The Babees' Book: Medieval Manners for the Young: Done into Modern English

Chapter I: Part 1

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THE NEW MEDIEVAL LIBRARY

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The engraved title on the reverse
of this page was adapted
by Miss Blanche C. Hunter
from B.M. Add. MS. 31240,
f. 4.

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THE BABEES’ BOOK:

MEDIEVAL MANNERS FOR
THE YOUNG: DONE INTO
MODERN ENGLISH FROM
DR. FURNIVALL’S TEXTS
BY EDITH RICKERT

CHATTO AND WINDUS: LONDON
NEW YORK: DUFFIELD & CO.
1908

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CONTENTS

INTRODUCTION xi

THE BABEES’ BOOK 1

THE A B C OF ARISTOTLE 9

URBANITATIS 11

THE LITTLE CHILDREN’S LITTLE BOOK 16

THE YOUNG CHILDREN’S BOOK 21

STANS PUER AD MENSAM 26

HOW THE GOOD WIFE TAUGHT HER DAUGHTER 31

HOW THE WISE MAN TAUGHT HIS SON 43

JOHN RUSSELL’S BOOK OF NURTURE 47

THE BOOK OF COURTESY 79

SYMON’S LESSON OF WISDOM FOR ALL MANNER 122
CHILDREN

HUGH RHODES’S BOOK OF NURTURE 126

FRANCIS SEAGER’S SCHOOL OF VIRTUE 141

RICHARD WESTE’S SCHOOL OF VIRTUE, THE SECOND 157
PART, OR THE YOUNG SCHOLAR’S PARADISE

NOTES 179

FOOTNOTES 204

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ILLUSTRATIONS

THE SCHOOL OF ARISTOTLE Cotton, MS. Aug. A. Frontispiece
5, fol. 103.

“DE LA DISPUTATION Q’ FIST CATHON A SOY 44
MESMES ET CONTRE SON CORPZ A SA MORT” Royal
MS. 16 G. viii., fol. 324.

“CY PARLE DUNE GRANT FESTE QUE LE ROY RICHARD 54
DENGLETERRE FIST A LONDRES” Royal MS. 14 E.
iv., fol. 265b.

“IF THOU BE A YOUNG INFANT” Harl. MS. 621, 85
fol. 71.

JOHN OF GAUNT RECEIVES A CIVIC DEPUTATION 112
Royal MS. 14 E. iv., fol. 169b.

“WHO SPARETH THE ROD, THE CHILD HATETH” B.M. 126
Add. MS. 31240, fol. 4.

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INTRODUCTION

NEARLY forty years ago, Dr. Furnivall collected for the Early English Text Society “divers treatises touching the Manners and Meals of Englishmen in former days.” Some of these were published in 1868, under the title _The Babees’ Book_,[1] and others, chiefly of later date, in 1869, under the title _Queene Elizabethes Achademy_.

These two volumes, with their introductions and illustrative matter, to my mind present the most vivid picture of home life in medieval England that we have. Aside from their general human interest, they are valuable to the student of social history, and almost essential to an understanding of the literature of their time. The whole fabric of the romances was based upon the intricate system of “courtesy” as here set forth, and John Russell furnishes an interesting comment on Chaucer and his school, as do Rhodes and Seager and Weste on the writers of the sixteenth century. Finally, among these treatises, there is many a plum by the way for the seeker of proverbs, curious lore, superstitions, literary oddities. And as comparatively few people have time or inclination to worry through antiquated English, Dr. Furnivall has long wished that the substance of his collections might be presented in modern form. Therefore this little volume has been undertaken.

Doubtless unwritten codes of behaviour are coeval with society; but the earliest treatises that we possess emphasize morals rather than manners. Even the late Latin author known as Dionysius Cato (fourth century?), whose maxims were constantly quoted, translated, imitated, and finally printed during the late Middle Ages, does not touch upon the niceties of conduct that we call manners; wherefore one John Garland, an Englishman educated at Oxford, who lived much in France during the first half of the thirteenth century, felt bound to supplement Cato on these points. His work, entitled _Liber Faceti: docens mores hominum, precipue iuuenum, in supplementum illorum qui a moralissimo Cathone erant omissi iuuenibus utiles_,[2] is alluded to as _Facet_ in the first piece in this volume, and serves as basis for part of the _Book of Courtesy_.

But, earlier than this, Thomasin of Zerklaere, about 1215, wrote in German a detailed treatise on manners called _Der Wälsche Gast_.[3] And in 1265, Dante’s teacher, Brunetto Latini, published his _Tesoretto_,[3] which was soon followed by a number of similar treatises in Italian.

While we need not hold with the writer of the _Little Children’s Little Book_, that courtesy came down from heaven when Gabriel greeted the Virgin, and Mary and Elizabeth met, we must look for its origin somewhere; and inasmuch as, in its medieval form at least, it is closely associated with the practices of chivalry, we may not unreasonably suppose it to have appeared first in France. And although most of the extant French treatises belong to the fourteenth or fifteenth centuries, a lost book of courtesy, translated by Thomasin of Zerklaere, is sometimes held, on good grounds, to have been derived from French, rather than from Italian.

In any case, such of the English books as were not taken immediately from Latin, came from French sources. To be sure, there is a Saxon poem, based it would seem on Cato, though by no means a translation, called _A Father’s Instructions to his Son_; but this, although it is greatly exercised about the child’s soul, takes no thought for his finger-nails or his nose.

