¶
Erasmus
Roterodam
saluteth
a
chylde
of
noble
bloode
and
of
singuler
hope
/
named
Adolph
.
sonne
vnto
the
prince
of
Uerian
.
IF
that
Paule
very
excellente
was
nat
abasshed
to
be
made
after
all
fasshyons
/
to
euery
person
/
to
the
ende
he
myght
profyt
all
fasshyons
of
men
:
howe
moche
lesse
ought
I
to
be
greued
to
play
the
childe
agayne
in
lyke
case
/
for
lou●
to
helpe
youthe
.
Therfore
lyke
as
late
I
applyed
my
se●fe
to
the
youthe
of
Maximi●yan
thy
brother
(
whyles
I
fasshyoned
the
tongue
of
yonge
chyldren
)
so
nowe
I
applye
my selfe
to
thy
childhode
/
and
shall
teache
the
maners
of
chyldren
:
Nat
bycause
thou
nedest
these
prescriptes
and
rules
/
brought
vp
at
the
begynnynge
of
an
enfant
amonge
courtye●●
/
after
that
obtaynyng
so
notable
a
mayster
to
fasshyon
youthe
rude
and
ignorante
/
or
〈…〉
write
perteyneth
to
the
/
an●
that
ar●e
come
of
princes
/
and
borne
to
principalyte
/
but
for
that
ende
that
all
chyldren
shall
more
couragyous●y
lerne
this
thynges
/
bicause
it
is
dedycate
●o
the
a
childe
of
great
possessyon
/
and
of
synguler
hope
.
Nor
it
shall
nat
gyue
to
al
youth
a
dull
spurre
/
if
they
●e
noble
mens
sonnes
to
be
f●l●y
gyuen
to
lernyng
fro
chyldhode
/
and
renne
in
the
same
rase
with
them
.
The
office
of
fasshyonyng
of
chyldhode
resteth
in
many
par●e●
/
of
the
which
that
whiche
lyke
as
it
is
firste
/
so
it
is
chefe
:
That
is
/
the
tendre
wytee
shall
drinke
the
seedes
of
loue
to
god
and
his
parentes
.
Secondely
that
he
shall
loue
and
lerne
the
lyberall
scyence
.
Thyrde
/
that
he
shal
be
instructe
to
the
order
of
his
lyuyng
.
Fourth
that
fro
the
first
●udymen●
of
youth
he
shall
be
accustomed
to
cyuilite
and
norture
.
This
laste
nowe
I
haue
take
vpon
me
as
a
thing
proper
/
for
o●
th●
other
thre
both
many
oth●●
〈…〉
written
m●●ny
thynges
.
And
al
be
it
this
outwarde
honesty
of
the
body
cometh
of
the
soule
well
composed
or
ordred
/
natwithstandyng
we
se
it
chaunseth
ofte
tymes
by
neglygenc●
of
maysters
that
we
desyre
(
as
a
thynge
that
lacketh
)
this
grace
of
honest
behauour
in
men
of
nobylite
&
lernynge
:
Nor
I
denye
nat
this
to
be
a
very
notable
parte
of
philosophy
/
but
yet
that
parte
(
after
the
iudgement
of
men
in
this
dayes
)
auayleth
gretly
to
al●re
beneuolens
/
also
to
represent
to
the
eyes
of
men
these
laudable
gyftes
of
the
soule
.
It
is
semely
and
syt●ynge
that
a
man
be
well
fasshyoned
in
soule
/
in
body
/
in
gesture
/
&
in
apparell
:
and
in
especyall
it
besemeth
chyldren
all
maner
of
temperaunce
/
and
in
especyall
in
this
behalfe
noble
mennes
sonnes
.
All
are
to
be
taken
for
noble
/
whiche
exercyse
their
mynde
in
the
lyberall
science
.
Lette
other
men
paynte
in
their
shyldes
Lyons
/
Egles
/
Bulles
/
and
Leopardes
:
yet
they
haue
more
of
verye
nobylyte
/
whiche
for
their
badge
may
paynte
so
many
ymages
/
as
they
haue
lerned
sure
the
lyberall
scyence
.
Than
that
the
mynde
of
a
chylde
well
burnysshed
may
vpon
all
sydes
euydent
apere
/
for
it
apereth
moste
clere
in
the
vysage
or
countenaunce
.
¶
Of
the
eyes
.
Let
the
eyes
be
stable
/
honest
/
well
set
/
nat
frownyng
/
which
is
syne
of
crueltie
/
nat
wanton
/
which
is
token
of
malapertnesse
/
nat
wandring
&
rollynge
/
whiche
is
syne
of
madnesse
/
nat
twyringe
and
spyeng
/
whiche
is
token
of
suspection
and
compasynge
disceyte
/
nor
hangyng
downe
whiche
is
syne
of
folly
:
nor
afterwarde
twynklyng
with
the
browes
/
whiche
in
sygne
of
vnstablenesse
/
nor
masing
as
a
man
astonyed
(
And
that
was
noted
in
Socrates
)
nor
to
sharpe
/
a
syne
of
malyce
/
nat
makyng
synes
and
profers
nor
besy
wanton
/
a
token
of
yuell
chasty●e
:
but
representyng
a
mynde
well
enstabled
/
&
amy●ble
with
honesty
.
Nor
it
is
nat
said
with
out
cause
of
antique
sage
men
/
that
the
eye
is
the
seate
and
place
of
the
soule
.
The
antique
pyctures
she●weth
to
vs
that
in
olde
tyme
men
were
of
synguler
demure
countenaunce
/
and
loked
with
eyes
halfe
closed
/
lyke
as
in
Spayne
certayne
loke
as
they
were
pore
blynde
/
as
it
semeth
to
be
●ake
as
a
fayre
&
amyable
countenaunce
.
Lykewyse
we
lerne
of
pictures
/
in
olde
tyme
they
were
narowe
and
strayte
mouthed
/
a
signe
of
vertue
:
But
that
thyng
that
of
his
awne
nature
is
semely
/
it
is
taken
with
all
men
comly
.
All
be
it
becometh
vs
somtyme
to
be
lyke
the
lopster
/
and
to
applye
our selfe
to
the
maner
of
the
regyon
we
be
in
.
Nowe
there
be
certayne
countenaunces
of
the
eyes
/
whom
na●ure
gyueth
of
this
fasshyon
to
one
and
that
to
an
other
/
whiche
chaunseth
nat
be
vnder
my
preceptes
:
saue
that
gestures
out
of
order
do
blemysshe
nat
onely
the
behauoure
and
sauoure
of
the
eyes
/
but
also
of
all
the
body
.
And
v●on
the
contrarye
parte
gestures
manerly
maketh
that
whiche
of
nature
is
semely
to
be
more
comlye
:
and
that
whiche
is
of
reproche
/
if
so
be
it
take
it
nat
awaye
/
yet
it
hydeth
it
and
dothe
dymynisshe
it
.
It
is
vnsyttynge
to
loke
vpon
a
man
and
wynke
with
the
one
eye
:
For
what
els
is
it
but
to
make
blynde
hym selfe
?
Lette
leaue
that
gesture
to
the
fysshes
called
Thynnes
and
craftismen
.
Let
the
browes
be
set
vp
/
and
nat
bente
/
whiche
is
token
of
crueltie
/
nat
set
vp
t●
hye
/
whiche
is
syne
of
arrogance
and
proude
hert
/
nat
hangyng
in
to
his
eyen
/
which
is
●yne
of
yuel
ymagynacion
.
A
forheed
mery
&
playne
/
signifyeth
a
mynde
of
clene
conscience
and
a
gentyll
nature
:
let
it
nat
be
knytte
in
wrincles
as
in
an
olde
persone
/
nat
mouynge
vp
and
downe
like
an
hedge
hogge
/
nor
croked
or
wri●hen
lyke
a
bull
.
Let
nat
the
nosethrilles
be
full
of
s●yuell
lyke
a
sluttysshe
persone
:
That
vyce
was
noted
in
Socrates
as
a
reproche
.
To
drie
or
snytte
thy
nose
with
thy
cappe
or
thy
cote
is
all
of
the
carte
/
vpon
thy
sleue
or
thyne
elbowe
/
is
propertie
of
fysshmōger●
.
Nor
it
is
nat
mo●h●
mor●
maner
to
drie
with
thy
bare
hande
/
if
so
be
afterwarde
thou
daube
it
on
thy
clothes
.
It
is
good
maner
to
drie
the
fylthe
of
the
nose
with
thy
handkercher
/
and
that
with
thy
heed
somwhat
tourned
a
syde
/
if
more
honest
persones
be
presen●
.
If
any
snyt
fall
on
the
grounde
after
thou
haste
sny●●e
thy
nose
with
two
fyngers
/
by
and
by
treade
it
out
vnder
thy
fete
.
It
is
also
agaynste
maner
to
snuffe
with
thy
nose
/
it
is
a
syne
of
malyce
:
It
is
more
leude
to
snu●●e
with
thy
nose
/
and
a
syne
of
fury
if
it
be
vsuall
.
