Chapter IV: Part 4

Corrupt not thy lips with eating, as a pig in draff;
Eat softly and drink mannerly; beware ye do not quaff.

Scratch not thy head with[335] thy fingers, when thou art at meat,
Nor spit you over the table-board, see thou do not forget.

Pick not thy teeth with thy knife nor finger-end,
But with a stick[336] or some clean thing, then do ye not offend.

If your teeth be putrified, methinks it is no right
To touch meat that other should eat, it is no cleanly sight.

Pick not thy hands nor play with thy knife;
Keep still foot and hand; at meat begin ye no strife.

Wipe thy mouth when thou shalt drink ale or wine
On thy napkin only; and see all things be clean.

Blow not your nose in the napkin where ye wipe your hand;
Cleanse it in your handkerchief, then pass ye not your band.[337]

With your napkin you may oft wipe your mouth clean;
Something thereon will cleave that cannot be seen.

Fill not thy trencher with morsels great and large;
With much meat fill not thy mouth like a barge.

Temper thyself with drink, so keep thee from blame;
It[338] hurteth thy honesty and hindereth thy good name.

A pint at a draught to pour in fast, as one in haste,
Four at a mess is three too many,[339] in such I think waste.

Use thy self from excess, both in meat and drink;
And ever keep temperance, whether[340] you wake or wink.

Fill not thy mouth too full, lest thou must needs speak,
Nor blow out thy crumbs when thou doëst eat.

Foul not the place with spitting whereas thou doëst sit,
Lest it abhor some to see it when thou hast forgot.

If thou must spit, or blow thy nose, keep it out of sight,
Let it not lie on ground, but tread it out right.

With bones and void[341] morsels fill not thy trencher too full;
Avoid[341] them into a voider,[341] and no man will it null.[342]

Roll not thy meat in thy mouth, that every man may it see;
But eat thy meat somewhat close, for it is honesty.

If thy sovereign proffer thee to drink once, twice or thrice,
Take it gently at his hand, for in court it is the guise.

When thou has drunk, set it down or take it to his servánt;
Let not thy master set it down, then it is well, I warránt.

Blow not in thy pottage or drink, that is not commendáble,
For an thou be not whole of body, thy breath is corruptíble.[343]

Cast not thy bones under the table, nor none do thou knack.[344]
Stretch thee not at the table, nor lean forth thy back.

Afore dinner or after, with thy knife score[345] not the board;
Such toys are not commendable, trust me at a word.

Lean not on the board when your master is thereat;
For then will your sovereign think in you checkmate.[346]

Be not ashamed to eat the meat which is set before thee;
Mannerly for to take it, that agreeth well with courtesy.

Cast not thine eyes to and fro, as one that were full of toys;
Much wagging with the head seemeth thou art not wise.

Scratch not thy head, put thou not thy finger in thy mouth;
Blow not thy nose, nor look thereon; to some it is loth.

Be not loud where you be, nor at the table where ye sit;
Some men will deem thee drunken or mad, or to lack wit.

When meat is taken away, and the voiders set in presénce,
Put your trencher in the voider, and also the residénce.[347]

Take with your napkin and knife forth crumbs before thee;
Put your napkin in the voider, for it is courtesy.

Be gentle alway and good to please, be it night or day,
With tongue and hand, be not ’ragious;[348] let reason rule alway.

When the meat is taken up and the table-cloth made clean,
Then take heed of grace, and to wash yourself demean.

And while grace is saying, see ye make no noise;
Thank God of your fare, to your sovereign give praise.

When ye perceive to rise, say to your fellows all,
“Much good do it you,” gently, then gentle, men will you call.

Then go to your sovereign, and give obeisance mannerly,
And withdraw you aside, as best for your honesty.

An ye see men in great counsel, press not too near;
They will say you are untaught; that is sure and clear.

Speak not much in thy fellow’s ear, give no ill language;
Men are suspicious, and will think it no good usage.

Laugh not too much at the table, nor make at it no game.
Avoid slanderous and bawdy tales; use them not for shame.

Ere thou be old, beware, so thou may’st get a sudden fall;
An you be honest in youth, in age ye may be liberal.

FRANCIS SEAGER’S SCHOOL OF VIRTUE

THE AUTHOR’S NAME INVERTED

S ay well some will by this my labour,
E very man yet will not say the same.
A mong the good I doubt not favour;
G od them forgive [that] for it me blame.
E ach man I wish [whom] it shall offend,
R ead and then judge, where fault is, amend.

_Face aut Tace_

FIRST in the morning, when thou dost awake,
To God for His grace, thy petition then make.
This prayer following use daily to say;
Thy heart lifting up, thus begin to pray.

THE MORNING PRAYER

“O God from whom all good gifts proceed,

To thee we repair in time of our need,

That with thy grace thou would’st us endue,

Virtue to follow and vice to eschew.

Hear this our request, and grant our desire,

O Lord, most humbly we do thee require.

This day us defend that we walking aright

May do the thing acceptable in thy sight;

That as we in years and body do grow,

So in good virtues we may likewise flow

To thy honour and joy of our parents,

Learning to live well and keep thy
commandments,

In flying from all vice, sin and crime,

Applying our books, not losing our time,

May fructify and go here in good doing,
forward

In this vale of misery unto our lives’ ending;

That after this life here transitory,

We may attain to greater glory.”

The Lord’s prayer then see thou recite,

So using to do, at morning and night.

HOW TO ORDER THYSELF WHEN THOU RISEST
AND IN APPARELLING THY BODY

Fly ever sloth and overmuch sleep;

In health the body thereby thou shalt keep.

Much sleep engendereth diseases and pain,

It dulls the wit and hurteth the brain.

Early in the morning, thy bed then forsake,

Thy raiment put on, thyself ready make.

To cast up thy bed it shall be thy part,

Else may they say that beastly thou art;

So to depart and let the same lie,

It is not seeming nor yet mannerly.