It is not, therefore, surprising to find that nearly all English words denoting manners are of French origin—_courtesy_, _villainy_, _nurture_, _dignity_, _etiquette_, _debonaire_, _gracious_, _polite_, _gentilesse_, &c., while to balance them I can, at this moment, recall only three of Saxon origin—_thew_ (which belongs rather to the list of moral words in which Old English abounds), _churlish_ and _wanton_ (without breeding), both of which, significantly enough, are negative of good manners.

The reason for the predominance of the French terms is simply that “French use these gentlemen,” as one old writer puts it; that is, from the Conquest until the latter part of the fourteenth century the language of the invaders prevailed almost entirely among the upper classes, who, accordingly, learned their politeness out of French or Latin books; and it was only with the growth of citizenship and English together, that these matters came to be discussed in this latter tongue for the profit of middle-class children, as well as of the “bele babees” at Court.

We must suppose, from numerous hints and descriptions, that an elaborate system of manners and customs prevailed long before it was codified. The Bayeux tapestry (eleventh century) shows a feast, with a server kneeling to serve, his napkin about his neck, as John Russell prescribes some four hundred years later.

The romances again, alike in French and in English, describe elaborate ceremonies, and allude constantly to definite laws of courtesy. Now and again we find a passage that sets forth the ideal gentleman. Young Horn, for example, was taught “skill of wood and river” (hunting and hawking), carving, cup-bearing, and harping “with his nails sharp.” Child Florent showed his high birth by his love of horse, hawk, and armour, and by his contempt of gold; but he was not thought ill-mannered to laugh when his foster-father and mother fell down in their attempt to draw a rusty sword from its scabbard! Chaucer’s _Squire_ might well have been brought up on a treatise similar to those included in this volume:

“Well could he sit on horse and fairly ride;
He could songs make and fair could he indite,
Joust and eke dance, and well portray and write.

────────────────

Courteous he was, lowly, and serviceáble,
And carved before his father at the table.”

But the _Prioress_ outmatched him, having possibly learned her manners in the French of “Stratford-atte-Bowe,” in _Les Contenances de la Table_, or some such thing:

“At meatë well y-taught was she withal,
She let no morsel from her lippës fall,
Nor wet her fingers in her saucë deep:
Well could she carry a morsel, and well keep,
That no dropë did fall upon her breast;
In courtesy was set full much her lest.[4]
Her over-lippë wipéd she so clean,
That in her cup there was no farthing seen
Of grease, when she drunken had her draught.
Full seemëly after her meat she raught,[5]
And certainly she was of great desport,[6]
And full pleasant, and amiable of port;
And painéd her to counterfeitë cheer
Of court, and to be stately in mannér,
And to be holden digne of reverence.”

These maxims were versified that they might be the more easily remembered, as we know from various expressions, notably “Learn or be Lewd” (ignorant), which occurs at the end of several pieces. In 1612 the principle was stated explicitly, “because children will learn that book with most readiness and delight through the running of the metre, as it is found by experience.” And the fact that versified treatises on manners formed part of the schooling of that day, brings up the subject of medieval education.

In the first place, this cannot be understood until we have set aside our modern ideas of master and servant. The old point of view is picturesquely summed up in a pamphlet of 1598, quoted by Dr. Furnivall.

“Amongst what sort of people should then this serving-man be sought for? Even the duke’s son preferred page to the prince, the earl’s second son attendant upon the duke, the knight’s second son the earl’s servant, the esquire’s son to wear the knight’s livery, and the gentleman’s son the esquire’s serving-man. Yea, I know at this day gentlemen, younger brothers that wear their elder brother’s blue coat and badge, attending him with as reverent regard and dutiful obedience as if he were their prince or sovereign. Where was then in the prime of this profession Goodman Tomson’s Jack, or Robin Rush, my Gaffer Russet-coat’s second son? The one holding the plough, the other whipping the cart-horse, labouring like honest men in their vocation. Trick Tom the tailer was then a tiler for this trade; as strange to find a blue coat on his back, with a badge on his sleeve, as to take Kent Street without a scold, or Newmarket Heath without a highwayman. But now, being lapped in his livery, he thinketh himself as good a man, with the shears at his back, as the Poet Laureate with a pen in his ear.”

From this passage it is clear that at a time not very much earlier, serving was a profession in which every rank, except royalty itself (if indeed this is to be omitted, see pp. 1, 179 below), might honourably wear the livery of a man of higher rank. Indeed, under the system of entail, this was, in time of peace, the only possible livelihood for a gentleman’s younger son, unless he had a special aptitude for law or the Church. Debarred from all trade, he could only offer his services to some great man who was compelled by his estate to keep up a large household, and so earn his patronage to provide for the future. It was fully expected that boys so placed would be helped to opportunities at Court or abroad, and girls to good marriages. That these patrons really took an interest in their young servitors, and felt responsible for their welfare, appears in many accounts of help bestowed upon men who afterwards became famous in literature, or scholarship, or state-craft. And as for the girls, Dr. Furnivall quotes an amusing instance of a mistress who, when reproached with dismissing a gentlewoman without due cause, thereby injuring her chances for the future, immediately allowed her forty shillings a year towards her maintenance while she herself lived.

Among rich men it was the custom to receive a number of boys for training in this way. In the household of Lord Percy there were nine young “henchmen” who served him as cup-bearers and in various other capacities. To these he allowed servants, one for each two, unless they were “at their friends’ finding,” in which case they might have one apiece. Likewise, in his household, his second son was carver, his third, sewer.