As
for
suche
as
be
shorte
breathed
/
that
be
sycke
of
tysyke
muste
●e
holde
excused
.
It
is
a
reproche
to
speake
in
the
nose
/
for
it
is
the
propertie
of
crowes
and
elephantes
.
To
wrie
the
nose
is
the
propertie
of
scoffers
and
naturall
fooles
.
If
snesynge
chaunce
other
beynge
presen●e
/
it
is
good
maner
to
turne
a
syde
:
after
whan
the
passion
doth
cease
/
to
blesse
thy
mouth
with
the
syne
of
the
crosse
/
after
to
take
of
thy
cappe
&
thanke
them
(
or
desyre
pardone
)
that
sayd
or
were
aboute
to
saye
christ
helpe
:
for
snesynge
as
gawnyng
is
wont
to
take
a
waye
the
sence
of
herynge
.
It
is
goodly
to
say●
christe
helpe
to
an
other
man
that
sneseth
:
And
it
is
a
chyldes
par●e
to
do
of
his
cappe
/
if
dyuers
that
be
elder
be
present
that
saye
christ
helpe
to
man
or
woman
.
And
●ynally
to
make
a
shyrle
noyse
or
a
shrike
purposely
in
snesyng
/
or
to
itera●e
snesyng
of
purpose
/
to
the
●stētacio●
of
his
strength
is
leudenesse
.
To
stop
the
snesyng
that
nature
moueth
is
folly
of
such
that
preferreth
maner
before
helth
.
¶
The
coulour
.
Let
naturall
coloure
(
and
nat
counterfet
)
ornate
the
chekes
:
al
be
it
let
naturall
coloure
be
so
mesured
or
ordred
/
that
it
be
nat
altered
to
shamfastnesse
/
nor
make
a
childe
so
astonyed
/
to
bring
him
to
the
deg●e
(
as
it
is
said
)
as
it
were
of
a
man
that
wer●
mad
.
To
some
children
this
passion
feble
is
so
impressed
that
it
maketh
a
childe
lyke
to
a
dastarde
.
This
leude
maner
is
sone
correcte
/
if
a
childe
be
acustomed
to
lyue
amonge
his
elders
/
&
be
exercysed
to
playe
comedies
or
interludes
.
To
puffe
vp
o●
swell
in
the
chekes
/
is
to●en
of
a
proude
hert
&
sollē
.
To
smyle
is
token
of
a
man
that
sheweth
tr●e
mynde
:
the
one
is
Thrafos
parte
/
the
other
is
Iudas
the
traytours
parte
.
Lette
nat
thy
mouthe
be
stopped
/
that
is
syne
o●
hym
that
feareth
to
take
the
brethe
of
a nother
:
nor
let
it
nat
gape
/
that
is
token
of
ydio●
fooles
/
but
closed
the
lyppes
softe
touchynge
togyther
.
It
is
no
good
maner
to
set
out
the
lyppes
and
make
a
bowe
or
ba●
/
although
great
mennes
sonnes
(
goynge
there
a
multytude
)
vse
it
:
they
shal
be
pardoned
/
as
men
in
whom
what
so
euer
they
do
is
taken
as
manerly
/
but
I
enforme
children
.
If
the
chaunce
gaping
/
&
thou
can
nat
turne
away●
or
go
away
/
close
thy
mouth
with
thy
handkerchife
or
the
palme
of
thy
hande
/
after
crosse
thy
mouthe
.
To
alowe
euery
mannes
wordes
or
dedes
is
the
properti●
of
fooles
:
to
apply
to
no
man
is
propertie
of
a
dastarde
.
To
shewe
mery
countenaunc●
to
fylthy
wordes
or
dedes
/
is
syne
of
leudnesse
.
Grinnyng
&
laughyng
out
of
mesure
/
wherwith
all
the
body
dothe
shake
/
whiche
passyon
the
grekes
call
risus
syncrusius
/
that
is
a
shake
/
is
nat
semynge
to
any
age
/
nor
yet
in
a
childe
.
It
is
vnsyttynge
that
some
laughynge
neye
lyke
an
horse
.
He
is
vnmanerde
and
rude
that
laugheth
with
wyde
mouthe
and
writhen
chekes
/
shewynge
his
tethe
lyke
a
dogge
that
gnarreth
:
and
it
is
called
the
laughynge
of
Sardinia
(
an
herbe
/
whiche
eaten
maketh
a
man
to
dye
laughyng
)
Let
the
countenaunce
so
shewe
myrthe
that
it
do
nat
disfygure
the
mouthe
/
nor
bring
●eproche
of
a
lyght
mynde
.
These
be
the
sayenges
of
fooles
/
I
brast
for
laughter
/
I
leape
for
laughter
/
I
dye
for
laughynge
/
or
any
suche
other
folisshe
●utche
chaunce
/
so
that
he
be
nat
wyllynge
●o
shewe
suche
laughynge
/
he
muste
couer
his
face
eyther
with
a
napkyn
or
his
hande
.
To
laugh
onely
with
out
euydent
cause
/
is
sygne
of
folly
or
madnesse
.
And
if
so
be
suche
thyng
chaunce
/
it
is
maner
to
open
the
cause
to
other
/
or
if
ye
thynke
it
nat
mete
to
be
shewed
/
to
bring
some
counterfet
excuse
leste
that
any
man
suspecte
hym selfe
to
be
mocked
.
To
byte
with
the
tethe
the
nether
lyppe
is
nat
maner
/
but
syne
of
malyce
:
lyke
wyse
to
the
vpper
lyppe
.
Also
to
lycke
the
nether
ꝑ●e
of
thy
lyppes
with
thy
●onge
.
is
folly
.
To
set
o●t
the
lyppes
and
ioyned
/
as
to
kysse
/
in
olde
tyme
with
the
almayns
was
iudged
gentylnesse
/
as
their
pictures
sheweth
.
To
bleare
out
the
tonge
and
mocke
any
manne
/
is
poynt
of
a
knaues
scoffyng
.
Tourne
thy
face
whan
thou
spyttest
/
so
that
thou
spyt
vpon
no
man
/
or
spattell
any
man
.
In
lyke
maner
to
scrubbe
or
rubbe
with
the
nayles
other
partes
of
the
body
is
fylthe
/
in
especyall
if
it
be
done
of
custome
and
nat
of
necessyte
.
¶
The
heere
.
Let
nat
thy
heere
kyuer
thy
browes
/
nor
flye
vpon
thy
sholders
.
Also
to
ruffle
the
heere
of
thy
heed
with
shakyng
of
thy
heed
/
is
the
propertie
of
wanton
coltes
.
To
caste
backe
thy
bussh●
fro
the
forheed
towarde
the
crowne
/
is
bare
maner
:
it
is
more
manerly
to
decke
or
deuyde
it
with
thy
hande
.
To
bende
in
thy
necke
and
crouche
in
with
the
sholders
is
the
maner
of
s●uggartes
:
to
set
out
the
brest
is
syne
of
pride
/
it
becometh
to
set
the
body
streyght
vp
.
Lette
nat
thy
necke
wrie
vpon
the
lyft
syde
nor
on
the
ryght
/
it
is
syne
of
ypocrisye
/
except
comunycacion
or
some
other
thynge
require
.
¶
The
sholders
.
It
becometh
●o
holde
thy
sholders
of
a
lyke
heythe
/
nat
of
the
fasshyon
of
a
sayle-cloth
/
to
sende
vp
the
one
&
to
threst
downe
the
other
/
for
this
negligent
behauer
in
children
groweth
vnto
a
nature
/
and
disfourmeth
the
behauour
of
the
body
agaynste
nature
.
¶
The
body
.
And
so
they
that
for
slouthe
draweth
to
a
custome
to
croke
their
body
/
causeth
them
to
be
crouche
backed
/
which
nature
neuer
brought
.
And
they
that
vse
to
holde
their
heed
vpon
the
one
syde
groweth
in
to
suche
a
custome
/
that
in
olde
age
they
labour
in
vayne
to
altre
it
:
For
yonge
b●dyes
be
lyke
vnto
tendre
plantes
/
whiche
in
to
what
fasshyon
you
bende
them
/
lyke
a
●orke
/
or
writhen
lyke
a
corde
/
so
they
growe
and
waxe
styffe
.
¶
The
armes
.
To
caste
bothe
thyne
armes
behynde
on
thy
backe
/
bothe
ha●h
the
fasshyon
of
slouthe
/
al●o
of
a
thefe
:
nor
it
is
nat
more
comly
to
stande
or
syt
and
●et
thy
one
hande
on
thy
syde
/
whiche
maner
to
some
semeth
comly
&
lyke
a
warryoure
/
but
it
is
nat
forthwith
honest
that
lyketh
fooles
/
but
whiche
is
agreyng
●o
reson
&
nature
.
Other
thynges
shall
be
sayd
after
/
whan
we
come
to
comunycacion
and
the
table
.
