The Civility of childhood, with the discipline and institution of Children, distributed in small and compendious chapters, and translated out of French into English, by Thomas Paynell.  
Anno. Do. 1560.   

¶ To Master Antony Browne the Son and Heir of the right Honourable Lord, Antony Viscount Mountegue, Thomas Paynel sendeth greeting.  
AFter that I had englished this French book increting very eligantly and compendiously of the Civility and good manners of childhood and how children should behave themselves in the Church, at the Table, in the Scole, in the Chamber, after dinner and Supper, in comen and private Assembles, to honourable and private persons, to their Parents and Scolemaysters, what Authors they should read, & how to repeat them, what raiment they should were, and how to use it, what diligence they should use in their study and when they should study, what seemly and mannerly countenance of face gesture of hand and of the hole body should become them, what recreation and pastime and what plays they should use and refuse, and with whom they should play, what they ought to do, or ever they prepare themselves to go to their rest, and what they should afterwards record & imagine with manifold other things very meet and necessary for the education and erudition of children. I with myself revolving and remembering how rusticallye and rudely the children of this noble realm of England in most places be brought up, being ignorant of all good manners, thought it no lost time nor labour to translate this little book in to english for the crudition of children, and to dedicate the same to you a child, and yet a spectacle to all children of all good civility and pure manners where with ye do manifestly show where & under whose wing ye have been nourished & brought up, that under the ferula and wing of your father, a learned and a noble man, adurned with all humanity and virtue, with all civility & godly behaviour, with wisdom & counsel, with affability and comely gesture, wherefore it shallbe your part from henceforth to ensue and follow the prudency and wisdom, the nobility and erudition, the pure and exquisite manners and the liberality of your most noble father: for unseemly it is the father to be served, and the child unterned, the father to be liberal, and the child prodigal the father to be mild and meek, and the child ungentle and churlish, Therefore I would exhort you in this your tender age, to apply and to give yourself to honour and to fear god, to erudition & virtue, to honour and to obey your parents and elders, & continually to serve God the giver of all grace and goodness, foe; so shall ye prosper both spiritually, and temporally, and obtain the favour both of in nine, and of the immortal God for ever. Thus our Lord increase you and keep you.   

¶ The Civilyte of childhood four principal points required to order and to instruct youth.  
THe office to order and to instruct youth, hath divers points, of the which as this is the first. So it is the principal that the tender spirit and mind may be seasoned with virtue. The second that he love and learn liberal arts. The third, that he be instructed in the manners of doing and actions the which this life requireth. The fourth is, that at the beginning of his age and years, he accustom himself, unto the Civilite of manners, the which thing I at this present have principally enterprised. For many other and we ourselves also have written many things of the three other poynetes. And although that the exterior and outward gesture of the body doth proceed of the well learned spirit and mind, yet we do see that often times it chaunsyth through uncertain of the precepts that some times we desire this good grace and gift in virtuous and well learned men. Nor I will not deny that this is not the worst part of philosophy, but as men's judgments be now a days, it profiteth and serveth very much to get and to obtain benevolence and amity, and to cause the noble virtues of the soul, to be commendable before the eyes of men.  

Modesty and simplicity is required to be in young children.  
IT is necessary that in all thing man be both of mind, of body, of gesture and of raiment & upright, but specially handsome, modest & simplicity becometh young children, and among them and above, all other noble infants and children. But they must be esteemed more noble the adurne their spirits with liberal studies, than they which paint in their scutshons Lions, Eagles, Bulls and Libbards', they have more true nobility in that place of so great blazing and arms may take so much of the arms of nobility, as they have received and learned of liberal arts.   

The orbering of the eyes.  
TO the intent than that the spirit and mind of the child well learned may shine on every side (it thyneth and is seen principally in the face and visage) his eyes must needs be sweet & peaceable, shamefast and restful, and not lifted up or overthwart, the which is a sign of cruelness, nor vage, nor fearful, the which is a sign of folly, and a fault of the brain, nor squinring, nor blineking, the which appertain to them which are suspected and fraudulently go about some treason, nor to much open and enlarged, the which appertainch to dullards & fools, nor oftentimes twynkling, which pertaineth to those that be inconstant, not wandering hither and thither, the which pertain to the astonished, for this was noted and blamed in Socrates, nor to sharp, the which is a sign of anger, nor assygninge, and as it were apointing and speaking, the which is a sign of unchastity, but declaring a certain quiet, temperate and amiable spirit with all reverence: and truly it was not ill said of the ancient philosephers, that the eyes be the lease of the soul. The ancient painters do declare unto us, that in times past it was a singular modesty to behold the eyes half closed, as among certain spaniards, it is reputed gracious & an amiable thing to look the eyes being abased and inclined. Like wise we learn by the foresaid painters, that it was long sense a sign of a wise man to draw in and to close the lips, but that that is comely of nature, shallbe esteemed goodly and honest before all people, not with standing that in these things we must sometimes be like unto fishes, the which do change their colour after the thing they recounter and meet with all, so must we apply ourself after the custom of the country. There are beside these other country. There are beside these other countenances of the eyes that nature hath given to some after one sort, and to other after another sort, the which fall not under our precepts, but that the evil gestures ofentimes do mar, not only the countenance and order of the eyes, but also of the hole body.  
Contrary wise the gestures which are right and convenient causeth that thing that is seemly by nature to be more comely & decent, & that which is vicious, if they take them not away, will cover and diminish them. It is nothing beautiful to behold any man with one eye, for what other thing is that, but to make himself one eyed. Let us leave this gesture to the hunnes a people so called, & to shooters, in crossbows, and to many other artificers.   

Straight brows.  
THe Brows ought to be straight and not drawn bakwards, the which is a sign of pride, nor exalted, the which is a sign of arrogancy: no hanging upon his eyes, the which pertaineth to dreamers and to those that think evil.   

A joyful and merry forehead.  
Further more let the forehead be joyful & full, shewing a good and merry cheer, not wrincled & riven, the which pertaineth to age, not coming and going, for that pertaineth to hedge hogs, not overthwart and rughe, which thing pertaineth to bulls.   

A clean nose.  
THat there be no snevill in the Nose, the which is a sign of a foul filthy people, and Socrates the Philosopher was blamid for this vice, to wipe his nose with his bonnet if he have one, or upon his gown is a rustical and a rude thing: to wipe his nose with his arm or elbow, pertaineth to fyshmongers, nor it is not more manierly to do the same with his hand, if by and by thou make clean thy fingers upon thy gown. To receive the filthiness of the nostrils with an handkerchief, is honest, and likewise to turn the body a little if there be any honest men there, if there be any thing upon the ground after he hath wiped his nose with two fingers, he must tread upon it.   

To blow with the nose and to snorce.  
TO blow loud with the nostrils is a filthy thing, and a sign of colour, and yet more filthy to snort, the which pertaineth to those that be furious and without understanding, if they do it customably, for they must be pardoned that have a high breath, and do breath with great difficulty. To speak in the nose is a thing that men mock at, and it pertaineth to Storks and Elephants. To shrink up the nose pertaineth to mockers, and to those that play the stork backwards.   

To Nese.  
IF it chance that thou must sneeze in the presence of sum man, it is a point of civility to turn thyself a little, and incontinente after that the violence shallbe appeased, to make the sign of the cross upon thy mouth, & afterwards putting of thy bonnet to salute them that saluted thee, or them that said, Christ help. For why to sneeze as to yawn, doth wholly take away the hearing of the ears. And afterwards to desire & pray them not to be displeased, or else to give them great thanks.   

¶ To say God save you when men niece.  
IT is a devout thing to say god save the man when he neseth. If men do it in the presence of divers aged men the which say unto some honourable man or woman, God save you the child ought to put of his cap.  
Further more to enforce himself to sneeze more louder or to double it to show his force and strength, pertaineth to those that be glorious: and to retain the sown that nature giveth, pertaineth to foolish and unapt people, the which praise civility more than health.   

Shamefast Cheeks.  
THat the cheeks be died with a certain natural shamefastness & with such as is meet and convenient for a noble infant without painting or false coleringe, but yet he must so temper it that it turn not in to great assuance or boldness, nor that it bring not a certain astonishment and dullness, and as the comen proverb doth say. The fourth degree of folly. For some have this nature so strongly emprented that it maketh them like to a parson or man that ruleth. This vice is or may be moderate if the child do accustom himself to live with men that be elder than himself, and if he exercise himself to play interludes & comedies. To cause the cheeks to swell, is a sign of arrogance, and to cause them to fault and suage, doth pertain to him that disconfort himself, or is disconfort, the one doth declare that the man is glorious & proud, that other that he is a traiter.   

The mouth close.  
LEt not the mouth be to much shut as his is that feareth to receive the breath of another, nor that it be open and gaping as fools have, but that it be close, the lips kissing each other swetlye. It is also a filthy & a vile thing oftentimes to put forth the lips & to do as if thou shouldst cherish a horse with the tongue, although that this thing is to be suffered in great estates, that go thorough the midst of a certain company of people, for nothing misbecummeth them, but we do order & teach an infant.   

To yawn.  
IF by chance thou be enforced to pawn, nor can not turn thee, nor go thy ways, thou must put before thy mouth, either thy napkin, or thy hand, and make the sign of the cross.   