But while in a rich man’s household, younger sons might receive as good a training as if they had been sent elsewhere for the purpose, the case of the younger sons of a poor gentleman might be sufficiently wretched. Orlando, in _As You Like It_, speaks feelingly on this point. Although his father had left 1000 crowns for his upbringing, he was so neglected that he says: “His (his brother’s) horses are bred better, for, besides that they are fair with their feeding, they are taught their manage, and to that end riders dearly hired;[7] but I, his brother, gain nothing under him but growth ... he lets me feed with his hinds, bars me the place of a brother, and as much as in him lies, mines my gentility with my education.”

The alternative to such a life of hardship was either to enter the Church or depend upon its charity, or to serve in the household of a man of rank. While only a few were fitted for the religious life or cared to undertake it, “many poor gentlemen ... left beggars in consequence of the inheritance devolving to the eldest son,” were supported by the charity of the Church, as we are told by an Italian visitor to England in 1496-7.

The case of an unmarried daughter living at home, though less desperate, was even in well-to-do families sufficiently uncomfortable, as is plainly hinted in a letter written by Margaret Paston to her husband in 1469. She implores him to find his sister “some worshipful place,” and concludes: “I will help to her finding, for we be either of us weary of other.”

The practice of sending children seven or eight years old away from their parents was ostensibly that they “might learn better manners”; but the Italian visitor mentioned above concluded uncharitably that the real reason was, the English had but small affection for their children, and liked to keep all their comforts to themselves, and moreover knew that they would be “better served by strangers than by their own children.” However absurd this may seem at first glance, I incline to think that the foreigner may have touched upon truth here, as is borne out by many instances of Spartan, even brutal, treatment of children by parents in those days. Still, the fact remains that the loss of home life and parental tenderness was balanced by gain in discipline, education, social opportunity, and the opening up of careers.

The education of the various children addressed in these treatises varied according to their social status. As early as the twelfth century certainly, and perhaps earlier, it was customary for “bele babees,” with boys and girls, to have a tutor either at home, or in the household of the great man with whom they were placed. If they went to school, there were at first the monastic and conventual institutions; then later, the universities and grammar-schools. But, in the case of girls like the _Good Wife’s_ daughter, who sold homespun in the market-place, and had to be admonished not to get drunk often, I doubt whether there would be any education beyond her mother’s teaching.

The universities, at first, were frequented chiefly by poor men’s sons, and scarcely attended by the upper classes. In Chaucer’s time, the _Clerk of Oxenford_ was lean and threadbare, and had but little gold, and his two Cambridge scholars were in no better case. Nearly two centuries later, Sir Thomas More says: “Then may we yet like poor scholars of Oxford, go a-begging with our bags and wallets, and sing ‘_Salve, Regina_’” (a carol) “at rich men’s doors.” However, gradually during the sixteenth century, a university education became so fashionable that rich men’s sons crowded in, and “scrooged” (I quote Dr. Furnivall) poor students out of the proceeds of endowments left expressly for them. Still, in 1517, the old ideal of a gentleman as yet held its own, as is amusingly related by Pace in his _De Fructu_. He tells how “one of those whom we call gentlemen, who always carry some horn hanging at their backs, as though they would hunt during dinner, said: ‘I swear by God’s body I would rather that my son should hang than study letters. For it becomes the sons of gentlemen to blow the horn nicely, and to hunt skilfully, and elegantly carry and train a hawk. But the study of letters should be left to the sons of rustics....’”

But Pace was equal to him. “You do not seem to me to think aright, good man,” said I, “for if any foreigner were to come to the king, such as are ambassadors of princes, and an answer had to be given to him, your son if he were educated as you wish, could only blow his horn, and the learned sons of rustics would be called to answer, and they would be far preferred to your hunter or fowler son,” &c.

The fashion among noblemen of sending their sons abroad to study, either at a university or with a tutor, did not prevail widely until later. In the twelfth century, indeed, the “English nation” was famous at the University of Paris, but was composed largely of poor but earnest students, some of whom became famous men; and even these had ceased to study there before the fifteenth century.

Younger sons of good birth, in the service of a man of rank, were usually taught by a “maistyr” or tutor in the household in which they were placed. It is only in later books like Seager’s that these rules of demeanour were applied extensively to schoolboys. Doubtless gentlemen’s sons went to Winchester (after 1373) and to Eton (after 1440); but of the thirty grammar-schools endowed before 1500, all the others were attended chiefly by the middle classes. The early monastic schools doubtless entertained young noblemen; but the cathedral schools founded by Henry VIII. seem to have been for citizens’ children, such as the boy in Symon’s _Lesson of Wisdom_, who is urged to learn fast so that when the old bishop dies he may be ready to take his place. However, even earlier we find complaints of the monastic schools which helped each shoemaker to educate his son, and each beggar’s brat to be a writer and finally a bishop, so that lords’ sons must kneel to him.

In general, the system of education implied in the _Babees’ Book_ is that described in the household ordinances of Edward IV. for the young henchmen in charge of a “maistyr,” who should teach them to ride cleanly and surely, to draw them also to jousts, to ... “wear their harness, to have all courtesy in words, deeds, and degrees, diligently to keep them in rules of goings and sittings, after they be of honour.” They learned also “sundry languages,” and harping, piping, singing and dancing. Likewise, their master sat always with them at table in the hall, to see “how mannerly they eat and drink, and to their communication and other forms of court, after the book of _Urbanitie_[8].” Clearly it would seem that one of the very treatises in this collection was studied by these young pages of Edward IV.