¶
Priuy
membres
.
To
disclose
or
shewe
the
membres
that
nature
hath
gyue
to
be
couered
/
without
necessyte
/
ought
to
be
vtterly
auoyded
from
gyntyll
nature
.
Also
whan
nede
compelleth
to
do
it
/
yet
it
muste
be
doone
with
conuenyent
honestye
/
ye
though
no
person
be
present
/
for
aungel●
be
euer
present
/
to
whom●
in
children
basshfulnesse
is
a
tuter
and
a
folower
of
chastyte
:
The
syght
of
the
whiche
to
withdrawe
from
the
eyes
of
men
is
honest
.
Moch
more
we
ought
nat
suffer
other
to
touche
them
.
To
kepe
thy
water
is
agaynst
helthe
/
and
hurteful●
to
nature
:
to
make
water
secretly
is
honest
.
There
be
that
teacheth
that
a
chylde
shal
kepe
in
his
nether
wynde
/
his
buttockes
fast
closed
or
clynged
/
but
it
is
no
maner
whan
thou
entendest
to
be
take
honest
/
to
alure
t●
the
disease
and
syckenesse
:
If
thou
may
go
aparte
do
that
alone
by
thy selfe
/
i●
no
(
after
the
olde
prouer●e
)
Let
him
close
the
fert
vnde●
colour
of
a
coughe
:
or
els
why
do
nat
they
●yd
a
man
by
the
same
maner
tha●
a
man
●hal
nat
go
to
the
draught
/
wher
as
is
more
daunger
to
holde
the
wynde
than
to
refrayne
the
draught
.
To
●y●
the
knees
layd
a
shoyle
/
or
to
s●ande
the
legges
set
bowed
or
croked
/
is
the
property
of
bragg●rs
.
Let
the
knees
ioyne
whan
a
man
sytteth
/
whan
he
standeth
let
the
fe●e
ioyne
/
or
els
a
lytel
seperat
them
a sonder
.
Sō●
syt
on
this
fasshyon
/
that
they
crosse
one
leg●e
ouer
the
other
●ne
/
some
stande
their
legges
ioyned
/
tramplyng
&
daunsyng
:
●ha●
one
is
the
propertie
of
pensyue
persons
/
that
other
of
fooles
.
The
rygh●
leg
cast
ouer
the
lyfe
thyg●e
/
was
the
maner
of
olde
&
antique
kinges
to
syt
/
but
now
nat
laudable
.
Some
of
the
ytaliens
set
tha●
one
fote
vpon
that
other
bycause
of
nurture
/
&
stande
vpon
one
legge
af●er
the
maner
of
storkes
/
which
whether
it
become
children
I
dou●e
.
Lykwise
in
making
of
cur●●sy
/
one
maner
be
cometh
in
some
place
/
&
in
some
place
it
is
nat
comly
.
Some
make
curtesye
with
bothe
knees
●owed
(
as
yrisshmen
)
and
on
contrary
wise
some
do
it
wi●h
vpright
body
/
●ome
w●●h
body
s●oupyng
.
Some
there
be
that
iudge
that
the
curtesye
of
women
.
Some
likewyse
with
vpright
body
make
curtesy
/
first
bowe
the
right
kne
/
after
the
lyfe
/
whiche
amonge
englysshmen
is
laudable
in
youth
.
The
frenchmen
do
bowe
the
ryght
kne
with
a
lytel
plesant
returne
of
the
body
.
In
al
suche
maners
in
the
which
varye●e
or
chaunge
hath
no
repugnance
with
honesty
/
it
shall
be
laufull
to
vse
the
maners
of
our
naturall
countrey
/
or
els
to
folow
the
maner
of
straungers
/
whan
the
maners
●e
such
as
straunge
countreys
doth
alow
The
maner
of
goy●ge
neyther
in
&
out
/
nor
hasty
staggryng
/
of
the
which
that
ou●
is
propertie
of
wan●onnesse
/
the
other
of
men
furyous
&
mad
:
for
this
●olysshe
goyng
as
a
hal●yng
man
/
we
wo●
commyt
to
these
cleane
warryours
/
&
to
such
as
thinke
it
a
gorgyous
fasshyon
to
wear●
plume●
in
their
cap
/
albe
it
w●●e
that
bys●hops
take
a
pleasure
in
suche
gesture
.
A
man
that
sytteth
to
play
with
his
toes
/
is
propertie
of
foole●●
and
to
play
with
his
fingers
is
syne
o●
lyght
mynde
.
¶
Of
apparayle
.
¶
It
is
fully
or
suff●ciently
sayd
of
the
body
/
nowe
of
apparayle
somwhat
/
bicause
apparayle
is
the
forme
and
fasshyon
of
the
body
:
And
of
this
apparayle
we
maye
coniecture
the
haby●e
and
apparayle
of
the
inwarde
mynde
.
Al
be
it
this
certayn
maner
maye
nat
be
gyuen
/
in
so
moche
that
the
fortune
of
all
men
nor
dignyte
be
nat
lyke
:
no
nor
the
same
honest
or
inhonest
maner
is
in
all
maner
of
men
:
fynally
nor
in
all
maner
of
tymes
/
the
same
maners
may
please
or
displease
.
wherfore
lyk●
as
in
many
other
thynges
/
so
in
this
maner
no
thynge
is
to
be
alowed
or
praysed
/
after
the
comen
prouerbe
:
To
the
lawe
/
to
the
countrey
/
and
to
the
tyme
/
wyse
men
byddeth
a
man
to
enfourme
hym selfe
.
yet
there
is
in
this
chaunges
/
what
thyng
in
hymselfe
is
hones●●
or
nat
/
as
the
thynges
whiche
haue
no
profyte
to
the
persone
that
the
apparayle
is
made
for
.
To
drawe
after
them
longe
traynes
/
in
women
is
discorned
/
in
men
it
is
leude
.
I
praye
you
is
it
commendable
in
cardynalles
and
bysshoppes
?
I
remytte
that
to
the
iudgement
of
other
.
Lyght
&
wanton
gardyng
of
the
breche
&
lasyng
of
the
bely
/
was
neuer
praysed
in
man
nor
woman
:
for
this
is
a
straunge
fasshyon
of
apparayle
that
couereth
the
secret
partes
/
that
be
shamfull
to
be
sene
.
In
olde
tyme
it
was
taken
nat
honesty
to
go
vngyrt
or
s●yt
/
in
this
dayes
it
is
rebuke
to
many
/
bicause
they
be
couerd
with
short
petyco●
&
close
hose
late
founde
:
albe
it
that
co●e
or
kyrtel
●ly
open
/
or
els
shorter
aparell
than
dothe
couer
the
secrete
partes
(
which
shulde
be
kept
honest
)
whan
a
person
stoupes
/
is
euer
dishonesty
.
To
●agge
or
to
mangle
apparayle
is
property
of
madde
men
.
To
vse
paynted
and
diuers
colours
/
is
the
maner
of
ydiots
&
apes
.
Therfore
a●ter
the
degre
of
the
dignyte
and
substance
/
&
after
the
countrey
and
the
maner
/
let
the
clennes
of
aparayle
be
vsed
:
nor
let
it
be
shamefully
daubed
with
fylthe
/
nor
sh●wyng
lechery
/
wantonnes
/
nor
pride
.
Homely
aparayle
becometh
youthe
/
but
without
vnclennesse
.
Some
distayne
the
hemmes
of
their
lynen
and
wollen
yuell
fauordly
with
spottes
of
vrine
&
pysse
.
Some
barke
their
bosome
&
their
sleues
with
a
cruste
of
fylth
/
na●
with
perget
/
but
with
the
fylthe
of
their
nose
and
their
mouth
.
Some
there
be
whiche
let
their
gowne
hange
on
that
one
syde
/
some
let
i●
slyppe
downe
to
the
reynes
/
and
some
thinke
it
becometh
them
.
Lyke
as
it
becometh
euery
parte
of
th
apparayle
of
the
body
to
be
clenly
/
so
it
becometh
it
to
gre
vnto
the
body
.
If
thy
frendes
haue
gyuen
to
the
apparayle
bette●
and
more
gorgious
/
cast
nat
thyn
eyes
backwarde
vpon
thy
body
/
nor
iette
nat
for
ioye
and
shewe
thy selfe
to
other
/
for
that
one
is
propertie
of
apes
/
that
other
of
proude
pecockes
.
Let
other
prayse
/
be
nat
thou
aknowen
of
thy
fresshe
apparayle
.
The
greater
that
fortune
is
the
more
amyable
and
gentyll
be
.
we
muste
pardone
meane
persons
to
take
a
delyte
in
a
meane
/
to
consolacyon
of
their
pouertie
/
bu●
ryche
men
settyng
forth
the
glorye
of
their
apparayle
/
sheweth
with
reproche
to
other
their
awne
misery
/
and
getteth
them selfe
but
grudg●
and
enuye
.
¶
Of
maners
in
the
temple
.
