DE CIVILITATE MORVN PVERIlium per DES. ERASMUM Roterodamum, Libellus nunc primum & conditus & aeditus.  
Roberto Whitintoni interpret.  
¶ A little book of good manners for children/ now lately compiled and put forth by Erasmus Roterodam in latin tongue/ with interpretation of the same in to the vulgar english tongue/ by Robert whytyngton laureate poet.  
Cum privilegio.   

¶ Erasmus Roterodam saluteth a child of noble blood and of singular hope/ named Adolph. son unto the prince of Uerian.  
IF that Paul very excellent was not abashed to be made after all fashions/ to every person/ to the end he might profit all fashions of men: how moche less ought I to be grieved to play the child again in like case/ for lou● to help youth. Therefore like as late I applied my self to the youth of Maximi●yan thy brother (whiles I fasshyoned the tongue of young children) so now I apply myself to thy childhood/ and shall teach the manners of children: Nat because thou needest these prescripts and rules/ brought up at the beginning of an infant among courtiers/ after that obtaining so notable a master to fashion youth rude and ignorant/ or 〈…〉 write pertaineth to thee/ an● that ar●e come of princes/ and borne to principality/ but for that end that all children shall more couragyous●y learn this things/ because it is dedicate ●o the a child of great possession/ and of singular hope. Nor it shall not give to all youth a dull spur/ if they ●e noble men's sons to be f●l●y given to learning fro childhood/ and run in the same race with them.  
The office of fashioning of childhood resteth in many par●e●/ of the which that which like as it is first/ so it is chief: That is/ the tender wytee shall drink the seeds of love to god and his parents. secondly that he shall love and learn the liberal science. Third/ that he shallbe instruct to the order of his living. Fourth that fro the first ●udymen● of youth he shall be accustomed to cyvilite and nurture. This last now I have take upon me as a thing proper/ for o● th● other three both many oth●● 〈…〉 written m●●ny things. And all be it this outward honesty of the body cometh of the soul well composed or ordered/ notwithstanding we see it chanceth oft times by negligence of masters that we desire (as a thing that lacketh) this grace of honest behaviour in men of nobylite & learning: Nor I deny not this to be a very notable part of philosophy/ but yet that part (after the judgement of men in this days) availeth greatly to al●re benevolences/ also to represent to the eyes of men these laudable gifts of the soul.  
It is seemly and syt●ynge that a man be well fasshyoned in soul/ in body/ in gesture/ & in apparel: and in especial it beseemeth children all manner of temperance/ and in especial in this behalf noble men's sons. All are to be taken for noble/ which exercise their mind in the liberal science. Let other men paint in their shields Lions/ eagles/ Bulls/ and Leopards: yet they have more of very nobility/ which for their badge may paint so many images/ as they have learned sure the liberal science. Than that the mind of a child well burnysshed may upon all sides evident apere/ for it appeareth most clear in the visage or countenance.  

¶ Of the eyes.  
Let the eyes be stable/ honest/ well set/ not frowning/ which is sign of cruelty/ not wanton/ which is token of malapertness/ not wandering & rolling/ which is sign of madness/ not twyringe and spying/ which is token of suspection and compassing disobeyed/ nor hanging down which is sign of folly: nor afterward twinkling with the brows/ which in sign of unstableness/ nor masing as a man astonied (And that was noted in Socrates) nor to sharp/ a sign of malice/ not making signs and proffers nor busy wanton/ a token of evil chastise: but representing a mind well enstabled/ & amiable with honesty. Nor it is not said with out cause of antic sage men/ that the eye is the seat and place of the soul.  
The antic pictures she●weth to us that in old time men were of singular demure countenance/ and looked with eyes half closed/ like as in Spain certain look as they were poor blind/ as it seemeth to be ●ake as a fair & amiable countenance. Likewise we learn of pictures/ in old time they were narrow and straight mouthed/ a sign of virtue: But that thing that of his own nature is seemly/ it is taken with all men comely. All be it becometh us sometime to be like the lopster/ and to apply ourself to the manner of the region we be in.  
Now there be certain countenances of the eyes/ whom nature giveth of this fashion to one and that to an other/ which chanceth not be under my precepts: save that gestures out of order do blemish not only the behaviour and savour of the eyes/ but also of all the body. And v●on the contrary part gestures mannerly maketh that which of nature is seemly to be more comely: and that which is of reproach/ if so be it take it not away/ yet it hideth it and doth dymynisshe it. It is unfitting to look upon a man and wink with the one eye: For what else is it but to make blind himself? Let leave that gesture to the fishes called thin and craftsmen.  
Let the brows be set up/ and not bent/ which is token of cruelty/ not set up t● high/ which is sign of arrogance and proud heart/ not hanging in to his eyen/ which is ●yne of evil imagination.  
A forehead merry & plain/ signifieth a mind of clean conscience and a gentle nature: let it not be knit in wrinkles as in an old person/ not moving up and down like an hedge hog/ nor crooked or writhen like a bull.  
Let not the nostrils be full of s●yuell like a sluttish person: That vice was noted in Socrates as a reproach.  
To dry or snytte thy nose with thy cap or thy cote is all of the cart/ upon thy sleeve or thine elbow/ is property of fysshmōger●. Nor it is not mo●h● mor● manner to dry with thy bare hand/ if so be afterward thou daub it on thy clothes.  
It is good manner to dry the filth of the nose with thy handkerchief/ and that with thy heed somewhat turned a side/ if more honest persons be present.  
If any snyt fall on the ground after thou haste sny●●e thy nose with two fingers/ by and by tread it out under thy feet. It is also against manner to snuff with thy nose/ it is a sign of malice: It is more lewd to snudge with thy nose/ and a sign of fury if it be usual. As for such as be short breathed/ that be sick of tysyke must ●e hold excused. It is a reproach to speak in the nose/ for it is the property of crows and elephants.  
To wry the nose is the property of scoffers and natural fools.  
If sneezing chance other being presence/ it is good manner to turn a side: after when the passion doth cease/ to bless thy mouth with the sign of the cross/ after to take of thy cap & thank them (or desire pardon) that said or were about to say christ help: for sneezing as gawning is wont to take a way the sense of hearing.  
It is goodly to say● christ help to an other man that sneseth: And it is a child's par●e to do of his cap/ if divers that be elder be present that say christ help to man or woman. And finally to make a shrill noise or a shriek purposely in snesing/ or to iterate snesing of purpose/ to the ●stētacio● of his strength is lewdness.  
To stop the snesing that nature moveth is folly of such that preferreth manner before health.   

¶ The colour.  
Let natural colour (and not counterfeit) ornate the cheeks: all be it let natural colour be so measured or ordered/ that it be not altered to shamefastness/ nor make a child so astonied/ to bring him to the degree (as it is said) as it were of a man that wer● mad. To some children this passion feeble is so impressed that it maketh a child like to a dastard. This lewd manner is soon correct/ if a child be accustomed to live among his elders/ & be exercised to play comedies or interludes. To puff up o● swell in the cheeks/ is to●en of a proud heart & sullen. To smile is token of a man that showeth tr●e mind: the one is Thrafos part/ the other is judas the traitors part.  
Let not thy mouth be stopped/ that is sign o● him that feareth to take the breathe of another: nor let it not gape/ that is token of ydio● fools/ but closed the lips soft touching together. It is no good manner to set out the lips and make a bow or ba●/ although great men's sons (going there a multitude) use it: they shall be pardoned/ as men in whom what so ever they do is taken as mannerly/ but I inform children. If the chance gaping/ & thou can not turn aways or go away/ close thy mouth with thy handkerchief or the palm of thy hand/ after cross thy mouth.  
To allow every man's words or deeds is the property of fools: to apply to no man is property of a dastard. To show merry countenance to filthy words or deeds/ is sign of lewdness. Grinning & laughing out of measure/ wherewith all the body doth shake/ which passion the greeks call risus syncrusius/ that is a shake/ is not seeming to any age/ nor yet in a child. It is unfitting that some laughing neye like an horse. He is unmanerde and rude that laugheth with wide mouth and writhe cheeks/ showing his teeth like a dog that gnarreth: and it is called the laughing of Sardinia (an herb/ which eaten maketh a man to die laughing) Let the countenance so show mirth that it do not disfygure the mouth/ nor bring reproach of a light mind. These be the sayings of fools/ I braced for laughter/ I leap for laughter/ I die for laughing/ or any such other foolish ●utche chance/ so that he be not willing ●o show such laughing/ he must cover his face either with a napkin or his hand. To laugh only with out evident cause/ is sign of folly or madness. And if so be such thing chance/ it is manner to open the cause to other/ or if ye think it not meet to be showed/ to bring some counterfeit excuse lest that any man suspect himself to be mocked.  
To bite with the teeth the neither lip is not manner/ but sign of malice: like wise to the upper lip.  
Also to lick the neither ꝑ●e of thy lips with thy ●onge. is folly.  
To set o●t the lips and joined/ as to kiss/ in old time with the almains was judged gentleness/ as their pictures showeth.  
To blear out the tongue and mock any man/ is point of a knaves scoffing.  
Turn thy face when thou spyttest/ so that thou spit upon no man/ or spattell any man.  
In like manner to scrub or rub with the nails other parts of the body is filth/ in especial if it be done of custom and not of necessity.   

¶ The here.  
Let not thy here Kyver thy brows/ nor fly upon thy shoulders. Also to ruffle the here of thy heed with shaking of thy heed/ is the property of wanton colts. To cast back thy bush fro the forehead toward the crown/ is bare manner: it is more mannerly to deck or divide it with thy hand. To bend in thy neck and crouch in with the shoulders is the manner of s●uggartes: to set out the breast is sign of pride/ it becometh to set the body straight up. Let not thy neck wry upon the life side nor on the right/ it is sign of ypocrisye/ except communication or some other thing require.   

¶ The shoulders.  
It becometh ●o hold thy shoulders of a like heythe/ not of the fashion of a sayle-cloth/ to send up the one & to thrust down the other/ for this negligent behaviour in children groweth unto a nature/ and disfourmeth the behaviour of the body against nature.   

¶ The body.  
And so they that for sloth draweth to a custom to croak their body/ causeth them to be crouch backed/ which nature never brought. And they that use to hold their heed upon the one side groweth in to such a custom/ that in old age they labour in vain to alter it: For young bodies be like unto tender plants/ which in to what fashion you bend them/ like a ●orke/ or writhe like a cord/ so they grow and wax stiff.   

