

Chap. XVII.

O MY eldest sonne (nobilis) this seueir reproche contrar thy zongest brother, is no occasione to gar the gloir for gyf thou hed grace to ken thyself, thou vald sune persaue that thy vicius lyif deseruis ane mair extreme reproche. for the vice of thy zongest brother suld be supportit be rason of his ignorance ande of his pouerte bot thou can haue na excusatione to cullour thy mischeuous conuersation ande the violent extorsions that thou daly committis contrar thy tua brethyr, lauberaris & clergie. ande alse thou art the special cause of my ruuyne for thou ande thy sect that professis zou to be nobilis ande gentil men there is nocht ane sperk of nobilnes nor gentrice amang the maist part of zou Ande nou be cause mony of zou, ascribis sa grit gloir of zour pretendit gentreis ande nobilnes, i vil discriue the stait of nobilnes ande gentilnes to that effect that ze may persaue zour grit error.

THE PHILOSOPHOVRS ande iurisconsultours in the anciant dais, hes <f 114r> familiarly discriuit one thing be the contrar thyng. thai gart the discriptione of ane vilaine (quhilk ve cal ane carl in our scottis langage) manifest the conditions of ane gentil man siclyik thai gart the discriptione of ane gentil man manifest the conditione of ane villaine be rason that and gentil man or ane nobil man. ande ane villaine hes direct contrar conditions, & sa be the discriptione of ony ane of thir tua contrareis, tha gat ane solide knaulage of the tothir. Siklyik quhen thai discriuit vertu, tha fyrst delatit ande payntit the conditions of vice, ande quhen thai discriuit liberte, thai fyrst payntit ande dilatit the conditions of seruitude. And nou sen this purpos hes occurrit to speik of gentreis ande nobilnes, i vil fyrst discrue the origine of gentil men, be the quhilk ze may knau, quha is ane vilaine. Bot fyrst i man reherse the stait of the pepil that var in the gude anciant dais quhilk sum men callit the goldin varld, there vas na defferens of staitis at that tyme amang men, nothir in preeminens dignite superiorite nor honour, for at that tyme, all men var egal, & nocht partial nor deuidit, for the pepil lyuit al to gydthir in ane tranquil & louabil communite, <f 114v>ande thai left no thing to there posterite, bot regrettis for the alteratione of that gude varld. in thai dais the pepil eit nor drank nocht bot quhen hungir constrenzet them & than there maist delegat refectione vas acquorns, vyild berreis, green frutis, rutis & eirbis ande thai drank the fresche vattir. at sum tyme thay past in the forrestis to the course and hunting, and sleu vyild beystis syne dryit the flasche at the sune or thai eit it. and thai that var of maist tendir conplexione, couurit them vitht the skynnis of tha vyild beystis to keip them fra cald At that tyme ther vas no ceremonial reuerens nor stait, quha suld pas befor or behynd, furtht or in at the dur, nor zit quha suld haue the dignite to vasche ther handis fyrst in the bassine nor zit quha suld sit doune fyrst at the tabil. at that tyme the pepil var as reddy to drynk vattir in ther bonet or in the palmis of ther handis as in ane glas or in ane tasse of siluyr. At that tyme thai lay al to gydthir in ane cauerne, as dois presently the sophistic egiptiens. thai purgit ther belleis ande excercit the verkis of nature, ilk ane in vthirs presens vitht out schame reproche or offens. than ane lang tyme ther eftir nature <f 115r> prouokit them to begyn sum litil police. for sum of them began to plant treis, sum to dant beystis, sum gadthrid the frutis, ande kepit them quhil on to the tyme of necessite, ande sum neurist ther childir, at that tyme the pepil drank nothir vyne nor beir, nor na vthir confekkit drynkis. at that tyme straynge cuntreis var nocht socht, to get spicis eirbis drogis gummis & succur for to mak exquisit electuars to prouoke the pepil til ane disordinat appetit. At that tyme ther vas no sumpteous clethyng of fine claytht and of gold & silk of diuerse fassons, at that tyme in the begynnyng of ther police, coppir bras and yrn and vthir mettellis var meltit to mak vtensel veschel necessair to serue ane houshald and var nocht meltit to be gunnis ande cannons to sla doune the pepil. Ande nou sen that goldin varld is