¶ How one should laugh, and how he should not.  
TO laugh at all purposes, and at all things that we see done, doth pertain to fools. Contrariwise, to laugh, at nothing that men do, doth pertain to sad men and to shepish persons. It is an ewil, thing to laugh at vile and dishonest things. Morcover one manner of laughing, & to make a great laughter that moveth all the body, whereof the Greeks call it all moving and travailing is not decent nor meet for no age, so than it cannot become youth.  
It to also a filthy thing when a man laugheth to neye like a horse, nor that laughter is not very goodly that enlargeth the mouth, & causeth the cheeks as it were to retere, and discovereth the teeth, the which laughter is called the girning of a dog. No man shall express his joy in such manner, to the end that he show not a dissolute spirit, and that he deform not his mouth.  
These be the words of fools, I piss thorough laughter, I burst thorough laughter, I thought I should have died through laughter: or, I sound thorough laughter. If any thing chance, where at a man doth so laugh, that it causeth him to eat again that he hath received, he must cover his face either with his napkin, or with his hand. To laugh all alone, or without any evident cause, is attributed to foolishness. But yet if it so chance, it shall be civilly & well done, to declare the cause wherefore he laughed: or if it be not to be revealed, he must find some thing, to the end that no man think that they mock hint.   

To bite the lip.  
TO bite the neither lip is vile & dishonest, for it is the gesture of a man that threateneth, and likewise to bite the upper lip. And also to lick the borders of his lips is an uncomely thing. To have the lips extended, and as priest and ready to kiss one, hath been of long time a gracious and a comely thing among the almains, as their paintings & pictures declare.   

Of drawing and putting ouce the tongue.  
HE mocketh some man that draweth out his tongue at him, these snatchers & gapers should use and do that.   

To spit.  
When thou spittest turn thy face aside, to th'intent thou spit upon no man. If thou have cast any ordure or filthiness upon the ground, thou must tread it out with thy foot as I have said already, to the end that it trouble no man's heart nor stomach. If it be not lawful for to turn thee, receive and gather thy spittle into thy handkerchief. It is a vile thing to swallow down thy spittle, as we do see some that spit at every word, not of necessity, but by custom. Furthermore there be some that do cough, and that by a usual custom, such manner of doing doth smell and declare a liar, or one that speaking, doth forge what he should say.   

To belch.  
OTher at every word do belch with less honesty, the which thing if it come and draw to a custom in youth, it will continue in age. The self-same must be judged of coughing, whereof Clitipho in Terence was reprehended of a servant. If thou be constrained to cough, be aware thou do it not before the mouth or face of another, and that there be not a fond manner to cough higher than nature requireth.   

To vomit.  
IF the wilt vomit, turn thyself to so other place, for why to vomit is not ill of itself, but it is a vile thing, if gluttony be the cause thereof.   

Clean teeth.  
Youth must take heed that their teeth be clean, but to make them white with powder, belongeth to maidens, to rub them with salt or alem, is evil for the gums, to do this with his urine, belongeth to spaniards, if any thing remain between thy teeth, thou must not take it out which thy knife, nor with thy nails, as dogs and cats do, nor with thy napkin, but with a tooth piker made of a spindle, or with a quill, or with the little bones taken out of the spurs of cocks or capons.   

To wash the mouth.  
IT is an honest thing & a wholesome to wash the mouth in the morning, with clean and pure water, but to return often times unto it is foolishness, and uncomeliness. Of the use of the tongue we shall speak in his place.   

Of a clean head.  
IT is a rustical and a rude thing not to be comb: and that there be a cleanliness, but not a tyrement of maidens. There must be neither louse nor nits. Often times to scratch the head in the presence of other is a thing not very decent nor honest: as to scratch the body with the nails, is a foul & a filthy thing, and specially if it be done by a custom and not of necessity.  
That the here fall nor hang not upon his eyes, nor upon his shoulders. Oftentimes to cover his bush by shaking and casting up of the head, doth pertain to horses that be pompous & proud. With the hand to turn up that here from the forehead an high, is a thing not very fair nor comely: but to shed them with the hand is more modest.   

An upright body.  
TO hold down the head and to lift up the shoulders, is a sign of slothfulness. To bow back the body, is a token of arreganey: but to keep it upright without enforcement is comely. That the head neither hang to the one side nor to the other, for that smelleth of an hypocrite: except there be a cause that a man may hold it so, or that some like thing require it. Ye must govern and rule your shoulders with a just counterpeses, and not after the manner of the athenians, to hold up the one, and to let faule the other. For such manner of countenances are dispraised in little children turning themself into nature, difforming and defiling all the body contrary to his nature. And therefore they that of sluggishness have taken a custom to crook the body, shall get a crooked back and a vice that nature hath not given them: and they that have a customed to hang the head on the one side, shall so harden and give them to that use and manner, that when they be great, they cannot change it. The tender bodies be like young plants, though which grow and ware hard in such sort as thou hast bowed and drawn them with stake, cord, and band. To cast the arms behind the back, betokeneth an idle person and a these: nor it is not much better sitting or standing to hold or to set one hand upon his side, the which thing nevertheless to some men seemeth fair and goodly, and to smell of a man of war. All that that pleaseth fools, is not yet honest, but that thing that is after reason and nature. The rest shall be spoken when we shall come to speak of devices and purposes, and also of the Table.   

Unhonest members to be covered.  
DO discover wout necessity, the members, unto the which nature hath given shame, ought to be evil to an honest child. And when necessity constraineth him, he ought to do it with a certain decent shamefastness: ye and that he have no witness to see them. For the Angels are always present unto whom shamefast company and keeping of chastity is very agreeable for young children. And therefore we must so much the less suffer other to touch our members, from that which to turn our eyes, is chastity and honesty.   

To retain urine or ventosity.  
TO retain urine is hurtful to health, but to make it secretly, is a thing that keepeth him from shame. There be that command that a child should retain the ventosity of the belly, beholding of his buttocks together, but ceries this is not a point of Civility to show himself gracious and of good manners, and to engender a certain sickness, if it be lawful to turn away, and being all alone to let it go, and avoid it: otherwise after the ancient & old proverb, he must disguise the so unde by coughing, they should have forbidden all this at once not to discharge the belly, considering that it is more dangerous to keep and hold his wind, than to retain his urine.   

How one should sit and stand upright.  
TO sit with the knees open, and cast abroad or hold his legs wide or crooked, doth pertain to those that be brave, and do counterfeit gentlemen. When thou shalt be set, see that thy knees and thy feet be close together, also when thou dost stand, that at the least they be meanly open. Some do sit after this sort, that they cause the one leg to hang above the knee. Some other stand upright, having their arms a cross, and their legs together, the one manner pertaineth to men that be pensive: the other to people that be foolish, and to sit casting one foot upon the left thigh, is the mood and manner of ancient kings, but it is reproved.  
In Italy certain men for honour sake do lay one foot upon another, nor they sustain not themselves but as it were upon one leg, after the manner of storks, if this gesture be convenient for little children, I know not.   

To incline to do reverence and make courtesy.  
LIkewise to incline and bow thy knees after one manner is well liked, in some country, it is misliked, and another in another. Some do bow the knees together, and some hold them right up: and other somewhat crooked. There be that esteem that that manner pertaineth to women: and therefore keeping their bodies upright, they first bow the right knee, and incontinent after the left, the which manner is praised in the children of England The French men do bow only the right knee with a certain sweet turning and moving of the body. In like things diversity hath no repugnance against honesty. It shall be in the will of each one, either to use the manners of the country, or to cleave to the manners of strangers, forasmuch as there be men, unto whom the things and manners of strangers are most pleasant.   

Of going.  
THat our going be not as it were broken and feigned, nor to hasty: the one pertaineth to soft and effemenate persons, the other to those that be furious and mad. Likewise that it be not wavering from one side to the other, and therefore let us leave it to the men of war of Swicherlande, and to those that esteem it a great ornament to wear feathers in their bonnets. There are some that have a foolish manner of halting when they go. notwithstanding that we have seen bishops that glorified in such manner of going.  
To shake the legs when men do sit pertaineth to fools, as to fyddle and to make a thousand toys with the hands, is a sign of an unsound and entire understanding.   

¶ Of raiment and of the honest form and fashion of the same.  
WE have spoken compendiously and briefly of the body. Now we shall speak of the raiment in few words: because that the raiment in a manner is the body of the body, and because that thereby a man may conjecture, and give judgement of the nature and quality of the spirit & mind of men. Notwithstanding that we can not prescribe nor limit a certain manner and fashion, because the fortune, riches, or great dignity of every man is not like: and that in all nations like things are not seemly or unseemly. Furthermore because the self same things please not at all times, or displease: therefore as in other things, like wise in this we must give somewhat as the proverb saith, to the law, and to the place. And furthermore wise men command to serve the time, yet nevertheless in these variety's men find a thing that is of itself honest or not honest, as things that serve to no use for the which garments are made.   

¶ Long tails or trains in women's garments.  
MEn do deride and mock to see women draw their long tails after them, and men also be blamed, whether they be convenient and meet for Cardinals and Bushops, let other men judge.   