Down from thy chamber when thou shalt go,

Thy parents salute thou, and the family also;

Thy hands see thou wash, and thy head comb,

And of thy raiment see torn be no seam;

Thy cap fair brushed, thy head cover then,

Taking it off, in speaking to any man.

Cato doth council thee thine elders to
reverence,

Declaring thereby thy duty and obedience.

Thy shirt collar fast to thy neck knit;

Comely thy raiment look on thy body sit;

Thy girdle about thy waist then fasten,

Thy hose fair rubbed, thy shoes see be clean.

A napkin see that thou have in readiness,

Thy nose to cleanse from all filthiness.

Thy nails, if need be, see that thou pare;

Thine ears keep clean, thy teeth wash thou fair.

If aught about thee chance to be torn,

Thy friends thereof show how it is worn,

And they will new for thee provide,

Or the old mend, in time being spied.

This done, thy satchell and thy books take,

And to the school haste see thou make.

But ere thou go, with thyself forethink.

That thou take with thee pen, paper and ink;

For these are things for thy study necessáry,

Forget not then with thee them to carry.

The soldier preparing himself to the field,

Leaves not at home his sword and his shield;

No more should a scholar forget then truly

What he at school should need to
occupy.[349]

These things thus had, take straight thy way,

Unto the school without any stay.

HOW TO BEHAVE THYSELF IN GOING BY THE STREET
AND IN THE SCHOOL

In going by the way, and passing the street,

Thy cap put off, salute those ye meet;

In giving the way to such as pass by,

It is a point of civility.

And thy way fortune so for to fall,

Let it not grieve thee thy fellows to call.

When to the school thou shalt resort,

This rule note well, I do thee exhort:

Thy master there being, salute with all
reverénce,

Declaring thereby thy duty and obediénce;

Thy fellows salute in token of love,

Lest of inhumanity they shall thee reprove.

Unto thy place appointed for to sit,

Straight go thou to, and thy satchell unknit,

Thy bokes take out, thy lesson then learn,

Humbly thyself behave and govérn.

Therein taking pain, with all thine industry,

Learning to get, thy book well apply.

All things seem hard when we do begin,

But labour and diligence yet both them win;

We ought not to reckon and count the thing hard,

That bringeth joy and pleasure afterward;

Leave off then labour and the lack rue,

Lament and repent when age doth ensue.

Deeds that deserved fame and great praise,

Buried had been, we see in old days,

If letters had not then brought them to light

The truth of such things who could now recite?

Apply thy mind to learning and science,

For learning in need will be thy defence.

Nothing to science compare we may well,

The sweetness whereof all things doth excel.

And Cato the wise this worthy saying hath,

That man wanting learning is as the image of death.

The roots of learning most bitter we deem;

The fruits at last most pleasant doth seem.

Then labour for learning while here thou shalt
live,

The ignorant to teach, and good example give;

So shalt thou be thought a member most worthy

Thy commonwealth to serve in time of necessity.

Experience doth teach and show to thee plain

That many to honour by learning attain,

That were of birth but simple and base;

Such is the goodness of God’s special grace.

For he that to honour by virtue doth rise,

Is double happy, and counted most wise.

If doubt thou dost, desire to be told,

No shame is to learn, being never so old;

Ignorance doth cause great errors in us

For wanting of knowledge doubts to discuss;

Then learn to discern the good from the ill,

And such as thee warn, bear thou good will.

When from the school ye shall take your way,

Or orderly then go ye, two in array,

Your selves matching so equal as ye may,

That men it seeing may well of you say

In commending this, your laudable ways,

Which must needs sound to your great praise,

Not running in heaps as a swarm of bees,

As at this day every man it now sees;

Not using, but refusing, such foolish toys,

As commonly are used in these days of boys,

As whooping and as in hunting the fox,
hallooing,

That men it hearing deride them with mocks.

This foolishness forsake, this folly eschewing,

And learn to follow this order ensuing.

In going by the way, neither talk nor jangle,

Gape not, nor gaze not at every new fangle,

But soberly go ye, with countenance grave;

Humbly yourselves toward all men behave;

Be free of cap and full of courtesy;

Great love of all men you shall win thereby.

Be lowly and gentle and of meek mood;

Then men can not but of you say good.

In passing the street, do no man no harm;

Use thou few words, and thy tongue charm,

Then men shall see that grace in thee
groweth,

From whom virtues so abundantly floweth.

When thou art come where thy parents do
dwell,

Thy leave then taking, bid thy fellows farewell;

The house then entering, in thy parents’ presénce,

Humbly salute them with all reverénce.

HOW TO BEHAVE THYSELF IN SERVING THE TABLE

When thy parents down to the table shall sit,

In place be ready, for the purpose most fit:

With sober countenance looking them in the face,

Thy hands holding up, thus begin grace:

“Give thanks to God with one accord

For that shall be set on this board.

And be not careful what to eat;

To each thing living the Lord sends meat;

For food he will not see you perish,

But will you feed, foster, and cherish;

Take well in worth what he hath sent,

At this time be therewith content
Praising God.”

So treatably[350] as possible thou can,
speaking

That the hearers thereof may thee understand.

Grace being said, low curtsey make thou,

Saying, “Much good may it do you!”

Of stature then if thou be able,

It shall become thee to serve the table,

In bringing to it such meat as shall need,

For thy parents upon that time to feed.

Dishes with measure thou oughtest to fill,

Else may’st thou happen thy service to spill,

On their apparel, or else on the cloth,

Which for to do would move them to wrath.

Spare trenchers with have in readiness,
napkins

To serve afterward, if there come any guests.

Be circumspect, see nothing do want,

Of necessary things that there be no scant,

As bread and drink, see there be plenty.

The voiders with bones oft see thou empty.

At hand be ready, if any do call,

To fetch or take up, if ought fortune to fall.