¶ The arms.  
To cast both thine arms behind on thy back/ both ha●h the fashion of sloth/ al●o of a thief: nor it is not more comely to stand or sit and ●et thy one hand on thy side/ which manner to some seemeth comely & like a warrior/ but it is not forthwith honest that liketh fools/ but which is agreeing ●o reason & nature. Other things shall be said after/ when we come to communication and the table.   

¶ Privy membres.  
To disclose or show the membres that nature hath give to be covered/ without necessity/ aught to be utterly avoided from gyntyll nature. Also when need compelleth to do it/ yet it must be done with convenient honesty/ ye though no person be present/ for aungel● be ever present/ to whom in children basshfulnesse is a tutor and a follower of chastity: The sight of the which to withdraw from the eyes of men is honest. Much more we ought not suffer other to touch them.  
To keep thy water is against health/ and hurtful to nature: to make water secretly is honest. There be that teacheth that a child shall keep in his neither wind/ his buttocks fast closed or clynged/ but it is no manner when thou intendest to be take honest/ to allure t● the disease and sickness: If thou may go apart do that alone by thyself/ i● no (after the old proverb) Let him close the fert vnde● colour of a cough: or else why do not they ●yd a man by the same manner tha● a man ●hal not go to the draft/ where as is more danger to hold the wind than to refrain the draft. To ●y● the knees laid a shoyle/ or to shande the legs set bowed or crooked/ is the property of bragger's. Let the knees join when a man sitteth/ when he standeth let the fe●e join/ or else a little separate them asunder. Sō● sit on this fashion/ that they cross one leg●e over the other ●ne/ some stand their legs joined/ trampling & dancing: ●ha● one is the property of pensive persons/ that other of fools. The right leg cast over the life thyg●e/ was the manner of old & antic kings to sit/ but now not laudable. Some of the ytaliens set tha● one foot upon that other because of nurture/ & stand upon one leg af●er the manner of storks/ which whether it become children I dou●e. Likewise in making of courtesy/ one manner be cometh in some place/ & in some place it is not comely. Some make courtesy with both knees ●owed (as yrisshmen) and on contrary wise some do it wi●h upright body/ ●ome w●●h body stooping. Some there be that judge that the courtesy of women. Some likewise with upright body make courtesy/ first bow the right knee/ after the life/ which among englishmen is laudable in youth. The frenchmen do bow the right knee with a little pleasant return of the body. In all such manners in the which varye●e or change hath no repugnance with honesty/ it shall be lawful to use the manners of our natural country/ or else to follow the manner of strangers/ when the manners ●e such as strange countries doth allow The manner of goy●ge neither in & out/ nor hasty staggering/ of the which that ou● is property of wantonness/ the other of men furious & mad: for this foolish going as a hal●yng man/ we wo● commit to these clean warriors/ & to such as think it a gorgeous fashion to wear● plume● in their cap/ albe it w●●e that bys●hops take a pleasure in such gesture. A man that sitteth to play with his toes/ is property of foolery and to play with his fingers is sign o● light mind.   

¶ Of apparel.  
¶ It is fully or sufficiently said of the body/ now of apparel somewhat/ because apparel is the form and fashion of the body: And of this apparel we may conjecture the habyle and apparel of the inward mind. All be it this certain manner may not be given/ in so much that the fortune of all men nor dignity be not like: no nor the same honest or inhonest manner is in all manner of men: finally nor in all manner of times/ the same manners may please or displease. wherefore like as in many other things/ so in this manner no thing is to be allowed or praised/ after the comen proverb: To the law/ to the country/ and to the time/ wise men biddeth a man to inform himself. yet there is in this changes/ what thing in himself is honesty or not/ as the things which have no profit to the person that the apparel is made for. To draw after them long trains/ in women is discerned/ in men it is lewd. I pray you is it commendable in cardinals and bishops? I remit that to the judgement of other. Light & wanton guarding of the breach & lasing of the belly/ was never praised in man nor woman: for this is a strange fashion of apparel that covereth the secret parts/ that be shameful to be seen. In old time it was taken not honesty to go ungirt or s●yt/ in this days it is rebuke to many/ because they be covered with short petyco● & close hose late found: albe it that co●e or kyrtel ●ly open/ or else shorter apparel than doth cover the secret parts (which should be kept honest) when a person stoops/ is ever dishonesty. To ●agge or to mangle apparel is property of mad men. To use painted and divers colours/ is the manner of ydiots & apes. Therefore a●ter the degree of the dignity and substance/ & after the country and the manner/ let the cleanness of apparel be used: nor let it be shamefully daubed with filth/ nor showing lechery/ wantonness/ nor pride. Homely aparayle becometh youth/ but without uncleanness. Some distain the hems of their linen and woollen evil favordly with spots of urine & piss. Some bark their bosom & their sleeves with a crust of filth/ na● with perget/ but with the filth of their nose and their mouth. Some there be which let their gown hang on that one side/ some let i● slip down to the reins/ and some think it becometh them. Like as it becometh every part of thapparel of the body to be cleanly/ so it becometh it to 'gree unto the body. If thy friends have given to the apparel bette● and more gorgeous/ cast not thine eyes backward upon thy body/ nor jest not for joy and show thyself to other/ for that one is property of apes/ that other of proud peacocks. Let other praise/ be not thou acknown of thy fresh apparel.  
The greater that fortune is the more amiable and gentle be. we must pardon mean persons to take a delight in a mean/ to consolation of their poverty/ bu● rich men setting forth the glory of their apparel/ showeth with reproach to other their own misery/ and getteth themself but grudge and envy.   

¶ Of manners in the temple.  
As oft as thou comest by a church do of thy cap and make courtesy/ and thy face turned toward the sacrament/ salute with reverence Christ & holy saints. And do the same whether it be in the town or in the fields/ as oft as thou seest the image of the cross. Go not thorough a church/ but with like reverence salute Christ with a breve prayer/ & that with thy cap of/ and kneeling upon both knees. When divine service is in doing it becometh to apply all parts of thy body to honour god. Think that Christ i● there present with innumerable thousands of angels. And if so be a man shuld● speak to a mortal king/ with a multitude that stands round about him/ & neither do of his cap/ nor make courtesy/ he should be tak● of every man/ not for a carter/ but for a mad body: What a thing is it there to keep thy heed covered stately standing/ where as he is king of kings/ immortal/ and granter of immortality/ where as honourable angels of heaven stand round about him. Nor it maketh no force if thou see them not/ they see thee/ and it is as sure that they be there/ as though thou ●awest them with thy bodily eyes/ for the eyes of faith see more surely than eyes of the flesh.  
It is not sitting that som● use to walk up and down in the church/ and play like Aristotle's scholars/ as for walking isles/ marketplace and courts/ be convenient/ not churches that be dedicate to preach/ to minister sacraments and holy prayers: but let thine eyes behold the preacher/ thither bend thine ears/ let thy mind be set thither with all reverence/ as though thou heardest not a man/ but god speaking to the by the mouth of a man. When the gospel is red rise up/ and if thou can here it red/ devoutly when these words be red in the credo/ Et homo factus est/ fall down upon thy knees/ or in that wise incline down in his honour that came down himself from heaven for thy he●the/ to this miserable world. And where as he was god he was content to become man/ to th'intent to make the a god. Whiles the mass and divine service is in doing/ apply thyself with all thy body to devotion: let thy face be turned toward the altar/ and thy heart to god. To touch ground with the one knee & the other standing up/ upon the which the lift elbow doth lean/ is the gesture of the wicked jews and gentiles/ which to our lord jesus scornyngly did say/ Hail king of ●ewes. Thou shalt kneel on both knees/ & the rest of thy body somewhat bent down to show reverence. The remanant of the time either read somewhat of thy book/ or say thy beads/ or else set thy meditation upon celestial things. That time to chat in an other man's ear/ is the property of such as think that Christ is not there. To gape this ways and that ways/ is the manner o● mad men. judge that thou art come to church in vain/ except thou depart thence more pure and more devout than thou cam● thither.   

