The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Annotated
CAXTON'S PREFACE.
LLE vertuouse doctryne & techynge had & lerned of suche as haue endeuoured them to leue for a remembraunce after theyr dethe to vs, by whiche we ben enfourmed in scyence, wysedom, and vnderstandyng of knowleche, hou we ought to rewle our self in this present lyf, haue caused vs to know many good reules & vertuouse maners to be gouerned by. Emonge al other this book is a special doctryne & techyng, by which al yong gentyl wymen specially may lerne to bihaue them self vertuously, as wel in their vyrgynyte as in their wedlok & wedowhede, as al along shal be more playnly said in the same; which boke is comen to my handes by the request and desyre of a noble lady which hath brouȝt forth many noble & fayr douȝters which ben vertuously nourisshed & lerned; and for very ziele & loue that she hath alway had to her fayr children, & yet hath for to haue more knouleche in vertue, to thēde yͭ they may alwey perseuere in ye same, hath desired & required me to trāslate & reduce this said book out of frenssh in to our vulgar englissh, to thēde that it may the better be vnderstōde of al suche as shal rede or here it. Wherfor, atte cōtemplacion of her good grace, after the lytel connyng that god hath sent me, j have endeuoyred me to obeye her noble desyre & request, in whiche werk j fynd many vertuous good enseygnementis & lernynges, by euydent histories of auctorite & good ensāples for al maner peple in generally, but in especial for ladyes & gentilwymen, douȝters to lordes & gentilmen: for whiche book al the gentilwymen now lyuyng &
herafter to come or shal be, arn bounde to gyue laude, praysyng, & thankynges to the auctor of this book, & also to the lady that caused me to trāslate it, & to pray for her long lyf & welfare, &, when god wil calle her fro this transitory lyf, that she may regne in heuen sempiternally, where as is Ioye & blysse without ende. Thēne, fo as moche as this book is necessary to euery gentilwoman, of what estate she be, j aduyse euery gentilman or woman, hauyng such children, desyryng them to be vertuously brouȝt forth, to gete & haue this book, to thende that they may lerne hou they ouȝt to gouerne them vertuously in this present lyf, by whiche they may the better & hastlyer come to worship and good renommee. And I desyre all them that shall lerne or see ony thynge in this sayd book, by whiche they shal ben the wyser & better, that they gyue laude & thākyng to the sayd ladyes good grace, and also to praye for her; and where as ony
defaulte shalle be founde in the reducynge and translatynge in to our Englysshe tongue, that it be arrettid to me, whiche am Ignoraunt and not expert in the werke, thouȝ so be that I haue emprysed here to fore to smatre me in suche translacions, whiche I confesse and knowleche me ignoraunt and therin to be Imperfect. Wherfore I humbly requyre and byseche my sayd good lady to pardonne me of my symple and rude reducynge, and yf ony thynge be sayd or made vnto her playsyre, than I thynke my labour wel employed, whome j humbly byseche to receyue this lytel book in gree & thanke, & I shalle pray to almyghty god for her longe and good lyf, and to send to her after this shorte and transytory lyf euerlastyng lyf in heuen. Amen. And alle other that be vnderstandyng & fyndyng ony defaute, j requyre and pray them of theyre charyte to correcte and amende hit, and so doyng they shal deserue thanke and meryte of god, to whome I shalle pray for them.
HERE FOLOWETH THE TABLE OF THE RUBRYSHES AND THE CHAPYTRES OF THE BOOKE OF THENSEYGNEMENTES AND TECHYNGE THAT THE KNYGHT OF THE TOWRE MADE TO HIS DOUGHTERS.
- How god ought to be honoured to fore al other thynges.
- What sholde be done whanne one is fyrst waked.
- Of themperour's doughters, one synfull and that other deuoute.
- How the dede folke shalle be prayd fore.
- How the matyns and prayers shold be sayd.
- How yonge ladyes ought to doo abstynence and faste.
- How yong ladyes ought to faste tyll they be maryed.
- Of a woman of folye that fylle in a pytte.
- Of her that deyde and durst not confesse her synne.
- How wymmen ought to mayntene them curtoysly.
- How wymmen ought not to cast her hedes here and there.
- How two tholdest doughters of the kyng of denmarke lost theyre maryage for theyr fowle maners
- How ye douȝter of ye kyng of aragon lost her maryage.
- Of them that ben chydars and brawlers.
- Of her that ete the ele and plucked of the fethers of the pye.
- How a woman ought not to stryue with her husbond.
- How a woman sprange vpon the table.
- Of the woman that gaf the flesshe to her hoūdes. * Of them that take fyrst newe guyses.
- How men ought not to stryue ageynste them that ben langageurs and full of wordes.
- Of thre ladyes that araysoned boussycault.
- Of them that wyl not were theyr good clothes on hyhe festes and holy dayes.
- Of the suster of saynt Bernard, whiche came to see hym in grete araye.
- Of them that playe and Iape at the masse.
- An Ensample that happed at the masse of saynt Martyn.
- Of a knyght that caused al the towne to lose theyr masse where as he dwellyd.
- Of a lady that dispended the fourth parte of the day for to araye her.
- How the sacrament sprange in to the mouthe of an hooly lady.
- Of a Countesse that herd every day thre masses.
- Of a yonge amerous lady & of an esquyer.
- Yet of the same.
- Of the vyces that renne and ben in many.
- Of the good condycions that ben in dyuers and many maners amonge folke.
- An Ensample of Eue our fyrst moder.
- How an holy Bisshop reprysed and taught many ladyes.
- How yong ladyes were scorned & mocked of the old & auncyent ladyes.
- Yet of the same.
- Of the good knyght that had thre wyues, & of their lyues.
- Of the second wyf.
- Of the thyrd wyf of the knyght.
- Of a lady that blanked and popped her.
- Of Apomena, quene of Surrye.
- Of the quene Vastis.
- Of Amon and of his wyf.
- Of the quene Gesabel, whiche had many euyll condycions. * Of Athalia, quene of Jerusalem.
- Of Enuye.
- Of Dalida, Sampson's wyf.
- How a woman ought to obeye to her lord or her husbond in alle thynges honest.
- How men ought to kepe them self fro flaterers.
- How a woman ought in no wyse discouere ne telle the secretes of her husbond for ouer many peryls.
- How the faders and moders ought to praye for theyr children.
- How men ought to sette and put theyr children in the wylle of god.
- Of Charyte.
- How a bienfaytte done for the loue of god is rendryd of god an honderd fold gretter.
- How he that wyll praye god must do abstynence.
- How men ought to sette and put theyr children to scole.
- How euery good woman ought to ansuere for her lord in al thynge.
- An ensample of the Quene of Saba and of the kyng Salamon.
- How no woman ought not to chyde ne brawle with folke that ben brawlers.
- How no good woman ought to ansuere to her husbond whanne he is wrothe.
- How a good lady oughte to loue and drede and also bere feythe vnto her husbond.
- How men ought bewaylle and wepe for there synnes and mysdedes.
- This chapyter sheweth how be it that a woman haue an euyl and felon husbond, neuertheles she ought not therfore leue the seruyse of god.