What languages they learned and what else studied we are not told in detail; but in Henry VIII.’s time, young Gregory Cromwell, son of the Earl of Essex, studied French, writing, fencing, “casting accounts,” instrumental music, &c. He was also made to read English aloud for the pronunciation, and was taught the etymology of Latin and French words. His day was as follows: After Mass, he read first the Colloquium on _Pietas Puerilis_ (_De Civilitate Morum Puerilium_) by Erasmus (written 1530), of which he had to practice the precepts. Now this is nothing more than a collection of maxims similar to the _Facet_ mentioned in the _Babees’ Book_, together with learned _Scholia_ in Latin and Greek; hence, he had the same kind of thing to learn—only more elaborate—as the boys mentioned a hundred years earlier studied in _Urbanitie_. Doubtless his master approved the beginning of Erasmus: “Est autem uel prima uirtutis ac honestatis pars, tenere præcepta de moribus.” The specific nature of these directions appears in the following:

“Cleanliness of teeth must be cared for, but to whiten them with powder does for girls. To rub the gum with salt or alum is injurious.... If anything sticks to the teeth, you must get it out, not with a knife, or with your nails after the manner of dogs and cats, or with your napkin, but with a toothpick, or quill or small bone taken from the tibias of cocks or hens. To wash the mouth in the morning with pure water is both mannerly and healthful; to do it often is foolish.” Indeed, Erasmus’s treatise is only a superior book of courtesy.

His manners attended to, young Gregory wrote for one or two hours, read Fabyan’s _Chronicle_, and gave the rest of the day to his lute and virginals. When he rode, his master used to tell him stories of the Greeks and Romans, which he had to repeat; and his recreations were hunting, hawking and shooting with the long bow.

A harsher system prevailed with Queen Elizabeth’s wards, according to Sir Nicholas Bacon. They went to church at 6 o’clock, studied Latin until 11, dined from 11 to 12, had music from 12 to 2, French from 2 to 3, Latin and Greek from 3 to 5, then prayers, supper, and “honest pastimes” until 8, then music until 9, and so to bed.

The curricula in these various schools doubtless emphasized the usual Latin subjects (Greek was not taught in England before 1500) of the Middle Ages. Thus we find an account of the “disputations” in a London grammar-school, dating from 1174. But that athletic sports were popular even at that early time, appears from the same narrative, in which we read of football, sham fights, water-quintain, archery, running, leaping, wrestling, stone-casting, flinging bucklers, sliding and skating (on bones), besides the brutal sports of hog-, boar- and cock-fighting, bull- and bear-baiting.

At the other extreme we find the account of a school-day in 1612. Work begins at 6, and those who come first have the best places. At 9 o’clock, there is given 15 minutes for breakfast and recreation; then work continues until 11 or past (to balance the 15 minutes off). Dinner follows, and then work until 3 or 3.30, then 15 minutes off, and work until 5.30, when school closes with a piece of a chapter, two staves of a psalm and prayer by the master.

It is probable, however, that these two descriptions are but two sides of the same medal; that Fitzstephen’s holidays were balanced by work days as tedious as those described by Brinsley.[9]

A singular fact to be noted in the English courtesy books is the almost complete absence of allusions to women. Barring the _Good Wife_ and _Wise Man_, which are distinctly middle class in tone, we have practically nothing to represent the elaborate directions for conduct in some of the foreign treatises. Yet it cannot be doubted that the English system of patronage led to social problems and rules for the demeanour of young men and women together, such as prevailed abroad. Undoubtedly, too, the association of a lord’s pages and a lady’s maidens must have furthered the arrangement of marriages, perhaps not always in the way desired. Take, for example, the case of Anne Boleyn. After seven years’ service with the royal ladies of France, she came home and was placed in the household of Queen Katharine. Meanwhile, there was attendant upon Cardinal Wolsey a certain young Lord Percy, who, whenever his master was with the king, would “resort for pastime into the queen’s chamber, and there would fall in dalliance among the queen’s maidens.” In the end, he and Mistress Anne were secretly troth-plight; but Wolsey discovered the arrangement and sent the girl home, whereat she “smoked” (we say _fumed_) until she was recalled and heard of the great love the king bore her “in the bottom of his stomach”; then she “began to look very hault and stout, having all manner of jewels or rich apparel that might be gotten for money.” And doubtless there are many other similar complications to be found among old records, and more have perished, or were never written down at all.

It is something of a shock to turn from the elaborate rules for carving and serving, as set forth by Russell and others, to the domestic records of the time. The mingled splendour and squalor of the Middle Ages almost passes belief. We read of priceless hangings and costumes that cost each a small fortune, yet Erasmus describes the floors in noblemen’s houses as sometimes encumbered with refuse for twenty years together.[10] King Edward IV. was provided with a barber who shaved him once a week, and washed his head, feet, and legs, _if_ he so desired. A proper bath, according to Russell, seems to have been an event to be heralded with flowers and resorted to chiefly as curative. We see to-day the splendid palaces and castles, such as Hampton Court and Windsor, Knole and Penshurst and Warwick, built by kings and noblemen, and yet Henry VIII had to enact a law against the filthy condition of the servants in his own kitchen, and Wolsey, passing through the suitors in Westminster Hall, carried disinfectants concealed in an orange. It is this contrast in manners, doubtless, which will first strike the reader. A young nobleman had to be instructed not only how to hold his carving-knife with a thumb and two fingers, but also not to dip his meat into the salt-cellar, or lick the dust out of dish with his tongue, or wipe his nose on the table-cloth; and other instructions were added too primitive for translation. Undoubtedly, the general impression that one derives is, as Dr. Furnivall puts it, of “dirty, ill-mannered, awkward young gawks,” whose “maistyrs” were greatly to be pitied. But, on the whole, it is surprising to note how little the fundamental bases of good manners have altered. Though we are not to-day so plain-spoken, our ideals are similar to those of our ancestors, but theirs was the greater difficulty of attainment. Personal cleanliness, self-respect, reverence to one’s better, and consideration for one’s neighbour seem to have been then as they are now, the foundation-stones.