¶ Of manners at table.  
At table or at meat lett● mirth be with thee/ let rybaudrie be exiled sit not down unto thou have washed/ but let thy nails be pared before that ● no filth stick in them/ le●te thou be called a sloven and a great niggard: remember the comen saying/ & before make water/ and if need require ease thy belly/ and if thou be gird to straight to unlose thy girdle is wisdom/ which to do at the table is shame. when thou wypest thy hands put forth of thy mind all grief/ for at table i● becometh not to be sad nor to make other sad.  
Commanded to say grace/ apply thy countenance and thy hands to devout manner/ beholding either the master of the feast/ or the image of Christ or of our lady: at this name jesus or his mother Mary virgin/ make courtesy with both linees. If this office of saying grace be put to an other both take diligent heed/ and make answer with like devout manner. give place with good will to an other of the highest place/ & if thou be bid to sit in a higher place/ gen●ylly refuse it/ but if a man in authority bid the of●e and earnestly/ obey him mannerly/ lest thou shouldest seem shamefast for lack of manner. At the table lay both hands upon the table/ neither joined nor upon thy trencher/ for some unmannerly hold the one hand or both upon his belly.  
To lean upon the table with both elbows or the one of them/ is pardoned to them that be weak and feeble/ by rea●on of age or sickness: the same in some courtiers delicious/ that think all thing well that they do/ it is to be forborn and not followed. In the mean time thou must take heed lest that thou trouble him that sitteth next the with thine elbow/ or him that sitteth again the with thy feet. sitting in the there to mo●e thy buttocks this way and that way/ is like a man that letteth a blast/ or is about it: Let therefore thy body sit upright equally. If the napkin be given the lay it on the right shoulder or the lift. when thou sittest wi●h greater men see thy heed be kembed/ & lay thy cap aside/ except the manner of some devotion cause the otherwise/ or else some man of authority command the contrary/ whom to disobey is again manner. In some countries it is the manner that children standing at their betters table shall take meet at the tables end all bare heed. There a child ought not come uncalled/ nor let him not tarry there unto dy●er be at an end/ but after he hath repasted himself sufficiently/ take up his trencher/ make courtesy and salute them at the table/ specially the greatest person at the table. Let the cup stand on the right hand/ and the meat knife clean wiped/ on the lift hand breed. To hold the breed in that one hand/ and break it with thy fingers' ends/ it pleaseth some courtiers: let them have their pleasure/ but cut thou thy breed mannerly with a knife/ not plucking away the crust above and under/ as swet● mouthed men. In old times men were wont at all manner of repasts reverently as a relic to handle their breed/ by reason whereof now in this ●yme a manner remaineth when breed falleth to the ground/ to take it up & kiss it. To begin your repast with drink/ is property of blowbowles that drink not for thirst/ but of use. And this use is not alonely unmannerly/ but also hurteth the body. Nor ye shall not drink immediately after brows or pottage/ nor specially after eating of milk.  
A child to drink oftenner than twice or thrice at the farthest at his repast at table/ is neither mannerly nor wholesome. Let him drink ones after he hath fed a ●hyle upon ●he second dish/ specially if it be dry meat/ and again at th'end of the dinner or supper/ and that moderately/ drink not like a swylbolle/ not supping or smacking with the lips like an hor●e. To bowl and drink both wine and al● superfluously/ it both hur●eth the health of children/ likewise it dystayneth the manners of children. water is meet for youth and the hot age/ or if he may not away ●herwith/ or the nature of that country is not such/ or any other cause will na● suffer it/ let him use small ale or small w●rie/ and allay it wi●h water: Or else this reward followeth to such as delight in pure wine/ rotten ●ethe/ bleared eyen & dropping/ dull sight/ and dull mind/ and in short space to look like an old man/ before his old age. Be●ore thou drink ●ha we down thy meat/ nor put not thy lips to the cup but dry thy lips before with thy napkin or handkerchief/ specially if another man o●fer to the the cup/ or when thou drinkest of the comen cup. To look a side when thou drinkest is a rude manner & like as storks/ to wry his neck back ward. To drink all that nothing remain in the cup/ is the property of a ●hor●e. Let a child curtessy salute again the person ●hat saluteth him when he drinketh/ & touch the cup with his lips and ca●te a lytell/ showing a face as though he did drink: it is enough to light person that taketh such manner upon him. If a carterly person will compel the ●o dr●ke/●et a child promise to answer him when he is elder. Some when they be scantly set/ forthwith they put their hands in the dish that is the property of wolves ramying/ or of such (as they say) that devour ●●es●h● out of the boiling lead/ not yet ready to ●ate.  
See that thou put not thy hand first in the dish/ not only because it showeth the to be greedy/ but because it is sometime joined with parel as when he taketh any thing scalding in to his mouth at vnwa●/ either he must spit it out again/ or if he swallow it down it will scaulde his throat: on both sides he shall be laughed at/ and take as a fool. A child must somewhat tarry/ to accustom himself to forbear his appetite: by the which counsel Socrates being an old man could never forbear/ but to drink as soon as the cup came to the table first. If a child sit at table with his betters/ let him sit lowest/ nor let him not put his hand to the dyssh but he be bid. To thrust his fingers in to his dish of pottage/ is the manner of carters: but le● him take up the meat with his knife or else his fork/ nor let him not chose out this or that sweet morsel out of the hole dish/ which is the property of a lickerous person but that which chanceth lie toward him/ which we may learn of Homerus/ in whom often is repeated this verse● They rushed the●r hande● in to the dish that stod● before them. And if tha● or this morsel be very deyn●is leave it to an other/ & ●ake of that which is nex●. And like as it is the manner of a glutton ●o thrust his hand in to every part of the dish/ so it is unmannerly to turn the dish up so do●ne/ to th● end more dainty dishes may ensue. If an other man give to the a dainty morsel/ ●●rste pray him to hold the excused/ than tak● it/ but deu●de part to thyself/ than offer to him ●he remnant that gave it to thee/ or give part to him that sitteth next the.  
That gobbet that can na● conveniently be take with thy hand/ take it on thy trencher. If any man reach to the of a custard or a pie any thing in a spoon/ either take it on thy trencher/ or take the spoon offered/ & th● meat laid on thy trencher/ give him his spoon again. If it be liquid & thy●●ha● is give to the in the spon● to ●aste/ take the spoon & r●ceyue the meat/ & wipe th● spoon & deliver it agay●e● To lick thy fingers' greacy/ or to dry them upon thy clothes/ be both unmannerly/ that must ra●her be done upon the board cloth or thy napkin. To swallow thy mea●e hole down/ is the manner of storks and devouring gluttonous.  
If any thing be cut by an other/ it is again m●ner to pu● forth thy hand or thy tren●hour before the ke●u●r offer it to thee/ lest thou shouldest seem to cacche tha● which was pointed for an other. That that is reached to the must be ●ake with three fingers/ or with thy trencher. If any thing be offered the that agreeth not with thy stomach/ beware thou say not that Clytipho said/ I ca● not away with it father: but gently say I thank you. This is a very mannerly manner of refusing. If he that offereth it the persever/ say it gree●h not with thy stomach/ or else thou wilt eat no more.  
The manner of cutting of thy meat is to be learned from the tender years/ not peevish as some use/ but mannerly & con●enyent. The shoulder must be cut otherwise/ and otherwise the leg/ otherwise the neck piece/ otherwise the side/ otherwise the capon/ otherwise the fesante/ otherwise the partriche/ otherwise the malard● wherefore ꝑtyculerly to speak of all were both per●use & also not profit. This summarily may be taught. It is the property of such as be preparers or masters of banquets/ to engross from every side all that may please the mouth. It is small honesty to give to an other that thou hast bitten of. It is all of the car●e to dip or put thy breed again in to the dish of po●age that is gnawn upon. Likewise to take the meat● out of thy mouche that tho● hast ●hawed/ & lay it on thy trencher/ is a lewd touch. For if thou have take any morsel that can not go down/ it is manner to turn thy heed & cast it privily away. It is reproach to eat again the meat that is gnawn or bones laid on thy trenchoure. Cast not under the board bones or any other fragment defile the flore/ nor ●ast it on the table cloth/ nor put it in the dish/ but lay it on the cover of thy trencher/ or in the voyde● that is set for fragments.  
It is noted a folly to give meat to strange dogs at the table: it is more folly to handle dogs at the table.  
To pill thine eggshell with thy fingers or thy thumb is a lewd touch: the same is more lewd to put thy tongue in to thegge. with thy knife to take it out is more comely.  
To gnaw bones is the property of dogs/ to pick i● with thy knife is good manner. To take sal●e out of the salt cellar with three fingers/ in a vulgar jest is called the norter of carters or ploughmen. Salt must be take as is necessary with thy knife. If the salt be far of it must be asked.  
To lick the dish wherein is sugar or any sweet meat/ is the property of cats/ and not of men.  
Cut thy flesh small or mince it v●on ●hy trencher/ and after take breed and ●haw it a reason before thou let it go down: and this not only is mannerly but healthful.  
Some rather devour than eat their meat/ non other wise than such as be led in to prison. This ravening and devouring is appropered to thieves.  
Some cram so moche in to their mouth at ones/ that both their cheeks stand out and swell like a pair of bellows. Some in eating slubber up their mea●e like swine. Some snuff & snurte in the nose for greediness as though they were choked.  
To drink or speak with bridelde or full mouth/ is neither honesty nor surety. Entrechaunge of comunycation by pausing/ doth interrupt continual eating.  
Some without pause still eat & drink/ not because they be an houngred and thirsty/ but because they can none otherwise order or behave themself/ but if they scratch their heed/ or pick their ●ethe/ or show lewd gesture with their hands or their knife/ or eye cough/ hem/ or spit.  
This manner comes all of the cart/ and hath in a manner a resemblance of madness. This tedious manner must be avoided/ in marking the comunyca●ion of other/ if a man can see no opportunyte to speak. It is an evil manner to sit in a study at the table.  
Thou may see some in such an ecstasy or stony that they hear not what is said of other/ nor perceive that they eat: and if thou call them by name/ they seem as men that came from sleep/ their mind is so ravished.  
It is no good manner with rolling eyen to mark what every man eateth/ nor it is not sitting to gaze long upon any that sitteth at the ●able: also it is worse manner to scowl or look awry upon any that sy● upon the same side. It is worst fasshyo● to wr●e his heed and look behind him what they do at an other table.  
To blab out what is said or done at large/ when men drink and make merry/ becometh no man nor child.  
A child sitting with his betters should never speak/ but necessity compel/ or el● he be bidden. At merry words let him somewhat smile: at rybaudrie let him show no light countenance/ no● rough/ if he tha● speaketh be a man of high authority/ but let his countenance so ●empre his behaviour/ so that it shall seem either tha● he heard not/ or understood not.  
Silence becometh women/ but rather children.  
Some doth answre before he that speaketh hat●● made an end/ and it chanceth that he maketh contrary answer/ and is had in derision/ and this old proverb may be said of him: I asked for hooks/ an other answered saying he had no boots/ answering nothing to purpose.  
King Solomon say thus/ he is a fool that answereth before he heareth the end: he heareth not that perceiveth not. If he understand not him that asketh/ let him cease until he that hath spoke repeat his tale. If he do not so/ but constraineth him to answer/ let the child gently pray him of pardon/ and desire him to show the thing again. And the question understand/ let him pause a little/ after let him answer in few words and merrily.  
At table nothing ought to be blabbed forth that should dimynisshe mirth.  
To hurt the fame of them that be absent is a great fault: nor no old sores of any man should be renewed.  
To find fault with any meat is against good manner/ and is displeasure to him that maketh the feast.  
If the feast be made of thy cost/ like as it is manner to excuse the syngle far/ so to praise the feast or to rehearse what it cost/ is sour sauce to the gests.  
To conclude/ if any thing be done of any man not mannerly by ignorance/ it should be dissimuled rather than had in derision. Liberty is me●e at meat and drink.  
It is reproach as Flaccus saith/ to blow abroad if any thing overslyppe a man at table vnaduyse●.  
what so ever ●e do●ne or said there/ should be lapped up in the cloth/ lest thou hear this: I hate him that will rehearse that is said at table.  
If the feast be longer than is meet for childhood/ and seem superfluous/ & thou feelest that thou hast enough/ either convey thyself privily thence/ or ask licence.  
They that keep childhood to hongerly/ in my mind they be mad/ and likewise they that engorge them wi●h overmuch meat. For as tha● one doth enfeble the strength of the ●endre bodies/ the other likewise oppresseth ●he w●●: But measure aught to be known.  
The body of a child ou●h● to be fed without full belly/ and rather oft a little at ones.  
Some knoweth not when they be full/ but when the belly is swollen so that it is in danger to b●eke/ or else by vomy●e he must pick over the perch.  
They hate their children/ that sitting at supper long unto late in the night/ suffer them to sit still by them.  
Therefore if tho● must ry●e fro long supper/ take up thy trencher with fragments/ and salu●e him that seemeth the greatest man at the table/ and other likewise/ and so dep●●te: but by and by return/ lest thou be noted to depart because of play or of other light cause.  
Returning/ wait if any thing lack/ or honestly attend at the table/ and look if any man command any thing. If thou set down any thing or take up/ take heed thou shed nothing upon other men's clothes. If thou s●uffe the candle/ first take it of the board/ and either cover with dust the snuff/ or tread it under thy foot/ lest some evil savour be tedious to smell.  
If thou reach forth any thing or pour be aware thou do i● na● wi●h the life hand.  
Commanded to say grace/ order well thy behaviour/ showing th● self ready unto the company keep silence/ and time come to say.  
In the mean time let thy countenance be stable/ with r●uer●nce regarding the greatest man at the table.   