- How it is good to herberowe and receyue in his hows the seruauntes and mynystres of god.
- Of a burgeyses wyf, whiche wold neuer pardonne her euylle wylle to her neyghbour, wherfore she was dampned.
- Of them whiche ought to come to theyr carnal frendes in whatsomeuer estate they be. * Of a good knyght whiche fought ageynst a fals knyghte for the pyte of a mayde.
- Of the thre Maryes whiche came to the sepulcre so erly.
- Thexample of the folysshe vyrgyns, and also of the wyse and prudente vyrgyns.
- How wymmen ought to be charytable by thexample of our lady.
- Of the quene Jane of Fraunce.
- How a woman ought not to marye her self without the counceylle of her parentes and Frendes.
- How euery good woman ought wel to kepe her renommee.
- How thauncyent were wonte to lerne the yonge.
- How hit was wonte to departe the dyffamed wymmen fro the felauship & companye of the good and trewe.
- How before this tyme men punysshed them that were dyffamed.
- How god compareth the good wymmen to the precious perle or Margaryte.
- How a doughter of a knyght lost her maryage.
- How loue wylle be kepte warme.
- How the deuylle tempteth one in the synne that he fyndeth hym most enclyned to.
- An Ensample of a good wydowe.
- The thre enseygnementes or lernynges whiche Cathon gaf to his sone.
- The fyrst and the second enseygnement.
- The thyrd enseygnement.
- How Cathonet, after that he had done ageynst the two commaundements of his fader, essayed the thyrd on his wyf.
- How Cathonet shold haue ben hanged.
- How themperour's sone came to saue his mayster Cathonet.
- How Cathonet escaped.
- How Cathonet exposed his aduenture.
EXPLICIT.
How god ought to be honoured to fore al other thynges
editWhat sholde be done whanne one is fyrst waked
editOf themperour's doughters, one synfull and that other deuoute
editHow the dede folke shalle be prayd fore
editHow the matyns and prayers shold be sayd
editHow yonge ladyes ought to doo abstynence and faste
editHow yong ladyes ought to faste tyll they be maryed
edit15th century translation | Modern English |
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HOW GOOD DOUGHTERS OUGHT TO FAST THEY BE MARYED. LSO, my dere doughters, ye ought to faste tyll that ye be maryed thre or foure dayes in the weke, for the better to adaunte your flesshe, that it meue not ouermoche, for to kepe yow more clene and holyly in the seruyce of god, whiche shal kepe and guerdome yow double. And yf ye may not faste the thre dayes, yet at the lest fast frydaye in thonoure of the precious blood and of the passion of jhesu crist that suffred deth for vs. And yf ye faste it not to brede & water, atte lest take no thyng that suffreth deth, for it is a moche good thyng: as I haue herd telle of a knyght, a moche noble man that was in a batayle of Crysten men ageynst the sarasyns. It happed that a Crysten man had his heede smyten of with a swerde, and spack after tyll that the preest cam and confessid hym. And he demaunded of hym for what meryte it was that he myzt speke withoute the body. And the hede answerd hym, that no goode dede was done to god, but that it gate grace, and that he had kepte the wednesdaye fro etyng of flesshe, in thonoure of the sone of god that was thenne sold, and the frydaye he ete no thyng that suffred deth; and for this seruyce god wold not that he shold be dampned, ne that he shold deye in dedely synne whereof he was not confessid. This is a moche fayre example, and ought to be remembryd, that such thynge as suffreth deth ought not be eten on the fryday. And also, my faire doughters, it is moche good to faste the saterday in thonoure of oure lady and of her hooly vyrgynyte, to thende that she gete grace for yow for to kepe clene youre vyrgynyte and youre chastyte in the grace of god, and in the loue of youre frendes, that none euyll temptacions ouer maystrye yow not, and hit is a grete vyctory ageynst the flesshe and a moche hooly thyng. And I say to yow for trouthe, that it shalle be to yow a lyght thyng yf ye acustomme yow therein, for it is but acustomaunce for to here the masse and the seruyce of god, for to say your houres, and to doo al other hooly werkes, as haue done these holy wymmen, lyke as it is conteyned in the legēdis, and in the lyues of the sayntes of heuen.
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How Good Daughters Ought to Fast Until They Are Married[1] Also, my dear daughters, you ought to fast three or four days of the week until you are married, so as to better your flesh so that it pushes not overmuch, for to keep you more clean and holy in the service of God, who shall keep and repay you double. And if you may not fast the three days, yet at the least fast Friday in honour of the precoius blood and of the passion of Jesus Christ that suffered death for us. And if you fast it not to bread and water, at least eat nothing that suffers death, for it is a very good thing as I have heard tell of a knight, a very noble man that was in a battle of Christian men against the Saracens. It happened that a Christian man had his head smitten off with a sword and continued to speak until the priest came and gave him Confession. And the priest asked him for what merit it was, that he may speak without his body. And the head answered him that no good deed was done to God, but that it gave grace and that he had kept the Wednesday of eating of meat[2] in honour of the Son of God that was then sold, and the Friday he ate nothing that suffered death, and for this serice God would now not allowed that he should be dampened by dying with unconfessed sins. This is a very fair example, and ought to be remembered, that such things as suffer death should not be eaten on the Friday, and also my fair daughters, it is very good to fast the Saturday in honour of Our Lady and of her Holy Virginity, so then she gets grace for you to maintain your own virginity and your chastity in the Grace of God, and in the love of your friends that no evil temptations overpower you, and it is a great victory against the flesh and a ery holy thing. And I say to you for turth, that it shall be to you an easy thing if you accustom yourself to it, for it is but accustomance for to hear the Mass and the service of God, for to say your Hours and to do all other holy works, as these holy women hae done, like as it is contained in the legends and in the lives of the saints of Heaven. |
Of a woman of folye that fylle in a pytte
editOf her that deyde and durst not confesse her synne
editHow wymmen ought to mayntene them curtoysly
edit15th century translation | Modern English |