Short gowns.  
VEry short gowns have been evermore vituperated and blamed, as well in men as in women: for why the second use of garments is to cover such parts as can not honestly be showed to the eyes of men. It is said already not to pertain to man, and also to saver the feminine sepe to be ungyrded: but now a days it is no rebuke nor vice to no man, because the shameful parts are covered with the shirt and hosen, although that gown doth open itself, and flieth abroad with the wind. For this cause the garment is unhonest among all people, the which is so short, that when thou stoupeste down, it covereth not those parts, the which men do cover for honour sake.   

To jagge and to cut garments.  
TO cut & iagge his raiment, they do it that are out of their wit and mad.   

Painted and guarded raiment.  
TO use painted and guarded raiment pertaineth to fools and apes.   

Cleanliness in raiment.  
IT must be then, that there be cleanliness in raiment after the riches and dignity of man, and after the country and custom: and that the garment be not vituperable to the craftsman, nor setting forth a molestiousnes and arrogancy.   

Modesty in garments.  
TO young children belongeth a garment that is not curious, so it be without foulness & filthiness   

cleanliness and honesty in the use and part of them.  
THere be certain that make red the borders of their shirts and of their coats with a certain perfume of urine, or else they plaster their breasts, and their sleeves with a certain vile covering, and not with plaster, but with the snivel & filthiness of their noses, & with the ordure & spittle of their mouth. Sun there be whose gown doth hang all on one side, unto other it doth fall backwards unto the reins of the back and there be unto whom that seemeth very fair and goodly. So that all the garments of the body must be clean, proper, and well fashioned, likewise they must be after the proportion of the body. If thy parents have given thee any jolly and seemly apparel, behold it not tourningre thy eyes unto it, nor make not as though thou were merry and well content, showing it unto other, for one of these manners pertain to apes, and the other to peacocks. Let other men look upon thee, and be thou ignorant that thou art in good order. The more that a great man's riches is, the more is his modesty and humility agreeable. It is for the poor whom we must suffer moderately to glorify themselves, to the comfort of their poverty. But the rich man showing forth the sumptuousness of his raiment, doth reproach other of their misery, & purchaseth to himself envy.   

¶ How he ought to behave himself in the Church.  
AT all times and as oft as thou dost come into the church, discover thy head, and sweetly bowing thy knees, salute jesus Christ. Look that thou come into no church, but with like devotion, thy head being bare, and both thy knees upon the earth, make thy prayer to almighty god disposing all thy body to devotion, and thinking the god is present with innumerable millions of Angels. And if he that doth come to speak to a king being in the company of his nobility not discovering his head, is of all men esteemed not only rude, but out of his wit: what is he that hath his head uncovered, and his knees up right there, where the immortal king of kings, and the giver of immortality is present with all his celestial spirits, most reverently about him: nor thou needest not to care if thou see him not, for other eyes see him, and as certain it is that they be present, as if thou sawest them with thy corporal eyes, for the eyes of faith see more certainly, than the eyes of the flesh.   

¶ Not to walk in the Church.  
ALso it is an undecent thing and an unhonest to walk in the church, and to counterfeit the Peripatiques, that is to say, Aristotle's scholars, the which were wont to walk when they disputed. Certes that pallas, town house, porches, hauls, and market places are convenient for a man to walk in, and not the churches, the which are dedicated for divine sermons, for the sacraments, & for prayers and orations.   

Behold and hear the preacher diligently.  
THat the eyes behold the Preacher, and that the ears be attentive, that the mind and the heart take heed with great desire and affection, and with reverence not although thou didst hear a man, but god speaking unto thee by the mouth of a man.   

When one should stand upright or kneel in the communion tyme.  
When any man doth read or sing the gospel, stand up, & if thou mayst, hearken unto it devoutly. When they sing the Symbol, that is to say, Credo in unum deum. etc. the Crede, and at these words, et homo factus est, he was made man, kneel down, humbling thyself at the least in this point, for the honour of him that being above all the heavens, hath abased himself unto the earth for thy salvation. When all thy body is disposed to devotion, turn thy face, & thy heart to god.   

An undecent manner of kneeling.  
TO touch, the ground with one knee and to hold the other upright, upon the which the left arm doth rest, is the gesture & countenance of an evil man of war, the which mocking our Lord, said: I salute thee king of the jews.  
Therefore set down both thy knees, & somewhat abase all the rest of thy body with a certain veneration and fashion of honour.   

¶ What he should do in the church when there is no communion.  
ALL the residue of time, either read somewhat out of some book of prayers, or else of holy Scripture, or else that thy spirit be thinking or contemplating upon some celestial thing, or upon god.   

¶ Neither to babble nor to turn thine eyes hither and thither in the church.  
TO babble or then to devise with him that sitteth by thee, doth pertain to those that believe not that god is present. To cast & to turn the eyes hither and thither, doth pertain to those that be out of their wit. Esteem that thou art gone to the church in vain, if thou return not from thence better, more pure and clean.   

¶ Of the Table and how a child ought to use and behave himself.  
FIrst or ever thou sit down at the Table wash thy hands, & pair thy nails. At the Table thou must show a certain cheerfulness, to avoid dissolute babbling. Sat not down until thou have washed, and that thy nails be first pared, lest there remain any filthiness, and less thou be called extreme filthy and proud.   

¶ To make water or ever he sit down.  
HE must before he sit down make water, or discharge his belly if the thing require it. And if peradventure it chance that thou be to much pressed it shallbe well done first to unlose thy points, because that thou shouldest do it with less honesty at the Table.   

To be joyful and merry at the table.  
AND wiping thy hands, cast by and by awan all molestiousnes and heaviness that thou hast in thy heart, for thou must not be heavy at the Table, nor make none other man sad nor heavy.   

To bless and say grace and how.  
IF any man command thee to say grace, prepare thy face & thy hands to devotion, looking upon the most honest man of the assistance, and naming jesus bow thy knee, if this be given and appointed to another, hearken and answer with like devotion.   

Humility at the Table.  
GEne quietly the highest room to another, and being invited to ascend more higher, humbly excuse thyself: but if any man of authority do divers times and in good earnest command thee, obey him with shamefastness, to the end that thou seem not to be opinative in place to be evil and well manerd.   

The countenance of arms & hands.  
Being set hold both thy hands upon the Table, not joined together, nor upon thy trencher: for there are some that foolish lie do hold the one or both in their bosom. To lean with one elbow or with both upon the Table, is granted to those that through age and sickness are feeble: and thou must dissemble the like, but not follow in this certain delicate courchers, the which do think, that all that they do becometh them. In the mean while thou must take heed that thou hurt no man with thy elbow, nor that thou push nor thrust him that is next thee, and that with thy feet thou smite them not, that are on the other side of the table.   

¶ The countenance being set in chair, or in any other place.  
TO move himself in his chair, and to sit now upon the one thigh, and now upon the other, is like unto a man that stroke for stroke doth lose his belly, or that laboureth to lose it. And therefore the body must be kept upright with a just measure.   

¶ Upon which arm we ought to hold and bear the napkin, and when it is convenient & meet to eat bare headed or covered.  
IF they give thee a napkin, lay it upon thy left arm. If thou take thy repast with great and noble men, look that thy head be well comb, put of thy bonnet, except the custom of the country be otherwise, or that the authority of some doth command thee the contrary, unto whom it were no honesty to disobey.   

¶ When a child should sit at the table, and when he should not.  
They have in some place even of custom that the children shall eat at the end of the table bore headed, he must not set himself, but when he is commanded, nor he shall not tarry there to the latter end of the repast: but when he hath eaten sufficiently, taking away his trencher, and bowing his knee, he must do reverence principatly unto him the is most honourable among the assistance.   

¶ Glass and knife.  
THe glass and the knife being clean must be laid upon the right side, and the bread on the left. Cut bread with a knife, and eat it with reverence. Leave of for the delicateness of certain courchers the manner and use to break the bread with the ends of thy singers, laying thy hand upon it. As concerning thyself, cut it gentlemanly with thy knife, not cutting of the crust round about above and beneath, for that doth saver a delicate person. Our elders in all repasts did eat bread with great reverence as a holy thing: and of that cometh the custom of this time, to kiss the bred, if perchance it be fallen upon the ground.   

When, how, what, and how much a child ought to drink at his repast.  
BY and by to begin the repast with drink is for drunkards, the drink not for any thirst, but by a custom: nor it is not only a dishonesty, but also a great noiaunce of the health of the body. He must not drink incontinent after he hath supped up and eaten his porridge, & yet less, when he hath eaten milk. It is neither helthsom nor honest for a child to drink above twice at one repast, or at the most thrice. That he drink once when he hath eaten a while of the second mess, and specially when he is dry, furthermore about the end of the repast, he drinking must drink genely & sweetly, not gluttingly nor blowing as horses do. The wine and beer that maketh one drunken as much as wine, as they do hurt the health of children, so they do defame and dishonour them. Water is convenient for the age that is hot: but if the nature of the country, or some other reason doth not suffer him to drink it, let him use small bear, or some wine that is not burning, & that it be well tempered with water. Or else here are the retribution & rewards that follow those that love wine. Yellow teeth, & as it were rusly, hanging cheeks, bleared eyes, a dullness of understanding, & to be short, age before age, & before his time. Swallow down thy morsels or ever thou drink nor come not nigh the glass with thy mouth, before thou hast wiped it with thy napkin specially if any man offer thee his glass or if men drink in a common cup. It is a filthy thing to look aside when thou art drinking, so it is a dishonest thing to turn thy head upon thy back, after the manner of storks, for fear that there should remain any thing in the goblet. Thank him sweetly that shall pray thee to drink, and in taking that glass, and in tasting it a little, fain thyself to drink wisely, as though thou were not a thirst, and this shall be enough for him that dissembleth & can play the courcher, and he shall promise to make an end, when he waxeth greater, if he that did drink unto him be so rude, that he constrained him thereto.   