As
ofte
as
thou
comest
by
a
churche
do
of
thy
cap
and
make
curtesye
/
and
thy
face
turned
towarde
the
sacrament
/
salute
with
reuerence
Christe
&
holy
sayntes
.
And
do
the
same
whether
it
be
in
the
towne
or
in
the
feldes
/
as
oft
as
thou
seest
the
ymage
of
the
crosse
.
Go
nat
thorowe
a
church
/
but
with
lyke
reuerence
salute
Christ
with
a
breue
prayer
/
&
that
with
thy
cappe
of
/
and
knelynge
vpon
bothe
knees
.
Whan
diuyne
seruyce
is
in
doynge
it
becometh
to
apply
al
partes
of
thy
body
to
honoure
god
.
Thynke
that
Christ
i●
there
present
with
innumerable
thousandes
of
angels
.
And
if
so
be
a
man
shuld●
speke
to
a
mortall
kynge
/
with
a
multytude
that
stand●
rounde
aboute
hym
/
&
neyther
do
of
his
cap
/
nor
make
curtesye
/
he
shulde
be
tak●
of
euery
man
/
nat
for
a
carter
/
but
for
a
madde
body
:
What
a
thynge
is
it
there
to
kepe
thy
heed
couered
stately
standyng
/
where
as
he
is
kynge
of
kynges
/
immortall
/
and
graunter
of
immortalyte
/
where
as
honorable
angels
of
heuen
stande
rounde
aboute
hym
.
Nor
it
maketh
no
force
if
thou
se
them
nat
/
they
se
the
/
and
it
is
as
sure
that
they
be
ther
/
as
though
thou
●awest
them
with
thy
bodyly
eyes
/
for
the
eyes
of
faythe
se
more
surely
than
eyes
of
the
flesshe
.
It
is
nat
syttyng
that
som●
vse
to
walke
vp
and
downe
in
the
churche
/
and
playe
lyke
Arystotles
schole●s
/
as
for
walkynge
yles
/
market-place
and
courtes
/
be
conuenyent
/
nat
churches
that
be
dedycate
to
preache
/
to
mynystre
sacramentes
and
holy
prayers
:
but
lette
thyne
eyes
beholde
the
preacher
/
thyder
bende
thyne
eares
/
lette
thy
mynde
be
set
thyder
with
all
reuerence
/
as
thoughe
thou
herdest
nat
a
man
/
but
god
speakynge
to
the
by
the
mouthe
of
a
man
.
Whan
the
gospell
is
redde
ryse
vp
/
and
if
thou
can
here
it
red
/
deuoutly
whan
these
wordes
be
redde
in
the
credo
/
Et
homo
factus
est
/
fall
downe
vpon
thy
knees
/
or
in
that
wyse
enclyne
down●
in
his
honoure
that
came
downe
him selfe
from
heuen
for
thy
he●the
/
to
this
myserable
worlde
.
And
where
as
he
was
god
he
was
contente
to
become
man
/
to
th
entent
to
make
the
a
god
.
Whyles
the
masse
and
diuyne
seruyce
is
in
doynge
/
apply
thy selfe
with
all
thy
body
to
deuocyon
:
let
thy
face
be
turned
towarde
the
aulter
/
and
thy
hert
to
god
.
To
touche
grounde
with
the
one
kne
&
the
other
standing
vp
/
vpon
the
whiche
the
lyfte
elbowe
doth
leane
/
is
the
gesture
of
the
wycked
iewes
and
gentyles
/
which
to
our
lorde
Iesu
scornyngly
dyd
saye
/
Hayle
kyng
of
●ewes
.
Thou
shalte
knele
on
bothe
knees
/
&
the
rest
of
thy
body
somwhat
bente
downe
to
shewe
reuerence
.
The
remenant
of
the
tyme
eyther
rede
somwhat
of
thy
boke
/
or
saye
thy
beades
/
or
els
set
thy
medytacion
vpon
celestyall
thinges
.
That
tyme
to
chatte
in
an
other
mannes
eare
/
is
the
propertie
of
such
as
thynke
that
Christ
is
nat
there
.
To
gape
this
wayes
and
that
wayes
/
is
the
maner
o●
mad
men
.
Iudge
that
thou
arte
come
to
churche
in
vayne
/
except
thou
departe
thence
more
pure
and
more
deuoute
thanne
thou
cam●
thyder
.
¶
Of
maners
at
table
.
At
table
or
at
meate
lett●
myrthe
be
with
the
/
lette
rybaudrie
be
exyled●
sytte
nat
downe
vnto
thou
haue
wasshed
/
but
lette
thy
nayles
be
pared
before
that
●
no
fylthe
stycke
in
them
/
le●te
thou
be
called
a
slouen
and
a
great
nygarde
:
remembre
the
comen
sayeng
/
&
before
make
water
/
and
if
nede
requyre
ease
thy
bely
/
and
if
thou
be
gyrde
to
strayte
to
vnlose
thy
gyrdell
is
wysdome
/
whiche
to
do
at
the
table
is
shame
.
whan
thou
wypest
thy
handes
put
forth
of
thy
mynde
all
grefe
/
for
at
table
i●
becometh
nat
to
be
sadde
nor
to
make
other
sadde
.
Commaunded
to
saye
grace
/
apply
thy
countenaunce
and
thy
handes
to
deuoute
maner
/
beholdynge
eyther
the
mayster
of
the
feest
/
or
the
ymage
of
Christ
or
of
our
lady
:
at
this
name
Iesu
or
his
mother
Mary
virgyne
/
make
curtesye
with
bothe
linees
.
If
this
offyce
of
sayeng
grace
be
put
to
an
other
bothe
take
dylygent
hede
/
and
make
answere
with
lyke
de●oute
maner
.
Gyue
place
with
good
wyll
to
an
other
of
the
hyest
place
/
&
if
thou
be
bydde
to
syt
in
a
hygher
place
/
gen●ylly
refuse
it
/
but
if
a
man
in
auctorite
bydde
the
of●e
and
ernestly
/
obeye
hym
manerly
/
lest
thou
shuldest
seme
shamfa●t
for
lacke
of
maner
.
At
the
table
laye
bothe
handes
vpon
the
table
/
neyther
ioyned
nor
vpon
thy
trenchour
/
for
some
vnmanerly
holde
the
one
hande
or
bothe
vpon
his
bely
.
To
leane
vpon
the
table
with
bothe
elbowes
or
the
one
of
them
/
is
pardoned
to
them
that
be
weake
and
feble
/
by
rea●on
of
age
or
sicknesse
:
the
same
in
some
courtyers
delycious
/
that
thinke
all
thyng
well
that
they
do
/
it
is
to
be
forborne
and
nat
folowed
.
In
the
mene
tyme
thou
muste
take
hede
leste
that
thou
trouble
hym
that
sytteth
next
the
with
thyne
elbowe
/
or
hym
that
sytteth
agayne
the
with
thy
fete
.
Syttyng
in
the
there
to
mo●e
thy
buttockes
this
waye
and
that
way
/
is
lyke
a
man
that
letteth
a
blaste
/
or
is
aboute
it
:
Lette
therfore
thy
body
sytte
vpright
egally
.
If
the
napkyn
be
gyuen
the
laye
it
on
the
ryght
sholder
or
the
lyfte
.
whan
thou
syttest
wi●h
greater
men
se
thy
heed
be
kembed
/
&
laye
thy
cappe
asyde
/
except
the
maner
of
some
deuocyon
cause
the
otherwyse
/
or
els
some
man
of
auctorite
commaunde
the
contrary
/
whome
to
disobey
is
agayne
maner
.
In
some
countreys
it
is
the
maner
that
chyldren
standyng
at
their
betters
table
shall
take
mete
at
the
tables
ende
al
bare
heed
.
There
a
childe
ought
nat
come
vncalled
/
nor
lette
hym
nat
tary
there
vnto
dy●er
be
at
an
ende
/
but
after
he
hath
repasted
hym selfe
suffyciently
/
take
vp
his
trenchour
/
make
curtesy
and
salute
them
at
the
table
/
specyally
the
greates●
person
at
the
table
.
Let
the
cuppe
stande
on
the
ryght
hande
/
and
the
meate
kny●e
cleane
wyped
/
on
the
lyfte
hande
breed
.
To
holde
the
breed
in
that
one
hande
/
and
breake
it
with
thy
fynge●s
endes
/
it
pleaseth
some
cour●yers
:
lette
them
haue
their
pleasure
/
but
cutte
thou
thy
breed
manerly
with
a
knife
/
nat
pluckyng
away
the
crust
aboue
and
vnder
/
as
swet●
mouthed
men
.
In
olde
tymes
men
were
wonte
at
all
maner
of
repastes
reuerently
as
a
relyke
to
handle
their
breed
/
by
reason
wherof
nowe
in
this
●yme
a
maner
remayneth
whan
breed
falleth
to
the
grounde
/
to
take
it
vp
&
kysse
it
.