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HOW GOOD WYMMEN OUGHT TO MAYNTENE THEMSELF CURTOYSLY. FTER this, my doughters, see ye wel to that ye be curtois and humble. For there is no gretter vertue for to cause yow to have the grace of god and the loue of alle peple than for to be humble and curtoyse. For curtosye ouercometh all them by thensample of the sperhauk. Take a sperhauke ramage, and calle hym curtoysly, and ye shal make hym come frely to yow; ye, fro the tree he shalle come vppon youre fyste. And yf ye be not curtoyse, but rude and cruel, he shal neuer come. Then, syth that curtosye vaynquysshyth a wylde byrde whiche hath in hym no reson, thenne ought she wel refrayne a man and woman moche more, that they be not ne haue the herte orguyllous and fyers. Curtosye is the fyrst waye and the entre of alle frendship and of alle worldly loue, and she that vaynquyssheth hye courages and that amolysshyth thyre and wrathe of euery creature. Therfore, thenne, hit is a fayre thyng to be curtoys. I know a lord in this Countrey, whiche hath goten and conquerd moo knyghtes, squyers, and other peple to serue hym and to doo his playsyrs by his grete curtosye in the tyme that he bare armes, than other dyd for money, eyther for other thynges. And this is my lord of Craon, whiche ought wel to be honoured and to be preysyd for his curtosye aboue all other knyghtes that I know; knowe that he hath goten by his curtosye moche loue and renomme of ryght grete ladyes and also of other, grete and smale. Therfor, my fayre doughters, shewe youre curtosye vnto the mene and smal peple, for to do them honoure, and to speke to them fayre and swetely, and for to answere them curtoysly: they shall bere and doo the gretter reverence, gretter preysyng and renommee than the grete. For thonour of the curtosye that is done and gyuen to the grete whiche is done vnto smal gentylmen and gentyl wymmen and to other of lasse degre, that honoure and curtosye comen of a fre and a curtoys hert. And the lytell or poure ma or woman to whome it is done thynketh that he is happy to receyue it and hath therin a grete playsyre, and gyueth ageyne grete honoure to hym or her that hath done to hym suche curtosye and honoure, And by this maner of the smal peple to whome is done suche curtosye or honoure cometh the grete loos and renomme whiche groweth fro day to day. It hapned that I was in a companye of knyghtes and ladyes, and a grete lady tooke of her hood and humbled her self curtoysly vnto a tayloure. And ther was a knyght that said to her, "Madame, why haue ye taken of youre hoode vnto a taylloure?" And she answerd that she had leuer to take it of to hym, than to haue lefte it vnto a gentyll man. And that was reputed for ryght wel done, and as for the best taujt of all the other. |
How Good Women Ought to Hold Themselves Courteously After this, my daughters, see to it that you are courteous and humble for there is no greater virtue to earn the grace of God and the love of all people, than to be humble and courteous. For courtesy overcomes all, as the example of the sparrow-hawk. Find a sparrow-hawk in a tree and call him courteously, and you shall make him come freely to you; indeed, from the tree shall come land on your fist, though if you are are not courteous but instead rude and cruel, he shall never come. Then, since that courtesy vanquishes a wild bird which lacks reason, then courtesy ought well refrain a man and woman much more, that do not have a guileful or fierce heart. Courtesy is the first way and the entirety of all friendship and of all worldly love, and it is courtesy that vanquishes high courages and that amolishes the ire and wrath of every creature. Therefore then, it is a fair thing to be courteous. I know a Lord in this country who has got and conquered more knights, squires and others to serve him and to do his pleasure by his great courtesy in the time that he bare arms, than others did for money or for things. And it is my lord of Craon, who ought well to be honoured and to be praised for his courtesy above all other knights that I know. Know that he hath received from his courtesy much love and renomme of very great ladies and also of others, great and small. Therefore, my fair daughters, show your courtesy unto the mean and small people, for to do them honour and to speak to them fairly and sweetly, and to answer them courteously. They shall bear you and do you the greater reverence, greater praising and renomme. For the honour of the courtesy that is done and given to the great which is done unto small gentlemen and gentlewomen and to others of lesser degree, that honour and courtesy comes from a free and a couteous heart. And the little or poor man or woman to whom it is done thinks how happy they are to receive it and thus tas a great pleasure and gives again great honour to him or her that has done such coutesy and honour to him. And by this manny of the small people to whom is done such courtesy or honour, comes the great and renomme which grows from day to day. It happened that I was in a company of knights and ladies, and a great lady took off her hood and humbled herself courteously to a tailor. And there was a knight that said to her, "Madame, why have you taken off your hood to a tailor?" and she answered that she would rather take it off to him than to have left it on for a gentleman. And that was considered to be rightly well-done, and as for the best taught of all the other. |
How wymmen ought not to cast her hedes here and there
editHow two tholdest doughters of the kyng of denmarke lost theyre maryage for theyr fowle maners
editHow y douȝter of y kyng of aragon lost her maryage
editOf them that ben chydars and brawlers
editOf her that ete the ele and plucked of the fethers of the pye
edit15th century translation | Modern English |
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OF HER THAT ETE THE EELE AND PLUMED HER PYE. SHALLE telle to yow an Ensample herof vpon the fayt of wymmen that ete the good morsels behynde theyr husbondes. There was a damoyselle that had a pye in a cage, whiche spak and said all that she sawe. And it happed that the lord of the hows made to kepe a grete Ele in a tronke in a ponde. And he kepte it moche derworthely, for to gyue it to som good lord of his, or to somme frende, yf they come to see hym. And it happed that the lady saide to the Chamberere that it were good to ete the grete ele. And they thought that they wold saye to theyr lord that theues had eten hym. And when the lord cam home, the Pye began to telle and saye to hymn, "My lady hath eten the Ele." And when the lord herd this, he wente to his ponde, and fonde not his ele, and cam home to his wyf and demaunded her what was befallen of his ele. And she supposed to haue excused her. And he said that he was acerteyned thereof, and that the pye had tolde hym. And in the hous therfore was grete sorowe and noyse. But when the lord was gone oute, the lady and the chamberere cam to the pye and plucked of alle the fethers of his hede, sayeng, "Thou hast disccuered vs of the ele," and thus was the poure pye plumed, and lost the fethers of his hede. But fro than forthon, yf ony man cam in to that hows that was balled or fylled or had an hyhe forhede, the pye wolde saye to them, "Ye haue told my lord of the ele." And therfore this is a good ensample, that no good woman sholde not ete for hir lycorousnes the swete or deynte morsels withoute the wytynge of her husböd, but yf she emploed it well with honoure. This damoysell was after moche scorned & mocked for that ele by cause of the pye that so ofte remembryd it to suche as cam thyder so ballyd or pylled. |
I shall here tell you of an example of the fate of women who eat the good morsels behind their husbands' [backs]. There was a damsel that had a magpie in a cage, which spoke and said that which it saw. And it happened that the Lord of the House made to keep great eel in a trunk in a pond. And he kept it much ⟨derworthely⟩ for to give it to some good lord of his, or to some friend if they came to see him. And it happened that the lady said to the ⟨Chamberere⟩ that it was good to eat the great eel. And they though that they would say to their lord that thieves had eaten him. And when the lord came home, the magpie began to tell and say to him "My lady hath eaten the eel". And when the lord heard this, he went to the pond and found not his eel, so came home to his wife and demanded of her what had befallen his eel. And she believed that she had given her excuse. And he said that he was certain of it, and that the magpie had told him. And in the house therefore was great sorrow and noise. But when the lord was gone out, the lady and the ⟨chamberere⟩ came to the magpie and plucked off all the feathers of his head saying "Thou hast made known us with the eel", and thus was the poor magpie plumed, and lost th efeathers of his head. But from then forth, if any man came into that house that was bald or ⟨fylled⟩ or had a high forehead, the magpie would say to him "You have told my lord about the eel". And therefore this is a good example that no good woman should eat for her craving the sweet or dainty morsels without the knowledge of her husband, if she conducts herself with honour. This damsel was, after that, much scorned and mocked for that eel because of the magpie that so often brought it to mind to such as came thither bald of ⟨pylled⟩. |