¶ Modesty at the coming to the table.  
THere be that scantly can tarry till they be well set to eat their meat, and this pertaineth to wolves, & to them that can scarcely tarry till the meat be taken out of the pot. By the means whereof thou shalt never put thy hand first into the dish, nor that only for this cause that it declareth thee to be a glutton & famished, but also because there is oftentimes danger therein: for he that hath put hot meat in his mouth, is constrained to cast it out again, or to burn his tongue if he swallow it down, so it followeth that one or other doth mock him, with the evil that he hath suffered.   

¶ To moderate his appetite, and to avoid lykeryshnes.  
MEn must tarry a certain time, to the intent that the child learn to moderate his appetite. To that which intention Socrates being now very old, would never drink of the first cup. If the child be set with his supertours, that he put his hand last into the dish, nor that he do it not, ercept he be first commanded. To temper and to put his fingers in sawees, caudelles, or brotthes, pertaineth to rude and those that be brought up in villages: and therefore they must take the thing that they will have with a knife, without choosing it in the dish, as they do that are likerythe, but he must take that, that by chance is before him. The which fashion: nay be learned of Homer, the which doth often times speak thus. They boldly put to their hands unto the meat that is set before them. Likewise if that, that is before the child be an exquisite morsel, he must leave it for another, and take the next. So than as this is the deed of a likerish person, to train his hand on every side of the dish, so in like manner it is scarcely honest to turn the dithe that the best morsels may come towards thee.   

To receive the thing that is presented with civility.  
IF any man give thee a good morsel, after that thou haste excused thee, receive it, but when thou hast cut a certain portion for thyself, restore the rest to him that gave it thee or give part to him that is next unto thee. That thing that cannot be received with the fingers, must be received with the trencher. If any man give thee of a tart, or of a pasty, receive it with thy trencher. If the thing that is given thee be liquid and fleeting take it, and after that the saucer be wiped & made clean with a napkin restore it.   

To lick his fingers, or to wipe them upon his gown.  
ALso it is an uncivil thing to lick his fingers, or to wipe them upon his gown: and suddenly to swallow down hold morsels doth pertain to storks or to gapers. If there be any that doth cut or carve, it is an unmannerly thing to offer or to put forth thy hand or thy trencher before he proffer thee any thing: for it seemeth that thou wouldst take that away, that is prepared for another. Thou must receive that is presented and given   

To cast honestly away that a man will not swallow.  
IF perchance thou hast taken any thing that is not good to swallow, turning thy face to some other part, eject it. To take again the meat that is half eaten, or the bones that are laid apart upon the trencher, is blamed. Beware thou cast not the refuse of thy trencher under the table, lest thou defile the place or to lay them upon the table cloth, nor within the platter, but to separate and lay them on one of the corners of thy trencher, or put them into the saucer, that which in some places they do give expressly to put in the refuse.   

To make clean the shell of an egg.  
TO make clean that shell of an egg with thy fingers is a ridiculous and a thing that men laugh at: & to do it putting thy tongue into it, is yet more ridiculous. It is done more properly with thy knife.   

To gnaw bones.  
TO gnaw bones doth pertain to dogs, to make them clean with a knife is a civil thing.   

To take salt with a knife.  
MEn do count by a common proverb, three fingers put within that salt cellar, to be that arms of villains. Ye must take with a knife as much salt as ye have need of. If the salt seller be to far of, thou putting forth thy trencher must ask it.   

To lick the dish.  
TO lick the dish with thy tongue, or thy trencher where sugar was or some other likerishe thing, doth pertain to cats, and not to men.   

To cut meat in small morsels, and to chamme it well, or ever thou swallow it.  
THat the child do cut his meat in small morsels upon his trencher, and that incontimently he do put bread unto it, well chammed before he send it to the stomach: for this thing doth not only profit unto honesty, but also to the health of the body. There be that for a truth do rather devour, and as gluttons do swallow than eat, & even so as though a man should carry them and bring them to prison. Such greediness is like unto them that steel and rob the thing that they do eat. There be that at once do put so much in their mouths that their cheeks be blown up and swell on every side like beasts: other do open their jaws so wide when they eat, that they make a noise as it were hogs. Other through a fervent heat to eat, do blow with their nostrils as though they should be strangled.   

Nother to drink nor to speak having thy mouth full.  
TO drink or to speak when one's mouth is full, is neither honest nor yet without danger. It must needs be that the good purposes spoken one after the other must in the mean space break the continual eating.   

To maintain honest gesture in eating.  
THere be that continually do drink and eat, nor that because they could not otherwise maintain their gestures, if they scratched not their beds, if they piked not their teeth, if they made not some toys with their hands, if they played not with their knives, if they caught not, if they spitted not. Such manner of doings proceed of a rustical shame and behaviour like unto folly. We must pass over this molestiousnes and give heed and hearken to other men's devices, if opportunity do not suffer us to speak.   

Not to be pensifull and heavy at the Table.  
IT is unseemly and an unmannerly thing to sit at the table as pensive and heavy. Ye shall see some so foolish and so dreaming that they hear not what other men say, nor feel not that they eat, and if ye call them by their name, they seem to be awaked from some great sleep, their hearts are so much set upon eating.   

Not to behold what another man doth eat.  
IT is a dishonesty to turn that eyes about the table, to see what every man eateth: nor he must not hold nor look long upon any of the assistance. And it is furthermore more dishonest to behold with the corner of the eye those that be on every side of thee. It is a very honest thing turning of the neck to behold the thing that men do at another table.   

Not to report the thing that hath been freely spoken at the Table.  
IT is not fair nor honest, not only for a child, but also for no other to report any thing that hath been freely spoken or done at the table.   

Modesty in speaking and laughing.  
When the child shall drink or eat with his superiors, he shall never speak, if necessity constrain him not, or if he be not invited of some man to speak. That he smile most sweetly at those things that shall be spoken merely. That he never laugh at filthy and vile words, but frown, if he that spoke those words by a man of dignity, & make as though he hard them not, nor understood them. Silemce doth bring honour to women, but more to little children. Some do answer, before that he which speaketh to them hath made an end of his purpose: and therefore it bappeneth often times that he which doth answer is scorned, and that he giveth place to the ancient proverb. Thou reenters the pikes, that is: thou answereth nothing to that matter. The great and very wise king doth teach us this, and doth attribute to folly to answer before thou hast heard and certes he heareth not at all, the doth not understand him that speaketh unto him: therefore let him hold his peace for a while, until he repeat of himself the thing that he hath spoken, But if he will not, but doth press him to answer, the child shall pray him most humbly to pardon him, and that it would please him to repeat again that he hath spoken. When he hath understanded the demand and question, he must a little bethink himself, and than answer him briefly and joyfully.   

Not to trouble the good cheer with molestious words.  
WE must speak nothing at the Table, that shall trouble that good cheer. To touch the good name of any man is a very evil deed. Nor he must not renew his heaviness to no man.   

Blame not the meats that be present, nor praise them not to much that be presented.  
TO blame the meats that be set upon the table, is esteemed an uncivil and an unmannerly thing, nor it pleaseth not him that received you to his dinner. If the things be thine that the banquet is made of, as it is a civil thing to excuse the small preparation and entreating, so is it an unsavoury sauce for the assistance, to praise the meats, or to declare what they did cost thee.   

Mannerly to dissemble the folly of other men.  
IF there be any at the table, that through foolishness doth any thing rudely, we must rather inwardly dissemble the thing, than to mock thereat.   

Liberty at the table.  
Liberty must be had at the table. It is a vile thing and vituperable as Horace doth say, if a man hath unwisely or unawares spoken any thing at the table to discover and open it. All that is done or said, must be imputed to the wine, to the intent thou hear not the greeks law. I hate the geste that is memorative & mindful.   

To rise from the Table when nature is satisfied.  
IF the repast or dinner be longer than the age of a child requireth, and seemeth to draw to superfluity, by and by if thou have satisfied & contented nature, withdraw thyself either secretly, or demanding and ask leave.   

wise moderation at the beginning of the nourishment of the child.  
THey that constrain the child to endure and suffer hunger, truly after my opinion and mind they are foolish, nor they are not much less foolish that burst nigh unto the manger. For as one of these manners doth weaken the force of the little child likewise the other doth obfuscate the spirit. Ye must learn a certain moderation even from the beginning. Ye must feed the body of the infant or child with out filling of him entirely: & this must be done more oftener than largely.  
There be that cannot tell when they be full but when their bellies do swell, so that they be in danger to burst, or to vomit. They also do hate their children the which notwithstanding they be young and tender, do let them sit in a manner all night at the table.   

To take away his trencher & refuse, and when he riseth from the table to salute the company.  
IF than thou must rise from a repast or dinner that shallbe to long, take away thy trencher with the refuse thereof, & when thou hast saluted him that seemeth the most honourable of the company and afterwards all the other together, go thy ways: but return shortly again, to the end it shall not seem that thou didst rise to play, or for some other thing not so honest. When thou art returned again, if need be sit down or stand upright before the table reverently, as one that attendeth if there shall be any man that will command thee.   

