De ciuilitate morun [sic] puerilium per Des. Erasmum Roterodamum, libellus nunc primum & conditus & aeditus. Roberto VVhitintoni interprete. = A lytell booke of good maners for chyldren, nowe lately compyled and put forth by Erasmus Roterodam in latyne tonge, with interpretacion of the same in to the vulgare englysshe tonge, by Robert whytyngton laureate poete. Cum priuilegio DE CIVILITATE MORVN PVERIlium per DES. ERASMVM Roterodamum, Libellus nunc primum & conditus & aeditus. Roberto VVhitintoni interprete. ¶A lytell booke of good maners for chyldren / nowe lately compyled and put forth by Erasmus Roterodam in latyne tonge / with interpretacion of the same in to the vulgare englysshe tonge / by Robert whytyngton laureate poete. Cum priuilegio. ¶ Erasmus Roterodam saluteth a chylde of noble bloode and of singuler hope / named Adolph. sonne vnto the prince of Uerian. IF that Paule very excellente was nat abasshed to be made after all fasshyons / to euery {per}son / to the ende he myght profyt all fasshyons of men: howe moche lesse ought I to be greued to play the childe agayne in lyke case / for lou to helpe youthe. Therfore lyke as late I applyed my se fe to the youthe of Maximi yan thy brother (whyles I fasshyoned the tongue of yonge chyldren) so nowe I applye my selfe to thy childhode / and shall teache the maners of chyldre~: Nat bycause thou nedest these prescriptes and rules / brought vp at the begynnynge of an enfant amonge courtye[...] / after that obtaynyng so notable a mayster to fasshyon youthe rude and ignorante / or write perteyneth to the / an that ar e come of princes / and borne to principalyte / but for that ende that all chyldren shall more couragyous y lerne this thynges / bicause it is dedycate o the a childe of great possessyon / and of synguler hope. Nor it shall nat gyue to al youth a dull spurre / if they e noble mens sonnes to be f l y gyuen to lernyng fro chyldhode / and renne in the same rase with them. The office of fasshyonyng of chyldhode resteth in many par e / of the which that whiche lyke as it is firste / so it is chefe: That is / the tendre wytee shall drinke the seedes of loue to god and his parentes. Secondely that he shall loue and lerne the lyberall scyence. Thyrde / that he shalbe instructe to the order of his lyuyng. Fourth that fro the first udymen of youth he shall be accustomed to cyuilite and norture. This laste nowe I haue take vpon me as a thing proper / for o th other thre both many oth[...] wri[...]en m[...]ny thynges. And al be it this outwarde honesty of the body cometh of the soule well co~posed or ordred / natwithstandyng we se it chaunseth ofte tymes by neglygenc of maysters that we desyre (as a thynge that lacketh) this grace of honest behauour in men of nobylite & lernynge: Nor I denye nat this to be a very notable parte of philosophy / but yet that parte (after the iudgeme~t of men in this dayes) auayleth gretly to al re beneuolens / also to represent to the eyes of men these laudable gyftes of the soule. It is semely and syt ynge that a man be well fasshyoned in soule / in body / in gesture / & in apparell: and in especyall it besemeth chyldren all maner of temperaunce / and in especyall in this behalfe noble mennes sonnes. All are to be taken for noble / whiche exercyse their mynde in the lyberall science. Lette other men paynte in their shyldes Lyons / Egles / Bulles / and Leopardes: yet they haue more of verye nobylyte / whiche for their badge may paynte so many ymages / as they haue lerned sure the lyberall scye~ce. Than that the mynde of a chylde well burnysshed may vpon all sydes euydent apere / for it apereth moste clere in the vysage or countenaunce. ¶Of the eyes. Let the eyes be stable / honest / well set / nat frownyng / which is syne of crueltie / nat wa~ton / which is toke~ of malapertnesse / nat wandring & rollynge / whiche is syne of madnesse / nat twyringe and spyeng / whiche is token of suspection and compasynge disceyte / nor ha~gyng downe whiche is syne of folly: nor afterwarde twynklyng with the browes / whiche in sygne of vnstablenesse / nor masing as a ma~ astonyed (And that was noted in Socrates) nor to sharpe / a syne of malyce / nat makyng synes and profers nor besy wanton / a token of yuell chasty e: but representyng a mynde well enstabled / & amy ble with honesty. Nor it is nat said with out cause of antique sage me~ / that the eye is the seate and place of the soule. The antique pyctures she weth to vs that in olde tyme men were of synguler demure countenaunce / and loked with eyes halfe closed / lyke as in Spayne certayne loke as they were pore blynde / as it semeth to be ake as a fayre & amyable countenau~ce. Lykewyse we lerne of pictures / i~ olde tyme they were narowe and strayte mouthed / a signe of vertue: But that thyng that of his awne nature is semely / it is taken with all men comly. All be it becometh vs somtyme to be lyke the lopster / and to applye our selfe to the maner of the regyon we be in. Nowe there be certayne countenaunces of the eyes / whom na ure gyueth of this fasshyon to one and that to an other / whiche chaunseth nat be vnder my preceptes: saue that gestures out of order do blemysshe nat onely the behauoure and sauoure of the eyes / but also of all the body. And v on the contrarye parte gestures manerly maketh that whiche of nature is semely to be more comlye: and that whiche is of reproche / if so be it take it nat awaye / yet it hydeth it and dothe dymynisshe it. It is vnsyttynge to loke vpon a ma~ and wynke with the one eye: For what els is it but to make blynde hym selfe? Lette leaue that gesture to the fysshes called Thynnes and craftismen. Let the browes be set vp / and nat bente / whiche is token of crueltie / nat set vp t hye / whiche is syne of arrogance and proude hert / nat ha~gyng in to his eyen / which is yne of yuel ymagynacio~. A forheed mery & playne / signifyeth a mynde of clene conscience and a gentyll nature: let it nat be