On the other hand, it is interesting to notice the development of manners with improved conditions of life. One code was altered with the introduction of the handkerchief, another with the use of the fork (apparently first mentioned in 1463, but not common until after 1600, though it had long been in use on the Continent), and so on, so that by degrees social expedients and ceremonies change, while essentials remain.

Of each of the pieces here included I give a brief account in the notes. Needless to say, they form only a small portion of an enormous practical literature, though they are fairly representative of the English branch of it, for the time that they cover. In order to bring even so much within the compass of this small volume, it has been found necessary to condense. The principle of condensation has been as follows: whenever a text is particularly wordy for the matter that it contains, or has been found difficult to reproduce in modern language in the old verse-form, it has been done simply into prose. In cases where the metrical form has been preserved, perhaps both rhythm and rhyme have suffered in the translation; but in no instance has there been any poetic beauty lost, for the plain reason that the literary value of these productions is nil. In addition to a few omissions on grounds of taste, I have put aside various recipes and dietaries, hoping to use them later in a book devoted entirely to that sort of thing; and for the same reason, I have omitted considerable portions of Russell’s work, in which he deals with the dietetic properties and values of different kinds of food, describes various sorts of wines, enters into the details of carving fish, flesh, and fowl, and sets forth numerous recipes and elaborate menus. It is all interesting but has little to do with manners. Likewise, I have omitted Wynkyn de Worde’s _Book of Carving_, which seems to be only a prose version of Russell, portions of Rhodes’s work which deal rather with professional serving-men, and of Seager’s and West’s books, which treat of morals rather than manners. Further, I have omitted the various Latin and French poems on the subject, and a number of odds and ends of a generally didactic character, which, it seemed, could be best spared.

In translating, I have tried to keep as much as possible the quaint flavour of the originals, especially in the case of those rendered into modern English in the verse form. To that end I have retained old words and constructions whenever they seemed intelligible, although eccentric and perhaps ungrammatical to-day. When an archaic word alone conveyed the exact meaning, or was especially picturesque, I have left it, with a gloss at the bottom of the page, where also I refer to notes at the end, on points which seem to require special elucidation. My aim throughout has been to make the texts clear with the minimum of alteration. Doubtless I could have improved the metre frequently by merely a change in order of words; but I thought it better to meddle as little as possible, except for the sake of clearness; and so the verse often bumps along cheerfully, regardless of rhythm, style, and grammar. I think I may claim that in substance the modernised _Babees’ Book_ is as near as possible to its original.

About half of the translations have been made by Miss L. J. Naylor.

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THE BABEES’ BOOK

A LITTLE REPORT OF HOW YOUNG PEOPLE SHOULD BEHAVE

MAY He who formed mankind in His image, support me while I turn this treatise out of Latin into my common language, that through this little comment all of tender years may receive instruction in courtesy and virtue.

Facet[11] saith that the Book of Courtesy to teach the practice of virtue is the most helpful thing in the world, so I will not shrink from this labour or refuse it; but for mine own learning will say something that touches upon the matter.

But oh, young babies, whom blood royal hath endowed with grace, comeliness, and high ability, it is on you I call to know this book, for it were great pity but that ye added to sovereign beauty virtue and good manners. Therefore I speak to you specially, and not to old men expert in governance, decorum, and honest manners, for what need is to give pangs to Hell, joy to Heaven, water to the sea, or heat to fire already hot?

And so, young babies,[12] my book is only for your instruction; wherefore I pray that no man reprehend it, but amend it where it is at fault, and judge it not, for your own sake. I seek no other reward but that it may please men and give you some ease in learning.[12] Also, sweet children, if there be in it any word that ye ken not, speer[13] while ye may, and when ye know it, bear it in mind; and so by asking you may learn of wise men. Also, think not too strangely that my pen writes in this metre;[12] for such verse is commonly used, therefore take heed.

And first of all, I think to show how you babies who dwell in households, should ’have[14] yourselves when ye be set at meat, and how when men bid you be merry, you should be ready with lovely, sweet and benign words. In this, aid me, O Mary, Mother Revered; and eke, O lady mine, Facetia,[12] guide thou my pen and show unto me help. For as A is the first of all letters, so art thou mother of all virtue. Have pity, sweet lady, of my lack of wit, and though untaught I speak of demeanour, support my ignorance with thy goodly aid.

Ah, “bele[15] babees,” hearken now to my lore.

When you enter your lord’s place, say “God speed,” and with humble cheer greet all who are there present. Do not rush in rudely, but enter with head up and at an easy pace, and kneel on one knee only to your lord or sovereign, whichever he be.

If any speak to you at your coming, look straight at them with a steady eye, and give good ear to their words while they be speaking; and see to it with all your might that ye jangle[16] not, nor let your eyes wander about the house, but pay heed to what is said, with blithe visage and diligent spirit. When ye answer, ye shall be ready with what ye shall say, and speak “things fructuous,”[17] and give your reasons smoothly in words that are gentle but compendious,[18] for many words are right tedious to the wise man who listens; therefore eschew them with diligence.

Take no seat, but be ready to stand until you are bidden to sit down. Keep your hands and feet at rest; do not claw your flesh or lean against a post, in the presence of your lord, or handle anything belonging to the house.