Wisdom in serving.  
IF thou serve, or dost take away beware that thou defile no man's gown with any thing either with brother, or with a caudel, or with any other thing.   

To snuff the candle.  
BEing willing to snuff the candle, arise first from the table, & with thy foot tread upon that, that thou haste snuffed, that no evil saver offend the nose. If thou give or turn any thing, take heed thou do it not with the left hand.   

To say grace.  
When thou art commanded to say grace, dispose thyself as ready when time shall be to say it, and that every man hold his peace. Then thy face must be reverently and constantly turned towards him that sitteth uppermost at the table.   

¶ Of meetings and intertayninge.  
¶ To turn from the way, and to give place and reverence to persons worthy of honour: and not to dispraise the unknown.  
IF thou meet with any man in thy way the which for his age is venerable, or reverend for his holiness or grave for his dignity, or otherwise worthy of honour, look thou remember to give him place, to turn thee and to make him way, putting of thy bonnet reverently, and somewhat bowing thy knee. That the child never say thus: what have I to do with one that I know not? what have I to do with one that never did me good? This honour is not done to man, for his merits and good deeds, but unto god. God by Solomon hath so commanded, the which hath commanded to do honour, and to stand up before an aged person. He hath also commanded it by Saint Paul, to give double honour to priests: and in brief, to do honour to all those to whom honour is due, comprehending also the eathnike and paynim magistrates and governors. And if the Turk had dominion over us (that god forbidden) we should sin if we should refuse the honour that is due to such dignity. I hold my peace at this time of fathers & mothers, unto whom after and next unto god, the first honour is due. And no less is due unto preceptors and schoolmasters, that which as it were do engender the spirits of men and instruct them.   

Reverence unto our egals.  
FUrthermore this word of Saint Paul ought to take place among our egals, and such as bet like unto us, preventing (saith he) one another in doing of honour. He that doth prevent to do honour to him that is like unto us, or to our inferior is made never the less, but more civil, & therefore more honourable. He must speak reverently, & in few words with his superious, with his egals amiably and gently.   

To hold the bonnet with the left haude.  
Speaking or when thou doest speak, the left hand must hold the bonnet, the right hand being or sweetly lying upon his navel, or else the which is esteemed more honest, the bonnet hanging upon both his hands joined together, and the two thummes appearing, shall cover the upper part of the girdle. To hold his book or his bonnet under his arm holes, is a rude thing. The child must have a certain shamefastness that must give him a grace and become him, & not to astonysh him.   

To behold him peaceably and simply unto whom we speak.  
THe eyes ought to behold him unto whom thou speakest, but peaceably and simply, showing no manner of lasciviousness, or of evilness. To hold down the sight, or to look a tosyde, bringeth suspicion of an evil conscience. To look a tone side, is like one that willeth and meaneth evil. To turn the face hither & thither, is a sign of lightness. It is a foul thing to change the face into divers sorts, so that thou wrinkle now thy nose, now with thy forehead, or now to lift up thy brows, now to move thy lips, and that thy mouth be now open, and afterwards shut. Such fashions do show a likelihood of a spirit like unto Protheus, that which was wont to change himself into divers forms. It is also a foul thing to cast the here by moving & shaking the head, to cough without necessity, to spit, or to scratch his head, to dig in his ears to wipe his nose, to scratch his face with his hand, for that doth resemble him that wipeth away his shamefastness, to rub the nape of the neck, and to draw in the shoulders, that which thing we see in some italians.   

To speak by signs is unseemly for a child.  
TO deny in turning the head, or shaking it to call another, and to the intent I speak not of all, to speak by signs although at somtinie it become a man, yet it becometh not a child. It is a foul thing to play with the arms, to fiddle with the fingers, to stand a tiptoe, and to be short, not to speak with the tongue, but with all the body, is the property of turtle doves, or of fair tails, and well approaching unto pies.   

A sweet voice, a peaceable, an understandful, and not to speak to hastily.  
THe voice must be sweet and peaceable, not high, the which thing pertaineth to paisans nor so low nor so soft, that it cannot come to the ears of him that thou dost speak unto. That the speech and words going before the thought be not to hasty, but all at leisure, and so that it may be understanded. For if that take not wholly away the natural brutishness, & a certain impediment of speaking, yet at the least it doth mitigate and moderate it for the most part, considering that the brutish and to hasty speech hath engendered in many men the vice of the tongue, the which nature had not given them.   

Often times to repeat the honourable title of him to whom we speak.  
SPeaking to a man it is a civility oftentimes to repeat his honourable title. There is nothing more honourable nor more sweet than the name of the father and the mother. There is nothing more amiable than the name of a brother and a sister. If thou know not the particular titles of every man, all learned men ought to be honourable masters. All priests reverend fathers, all that are like unto thyself brothers & fréndes, to be short, all men unknown seignours, all women unknown, danies.   

Not to swear at all, and not to speak fylthelye.  
IT is a vile thing and an unhonest to hear an oath out of the mouth of a child, whether it be in sport or in good earnest. What is more vile than the custom, whereby in some countries at every word, and likewise the maidens do swear by the breed, by the wine, and by the candle, and to be short, what is it that they swear not by? That the child mingle not his tongue among, and with vile words, and that he hearken not unto them, finally nor to all that, that doth discover and open itself unhonestly to the eyes of man, and doth present itself undecently to his ears.  
If the case require that thou must name some shameful member, thou must signify it by some modestius disguising. Furthermore if any thing chance that may trouble the heart, as if any men do speak of vomiting, of a jakes, or of a turd, he must pray him that it displease not his ears.   

To gainsay with modesty, and without quarrelling.  
IF he will gainsay against any thing, that he take heed he say not, ye say not truly, specially if he speak to an aged person, but first to pray him that he will not be displeased, and say: I understood it otherwise of such a man. A well mannered child will never quarrel with any man, and namely with his equals, but rather if the thing come to debate shall give it over as won, or else report him to some arbiter or unpere.  
Not to prefer himself above any person, nor to boast himself of any thing nor blame no other, nor to break no man's purpose nor communication nor to quarrel.  
THat he prefer not himself, nor advance himself of the things that he hath, that he reprehend not the doings of other, that he blame not the spirit or manners of other nations, that he reveal not the secrets the men hath told him, that he set not forwards nor sow no new rumours, that he bespot no man's renown & name, that he blame not the vice which is given by nature: for that is not only injurious and inhuman, but also foolish, as if a would call him that is blind, blind: or a crepil, a crepel: a blincard, a blincarde: a bastard, a bastard: by these means it shall be and happen, that he shall find love without envy, and friends like unto himself. To break the communication of one that speaketh, or ever he hath made an end, is an uncivil and an unmannerly thing That the child take no rancour or question with any man, that he show a certain sweetness to every man, not withstanding that he receive few to his enterior and secret familiarity, & that with great choice and eiection.   

Not to reveal and open his secrets to any man.  
NOtwithstanding this, that he never tell to any person that thing that he would should be kept close and hidden, for this is but mockety to look for faith and trust of silence in another, the which thou canst not keep to thyself, Certes no man hath the tongue so continent, but that he hath some man unto whom he showeth his secrets. This is a thing most sure, to do nothing whereof thou mayst have shame if it be disclosed.   

Not to be curious of other men's doings.  
BE not very curious of other men's doings, and if thou hast seen or perceived any thing, make as though thou dost not know that thou knowest. To look upon, and with the corners of thy eyes to behold the letters, the which be not offered thee, is an uncivil and an unmannerly thing. If any man open his coffer and the chests of his jewels in thy presence, stand back, for it is an unmannerly thing to look into it, and yet it is more to withdraw or take any thing away. If thou perceive that there shall chance any secret purpose or matter among certain men, draw back with out making of any semblance, nor meddle not with no such purpose, without thou be called.   

Of play. Mirth in play without being to much opinative, & lying.  
IN honest plays there must be a certain lustiness and mirth, so there be no sticking in opinions the which is the mother of debates: & that there be no deceit nor lying: for of these small beginnings, come greater injuries and malice. He gaineth more honestly from debate, than he that obtaineth or winneth the thing troubling himself by debate.  
Go not at all against the arbiters, nor against them that have judged the game If thou play with those that know not the play, so that thou mayst win continually, suffer thyself to win sometimes, so that the play may be more pleasant, and more cheerful. If thou play with thy inferiors and of less degree than thou thyself, be ignorant and forget that thou art of a higher degree than they are. Men must play to refresh their spirits, and not for gain.   

The nature of the child is known in play.  
MEn say that the nature of children doth never more appear than in play. If the spirit and mind of any man be inclined to lie, to noise, to anger, to violence, to arrogancy, the vice of nature doth show itself in play. And therefore that the child of good nature be no less like himself at play, than at the table.   

¶ Of the chamber, and of those things that men ought to do ther.  
To avoid chattering and noise in the chamber and bed.  
Silence, shamefastness, and also simplicity, are praised in the chamber: but crying out, evil noises, and prattling, are not honest, & much less in bed. Whether it be when thou doest unraye thee, or when thou dost rise, remembering shamefastness, beware thou discover nothing to the eyes of other, that both custom and nature would it should be covert. If thou have a common bed with thy companion, be, still when thou art laid, and in removing thyself, uncover him not nor be not grievous unto him plucking his coverlet from him.   