knytte in wrincles as in an olde persone / nat mouynge vp and downe like an hedge hogge / nor croked or wri hen lyke a bull. Let nat the nose thrilles be full of s yuell lyke a sluttysshe persone: That vyce was noted in Socrates as a reproche. To drie or snytte thy nose with thy cappe or thy cote is all of the carte / vpon thy sleue or thyne elbowe / is propertie of fysshmo~ger . Nor it is nat mo h mor maner to drie with thy bare hande / if so be afterwarde thou daube it on thy clothes. It is good maner to drie the fylthe of the nose with thy handkercher / and that with thy heed somwhat tourned a syde / if more honest persones be presen . If any snyt fall on ye grou~de after thou haste sny[...]e thy nose with two fyngers / by and by treade it out vnder thy fete. It is also agaynste maner to snuffe with thy nose / it is a syne of malyce: It is more leude to snu[...]e with thy nose / and a syne of fury if it be vsuall. As for suche as be shorte breathed / that be sycke of tysyke muste e holde excused. It is a reproche to speake in the nose / for it is the propertie of crowes and elephantes. To wrie the nose is the propertie of scoffers and naturall fooles. If snesynge chaunce other beynge presen e / it is good maner to turne a syde: after wha~ the passion doth cease / to blesse thy mouth with the syne of the crosse / after to take of thy cappe & thanke the~ (or desyre pardone) that sayd or were aboute to saye christ helpe: for snesynge as gawnyng is wont to take a waye the sence of herynge. It is goodly to say christe helpe to an other man that sneseth: And it is a chyldes par e to do of his cappe / if dyuers that be elder be present that saye christ helpe to man or woman. And ynally to make a shyrle noyse or a shrike purposely in snesyng / or to itera e snesyng of purpose / to the ste~tacio of his strength is leudenesse. To stop the snesyng that nature moueth is folly of such that preferreth maner before helth. ¶The coulour. Let naturall coloure (and nat counterfet) ornate the chekes: al be it let naturall coloure be so mesured or ordred / that it be nat altered to shamfastnesse / nor make a childe so astonyed / to bri~g hi~ to the deg e (as it is said) as it were of a ma~ that wer mad. To some children this passion feble is so impressed that it maketh a childe lyke to a dastarde. This leude maner is sone correcte / if a childe be acustomed to lyue amo~ge his elders / & be exercysed to playe comedies or interludes. To puffe vp o swell in the chekes / is to en of a proude hert & solle~. To smyle is token of a ma~ that sheweth tr e mynde: the one is Thrafos {per}te / the other is Iudas the traytours parte. Lette nat thy mouthe be stopped / that is syne o hym that feareth to take the brethe of a nother: nor let it nat gape / that is token of ydio fooles / but closed the lyppes softe touchynge togyther. It is no good maner to set out the lyppes and make a bowe or ba / although great me~nes sonnes (goynge there a multytude) vse it: they shal be pardoned / as men in who~ what so euer they do is taken as manerly / but I enforme childre~. If the chau~ce gapi~g / & thou can nat turne away or go away / close thy mouth with thy ha~dkerchife or the palme of thy hande / after crosse thy mouthe. To alowe euery ma~nes wordes or dedes is the {pro}perti of fooles: to apply to no ma~ is propertie of a dastarde. To shewe mery cou~tenau~c to fylthy wordes or dedes / is syne of leudnesse. Grinnyng & laughyng out of mesure / wherwith all the body dothe shake / whiche passyon the grekes call risus syncrusius / that is a shake / is nat semynge to any age / nor yet in a childe. It is vnsyttynge that some laughynge neye lyke an horse. He is vnmanerde and rude that laugheth with wyde mouthe and writhen chekes / shewynge his tethe lyke a dogge that gnarreth: and it is called the laughynge of Sardinia (an herbe / whiche eaten maketh a ma~ to dye laughyng) Let the cou~tenau~ce so shewe myrthe that it do nat disfygure the mouthe / nor bring eproche of a lyght mynde. These be the sayenges of fooles / I brast for laughter / I leape for laughter / I dye for laughynge / or any suche other folisshe utche chau~ce / so that he be nat wyllynge o shewe suche laughynge / he muste couer his face eyther with a napkyn or his hande. To laugh onely with out euydent cause / is sygne of folly or madnesse. And if so be suche thyng chaunce / it is maner to open the cause to other / or if ye thynke it nat mete to be shewed / to bring some cou~terfet excuse leste that any man suspecte hym selfe to be mocked. To byte with the tethe the nether lyppe is nat maner / but syne of malyce: lyke wyse to the vpper lyppe. Also to lycke the nether {per} e of thy lyppes with thy o~ge. is folly. To set o t the lyppes and ioyned / as to kysse / in olde tyme with the almayns was iudged gentylnesse / as their pictures sheweth. To bleare out the tonge and mocke any manne / is poynt of a knaues scoffyng. Tourne thy face whan thou spyttest / so that thou spyt vpon no man / or spattell any man. In lyke maner to scrubbe or rubbe with the nayles other partes of the body is fylthe / in especyall if it be done of custome and nat of necessyte. ¶The heere. Let nat thy heere kyuer thy browes / nor flye vpon thy sholders. Also to ruffle the heere of thy heed with shakyng of thy heed / is the propertie of wanton coltes. To caste backe thy bussh fro the forheed towarde the crowne / is bare maner: it is more manerly to decke or deuyde it with thy hande. To bende in thy necke and crouche in with the sholders is the maner of s uggartes: to set out the brest is syne of pride / it becometh to set the body streyght vp. Lette nat thy necke wrie vpo~ the lyft syde nor on the ryght / it is syne of ypocrisye / except comunycacion or some other thynge require. ¶The sholders. It becometh o holde thy sholders of a lyke heythe / nat of ye fasshyon of a sayle-cloth / to se~de vp the one & to threst downe the other / for this neglige~t behauer i~ childre~ groweth vnto a nature / and disfourmeth the behauour of the body agaynste nature. ¶The body. And so they that for slouthe draweth to a custome to croke their body / causeth them to be crouche backed / which nature neuer brought. And they that vse to holde their heed vpon the one syde groweth in to suche a custome / that in olde age they labour in vayne to altre it: For yonge b dyes be lyke vnto tendre plantes / whiche in to what fasshyon you bende them / lyke a orke / or writhen lyke a corde / so they growe and waxe styffe. ¶The armes. To caste bothe thyne armes behynde on thy backe / bothe ha h the fasshyon of slouthe / al o of a thefe: nor it is nat more comly to sta~de or syt and et thy one hande on thy syde / whiche maner to some semeth comly & lyke a warryoure / but it is nat forthwith honest that lyketh fooles / but whiche is agreyng o reson & nature. Other thynges shall be sayd after / whan we come to comunycacion and the table. ¶Priuy membres. To disclose or shewe the membres that nature hath gyue to be couered / without necessyte / ought to be vtterly auoyded from gyntyll nature. Also whan nede compelleth to do it / yet it muste be doone with conuenyent honestye / ye though no person be present / for aungel be euer present / to whom in children basshfulnesse is a tuter and a folower of chastyte: The syght of the whiche to withdrawe from the eyes of me~ is honest. Moch more we ought nat suffer other to touche them. To kepe thy water is agaynst helthe / and hurteful to nature: to make water secretly is honest. There be that teacheth that a chylde shal kepe in his nether wynde / his buttockes fast closed or clynged / but it is no maner whan thou entendest to be take honest / to alure t the disease and syckenesse: If thou may go aparte do that a lone by thy selfe / i no (after the olde prouer e) Let him close the fert vnde colour of a coughe: or els why do nat they yd a ma~ by the same maner tha a man hal nat go to the draught / wher as is more daunger to holde the wynde than to refrayne the draught. To y ye knees layd a shoyle / or to s a~de the legges set bowed or croked / is the property of bragg rs. Let the knees ioyne whan a ma~ sytteth / whan he sta~deth let the fe e ioyne / or els a lytel seperat the~ a so~der. So~ syt on this fasshyo~ / that they crosse one leg e ouer the other ne / so~e sta~de their legges ioyned / tra~plyng & dau~syng: ha one is the propertie of pensyue persons / that other of fooles. The rygh leg cast ouer the lyf thyg e / was the maner of olde & antique kinges to syt / but now nat laudable. Some of the ytalie~s set tha one fote vpon that other bycause of nurture / & sta~de vpon one legge af er the maner of storkes / which whether it become childre~ I dou e. Lykwise i~ maki~g of cur[...]sy / one maner be cometh i~ some place / & in so~e place it is nat comly. Some make curtesye with bothe knees owed (as yrisshmen) and on co~trary wise some do it wi h vpright body / ome w[...]h body s oupyng. Some there be that iudge that the curtesye of women. Some likewyse with vpright body make curtesy / first bowe the right kne / after the lyf / whiche amonge englysshmen is laudable i~ youth. The fre~chmen do bowe the ryght kne with a lytel plesant returne of the body. In al suche maners in the which varye e or chau~ge hath no repugnance with honesty / it shall be laufull to vse the maners of our naturall cou~trey / or els to folow the maner of strau~gers / whan the maners e such as strau~ge cou~treys doth alow The maner of goy ge neyther in & out / nor hasty staggryng / of the which that ou is propertie of wan o~nesse / the other of men furyous & mad: for this olysshe goyng as a hal yng man / we wo co~myt to these cleane warryours / & to such as thinke it a gorgyous fasshyon to wear plume i~ their cap / albe it w e that bys hops take a pleasure in suche gesture. A man that sytteth to play with his toes / is propertie of foole and to play with his fingers is syne o lyght mynde. ¶Of apparayle. ¶It is fully or suff ciently sayd of the body / nowe of apparayle somwhat / bicause apparayle is the forme and fasshyon of the body: And of this apparayle we maye coniecture the haby e and apparayle of the inwarde mynde. Al be it this certayn maner maye nat be gyuen / in so moche that the fortune of all men nor dignyte be nat lyke: no nor the same honest or inhonest maner is in all maner of men: fynally nor in all maner of tymes / the same maners may please or displease. wherfore lyk as in many other thynges / so in this maner no thynge is to be alowed or praysed / after the comen prouerbe: To the lawe / to the countrey / and to the tyme / wyse men byddeth a man to enfourme hym selfe. yet there is in this chaunges / what thyng in hymselfe is hones[...] or nat / as the thynges whiche haue no profyte to the persone that the apparayle is made for. To drawe after them longe traynes / in women is discorned / in men it is leude. I praye you is it co~mendable in cardynalles and bysshoppes? I remytte that to the iudgement of other. Lyght & wanton gardyng of the breche & lasyng of the bely / was neuer praysed in man nor woman: for this is a strau~ge fasshyon of apparayle that couereth the secret {per}tes / that be shamfull to be sene. In olde tyme it was taken nat honesty to go vngyrt or s yt / in this dayes it is rebuke to many / bicause they be couerd with short petyco & close hose late fou~de: albe it that co e or kyrtel ly open / or els shorter aparell than dothe couer the secrete partes (which shulde be kept honest) whan a person stoupes / is euer dishonesty. To agge or to ma~gle apparayle is property of madde men. To vse paynted and diuers colours / is the maner of ydiots & apes. Therfore a ter the degre of ye dignyte and substa~ce / & after the cou~trey and the maner / let the clennes of aparayle be vsed: nor let it be shamefully daubed with fylthe / nor sh wyng lechery / wa~tonnes / nor pride. Homely aparayle becometh youthe / but without