How a woman ought not to stryue with her husbond
edit15th century translation | Modern English |
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HOW A GOOD WOMAN OUGHT NOT TO STRYUE WITH HER HUSBOND. FTER this, a woman in no maner wyse ought stryue ageynst her husbond, ne answere hym so that he take therby displaysyre, lyke as dyde the wyf of a burgeys, whiche answered to her husbond so noiously and shamefully to fore the peple that he bicam angry and felle to see hym self so rewlyd to fore the peple that he had therof shame. And he said to her and bad her ones or twyes that she shold be stylle and leue, but she wold not. & her husbond, whiche was wrothe, smote her with his fyste to the erthe, and smote her with his foote on the vysage so that he brake her nose, by whiche she was euer after al disfygured. And soo by her ryotte and ennoye she gate her a croked nose moche euyll. It had ben moche better for her that she had holden her stylle and hadde suffred. Yet it is reson and ryght that the husbonde haue the hyhe wordes, and it is but honoure to a good woman to suffer and holde her in pees, and leue the haultayn langage to her husbond and lord. And also it is in the contrarye to a woman grete shame and vylonye to stryue ageynst her husbond, be it wrong or right, and in especial to fore the peple. I say not but when she shall fynd hym alone and tyme but that she may wel reprehende hym and aduyse hym, in shewyng curtoysly that he had wrong and unright with hym, and yf he be a man resonable he shal conne her thanke. And yf he be other, yet hath not she done but her parte. For right so sholde a wyse womā do, by thensample of the wyse quene hester, wyf of the kyng Assuere, whiche was moche melancolyque and hasty. But the good lady answered not to his yre, but after when she sawe hym well attempryd place and tyme, thenne dyde she what she wold. And it was grete wysedom of a woman. And thus ought wyse wymmen to do. By this ensample the wymmen that ben chydars and rampynge ben not of suche obeysaunce as was a wfy of a marchaunt of whome I shall saye and telle to yow. |
After this, a woman ought not strive against her husband in any manner, nor answer him such that he takes displeasure, as did the wife of a burgess who answered to her husband so noisily and shamefully in front of the people that he became angry and felle to see himself so rudely treated in front of the people, causing him shame. And he said to her and bade her once or twice to be still and leave, but she would not, and her husband who was wroth smote her with his fist to the earth, and smote her with his foot on the face such that he broke her nose, by which she was ever after all disfigured. And so by her riotous and annoying behavior, she gave herself a much evil crooked nose. It would have been much better for her that she had held her style and had suffered. Yet is is reason and right that the husband have the high words, and it is but honour to a good woman to suffer and hold her in peace, and leave the haultayn language to her husband and lord. And also, it is great shame and felony for a woman to strive against her husband, whether it be right or wrong, and especially in front of people. I say nothing except that she should a time where he is alone and then she may well reprimand him and advise him, in showing courteously that he had wrong and unright with him, and if he is a reasonable man he shall conne her thanke. And if he be other [than reasonable], yet she has not naught but her part. For right, so should a wise woman do, by the example of the wise Queen Esther, wife of King Assuerus,[1] who was very melancholy and hasty. But the good lady did not answer to his ire, but later when she saw him well-tempered at a good time, then she did as she intended. And it was great wisdom of a woman. And wise women ought do the same. By this example, the women that have been chiding and rampagers have not been so obedient as was the wife of a merchant of whom I shall say and tell to you.
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How a woman sprange vpon the table
edit15th century translation | Modern English |
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HOW A WOMAN SPRANGE VPON THE TABLE. N a tyme it happed that Marchauntes of Fraunce cam from certayn Fayres where as they sought Draperye, and as they cam with Marchaundyse fro Roan, that one of them said, “It is a moche fayre thynge a man to haue a wif obeysaunt in alle thynges to her husbond. Verayly," sayde that one, “my wyf obeyeth me well.” And the second said, “I trowe that my wyf obeve me better.” “Ye” sayd the third, “lete laye a wager, that whiche wvf of vs thre that obeyeth best her husbond and doeth sonnest his commaundement, that he wynne the wager.” Wherupon they waged a jewele, and accorded al thre to,the same,.& sworen that none shold aduertyse his wyf of this bargayn, sauf only to saye to her, “ Doo that whiche I shall commaunde what soever it be.” After, when they cam to the first man's hows, he sayd to “Sprynge in to this bacyne And she answerd, “Wherfore? or what nede is it ? And he said, “By cause it playsyth me so, and I wyll that thou do so.” “Truly,” said she, “I shall knowe fyrst wherfor I shal sprynge" and soo she.wold not doo it. And her husbond waxe moche angry and felle and gafe her a buffet. After thys they cam to the second marchauntes hows, and he saide to his wyf lyke as that other saide, that she wold doo his commaundement. And it was not long after that he said to her, “Sprynge in to the basyn." And she demaunded hym wherfore. And at the last ende for ought that he dyde she dyd it not, wherfore she was beten as that other was. Thenne cam, they to the third man's hous, and there was the table couered and mete set theron. And the marchaunt said to thother marchauntes in theyr eres, that after dyner he wold commaunde her to sprynge in to the bacyn. And the husbond said to his wyf, that what someuer he commaunded her she shold do it. His wyf, whiche that moche louyd hym and dred hym, herd wel the word. And it was so that they bygan to ete, and there was no salt vpon the table. And the goode man sayd to his wyf, “Sail sur table.”