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
[edit]What sholde be done whanne one is fyrst waked
[edit]Of themperour's doughters, one synfull and that other deuoute
[edit]How the dede folke shalle be prayd fore
[edit]How the matyns and prayers shold be sayd
[edit]How yonge ladyes ought to doo abstynence and faste
[edit]How yong ladyes ought to faste tyll they be maryed
[edit]15th century translation | Modern English |
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HOW GOOD DOUGHTERS OUGHT TO FAST THEY BE MARYED.
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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
[edit]Of her that deyde and durst not confesse her synne
[edit]How wymmen ought to mayntene them curtoysly
[edit]15th century translation | Modern English |
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HOW GOOD WYMMEN OUGHT TO MAYNTENE THEMSELF CURTOYSLY.
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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
[edit]How two tholdest doughters of the kyng of denmarke lost theyre maryage for theyr fowle maners
[edit]How y douȝter of y kyng of aragon lost her maryage
[edit]Of them that ben chydars and brawlers
[edit]Of her that ete the ele and plucked of the fethers of the pye
[edit]15th century translation | Modern English |
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OF HER THAT ETE THE EELE AND PLUMED HER PYE.
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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
[edit]15th century translation | Modern English |
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HOW A GOOD WOMAN OUGHT NOT TO STRYUE WITH HER HUSBOND.
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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
[edit]15th century translation | Modern English |
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HOW A WOMAN SPRANGE VPON THE TABLE.
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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
[edit]Of them that take fyrst newe guyses
[edit]How me ought not to stryue ageynste them that ben langageurs and full of wordes
[edit]Of thre ladyes that araysoned boussycault
[edit]Of them that wyl not were theyr good clothes on hyhe festes and holy dayes
[edit]Of the suster of saynt Bernard, whiche came to see hym in grete araye
[edit]Of them that playe and Iape at the masse
[edit]An Ensample that happed at the masse of saynt Martyn
[edit]Of a knyght that caused al the towne to lose theyr masse where as he dwellyd
[edit]Of a lady that dispended the fourth parte of the day for to araye her
[edit]How the sacrament sprange in to the mouthe of an hooly lady
[edit]Of a Countesse that herd every day thre masses
[edit]Of a yonge amerous lady & of an esquyer
[edit]15th century translation | Modern English | ||
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OF A YONG AMOROUSE LADY, AND OF AN ESQUYER.
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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
[edit]Of the vyces that renne and ben in many
[edit]Of the good condycions that ben in dyuers and many maners amonge folke
[edit]An Ensample of Eue our fyrst moder
[edit]How an holy Bisshop reprysed and taught many ladyes
[edit]How yong ladyes were scorned & mocked of the old & auncyent ladyes
[edit]Yet of the same
[edit]Of the good knyght that had thre wyues, & of their lyues
[edit]Of the second wyf
[edit]Of the thyrd wyf of the knyght
[edit]Of a lady that blanked and popped her
[edit]Of Apomena, quene of Surrye
[edit]Of the quene Vastis
[edit]Of Amon and of his wyf
[edit]Of the quene Gesabel, whiche had many euyll condycions
[edit]Of Athalia, quene of Jerusalem
[edit]15th century translation | Modern English |
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OF ATHALIA, QUENE OF JHERUSALEM.
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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
[edit]15th century translation | Modern English |
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Of Dalida, Sampson's wyf
[edit]15th century translation | Modern English |
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How a woman ought to obeye to her lord or her husbond in alle thynges honest
[edit]15th century translation | Modern English |
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How men ought to kepe them self fro flaterers
[edit]15th century translation | Modern English |
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How a woman ought in no wyse discouere ne telle the secretes of her husbond for ouer many peryls
[edit]15th century translation | Modern English |
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How the faders and moders ought to praye for theyr children
[edit]15th century translation | Modern English |
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How men ought to sette and put theyr children in the wylle of god
[edit]15th century translation | Modern English |
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Of Charyte
[edit]15th century translation | Modern English |
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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
[edit]How euery good woman ought to ansuere for her lord in al thynge
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HOW EUERY GOOD WOMAN OUGHT TO ANSWERE FOR HER LORD.
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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
[edit]How no woman ought not to chyde ne brawle with folke that ben brawlers
[edit]How 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.
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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.
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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
[edit]How 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
[edit]Of a good knyght whiche fought ageynst a fals knyghte for the pyte of a mayde
[edit]Of 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
[edit]How wymmen ought to be charytable by thexample of our lady
[edit]Of 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
[edit]How 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.
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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
[edit]The thre enseygnementes or lernynges whiche Cathon gaf to his son
[edit]The fyrst and the second enseygnement
[edit]The thyrd enseygnement
[edit]How Cathonet, after that he had done ageynst the two commaundements of his fader, essayed the thyrd on his wyf
[edit]How Cathonet shold haue ben hanged
[edit]How themperour's sone came to saue his mayster Cathonet
[edit]How Cathonet escaped
[edit]How Cathonet exposed his aduenture
[edit]EXPLICIT.
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.
Public domainPublic domainfalsefalse |
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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