vnclennesse. Some distayne the he~mes of their lynen and wollen yuell fauordly with spottes of vrine & pysse. Some barke their bosome & their sleues with a cruste of fylth / na with perget / but with the fylthe of their nose and their mouth. Some there be whiche let their gowne ha~ge on that one syde / some let i slyppe downe to the reynes / and some thi~ke it becometh them. Lyke as it becometh euery parte of thapparayle of the body to be clenly / so it becometh it to gre vnto the body. If thy fre~des haue gyuen to the apparayle bette and more gorgious / cast nat thyn eyes backwarde vpon thy body / nor iette nat for ioye and shewe thy selfe to other / for that one is propertie of apes / that other of proude pecockes. Let other prayse / be nat thou aknowe~ of thy fresshe apparayle. The greater that fortune is the more amyable and gentyll be. we muste pardone meane persons to take a delyte in a meane / to consolacyon of their pouertie / bu ryche men settyng forth the glorye of their apparayle / sheweth with reproche to other their awne misery / and getteth the~ selfe but grudg and enuye. ¶Of maners in the temple. As ofte as thou comest by a churche do of thy cap and make curtesye / and thy face turned towarde the sacrament / salute with reuerence Christe & holy sayntes. And do the same whether it be in the towne or in the feldes / as oft as thou seest the ymage of the crosse. Go nat thorowe a church / but with lyke reuere~ce salute Christ with a breue prayer / & that with thy cappe of / and knelynge vpon bothe knees. Whan diuyne seruyce is in doynge it becometh to apply al partes of thy body to honoure god. Thynke that Christ i there present with innumerable thousa~des of angels. And if so be a man shuld speke to a mortall kynge / with a multytude that sta~d rounde aboute hym / & neyther do of his cap / nor make curtesye / he shulde be tak of euery man / nat for a carter / but for a madde body: What a thynge is it there to kepe thy heed couered stately standyng / where as he is kynge of kynges / immortall / and graunter of immortalyte / where as honorable angels of heuen sta~de rou~de aboute hym. Nor it maketh no force if thou se them nat / they se the / and it is as sure that they be ther / as though thou awest them with thy bodyly eyes / for the eyes of faythe se more surely than eyes of the flesshe. It is nat syttyng that som vse to walke vp and downe in the churche / and playe lyke Arystotles schole s / as for walkynge yles / market-place and courtes / be conuenyent / nat churches that be dedycate to preache / to mynystre sacramentes and holy prayers: but lette thyne eyes beholde the preacher / thyder bende thyne eares / lette thy mynde be set thyder with all reuerence / as thoughe thou herdest nat a man / but god speakynge to the by the mouthe of a man. Whan the gospell is redde ryse vp / and if thou can here it red / deuoutly whan these wordes be redde in the credo / Et homo factus est / fall downe vpon thy knees / or in that wyse enclyne down in his honoure that came downe him selfe from heuen for thy he the / to this myserable worlde. And where as he was god he was contente to become man / to thentent to make the a god. Whyles the masse and diuyne seruyce is in doynge / apply thy selfe with all thy body to deuocyon: let thy face be turned towarde the aulter / and thy hert to god. To touche grounde with the one kne & the other standing vp / vpon the whiche the lyfte elbowe doth leane / is the gesture of the wycked iewes and ge~tyles / which to our lorde Iesu scornyngly dyd saye / Hayle kyng of ewes. Thou shalte knele on bothe knees / & the rest of thy body so~what be~te downe to shewe reuerence. The remenant of the tyme eyther rede somwhat of thy boke / or saye thy beades / or els set thy medytacion vpon celestyall thi~ges. That tym to chatte in an other ma~nes eare / is the propertie of such as thynke that Christ is nat there. To gape this wayes and that wayes / is the maner o mad men. Iudge that thou arte come to churche in vayne / except thou departe thence more pure and more deuoute thanne thou cam thyder. ¶Of maners at table. At table or at meate lett myrthe be with the / lette rybaudrie be exyled sytte nat downe vnto thou haue wasshed / but lette thy nayles be pared before that no fylthe stycke in them / le te thou be called a slouen and a great nygarde: remembre the comen sayeng / & before make water / and if nede requyre ease thy bely / and if thou be gyrde to strayte to vnlose thy gyrdell is wysdome / whiche to do at the table is shame. whan thou wypest thy handes put forth of thy mynde all grefe / for at table i becometh nat to be sadde nor to make other sadde. Co~maunded to saye grace / apply thy cou~tenaunce and thy handes to deuoute maner / beholdynge eyther the mayster of the feest / or the ymage of Christ or of our lady: at this name Iesu or his mother Mary virgyne / make curtesye with bothe linees. If this offyce of sayeng grace be put to an other bothe take dylygent hede / and make answere with lyke de oute maner. Gyue place with good wyll to an other of the hyest place / & if thou be bydde to syt in a hygher place / gen ylly refuse it / but if a man in auctorite bydde the of e and ernestly / obeye hym manerly / lest thou shuldest seme shamfa t for lacke of maner. At the table laye bothe handes vpon the table / neyther ioyned nor vpo~ thy trenchour / for some vnmanerly holde the one ha~de or bothe vpon his bely. To leane vpon the table with bothe elbowes or the one of them / is pardoned to them that be weake and feble / by rea on of age or sicknesse: the same in some courtyers delycious / that thinke all thyng well that they do / it is to be forborne and nat folowed. In the mene tyme thou muste take hede leste that thou trouble hym that sytteth next the with thyne elbowe / or hym that sytteth agayne the with thy fete. Syttyng in the there to mo e thy buttockes this waye and that way / is lyke a man that letteth a blaste / or is aboute it: Lette therfore thy body sytte vpright egally. If the napkyn be gyuen the laye it on the ryght sholder or the lyfte. whan thou syttest wi h greater men se thy heed be kembed / & laye thy cappe asyde / except the maner of some deuocyon cause the otherwyse / or els some man of auctorite co~maunde the contrary / whome to disobey is agayne maner. In some countreys it is the maner that chyldren standyng at their betters table shall take mete at the tables ende al bare heed. There a childe ought nat come vncalled / nor lette hym nat tary there vnto dy er be at an ende / but after he hath repasted hym selfe suffyciently / take vp his trenchour / make curtesy and salute them at the table / specyally the greates person at the table. Let the cuppe stande on the ryght hande / and the meate kny e cleane wyped / on the lyfte hande breed. To holde the breed in that one ha~de / and breake it with thy fynge s endes / it pleaseth some cour yers: lette them haue their pleasure / but cutte thou thy breed manerly with a knife / nat pluckyng away the crust aboue and vnder / as swet mouthed men. In olde tymes men were wonte at all maner of repastes reuere~tly as a relyke to handle their breed / by reason wherof nowe in this yme a maner remayneth whan breed falleth to the grounde / to take it vp & kysse it. To begyn your repaste with drinke / is propertie of blowbowles that drinke nat for thyrste / but of vse. And this vse is nat alonely vnmanerly / but also hurteth the body. Nor ye shall nat drinke immedyately after browes or potage / nor specially after eatyng of mylke. A chylde to drinke oftenner than twyse or thrise at the fardest at his repaste at table / is neyther manerly nor holsome. Let him dri~ke ones after he hath fedde a hyle vpon he seconde dysshe / pecially if it be drie meate / and agayne at thende of the dyner or supper / and that moderately / drinke nat lyke a swylbolle / nat suppynge or smackynge with the lyppes lyke an hor e. To bolle and drinke bothe wyne and al superfluously / it bothe hur eth the helthe of chyldren / lykewyse it dystayneth the maners of children. water is mete for youth and the hote age / or if he may nat awaye herwith / or the nature of that cou~trey is nat suche / or any other cause woll na suffre it / let him vse small ale or small w rie / and alay it wi h water: Or els this rewarde foloweth to suche as delyte in pure wyne / rotten ethe / bleared eyen & droppynge / dull syght / and dull mynde / and in shorte space to loke lyke an olde man / before his olde age. Be ore hou dri~ke ha we downe thy meate / nor put nat thy lippes to the cup but drie thy lyppes before with thy napkyn or ha~d ercher / specially if another ma~ o fer to the the cup / or whan thou drinkest of the comen cuppe. To loke a syde whan thou dri~kest is a rude maner & lyke as s orkes / to wrie his necke back ward. To dri~ke al that nothyng remayne in the cup / is the propertie of a hor e. Let a chylde curtessy salute agayne the persone hat saluteth hym whan he dri~keth / & touche the cuppe with his lyppes and ca te alytell / shewyng a face as tho he dyd drinke: it is ynough to lyght person that taketh su he maner vpon hym. If a arterly person woll compell the o dr ke / et a childe promesse to answer hym wha~ he is elder. Some whan they be sca~tly set / orthwith they put their ha~des in the d ssh that is the propertie of wolues ramyyng / or of suche (as they say) that deuour [...]es h out of the boylynge leade / nat yet redy to ate. Se that thou put nat thy hande first in the dysshe / nat onely bycause it shewth the to be gredy / but bycause it is so~tyme ioyned with parel as wha~ he taketh any thing scaulding in to his mouth at vnwa / eyther he must spyt it out agayn / or if he swalow it downe it woll scaulde his throte: on both sydes he shal be laughed at / and take as a foole. A chylde must so~what tary / to accustome hym selfe to forbeare his appetyte: by the whiche cou~sayle Socrates beyng an olde ma~ coude neuer forbere / but to drinke as sone as the cup ca~e to the table first. If a childe syt at table with his betters / let hi~ syt lowest / nor let hi~ nat put his ha~de to the dyssh but he be byd. To threst his fi~gers in to his dysshe of potage / is the maner of carters: but le hym take vp the meate with his knyfe or els his forke / nor let hi~ nat chose out this or that swete morsell out of the hole dysshe / which is the propertie of a lykerous {per}son but that which chau~seth lye towarde hym / which we may lerne of Homerus / in whom often is repeted this verse They russhed the r hande in to the dysshe that stod before them. And if tha or this morsell be very deyn is leaue it to an other / & ake of that whiche is nex . And lyke as it is the maner of a gloton o threst his hande in to euery parte of the disshe / so it is vnmanerly to turne the dysshe vp so do ne / to th ende more deyn ie dysshes may insue. If an othe man gyue to the a deynti morsell / [...]rste praye hym to holde the e cused / than tak it / but deu de parte to thy selfe / than offer to hym he remenaunt that gaue it to the / or gyue parte to hym that sytteth next the. That gobbe that can na conuenyently be take with thy hande / take it on thy tre~cher. If any man reache to the of a custarde or a pye any thyng in a spone / eyther take it on thy trenchour / or take the spone offred / & th meate layde on thy tre~cher / gyue hym his spone agayne. If it be lyquide & thy ha is gyue to the in the spon to aste / take the spone & r ceyue the meate / & wype th spone & delyuer it agay e To lycke thy yngers greacy / or to drie them vpon thy clothes / be bothe vnmane ly / that must ra her be done vpon the boorde clothe or thy napkyn. To swalowe thy mea e hole downe / is the maner of s orkes and deuourynge glut ous. If any thynge be cut by an other / it is agayne m ner to pu forthe thy hande or thy tren hour before the ke u r offer it to the / lest thou shuldest seme to ca che tha whiche was poi~ted for an