When they have done, then ready make,

The table up fair in order to take.

First the salt see that thou cover,

Having by thee either one or other

Things from thy hands then to convey,

That from the table thou shalt take away.

A voider upon the table thou have,

The trenchers and napkins therein to receive.

The crumbs with a napkin, together them sweep,

(It) at the table’s end in a voider them keep.

Then before each man a clean trencher lay,

The best first serving, as judge thou soon may.

Then cheese with fruit on the table set,

With biscuits or as you may get.
caraways,

Wine to them fill, else ale or beer;

But wine is meetest, if any there were.

Then on the table attend with all
diligénce,

It for to void, when done have thy
parénts.

Each side of the cloth do thou turn in;

Folding it up, at the higher end begin.

A clean towel then on the table spread,

The towel wanting, the cloth take instead.

The basin and ewer to the table then bring,

In place convenient their pleasure abiding.

When thou shalt see them ready to wash,

The ewer take up, and be not too rash

In pouring out water more than will suffice.

The table then void that they may rise.

All things thus done, forget not thy duty,

Before the table make thou low curtsey.

HOW TO ORDER THYSELF SITTING AT THE TABLE

O children, give ear your duties to learn,

How at the table you may yourselves
govérn.

Presume not too high, I say, in no case;

In sitting down, to thy betters give
place.

Suffer each man first servéd to be;

For that is a point of good courtesy.

When they are served, then pause a space,

For that is a sign of nurture and grace.

Salt with thy knife then reach and take,

The bread cut fair, and do not it break.

Thy spoon with pottage too full do not fill,

For [de]filing the cloth, if thou fortune to spill.

For rudeness it is thy pottage to sup,

Or speech to any, his head in the cup.

Thy knife see be sharp to cut fair thy meat,

Thy mouth not too full when thou dost eat;

Not smacking thy lips, as commonly do hogs,

Nor gnawing the bones as it were dogs;

Such rudeness abhor, such beastliness fly,

At the table behave thyself mannerly.

Thy fingers see clean that thou ever keep,

Having a napkin thereon them to wipe;

Thy mouth therewith clean do thou make,

The cup to drink in hand if thou take,

Let not thy tongue at the table walk,

And of no matter neither reason nor talk.

Temper thy tongue and belly alway,

For “measure is the proverb doth say,
treasure,”

And measure in all things is to be used;

What is without measure ought to be refused.

For silence keeping thou shalt not be
shent,[351]

Whereas thy speech may cause thee repent.

Both speech and silence are commendáble,

But silence is meetest in a child at the table.

And Cato doth say, that “in old and young

The first of virtue is to keep thy tongue.”

Pick not thy teeth at the table sitting,

Nor use at thy meat overmuch spitting;

This rudeness of youth is to be abhorred;

Thyself mannerly behave at the board.

If occasion of laughter at the table thou see,

Beware that thou use the same moderately.

Of good manners learn so much as thou can;

It will thee prefer when thou art a man.

Aristotle, the this worthy saying writ,
philosopher,

That “manners in a child more requisite
are

Than playing on and other vain pleasure;
instruments

For virtuous manners is a most precious
treasure.”

Let not this saying in no wise thee offend,

For playing of he doth not discommend,
instruments

But doth grant them for a child necessary,

Yet manners much more, see here he doth vary.

Refuse not his counsel, nor his words despise;

To virtue and knowledge by them may’st thou rise.

HOW TO ORDER THYSELF IN THE CHURCH

When to the church thou shalt repair,
Kneeling or standing, to God make thee prayer.
All worldly matters from thy mind set apart,
Earnestly praying, to God lift up thy heart.
A contrite heart He will not despise,
Which He doth count a sweet sacrifice.
To Him thy sins show and confess,
Asking for them grace and forgiveness.
He is the physician that knoweth thy sore,
And can to health again thee restore.
Ask then in faith, not doubting to have;
The things ye desire, ye shall them receive;
So they be lawful of God to require,
He will thee hear and grant thy desire.
More merciful He is than pen can express,
The author and giver here of all goodness.
“All ye that labour and burdenéd be,
I will you refresh in coming to Me.”
These are Christ’s words, the Scripture is plain,
Spoken to all such as here suffer pain.
Our wills to His word then let us frame,
The heavenly habitation thereby we may claim.
In the church comely thyself do behave,
In usage sober, thy countenance grave.
While you be there, talk of no matter,
Nor one with another whisper nor chatter.
Reverently thyself order alway,
When to the church thou shalt come to pray.
Each thing hath his time, consider the place,
For that is a token of virtue and grace.
The Lord doth call it the house of prayer,
And not to be used as is a fair.

[This is followed by a series of moral instructions, omitted partly because they do not primarily belong in this book, and partly for lack of space. They are entitled:—

_The Fruits of Gaming, Virtue, and Learning (sic).
How to Behave thyself in Talking with any Man._
_How to Order thyself, being sent of Message._
_Against Anger, Envy and Malice._
_The Fruits of Charity, Love and Patience._
_Against the Horrible Vice of Swearing._
_Against the Vice of Filthy Talking._
_Against the Vice of Lying._]

A PRAYER TO BE SAID WHEN THOU GOEST TO BED

O merciful God, hear this our request,

And grant unto us this night quiet rest.

Into thy tuition, O Lord, do us take,

Our bodies sleeping, our minds yet may wake.

Forgive the offences this day we have wrought,

Against thee and our in word, deed, and
neighbour, thought,

And grant us thy grace henceforth to fly sin,

And that a new life we may now begin.

Deliver and defend us this night from all evil,

And from the danger of our enemy, the devil,

Which goeth about seeking his prey,

And by his craft whom he may betray.

Assist us, O Lord, with thy Holy Sprite,

That valiantly against we may ever fight,
him

And winning the victory, may lift up our voice,

And in His strength faithfully rejoice,

Saying, “To the Lord be all honour and praise,

For His defence, both now and always!”