past, ther hes succedit ane yrn varld quhilk hes altrit euerye gude thing in infelicite and myscheif, for meiknes is changit in maleis, trauail in ydilnes, rest in excesse, pace in veyr, eyse in pane, loue in hatrent, cherite in crualte, iustice in extorsions, almis in thyft, kyndness in persecutione, supporting of ignorance in detractione pitie in rigor, ande faytht in <f 115v> ypocrysie, and sa euyrie thing is altrit fra ane gude stait in ane abhominabil qualite. The cause of this alteratione hes procedit fra the euyl conditions of men that began tyl oppresse ther nychtbours ande til eschaip sic oppressione, the pepil chesit ane certan of gouuernours of the maist robust & maist prudent to be there deffendours, ande alse thai randrit them tributaris ande subiectis to there said gouuernours & there gouuernours gat for ther panis and laubyr the butin and spulze that thai conqueist fra the tirran oppressours. Thai gouuernours var sa nobil in there auen curage that thai distribut the maist part of the butine ande spulze amang the pepil that hed vsit them maist vailzeantly contrar ther enemeis, ande thai that var lasche couuardis gat nothing. Of this sort began the fyrst nobilnes ande gentreis in the varld, for thai that var vailzeant, thai var reput for nobilis ande gentil men, ande thai that var vicius & couuardis var reput for vilainis ande carlis. The chartagiens vsit that sammyn fassoune ane lang tyme for thai gaue to the sodiours that bure them maist vailzeantly contrar ther enemeis, ane certan of gold ringis, for ane <f 116r> takyn of perpetual nobilite. Siklyik euyrie vailzeant roman sodiour vas crounit vitht ane croune on his hede in takyn of nobilite. The macedoniens vsit that sammyn vse ane lang tyme, ande quhen ane macedonien hed nocht venqueist ane of his enemeis, he vas bundin til ane post, ande degradit fra his nobilite. in ald tymis in germanye, ane alman vas ay repute for ane villain, quhil on to the tyme that he vas mareit, and he gat neuyr lecens to marye, quhil on to the tyme, that he hed presentit the hede of ane of his enemeis to the kyng of germanye. Siklyik in sythia at ane banket of tryumphe, the kyng presentit ane goldin tasse ful of vyne to the companye at the tabil. bot nane of them vas admittit to drynk in that tasse, bot sa mony as hed venqueist ane of ther enemeis in ane conflict, for he that hed neuyr dune ane vailzeant act contrar his enemeis, vas reput for ane inciuile villaine. Mardocheus conqueist the gre of nobilite fra artaxerxes throucht his vertu, ande Ioseph vas maid ane gentil man be pharaon for his vertu. Than the successours of thir nobil men var repute for gentil men as lang as thai vsit verteous verkis of nobilite, as did <f 116v> there predecessours. Bot fra tyme that the successours of thir nobil, men be cam vicius, than tha var degradit fra there nobilite ande fra there gentreis, and thai var repute for inciuile vilaynis. Valerius maximus rehersis the nobilite of scipio the affrican, quha hed ane soune that vas nothir vailzeant nor verteous, on ane daye, he beand clethid in ane lang quhyt goune, as the vse vas to be borne at the distributione of the officis of rome, he desirit the office of pretoir at the senat, on ane place callit campus martius. At that tyme, his frendis cam til hym ,& but reuerens, thai reft fra hym ane signet of gold that vas on his fingare, vitht in the quhilk vas grauit his fathers hede, sayand til hym, o inperfect ande vicius contrafait gentil man, thou deseruis nocht to veyr this nobil signet, vitht in the quhilk is grauit thy fathers hede, considerand that thou hes nothir vertu nor vailzeantnes, there for ve degraid the, fra the nobilite and gentreis, that thou pretendit to succeid to, be the deceisse of thy fathere. This exempil of scipio makkis manifest, that na man can mereit or can be capabil of nobilnes or gentreis bot gyf tha be verteous. There for that stait <f 117r>of gentreis is ane accidental qualite, in sa far as it may cum til ane persoune be his vertu, ande he maye be degradit fra it for his vice. (O my eldest soune nobilis and gentil men) the armys that ze bair in zour scheildis and in zour seylis in zour signetis, and alse is payntit on zour vallis & in zour glasyn