other. That that is raught to the muste be ake with thre fyngers / or with thy trenchour. If any thyng be offred the that agreth nat with thy stomake / beware thou say nat that Clytipho sayde / I ca nat away with it father: but gentylly say I thanke you. This is a very manerly maner of refusynge. If he that offreth it the perseuer / saye it gree h nat with thy stomake / or els thou wolte eate no more. The maner of cuttynge of thy meate is to be lerned from the ten er yeres / nat peuysshe as some vse / but manerly & con enyent. The sholder must be cut otherwyse / and otherwyse the legge / otherwyse the necke pece / otherwyse the syde / otherwyse the capon / otherwyse the fesante / o herwyse the partriche / otherwyse the malard wherfore {per}tyculerly to speke of al were both per use & also nat profyte. This su~marily may be taught. It is the propertie of such as be preparers or maysters of ba~kettes / to engrosse fro~ euery syde all that may please the mouth. It is smal honesty to gyue to an other that thou hast bytten of. It is al of the car e to dyp or put thy breed agayne in to the disshe of po age that is gnawen vpon. Lykewise to take the meat out of thy mouche that tho hast hawed / & laye it on thy trenchour / is a leude tutche. For if thou haue take any morsell that can nat go downe / it is maner to tourne thy heed & caste it priuely away. It is reproche to eate agayne the meate that is gnawen or bones layde on thy trenchoure. Caste nat vnder the boorde bones or any other fragme~t defyling the flore / nor ast it on ye table clothe / nor put it in the dysshe / but laye it on the couer of thy trenchour / or in the voyde that is set for fragmentes. It is noted a folly to gyue meate to strau~ge dogges at the table: it is more folly to handle dogges at the table. To pyll thyn eggeshell with thy fyngers or thy hombe is a leude tutche: the same is more leude to put thy tonge in to thegge. with thy knyfe to take it out is more comly. To gnawe bones is the propertie of dogges / to pycke i with thy knyfe is good maner. To take sal e out of the salte celler with thre fyngers / in a vulgare ieste is called the norter of carters or ploughmen. Salte muste be take as is necessary with thy knyfe. If the salte be farre of it muste be asked. To lycke the dysshe wherin is suger or any swete meate / is the propertie of cattes / and nat of men. Cutte thy flesshe small or mynce it v on hy tre~cher / and after take breed and haw it a reason before thou let it go downe: and this nat onely is manerly but helthfull. Some rather deuoure than eate their meate / non other wyse than suche as be ledde in to prison. This rauenyng and deuourynge is appropred to theues. Some cramme so moche in to their mouth at ones / that bothe their chekes sta~de out and swell lyke a payre of belowes. Some in eatynge slubber vp their mea e lyke swyne. Some snuffe & snurte in the nose for gredynesse as though they were choked. To drinke or speake with bridelde or full mouthe / is neyther honesty nor surety. Entrechaunge of comunycation by pausynge / dothe interrupte contynuall eatynge. Some without pause styll eate & drinke / nat bycause they be an houngred and thurstye / but bycause they can none otherwyse order or behaue them selfe / but if they scratche their heed / or pycke their ethe / or shew leude gesture with their ha~des or their knyfe / or eis coughe / hemme / or spyt e. This maner come h all of the carte / and hath in a maner a resemblaunce of madnesse. This tedyous maner muste be auoyded / in markynge the comunyca ion of other / if a man can se no opportunyte to speake. It is an yuell maner to sytte in a study at the table. Thou may se some in suche an extasy or stony that they here nat what is sayde of other / nor {per}ceyue that they eate: and if thou call them by name / they seme as men that came from slepe / their mynde is so rauysshed. It is no good maner with rollyng eyen to marke what euery man eateth / nor it is nat syttynge to gase longe vpon any that sytteth at the able: also it is worse maner to scoule or loke awrie vpon any that sy vpon the same syde. It is worste fasshyo to wr e his heed and looke behynde hym what they do at an other table. To blabbe out what is sayd or done at large / whan men drinke and make mery / becometh no man nor chylde. A chylde syttynge with his betters shulde neuer speke / but necessyte compell / or el he be bydden. At mery wordes let hym somwhat smyle: at rybaudrie let hym shewe no lyght countenaunce / no roughe / if he tha speaketh be a man of hye auctorite / but lette his countenaunce so empre his behauour / so that it shall seme eyther tha he herde nat / or vnderstode nat. Sylence becometh women / but rather chyldren. Some dothe answre before he that speaketh hat[...] made an ende / and it chaunseth that he maketh contrarye answere / and is hadde in derysyon / and this olde prouerbe maye be sayde of hym: I asked for hookes / an other answered sayeng he had no bootes / answerynge nothynge to purpose. Kynge Salomon sayth thus / he is a foole that answereth before he hereth the ende: he hereth nat that perceyueth nat. If he vnderstande nat him that asketh / let hym cease vntyll he that hath spoke repete his tale. If he do nat so / but co~strayneth hym to answere / lette the chylde gentylly praye hym of pardon / and desyre hym to shewe the thynge agayne. And the questyon vnderstande / lette hym pause a lytell / after lette hym answere in fewe wordes and meryly. At table nothynge ought to be blabbed forth that shulde dimynisshe myrthe. To hurte the fame of them that be absente is a great faute: nor no olde sores of any man shulde be renewed. To fynde faute with any meate is agaynst good maner / and is displeasure to hym that maketh the feest. If the feest be made of thy coste / lyke as it is maner to excuse the syngle fare / so to prayse the feest or to reherce what it coste / is soure sauce to the gestes. To conclude / if any thynge be done of any