Pray first or ever thou sleep, and when thou risest.  
Or ever thou lay down thy head upon the pillow, make the sign of the cross upon thy forehead and breast, commending thyself to jesus Christ, with a little prayer. Do the self same in the morning when thou dost rise, bep inning the day with prayer, for thou canst not begin with a better presage or sign.   

To wash his face, his hands, and his mouth.  
Assoon as thou hast been at the privy, do nothing until thou hast washed thy face, thy hands, and thy mouth.   

To be like thy parences in good manners and honesty.  
IT is a filthy thing to those that God hath given the grace to be well borne, not to answer and be like their parents in manners and honesty. They whom fortune hath willed to be of the common fort of people and low borne, and in the country, they must the more enforce themselves to recompense that with elegantnesse, cleanliness, and properties wherewith fortune hath envied them. No man can choose himself a father, mother, or country: but yet every man may forge himself a good mind and good manners. I will now in stead of a conclusion 〈◊〉 a certain small rule, the which as me thinketh is in a manner worthy of the first place.   

Easily to pardon and amiably to reprehend the faulted of other men.  
THe greatest part of civility is (so thou fail not therein) easily to pardon other men's faults: nor thou must love thy friend nevertheless, although he have certain rude manners and evil favoured conditions: for there are that in other perfections do recompense the rudeness of their manners Furthermore we give not these rules as though men could not be good without them. If thy friend do fail thorough ignorance in any thing that seemeth to be of importance, it is civilly done, sweetly & secretly to monish him. I would that this gift such as it is, may be given by thee my dear son to all other children, to this end that by this present thou mayst obtain and get thee the love of thy companions, and that thou cause them to have in recommendation the study of liberal arts and good manners. The benignity of jesus Christ, keep and increase continually from better to better the noble and good likelihood of virtue that thou representeste.  
The end of the civility of childhood.    

¶ The discipline and institution of children.  

¶ How he must rise in the Morning.  
Ovid doth say, that to watch in the night maketh the body, if it be moist. subtle.  
Therefore above all things we must have a respecie to steep, for fear that it be not less than reason requireth, or longer than pertaineth unto it. It sufficeth them for a child to have slept seven hours. Then first of all rising from thy bed, thou shalt begin the day in a good hour, in the name of the father, and of the son, and of the holy ghost, commending thyself to jesus Christ with the lords prayer. Thou shalt give him thanks that it hath pleased him to give the this good night. Furthermore thou shalt pray him to give thee likewise all the day in good prosperity: less thou fall into sin. Incontinent after that thou be come into the presence of thy parents, bid good moro we. Afterwards comb thy head and wash thy hands & thy face, to th'intent thou mayst go to school. Before thou enter in thou must pray jesus Christ to give thee his holy spirit, considering the whatsoever is enterprised without his aid & help, is wholly unprofitable. Yet that notwithstanding leave not of to study in the mean while as though he ought not to help thee at all without great labour. Piety ought to be the principal point of the child, the which is no other thing but the true service of god, which doth lie in faith, love and in the assured hope of god.   

Of the diligence that should be kept in the school.  
HEre with a good mind, & that thou dost, let it be done withal thy heart. Answer which shamefastness. Reprehend not evil things bitingly but rather modestly. Beware above all things to be corrected & beaten merytoriously. Offend not thy master neither in word nor deed, nor thy companions. Be more ready to teach, than to overcome him that disputeth against thee: make thy heart a Library of jesus Christ reading continually. Learn from thy childchode holy Scripture. Take also a task appointed to be red ordynarily. Nor go not to thy bed, until thou have first replenished thy spirit with some fair sentences. If at any time thou haste left out any thing of thy task, conbenne thyself in some amends. Learn thou by certain arts to accustom & to give thyself to those things that thou must express. In the mean while thou must read the most approved authors. That there pass no day that thou get not some thing to ware better, for it is a devilish thing only to study eloquence to ware better learned in science, & not to be better. Truth it is, that eloquence is profitable if virtue govern it, so that the manners of the orator be such the persuade, & not that oration. These be the authors of that which men learn eloquence. Cicero, Terence, Gellius, Quintilian, and Saluste. Turn those that principally we must follow in eloquence, as the first to speak well. Nevertheless, I have perceived that certain do dispraise Terence, and forbidden that he should not be red to children, but they be such that never understood Terence well. Nor I also did never approve commonly to read all Poets, and without chose of them. It is also expedient from youth to learn at least way the first foundations of liberal sciences, and likewise the geography of stories, & to join them to tongues.   

Of the return and coming from the school  
BEing come from the school, go hastily home without any tarrying by the way. And if there be any service to do unto thy parents, do it diligently. But if thou have leisure to repeat particularly the thing that was read thee in the school, do it, for there is nothing more precious during this life, than time. Think also with thyself, that it cannot be recovered again, & that it is lost and passeth away suddenly. When the hour of dinner approacheth, lay the table.   

To prepare to lay the table.  
MAke ready the table at the time accustomed: but before thou do dress it, wash diligently the glasses. First thou must lay the table doth upon the table, than the latin circle, and consequently the salt cellar, & finally the bread. As touching the glasses, do after the custom of the country, for in that thing all countries are variable.   

The consecration of the table by Saint Chrisostome  
BLessed be thou O lord god, that dost feed me from my youth, & that dost nourish all creatures, fulfil our hearts with joy and gladness, that we having sufficiently enough may abound in all good works through our saviour jesus Christ with whom thou reignest in glory, honour, and kingdom with the holy ghost thorough out all worlds. So be it. Afterwards thou shalt say. Our father which art in heaven. etc.   

Another consecration.  
HE that through his goodness nourisheth all things, bless & sanctify all his that is set upon the table, and that that shallbe set.   

To take up the table.  
YE must take up the table even as ye prepared and laid it. First ye must take away the trenchers, & afterward the salt seller with the salt, and than the cheese must be taken away before all other things the serve to make an end of the feast and dinner, and finally with bread thou must take away the table cloth.   

Grace after the repast.  
GLory be given to the Lord, glory to the holy one, glory to thee, O king, for that thou hast given us this refection, fill us with joy & gladness in thy holy spirit: that we may be found worthy to be received into thy presence, and that we be not ashamed and confused, when thou shalt render to every one of us after his works, so be it. Our father which art. etc.   

Another grace.  
O heavenly father we give thee thanks that by thy unspeakable power and might, hast created all things, and dost govern the universal world by thy wonderful wisdom, nourishing and giving vigure and strength to all creatures thorough thy infinite goodness, grant if it be thy pleasure to thy infants to drink with thee above in thy kingdom the drink of immortality, the which thou hast promised and prepared for those that with true heart do love the thorough thy son jesus Christ, so be it. Our father. etc.   

Countenance in serving at the table.  
Keep thyself upright with thy feet and holding them well together, take diligent heed that there lack nothing. And when thou must fill, give, or set upon the table, or take away any thing, do it honestly. When thou must do a message in any place, come shortly & incontinently again. Bless god, & say the consecration & grace before & after thy repast. And being in company never trouble the purpose or communication of any other man, but if thou be questioned wat answer in few words. Take heed that thorough obliviousness thou mingle not the pots or cups filling one for another, if there be diversity of wines. Forget not the salt, never set upon the table the thing that is cut or broken, when ye shall chance to sup by night, be diligent to snuff the candles, that there enter not into their noses that sit at the table any evil saver. Take heed thou put not out the candle when thou dost snuff it. Accustom not thyself to eat that is taken from the table, or that they set up in the house. After that grace is said, & that all things be taken away, if thou have leisure pass thy time at some honest play with thy companions, until that the hour to go to school, do quite thee of the plate.   