vindois, thai var gyuyn to zour predecessours, be the prince, for ane takyn of nobilnes, for the nobil actis that thay hed dune for the comont veil of the realme & ze that ar there successours ze bayr the samyn armis for ane takyn that ze ar obleist to follou the futsteppis of zour predecessours in vertu. or ellis ze merit to be degradit fra the armis that ze bair & fra the gentreis that ze professe, as vas dune tyl zong scipio befor rehersit. there is diuerse princis that gyffis the tryumphe of knychted and nobilite, vitht leuerairis, armis ande heretage, to them that hes committet vailzeant actis in the veyris, siklyik as the empriour makkis the ordur of knychthed of the fleise the king of france makkis the ordour of the cokkil the kyng of ingland makkis the ordour of knychthede of the gartan. None of thir knychtis resauis thir hie digniteis, throucht ane affectyu <f 117v>loue that there prince hes touart them. bot rathere for the vailzeant actis that there prince hes knauen them til haue committit for ther public veil. The romans in the anciant dais, ordand ane tryumphe of nobilite to be gyffin to them that hed borne them maist vailzeantly contrar the enemeis of rome The ordour of there tryumphe vas of this sort, quhen ony romane hed dune ane vailzeant act, he vas set in ane charriot veil acoutreit, quhilk vas drauen vitht foure horse, be cause in the anciant dais, the romans vsit to fecht in battel in charriotis. Than he that hed venqueist his enemye be straikis ande strang battel he vas crounit vitht ane palme of gold, be rason that the palmetre hes schearp broddis and pikis. And he that hed venqueist his enemye, be practik of veyr ande sleu and tuke his enemeis fleand fra the battel vitht out hurt til hym, he vas crounit vitht ane croune of laure tre, be cause the laure tre hes no schearp broddis nor pikis. This last tryumphe of laure tre vas callit tropheum, quhilk singnifeis ane ioyful victoree for the victoree is ioyful quhen the enemeis are venqueist vitht out domage to the venquesair. quhen thir romans entrit in rome to <f 118r> resaue there tryumphe for ther vailzeant actis, the senat, the gentil men and the comont pepil met them in there best array vitht grit solempnite, and syne conuoyit them to the plane mercat befor the capitol to resaue there tryumphe of dignite as tha hed deseruit. Bot allace (o ze my eldest sone nobilis ande gentil men) there is nocht mony of zou that meritis to veyr the ensenze of the fleise, of the cokkil nor of the gartan, nor zit there is nocht mony of zou that meritis to be borne in ane charriot to resaue the tryumphe of the palme tre nor of the laure tre, for zour imbecilite auereis ande contentione that ringis amang zou, rather deseruis degrading fra zour pretendit gentreis, nor ze deserue louyng or commendation for vertu. There for ze ar in grit error quhen ze professe zou to be gentil men, & syne committis no actis efferand for zour professione bot vald ze considir the origine of zour gentreis, than ze vald nocht be sa arrogant as to desire the gloir and the stait of ane dignite that ze deserue nocht. There is mony of zou that professis to be gentil men be successione of zour predecessours bot ze considir nocht that <f 118v>the gre of gentreis procedis fra vertu. The philosophour sais that the cause of ane thing is of mair efficacite, nor is the thyng that procedis fra the cause, ergo vertu suld preffer the successours of verteous men. Ane verteous man beand discendit of ane verteous genoligie doutles he is ane rycht gentil man, and in opposit, ane vicius man beand discendit of verteous genoligie, he suld be reput mair vile and odius nor ony infamous vilaine plebien, ande alse thai suld be degradit fra there gentreis that thai haue ascribit til haue be successione, ande thai suld be conpellit to virk vile mecanyk laubir to that effect that the honour of verteous gentil men, be nocht maculat vitht the vice ande inciuilite of vicius pretendit gentil men. There for as i haue said of befor the sone of ane prince beand distitut of vertu is no gentil man, ande in apposit ane sone of ane mechanyc plebien beand verteous he is ane gentil man for that cause the poiet francis petrarch a florentyne said, i hed leuyr be