man nat manerly by ignorance / it shulde be dissimuled rather than had in derisyon. Lybertie is me e at meate and drinke. It is reproche as Flaccus saythe / to blowe abrode if any thynge ouerslyppe a man at table vnaduyse . what so euer e do ne or sayde there / shulde be lapped vp in the clothe / leste thou here this: I hate hym that wol reherce that is sayd at table. If the feest be lenger than is mete for chyldhode / and seme superfluous / & thou felest that thou hast ynoughe / eyther conuey thy selfe priuely thence / or aske lycence. They that kepe chyldehode to hongerly / in my mynde they be madde / and lykewyse they that e gorge them wi h ouermoche meate. For as tha one doth enfeble the strength of the endre bodyes / the other lykewyse oppresseth he w[...]: But measure ought to be knowen. The body of a childe ou h to be fed without full belly / and rather ofte a lytell at ones. Some knoweth nat whan they be full / but whan the belly is swollen so that it is in daunger to b eke / or els by vomy e he muste pycke ouer the perche. They hate their chyldren / that sytting at supper longe vnto late in the night / suffre them to sytte styll by them. Therfore if tho muste ry e fro lo~ge supper / take vp thy trenchour with fragme~tes / and salu e hym that semeth the great st man at the table / and other lykewise / and so dep[...]te: but by and by returne / leste thou be noted to departe bycause of playe or of other lyght cause. Retournynge / wayte if any thyng lacke / or honestly attende at the table / and loke if any man commaunde any thynge. If thou set downe any thynge or take vp / take hede thou sheade nothynge vpon other mennes clothes. If thou s uffe the candle / fyrst take it of the boorde / and eyther couer with duste the snuffe / or trede it vnder thy foote / leste some yuell sauour be tedyous to smell. If thou reache forthe any thing or poure be ware thou do i na wi h the lyft ha~de. C ~maunded to saye grace / order well thy behauoure / shewynge th selfe redy vnto the company kepe syle~ce / and tyme come to saye. In the meane tyme let thy countenau~ce be stable / with r uer nce regardynge the g ea est man at the table. ¶Of metynge to gythers. If any man mete the by the waye worshyp ull / eyther by reason of age / eyther by relyg on or dignyte / or otherwyse worthy reuere~ce / lette a chylde remembre to go forthe of the waye and reuerently put of his cappe / and somwhat make curtesy with his knees. Let hym nat thynke thus / what haue I to do with an vnknowen man / what with hym that neuer dyd for me? So reuerence is nat gyue to man for his merytes / but to god. So god co~mau~deth by Salomon / whiche co~maundeth to ryse vp to an aged man: lykewise by Paule / to shewe double reuerence to prees es. To conclude / to shewe reuerence to euery persone / to whome reuerence is due / folowynge also the gentyles reuerence. If so be that the Turke (whiche god forbyd) shuld haue domynion vpon vs / we shulde offende if we dyd nat shewe reuerence to that auctori e. Of the father and mother I speake nat amonge other / to whom chefe reuerence after god is due. Lyke reuerence to our teachers / whiche lykewise as they fresshen the myndes of men / so they engendre good maner. And so amonge lyke of degree this sayeng of Paule muste take place / Preuent you one an othe with due reuerence. He that preuenteth his egall or inferior with reuerence / he is nat therfore the worse / but more honest therfore & more to be had in reuerence. with our betters we muste speake with reuerence / and in fewe wordes: with our peres louyngly and gentylly. And whan a childe speaketh he muste holde his cappe in the ryght hande / and holde his lyfte hande towarde his myddle / or els that is more comly / holde his cappe with both handes ioyned / so that his thombes apere couering his codpece. To holde his boke or hat vnder his arme is take as rudenesse. Let basshfulnes be shewed / but as becometh / nat as maketh a chylde amated. Let the eyen loke vpo~ hym that thou speakest to sadly and onely / shewynge nothynge wanton nor leude. To caste thyne eyen downe as a beest called Catoblepas / is a suspectyon of an yuell conscience. To loke a yde is token of disdayne. To turne this wayes & that / is a syne of lyght wytte. It is rudenesse ofte to chaunge countena ce / as now o wrie the nose / nowe to knytte the browes / nowe to set vp the browes / nowe to sette a wrie the mouthe / nowe to gape wyde / nowe to make a narowe mouthe: these be synes of inconstance. It is also all of the carte to shake the heed and caste the busshe / to coughe without cause / to hemme or rey he / lykwise to scratche thy heed to picke thyne eares / to sny thy nose / to stryke thy face / as a man that wypeth for hamfastnesse / to scrubbe or rubbe thy ne ke / to shrugge or wrigge thy sholders as we se in many ytalyens. To deny with touenynge away thy heed / or beckenyng with thy heed to call hym / and to conclude / to speke by gesture and beckenynges as somtyme becometh a man / but nat a chylde. It is no maner to wagge the armes / to play with the fyngers / to stager with the fete / to speke hastely nat with the tonge / but mouynge all the body / whiche is the propertie of turtyll doue or wagtayles / nor moche differe~t fro pyes hatterynge. Let thy voyce be soft and styll / nat hye and clamorous lyke carters / nor so bause that he to whome thou speakest may nat here the Lette thy speche nat be hasty and ouer ron thy wyt / but softe and open. This also auoydeth naturall stu tynge / buffyng / and stammerynge / thoughe nat fully / yet for moste partie it demynis heth / where as hastye speche causeth vyce in many / that came nat by nature. Also in co~munycacion it is a gentyll maner to repete some honest tytle or name of roume or dignyte of hym that thou spekest to. There is nothynge more honest or plesaunt than the tytle or name of father or mother / nothynge more amyable thanne the name of brother and suster. If that priuat names