Of the countenances and good manners that must be kept at the table.  
IF it chance also that thou art set at the table, have this in recordation & remembrance: first that thy nails be well pard. Wash thy hands, keep thyself upright. Approve & consent to that that thy host doth say that speaketh, Fly all drunkenness. Be sober: show thyself so joyful and merry, that thou remember what is convenient for thy age, be evermore the last of all other to put thy hand in the dish. If a man give thee a good morsel, refuse it modestly, if thou be enforced take it with giving of thanks. And when thou hast taken a little piece or portion thereof, give him the rest, or to some other that sitteth next unto thee, but yet never give any thing to another man's wife that is present. Nor like wise thou shalt give nothing to any prince or great Lord. It shallbe well suffered to cut & distribute the best morsels to thy parents & friends. If any man do serve thee with any delicate thing, as with the liver of fish, or with any other thing, thou shalt taste part thereof, & distribute the rest. If any man drink unto thee, thank him joyfully, & drink a little. If thou be not a thirst, yet at leastwaye put the glass to thy mouth. Smile upon them that speak, & as for thyself speak not a word, if no man ask thee any thing, if men speak of dishonest purposes & things, smile not, but turn thy face to some other place, as-though thou hardest nothing. Strive with no man at the table. Put thyself before no man. Boast not thyself of that that is in thee. Dyspraise not other men's things. Be gracious & amiable to thy companions which are of low birth. Accuse no man. Be thou no babbler. And so doing thou shalt find laud & praise without envy with thy equal friends. If thou see that thy repast continue to long, take thy leave, & after that thou hast saluted the assistance go from the table. Never cut bread against thy breast. And cutting it with a knife, put not thy little fingers unto it. Gate that, that is set before, or nigh unto thee. And being willing to take somewhat that is within the platter, and with the point of thy knife, beware thou spill not the meat like a hog upon thyself. Nor meddle not to turn up that principally that is within the platter, eating of soft or poached eggs, first cut thy breed in small pieces, but beware that there fall nothing upon it. Eat thy egg hastily, & afterwards lay the shells which are not broke into the platter. Drink not when thou dost eat thine egg, and in eating thereof, look well upon the for most part of thy clothing, lest thou bespot them. If thou eat any sauce, never lick thy fingers. Nor as long as the repast, dureth wipe not thy lips nor thy nose with thy sleeve. Nor wipe not thy nose but with an handkerchief manerlye & modestly. Nor spit not rubbing thy spittle with thy fingers. Be well aware that thou put not thy fingers within the salt seller, nor temper them not within the sauce. Take not to thick, nor to great morsels, but cut them one after another. Never take any thing out of thy mouth, to lay it again upon thy trencher. Claw not thy head at the Table. Likewise all excess laughing and boarding at the table is filthy. Or ever thou drink wipe the borders of thy lips with thy two little fingers, lest any man see the grease swim within the glasses Drink not all so having yet the morsel in the mouth & before it be swallowed down. It is a rude and a filthy thing to eat & speak together.  
To spit & yawn often, is likewise unmannerly. It is a foolish thing and a barbarous to lean at the table upon thy elbows. Also it is a thing worthy to be mocked at, when one eateth bred to dip it within the glass in the presence of people: Lie not upon thy back. Sup as much as a dish can hold. And when thou dost sup, take good heed that nothing do fall, and sup not twice at once. Nor sup not again until thou have eaten it, and swallowed it. It is for dogs to swallow great morsels, and to gnaw the bones. Behold not what the assistance have before them, nor what they take & eat. Put not that again into the platter or dish, that already hath been gnawn and bitten. This is a civility among Italiens and French men, to cast there bones and the refuse under the table, but that is a filthy thing in Germany & among the Almains Also it is an unseemly thing to purge & cleanse the teeth with the nails, or with the tongue, or with a knife, for the should be done after the repast and dinner.   

Of the thing that ought to be after the repast.  
AFter that all be taken away and set by, & grace said: he must pass the time, if the time suffer him, which some honest play, until that hour & time be come that thou must go to school. In the mean while find a time to go to thy lesson, doing that with all thy might and power that the place requireth.   

Of a perciculer repast.  
THy refection must be temperate & done in time and season. dine largely, and sup more soberly.  
Take as much meat as shall suffice nature, not for pleasure, and the contentation of the body. After that thou haste bind, do something joyfully. Walk a little before supper, & as much after. Study and write fasting.   

To choose a schoolmaster and to obey him.  
TAke the best learned for a schoolmaster, for it is impossible that he which can nothing may instruct another. When thou hast met with such a one, by all means cause him to bear thee fatherly affecio, & that thou bear unto him the affection of a son. For we own as much honour unto those that hath taught us the manner of well living, as to those that have given us the beginning of life. Other ways be thou assured thou shalt have a schoolmaster in vain, if likewise thou have him not a true friend. furthermore be thou continually attentive unto him. Learn the best things even from the beginning and foundation. It is an extreme folly to learn those things, that willingly we will forget. Hearken not only diligently unto the master when he doth interpret, but also very fervently. And be not content only to ensue and follow him that disputeth, but labour if thou mayest to pass him. And to retain the better his good traces, and means of speaking, put them in writing as a treasure of thy memory. If thou be ignorant, trust not to thy learned books. Forget not the things that thou hast heard aswell alone and particularly, as in company. Divide the day in hours, by the which thou shalt stay the thing, that thou shouldst read. Being not content with this, thou shalt remember to give part of the time, to thy secret thoughts and contemplation. The exercise, which is as a certain strife and battle of the spirits, doth principal, show the force of the mind, and doth amake it and augment it. Be not given to the study of the night, and out of time and season, for they sup up and consume the spirit, and are greatly hurtful to bodily health. But the beginning of the day is friendly to muses, and proper and meet to study.   

The manner of studying by ●odolphe. Agricola.  
TO order his study, he must principally take heed to two things. The first is, to consider to what study thou wilt go. The second is by what means thou mayest greatly profit in that, that thou hast chosen. As touching the first point, if thou have sufficient goods, and a competent spirit and wit, I counsel thee to give thyself withal thy force & might, to the best sciences. In the rest, thou shalt learn the arts of thy childhood. If thou have red any thing in good author's labour to translate them into thy mother tongues by proper words, and having the self same signification, to the end that when thou wouldst say or write any thing, conferring by long usage thy vulgar tongue with the Latin, thou mayst promptly and commodiously express the conceit of thy mind by that which is unto thee natural, for to speak Latin afterwards more easily. Furthermore if thou intend to make any thing, it shall be good and meet to form in thy spirit and mind the self same matter in thy mother tongue as largely, and as elegantly as thou mayst: & afterwards to pronounce it in Latin purely & with proper signification, to the intent that all may be spoken clearly and largely.   

The signs of a good nature.  
TO be not only continually about and with the masters, but also to study bisely & diligently. To hafite his companions being best learned. Also wholly to abstain from the company of those, that men esteem to be hurtful, as well for their manners, as for their renown. To have no manner of debate nor strife, but only of letters. To comprehend lightly and to take that thing that is showed and taught, and to keep it faithfully to follow fortunately, and to pronounce elegantly. To take heed that in speaking he do not precipitate his purpose, to break it in his tongue, to murmur between his teeth, but to accustom himself to pronounce every word distinctly, clearly, and from point to point. To be ashamed that other should pass him, but rather labour to pass and exceed other. Not to be angry when he is corrected, & to rejoice when he is praised. To study that there appear no foolishness, no disorder, no vile, nor no sharp thing in him. Not to have an unshamefast forehead, the brows lift up, the eyes bold & hardy, the tongue affectate, & the visage iuconstant. Finally that there be not found in his face, in his countenance, nor in his going, nor standing upright, any molestious or odious thing.   

The manner of repeating the lesson.  
THere be some that labour principally to learn, their lesson word by word: but that I like not, for it is a laborious thing, and in a manner without any fruit or profit. To what purpose is it needful to say that word by word, that he understandeth not, as the Popiniay do the. Thou must incontinently read over again the lesson that thou hast heard, and so, that thou deprly do plant the whole sentence in thy mind. Furthermore thou shalt return again to the beginning and begin to search out every word, and only the things that pertain to grammar, that is to wit & know whether there be any verb of obscure derivation, or doubtful, whether there be any conjugation he throgleth, how that it maketh in the preterpersitence, what supine it hath, what they be of whom it is derived. What he hath the descend of him, and what construction he may have, what it signifieth, and other like things. This done, thou shalt run over it again, searching principally the things that doth pertain to the craft of rhetoric. If there be any good thing, or elegant, and well spoken, note it with a mark, or with a little star. Take good heed to the composition of verbs, and search the beautifulness of the oration, find the intent of the author, and by what reason he hath spoken every thing. When thou findest any thing that doth please thee beware as men say, that thou pass not beyond the log. Stay thyself, & consider the reason why thou dost take so great pleasure in such oration, & what it should mean that thou hast not done so much in other. Thou shalt find the thou wast moved to do it, for some subtility or ornament of the oration, or by some harmony of the composition: & to be short, for some other reason. If thou find any adage, sentence, or soin old proverb, or fable, history or some pleasant similitude; or as thou shalt think to be spoken shortly, subtilely or wittily keep it in thy mind, as a treasure for use & imitation. After that let it not loath thee at all, to repeat it over four times, for the writings of learned men made with a good spirit, & with great watch have this in them, that being red, and red again a thousand times, they do please more and more, showing daily new miracles to those that daily do meruall at them. Praise not the thing without a cause the cometh customably into thy tables, because that at other times thou hast not taken heed unto it, the like shall chance much more by reading of good authors. Thou shalt read it therefore four times, and take good heed to that, that may be commodious for Philosophy, & likewise to Moral philosophy, and whether there be any ensample that pertaineth to good manners. But is there any thing in this world, whereout a man may not draw some ensample or some figure or occasion of learning. For we shall sooner see the thing that we ought to do, than that we should fly and avoid, by the goodly and vile deeds of other. In doing of this thou shalt learn notwithstanding thou hast done other things. Then if it seem good unto thee, take pain to learn, for at that presete thou shalt be nothing, or at least way thou shalt be of little estimation. There resteth no more but to haunt the studius, and to set forth thy annotations, & likewise to understand other men's, praising the one, and reprehending the other, partly defending thy own, and partly sussering them to be corrected. finally enforce thyself to follow in thy writings the thing that thou haste praised to other. Likewise rise thou up after thy lesson, and walk alone, repeating the thing that thou haft red.   