[The book concludes with _The Duty of each Degree briefly Declared_, and the motto,

_Famam virtutis mors abolire nequit_, quod F.S.]

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

A DIGRESSION FOR CHILDREN HOW THEY OUGHT TO BE INSTRUCTED

_By Richard Weste_

R ightly conceive me, and observe me well,

I do what here is done for children’s good.

C hrist in His Gospel (as St. Mark doth tell)

H ath not forbidden children, nor withstood

A ny that should but ask the ready way,

R egarding children, not to say them nay,

D irecting all that came, how faith should be.

W hat they should crave of God’s high majesty,

E ven salvation, through their faithful prayer,

S ending their contemplations into the air,

T o His high throne, whose love so guide us
all,

E ven to the end we never cease to call.

────────────────

Children (draw near), attend what I say:
Observe well these precepts and mark them, I pray.
Though many rules formerly have been set out,
To quicken the spirits of children in doubt,
Yet youth is so fickle and loth to be taught,
That being observed, ’tis unseemly and naught.
For children’s instructions in virtue and good,
Four things must be noted and many withstood.
The first to be marked is so that the mind
Be seasoned with virtue and godly inclined.
The second, to aim at the liberal arts,
To practice and exercise scholar-like parts.
The third, to be taught as times do require,
All moderate actions this age doth desire.
The fourth, that coming to more years and strength,
That all to civility he bend at the length.
Observe well the rules which now shall ensue,
And find them right wholesome, delightful and new.

HOW THOU OUGHTEST TO PREPARE THYSELF,
WHEN THOU RISEST IN THE MORNING

When moderate sleep thy head hath possessed,
And given thy body his natural rest,
Shake sluggishness off, bethink thee of things,
That for thy soul’s health sweet melody brings.
Seven hours for a child is temperate and good,
If more, it offendeth and hurteth the blood.
With heart then unfained, to God first of all
Frame well thy petition, and thus to him call.

[_Morning Prayer_ much as in _Seager_, p. 142.]

THE CHARGE OF CHILDREN IN THEIR CARRIAGE

Thy prayer so commended to God, have a care
To wash hands and face, and to combing thy hair.
And then for the school bethink thou to go,
The secrets of God the better to know.
In entering to school, let eyes be upcast,
To God for His blessings, formerly past,
To endue thee with godliness, virtue and piety,
Sent thee from heaven from God in His Deity:
For without His help can nothing be done,
Nothing be finished, nothing begun.
Then mark thou with diligence being so provided,
What shall at school be said or decided.
Let not thy thoughts go wandering about,
And not minding thy practice, abroad for to scout:
And answer with shamefastness what is required,
For modesty in youth is chiefly desired.
Deserve not correction, as near as thou mayest,
Nor to thy schoolmaster give any distaste,
Nor yet thy companions, or school-fellows kind:
Observe what I speak, and bear it in mind.
Be ready to teach, and not to confute
Thy schoolfellows’ arguments, when you dispute.
Let Christ have His library placed in thy heart,
And ever of Scriptures be reading a part.
Let all be well-measured what thou shalt read,
Not posting away with’t, or making much speed;
For haste overthroweth the mind and the wit,
Eschew and abandon then things so unfit.
If all at an instant thou not comprehend,
To-morrow seek further, thy fault to amend.
Desire of authors to read of the choice,
Of such as for eloquence carry the voice,
As Cicero, Sallust, Gellius[352] and Terence,
Quintilian and others, great authors of reverénce.
Observe all with care and diligent ear,
Thy learning the greater shall grow and appear.

THE CHARGE OF CHILDREN IN GOING FROM SCHOOL AND COMING

In going from school, observe it full well,
In streets stand not staring, nor tales see thou tell,
What hath been at school said, spoken or done
Among thy companions; but home get thee gone.
And unto thy parents see duty thou do,
With reverent carriage and modesty too,
Not bold or unmannerly, gentle and mild,
And show them the office of a dutiful child.
If that thou have time, ere dinner begin,
Rehearse to thyself the lesson or thing
Thou heard’st at the school, let time be well noted,
The deeper with wisdom thy brains will be quoted.

LAYING THE CLOTH, AND MAKING READY THE TABLE

Be sure to be ready the board to prepare
At times as accustomed; with diligent care,
The table-cloth first see fairly be spread,
Fair trenchers, clean napkins, the salt and the bread.
Let glasses be scoured in country guise
With salt and fair water, and ever devise
The place most convenient where they may stand,
The safest from breaking, and nearest at hand.

[Here follow several graces and maxims.]

DEMEANOUR IN SERVING AT THE TABLE

Stand straight upright, and both thy feet together closely standing; Be sure on’t, ever let thine eye be still at thy commanding.

Observe that nothing wanting be which should be on the board. Unless a question movéd be, be careful—not a word.

If thou do fill or give the drink, with duty set it down; And take it back with manlike cheer, not like a rustic clown.

If on an errand thou be sent, make haste and do not stay; When all have done, observe the time, serve God and take away.[353]

When thou hast done and dinéd well, remember thou repair To school again with carefulness; be that thy chiefest care.

And mark what shall be read to thee, or given thee to learn; That apprehend as near as may be; wisdom so doth warn.

With steadfast eye and careful ear, remember every word Thy schoolmaster shall speak to thee, as memory shall afford.

Let not thy brows be backward drawn, it is a sign of pride. Exalt them not, it shows a heart most arrogant, beside.

Nor let thine eyes be glumly[354] down cast, with a hanging look, For that to dreamers doth belong, that goodness cannot brook.

Let forehead joyful be and full, it shows a merry part, And cheerfulness in countenance, and pleasantness of heart.

Nor wrinkled let thy countenance be, still going to and fro, For that belongs to hedgehogs[354] right; they wallow even so.