[1] And the good wyf, which hadde fere to disobey hym, sprang vpon the table and ouerthrewe table, mete, wyn, and plater to the ground. "How!” said the good man, “Is this the manere? Cone ye none other playe but this? Are ye mad, oute of youre wyt?” “Syre,” said she, “I haue done youre coma?dement; haue ye not said youre comaudement shold be done, what somever it was? Certaynly I haue it done to my power, how be it that it is youre harme and hurte as moche as myn. For ye said to me that I shold sprynge on the table.” “I?” said he, “I sayd ther lacked salt vpon the table.” “In good feyth, I vnderstode,” said she, “for to spryng.” Thene was ther laughter ynous, and al was taken for a bourd and a mocquerye. Thenne the other two Marchauntes said it was nonede to late her sprynge in the basyn, for she had done ynough, and that her husbond had wonne the wager. And she was more preised than the other two that wold not do the commaundement of theyr husbondes. For moyen peple chastysen theyr wyues by buffetys and strokes, but gentyls wymmen ought to be chastised by fayre semblaunt and by curtosye that she obeyeth and hath euer doubte to disobeye, leste ony harme come or might happen or falle to her. For the other two wyues obeyed not thir husbondes lyke as the good wyf dyde to the thyrdde marchaunt, whiche for fere of disobeysaunce to her husbond sprange vpon the table and threwe doune alle. And thus ought euery good woman to fere and obeye her lord & husbonde, and to doo his commaundement is hit right or wrong, yf the commaundement be not ouer outrageous. And yf ther be vyce therein she is not to blame, but the blame abydeth vppon her lord and husbonde. And also that she ought not tansuere to euery word of euery husbond ne of other, and that therein is perylle, lyke as was of the knyghtes doughter, that sette her honoure in grete balauncie for to stryue and answere to the hasty squyer that sayd to her vylonye as a foole. For many ben so haultayn and of soo euyll courage, that they saye in hastynesse and hete alle that they knowe & cometh to mouthe. Therfore it is grete peryll to begynne strif, to suche peple, for who soo doth, he set his honoure in grete aduenture, for. many saye in theyr angre more than they knowe, for to auenge them. |
IIt once happened that French merchants came from certain fairs where they had sought drapery, and as they came with their merchandise from Roan, one of them said "It is a very fair thing for a man to have a wife obedient in all things to her husband". "Truly," he said, "my wife obeys me well". And the second said "I promise my wife obeys me better", "Yea", said the third, "let's lay a wager that whichever wife of us three that best obeys her husband and soonest does his commands, that he will win the wager". On that, they each wagered a jewel and swore that none of them would tell his wife of the bargain, other than to say to her "Do that which I shall command, whatsoever it may be". After, when they came to the first man's house he said for her to "Jump into this basin", and she answered "Why? What need is there for that?" And he said "Because it pleases me, and I say to do it". "Truly," she said, "I must first know why I should jump" and thus she would not do it, and her husband ranted angrily and began striking her. After this they came to the second merchant's house, and he said to his wife just as the other had said, so she might do his command, and it was not long after that he said to her "Jump into the basin", and she demanded he explain why. And at the end, what she was told to do, she did not do it, and thus she was beaten as that other wife was. Then they came to the third man's house, and there was the tabled bedecked and meat set out on it. And the merchant whispered to the other merchants that after dinner he would command her to spring into the basin. And the husband said to his wife, that whatsoever he commanded her she should do it. His wife, who loved him that much and held him in awe, heard well the word. And so it was that they began to eat, and there was no salt upon the table. And the good man said to his wife, "Salt to the table". And the good wife, who feared to disobey him, sprang upon the table, flipping it and sending the meat, wine and dishes to the ground. "How!", said the good man, "is this behavior? Have you nothing better to do than this? Are ou mad, out of your wits?". "Sir", she said, "I have done as you commanded, did you not say your commands should be done whatsoever they were? Certainly I have obeyed as best as I am able, how can you be as upset and hurt as I am - for you said to me "Sault [Jump] to the table". "I?", he said, "I said to put salt upon the table". "Honestly, I thought you said to jump", she said. Then there was laughter enough, and all was taken for a bard and a jest. Then the other two merchants said there was no need to later ask her to jump into the basin, for she had done enough and that her husband had won the wager. And she was more praised than the other two that would not do the commands of their husbands. For some people chasten their wives by pummeling and striking, but gentlewomen ought to be chastised by fair semblance and by and that by courtesy she obeys him and always hesitates to disobey, lest only harm comes, or something else happens or befalls her. For the other two wives obeyed not their husbands like the good wife did to the third merchants, who for fear of disobedience to her husband, jumped upon the table and sent everything crashing down. And thus should every good woman fear and obey her lord and husband, and to do his command whether right or wrong, if the command be not overly outrageous. And if there is sin, then she is not to blame, but the blame would be upon her lord and husband. And also that she should not respond to everything her husband says, or others, as that is dangerous - as it was for the knight's daughter who set her honor in great balance to strive and answer to the hasty squire who said to her ⟨vylonye⟩ as a fool. For many are so hesitant and of such evil courage, that they say in haste and hate all that they know and speak. Therefore it is great peril to begin strife for such people, for those who do it set their honour in great abeyance, for many will say in their anger more than they realize, so as to avenge themselves. |
- ↑ Sail sur table, Old French for "Salt on the table", but the wife mistook this sentence for "Style sur table", i.e., "Leap onto the table".
Of the woman that gaf the flesshe to her hoūdes
editOf them that take fyrst newe guyses
editHow me ought not to stryue ageynste them that ben langageurs and full of wordes
editOf thre ladyes that araysoned boussycault
editOf them that wyl not were theyr good clothes on hyhe festes and holy dayes
editOf the suster of saynt Bernard, whiche came to see hym in grete araye
editOf them that playe and Iape at the masse
editAn Ensample that happed at the masse of saynt Martyn
editOf a knyght that caused al the towne to lose theyr masse where as he dwellyd
editOf a lady that dispended the fourth parte of the day for to araye her
editHow the sacrament sprange in to the mouthe of an hooly lady
editOf a Countesse that herd every day thre masses
editOf a yonge amerous lady & of an esquyer
edit15th century translation | Modern English | |
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OF A YONG AMOROUSE LADY, AND OF AN ESQUYER. SHALLE telle to yow an Ensample of a yong lady whiche had sette her hert on the world. And vnto her repayred a squyer, whiche was joly and amourous on her. And she ne hated hym not. And more fore to haue ease and delyte for to speke and bourde to geder, she made her lord and husbond to bileue that she had auowed to go a fylgremage. And her husbond, whiche was a good man, suffred her by cause he wold not displease her. And so it happed on a tyine that she and this squyer went a pylegremage vnto a monastery of oure lady, and they were in grete plaisire on the way for to speke to geder. For they entended wel other thynges than to saye theyr matyns. And they had grete playsyre and delyte on the wey; whereof it happed that when they were comen in to the chirche and were in the myddel of the masse, the fowle fende, whiche is alwey in a wayte tenflamme & tempte man and woman, helde them so subget in this temptacion and fowle plaisire, that they had theyr eyen and plesaunces more to beholde eche other, and to make smale signes and tokenes of loue, than they had in the dyuyne seruyse, or for to saye deuoutely theyr prayers. And soo it happed by open myracle, that soo grete a maladye tooke the said lady, that sodenly she swouned, and they knewe not whether she was dede or a lyue. And so she was born thennes in mennes armes in to the