¶ Of meeting togethers.  
If any man meet the by the way worshipful/ either by reason of age/ either by religion or dignity/ or otherwise worthy reverence/ let a child remember to go forth of the way and reverently put of his cap/ and somewhat make courtesy with his knees. Let him not think thus/ what have I to do with an unknown man/ what with him that never did for me? So reverence is not give to man for his merits/ but to god. So god commandeth by Solomon/ which commandeth to rise up to an aged man: likewise by Paul/ to show double reverence to prees●es. To conclude/ to show reverence to every person/ to whom reverence is due/ following also the gentiles reverence. If so be that the Turk (which god forbid) should have dominion upon us/ we should offend if we did not show reverence to that auctori●e. Of the father and mother I speak not among other/ to whom chief reverence after god is due. Like reverence to our teacher's/ which likewise as they fresshen the minds of men/ so they engender good manner. And so among like of degree this saying of Paul must take place/ Prevent you one an other with due reverence. He that preventeth his equal or inferior with reverence/ he is not therefore the worse/ but more honest therefore & more to be had in reverence.  
with our betters we must speak with reverence/ and in few words: with our peers lovingly and gently. And when a child speaketh he must hold his cap in the right hand/ and hold his lift hand toward his middle/ or else that is more comely/ hold his cap with both hands joined/ so that his thumbs apere covering his codpiece. To hold his book or hat under his arm is take as rudeness.  
Let basshfulnes be showed/ but as becometh/ not as maketh a child amated. Let the eyen look upon him that thou speakest to sadly and only/ showing nothing wanton nor lewd.  
To cast thine eyen down as a be'st called Catoblepas/ is a suspection of an evil conscience. To look a●yde is token of disdain. To turn this ways & that/ is a sign of light wit. It is rudeness oft to change countenance/ as now ●o wry the nose/ now to knit the brows/ now to set up the brows/ now to set a wry the mouth/ now to gape wide/ now to make a narrow mouth: these be signs of inconstance.  
It is also all of the cart to shake the heed and cast the bush/ to cough without cause/ to hem or rey●he/ likewise to scratch thy heed to pick thine ears/ to snye thy nose/ to strike thy face/ as a man that wipeth for shamefastness/ to scrub or rub thy ne●ke/ to shrug or wrigge thy shoulders as we see in many italians.  
To deny with tovening away thy heed/ or beckoning with thy heed to call him/ and to conclude/ to speak by gesture and beckenynges as sometime becometh a man/ but not a child. It is no manner to wag the arms/ to play with the fingers/ to stagger with the feet/ to speak hastily not with the tongue/ but moving all the body/ which is the property of turtle doves or wagtails/ nor much different fro pies ●hatterynge. Let thy voice be soft and still/ not high and clamorous like carters/ nor so bause that he to whom thou speakest may not here the● Let thy speech not be hasty and over run thy wit/ but soft and open.  
This also avoideth natural stu●tynge/ buffing/ and stammering/ though not fully/ yet for most party it demynis●heth/ where as hasty speech causeth vice in many/ that came not by nature. Also in communication it is a gentle manner to repeat some honest title or name of room or dignity of him that thou speakest to.  
There is nothing more honest or pleasant than the title or name of father or mother/ nothing more amiable than the name of brother and sister.  
If that private names come not to mind/ name all learned men worshipful masters/ all priests and monks reverend father's/ all companions/ brethren's and friends: briefly all that be unknown/ call them master and mistress.  
Of a child's mouth it is not honest to swear/ whether it be gaming or earnest. what is more reproach than this manner in ●ome countries/ to swear at every third word/ ye the little girls/ by breed/ by salt/ by candle: by what thing swear they not? To foul words let no mannerly child make answer/ nor lay his ear. Finally if any thing be showed to the eyen/ or herds by the ears in honestly.  
If the cause require that he must name any member privy/ let him cover it with honest circumstance.  
Further/ if it chance to speak of vile things/ as vomit/ a draft/ or a ●orde/ he must say before save reverence.  
If he must deny any thing/ let him beware that he say● not ye say not truth/ specially if he speak to his elder● but first by your favour say it was otherwise told me of such a man.  
A well mannered child shall contend with no man/ no not with his fellows/ but let other have their will: if the thing come to dissension/ let him refer the matter to arbitrement. Let him not presume before an other/ let him not avaunt his own deeds/ nor reprove the manner of other/ nor revile the nature and manners of any nation/ nor publish an● secret showed him/ nor scatter no new tales/ nor defame no man/ nor rebuke no honest man of that which is natural/ for that is not only spy●efull and ungentle/ but foolish. As if a man call him that hath but one eye/ one eyed: him that halteth a crypp●e: him that can not see bu● nigh unto him sandblind/ or he that is borne out of wedlock bastard. By this means it shall follow that a man with out envy shall get praise/ and allure spends.  
To interrupt any man in his tale before it be ended● is again manner.  
Let him bear malice to no man: show gentleness to every person/ let him take few to his secret counsel/ and those with good discretion. Let him not show that he would have secret. It is folly to look that an other man shall keep close/ that can not keep close to thyself. No man is so close of tongue but he hath some in trust/ to whom he will open his secret mind. It is most sure nothing to do or say/ whereof thou should be shamed if it be spoken abroad.  
Be not over busy in other men's causes. And if thou see or here any thing/ look thou know not that thou knowest.  
To pry or look upon letters that be not brought to thee/ is lewd manner. If a man open his casket before thee/ go a part.  
Also if thou perceive any secret counsel to rise among any persons/ avoid thence thyself as though thou knew no thing/ and do not intermeddle to come to counsel except thou be called.   

¶ Of gaming and pla●.  
In gaming and gentle sport let merry fashion be showed/ let craft/ cause of strife and discey●e be set a part/ also lies. For through these principles a child groweth to further inconvenience. He overcometh better that s●ryueth not/ than he that hath the victory. Never repugn judgement. If thou play with them that ●e ignorant/ thou mayst alway win/ but be content sometime to lose tha● the gaming may be more merry. If thou play with mean●r persons/ take not upon the to be better than they. A man should gamen for recreation & not because of lucte. They say that the inclination of a child can not be better known than in gaming. If any be disposed of nature to deceits/ to lies/ to strives/ to violence or presumption/ here the vice of nature will apere. Therefore a mannerly child should be like himself/ no less in gaming then at th● table.   

¶ Of the chamber.  
In the chamber silence is laudable/ with honesty. Loud speech and clattering is not honest/ moche more in bed. whether thou do thy clothes of or upon/ regard honesty/ beware thou show nothing bare to sight that manner & nature would have covered. If thou lie with a bedfelowe/ lie still/ and make not bare thyself with tumbling/ nor vex not thy bedfelowe with pulling of the clothes. Before thou lay thy body down/ cross thy forehead and thy breast with the sign of the holy cross/ & commend the to jesus Christ with some little prayer.  
Do the same in the morning when thou risest/ begin the day with some prayer: Thou canst not begin with better luck. And after thou haste be at the ●akes do no thing unto thou hau● washed thy hands & face/ and thy mouth.  
To such as chance to be well borne it is to them shame not to be of like manners as their progenitors were. whom fortune willeth to be of comen sort/ of low blood/ & uplandish/ they must labour the more to set themself forth with advancement of good manners/ in that that fortune hath debarred them.  
No man can choose to him s●lfe father and mother or his country/ but condition wy●/ and manners any man may assault. I will annex to this a short prece●te as a sure testimony/ which seemeth to me worthy pr●emynence. It is the chief part of gentle manner/ although thou never offend ●hy self/ yet gently to pardon other men's faults/ nor to love less thy companion therefore/ though he have some conditions out of frame. Nor these things be not here spoken for that intent/ as though no man may be honest without them. If so be thy companion do offend by oversight/ for as much as he seemeth of some reputation/ to aduer●yse him between the and him and with gentle fashion/ is good manner.  
This small gift my son well beloved/ I will it shall be given for thy sake to all the company of children/ that forth with thorough this reward both thou shalt allure the good minds of thy fellows/ and thou shalt give to them the desires of liberal science and good manners. The goodness of jesus vouch safe thy noble and virtuous enclynation/ and to increase to better at all times.    