Make obeisance to your lord always when you answer; otherwise, stand as still as a stone, unless he speak.

Look with one accord that if ye see any person better than yourself come in, ye go backwards anon and give him place, and in nowise turn your face from him, as far forth as you may.

If you see your lord drinking, keep silence, without loud laughter, chattering, whispering, joking or other insolence.

If he command you to sit in his presence, fulfil his wish at once, and strive not with another about your seat.

When you are set down, tell no dishonest tale; eschew also, with all your might, to be scornful; and let your cheer be humble, blithe, and merry, not chiding as if ye were ready for a fight.

If you perceive that your better is pleased to commend you, rise up anon and thank him heartily.

If you see your lord and lady speaking of household matters, leave them alone, for that is courtesy, and interfere not with their doing; but be ready, without feigning, to do your lord service, and so shall you get a good name.

Also, to fetch him drink, to hold the light when it is time, and to do whatsoever ought to be done, look ye be ready; for so shall ye full soon get a gentle name in nurture. And if you should ask a boon of God, you can desire no better thing than to be well-mannered.

If your lord is pleased to offer you his own cup to drink, rise when you take it, and receive it goodly with both your hands, and when you have done, proffer it to no man else, but render it again to him that brought it, for in nowise should it be used commonly—so wise men teach us.

Now must I tell you shortly what you shall do at noon when your lord goes to his meat. Be ready to fetch him clear water, and some of you hold the towel for him until he has done, and leave not until he be set down, and ye have heard grace said. Stand before him until he bids you sit, and be always ready to serve him with clean hands.

When ye be set, keep your own knife clean and sharp, that so ye may carve honestly[19] your own meat.

Let courtesy and silence dwell with you, and tell no foul tales to another.

Cut your bread with your knife and break it not. Lay a clean trencher[20] before you, and when your pottage is brought, take your spoon and eat quietly; and do not leave your spoon in the dish, I pray you.

Look ye be not caught leaning on the table, and keep clear of soiling the cloth.

Do not hang your head over your dish, or in any wise drink with full mouth.

Keep from picking your nose, your teeth, your nails at meal-time—so we are taught.

Advise you against taking so muckle meat into your mouth but that ye may right well answer when men speak to you.

When ye shall drink, wipe your mouth clean with a cloth, and your hands also, so that you shall not in any way soil the cup, for then shall none of your companions be loth to drink with you.

Likewise, do not touch the salt in the salt-cellar with any meat; but lay salt honestly on your trencher, for that is courtesy.

Do not carry your knife to your mouth with food, or hold the meat with your hands in any wise; and also if divers good meats are brought to you, look that with all courtesy ye assay of each; and if your dish be taken away with its meat and another brought, courtesy demands that ye shall let it go and not ask for it back again.

And if strangers be set at table with you, and savoury meat be brought or sent to you, make them good cheer with part of it, for certainly it is not polite when others be present at meat with you, to keep all that is brought you, and like churls vouchsafe nothing to others.

Do not cut your meat like field-men who have such an appetite that they reck not in what wise, where or when or how ungoodly they hack at their meat; but, sweet children, have always your delight in courtesy and in gentleness, and eschew boisterousness with all your might.

When cheese is brought, have a clean trencher, on which with a clean knife ye may cut it; and in your feeding look ye appear goodly, and keep your tongue from jangling, for so indeed shall ye deserve a name for gentleness and good governance, and always advance yourself in virtue.

When the end of the meal is come, clean your knives, and look you put them up where they ought to be,[21] and keep your seat until you have washed, for so wills honesty.

When ye have done, look then that ye rise up without laughter or joking or boisterous word, and go to your lord’s table, and there stand, and pass not from him until grace be said and brought to an end.

Then some of you should go for water, some hold the cloth, some pour upon his hands.

Other things I might commend you to do, but as my time is brief, I put them not into this little report; but overpass them, praying with a spirit that rejoices in this labour, that no man abuse me; but where too little is, let him add more, and where too much, let him take away, for though I would, time forbids that I say more. Therefore I take my leave, and inscribe this book to every wight whom it may please to correct it.

And, sweet children, for love of whom I write, I beseech you, with very loving heart, that you set your delight upon knowing this book; and may Almighty God that suffered bitter pains, make you so expert in courtesy that through your nurture and your governance you may advance yourselves to lasting bliss.

THE A B C OF ARISTOTLE

WHOSO wills to be wise and worship desires,
Learn he one letter and look on another,
Of the A B C of Aristotle. Argue not against that.
It is counsel for right many clerks and knights a thousand,
And eke it might amend a man, full oft,
For to learn lore of one letter, and his life save;
For too much of any thing was never wholesome.
Read oft on this roll, and rule thee thereafter.
Whoso be grieved in his ghost, govern him better;
Blame he not the bairn that this A B C made,
But wite[22] he his wicked will and his work after.
It shall never grieve a good man, though the guilty be mended,
Now hearken and hear how I begin.