The countenances of play and other pastimes.  
Sometime we must recreate our spirits after our study. Men do that by plays & other honest pastimes. The honest pastimes that pertain to children be the top & scourge, the bowls, the exercises of the body, & again tennis, and leapinges. The spices & kinds of leaping are the leap of grasshoppers with both the legs, the feet joined together and with one leg only. Men do exercise themselves with wrestling, & with the sword, if it be done in the presence of the master & without envy. As concerning swimming, better it were to be a looker on than a doer. But it is much more honest to exercise his spirits with instruments of music, the which is the most honest pleasure, and the most conveniences to muses that a man can find. Plays forbidden are these, dise, cards, & other plays of hazard, to swim in the water with other exercises of russions. These be the things that enrich the play, gravity, honest mirth, vinacitie, vigure of the spirit, mutual amity, to play frankly, to win by truth, and not by deceit. Also to great insolence doth dishonour the play, mad cries, foolish countenances, to great trouble, and evil deceit. It is a goodly thing to win by craft in honest plays, and if every man valeantlye defend his place, in the mean while the hope of a certain joyful gain, is cause to provoke sorn other. For the rest here are the laws of plays: that no man speak in his natural or mother's tongue, or in that that is less familiar, for in so doing they shall learn by playing. This shallbe a thing most profitable to recite certain things of the authors setting and appointing a certain price or gain to the envy of one and another, so that the school master give diligent order that they do it.   

Iduertisemence for common assemblies and meetings.  
AS oft as any man unto whom thou dost owe honour shall speak unto thee, stand up right, be uncovered, let not thy face be heavy, nor of one side, nor shameless, nor inconstant, but temperate with a joyful modesty, the eyes shameful, and turning towards him unto whom thou speakest thy feet joined, & thy hands together. Waver not with thy legs, & fyddle not with thy hands. By't not thy lips, scratch not thy head, nor dig not win thy ears, & that thy raiment be honestly ordered cause all thy garment, thy visage, thy countenance, and thy body to show & present a simple modesty, and a natural shamefastness. Be not a foolish and a hasty babbler. That thy spirit be not to seek, when he speaketh unto thee, but be thou attentive unto taht he speaketh, if thou must answer him do it in few words & wisely. Furthermore doing him honour, name him now and than by his surname, bowing a little thy knee, likewise when thou hast ended and finished thy answer.   

To fly the company of the evil.  
THis is a thing that doth aid & profit very much good nourishing & bringing up, to avoid the company of the evil Upon this point Solomon doth admonish us saying: my son if the sinful entice thee, consent not unto them. Take no pleasure in the way of the evil. Also. S. Paul said, that evil communication destroyeth good manners, a little leaven destroyeth the hole paste.   

How to search the company of honest men.  
HAunt not willingly other company than the company of thy masters. Win through thy obedience and humanity the best learned and modest companions. For it is a thing that doth profit above all other if a man can have the domestical and familiar company of studious and learned men.   

Of the modesty that one ought to have & to hold in walking.  
THere be that walk fair & softly ensuing the paces and steps of those that go to battle, & going, they seem to hold and keep certain measures. Fly as thou wouldst fly the pestilence, such men's steps and paces. Walk not also very hastily, if no danger nor no necessity require it, nor thou must not go nor walk to softly. There is one kind or manner of walking laudable, wherein appeareth gravity, a wait of authority, & a trace of tranquillity. This is it therefore that thou must follow. So much there is that thy moving must be pure & simple. A thing coloured, doth not please me. For nature must form & fashion our motion & going. But if there be any vice in nature, diligence must correct it. If art do fail, correction must satisfy it.   

Of chastity.  
Chastity is next unto shamefastness, nor it cannot be kept more surely than by shamefastness, and the industrious diligence of the eyes: so that thou shalt not need to care to behold women unchastely & wanton, not because thou shouldest abhor their sex, but to fly & avoid that evil that ensueth thereof.   

Of garments.  
Ameane and comeliness is greatly praised in garments. Thy apparel then ought not to be to sumptuous, nor to simple and poor, but pertaining and convenient to public honesty, keep this sentence of Ovid, in the which is said: Let young minions as comid maidens be far from thee for ever.   

Of the entertainment of the here.  
AS touching this point, hearken what S. Paul the Apostle saith if a man entertain his here, it is a dishonour unto him, and an honour to the woman, because that the here was given the woman for a veil. But a man should not cover his head, because he is the image and glory of god.   

An advertisement for civility & human conversation.  
FIrst have thou an heart that doth not find that thing sharp and molestious that is honest, & that doth his duty without astonishment of any fear, or suddenly taken by some esperance & hope, acquaint thyself with the most honest, trouble not the evil, praise not thy own things, reprehend nor dispraise not other men's things, prefer not thyself above other, although all other should prefer thee, with good men do pleasure to the envious, accuse no man, be gracious & gentle to thy companions which are of low birth, be affable to all men, be merry within the house, and well mannered without. Declare thy secrets to no man, remembering that the amity of divers is deceitful. Do pleasure willingly, & receive them by constraint. If thou dispraise glory, it will follow thee whether thou wilt or no, if thou seek for it, it will fly from thee. Desire not to be praised, but do the things worthy of praise. Be not acquainted with great lords except they be gracious. Esteem not to have any expense more precious than time.   

Of the discretion of studies.  
THe spirits of Students are confounded by excessive alteration but the countenance doth dure through measurable and ordinary exercises, and doth gather together a greater heap than men do think. There is nothing more hurtful in all things than the fulsomeness and molestiousnes that men take, and specially after study.   

When thou art returned home after dinner.  
Being returned home, do even so as thou didst before dinner Of the thing that ought to be done after supper.  
AFter supper pass thy time with certain pleasant fables, that done, and after thou hast bidden thy parents good night, and all the company, go at a good hour to thy nest, and there-kneling upon thy knees remember with thyself in what studies thou hast consumed the day. If thou have done any offence, call for the grace of jesus Christ to pardon thee, promising to bring forth better fruit in time to come. If there be none, thank him of his goodness, that hath kepie thee that day from all vice and sin. Furthermore thou shalt commend thyself unto him with all thy heart, that it will please him to keep thee from all embushementes of evil spirits, and from unhonest dreams. That done, enter & go to thy bed, rest thyself modestly in thy sleep, lie not upon thy belly, nor upon thy back, but first thou shalt lie and rest upon the right side, laying thy arms a cross, laying thy right hand upon the left shoulder, and thy left hand upon thy right shoulder.   

Of the thought that one should have in bed or ever he sleep.  
BEfore thou sleep thou shouldest read some exquisite thing and worthy of memory, and if thereupon sleep do take thee, when thou awakest, search what that was. Thus much there is, that thou oughtes to have this sentence of Pliny in thy mind, where it is said, that all the time which is not employed and spent in study, is lost.  
The end of the discipline and institution of children.    

An Admonition to youth to keep God's commandments.  

Solomon.  
MI son forget not my law, & fasten in thy heart my commandments, for they shall prolong thy life, and they shall guide the to peace and felicity. Hang mercy and truth about thy neck, and thou shalt write them in the tables of thy heart, & thou shalt find grace towards god, and before men with a fortunate prudency & wisdom.   

An exhortation to virtue.  
A Wise sone rejoiceth his father, & a fool is a heaviness & a torment to his mother. The treasures of the evil shall profit nothing, but justice delivereth from death. The Lord shall not lose the soul of the just through famine, but he shall overthrow the embushmentes of the evil. The idle and slothful hand bringeth poverty & the diligent hand enricheth.  
He that sustaineth himself upon leasings, doth nourish the winds, and the self doth follow the flying birds. He that gathereth in summer is wise, and he that sleepeth in the time of harvest is a child of confusion. The blessing of god is upon the head of the just but iniquity doth cover the mouth of the evil. The remembrance of the just, is blessed and praised, and the name of the evil shall rot and perish. The wise man shall receive into his heart the commandments, but the fool shall be punished by his lips. He that walketh simply, walketh surely. The mouth of the just is a vain of life, but the mouth of the evil and infidel, shall stumble through iniquity, envy moveth strife, and charity covereth sin. Wisdom aboundeth in the lips of the wise, and a rod upon a fools back. Wise men do hide knowledge, and the mouth of a fool draweth death unto himself. The work of the just doth conduit to life, and the fruit of the evil is their sin.  
To suffer correction leadeth to life, & he that mysprayseth it leadeth himself out of that way. He that is full of words is not without sin, and he that refraineth his tongue, is very prudent & wise. The tongue of the just is as it were exquisite silver, and the heart of the evil is unprofitable. The blessing of god maketh men rich. The just are continually in joy, and the hope of the unfaithful shall perish. The mouth of the just shall speak wisdom, and the evil tongue shall perish.   

An exhortation of the wise.  
CHildren hearken and understand the discipline of the father, to the intent thou mayst know wisdom leave not my law, and I will give thee a good gift, for I also have been the son of my father, and the most tenderest of my mother's children, the which teaching me said.  
Convert not at all to the consent of sinners, nor walk not in the way of the evil, but turn away, nor go not by it. Trust thou with all thy heart in God, and lean not to thy wisdom.  
Know the Lord whether so ever thou go, for so it shall be, that he will govern thy steps. Trust not at all to thy wisdom, fear God, and turn thee from the evil, & from ill. If thou embrace my doctrine, and keep my commaundemenie, thou shalt live.  
Finis.    

¶ Imprinted at London by john Cisdale, dwelling in knight Kyders street, nigh unto the queens Waredrop.