ERASMUS Roterodamus generoso cum ●rimis & optimi spe● puero Adolph. principis Veriani filio S.  
SI ter maximum illum Paulum non piguit oina fieri omnibus, quo ꝓdesse posset omnibus, quanto minus ●go gravari debeo i●uāde i●uētutis amore subinde repuerascere. Itaque quem admodum pridem ad Maxi miliani fratris tui primam adolescentiam memet accommodavi, dum adulescentulo, ●um formo linguam: ita nunc me ad tuam attempero pueritiam, de puerorum moribus praecepturus: non qd tu ●isce praescriptis magnopere ege, ●●, primum ab incunabilis inter a●●icos educatus, mox ●●●tus tam insignem for●●dae rudis aetatis art●ficem: ●ut qd omni● 〈…〉 mus, ad te pertineant, etc. principibus, & principatui nacum sed ut libentius haec edis●ant omnes pueri, ꝙ amplissimae fortunae, summaeque spei puero dicata sint. Nec enim mediocre calcar addet universae pubi, si conspexerint hero●̄ liberos à primis statim annis dicari studijs, & in eodem cum ipsis stadio currere.  
Munus aunt form●di pueritiam multis constat partibus, quarum sicuti prima ita precipua est, ut tenellus animus ●mbibat pietatis seminaria: proxima, ut liberales disciplinas & amet, & perdiscat: tertia est, ut ad vitae officia instruatur: quarta est, ut à primis statim ●ui rudimentis civilitati morum assues●at. Hanc postremam nunc mibi proprie sumpsi. Nam de su●erioribus quum alij complures 〈…〉 ●us. Quanq aunt externum illud corporis decorum ab animo bene cōpo●ito ꝓsiciscitur tamen incuria praeceptorum non nunq fieri videmus, ut hanc interim gratiam in probis & eruditis hominibus desyderemus. Nec inficior hanc esse clarissimam Philosophiae partem, sed ea, ut sunt hody mortalium judicia, plurimum conducit & ad cōcil●andam benevolentiam, & ad praeclaras illas a nimi dotes oculis hominum commendandas. Decet aunt ut homo sit compositus animo, corpore, gestibus ac vestitu: sed in primis pucros decet omnis modestia, & in his praecipu● nobiles. Pro nobilibus aunt hab●̄di sunt ●ens, qui studijs liberalibus exco●ūt animum. Pingant alij in ●lypeis suis leones aquilas, tauros, & leopardos, plu●●abent verae nobilitatis, q ꝓin●●gnibus suis tot possunt imagines depingere, quot ꝑdidicerunt artes liberales. Vt ergo bene compositus pueri aīus undique reluceat, relucet aunt potissimum in vultu sint oculi placidi, verecundi, compositi non torui, qd est truculentiae non improbi, qd est impudentiae: non vagi ac volubiles, qd est insaniae: non limi, qd est suspiciorū et in sidias molientium, nec immodice diducti. quod est stolidorum, nec ●ubinde convientibus genis ac palpebris, quod est inconstantium, nec stupentes qd est attonitorum. id in Socrate notatum. nec nimium acres, quod est iracun diae signum. non innuentes, ac loquaces, quod est impudicitiae signum, sed aīm sedatum ac reverenter amicum prae se ferentes. Nec enim temere dictum est à priscis sapientibus, ●nimi sedem esse in oculis. Picturae quidem veteres nobis loquuntur, olim singularis cu●usdam modestiae fuisse, semi●lusis oculis obtueri, quemadmodum apud Hispanos quos●am, semip●tos intueri blandum haberi videtur & amicum. Itidem ex picturis discimus, o●im contractis strictisque la●ijs esse, probitatis fuisse argumentum. Sed quod suapte natura decorum est apud omn●s decorum habebitur. Quāqu● in his quoque decet interdum nos fieri polypos, & ad regionis morem nosmet attē●●rare. jam sunt quidam oculo ●um habitus, quos alijs alios addit natura, q non cadunt sub nostras praeceptiones, nisi quod incompositi gestus nō●aro viciant, non solum oculo●um verum etiam totius corporis habitum ac formam. Contra ●ōpositi, quod natura decorum est, reddunt decentius, ●uod viciosum est, si non tol●ut, certe tegunt minuntque. Indecorun est clauso oculorum al ●ero quenquam obtueri. Quid enim hoc aliud est, quam seipsum eluscare? Eun gestum thyn●is ac fabris relinquaemus.  
Sint exporrecta supercilia, non adducta, quod est toruitatis: non sublata in altum, quod est arrogantiae: non in oculos depressa quod est male cogitantium.  
Fron● item hilaris & explanata, mentem sibi bene consciam, & ingenium liberale prae se ferens, non in rugas contracta, quod est senij, non mobilis, quod est erinaciorum: non torua, quod est taurorum.  
A naribus ab●it mucoris purulentia, quod est sordidorum. Id vitium Socrati philosopho datum est probro. Pileo aut veste ●mungi rusti●●num, brachio cubitôu●, salsamentariorum, nec multo c●●●●●us ●d manu fieri, si mox p tuitam vestis illinias.  
Strophiolis excipere narium recrementa decorum, idque●●ulisper averso corpore, si qui adsint honoratiores.  
Si quid in solum deiectum est emuncto d●obus digitis na so, mox pede proterendum est. Indecorum est subinde cum sonitu spirare naribus, bilis id indicium est.  
Turpius etiam ducere run●●os, quod est furiosorum, si ●odo fiat usu.  
Nam spiritosis qui laberant orthopn●ea, danda est venia. Ridiculum naribus vocem emittere, nam id cornicium est & elephantorum Crispare nasum, irrisorum est & sannionum. Si alijs presentibu● incidat sternutatio, civil est corpus avertere. Mox ubi se remiserit in petus, s●gnar●os crucis imagine, de in sublato pileo resalutatis q vel salutarunt vel salutare d● bu●rāt: nam sternutatio quem ad modum oscitatio sensum aurium prorsus aufert, precari veniam, aut agere gratias. Alterum in sternutamento salutare religiosum, & si plures adsint natu maiores, qui salutent virum aut foeminam honorabilem, pueri est aperire caput. Porro vocis tinnitum studio intendere, aut data opa sternutamentum iterare, nimirum ad virium ostentationem, nugonun est. Reprimere sonitum quem natura fert, in eptorū est, qui plus tribuunt civilitati q saluti.  
Malas tingat natiuus & ingenuus pudor, non fucatus aut ascitius color. Quanq is quoque sit ●emp●randus est, ut nec vertatur in improbitatem, nec adducat stuporem, & quartum, ut habet proverbium, ●nsa n●e gradum. Quihusdam enim hic affectus tam impotens nisitus est, ut reddat deliranti similimus. Temperatur hoc malum, si puer inter maiores assuescat vivere, & comoedijs agendis excerceatur. Inflare buccas fastus indicium est, easdem demittere, est animum despondentis: alterum e●t Thrasonis, alterum Jude ꝓditoris.  
Os nec prematur, quod est metuentis alterius halitum hau rire, nec hiet, quod est morionum, sed leniter osculantibus se mutuo labris coniunctum sit. Minus etiam d●corum est subinde porrectis labijs veluti poppysmun facere, quanq id magnatibus ad ultis per m●diam turbam incedentibus co● donandum est, illos enim decent omnia, nos puerum formamus Si ●ors urgeat oscitatio, nec datur averti, aut cedere, ●trophio, uol●ue tegatur os, ●ox imagine crucis ob●igne●ur. Omnibus dictis aut factis arridere, stultorum est: nullis arridere, stupidorum. Obscoene dictis aut factis arridere, nequitia est. Cachinnus, & immodicus ille totum ●orpus quatiens risus, quem ob id Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id e●t, concussorem appellant, nulli decorus est aetati, nedum ꝑueritiae. Dedecet autem quod quidam ridentes hinnicum aedunt. Indecorus & ille qui oris rictum late diducit corrugatis buccis ac nudatis dentibus qui caninus est, & Sardonius dicitur. Sic autem vultus hilaritatem exprimat, ut nec oris habitum dehonestet, nec animum dissolutum arguat. Stultorum illae voces sunt, risu diffluo, risu dissilio, risu emorior, & si qua res adeo ridicula inciderit, ut uolenti●us eiusmodi risum exprimat, mappa maniue tegenda facies. Solum aut nullam evidentem ob causam ridere, vel stultitiae tribuitur, vel insaniae. Si quid tamen eiusmodi fuerit obortum, civilitatis ●rit alijs aperire risus causam: aut si non putes preferencam, cōm●nti●iū aliquid adferre, ne quis derideri suspicetur. Superioribus dentibus labrum inferius premere, inurbanum ●st, hic ●nim est minantis gestus: quem aedmodun & inferioribus mordere superius. Quin & labrorum oras lingua circūuolu●● subinde lambere, inep●ū. Porrectioribus esse labris, & vel ut ad osculum composi●is, olim apud Germanos fuisse blandum indicant illorum picturae. Porrecta lingua deridere quenquam, scurrile est. Auersus expuito, ne quem conspuas, ●spergus u●. quemadmodum unguib●s reliquum fricare corpus, sordidum est, praesertim si ●iat usu, non necessitate. Coma nec frontem tegat, nec humeris involitet. Subinde concusso capite discutere capillitium, lascivientium est equorum. Cesarien à fronte in verticem leva retorquere, parum elegans est, manu discriminare, modestius. Inflectere ceruicem● & adducere scapulas, pigritiam arguit. Resupinare corpus, fastus indicium est: molliter erectum, decet. Ceruix nec in lewm, nec in dextrum vergat, by pocriticum enim, nisi colloquium, aut aliud ●imile postulet. Humeros oportet aequo libramine temperare, non in morem antennarum, alterum attollere, alterum deprimere. Nam huiusmodi gestus in pueris neglecti, vertutur in naturam, & corporis habitum praeter naturam deformant. Itaque qui prae desidia collegerunt co●sui tudinem inflectendi corpus, sibi gibbum conciliant, quem natura non dederat: & qui de fl●xum in latus caput habere consueverunt, in eum habitum ind●rescūt, ut adulti ●r●stra mutare nitantur. Siquidem tenera a corpus●ula plantu●is similia sunt, quae in quamcunque s●eciem sur●a ●uniculoue de flexeris, ita cr●scunt & indurescunt. Vtrumque●rachiū interg●m retorquere, simul & pigritiae speciem habet, & furis. N●que multo decentius est, altera manu in ilia iniecta astare ●edereue, qd tamen quibusdam elegans ac mili●are videtur. At non statim honestum est quod stultis placuit, sed quod naturae & rationi consentan●um est. Reliqua dicentur, quum ad colloquium, & conuivium ventum erit.  
Membra quibus natura pudorem addidit, retegere citra necessitatem, procul abbess debet ab indole liberali. Quin ubi necessitas huc cogit, tamen id quoque decente verecundia faci●ndum est, etiam si nemo testis adsit. Nunq enim non adsunt angeli, qbus in pueris gratissimus est pudicitiae comes custosque pudor. Quorum aunt conspectum oculis subducere pudicum est, ea multo minus oportet alieno praebere contactui. Lotium remorari vae letudini perniciosum, secreto reddere abbettendum. Sunt qui praecipiant ut puer compressis natibus ventris flatum retin●at. Atq civil non est, dum urbanus videri studes, morbum accercere. Si licet sedere, solus id faciat: Sin minus, juxta ●etustissimum proverbium: Tusci crepitum dissimulet. Alioqui quur non eadem opera praecipiunt ne aluum deijciant, quum remorar● flatum periculo sius sit, q aluum stringere. Deductis genubus sedere, aut di varicatis tibijs distortisue stare T●asonū est. Sedenti co●●ant genua, stanti pedes, aut certe modice diducantur. Quidā●oc gestu sedent, ut alteram tibiam altero genum suspendant, nonnulli stant d●cussatim composities tibijs, quorum alt●rum est anxiorum, alterum in●ptorū● Dextero ●edeī lewm femur ī●ecto sedere priscorum regum mos est, sed imꝓbatus. Apud Italos quidam honoris gra●ia ped●̄ alterum altero premunt, unique propemodum insistunt tibiae ●●coniarū ritu, qd an pue ●os deceat nescio. Itidem in flectèdis genibus aliud apud alios decet dedecetue. Quidam utrumque pariter iuflectunt, idque rursus alij recto corpore, alij nonni●il incuruato. Sunt qui hoc ceu muli●bre rati, sinu●iter erecto corpore primum dextrum incuruāt genu, mox sinistrum, qd apd Britannos in ado●escētibus laudi datur. Galli modulato corporis circumactu dextrum dumtaxat in flectunt, In his in q●us varietas nihil habet cum honesto pugnans, liberum erit vel verna culis uti moribus, vel alienis obsecundare, quando sunt quos magis capiant peregrina. Incessus nec fractus sit, nec praeceps, quorum alterum est mollium, alterum furio sorum, nec vacillans. Nam ineptam in incessu sub claudicationem Suiceris militibus relinquamus & ijs qui magnum ornamentum ducunt, in pileo gestare plumas, Tamets● videmus Episcopos ●oc gestu sibi placere. Sedentem ꝑedibus ludere stultorum est, quemadmodum & manibus gesticulari parum integrae mē●i● indicium est.  