the sone of vicius tarsites i vsand ane verteous conuersatione nor to be the sone of the vailzeant achilles i beand vicius. The philosophour plutarque rehersis, that iphicrates <f 119r> vas ane pure mecanyk craftis man discendit of inciuil plebiens zit nochtheles throucht his vertu he vas elect to be kyng of the cuntre, there vas ane vicius gentil man at that tyme callit hermodius quha reprocht iphicrates, sayand,, o iphicrates it efferis nocht for thy stait & faculte to be ane kyng be rason that thy father vas ane mecanyc tailzour discendit of inciuile pure pepil, there for thou art nocht ane gentil man, iphicrates ansuert o hermodius throucht my vertu my successours sal be reput gentil men and sa my gentreis begynnis at myself bot thou ande thy gentreis sal end to gydthir, & thy successours sal be reput for vilaynis be cause of thy vicius conuersatione. This exempil makkis manifest, that ane person may succeid to heretage and to mouabil gudis of his predecessours bot no man can succeid to gentreis nor to vertu, for vertu & gentreis most proceid fra the spreit of hym self and nocht fra his predecessours. iuuenal the poiet rehersis, that buciphal the grit horse of allexander hed mony comodius propreteis for as sune as he sau alexander, he knelit ande maid hym reuerrens, ande syne tholit hym to lope on hym, & alse <f 119v>he vas strynthy ande auful in ane battel contrar the enemeis of alexander. ande quhen he vas saidlyt vitht his best bayrdit harnessing, he vald thole no man to ryde on hym bot alexander. This samyn horse busiphal hed ane brother, generit and folit of the samyn horse and meyr that folit hym. this tothir horse vas grit fayr and gude lyik, bot nochtheles the maist perfyit industreus horse dantars of macedon culd nocht gar hym be veil bridilit nor manerit in na comodius sort conuenient to serue ane prince, quhar for he vas nocht treittit bot rather deiekkit ande chaissit to the vyild barran feildis to seik his meyt, ande oft tymis he vas put in ane cart to drug and drau, quhar he vas euyl dung & broddit.

This exempil maye be conferrit to tua brethir gottin ande borne of ane fathere & mother ane of them beand verteous suld be reput for ane gentil man. and the tother beand vicius suld be estemeit and treittit lyik ane barbir inciuil vilaine. There hes been diuerse gentil men that thynkis schame that there fathers and mothers gudschers and grandscheirs hes bene mechanyc plebiens, Bot sic vane gentil men takkis nocht exempil of agathocles the <f 120r>kyng of cecile, quha vas the sone of ane pottar that formit clay pottis, zit nochtheles quhen he vas elect in dignite royal, he gart gold smythis graue ane pot in his armys on euerye pece of his siluyr veschel, and alse he gart paynt the vallis of his palleis vitht pottis, the quhilk thing he did to manifest to the pepil that he thocht no schame that his father hed been ane mecanyc craftis man discendit of ane pure genoligie. it is ane grit foly til ane person to pretend to gentreis be successione or be reches iuuenal confermis this samyn purpos, nobilitas sola est animum que moribus ornat, and the vordis of ouid ar consonant to this samyn, Non census nec clarum nomen auorum sed probitas magnum ingeniumque facit.

There for it is grit arrogance and na les folie quhen ony person gloris in his hie genoligie considerand that euyre person is discendit of ane origyne, as boiecius de consolatione hes rehersit in his thrid beuk. Omne hominum genus in terris simili surgit ab ortu. there for vald euyrie man considir his fyrst origyne he sal fynd that al man kynd ar creat of mud and clay as is vritin in the sycond cheptour of genesis, Formauit igitur hominem de <f 120v>limo terre. ande alse Ihesus sirach sais in the 10 cheptour of ecclesiasticus, quhar he repreuis the gloir ande pride of men quid superbis terra et cinis, that is to say, quhou ar ze becum predeful, & takkis gloir in this varld? considerand that ze ar bot eird ande puldir. it is vrityn on the 18 cheptour of genesis, loquar ad dominum cum sim puluis & cinis. that is to say, i sal speik to the lord, quhou be it i am bot puldir ande asse. it is vrityn in the 17 cheptour of ecclesiasticus, Omnes homines terra et cinis al men ar eird ande alse.