Nor imitate with Socrates[354] to wipe thy snivelled nose Upon thy cap, as he would do, nor yet upon thy clothes.

But keep it clean with handkerchief provided for the same, Not with thy fingers or thy sleeve; therein thou art to blame.

Blow not aloud as thou shalt stand, for that is most absurd, Just like a broken-winded horse; it is to be abhorred.

Nor practice snufflingly to speak, for that doth imitate The brutish stork[355] and elephant, yea, and the wauling[356] cat.

If thou perforce do chance to sneeze, then backwards turn away From presence of the company wherein thou art to stay.

Thy cheeks with shamefaced modesty dipped in Dame Nature’s dye, Not counterfeit nor pufféd out—observe it carefully.

Keep close thy mouth, for why? Thy breath may hap to give offence, And other worse may be repaid for further recompense.

Nor put thy lips out like a fool, as thou would’st kiss a horse, When thou before thy betters art, and what is ten times worse,

To gape in such unseemly sort, with ugly, gaping mouth, Is like an image picturéd[357] a-blowing from the south.

Which to avoid, then turn about, and with a napkin hide That gaping, foul deformity, when thou art so aside.

To laugh at all things thou shalt hear is neither good nor fit; It shows the property and form of one with little wit.

To bite the lip, it seemeth base, for why? To lay it open, Most base, dissembling doggedness, most sure, it doth betoken.

And so to bite the upper lip doth most uncomely show; The lips set close[358] (as like to kiss), in manner seem not so.

To put the tongue out wantonly and draw it in again, Betokens mocking of thyself, in all the eyes of men.

If spitting chance to move thee so thou canst it not forbear, Remember, do it modestly, consider who is there.

If filthiness or ordure thou upon the floor do cast, Tread out and cleanse it with thy foot—let that be done with haste.

Thy head, let that be combed and trimmed, let not thy hair be long; It is unseemly to the eye, rebukéd by the tongue.

If in thy tale thou hammering[359] stand, or coughing twixt thy words, It doth betoken a liar’s smell—that’s all that it affords.

To belch or bulch like Clitipho,[360] whom Terence setteth forth, Commendeth manners to be base, most foul and nothing worth.

If thou to vomit be constrained, avoid from company, So shall it better be excused, if not through gluttony.

Keep white thy teeth and wash thy mouth with water pure and clean; And in that washing, mannerly observe and keep a mean.

And be not like a slothful wight, delighted to hang down Thy head, and lift the shoulders up, nor with thy brows to frown.

To carry up the body fair is decent and doth show A comely grace in any one, wherever he doth go.

To hang the head on any side doth show hypocrisy; And who shall use it, trust him not—he deals with policy.

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And in thy sitting use a mean, as may become thee well, Not straddling, no, nor tottering, and dangling like a bell.

Observe in courtesy to take a rule of decent kind: Bend not thy body too far forth, nor back thy leg behind.

In going, keep a decent gait, not feigning lame or broken, For that doth seem but wantonness, and foolishness betoken.

Let thy apparel not exceed to pass for sumptuous cost, Nor altogether be too base, for so thy credit’s lost.

Be modest in thy wearing it, and keep it neat and clean, For spotted, dirty or the like is loathsome to be seen.

This for thy body may suffice, how thou must ordered be, Now at the church thou shalt observe, to God how all must be.

[Then follows _How to Behave Thyself at the Church_, much as in _Seager_, p. 154.]

NOT TO WALK IN THE CHURCH

In seat sit thou quiet, and walk not about,
For ’tis most unseemly, without any doubt.
’Tis fit in a fair, or in some market-town,
And not in God’s house for to walk up and down.

The church is ordained for sermons, orations,
And prayers divine for the soul’s recreations.
And not like a playhouse, unhallowed to be,
Despising the reverence to God’s Majesty.

Give ear most attentive to what thou shalt find,
For God’s word is light to the godly in mind.
Great ease cometh (out of the reverent text)
For troubled in heart and in conscience perplexed.

Do all this with duty and reverend heart,
And God will reward thee full well for thy part.
Observe well the times, for to stand or to kneel,
The more inward ease of thy heart shalt thou feel.

To kneel on the ground with one knee alone,
Is even as comely as though it were none.
How can thy devotion be hearty and sound,
If thou do refuse to lay knees to the ground?

’Tis like to the soldier, who mockingly came,
Saluting our Saviour, and gave Him the name
(Hail King of the Jews) his knee was so bent,
Not with any duty, nor godly intent.

If thou in the church alone chance to be,
Still let heart and thy tongue be so free,
As never to cease; but with due veneration,
To call to the Lord with unfeigned contemplation.

Let neither thy tongue be talking nor tattling,
Nor settle of any thing to be a-prattling,
Nor let thine eyes walk, nor cast them about,
For of that devotion there is a great doubt.

NECESSARY RULES TO BE OBSERVED FOR THE GUIDING OF CHILDREN IN THEIR
APPAREL AND OTHERWISE

Let not children have their pleasures in the ordering of their garments. Some delight to have them jagged and cut; but such fantasticness ought to be reformed by wiser and elder, considering their foolishness is beyond measure, if all may be done at their pleasure; and ancient writers repute them out of their wits and madmen that favour it.

Again, painted and gawdy apparel is not so fantastic in children’s eyes; but as costly to the parents’ purses, whereby ancient writers proclaim such parents fellow-fools with their children.

The modesty and decency of the vestments of children are strong and good, not curious to the eye alone: and such as are clean and without foulness or filthiness: which after the estate and means of the parents ought to be principal, so long as by the craftsman it be made with reasonable and good form and fashion.

HOW TO ORDER A CHILD IN HIS DIET FOR DRINK

For a child to make the beginning of his dinner drink, is a good way to breed him up to drunkenness. Especially, if he take it for wanton custom, and not for necessity of thirst. It is dishonest to be suffered, and annoysome to the health of the body of a child.