DE CVL●V.  
In summa dictum est de corpore, nunc de cultu paucis, e● quod vestis quodammodo corporis corpus est, & ex hac quoque liceat habitum animi conijcere. Quanq hic certus praescribi modus non potest, e● quod non omnium per est, vel fortuna, vel dignitas, nec apud omnes eadem decora sunt, aut indecora, postremo nec omnibus seculis eadem placent displicentue. unde quemadmodum in alijs multis, ita hic quoque nonnihil tribuendum est, ●uxta proverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, atque etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, legi, & regioni, & tempori, cui servire iubent sapientes. Est tamen in hisce uarietatibu●, qd per se s●●●onestum, aut secus, velut illa quae nullum habent usum, cui paratur vestis. Prolixas trahere caudas in foeminis ridetur, in viris improbatur. An Cardinales & episcopos deceat, alijs aestimandum relinquo. Mulctitia numquam non probro da ta sunt tum viris tum foeminis, quādoquidem hic est alter vestis usus, ut ea tegat q impudice ostenduntur oculis hominum. Olim habebatur parum uirile discinctum esse, nunc idem nemini vicio vertitur, quod indusijs, subuculis, et caligis repertis tegantur pudenda, etiā●i diffluat tunica. Alioqui vestis brevior q ut inclinanti ●egat partes quibus, debetur bonos, nus q non inhonesta est Dissecare uestem amentium est, picturatis ac versicoloribus uti, morionum est ac simiorum. Ergo pro modo facultatum ac dignitatis, proque regione et more adsit cultui mundicies, nec sordibus notabilis, necluxū, nec lasoiuiā aut fastum prae se ferens. Neglectior cultus decet adolescentes, sed citra immundiciam. Indecore qda interularum ac tunicarum ora● aspergine lotij pingunt. Sinun brachialiaque indecoro tectorio incrustant, non gypso, sed narium & oris pituita. Sunt qbus vestis in alterum la tus defluit, alijs in tergum ad renes usque, nec desunt qbus hoc uid●atur elegans. Vt ●otum corporis habitum & mundum, & compositum esse decet, ita decet illum corpori congruere. Si quid ●legātioris cultus de dere parentes, nec teipsum re●lexis oculis contemplere, h●● gaudio gestias, alijsque o●tentes, nam alterum simiarum eft, alterum pavonun, mirentur alij: ●u ●e been cultum esse nescias● Quo maior est fortuna, ●oc est amabilior modestia. Tenuioribus in conditionis so latius concedendum est, ut moderate sibi placeā●. At dives ostē●ans splendorem amictus, alijs suam exprobrat miseriam, sibique conflat invidiam.   

DE MORIBUS in templo.  
Quoties fores templi praeteris, nudato caput, ac modice flexis genibus, & ad sacra verso vultu, Christum divosque salutato. Idem & alias faciendum, slew in urbe, sive in agris, quoties occurrit imago crucis. Per aedem sacram ne transieris, nisi simili religione saltem brevi precatiuncula Chris●●̄ appelles, idque retecto capite, & utroque genu slexo● Cum sacra peraguntur, totum corporis habitum ad religionem decet componere. Cogita illic praesentem Christum cum innumeris angelorum milibus. ●t si qui regem hominem allocuturus circumstante procerum corona, nec caput aperiat, nec gen●●lectat, non ●●̄ pro rustico, sed pro insono ●aberet●● ab omnibus: quale est illic ●pertum habere caput, erecta genua, ubi ad est rex ille regum immortalis, & immortalitatis largitor, ubi venerabundi circumstant aetherei spiritus? Nec refert, sleos non ●ides, vident illi te, n●c minus certum est illos adesse, q si vide res eos oculis corporeis. Certius enim cernunt oculi fidei q oculi carnis. Indecentius ●tiam est quod quidam in templis obambulant, & Peripa●●cicos agunt. Atqui deambulationibus porticus & fora conveniunt, non templa, quae sacris concionibus, mysterijs, ac deprecationi dicata sū●. At concionantem spectent oculi, huc attentae sint aures, ●uc inhiet animus omni cum reverentia, quasi non hominē●udias, sed deum per os hominis tibi loquentem. Quum recitatur evangelium, assurge, & si potes ausculta religiose. Quum in symbolo cani●ur, & homo factus est, in genua ꝓcūbe, vel hoc pacto te submittens in illius honorem, qui semet pro tua salute, quum esset supra omnes coelos demisit in terras, quum esset deus, dignatus est homo fieri, ut te faceret deum. Dum peraguntur mysteria, toto corpore ad religionem composito, ad altare versa sit facies, ad Christum animus. Altero genu t●rram contingere, erecto altero, cui laews innitatur cubitus, gestus est impiorum militum, q domino jesu illudentes dicebant, Au● rex judeorum. ●u dimit u●rumque, reliquo etiam corpore nō●ihil inflexo ad venerationem. Reliquo tempore aut legatur aliquid è libello, five precularum, s●●e doctrinae salutaris, aut mens celeste qdpiam meditetur. Eo tpe nugas abg●nire ad aurem vicini, eorum est, q non credunt illic adesse Christum, huc illuc circumferre vagos oculos, amentium est. Existimate frustra templum adisse, nisi inde melior discesse●●is puriorque.   