towne as a dede body. And her hus. bonde and frendes were sente fore, whiche were moche sorowfull of this aduenture. And they beheld hyr, and wist not whether she wold dye or lyue. Thenne it happed that the lady, whiche was in grete payne, sawe a merueylous aduysyon. For her semed that she sawe her fader and moder, whiche had ben dede long to fore. Her moder shewed to her her brest, sayeng, "Fayre doughter, loo, here thy noreture. Loue and honour thy husbond and lord, as thou dydest this brest that gaf the to sowke, sythe that the Chirche hath gyuen hym to the." And after her fader sayd to her, "Fair doughter, why hast thou more plesaunce and gretter loue to other than to thyn owne lord and husbond? Beholde this pytte that is beside the, and know thou for certayn, yf thou falle in this fire of euyll hete, that thou shalt abyde therin." And thenne she loked and sawe a pytte ful of fyre so nyghe to her, that almoost she had fallen therin. And she was thenne all effrayed. And after this her fader and moder shewed to her wel an honderd preestes reuested al in whyte, and the fader and moder said to her, "Fair doughter, we thanke the, by cause that thou hast reuested this folke here." And after that her semed that she sawe thymage of oure lady holdyng a Cote and a sherte, and sayd to her, "This Cote and this sherte kepe the fro fallyng in this pytte. Thou hast defowled my hows and mocked it." And in this effraye, she awoke, and gaf a grete syghe. And thenne had her lorde and her frendes grete ioye, and sawe well that she was not deed. And this lady felt her self al wery and feble of the aduysyon, & drede of the fyre, and of the flamme of the pytte in whiche she was almoost falle. And she demaunded to haue a preest. And anon was sette to her an hooly man, a relygyous whiche was a grete Clerke, and wayre the hayre and lyued an hooly lyf, and to hym she confessid her, and tolde to hym all her aduysyons and the grete drede that she had to falle in to the pyt. And there she tolde to hym all her synnes, & her yong wantoun lyf, and the holy man declared to her hir aduysyon, & said to her in this wyse,—
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Of a Young Amorous Lady and an Esquire: I shall tell you the example of a young lady who had set her heart on the world. And a squire travelled to her, who was jolly and amorous toward her. And she did not hate him [for it]. And rather had ease and delight to speak and eat together, she made her lord and husband to believe that she had vowed to go on a pilgrimage. And her husband who was a good man, allowed her so as not to displease her. And so it happened one time that she and this squire went on a pilgrimate into a monastary of Our Lady, and they were in great pleasure on the way speaking together. For they well intended something other than to say their matin prayers. And they had great pleasure and delight on the way, when it happened that they came into the church and were in the iddle of the Mass,
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Yet of the same
editOf the vyces that renne and ben in many
editOf the good condycions that ben in dyuers and many maners amonge folke
editAn Ensample of Eue our fyrst moder
editHow an holy Bisshop reprysed and taught many ladyes
editHow yong ladyes were scorned & mocked of the old & auncyent ladyes
editYet of the same
editOf the good knyght that had thre wyues, & of their lyues
editOf the second wyf
editOf the thyrd wyf of the knyght
editOf a lady that blanked and popped her
editOf Apomena, quene of Surrye
editOf the quene Vastis
editOf Amon and of his wyf
editOf the quene Gesabel, whiche had many euyll condycions
editOf Athalia, quene of Jerusalem
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OF ATHALIA, QUENE OF JHERUSALEM. WYLL telle yow another ensample of a quene of Jerusalem whiche was of euyll condycions, diuerse and withoute pyte. For whanne Ozias her sone was deed, she made al the children of her sone to be slayne, and alle his heyres also, sauf only one, that a good man named Zoadis made to be nouysshed secretely. This quene toke the possession of all the reame and goodes, and made vnto the peple grete dyuersytees and sore trauaylled them, and she taxed them so hyghe that they became poure. And as she had so trauaylled the reame, as she that was withoute reason and pyte, the child whiche hadde be secretely nourisshed and brought vp, cam to his enherytaunce, and toke the quene Athalia and made her to deye of an euyl and shameful dethe. And soo she hadde at the laste the reward and guerdon of her meryte. For god gyueth to every one the deserte of his meryte in his lyf or after his dethe. For none euylle is done, but hit shalle be punysshed soone or in tyme to come. I wold, fayre doughters, that ye knewe thensample and the tale of a quene of Fraunce, whiche had to name Brunehault. She was the quene of whome Sybile prophesyed, sayenge thus: "Brunehault shal come fro black Spayne in to the Reame of Gaule Fraunce, whiche shal do many euylle dedes, and afterwarde she shal be destroyed." And so it befelle, for she made somme of her children to be slayne, and also the sones of her children, & other grete crueltees she procured and dyde, whiche were to long to be reherced. But at the laste as hit pleasyd god, she was payd, for a child that scaaped her cruelte, which was sone to her son, and the whiche knewe the grete crueltees and abhoomynaltees that she had done and procured and maade to be done, accused her. And thenne al her fayttes and dedes were put to Iugement before al the barons of the londe, and sentence of dethe was cast on her, that she shold be bounden with the heres of her hede atte hors taylle. And thus it was done, and so she deyed of an euyl and shameful dethe.
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I will tell you of another example, an evil queen of Jerusalem who was of dierse evil conditions and without pity. For when Onas, her son, was dead she made all the children of her son to be slain, and also his heirs except only one which a good man named Zoadis had secretly nourished. This queen took possession of all the realm and goods, and made great disasters for the people, and sorely travailled them, and she taxed them so highly that they became poor. And while she so travailed the realm, as one without reason or pity. the child which had been secretly nourished and brought up came to his inheritance and took the Queen Athalia and made her to die an evil and shameful death. And so she had at the end, the reward and repayment of her merit. For God gives to everyone their desserts of their merit in their life or after their death. For no evil is done, but it shall be punished soon or in time to come. I would, fair daughters, that you know the example and the tale of a Queen of France which had the name Brunehault. She was the queen of whom Sybile prophesied saying "Brunehault shall come from Black Spain into the realm of Gaul, France and will do many evil deeds and afterwards she will be destroyed". And so it befell, for she made some of her children to be slain, and also the sons of her children and other great cruelties she procured and did, which were too many to be recited here. But at the end, as pleases God, she was repaid by a child who had escaped her cruelty, which was her grandson, and who knew the great cruelties and ⟨abhoomynaltees⟩ that she had done and procured and made to be done, and accused her. And then all her ⟨fayttes⟩ and deeds were put to judgement before all the barons of the land, and the sentence of death was cast upon her, that she should be bound with the hairs from her head to a horse's tail. And thus it was done, and so she died of an evil and shameful death.