Let not a child drink after he hath supped hot broth, immediately upon it; much less, if he have been fed with milk.

Let not a child drink above twice or thrice at the most at one meal, and that gently, and not without reason: who bestoweth wine and beer on his child beyond reason, deformeth and abuseth him more by dishonouring his reason, and provoking him to an unreasonable diet.

TO MODERATE THE APPETITE OF A CHILD FROM SAUCINESS AND BEING LIQUORISH

Socrates being old, would not drink of the first cup; for why? His brain was light, and the first drink is ever the most fuming and overcoming.

If thy child be set with his betters, let his hand be last in the dish. And that he do it not at all, unless he be first bidden. Neither suffer your children to put their hands or fingers into broths, sauces, caudles, or such like, at the table especially. Otherwise, let correction bridle their wantonness.

If he be of sensible years, let him forbear his fingers in a dish, and use a knife without choosing at his pleasure; for it is unseemly.

Homer often reprehendeth sauciness in these or such-like words. They boldly put their hands into the meat that is set before them. And as it is unseemly to a liquorish person to train his hands to every side of the dish, so is it more vile to turn the best morsel towards thyself.

To gnaw bones belongeth chiefly to dogs, but it is a civil thing to pick them clean with a knife.

The licking of a dish belongeth to cats and dogs and not to children nor men, be the relics never so sweet, and betokeneth liquorishiness, not manners.

To drink or speak with meat in the mouth, is uncivil and dangerous withal.

Let the children rise from the board when Nature is sufficed, either by asking leave, or withdrawing themselves.

Let children bear away with them their trenchers, saluting their parents, and first the chief in the company, then the rest.

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[The book concludes with various graces, a morning prayer, _A Prayer for Children ere they go to School_ (_to be said_), and the following prayer:—]

A PRAYER TO BE SAID BY CHILDREN AFTER THEY HAVE STUDIED, AT THEIR GOING
TO BED

I give thee most humble and hearty thanks, O most generous and blessed Father of Heaven, in that it hath pleased Thee, of Thy most gracious goodness, to hear my request. O Lord, still give me grace to go onward in understanding and knowledge, that I may ever more praise Thy Holy Name, and grant me Thy grace to amend my life, and to return unfeignedly unto Thy service. And forasmuch as no creature can breathe without Thy protection and favour, vouchsafe to extend Thy mercies unto me this night, that I may peaceably and quietly take that rest, which Thou hast appointed for the refreshment of my body and mind, the night and darkness being by Thy goodness ordained, as a time convenient to take the same in, and to cease from our bodily labours. And grant unto me (O Lord my God) who of myself am neither able to lie down, nor being laid able to rise up, Thy especial assistance and help, that I may repose myself and receive (at Thy merciful hands) sweet and comfortable rest, not according to the greediness of corrupt nature, but as shall be most expedient for the comfort and refreshing of my wearied body and mind, that both may be strengthened and enabled to go forward with that study and exercise, which Thou hast ordained and appointed for me. Lastly, grant me true repentance for my sins, bless and defend, my parents, brethren, sisters, kinsfolk, neighbours, and others, whom Thou would’st I should commend to Thy fatherly protection, wheresoever they remain, and for the more true and zealous calling unto Thee for these things, give me grace in faith to say that prayer which Thy Son Jesus Christ hath taught me, saying “O our Father which art in Heaven,” &c.

FINIS

------------------------------------------------------------------------

NOTES

THE BABEES’ BOOK

MS. Harleian 5086, fols. 86-90, about 1475, ends, “Learn or be lewd.” First printed by Dr. Furnivall. Nothing is known of the author. Written in _rhyme royal_, five-stress lines in seven-line stanzas, arranged ababbcc. The treatise is noteworthy chiefly in that it seems to be addressed to young princes, and the MS. dates from the time when Edward V. and Richard of York were boys. As it is more tedious than quaint in the original, it has been rendered into prose.

p. 1. _Facet._ For author and title, see _Introduction_, p. xii. It was printed very frequently in the fifteenth and sixteenth centuries, both separately and in connection with seven similar works, two of them also attributed to John Garland, under the title: _Auctores Octo Opusculorum cum commentariis_, &c.; _Videlicet Cathonis_, _Theodoli_, _Faceti_, _Cartule alias de Contemptu Mundi_, _Thobiadis_, _Parabolarum Alani_, _Fabularum Esopi_, _Floreti_. The English author seems to have borrowed little besides the name and the introduction,

“Cum nihil utilius humane credo saluti
Quam rerum nouisse modos et moribus uti.”

p. 2. _Babies._ Children much older than those we associate with the word. Apparently it was used like the Spanish _menino_ (French _menin_, introduced from Spain, 1680) to mean, “young man of good family.”

p. 2. _Ease in learning_, _i.e._, because it was in verse.

p. 2. _Lady Facetia._ Apparently the author’s feminine of Facetus (perhaps through confusion with _facetiæ_, jokes), because courtesy was usually personified as a woman. In the _Tesoretto_, the chief virtue is Larghezza (liberality), upon whom Courtesy attends, together with Good-Faith and Valour, over against the masculine qualities, Prudence, Temperance, Fortitude, Justice.

p. 3. _Bele._ Fr. _belle_, beautiful. Not common in English (see N.E.D.) until the seventeenth century.

p. 6. _Trencher._ Originally, a slice of wholemeal bread, four days old, upon which food was served. Later, it was made of wood.

p. 8. _Where they ought to be._ In a knife-rack or case? See Wright, _Domestic Manners and Customs_, p. 464.

THE A B C OF ARISTOTLE

MS. Lambeth 853, fol. 30, about 1430, written without breaks; Harl. 5086, fol. 70b, and Harl. 1304, fol. 103, about 1450 (printed in _Queene Eliz. Achad._). It is needless to say that nothing of the sort is found in Aristotle; the author is unknown. The introduction is in connected alliterative verse (lacking in Harl. 5086, and expanded into a generalised religious discourse in Harl. 1304).

p. 10. _Elenge._ See N.E.D. on this rare word. Its two originally distinct meanings (1) long, hence, tedious, and (2) lonely, remote, combine to form a third meaning, melancholy.