De convivijs.  
In convivijs adsit ●ilaritas, absit petulantia● non nisi lotus accumbe, sed ante praefectis unguibus ne qd in his haereat sordium, dicarisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem sordidus & impendio parcus, vide ꝓuerb. ac prius clam reddito lotio, aut si res ita postulet, exonerata etiam aluo: & si fortem strictius cinctum esse contingat, aliquantulum relaxare vincula consultum est, qd in accubitu parum decore fi●t. Abstergens manus, simul abijce qcqd aim o aegre est. Nam in convivio nec tristem esse decet nec contristare qu●̄q, iussus consecrare mensan, vultum ac manus ad religionem cōponi●o, spectans aut convivij primarium, aut s● fors adest, imaginem chri●ti, ad nomen jesu matrisque virginis, utrumque●lecten; genu. Hoc muneris si cui alteri delegatum fuerit, pari religione tum auscultato, tum respondeto. Sedis honorem alteri liben●er cede, & ad honoratio●ē locum invitatus, comiter excusa: si tamen id crebro s●rioque iubeat aliqs authoritate praeditus, uerecunde obtempera, ne videare ꝓ civili praefractus. Accumbens utramque manum super mensam habe, non coniunctim, nec in quadra. Qu●dam enim indecore, vel unam, ●el ambas ●abent in gremio. Cubito vel utroque vel altero in●iti mens●e, senio morb●ue lassis condonatur: idem in delicatis quibusdam aulicis, qui se decere putant quicquid agunt, dissimulandum est, non imitandum, interca cavendum, ne proxime accumbenti pedibus sis molestus. In ●ella vacillare, & nunc huic nunc alteri nati insidere, speciem habet subinde ventris ●tatun emittentis, aut emittere conatis. Corpus igitur aequo libramine sit erectum. Mantile si datur aut ●umero sinistro, aut brachio laevo imponito. Cum honoratioribus accubitu●us, capite pexo, pil eum relinquito, nisi vel regionis mos diversum suadeat, vel alicuius authoritas praecipiat, cui non parère sit indecorum. Apud quasdam nationes mos est, ut p●eri stantes, ad maioram mē●ā capiant cibum extremo loco, re●ecto capite. Ib● ne puer accedat, nisi iussus, ne haereat usque ad convivij ●inem, sed sumpto quod satis est, sublata quadra sua, flexo poplite, salutet convivas, praecipue qui inter convivas est caeteris honoratior. A dextris sit poculum et cultellus escarius, rite purgatus: ad laevam pa●●s. Panem una vola pressum, summis digitis refringere, quorundam auricorum delitias esse sinito, tu cultello seca decenter, non undique revellens cru●tum, aut utrinque resecans: delicatorum hoc est. Panem vete res in omnibus convivijs c●●rem sacram religiose tractabant, unde nunc quoque mos relictus est, cum forte delapsum in humum, exosculari. Convivium statim à poculis auspicari, potorum est, qui bibunt non quod si●●ēt, sed qd soleant. Nec ea res solum moribus est in honesta verum etiam officit corporis ua●etudini. Nec statim post sūꝑ tam ex iure ofsam bibendum, multo minus post lactus esum. Puero saepius q bis, aut ad some mum t●r, in convivio bibere, nec decorum est, nec salubre. Semel bibat aliquandiu pastus de secundo missu, praesertim sicco: dein sub convivij finem, idque modice sorbendo, non ingurgitando, nec equorum sonitu. Tum ●●num, tum ceruis●a nihil ominus quam vinum inebrians, ut pu●rorum valetudinem lae●it, ita mores dedecorat. Aqua feruidae convenit aetati, aut si non patitur, siu● regionis qualitas, siu● alia quae ●iā causa, tenui cer●●sia utitor, aut ui●o nec ardenti, & aqua diluto. Alioqui m●ro gaudent●s haec sequuntur praemia: d●ntes rubiginosi, g●nae defluentes, oculi luscios●, mentis stupor, breviter senium ante senectam. Antequam bibas, praemande cibum: nec labra admou●as poculo, nisi prius mantili aut ●inteolo abstersa: praesertim s● quis suum poculum tibi porrigit, aut ubi de commum bibitur poculo. Inter bibendum intueri, illiberal●●st, quemadmodum & ciconiarum exemplo ceruicem in tergum r●flectere, ne quid herea●ī imo cyat●o, parum est liberale. Salutantem poculo resalutet comiter, & admotis labris cyatho paululum libans bibere si ●●mulet: hoc ciui●● nugoni sa●is erit. Qui si rusticus urgeat, polliceatur se tum responsurum, quum adol●uer●t. Quidam ubi vix bene consederit, mox manus in epulas conijciunt. Id luporum est, aut eorum, qui de chytropode carnes nondum immolatas devorant, juxta proverbium. Primus ●ibum appositum ne at tingito, non tantum ob id quod arguit avidum, sed quod inter dum cum periculo coniunctum est, dum qui feruidum inexploratum recipit in os, aut expuere cogitur, aut si deglutiat adur●re gulled, utroque ridiculus aeque ac miser. Aliquantisper morandum, ut puer assuescat affectui temperare. Quo consilio Socrates ne senex quidem unquam de primo cratere bibere sustinuit. Si cum maioribus accumbit puer, postremus, n●c id nisi ●ui●atus manum admoveat patine. Digitos in iusculenta immergere agrestium est, sed cu●●tello fuscinaue tollat quod vult: nec id ex toto eligat disco, qd solent liguritores, sed quod forte ante ipsum jacet sumat, quod vel ex Homero discere licet, apud quem creb●r est hic versiculus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id quoque si fuerit insigniter elegans, alteri cedat, & quod proximum est accipiat. Vt igitur in temperantis est in oens patinae plagas manum mittere, ita paerum decorum, patinam invertere, quo veniant ad te lautiora. Si quis alius cibum ●orrexerit elegantiorem, praefatus excusatiunculam recipiat, sed resecta ●ibi portiuncula, reliquum offe●at ei qui porrexerat, aut proxime assidenti communicet. Quod digitis excipi non potest, quadra excipiendum est. Si quis e placenta, vel artocrea porrexerit aliquid cocleari, aut quadra excipe, aut cocleare porrectum accipe, & inverso in quadram cibo, cocleare reddito. Si liquidius est quod datur gustandum, sumito, & cocleare reddito, sed ad mantile extersum. Digitos unctos vel ore praelingere, vel ad tunicam aex●ergere, pariter in civil est: id mappa potius aut mantili faciendum. Integros bolos subito deglutire, ciconiarum est, ac balatronum. Si qd ab alio fuerit resectum, inciuile est manum quadr●ue po●rigere, prius q ille structor offerat, ne uidea●e precipere qd alteri paratum e●at● Q●od por●igitur, aut tri●us digitis, aut porrecta quadra excipiē●̄● Si qd offertur non congruit tuo stomacho, cave ne dixeris illud Comici Clitip●onis. Non possum pater, sed blande agito gratias. Est enim hoc urbanissimus recusandi genus. Si prestat invitator, uerecunde dicito, aut non convenire tibi, aut te nihil amplius requirere. Discenda est ● primis statim annis secandi ratio, non sup●titiosa, qd quidam faciunt, ●ed civilis & commoda. Aliter enim insciditur armus, aliter coxa, aliter c●ruix, aliter cratis, aliter capus, aliter phasianus, aliter p●rdix, aliter anas, quadere singulatim praecipere, ut prolixum sit, ita nec operae precium. Illud in universum tradi pōt. Apitiorum esse omni ex part, qdqd palato blā●itur, abradere. Abs te semesca alteri porrigere, parum hon●sti moris est. Panem praerosū iterum in ius immerge re rusticanum est. Sicut & cibum mansum faucibus eximere, & in quadram reponere in elegans est. Nam si qd forte suptum est qd deglutiri non expedit, ●lā aversus aliquo proijciat. Cibun ambesum aut ossa semel in quadran seposita repetere, vicio datur. Ossa aut si qd simile reliquum est, ne sub mensan ab ●eceris pavimentum conspurcans, ●ec in mensae str●gulā proijce, nec in patinam repone, sed in quadrae angulum sepone, aut in discum q apud non nullos reliquijs excipiendis apponitur. Canibus alienis de mensa pro rigere cibum, ineptiae tribuitur, ineptius est illo● in convivio contrectare. Qui putamen di gitorū unguibus aut pollice repurgare ridiculum est: idem inserta lingua facere magis etiam ridiculum, cultello id sit decentius. Ossa dentibus arrod●re caninum est, cultello purgare civil. Tres digiti sa lino impressi, vulgari ●oco dicitur agrestium insignia. Cul tello sumendum est salis quantum satis est. Si longius abest saliwm, porrecta quadra petendum est. Quadram aunt patinam cui saccarum aut aliud suave quiddam adhesit, lingua lambere, felium est non hominum. Carnem prius minutim in quadra dissecet, mox addito pane ●imul aliquamdiu mandat, priusquam ●raijciat in stomacum. Id non solum ad bonos mo●es, verum etiam ad bonam valetudinem pertinet. Quidam devorant verius quam edunt, non aliter quam mox, ut aiunt, abducendi in carcerem. Latronun est ea tuburcinatio. Quidam tantum simul in os ingerunt, ut utrinque ceu folles tumeāt buccae, alij mandendo diductu labiorum sonitum edunt procorum in morem. Nonnulli vorandi studio, spirant etiam naribus, quasi praefocandi. Ore pleno vel bibere, vel loqui, nec honestum est, nec tutum. Vicissitudo fabularum interuallis dirimat perpetuum esum. Quidam citra intermissionem edunt bibuntue, non quod esuriant sitiantue, sed quod alioqui gestus moderari non possunt, nis● aut scabant caput, ●ut sca●pant dentes, aut ge●ticulēter manibus, aut ludät cultello, aut tussient, aut screent, aut expuant. Ea res à ru●tico pudore profecta, nonnullam insaniae speciem habet. Auscultandis aliorum sermonibus fallendum est hoc tedij, si non datur opportunitas loquendi. Inciuile est, cogitabundum in mensa accumbere. Quosdam autem videas adeo stupentes, ut nec audiant qd ab alijs dicatur, nec se cōme●ere sentiant: & si nominatim appelles, uelu● è somno excitati videantur, Adeo totus animus est in patinis. In●rbanū e●t ocul●s circumactis ●●seruare quid quisque comedat, nec decet in quemquam convivarum divitus intentos ●abere oculos: inurbanius e●●am transuersim hirquis intueri, qui in codem accumbunt latere: inurbanissimum, retorto intergum capite contemplari, quid rerum geratur in altera mensa. Effutire si quid liberius inter pocula dictum factumue sit, nulli decorum est, nedum puero. Puer cum natu maioribus accumbens nunquam loquatur, nisi aut coga● necessitas, aut abs quopiam invitetur. Lepide dictis modice arrideat: obcoene dictis ne quando arrideat, sed nec frontem contrahat si praecellit dignitate qui dixit, sed ita vultus habitum temperet, ut aut non audisse, aut certe non intellexissi videatur. Mulieres ornat silentium, sed magis pueritiam. Quidam respondent, pr●usquam orationem finierit qui compellat, ita saepe ●it, ut aliena respondens sit risui, detque veteri locum proverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id ●st, falces petebam, alius non intelligens negabat se habere scaphas, respondens quod nihil ad rem atti●eret. Vide proverbi. Docet ●oc Rex ille sapientissimus, stultitiae tribuens, respondere priusq audias: non audit autem, qui non intellexit. Sin ●inus intellexit percontantem, paulisp●r obticescat, donec ●lle quod dixit sponte repe●at. Id si non facit, sed responsum urget, blande ueniam praefatus puer, oret ut quod dixe rat, dicat denuo. Intellecta percōtatione, paululum interponat morae, deinde tum pau●is respondeat, tum iucunde. In convivio nihil effutiendum, quod offuscet hilaritatem. Absentium famam ibi laedere, plac●lū est. Nec cuiquam illic suus refricandus est dolor. Vituperare quod appositum e●t, incivilitati datur, & in●●atum est convivatori. ●i de tuo praebetur conuivium, ut excusare tenuitatem apparatus urbanum, ita laudare aut commemorare quanti constiterint, insuaue profecto condimentum est accumbentibus. Denique si quid à quoq in convivio fit rusticius per imperitiam, civiliter dissimulandum potius q irridendum. Decet compotationem libertas. Turpe est, sub dium, ut ait Flaccus, rapere, si quid cui super coenam excidit incogitātius● Quod ibi fit diciturue, vino inscribendum, ne audias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (id est, odi memorem compotorem. Vide proverbi.) Si convivium erit q pro puerili aetate ꝓlixius, & ad luxum tendere videbitur, simulatque senseris naturae factum satis, aut ●lā, aut ueniam precatus, te subducito. Qui pueri●em aetatem adigunt ad inediam, ●ea quidem sententia insaniunt, neque multo minus ij q pueros ●mmodico cibo diffarciunt. Nam ut illud debilitat teneri corpus cult viriculos, ita hoc ●nim● u●m obruit. Moderatio tamen statim discenda est. Citra plenam saturita●ē r●siciendū est puerile corpus, magisque crebro q copiose. Quidam se saturos nesciunt, nisi dum ita distentus est ventriculus, ut in periculum veniant, ne dirumpatur, aut ne per vomitum reijciat onus. Od●runt liberos q illos et●amnum teneros coenis in multam noctem productis perpetuo sinunt ass●●ere. Ergo si surgendū●rit à prolixiore convivio, quadrā●uā cum reliquij● tollito, ac salutato qui videtur inter convi vas honoratissimus mox & ●lijs s●mul, discedito, sed mox redditurus, ne videare lusus aut alterius parum honestae rei gratia, te subduxisse. Reversus, ministrato s● qd opus erit, aut reuerenter mensae assistito, si quis quid iubeat expectans. Si quid apponis, aut submoves, vide ne cui vestem iure perfundas. Candelam emuncturus, prius illā● mensa tollito, quodque emunctum est, protinus aut haren●e immergito, aut solea proterito, ne quid ingrati nidoris offendat nares. Si quid porrigis, infundisue, leva id ●a●●as caveto. jussus agere gratias, compone gestus, parat●̄ te significans donec s●●ētibus convivis, dicendi tempus ad fuerit. Interim vultus ad convivio praesidentem reuerent●r versus sit & constanter.   