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Of Enuye
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Of Dalida, Sampson's wyf
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How a woman ought to obeye to her lord or her husbond in alle thynges honest
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How men ought to kepe them self fro flaterers
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How a woman ought in no wyse discouere ne telle the secretes of her husbond for ouer many peryls
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How the faders and moders ought to praye for theyr children
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How men ought to sette and put theyr children in the wylle of god
edit15th century translation | Modern English |
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Of Charyte
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How a bienfaytte done for the loue of god is rendryd of god an honderd fold gretter
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How he that wyll praye god must do abstynence
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How men ought to sette and put theyr children to scole
editHow euery good woman ought to ansuere for her lord in al thynge
edit15th century translation | Modern English |
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HOW EUERY GOOD WOMAN OUGHT TO ANSWERE FOR HER LORD. WYLLE telle yow another Ensample of a good lady, the whiche ought wel to be preysed. It was the good lady Abygal, whiche had a lord that was ful of yre, dyuerse and ryotous to al his neyghbours. He forfayted somme thynge toward the kynge dauyd, wherfore he wold haue had hym to be destroyed and putte to dethe, but the good lady, whiche was sage and wyse, wente toward the kyng and so moche humbled her self that by he swete and fayr wordes she made the pees of her lord. Of many other peryls wherin he fylle and putte hym self thurgh his fals tongue, she saued hym also. And thus this good lady amended euer his folye, wherof she may be wel preysed. Therfore ye haue here good ensample how euery good woman must suffre of her lord and ought to answere for hym ouer al, al be he neuer so yrous ne cruel to her, and saue and kepe hym fro al peryls. I wolde ye wyst thexample of a good lady, wyf vnto a Senatour of Rome, as it is conteyned in the cronykles of the Romayns. This Senatour was Ialous of his wyf withoute ony cause, and was euvile and cruell to her. Hit befelle that he accused one of treason, the whiche anone casted his gage of bataylle vnto hym, sayenge that wrongly he accused hym. The day cam that they shold Iouste that one ageynst the other. The Senatour was aferd and durst not come, and sent word to the Senate how he was seke, and that he shold sende one to Iouste for hym, but he coude none fynde. Wherfore the valyaunt lady his wyf, that sawe the cowardnesse of her lord, and thishame comynge to hym, wente and armed her self & cam to the felde. And by cause god sawe her bounte and that she dyd her deuoyr, he gaf her force and strengthe in soo moche that she obteyned the vyctory. And whanne the Ioustynge was fynysshed, themperour wold knowe who was the champyon of the Senatour wherfor the good ladyes, helme was vnlocked and soo she was knowen, wherfor themperour and alle they of the toune bare vnto her fro thens forthon gretter honour than they, were wont to doo. And therfor is here good ensample how euery good woman must humbly suffre of her lord that whiche she maye not amende. For she that more suffreth of her lord withoute makynge therof no resemblaunt receyueth therof more worship x tymes than she that hath no cause to suffre of hym, or that wyll not suffre nothyng of hym, as Salamon sayth, whiche moche wel spake of wymment preysynge the one and blamynge the other. |
I will tell you another example of a good lady, who well ought to be praised. It was the good lady Abigail, who had a lord full of ire, diverse and riotous to all his neighbors. He forfeited something to the King David which would have seen him [her lord] destroyed and put to death, but the good lady who was sage and wise went toward the king and so much humbled herself that by her sweet and fair words, she made peace for her lord. From many other perils he full went and put himself through due to his false tongue, she saved him again. And thus this good lady amended every of his follies, and for that she is well-praised. Therefore ye have here a good example how every good woman must suffer of her lord and ought to overall make excuse for him, al be he's never so angry and cruel to her, and save and keep him from all perils. I would wish you were the example of a good lady, wife unto a Senator of Rome, as it is contained in the Chronicles of the Romans. This Senator was jealous of his wife without any cause and was evil and cruel to her. It befell that he accused a man of treason, which led the other to plan war against him, saying that he wrongly accused him. The day came that should joust against one another. The Senator was afraid and dared not come, and sent word to the Senate that he was sick and he needed to send another person to joust for him but couldn't find anyone. Whereupon, the valiant lady his wife, seeing the cowardice of her lord, and the shame coming to him, went and armed herself came to the field. And by cause, God saw her bounty and that she did her deuoyr, He gave her force and strength in so much that she obtained the victory. And when the jousting was finished, the Emperor wanted to know who was the replacement champion who fought for the Senator, thus the good lady's helmet was unlocked and so she was known, and the Emperor and all those at the tournament bore unto her from themselves greater honor than they held. And thus here is a good example how every good woman must humble suffer of her lord that which she cannot change. For she that suffers much from her lord without making of it a resemblaunt receives much more praise and times that she has no cause to suffer from him, or will not suffer anything from him, as Solomon says, which very much speaks well of women, in that he is praising the one and blaming the other. |
An ensample of the Quene of Saba and of the kyng Salamon
editHow no woman ought not to chyde ne brawle with folke that ben brawlers
editHow no good woman ought to ansuere to her husbond whanne he is wrothe
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HOW NO GOOD WOMAN OUGHT TO ANSUERE TO HER HUSBOND WHANNE HE IS WROTHE. SHALLE telle yow another ensample, of the quene Hester, whiche was wyf to the grete kynge of Surye. She was a good lady and a wyse, and loued and drad her lord. And before alle other ladyes the hooly wrytynge preyseth her moche by cause of her her holy lyf and of her good condycions. The kyng her ford was a felon man & dyuers, and said to her many outragyous wordest but for ony thynge that he sayd she ansuerd hym nothinge, before the folke wherby he myght be wrothe. But after, whanne she had hym alone, and sawe the tyme and the place be conuenyente, she blamed hym, and curtoysly shewed hym his fawte. And therfore the kynge loued her moche, and sayd att his secrete that he myght not be wrothe with his wyf by cause she repreued hym by soo fayre and swete wordes. Certaynly it is one of the best tatches or condycions that a woman may haue, to kepe her self fro ansuerynge in the yre of her lord. For a dredefull herte is euer in drede to doo or saye ony thynge that may displease to hym whom she ought to loue and beie hym honour: wherof is reherced in the booke of the kynges of the wyf of one grete ford whiche was euylle and felon, and his wyf was ryght swete and peasyble, to whome her damoysels sayd, "Madame, why take yow not your disportes as a yong lady, as ye shold do?” And she ansuerd that she must be in doubte, knowynge her lord of suche condycions as he was of, and that she wold kepe the loue of hym and pees in her hows. And also she sayd that the fere that she had of the prysons kepte her from yrthe and gladnesse. The one pryson was loue, the other was drede, and the thyrd shame. These thre vertues mastryed her, for the loue that she had to her lord kepte her fro doynge of ony thynge that myght come to the dysplaysyre of her lord; drede made her ferynge the losse of her, good renomme and honour, and to falle in synne; and shame kepte her fro euylle and dishonest repreef. Wherfore, my fayre and dere doughters, I praye yow that ye maye take her good Ensample that ye ne ansuere to your lord, but in tyme and place conuenyent, and by fayr wordes, as dyd the good quene hester, as ye tofore haue herd, and also as the same, the whiche sayd to her damoysels that her herte was in the loue and in the pryson of her lord, and that therfore she myght, doo but after his playsyr, lyuynge in pees. |
