can hardly form an adequate idea. By combining bla zonry, and the forms of ceremony, with a whimsical morality, mystical theology, and a species of chemistry no less mysterious, it had gradually erected itself into a kind of universal science, which comprehended every species of knowledge that could adorn the damsel or knight, that could animate or soften the rugged genius of Chivalry. Like Free Masonry, a plant of the same stock, it is conversant in the occult qualities of numbers and emblems, and may, without much impropriety, be denominated, Chivalry Spiritualized. Thus, there are nine precious stones, nine virtues of precious stoncs, nine orders of angels, nine dignities of regality, nine articles of gentleness, and nine vices contrary to gentleness. Like Free Masonry, too, it has a species of history of its own, and a traditionary genealogy of its heroes, which has no similarity whatever to the records of authentic history. To illustrate these remarks, I shall adduce a few more extracts from this curious Ms.

"Thair wes nane vyer ordo bot tua, wedlok first, and knyheid eftir. Ane kný wes maid befoir ony cot armo'; and Olibron wes ye first kny yat cuir wes. Asteriall his fader come be ye rý lyne of yat gentill man Japhet, and saw ye peple multiply, and had no gouerno; and ye cursit peple of Sem (Ham ?) warit aganis yame. Olibron wes ye, strongest and manliest man in his tyme, and ye peple cryit on Olibron to be yair maister and yair gouerno'. Ane thousand men wer multiplyet of Japheth's lyne. Asteriall maid to his sone ane garland about his heid of ix diuers pretious stanis, in takin of cheualrie, to be ane gouerno' of ane thousand men and to yis day ye knyis haif his

name

name in Latin; that is to say, miles, ane gouerno of ane thousand men. Olibron knelet to Asteriall his fader, and asket his blissing. Asteriall tuk Olibronis sword, yat wes Japhetis fawcon, yat Tuball maid befoir ye flude, and smot flatling IX tymes upone ye ry schulder of Olibron, in takin of ye IX vertewis of ye foirsaid pretious stanis, and gaif him his blissing, w ane charge to keip ye IX vertewis of cheritie now following yat ze sall heir.

"Thair be V temporall virtewis, and foure gostly wertewis of cheritie. The V temporall virtewis bene yir: He sall not turne his bak to his innemy to fle: The secund is, yat he sall trewlie heild his promeis to his freind, and also to his fa: The thrid is, he salbe fre of met and drink to all his men about him: The fourt is, he sall uphald madynis ry: The fyft is, yat he sall uphald wedowis ry. And yir ar ye foir vertewis of cheritie gostly: The first is, he sal hono' his fader and moder: The secund is, he sall do na harme to ye puir: The thrid is, he sall be mercifull: The fourt is, he sall hald w ye sacrifice of ye grit god of hevin. And yan Asteriall did mak to Olibron ane targat of oliue tre, w thre corncris, tua abone his face, and ane doun to ye grund word, in takin yat yis Olibron wes ye cheif of all ye blude of ye thre sones of Noe.

"As teches Troiamoure (quho) makis mentioun of yair lynnage and affinitie, the said Olibron had tuo sones, named Gentilius and Farolius. The eldest sone, Gentilius, inhabit him w all ye ofspring the landis of Arabie, unto ye making of Troye, Canaan, Ethiopie, and Minor Asie, and Constantinople, and maid. citeis and, townis, fra Olibronis tyme to Trogilius tyme yat maid

Troye;