URBANITATIS

MS. Cotton Caligula, A ii, fol. 88, 1446-60. Author unknown. Apparently first printed by Dr. Furnivall. The Duke of Norfolk, grandfather of Anne Boleyn and Katherine Howard, was among the young henchmen at the court of Edward IV., brought up on “the booke of urbanitie.”

p. 13. _Good manners_, &c. William of Wykeham was more curt in his motto for Winchester College: “Manners makyth man.”

p. 14. _Close your hand_, &c., _i.e._, one hand over the over, to keep a secret.

p. 14. _Had I wist._ Proverbial. See notes on _The Good Wife_, p. 186, below.

p. 15. _Let your right shoulder_, &c., _i.e._, keep a step behind him to the left.

THE LITTLE CHILDREN’S LITTLE BOOK

MSS. Harl. 541, fol. 210, and Egerton 1995, about 1480. Sub-title _Edyllys be_. _Edyllys_ may be the O. E. _æthele_, German _edel_, meaning _noble_; but the sentence is then incomplete. Ends “Quod Whytyng.” Whether he was author or scribe I do not know, more probably the latter. I have kept the rhyme in this version, because it is at once shorter and more interesting than the other.

p. 16. _Seven Arts._ The quadrivium: arithmetic, music, geometry, astronomy; and the trivium: grammar, rhetoric, logic.

p. 16. _When Gabriel ... meet._ It is interesting to note that a medieval writer connected courtesy with the worship of Mary, even although he includes no precepts which touch upon what we call chivalry to-day.

p. 16. _Villainy._ The French equivalent of churlishness; what Russell calls “simple conditions.”

p. 17. _Beginning ... think._ This kind of rhyme, not uncommon in the fifteenth century, seems to indicate a pronunciation as in the cockney _nothink_.

p. 17. _Mess._ Here _food_, but sometimes _table_ (Latin _mensa_), and again _group of people at a table_, as used still in the expression “officers’ mess.”

p. 17. _Fault._ Text: that thy salt holds—which the rhyme shows to be corrupt.

p. 18. _Work._ Text: keep—changed for the rhyme.

p. 18. _Fingers_, _i.e._, not with thy knife? Or has a negative been omitted?

p. 19. _No drop be seen._ So Chaucer’s _Prioress_. See _Introduction_, p. xvi.

p. 19. _Behind no man’s back._ There was perhaps originally an idea of greed, or, it may be, of possible tampering with the drink, behind the prohibition.

p. 20. _Jill._ From Gillian, once a common name for women.

p. 20. _The same._ Text: in same (German _zusammen_) together.

p. 21. _Cumbered with no fiends._ This fear was very real in the Middle Ages, and was fostered by such stories as _Robert the Devil_, _Sir Gowther_, and ballads of supernatural beings.

THE YOUNG CHILDREN’S BOOK

MS. Ashmole 61 (Bodleian Library), fol. 20, about 1500.

p. 21. _Seven Sciences_, _i.e._, knowledges, hence Arts. The introduction is nearly identical, but very few of the maxims agree.

p. 22. _What you get with your hands._ One of the many allusions which suggest adaptation to the middle class. Others are to buying and selling, to getting your money honestly, &c. The stress upon morals rather than manners is perhaps due to the same cause.

p. 25. _At the school._ The inference seems to be that they would learn manners there.

p. 25. _Quoth Kate._ The same name occurs at the end of the three next poems as they appear in MS. Ashmole 61. It is probably a corruption, unless we have here one of the rare instances of a woman copyist. _Cato_ suggests itself as the most likely original; and in this way. He was undoubtedly identified with the _Wise Man_, as appears from the _Luytel Caton_ of the Vernon MS. (see p. 189, below). Accordingly, _Quod Cato_ might have stood at the end of this poem, and have become confused with Kate from Katharine or Catherine.

STANS PUER AD MENSAM

This must have been a popular form of the maxims, as many MSS. still exist. The translation is made from MS. Lambeth 853, fol. 150, about 1430, with occasional references to Harl. 2251, fol. 153 (148), about 1460(?). A much longer and more tedious (250 lines, instead of 99) version was printed by Dr. Furnivall in _Queene Eliz. Achad._, from MS. Ashmole 61. This last quotes _Grostum Caput_, _i.e._, Grossetete, and refers several times to “Dr. Palere,” of whom nothing seems to be known. The Ashmole version, however, contains several interesting points not mentioned in the other two:—

“Thy elbow and arms have in thy thought,
Too far on the table do them not lay.”

“And if thou see any man reading a letter,
Come not too nigh him for dread of blame.”

“And if thou go with any man in field or in town,
By wall or by hedge, by palace or by pale,
To go without (outside) him, look thou be bown (ready),
And take him betwixt thee and that same wall;
And if thou meet him, look thou be sure
That thou go without him, and leave him next the wall.”

“Stare not on a strange man too much, be thou ware.”

“Nor never mock an old man, though he be old.”

Various other MSS. are (1) Jesus College, Cambridge (Q.T. 8, printed by Wright & Halliwell, in _Reliquiæ Antiquæ_, I., 156-58), (2) Cotton Caligula A ii, Harl. 4011, Lansdowne 699, Additional 5467, &c. It was printed once by Caxton, and several times by Wynkyn de Worde.

The only reason for considering John Lydgate as the author lies in the attribution to him in the last stanza (see next page).

p. 27. _Indict._ Text: edwite, modern, twit.

p. 30. _Ah, little ballad_, &c. The Harl. text reads:

“Go, little bill, barren of eloquence,
Pray young children that thee shall see or read,
Though thou be compendious of sentence,
Of thy clauses for to take heed,
Which to all virtue shall their youth lead.
Of the writing, though there be no date,
If aught be amiss in word, syllable, or deed,
Put all the default upon John Lydgate.”