To
begyn
your
repaste
with
drinke
/
is
propertie
of
blowbowles
that
drinke
nat
for
thyrste
/
but
of
vse
.
And
this
vse
is
nat
alonely
vnmanerly
/
but
also
hurteth
the
body
.
Nor
ye
shall
nat
drinke
immedyately
after
browes
or
potage
/
nor
specially
after
eatyng
of
mylke
.
A
chylde
to
drinke
oftenner
than
twyse
or
thrise
at
the
fardest
at
his
repaste
at
table
/
is
neyther
manerly
nor
holsome
.
Let
him
drinke
ones
after
he
hath
fedde
a
●hyle
vpon
●he
seconde
dysshe
/
●pecially
if
it
be
drie
meate
/
and
agayne
at
th
ende
of
the
dyner
or
supper
/
and
that
moderately
/
drinke
nat
lyke
a
swylbolle
/
nat
suppynge
or
smackynge
with
the
lyppes
lyke
an
hor●e
.
To
bolle
and
drinke
bothe
wyne
and
al●
superfluously
/
it
bothe
hur●eth
the
helthe
of
chyldren
/
lykewyse
it
dystayneth
the
maners
of
children
.
water
is
mete
for
youth
and
the
hote
age
/
or
if
he
may
nat
awaye
●herwith
/
or
the
nature
of
that
countrey
is
nat
suche
/
or
any
other
cause
woll
na●
suffre
it
/
let
him
vse
small
ale
or
small
w●rie
/
and
alay
it
wi●h
water
:
Or
els
this
rewarde
foloweth
to
suche
as
delyte
in
pure
wyne
/
rotten
●ethe
/
bleared
eyen
&
droppynge
/
dull
syght
/
and
dull
mynde
/
and
in
shorte
space
to
loke
lyke
an
olde
man
/
before
his
olde
age
.
Be●ore
●hou
drinke
●ha
we
downe
thy
meate
/
nor
put
nat
thy
lippes
to
the
cup
but
drie
thy
lyppes
before
with
thy
napkyn
or
hand●ercher
/
specially
if
another
man
o●fer
to
the
the
cup
/
or
whan
thou
drinkest
of
the
comen
cuppe
.
To
loke
a
syde
whan
thou
drinkest
is
a
rude
maner
&
lyke
as
s●orkes
/
to
wrie
his
necke
back
ward
.
To
drinke
al
that
nothyng
remayne
in
the
cup
/
is
the
propertie
of
a
●hor●e
.
Let
a
chylde
curtessy
salute
agayne
the
persone
●hat
saluteth
hym
whan
he
drinketh
/
&
touche
the
cuppe
with
his
lyppes
and
ca●te
a
lytell
/
shewyng
a
face
as
tho
he
dyd
drinke
:
it
is
ynough●
to
lyght
person
that
taketh
su●he
maner
vpon
hym
.
If
a
●arterly
person
woll
compell
the
●o
dr●ke/●et
a
childe
promesse
to
answer
hym
whan
he
is
elder
.
Some
whan
they
be
scantly
set
/
●orthwith
they
put
their
handes
in
the
d●ssh●
that
is
the
propertie
of
wolues
ramyyng
/
or
of
suche
(
as
they
say
)
that
deuour
●●es●h●
out
of
the
boylynge
leade
/
nat
yet
redy
to
●ate
.
Se
that
thou
put
nat
thy
hande
first
in
the
dysshe
/
nat
onely
bycause
it
shewth
the
to
be
gredy
/
but
bycause
it
is
sometyme
ioyned
with
parel
as
whan
he
taketh
any
thing
scaulding
in
to
his
mouth
at
vnwa●
/
eyther
he
must
spyt
it
out
agayn
/
or
if
he
swalow
it
downe
it
woll
scaulde
his
throte
:
on
both
sydes
he
shal
be
laughed
at
/
and
take
as
a
foole
.
A
chylde
must
somwhat
tary
/
to
accustome
hym selfe
to
forbeare
his
appetyte
:
by
the
whiche
counsayle
Socrates
beyng
an
olde
man
coude
neuer
forbere
/
but
to
drinke
as
sone
as
the
cup
came
to
the
table
first
.
If
a
childe
syt
at
table
with
his
betters
/
let
him
syt
lowest
/
nor
let
him
nat
put
his
hande
to
the
dyssh
but
he
be
byd
.
To
threst
his
fingers
in
to
his
dysshe
of
potage
/
is
the
maner
of
carters
:
but
le●
hym
take
vp
the
meate
with
his
knyfe
or
els
his
forke
/
nor
let
him
nat
chose
out
this
or
that
swete
morsell
out
of
the
hole
dysshe
/
which
is
the
propertie
of
a
lykerous
person
but
that
which
chaunseth
lye
towarde
hym
/
which
we
may
lerne
of
Homerus
/
in
whom
often
is
repeted
this
verse●
They
russhed
the●r
hande●
in
to
the
dysshe
that
stod●
before
them
.
And
if
tha●
or
this
morsell
be
very
deyn●is
leaue
it
to
an
other
/
&
●ake
of
that
whiche
is
nex●
.
And
lyke
as
it
is
the
maner
of
a
gloton
●o
threst
his
hande
in
to
euery
parte
of
the
disshe
/
so
it
is
vnmanerly
to
turne
the
dysshe
vp
so
do●ne
/
to
th●
ende
more
deyn●ie
dysshes
may
insue
.
If
an
othe●
man
gyue
to
the
a
deynti●
morsell
/
●●rste
praye
hym
to
holde
the
e●cused
/
than
tak●
it
/
but
deu●de
parte
to
thy selfe
/
than
offer
to
hym
●he
remenaunt
that
gaue
it
to
the
/
or
gyue
parte
to
hym
that
sytteth
next
the.
That
gobbe●
that
can
na●
conuenyently
be
take
with
thy
hande
/
take
it
on
thy
trencher
.
If
any
man
reache
to
the
of
a
custarde
or
a
pye
any
thyng
in
a
spone
/
eyther
take
it
on
thy
trenchour
/
or
take
the
spone
offred
/
&
th●
meate
layde
on
thy
trencher
/
gyue
hym
his
spone
agayne
.
If
it
be
lyquide
&
thy●●ha●
is
gyue
to
the
in
the
spon●
to
●aste
/
take
the
spone
&
r●ceyue
the
meate
/
&
wype
th●
spone
&
delyuer
it
agay●e●
To
lycke
thy
●yngers
greacy
/
or
to
drie
them
vpon
thy
clothes
/
be
bothe
vnmane●ly
/
that
must
ra●her
be
done
vpon
the
boorde
clothe
or
thy
napkyn
.
To
swalowe
thy
mea●e
hole
downe
/
is
the
maner
of
s●orkes
and
deuourynge
glut●ous
.
If
any
thynge
be
cut
by
an
other
/
it
is
agayne
m●ner
to
pu●
forthe
thy
hande
or
thy
tren●hour
before
the
ke●u●r
offer
it
to
the
/
lest
thou
shuldest
seme
to
ca●che
tha●
whiche
was
pointed
for
an
other
.
That
that
is
raught
to
the
muste
be
●ake
with
thre
fyngers
/
or
with
thy
trenchour
.
If
any
thyng
be
offred
the
that
agreth
nat
with
thy
stomake
/
beware
thou
say
nat
that
Clytipho
sayde
/
I
ca●
nat
away
with
it
father
:
but
gentylly
say
I
thanke
you
.
This
is
a
very
manerly
maner
of
refusynge
.
If
he
that
offreth
it
the
perseuer
/
saye
it
gree●h
nat
with
thy
stomake
/
or
els
thou
wolte
eate
no
more
.
The
maner
of
cuttynge
of
thy
meate
is
to
be
lerned
from
the
tender
yeres
/
nat
peuysshe
as
some
vse
/
but
manerly
&
con●enyent
.
The
sholder
must
be
cut
otherwyse
/
and
otherwyse
the
legge
/
otherwyse
the
necke
pece
/
otherwyse
the
syde
/
otherwyse
the
capon
/
otherwyse
the
fesante
/
o●herwyse
the
partriche
/
otherwyse
the
malard●
wherfore
ꝑtyculerly
to
speke
of
al
were
both
per●use
&
also
nat
profyte
.
This
summarily
may
be
taught
.
It
is
the
propertie
of
such
as
be
preparers
or
maysters
of
bankettes
/
to
engrosse
from
euery
syde
all
that
may
please
the
mouth
.
It
is
smal
honesty
to
gyue
to
an
other
that
thou
hast
bytten
of
.
It
is
al
of
the
car●e
to
dyp
or
put
thy
breed
agayne
in
to
the
disshe
of
po●age
that
is
gnawen
vpon
.
Lykewise
to
take
the
meat●
out
of
thy
mouche
that
tho●
hast
●hawed
/
&
laye
it
on
thy
trenchour
/
is
a
leude
tutche
.
For
if
thou
haue
take
any
morsell
that
can
nat
go
downe
/
it
is
maner
to
tourne
thy
heed
&
caste
it
priuely
away
.