De congressibus.  
Si quis occurrerit ī●●a, vel senio venerandus, vel religione reverendus, vel dignitate gravis, vel a●ioq dignus honore, meminer●t puer de u●a decedere, reverenter aperire caput, nonnihil etiam flexis poplitibus. Ne vero si cogitet, quid mihi cum ignoto, quid cum nihil unq bene de me merito? Non hic honos tribuitur homini, non meritis, sed deo. Sic deus jussit per Solomonem, qui iussis assurgere cano, si per Paulum q presbyteris duplicatum honorem precipit exhibere, in summa, omnibus praestare honorem qbus debetur honos, complectens etiam ethnicum magistratum: & si ●urca, quod absit, nobis imperet, peccaturi ●imus, si honorem magistratui debitum illi negemus. De parentibus interim nihil dico, qbus secundum deum primus debetur honos. Nec minor praeceptoribus, q mentes hoīm quodammodo dum formant, generant. I● & inter aequales il ●ud Pauli locum habere debet, honore invicem praevenientes. Qui parem aut inferiorem praevenit, non ideo ●it ipse minor, sed civilior, & ob id honoratior. Cum maioribus reverenter loquendum & paucis, cum aequalibus amanter & comiter. Inter loquendum pileum laeva tencat, dextra leviter admota umbelico, aut quod decentius habetur, pileum utraque manu juncta suspensum, pol●icibus eminentibus, tegat pubis locum. Librun aut galerum sub axilla tenere rusticius habetur. Pudor ad sit, sed qui decoret, non q reddat atto●itū. Oculi spectent eum cui loqueris, sed placidi simplicesque, nihil procax improbūue pre se ferentes. Oculos in terram deijcere, quod faciunt catoblepae, male conscientiae suspitionem habet. Transuers●m tueri, videtur aversantis. Vultum huc illuc ●oluere, levitatis argumentum est. Indecorun est interim vultum in varios mutare habitus, ut nunc corrugetur nasus, nunc contrabatur frons, nunc attollatur supercilium nunc distorqueantur labra, nunc diducatur os, nunc prematur, haec ainum arguunt Proteisimilem. Indecorun & illud, concusso capite iactare comam, sine causa tussire screare, quem admodum & manu scabere caput, scalpere aureis, emungere nasum, demul cere faciem, qd est u●luti pudorem abstergenti●, suffricare occipilun, humeros adducere, qd in nonnullis videmus ●●alis. Rotato capite negare, aut reducto accersere, & ne per sequar oina, gestibus ae● n●tibus loqui, ut virum interdum deccat, puerum minus dicet. Illiberale est iactare brachia gesticulari digitis, vacillare pedibus, breviter non lingua, ●ed toto corpore loq, qd turturum esse fertur, aut motacillarū, nec multum abhorrens à picarum moribu●. Vox sit mollis ac sedata, non clamosa, qd est agricolarum, nec tam pressa, ut ad aures eius cuiloqueris non ꝑueniat. Sermo sit non praeceps, & mentem praecurrens, sed lentus & explanatus. Hoc etiam naturalè batarismun, aut haesitantiam, si non in totum tollit, certe magna exparte mitigat, quum praecipitatus sermo mul●is vitium conciliet, qd non dederat natura. Inter colloquendum subinde titulū●onorificū eius quem appellas repetere civilitatis est. Patris ac matris vocabulo nihil honorificentius, nihil dul●lus. Fratris sororisue no●e, nihil amabilius. Si te fugiunt tituli peculiares, oens cruditi sunt tibi, praeceptores obseruandi, oens sacerdotes, ac monachi, reverendi patres, omnes aequales, fratres & a mici, breviter o●̄s ignoti dni, ignote dnae. Ex ore pueri turpiter auditur iusiurandum, sive iocus sit, sive res seria. Quid enim turp●us eo more, quo apd nationes quasdam ad tertium quodque verbum deierant etiam puellae, ꝑ panem, per vinum, per candelam, ꝑ quid non? Obscoenis dictis, nec linguam praebeat ingenus puer, nec aures accommodet. Denique quicqd in honest nudatur oculis hoīm indecenter ingeritur auribus. Sires exigat, ut aliquod men, brū pudendum nominetur, circū●tione u●recūda rem notet. Rursus si quid inciderit, qd auditori nauseam ciere possit, u●lut si quis narret vomitum, aut latrinam, aut oletum, praefetur honorem auribus. Si quid refellendum erit, cave dicat: haud vera praedicas, praesertī●i loquatur grandiori natu, sed praefatus pacem, dicat: m●bi secus narratum est a tali. Puer ingenuus cum nemine contentionem suscipiat, ne cum aequalibus quidem, sed cedat potius victoriae, si res adiurgium veniat, aut arbitrum provocet. Ne cui se praeferat, ne sua iactet, ne cuiusq i●stitutū reprehendat, aut ullius nationis ingenium mores ue ●uggillet, ne qd arcani creditum ewlget, ne novos spargat rumores, ne cuius obtrectet famae, ne cui probro det vitium natura insitum. Id enim non solum contumeliosum est & inhumanum, sed etiam stultum. Veluti si quis luscum appellet luscum, aut loripeden loripeden, aut strabum strabum, aut nothum nothum. His rationibus f●et, ut sine invidia laudem inveniat, & amicos paret. Interpellare loquentem anteq fabulam absoluerit, inurbanum est.  
Cum nemine s●multatē suscipiat: comitatem exhibeat omnibus ꝑ paucos tamen interiorem familiaritatem recipiat, eosque cum de lectu. Ne cui tamen credat qd tacitum velit. Ridiculum enim est, ab alio silentij fidem expectare, quam ipse tibi non praestes. Nullus aunt est adeo linguae continentis, ut nō●abeat aliquem, in quem trans●ūdat arcanum. Tutissimun aunt est nihil admittere, cuius te pudeat si proferatur. Alienarun r●rum ne fueris curiosus, & si qd forte cōsp●xeris, audieris u● fac quod scis nescias. Literas tibi non oblatas limis intueri, parum civil est. Si ●ors te present scrinium suum aperit aliqs, subducito te. Nam inurbanum est inspicere: contrectare aliqd in●rbanius. Item si senseris inter aliquos secretius oriri colloquium, submoue te dissimulanter, & in huiusmodi colloquium ne ●emet ingeras non accitus.   

DE LUSV.  
In lusibus liberalibus adsi● alacritas, absit puicacia rixarum parens, absit dolus, ac mendacium. Nam ab his rudimentis prosicitur ad maiores in●urias. Pulchrius vincit q c●dit contentioni, q qui palmam obtinet. Arbitris ne reclamita. Si cum impitoribus certamen est, possisque semper vincere, nōnunq te vinci patere, quo ludus sit alacrior. Si cum inferioribus luditur, ibi te superiorem esse nescias. Animi causa ludendum est non lucri gratia. Aiunt puerorum indolem nusq magis apparere, q inlu su. Si cui ad dolos, ad mendacium, ad rixam, ad uioletiā, ad arrogantiam ꝓpensius ingenium, hic emicat naturae vicium. Proinde puer ingenuus non minus in ludo, q in convivio sui s●milis sit.   

De cubiculo.  
In cubiculo laudatur silē●iū & verecundia. Certe clamor & garrulitas indecora est, multo magis in lecto. Sive cum exuis te, sive cum surgis, memor verecundiae: cave ne quid nudes aliorum oculis, qd mos & natura tectum esse voluit. Si cum sodali lectum habeas communem, quietus iaceto, neque corporis iactatione, uel t●ipsum nudes, vel sodali detractis palijs si● molestus. Priusq reclines corpus in ceruical, frontem & pectus signa crucis imaginae, brevi precatiuncula temet Christo commendans. Idem facito quum mane primum temet ●rigis, à precatiuncula diem auspicans: Non ●nim potes ab omine feliciore. Simul ac exoneraveris aluum, ne quid agas, nisi prius lota facie manibusque, & ore proluto. Quibus contingit bene nasci, his turpe est generi suo non respondere moribus. Quos fortuna voluit esse plebeios, humiles, aut etiam rurestres, his impensius etiam adnitendum est, ut qd sors invidit, morum elegantia pensent. Nemo sibi parentes, aut patriam eligere potest: at ingenium, moresque sibi quisque potest fingere. Colophonis uice addam praecepciunculam, quae mi●i videtur propemodum primo digna loco. Maxima civilitatis pars est quum nusq delin quas, aliorum delictis facile ignoscere: nec ideo sodalem minus habere charum, si quos habet mores inconditior●s. Sunt enim qui morum ruditatem, alijs cōpensēt dotibus. N●que haec ita praecipiuntur, quasi sine his nemo bonus esse possit. Qoud s● sodalis per inscitiam peccet, in eo sanè qd alicuius videtur momenti, solum ac ●lande monere civilitatis est.  
Hoc quicquid est muneris ●ili chariss. universo puerorum sodalitio per te donatum esse volui, quo statim hoc congiario, simul & commilitonum tuorum animos tibi concilies, & illis liberalium artium, ac morum studia commendes. Praeclaram indolentuam jesu benignitas servare dignetur, seperque in melius proue●ere. Datum apud ●riburg. Brisgoiae, Mense Mar. An. M.D.XXX   
FINIS.   

¶ Thus endeth this little book of good maner●: Imprinted at London in the Flete street/ at the sign of the Son/ by wynkind word. The year of our lord god. M. CCCCC.xxxii. the ten day of September.   


winkin word