Treye; qlk Troye wes maid in the cuntrey of Asie, upone ye eist syde of Constantinople ;-the qlk Gentilius first maid takynnis in armes, yat for ye skill of his peple, Gentilius suld be knawin of dignitie, befoir all vyer signes. The foirsaid Olibron wes inspyrit w ye haly gaist, eftir ye angell gaif him ye ordo' of knỳheid he maid ane grit daile of lawe of armes, qlk is maid, and wes befoir ony lawis and commandis. Than Gentilius had ane dochter callit Arphagus, ye first yat wes, yat set colo' in tairgis, and liknit yame to ye diuers colo'is of ye pretious stanes, befoir ye manheid and dignitie of armes, becaus yat Olibron ye first knỷ, wes maid pretious stanis. Than Farolius ye secund sone, and ye youngar of Olibroun, inhabit him in ye landis of Tartarie, Basane, Lybie, and Pharoun, and maid ye citie of Phargagia in ye land of Pharoun.—Trogilius had thre sonnes in troye: The eldest wes callit Arbaldus; ye secund wes callit Erewfilix; the thrid Arbegraganus, (of quhome) be ry lyne come Hector of troy, throw all ye warld ane of ye IX wordiest. Of ye eldest sone Arbaldus, eftir ye distructioun of troye, be ry lyne come Brutus, of ye qik ry lyne of brutus, win certane proces of zeiris, come Artho', ane of ye IX worthy, throw all ye warld, be law of armes callit. Off ye secund sone Erewfilix, Saragen in Sartagia, eftir ye destructioun of troye, come Iulius Cesar, and enterit in Britaigne, upone caice, mony winteris befoir king Ar tho', and is conteint throw all ye warld ane of ye IX worthy.

"The foure virtewis of Chevalrie bene yir: Ye first is, just in his byhestis, clemencie of his persone, pitie to haue of ye pure; to be gratious to his prisoneris; to be reuerent and fayful to his god. The secund is, yat he be wyss in his battell; prudent in his fechtk

ing;

ing; knawing and having mynde of his wittis. The thrid is, yat he be not slaw in his weiris; luke befor yat his querrell be trew; thank god euir of his victorie; and to haue mesure in his sustenance. The fort is, to be strang, and stand fast in his gouernance; to houp to haue ye victorie, and avoid not fra ye feild, and not to schame his cotarmo"; alsua, yat he be not bostfull of his manheid; luk yat he be cu(r)teous, lawlie and gentill, and wout rebaldrie in his language.

"Thair beine IX articles of gentilnes, and of yame V beine amarous, & for souerane. The V amorous gentilnes; lordlie of countenance, traitable in language, wys in his ans, perfyte in gouernance, and cheirfull to fayfulnes. The four souerane (articles of) gentilnes bene; few ayis in suering, bowsum to goddis bidding, knawing his awin birth in bering, and to dreid his souerane to offend.

"Thair beine IX vices contrarie to gentilnes, of ye qlk V bene indeterminable, & fo' determinable. The V undeterminable bene; ane, to be full of sleuth in his weris; ane vyer, to be full of boast in his manheid; the thrid, to be full of cowartnes to his innemy; the fourt, to be full of lechoure in his body; and ye fyft, to be full of drinking and dronkelaw. And the vyer foure determinable: that is to say; ane, to revoke his aw(in) challenge; and vyer, to slay his prisoner w his awin handis; the thrid, to avoid fra his soueranis baner in ye feild; and ye fourt, to tell his souerane fals teillis."

Heraldry, displays some of its traces in every form of society, in every nation, whether civilized or barbarous. Its simplest form exhibits the tattowed symbolical figures, which discriminate the barbarous

tribes

tribes of the Negroes and Malays.. An additional step conducts us to the hieroglyphical emblems, traced with ruddle or coloured earth, by the Northern Indians of America, on their bucklers of the bark of trees, when they recommend themselves to their gods, before en-. countering their enemies. Of this kind, are the symbols and devices which Eschylus assigns to the Grecian warriors at the siege of Thebes. From such rude emblems, the transition is easy, to the blazonry of the feudal ages. The peculiarity, however, of the system of Heraldry, at that period, consists, not in the devices and blazoned figures, but in the usages with which these were connected. At that period, Heraldry swells into a vast system, which extends to all the social relations, and comprehends equally the duties of morality, the articles of religion, and the literature of the time. But, when Heraldry extended to all the relations of social life, it did not equally comprehend all the members of civil society. It was an exclusive system, which had no affinity with the forms of peace, but presented a living image of war. But, when the artists of that period had attained a respectable Tank in society, by the wealth which their skill enabled them to procure, they formed themselves into an order, and modelled their system according to the forms of Chivalry. This was the origin of FREE MASONRY. Hence the gradation of dignity in that order; the secrecy and ceremony of its forms; the variety of its officers, and of its lodges or brotherhoods. Thus, the institution of Masonry commenced from no wicked and malevolent motives in its founders; from no catenation of secret societies, hostile to the interests of religion, and of social order; but, in its origin, it constituted k ij

an