It
is
reproche
to
eate
agayne
the
meate
that
is
gnawen
or
bones
layde
on
thy
trenchoure
.
Caste
nat
vnder
the
boorde
bones
or
any
other
fragment
defyling
the
flore
/
nor
●ast
it
on
the
table
clothe
/
nor
put
it
in
the
dysshe
/
but
laye
it
on
the
couer
of
thy
trenchour
/
or
in
the
voyde●
that
is
set
for
fragmentes
.
It
is
noted
a
folly
to
gyue
meate
to
straunge
dogges
at
the
table
:
it
is
more
folly
to
handle
dogges
at
the
table
.
To
pyll
thyn
eggeshell
with
thy
fyngers
or
thy
●hombe
is
a
leude
tutche
:
the
same
is
more
leude
to
put
thy
tonge
in
to
thegge
.
with
thy
knyfe
to
take
it
out
is
more
comly
.
To
gnawe
bones
is
the
propertie
of
dogges
/
to
pycke
i●
with
thy
knyfe
is
good
maner
.
To
take
sal●e
out
of
the
salte
celler
with
thre
fyngers
/
in
a
vulgare
ieste
is
called
the
norter
of
carters
or
ploughmen
.
Salte
muste
be
take
as
is
necessary
with
thy
knyfe
.
If
the
salte
be
farre
of
it
muste
be
asked
.
To
lycke
the
dysshe
wherin
is
suger
or
any
swete
meate
/
is
the
propertie
of
cattes
/
and
nat
of
men
.
Cutte
thy
flesshe
small
or
mynce
it
v●on
●hy
trencher
/
and
after
take
breed
and
●haw
it
a
reason
before
thou
let
it
go
downe
:
and
this
nat
onely
is
manerly
but
helthfull
.
Some
rather
deuoure
than
eate
their
meate
/
non
other
wyse
than
suche
as
be
ledde
in
to
prison
.
This
rauenyng
and
deuourynge
is
appropred
to
theues
.
Some
cramme
so
moche
in
to
their
mouth
at
ones
/
that
bothe
their
chekes
stande
out
and
swell
lyke
a
payre
of
belowes
.
Some
in
eatynge
slubber
vp
their
mea●e
lyke
swyne
.
Some
snuffe
&
snurte
in
the
nose
for
gredynesse
as
though
they
were
choked
.
To
drinke
or
speake
with
bridelde
or
full
mouthe
/
is
neyther
honesty
nor
surety
.
Entrechaunge
of
comunycation
by
pausynge
/
dothe
interrupte
contynuall
eatynge
.
Some
without
pause
styll
eate
&
drinke
/
nat
bycause
they
be
an
houngred
and
thurstye
/
but
bycause
they
can
none
otherwyse
order
or
behaue
them selfe
/
but
if
they
scratche
their
heed
/
or
pycke
their
●ethe
/
or
shew
leude
gesture
with
their
handes
or
their
knyfe
/
or
eis
coughe
/
hemme
/
or
spyt●e
.
This
maner
come●h
all
of
the
carte
/
and
hath
in
a
maner
a
resemblaunce
of
madnesse
.
This
tedyous
maner
muste
be
auoyded
/
in
markynge
the
comunyca●ion
of
other
/
if
a
man
can
se
no
opportunyte
to
speake
.
It
is
an
yuell
maner
to
sytte
in
a
study
at
the
table
.
Thou
may
se
some
in
suche
an
extasy
or
stony
that
they
here
nat
what
is
sayde
of
other
/
nor
perceyue
that
they
eate
:
and
if
thou
call
them
by
name
/
they
seme
as
men
that
came
from
slepe
/
their
mynde
is
so
rauysshed
.
It
is
no
good
maner
with
rollyng
eyen
to
marke
what
euery
man
eateth
/
nor
it
is
nat
syttynge
to
gase
longe
vpon
any
that
sytteth
at
the
●able
:
also
it
is
worse
maner
to
scoule
or
loke
awrie
vpon
any
that
sy●
vpon
the
same
syde
.
It
is
worste
fasshyo●
to
wr●e
his
heed
and
looke
behynde
hym
what
they
do
at
an
other
table
.
To
blabbe
out
what
is
sayd
or
done
at
large
/
whan
men
drinke
and
make
mery
/
becometh
no
man
nor
chylde
.
A
chylde
syttynge
with
his
betters
shulde
neuer
speke
/
but
necessyte
compell
/
or
el●
he
be
bydden
.
At
mery
wordes
let
hym
somwhat
smyle
:
at
rybaudrie
let
hym
shewe
no
lyght
countenaunce
/
no●
roughe
/
if
he
tha●
speaketh
be
a
man
of
hye
auctorite
/
but
lette
his
countenaunce
so
●empre
his
behauour
/
so
that
it
shall
seme
eyther
tha●
he
herde
nat
/
or
vnderstode
nat
.
Sylence
becometh
women
/
but
rather
chyldren
.
Some
dothe
answre
before
he
that
speaketh
hat●●
made
an
ende
/
and
it
chaunseth
that
he
maketh
contrarye
answere
/
and
is
hadde
in
derysyon
/
and
this
olde
prouerbe
maye
be
sayde
of
hym
:
I
asked
for
hookes
/
an
other
answered
sayeng
he
had
no
bootes
/
answerynge
nothynge
to
purpose
.
Kynge
Salomon
sayth●
thus
/
he
is
a
foole
that
answereth
before
he
hereth
the
ende
:
he
hereth
nat
that
perceyueth
nat
.
If
he
vnderstande
nat
him
that
asketh
/
let
hym
cease
vntyll
he
that
hath
spoke
repete
his
tale
.
If
he
do
nat
so
/
but
constrayneth
hym
to
answere
/
lette
the
chylde
gentylly
praye
hym
of
pardon
/
and
desyre
hym
to
shewe
the
thynge
agayne
.
And
the
questyon
vnderstande
/
lette
hym
pause
a
lytell
/
after
lette
hym
answere
in
fewe
wordes
and
meryly
.
At
table
nothynge
ought
to
be
blabbed
forth
that
shulde
dimynisshe
myrthe
.
To
hurte
the
fame
of
them
that
be
absente
is
a
great
faute
:
nor
no
olde
sores
of
any
man
shulde
be
renewed
.
To
fynde
faute
with
any
meate
is
agaynst
good
maner
/
and
is
displeasure
to
hym
that
maketh
the
feest
.
If
the
feest
be
made
of
thy
coste
/
lyke
as
it
is
maner
to
excuse
the
syngle
fare
/
so
to
prayse
the
feest
or
to
reherce
what
it
coste
/
is
soure
sauce
to
the
gestes
.
To
conclude
/
if
any
thynge
be
done
of
any
man
nat
manerly
by
ignorance
/
it
shulde
be
dissimuled
rather
than
had
in
derisyon
.
Lybertie
is
me●e
at
meate
and
drinke
.
It
is
reproche
as
Flaccus
saythe
/
to
blowe
abrode
if
any
thynge
ouerslyppe
a
man
at
table
vnaduyse●
.
what
so
euer
●e
do●ne
or
sayde
there
/
shulde
be
lapped
vp
in
the
clothe
/
leste
thou
here
this
:
I
hate
hym
that
wol
reherce
that
is
sayd
at
table
.
If
the
feest
be
lenger
than
is
mete
for
chyldhode
/
and
seme
superfluous
/
&
thou
felest
that
thou
hast
ynoughe
/
eyther
conuey
thy selfe
priuely
thence
/
or
aske
lycence
.
They
that
kepe
chyldehode
to
hongerly
/
in
my
mynde
they
be
madde
/
and
lykewyse
they
that
e●gorge
them
wi●h
ouermoche
meate
.
For
as
tha●
one
doth
enfeble
the
strength
of
the
●endre
bodyes
/
the
other
lykewyse
oppresseth
●he
w●●
:
But
measure
ought
to
be
knowen
.
The
body
of
a
childe
ou●h●
to
be
fed
without
full
belly
/
and
rather
ofte
a
lytell
at
ones
.
Some
knoweth
nat
whan
they
be
full
/
but
whan
the
belly
is
swollen
so
that
it
is
in
daunger
to
b●eke
/
or
els
by
vomy●e
he
muste
pycke
ouer
the
perche
.
They
hate
their
chyldren
/
that
sytting
at
supper
longe
vnto
late
in
the
night
/
suffre
them
to
sytte
styll
by
them
.
Therfore
if
tho●
muste
ry●e
fro
longe
supper
/
take
vp
thy
trenchour
with
fragmentes
/
and
salu●e
hym
that
semeth
the
great●st
man
at
the
table
/
and
other
lykewise
/
and
so
dep●●te
:
but
by
and
by
returne
/
leste
thou
be
noted
to
departe
bycause
of
playe
or
of
other
lyght
cause
.
Retournynge
/
wayte
if
any
thyng
lacke
/
or
honestly
attende
at
the
table
/
and
loke
if
any
man
commaunde
any
thynge
.