Be not—
A too Amorous, too Adventurous, nor Argue too much.
B too Bold, too Busy, nor Babble[23] too long.
C too Courteous, too Cruel, nor Care too sorely.
D too Dull, too Dreading,[24] nor Drink too oft.
E too Elenge,[25] too Excellent,[26] nor too Earnest neither.
F too Fierce, too Familiar, but Friendly of cheer.
G too Glad, too (vain-)Glorious, and Gelousy[27] thou hate.
H too Hasty, too Hare-brained, nor too Heavy in thy Heart.
J too Jetting,[28] too Jangling,[29] nor Jape[30] not too oft.
K too Kind, too Keeping, and beware of Knaves’ tricks.
L too Loth, too Loving, nor too Liberal of goods.
M too Meddling, too Merry, but as Measure asketh.
N too (an-)Noying, too Nice,[31] nor too New-fangled either.
O too Overbold, too Overthwart,[32] and hate thou Oaths.
P too Praising, too Privy[33] with Princes or dukes.
Q too Quaint, too Querulous, and Queme[34] thy master.
R too Riotous, too Revelling, nor Rage too Rudely.
S too Strange, too Stirring, nor Stare too strangely.
T too Toiling, too Tale-bearing, for Temperance is best.
V too Vengeful, too Envious, and (a-)Void all Villainy.
W too Wild, too Wrathful, nor Waste, nor Wade too deep.
For a Measurable Mean is best for us all.
Learn this or go Lacking.[35]

URBANITATIS[36]

WHOSO will of nurture know,
Hark to me and I will show.
When you come before a lord,
In hall, in bower, or at board,
You must doff or cap or hood,
Ere before him you have stood.
Twice or thrice beyond a doubt,
Before your sovereign must you lout[37];
On the right knee bend you low;
For your own sake do ye so.
Hold your cap, forbear to don,
Till you’re told to put it on.
All the while you speak with him,
Fair and lovely hold up your chin.
As bids the nurture of the book,
In his face straight shall you look.
Keep your hands still and your feet;
To claw or trip it is not meet.[38]

────────────────

When into the hall you wend,
Among the gentles, good and hend[39]
Press not up high for any thing,
For noble blood or wit cunning.
Neither sit ye, neither lean,
For this is neither good nor clean.
Let not your countenance abate,[40]
For good nurture will save your state.
If father, mother be right naught,
Happy the child that is well taught.
In hall, in chamber, mind you then:
Good manners always make good men.[41]
Look wisely to your betters ay,
Do them reverence as you may;
But do ye none, sit all in row,
Unless ye them for betters know.
When you are set before the meat,
Fair and honestly it eat.
First, look ye that your hands be clean,
And that your knife be sharp and keen;
Then cut your bread and all your meat,
Even when you set to eat.
If you sit by a worthier man
Than ye yourself well reckon can,
Suffer him first and do not let[42]
That he before you meat should get.
For the best piece do not strike[43]
Though you never so well it like.
Also keep your hands full well,
Not to ’file[44] the fair towél.
Nor wipe your nose upon the cloth;
To pick your teeth at meat be loth.
Nor in the cup too deeply sink,
Though ye have good will to drink,
Lest your eyen water thereby;
For then it is no courtesy.
Look in your mouth there be no meat,
When you begin to drink or speak.
And when you see a man would drink,
Who heeds your carping,[45] you bethink,
And soon anon make end your tale,
Whether he drink wine or ale.
And look, ye scorn no man also,
In what degree ye see him go.
No man shall ye reprove or chide,
If ye in worship[46] would abide.
For words ye might speak out apace—
Should make you live in evil case.
Close your hand upon your fist,[47]
And keep you well from “Had I wist[48]—”
In chamber among the ladies bright,
Keep your tongue and spend your sight.
Laugh not too loud with great outcry;
Neither rage with ribaldry.
Play with none but with your peer,
And tell not all the tales you hear.
Discover[49] not your own [good] deed,
Neither for mirth, nor yet for meed.[50]
Gentle of speech—ye have your will;
But foul of speech—ye fare full ill.
If ye follow a worthier man,
Than ye yourself well reckon can,
Let your right shoulder follow his back,[51]
For that is nurture ye must not lack.
When he speaks, then hold you still;
When he has done, say then your will.
Be careful what you say or tell,
And in your speech advise you well.
Bereave[52] ye no man of his tale,
Neither at wine nor at ale.
Now may Christ of his sweet grace,
Give us all both wit and space
This [treatise] well to know and read,
And Heaven at last to have for meed.
Amen, Amen, so may it be.
So say we all for charity!