HOW THE GOOD WIFE TAUGHT HER DAUGHTER

MS. Lambeth 853, p. 102, about 1430, written without breaks. Other MSS. are Trinity College, Cambridge, R. 3, 19, and Ashmole 61, p. 7 (printed in _Queene Elizabethes Achademy_), a later and inferior text, which contains, however, a fresh and interesting stanza:

“And if it thus thee betide,
That friends fail thee on every side,
And God from thee thy child take,
Thy wreak (vengeance) on God thou must not take,
For thyself it will undo
And all thews (virtues) that thee ’longs to.
Many a one for her own folly,
Spills (destroys) themselves unthriftily.”

MS. Porkington 10, p. 135 back, about 1460-70 contained a variant form _The Good Wife Would a Pilgrimage_, _i.e._, before she sets out for the Holy Land, she leaves instructions for her daughter. This version (printed in _Queene Eliz. Achad._) is interesting for its proverbs:

“The loth (hated) child behoves lore,
And lief child much more.”

“Seldom mosseth the stone,
That oft is turned and wend.”

“A fool’s bolt is soon shot
And doth but little good.”

“When deed is done, it is too late;
Beware of ‘Had I wist.’”

A third version was printed in 1597 under the title, _The Northern Mother’s Blessing_. Written nine years before the death of G. Chaucer. Together with it a short poem: _The Way to Thrift_. This contains several different and interesting stanzas.

It begins:

“God would that every wife that dwelleth in this land,
Would teach her daughter as ye shall understand,
As a good wife did of the North countré
How her daughter should learn a good wife to be:
For lack of the mother’s teaching
Makes the daughter of evil living,
My lief dear child.”

Another is:

“In other men’s houses make thee no mastery,
Nor blame thou nothing thou sees with thine eye;
Daughter, I thee pray, bear thee so well
That all men may say thou art true as steel;
For wise men and old
Say good name is worth gold,
My lief dear child.

Sit not at even too long at gaze with the cup,
For to wassail and drink all up;
So to bed betimes, at morn rise belive,
And so may thou better learn to thrive.
He that will a good house keep,
Must oft times break a sleep,
My lief dear child.

If it betide, daughter, thy friend from thee fall,
And God send thee children that for bread will call,
And thou have mickle need, help little or none,
Thou must then care and spare, hard as the stone—
For evil that may betide,
A man before should dread,
My lief dear child.”

The order of the stanzas is different from that here printed.

The rhyme-scheme is normally aabbccd; but the first, second, seventeenth, and last stanzas are irregular—abcddc, ababcdcdeef, aabbccdde, and aaaa, thus varying in both number and arrangement of lines. The first four verses contain roughly the same number of accents, the fifth and sixth vary greatly in length, while the seventh is a constant refrain to all stanzas except the first and last.

The poem is distinctly popular in tone; and I have seldom attempted to improve its rough metre, holding that the effect is racier as it is.

p. 31. _Kirk._ Text has _church_, but the rhyme is _work_.

p. 32. _Thrive ... life._ The corresponding couplets are usually proverbial in character.

p. 33. _Whatsoever he be._ Apparently on the basis that “e’er a man is better than ne’er a man.”

p. 33. _Atterling._ Literally, one who deals in poisons (O. E. _ator_); hence, a witch; hence, a shrew.

p. 34. _Maze._ Without the help of the N.E.D., the word is puzzling; but the context seems to demand _maze_, connected with _amaze_, rather than _maze_ = _labyrinth_.

p. 35. _Shooting at the cock._ The popular old English pastime of throwing missiles to bring down a cock tied by the leg.

p. 37. _Deed ... speed._ The meaning is that a deed finished quickly helps on another by giving place to it.

p. 38. _Term-day._ Servants were hired by the year at special times which varied according to the district, being usually coincident with the big fairs of that part. Michaelmas was a usual time.

p. 40. _As a wren hath veins._ The wren is so small that but little blood can be let from her veins. Put more strongly: “You cannot squeeze blood out of a stone.”

HOW THE WISE MAN TAUGHT HIS SON

Found in various MSS. The version in _The Babees’ Book_ is printed from Lambeth 853, fol. 186. Another is given in _Queene Eliz. Achad._ from Ashmole 61, fol. 6. Ritson, in his _Ancient Popular Poetry_, printed Harl. 4596, and Hazlitt, in his _Early Popular Poetry_, MS. Camb. Ff. ll. _Luytel Caton_

(Part II., Minor Poems of the Vernon MS., published by Dr. Furnivall, 1902) says:—

“Now whoso will, he may hear
In English language,
How the Wise Man taught his Son,
That was of tender age” (ll. 5-8).

It is doubtful whether this poem was written in imitation of the preceding, or that of this, but the _Wise Man_, through its connection with Cato, has the longer pedigree. A poem in the _Exeter Book_ begins: “Thus a wise father (_frodfæder_) instructed his dear son, a parent wise in mind, old in virtues, sagacious in words,” &c. Although I have not been able to compare the different versions in detail, I incline to believe that there are recognisable links between them all. _The Good Wife_ is, however, much the more vivid and amusing of the two.

The metre is ababbcbc, but the poem loses little by being turned into prose.

p. 47. _All that there is._ This passage suggests one in the _Blickling Homilies_ (No. VIII. _Soul’s Need_, ed. Morris), which goes back to St. Augustine.

JOHN RUSSELL’S BOOK OF NURTURE

First printed by Dr. Furnivall from MS. Harl. 4011, fols. 171-89, dated about 1460. Other copies are in Sloane 1315, fols. 49-67 and 2027, fols. 1-15b, supposed to be slightly earlier in date; also, Royal 17 D xv., article 5.