come nat to mynde / name all lerned men worshypfull maysters / all preestes and monkes reuerende fathers / all companyons / bretherns and frendes: breuely al that be vnknowen / call the~ mayster and maystresse. Of a childes mouth it is nat honest to sweare / whether it be gamyng or ernest. what is more reproche than this maner in ome countreys / to sweare at euery thyrde worde / ye the lytell gyrles / by breed / by salte / by ca~dle: by what thynge sweare they nat? To foule wordes let no manerly childe make answere / nor laye his eare. Fynally if any thynge be shewed to the eyen / or herds by the eares in honestly. If the cause requyre that he muste name any membre priuy / let hym couer it with honest circumstaunce. Further / if it chaunce to speke of vyle thinges / as vomyte / a draught / or a orde / he muste say before saue reuerence. If he must deny any thyng / let hym beware that he say nat ye say nat truthe / specyally if he speke to his elder but first by your fauour say it was otherwyse tolde me of suche a man. A well manered chylde shall contende with no man / no nat with his felowes / but let other haue their wyll: if the thynge come to discencyon / let hym referre the mater to arbytrement. Let hym nat presume before an other / let hym nat auaunte his awne dedes / nor reproue the maner of other / nor reuyle the nature and maners of any nacyon / nor publysshe an secret shewed hym / nor scatter no newe tales / nor defame no man / nor rebuke no honest man of that whiche is naturall / for that is nat onely spy efull and vngentyll / but folysshe. As if a man call hym that hath but one eye / one eyed: hym that halteth a crypp e: hym that can nat se bu nye vnto hym sandblynde / or he that is borne out of wedlocke bastarde. By this meanes it shal folowe that a man with out enuy shall gette prayse / and allure s endes. To interrupt any man in his tale before it be ended is agayne maner. Lette hym beare malyce to no man: shewe gentylnesse to euery persone / lette hym take fewe to his secret counsayle / and those with good discrecion. Lette hym nat shewe that he wolde haue secrete. It is folly to loke that an other man shal kepe close / that can nat kepe close to thy selfe. No man is so close of tonge but he hath some in truste / to whome he woll open his secret mynde. It is moste sure nothynge to do or saye / wherof thou shulde be shamed if it be spoken abrode. Be nat ouer besy in other mennes causes. And if thou se or here any thynge / loke thou knowe nat that thou knowest. To prie or loke vpon letters that be nat brought to the / is leude maner. If a man open his casket before the / go a parte. Also if thou perceyue any secrete counsayle to ryse amonge any persons / auoyde thence thy selfe as thoughe thou knewe no thynge / and do nat entremedle to come to counsayle excepte thou be called. ¶Of gamynge and pla . In gamynge and gentyll sporte let mery fasshyon be shewed / lette crafte / cause of stryfe and discey e be set a parte / also lyes. For thrugh these pri~ciples a childe groweth to further inconuenyence. He ouercometh better that s ryueth nat / than he that hath the victorye. Neuer repugne iugement. If thou playe with them that e ignorant / thou mayste alwaye wynne / but be content sometyme to lese tha the gamynge maye be more mery. If thou playe with mean r persones / take nat vpon the to be better than they. A man shulde gamen for recreacion & nat bycause of lucte. They say that the inclynacion of a chylde can nat be better knowen than in gamynge. If any be disposed of nature to deceytes / to lyes / to stryues / to vyolence or presu~pcion / here the vyce of nature woll apere. Therfore a manerly chyld shulde be lyke hym selfe / no lesse in gamynge than at th table. ¶Of the chambre. In the chambre sylenc is laudable / with honesty. Loude speche and clattryng is nat honest / moche more in bedde. whether thou do thy clothes of or vpon / regarde honesty / beware thou shewe nothynge bare to syght that maner & nature wolde haue couered. If thou lye with a bedfelowe / lye styll / and make nat bare thy selfe with tumblyng / nor vexe nat thy bedfelowe with pullynge of the clothes. Before thou lay thy body downe / crosse thy forheed and thy brest with the syne of the holy crosse / & co~mende the to Iesu Christ with some lytell prayer. Do the same in the mornyng wha~ thou rysest / begyn the daye with some prayer: Thou canste nat begyn with better lucke. And after thou haste be at the akes do no thyng vnto thou hau wasshed thy handes & face / and thy mouthe. To suche as chaunce to be well borne it is to the~ shame nat to be of lyke maners as their progenytours were. whome fortune wylleth to be of co~men sorte / of lowe bloode / & vplandysshe / they muste laboure the more to sette them selfe forthe with auauncement of good maners / in that that fortune hath debarred them. No man can chose to hym s lfe father and mother or his countrey / but condycion wy / and maners any man maye countrefet. I wyll annexe to this a shorte prece te as a sure testimonye / whiche semeth to me worthy pr emyne~ce. It is the chefe parte of gentyll maner / althoughe thou neuer offende hy selfe / yet gentilly to pardon other mennes fautes / nor to loue lesse thy companyon therfore / thoughe he haue some co~dycions out of frame. Nor these thynges be nat here spoken for that entent / as thoughe no man may be honest without the~. If so be thy companyon do offende by ouersyght / for as moche as he semeth of some reputacyon / to aduer yse hym bytwene the and hym and with gentyll fasshyon / is good maner. This small gyft my sonne wel beloued / I wyll it shall be gyuen for thy sake to all the company of chyldren / that forth with thorowe this rewarde bothe thou shalte allure the good myndes of thy felowes / and thou shalt gyue to them the desyres of lyberall scyence and good maners. The goodnesse of Iesu vouche safe thy noble and vertuous enclynacion / and to encrease to better at all tymes.