If
thou
set
downe
any
thynge
or
take
vp
/
take
hede
thou
sheade
nothynge
vpon
other
mennes
clothes
.
If
thou
s●uffe
the
candle
/
fyrst
take
it
of
the
boorde
/
and
eyther
couer
with
duste
the
snuffe
/
or
trede
it
vnder
thy
foote
/
leste
some
yuell
sauour
be
tedyous
to
smell
.
If
thou
reache
forthe
any
thing
or
poure
be
ware
thou
do
i●
na●
wi●h
the
lyft
hande
.
C●̄maunded
to
saye
grace
/
order
well
thy
behauoure
/
shewynge
th●
selfe
redy
vnto
the
company
kepe
sylence
/
and
tyme
come
to
saye
.
In
the
meane
tyme
let
thy
countenaunce
be
stable
/
with
r●uer●nce
regardynge
the
g●ea●est
man
at
the
table
.
¶
Of
metynge
to gythers
.
If
any
man
mete
the
by
the
waye
worshyp●ull
/
eyther
by
reason
of
age
/
eyther
by
relyg●on
or
dignyte
/
or
otherwyse
worthy
reuerence
/
lette
a
chylde
remembre
to
go
forthe
of
the
waye
and
reuerently
put
of
his
cappe
/
and
somwhat
make
curtesy
with
his
knees
.
Let
hym
nat
thynke
thus
/
what
haue
I
to
do
with
an
vnknowen
man
/
what
with
hym
that
neuer
dyd
for
me
?
So
reuerence
is
nat
gyue
to
man
for
his
merytes
/
but
to
god
.
So
god
commaundeth
by
Salomon
/
whiche
commaundeth
to
ryse
vp
to
an
aged
man
:
lykewise
by
Paule
/
to
shewe
double
reuerence
to
prees●es
.
To
conclude
/
to
shewe
reuerence
to
euery
persone
/
to
whome
reuerence
is
due
/
folowynge
also
the
gentyles
reuerence
.
If
so
be
that
the
Turke
(
whiche
god
forbyd
)
shuld
haue
domynion
vpon
vs
/
we
shulde
offende
if
we
dyd
nat
shewe
reuerence
to
that
auctori●e
.
Of
the
father
and
mother
I
speake
nat
amonge
other
/
to
whom
chefe
reuerence
after
god
is
due
.
Lyke
reuerence
to
our
teachers
/
whiche
lykewise
as
they
fresshen
the
myndes
of
men
/
so
they
engendre
good
maner
.
And
so
amonge
lyke
of
degree
this
sayeng
of
Paule
muste
take
place
/
Preuent
you
one
an
othe●
with
due
reuerence
.
He
that
preuenteth
his
egall
or
inferior
with
reuerence
/
he
is
nat
therfore
the
worse
/
but
more
honest
therfore
&
more
to
be
had
in
reuerence
.
with
our
betters
we
muste
speake
with
reuerence
/
and
in
fewe
wordes
:
with
our
peres
louyngly
and
gentylly
.
And
whan
a
childe
speaketh
he
muste
holde
his
cappe
in
the
ryght
hande
/
and
holde
his
lyfte
hande
towarde
his
myddle
/
or
els
that
is
more
comly
/
holde
his
cappe
with
both
handes
ioyned
/
so
that
his
thombes
apere
couering
his
codpece
.
To
holde
his
boke
or
hat
vnder
his
arme
is
take
as
rudenesse
.
Let
basshfulnes
be
shewed
/
but
as
becometh
/
nat
as
maketh
a
chylde
amated
.
Let
the
eyen
loke
vpon
hym
that
thou
speakest
to
sadly
and
onely
/
shewynge
nothynge
wanton
nor
leude
.
To
caste
thyne
eyen
downe
as
a
beest
called
Catoblepas
/
is
a
suspectyon
of
an
yuell
conscience
.
To
loke
a●yde
is
token
of
disdayne
.
To
turne
this
wayes
&
that
/
is
a
syne
of
lyght
wytte
.
It
is
rudenesse
ofte
to
chaunge
countena●ce
/
as
now
●o
wrie
the
nose
/
nowe
to
knytte
the
browes
/
nowe
to
set
vp
the
browes
/
nowe
to
sette
a
wrie
the
mouthe
/
nowe
to
gape
wyde
/
nowe
to
make
a
narowe
mouthe
:
these
be
synes
of
inconstance
.
It
is
also
all
of
the
carte
to
shake
the
heed
and
caste
the
busshe
/
to
coughe
without
cause
/
to
hemme
or
rey●he
/
lykwise
to
scratche
thy
heed
to
picke
thyne
eares
/
to
sny●
thy
nose
/
to
stryke
thy
face
/
as
a
man
that
wypeth
for
●hamfastnesse
/
to
scrubbe
or
rubbe
thy
ne●ke
/
to
shrugge
or
wrigge
thy
sholders
as
we
se
in
many
ytalyens
.
To
deny
with
touenynge
away
thy
heed
/
or
beckenyng
with
thy
heed
to
call
hym
/
and
to
conclude
/
to
speke
by
gesture
and
beckenynges
as
somtyme
becometh
a
man
/
but
nat
a
chylde
.
It
is
no
maner
to
wagge
the
armes
/
to
play
with
the
fyngers
/
to
stager
with
the
fete
/
to
speke
hastely
nat
with
the
tonge
/
but
mouynge
all
the
body
/
whiche
is
the
propertie
of
turtyll
doues
or
wagtayles
/
nor
moche
different
fro
pyes
●hatterynge
.
Let
thy
voyce
be
soft
and
styll
/
nat
hye
and
clamorous
lyke
carters
/
nor
so
bause
that
he
to
whome
thou
speakest
may
nat
here
the●
Lette
thy
speche
nat
be
hasty
and
ouer
ron
thy
wyt
/
but
softe
and
open
.
This
also
auoydeth
naturall
stu●tynge
/
buffyng
/
and
stammerynge
/
thoughe
nat
fully
/
yet
for
moste
partie
it
demynis●heth
/
where
as
hastye
speche
causeth
vyce
in
many
/
that
came
nat
by
nature
.
Also
in
communycacion
it
is
a
gentyll
maner
to
repete
some
honest
tytle
or
name
of
roume
or
dignyte
of
hym
that
thou
spekest
to
.
There
is
nothynge
more
honest
or
plesaunt
than
the
tytle
or
name
of
father
or
mother
/
nothynge
more
amyable
thanne
the
name
of
brother
and
suster
.
If
that
priuat
names
come
nat
to
mynde
/
name
all
lerned
men
worshypfull
maysters
/
all
preestes
and
monkes
reuerende
fathers
/
all
companyons
/
bretherns
and
frendes
:
breuely
al
that
be
vnknowen
/
call
them
mayster
and
maystresse
.
Of
a
childes
mouth
it
is
nat
honest
to
sweare
/
whether
it
be
gamyng
or
ernest
.
what
is
more
reproche
than
this
maner
in
●ome
countreys
/
to
sweare
at
euery
thyrde
worde
/
ye
the
lytell
gyrles
/
by
breed
/
by
salte
/
by
candle
:
by
what
thynge
sweare
they
nat
?
To
foule
wordes
let
no
manerly
childe
make
answere
/
nor
laye
his
eare
.
Fynally
if
any
thynge
be
shewed
to
the
eyen
/
or
herds
by
the
eares
in
honestly
.
If
the
cause
requyre
that
he
muste
name
any
membre
priuy
/
let
hym
couer
it
with
honest
circumstaunce
.
Further
/
if
it
chaunce
to
speke
of
vyle
thinges
/
as
vomyte
/
a
draught
/
or
a
●orde
/
he
muste
say
before
saue
reuerence
.
If
he
must
deny
any
thyng
/
let
hym
beware
that
he
say●
nat
ye
say
nat
truthe
/
specyally
if
he
speke
to
his
elder●
but
first
by
your
fauour
say
it
was
otherwyse
tolde
me
of
suche
a
man
.
A
well
manered
chylde
shall
contende
with
no
man
/
no
nat
with
his
felowes
/
but
let
other
haue
their
wyll
:
if
the
thynge
come
to
discencyon
/
let
hym
referre
the
mater
to
arbytrement
.
Let
hym
nat
presume
before
an
other
/
let
hym
nat
auaunte
his
awne
dedes
/
nor
reproue
the
maner
of
other
/
nor
reuyle
the
nature
and
maners
of
any
nacyon
/
nor
publysshe
an●
secret
shewed
hym
/
nor
scatter
no
newe
tales
/
nor
defame
no
man
/
nor
rebuke
no
honest
man
of
that
whiche
is
naturall
/
for
that
is
nat
onely
spy●efull
and
vngentyll
/
but
folysshe
.
As
if
a
man
call
hym
that
hath
but
one
eye
/
one
eyed
:
hym
that
halteth
a
crypp●e
:
hym
that
can
nat
se
bu●
nye
vnto
hym
sandblynde
/
or
he
that
is
borne
out
of
wedlocke
bastarde
.