Thir exemplis suld be occasione to gar gentil men, paynt in ther scheildis, ande graue in there signetis, puldir ase ande eirde, rather nor til haue gart paynt ande graue the armis of there predecessours, be rason that fra tyme that thai be aryuit to the fine ande to the limitis of there peregrinatione of this mortal lyif. than thai returne to there comont ande general mothere the eird, the quhilk eird makkis na acceptions of persons nor defferens of qualiteis betuix gentil men, and mecanyc men, bot resauis them al indefferently in hir domicil and receptacle than quhen the corrupit flesche is consumit fra the banis, no man <f 121r>can put defferens betuix ane prince and ane begger The historigraphours rehersis, that quhen kyng cirus hed venqueist kyng cresus, he led hym til his paleis ande treittit hym mair humainly, nor is the vse to treit presoneirs. On ane day cresus spak hardyly to kyng cirus sayand, Nobil prince the vulgaris ascribis grite gloir for the vailzeant actis that thou hes committit for the public veil of perse ande meid, zit nochtheles thy father cambises did mair vailzeant actis in his tyme, nor thou hes dune. kyng cresus vas temerair in his question for cirus vas offendit contrar kyng cresus thinkand that ane presoneir suld nocht haue bene sa bold, as til reproche ane prince that haldis hym in captiuite. Than cresus persauand kyng cirus in collere and ire, he said nobil prince gyf thy nobil grace vil gyf me lecens to rason the mater, thou sal sune persaue that i said nothing tyl offend the, bot rathere til augment thy gloir. i said that thy grace hed nocht dune sic ane vailzeant act, as thy fathere cambises did in his tyme, for he did ane nobil act, quhen he engeneret the on thy mothere to gouuerne this realme eftir his deceisse, bot thou hes nocht dune sic ane nobil act, as <f 121v> to genner ane nobil prince lyik thy self to gouuerne the realme quhen thou art dede.

Quhen kyng cirus herd the subtil discymilit pleisant interpretatione of cresus vordis, he smylit and leuch and changit his coller in glaydnes. bot zit kyng cirus exortit cresus familiarlye tyl expone the iust verite of his vordis. Cresus ansuert, nobil prince, sen thou hes coniurit me sa extremly to declair the verite, doutles i sal hald no thing obscure, quhou be it thou gar me suffer the cruel detht the occasione of my vordis procedit, be cause i iuge that thou art nocht sa quyk spretit, sa prudent nor sa nobil, as vas thy fathere cambises, ande to conclude, thou hes nocht sic ane hede, as he had in al his byssynes. kyng cirus ansuert, i sal sune knau the verite of thy purpos. than kyng cirus past to the tempil ande he gart delue vp al the banis of the detht pepil furtht of there supulture and keist ouer euyrye bane ande contemplit euyry hardyn pan, ane be ane than cresus & vthir gentil men meruelit nocht litil of his consait, sayand, ve exort the nobil prince to tel thy intentione of that byssynes. Cirus ansuert o cresus thou said, nocht lang syne, that my hede vas nocht <f 122r>to be comparit to my fathers hede, there for i am leukand gyf i can fynd my fathers hardyn pan, amang thir dede mennis banis bot i can nocht ken it amang them for al the hardyn pannis that ar heir ar al of ane sort, there for i beleue that my fathers hede ande my hede and al vthir mennis hedis of pure ande riche are but defferens, there for in tyme to cum thou sal mak na comparison betuix men, for i persaue that al men that euyr vas or euyr sal be ar creat of ane masse of clay and eird. This exempil declaris that na man suld gloir in his nobilite or gentil blude considerand that our carions ande corporal natur and carnal origyne is baytht vile ande infekkit ande there is na defferens nor acceptions of persons betuix us. the prudent Salomon accordis vitht this samyn purpos in the 7 cheptor of his beuk of sapiens sayand sum quidem & ego mortalis homo similis omnibus de genere terreno illius qui prior factus est & ce. Nemo enim ex regibus aliud habuit natiuitatis initium. i am ane mortal man (sais salomon) lyik til al vthir men creat of eird as vas our foir fathere adam, ande al vthir kyngis hed na vthir begynnyng. thir vordis of Salomon beand <f 122v>veil considerit is ane souerane remeid ande salutair medycyn to repreme and distroye the arrogant consait of them that glorifeis & pridis them to be discendit of nobilis and gentil men, considerand that the crop ande rute of our gentreis ande genologie hes succedit fra adam ande quhen ve entrit in this mortal lyif ve var naikyt and vepand and quhen ve depart ve sal be vile and abhominabil, ande ve sal carye no thing furtht of this varld bot the coulpe of our synnis, or the meritis of our vertu.