I shall tell you of another example, of the Queen Esther, who was wife to the great king of Assyria. She was a good and wise lady, who loved and feared her lord. And before all other ladies, the holy writing praises her greatly due to her holy life and her good conditions. The king, her lord, was a criminal and diverse man, and said to her many outrageous words - but for anything that he said, she did not question him in public where he might be angry, but afterwards when she had hiim alone and saw the time and place to be convenient, she would blame him and courteously showed him his fault. And therefore the king loved her much, and said all his secrets so he would not be wrote with his wife due to her reproving him with such fair and sweet words. Certainly it is one of the best tatches or conditions that a woman may have, to keep herself from angrily rebuking her lord. For a fearful heart is ever in fear to do or say anything that may displease him whom she ought to love and obey him with honour, such as is recited in the Book of the Kings about the wife of one mighty lord who was evil and crimina, and his wife was right sweet and peaceable, to whom her damsels said "Madame, why do you not take your pleasures as a young lady, as you should?" And she answered that she must be in doubt, knowing her lord's conditions, and that she would keep the love of him and peace in her house. And she also said that the fear that she had of the prisons kept her from mirth and gladness. The one prison was love, the other was fear, and the third was shame. These three virtues mastered her, for the love that she had to her lord kept her from doing of anything that might cause displeasure to her lord; fear made her fearing the loss of her good name and honour and to fall into sin, and shame kept her from evi land dishonest reproof. Wherefore, my fair and dear daughters, I pray you that you would take her good example that you not respond to your lord except in a convenient time and place and with fair words, as did the good queen Esther, as you have just heard, and also as the same, that which she told her damsels - that her heart was in the love and in the prison of her lord, and that therefore she did nothing except for his pleasure, lying in peace. |
How a good lady oughte to loue and drede and also bere feythe vnto her husbond
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HOW THE GOOD LADY OUGHT TO LOUE AND DREDE AND ALSO TO BERE FEYTHE VNTO HER LORD. SHALLE telle yow another Ensample of the newe testament. It is of saynt Elysabeth, moder vnto Saynte Iohan. This Elysabeth thene serued fyrste god, and afterward her lord, and aboue al wymmen he drad and doubted hym. And as he came oute of the Town, and that by aduenture somme thynge was befalle amys in her hows, she kepte it, and made it to be kepte secrete vnto the tyme that she sawe her poynt. Thenne wente she and told it to hym by soo fayre and attemperate langage that in no wyse he myght neuer be wroth. She euer coueyted the pees and loue of her lord, and also ought to doo euery good woman. This holy lady loued and dradde god, and bare feythe to her lord, and therfor god gaf her saynt Iohan Baptist to her sone, whiche was a good guerdon. For a woman that loueth god and holdeth her clenely, god rewardeth her on lyue, and after her dethe he guerdonneth and rewardeth her with c double mo, as he dyd to this holy lady, to whome he gaf celestyals and erthely goodes to suffysaunce, as he dothe to his frendes whiche kepeth and holdeth them clenely in theyr maryagep and that haue good hope in hym as had this good Susanne.[1]
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I shall tell you another example of the New Testament. It is of Saint Elizabeth, mother unto Saint John. This Elizabeth served God first, and her lord second - and above all women ⟨he drad and doubted him⟩. And as he came out of the town, and that by adventure something was going awry in her house, she kept it and made it to be kept secret until the time that she saw her point. Then she went and tld t to him by so fair and a temperate language that in no way could he be wroth. She ever coveted the peace and love of her lord, as should every good woman. This holy lady loved and feared God, and bore forth to her lord and therefore God gave her Saint John the Baptist as her son, which was a good repayment. For a woman that loves God and holds her cleanly, God rewards her in life and after death he repays and rewards her double, as he did to this holy lady to whom he gave celestial and earthly goods to sufficience, as He doth to His friends who keep and hold themselves cleanly in their maryages and that have good hope in Him as had this good ⟨Susanne⟩. |
How men ought bewaylle and wepe for there synnes and mysdedes
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This chapyter sheweth how be it that a woman haue an euyl and felon husbond neuertheles she ought not therfore leue the seruyse of god
editHow it is good to herberowe and receyue in his hows the seruauntes and mynystres of god
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Of a burgeyses wyf, whiche wold neuer pardonne her euylle wylle to her neyghbour wherfore she was dampned
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Of them whiche ought to come to theyr carnal frendes in whatsomeuer estate they be
editOf a good knyght whiche fought ageynst a fals knyghte for the pyte of a mayde
editOf the thre Maryes whiche came to the sepulcre so erly
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Thexample of the folysshe vyrgyns, and also of the wyse and prudente vyrgyns
editHow wymmen ought to be charytable by thexample of our lady
editOf the quene Jane of Fraunce
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How a woman ought not to marye her self without the counceylle of her parentes and Frendes
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How euery good woman ought wel to kepe her renommee
editHow thauncyent were wonte to lerne the yonge
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How hit was wonte to departe the dyffamed wymmen fro the companye of the good and trewe felauship & companye of the good and trewe
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How before this tyme men punysshed them that were dyffamed
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HOW BEFORE THIS TYME MEN PUNYSSHED THEM THAT WERE DIFFAMED. HERFORE yf the wymmen recorded and thought the tyme past before the comynge of Cryst, whiche lasted more than fyue thousand yere, and how the badde and euylle wymmen, specially they that were wedded, were punysshed, as they mysgyded them. For yf it myght be proued only by two men that they had companye or carnal felauship with ony other than to theyr lord, she was brente, eyther stoned with stones. And for no gold ne syluer she myghte be saued, al were she neuer so noble, after the lawe of god and of Moyses. And yet I ne knowe but fewe Reames this day, sauf the Reame of Fraunce and of Englond, and in the lowe or basse Almayne, but that men doo Iustyse of them when the trouthe and certaynte of the dede may be openly knowen, that is to wete, in Romayne, In Spayne, In Aragon, and in many other Reames. In somme places men kytte of theire throtes, and in somme they be heded before the peple. And in other places they be mewred or put bytwene two walles. And therfore this Example is good and prouffytable to euery good woman. For how be hit that in this Royamme Iustyce is not done of them as in other Reames, neuertheles they lese therfore theyr worship and theyre estate, the loue of god and of theyre lordes, and of theyre frendes and world also, for they ben separed and putte oute of the book of them that ben good and trewe, as more playnly is reherced in I the booke of the holy faders’ lyf, wherof the tale shold be longe to reherce, wherof I shalle telle vow a moche fayr example, the hyghest of alle other examples as hit is, whiche god told of his mouthe, as telleth the holy scrypture. |
Wherefore of the women recorded and thought the time passed before the coming of Christ, which lasted more than five thousand years, and how the bad and evil women, especially they who were married, were punished, as they misguided them. For if it might be proven only by two men that they have company or carnal fellowship with any other than their lord, she was burned or stoned. And for neither gold nor silver could she be saved since she was never above the law of God and of Moses. And yet I do know only a few realms nowadays, except of France and of England and in the low or basse Germany, but that men do justice to them when the truth and certainty of the deed becomes openly known. That is, to wit, in Italy, in Spain, in Aragon, and in many other realms. In some places men cut their throats, and in some they are publicly beheaded. And in other places they are immured between two walls. And therefore this example is good and profitable to every good woman. For how be it that in this realm justice is not done of them as it is in other realms? Nevertheless they lose therefore their worship and their estate, the love of God and of their lords, and of their friends and of the world, for they have been spared and put out of the book of them that were good and true, as more plainly is rehearsed in the book of the Holy Fathers' life, whereof the the tale would be long to recite, whereof I shall you you a very fair example, the highest of all of all other examples as it is, which God spake from His mouth - as told in holy scripture. |
How god compareth the good wymmen to the precious perle or Margaryte
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How a doughter of a knyght lost her maryage
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How loue wylle be kepte warme
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How the deuylle tempteth one in the synne that he fyndeth hym most enclyned to
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An Ensample of a good wydowe
editThe thre enseygnementes or lernynges whiche Cathon gaf to his son
editThe fyrst and the second enseygnement
editThe thyrd enseygnement
editHow Cathonet, after that he had done ageynst the two commaundements of his fader, essayed the thyrd on his wyf
editHow Cathonet shold haue ben hanged
editHow themperour's sone came to saue his mayster Cathonet
editHow Cathonet escaped
editHow Cathonet exposed his aduenture
editEXPLICIT.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
Original: |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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Translation: |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
This work is in the public domain in the United States because it was published before January 1, 1929. The longest-living author of this work died in 1939, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 84 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse |
- ↑ This is a reference to an omitted chapter