_Explicit Tractus Urbanitatis._

THE LITTLE CHILDREN’S LITTLE BOOK

LITTLE children, draw ye near
And learn the courtesy written here;
For clerks that well the Seven Arts know,[53]
Say Courtesy came to earth below,
When Gabriel hailed Our Lady by name,
And Elizabeth to Mary came.[53]
All virtues are closed[54] in courtesy,
And vices all in villainy.[53]
Look thy hands be washéd clean,
That no filth on thy nails be seen.
Take thou no meat till grace be said,
And till thou see all things arrayed.[55]
Look, my son, that thou not sit,
Till the ruler of the house thee bid.
And at thy meat, in the beginning,
Look on poor men that thou think;[56]
For the full stomach ever faileth
To understand what the hungry aileth.
Eat not thy meat too hastily;
Abide and eat thou easily.
Till thou have thy full service,
Touch thou no mess[56] in no wise.
Carve thou not thy bread too thin,
Nor break it not in twain.
The morsels thou beginnest to touch
Cast them not into thy pouch.
Put not thy fingers in thy dish,
Neither in flesh, neither in fish.
Put not thy meat into the salt,
Into the cellar, that is a fault;[56]
But lay it fairly thee before,
Upon thy trencher, that is good lore.
Pick not thine ears nor thy nostrils;
If thou do, men will say thou come of churls.
And while thy meat in thy mouth is,
Drink thou not—forget not this.
Eat thy meat by small morsels too,
Fill not thy mouth, as brothels[57] do.
Pick not thy teeth with thy knife.
In no company begin thou strife.
And when thou hast thy pottage done,
Out of thy dish thou put thy spoon.
Nor spit thou not over the table,
Nor thereupon—that is nothing able.[58]
Lay not thy elbow nor thy fist
Upon the table whiles thou eat’st.
Bulk[59] not, as a bean were in thy throat,
As a carl[60] that comes out of a cot.
If thy meat be of great price,
Beware of it, or thou art not wise.
Speak no word, nor still nor stark,[61]
And honour and courtesy look thou work.[62]
And at the table look thou make good cheer;
Look thou whisper not in no man’s ear.
With thy fingers[62] thou touch and taste
Thy meat, and look thou do no waste.
Look thou laugh not neither grin;
And with much speech thou may’st do sin.
Meat nor drink look thou not spill,
But set it down, both fair and still.
Keep thy cloth clean thee beforn,
And bear thee so thou have no scorn.
Bite not thy meat, but carve it clean,
Be well aware no drop be seen.[63]
When thou eatest gape not too wide,
That thy mouth be seen on ilk a side.
And son, beware, I rede, of one thing:
Blow neither in thy meat nor in thy drink.
And if thy lord drink at that tide,
Drink thou not, but him abide;
Be it at even, be it at noon,
Drink thou not till he have done.
Upon thy trencher no dirt must be;
It is not honest as I tell thee.
Nor drink behind no man’s back;[63]
For if thou do, thou art to lack.
If cheese come forth, be not too greedy,
Nor to cut thereof too speedy.
Cast not thy bones unto the floor,
But on thy trencher thee before.
Keep clean thy cloth before thee all,
And sit thou still, whatso befall,
Till grace be said unto the end,
And till thou have washen with thy friend.
Let him that worthier is than thou art,
Wash before thee; that is thy part.
And spit thou not in thy basin
My sweet son, that thou washest in.
And arise then up, full soft and still,
And jangle neither with Jack nor Jill.[64]
But take thy leave of the head lowly,
And thank him with thine heart highly,
And all the gentles together the same,[64]
And bare thee so thou have no blame.
Then will men thereafter say:
“A gentleman was here to-day.”
And he that despiseth this teaching,
He is not worthy, without leasing,
Neither at good man’s table to sit,
Nor of no worship for to wit.[65]
And therefore, children, for charity,
Love this book though it little be,
And pray for him that made it thus,
That he may be helped by sweet Jesús,
To live and die among his friends,
And never to be cumbered with no fiends.[66]
And give us grace in joy to be,
Amen, Amen, for charity!
Explicit.
Learn or be Lewd,
quoth Whytyng.

Here endeth the Book of Courtesy that is full necessary unto young children that must needs learn the manner of courtesy.

THE YOUNG CHILDREN’S BOOK

WHOSO will thrive must be courteous, and learn the virtues in his youth, or in his age he is outcast among men. Clerks who know the Seven Sciences[66] say that Courtesy came from heaven when Gabriel greeted our Lady and Elizabeth met with her; and in it are included all virtues, as all vices in rudeness.

Arise betimes from your bed, cross your breast and your forehead, wash your hands and face, comb your hair, and ask the grace of God to speed you in all your works; then go to Mass and ask mercy for all your trespasses. Say “Good morning” courteously to whomsoever you meet by the way.

When ye have done, break your fast with good meat and drink, but before eating cross your mouth, your diet will be the better for it. Then say your grace—it occupies but little time—and thank the Lord Jesus for your food and drink. Say also a _Pater Noster_ and an _Ave Maria_ for the souls that lie in pain, and then go labour as you are bound to do. Be not idle, for Holy Scripture says to you of Christian faith that if you work, you must eat what you get with your hands.[67] A man’s arms are for working as a bird’s wings for flying.

Look you be true in word and deed, the better shall you prosper; for truth never works a man shame, but rather keeps him out of sin. The ways to Heaven are twain, mercy and truth, say clerks; and he who will come to the life of bliss, must not fail to walk therein.

Make no promise save it be good, and then keep it with all your might, for every promise is a debt that must not be remitted through falsehood.

Love God and your neighbour, and thus may ye say without fear or dread that you keep all the law.

Uncalled go to no council, scorn not the poor, nor hurt any man, learn of him that can teach you, be no flatterer or scoffer, oppress not your servants, be not proud, but meek and gentle, and always walk behind your betters.

When your better shows his will, be silent; and in speaking to any man keep your hands and feet quiet, and look up into his face, and be always courteous.

Point not with your finger at anything, nor be lief[68] to tell tidings. If any man speak well of you or of your friends, he must be thanked. Have few words and wisely placed, for so may you win a good name.

Use no swearing or falsehood in buying or selling, else shall you be shamed at the last. Get your money honestly, and keep out of debt and sin. Be eager to please, and so live in peace and quiet.

Advise you well of whom you speak, and when and where and to whom.

Whenever you come unto a door, say, “God be here,” ere you go further, and speak courteously, wherever you are, to sire or dame or their household.

Stand, and sit not down to meat until you are told by him that rules the hall; and do not change your seat, but sit upright and mannerly where he bids, and eat and drink and be fellowly, and share with him that sits by you—thus teaches Dame Courtesy.

Take your salt with a clean knife.

Be cool of speech and quarrel not, nor backbite a man who is away, but be glad to speak well of all. Hear and see and say nothing, then shall ye not be put to proof.

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The Babees' Book: Medieval Manners for the Young: Done into Modern EnglishChapter I: Part 1

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