O my eldest soune nobilis & gentil men, quhy vil ze nocht considir thir vordis befor rehersit? quhilk vordis suld be occasione to gar zou mortife zour vane consait of zour pretendit gentreis. ze professe zou to be gentil men bot zour verkis testifeis that ze ar bot inciuile vilainis. ze vald be reput & callit vertuous and honest quhou be it that ze did neuyr ane honest act, and ze reput vthir men for vilanis that did neuyr ane vilaine act. it aperis that quhen zour nobil predecessours decessit, thai tuke ther vertu and gentreis vitht them to ther sepulture and thai left na thing vitht zou bot the stile of there gentreis. the <f 123r>vordis of the holy man Iob maye be veil applyit to this samyn purpos quhen he said mortui sunt nobiles, & innobiles sunt filij eorum. quod he al nobil men ar decessit & ther sonnis ande successours ar bot vilanis the vordis of Iob ar ouer manifest in our cuntre, for i see no thing amang gentil men bot vice. for honestee is maculat ignorance is prisit, prudens is scornit, chestite is banneist the nychtis ar ouer schort to gentil men to commit there libedeneus lust and the dayis ar ouer schort to them to commit extorsions on the pure pepil, ther blasphematione of the name of god corruptis the ayr. The prodig pride that ringis amang gentil men is detestabil. nocht alanerly in costly clethyng abufe ther stait bot as veil in prodig expensis that thai mak on horse and doggis abufe ther rent or reches. ane man is nocht reput for ane gentil man in scotland, bot gyf he mak mair expensis on his horse and his doggis nor he dois on his vyfe & bayrnis. The poiettis fenzeis that the grecian dyameid hed horse that eit men & alse thai hef fenzet that acteon vas transformit in ane hart and there eftir he vas stranglit to dede vitht his auen doggis. The expositione of <f 123v> thir tua exemplis maye be applyit to the gentil men of scotland. The horse of diameid eit no men, bot the superflu & prodig expensis that he maid on corne to feid ane grit numir of onutil horse, gart the victualis be deir and skant, quhilk vas occasione that the pure pepil deit for hungir. of this sort the poiettis fenzeis that dyamedis horse eit men, be cause tha eit the corne that vald haue sauit the lyuis of the pure pepil fra hungir. Siklyik acteon vas nocht transformit in ane hart nor zit his doggis sleu hym nocht. the expositione of this vas that acteon vas ane vane gentil man that set al his felicite on doggis for hunting on the quhilkis he maid ouer prodig expensis abufe his faculte quhilk vas occasione that he sellit his heretage til entretene his vane pleseir & ther eftir he fel in pouerte. ther for the poietis fenzeis that his doggis distroyit hym. alace there is ouer mony horse in scotland lyik dyamedis horse that eitis the pure pepil, and there is ouer mony doggis in scotland that virreis there master as acteon vas virreit, i repreif nocht gentil men for the halding of horse & doggis, for horse ar necessair and doggis ar for recreatione. bot i repreif the ouer prodig expensis <f 124r>that sum gentil men makkis on horse and doggis abufe ther stait and faculte it var verray necessair and honest for ther auen veil that sic prodigalite var moderat the philosophour xenophon rehersis that cirus kyng of perse and meid vas verray solist in hunting ande he maid grit expensis on his horse bot he gart sic expensis cum til ane gude effect. for he vsit hunting til excerse his gentil men to deip them fra ydilnes ande he maid grit expensis on horse be cause thai var necessair for his veyris.

O ze my eldest soune nobilis and gentil men exort zou to correct zour selfis of the artiklis of this accusatione, and alse that ze adhere til al verteous byssynes and that ze accord and agre vitht zour tua bredthir lauberaris ande clergie to that effect that ze may releif me of my afflictione. for doutles gyf that discentione ande rancour remanis amang zou, in schort dais zour ald enemeis sal ocupie zour heretagis and duelling placis, & the posterite of zour generatione sal be put furtht of rememorance. Nou i vil saye ane familiar reproche, be the vay of correctione to my sycond soune callit sperutualite, to that effect <f 124v> to gar zou al thre brethir concur to gyddir on ane substancial constant gude purpos, for the deffens of zour natiue cuntre.

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