By
this
meanes
it
shal
folowe
that
a
man
with
out
enuy
shall
gette
prayse
/
and
allure
s●endes
.
To
interrupt
any
man
in
his
tale
before
it
be
ended●
is
agayne
maner
.
Lette
hym
beare
malyce
to
no
man
:
shewe
gentylnesse
to
euery
persone
/
lette
hym
take
fewe
to
his
secret
counsayle
/
and
those
with
good
discrecion
.
Lette
hym
nat
shewe
that
he
wolde
haue
secrete
.
It
is
folly
to
loke
that
an
other
man
shal
kepe
close
/
that
can
nat
kepe
close
to
thy selfe
.
No
man
is
so
close
of
tonge
but
he
hath
some
in
truste
/
to
whome
he
woll
open
his
secret
mynde
.
It
is
moste
sure
nothynge
to
do
or
saye
/
wherof
thou
shulde
be
shamed
if
it
be
spoken
abrode
.
Be
nat
ouer
besy
in
other
mennes
causes
.
And
if
thou
se
or
here
any
thynge
/
loke
thou
knowe
nat
that
thou
knowest
.
To
prie
or
loke
vpon
letters
that
be
nat
brought
to
the
/
is
leude
maner
.
If
a
man
open
his
casket
before
the
/
go
a
parte
.
Also
if
thou
perceyue
any
secrete
counsayle
to
ryse
amonge
any
persons
/
auoyde
thence
thy selfe
as
thoughe
thou
knewe
no
thynge
/
and
do
nat
entremedle
to
come
to
counsayle
excepte
thou
be
called
.
¶
Of
gamynge
and
pla●
.
In
gamynge
and
gentyll
sporte
let
mery
fasshyon
be
shewed
/
lette
crafte
/
cause
of
stryfe
and
discey●e
be
set
a
parte
/
also
lyes
.
For
thrugh
these
principles
a
childe
groweth
to
further
inconuenyence
.
He
ouercometh
better
that
s●ryueth
nat
/
than
he
that
hath
the
victorye
.
Neuer
repugne
iugement
.
If
thou
playe
with
them
that
●e
ignorant●
/
thou
mayste
alwaye
wynne
/
but
be
content
sometyme
to
lese
tha●
the
gamynge
maye
be
more
mery
.
If
thou
playe
with
mean●r
persones
/
take
nat
vpon
the
to
be
better
than
they
.
A
man
shulde
gamen
for
recreacion
&
nat
bycause
of
lucte
.
They
say
that
the
inclynacion
of
a
chylde
can
nat
be
better
knowen
than
in
gamynge
.
If
any
be
disposed
of
nature
to
deceytes
/
to
lyes
/
to
stryues
/
to
vyolence
or
presumpcion
/
here
the
vyce
of
nature
woll
apere
.
Therfore
a
manerly
chyld●
shulde
be
lyke
hym selfe
/
no
lesse
in
gamynge
than
at
th●
table
.
¶
Of
the
chambre
.
In
the
chambre
sylenc●
is
laudable
/
with
honesty
.
Loude
speche
and
clattryng
is
nat
honest
/
moche
more
in
bedde
.
whether
thou
do
thy
clothes
of
or
vpon
/
regarde
honesty
/
beware
thou
shewe
nothynge
bare
to
syght
that
maner
&
nature
wolde
haue
couered
.
If
thou
lye
with
a
bedfelowe
/
lye
styll
/
and
make
nat
bare
thy selfe
with
tumblyng
/
nor
vexe
nat
thy
bedfelowe
with
pullynge
of
the
clothes
.
Before
thou
lay
thy
body
downe
/
crosse
thy
forheed
and
thy
brest
with
the
syne
of
the
holy
crosse
/
&
commende
the
to
Iesu
Christ
with
some
lytell
prayer
.
Do
the
same
in
the
mornyng
whan
thou
rysest
/
begyn
the
daye
with
some
prayer
:
Thou
canste
nat
begyn
with
better
lucke
.
And
after
thou
haste
be
at
the
●akes
do
no
thyng
vnto
thou
hau●
wasshed
thy
handes
&
face
/
and
thy
mouthe
.
To
suche
as
chaunce
to
be
well
borne
it
is
to
them
shame
nat
to
be
of
lyke
maners
as
their
progenytours
were
.
whome
fortune
wylleth
to
be
of
commen
sorte
/
of
lowe
bloode
/
&
vplandysshe
/
they
muste
laboure
the
more
to
sette
them selfe
forthe
with
auauncement
of
good
maners
/
in
that
that
fortune
hath
debarred
them
.
No
man
can
chose
to
hym
s●lfe
father
and
mother
or
his
countrey
/
but
condycion
wy●
/
and
maners
any
man
maye
countrefet
.
I
wyll
annexe
to
this
a
shorte
prece●te
as
a
sure
testimonye
/
whiche
semeth
to
me
worthy
pr●emynence
.
It
is
the
chefe
parte
of
gentyll
maner
/
althoughe
thou
neuer
offende
●hy
selfe
/
yet
gentilly
to
pardon
other
mennes
fautes
/
nor
to
loue
lesse
thy
companyon
therfore
/
thoughe
he
haue
some
condycions
out
of
frame
.
Nor
these
thynges
be
nat
here
spoken
for
that
entent
/
as
thoughe
no
man
may
be
honest
without
them
.
If
so
be
thy
companyon
do
offende
by
ouersyght
/
for
as
moche
as
he
semeth
of
some
reputacyon
/
to
aduer●yse
hym
bytwene
the
and
hym
and
with
gentyll
fasshyon
/
is
good
maner
.
This
small
gyft
my
sonne
wel
beloued
/
I
wyll
it
shall
be
gyuen
for
thy
sake
to
all
the
company
of
chyldren
/
that
forth
with
thorowe
this
rewarde
bothe
thou
shalte
allure
the
good
myndes
of
thy
felowes
/
and
thou
shalt
gyue
to
them
the
desyres
of
lyberall
scyence
and
good
maners
.
The
goodnesse
of
Iesu
vouche
safe
thy
noble
and
vertuous
enclynacion
/
and
to
encrease
to
better
at
all
tymes
.
ERASMVS
Roterodamus
generoso
cum
●rimis
&
optimi
spe●
puero
Adolph
.
principis
Veriani
filio
S.
SI
ter
maximum
illum
Paulum
non
piguit
omnia
fieri
omnibus
,
quo
ꝓdesse
posset
omnibus
,
quanto
minus
●go
grauari
debeo
i●uāde
i●uētutis
amore
subinde
repuerascere
.
Itaque
quem
admodum
pridem
ad
Maxi
miliani
fratris
tui
primam
adolescentiam
memet
accommodaui
,
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
,
&c
principibus
,
&
principatui
nacum
sed
ut
libentius
haec
edis●ant
omnes
pueri
,
ꝙ
amplissimae
fortunae
,
summaeque
spei
puero
dicata
sint
.
Nec
enim
mediocre
calcar
addet
uniuersae
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
uitae
officia
instruatur
:
quarta
est
,
ut
à
primis
statim
●ui
rudimentis
ciuilitati
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
uidemus
,
ut
hanc
interim
gratiam
in
probis
&
eruditis
hominibus
desyderemus
.
Nec
inficior
hanc
esse
clarissimam
Philosophiae
partem
,
sed
ea
,
ut
sunt
hodie
mortalium
iudicia
,
plurimum
conducit
&
ad
cōcil●andam
beneuolētiam
,
&
ad
praeclaras
illas
a
nimi
dotes
oculis
hominum
cōmēdādas
.
Decet
aunt
ut
homo
sit
compositus
animo
,
corpore
,
gestibus
ac
uestitu
:
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
uerae
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
uultu
sint
oculi
placidi
,
uerecūdi
,
compositi
non
torui
,
qd
est
truculentiae
non
improbi
,
qd
est
impudentiae
:
non
uagi
ac
uolubiles
,
qd
est
insaniae
:
non
limi
,
qd
est
suspiciorū
et
in
sidias
moliētium
,
nec
immodice
diducti
.
quod
est
stolidorum
,
nec
●ubinde
cōuiētibus
genis
ac
palpebris
,
quod
est
incōstantiū
,
nec
stupentes
qd
est
attonitorū
.
id
in
Socrate
notatum
.
nec
nimium
acres
,
quod
est
iracun
diae
signum
.
non
innuentes
,
ac
loquaces
,
quod
est
impudicitiae
signum
,
sed
aīm
sedatum
ac
reuerenter
amicum
prae
se
ferentes
.
Nec
enim
temere
dictum
est
à
priscis
sapientibus
,
●nimi
sedem
esse
in
oculis
.
Picturae
quidem
ueteres
nobis
loquuntur
,
olim
singularis
cu●usdam
modestiae
fuisse
,
semi●lusis
oculis
obtueri
,
quemadmodum
apud
Hispanos
quos●am
,
semip●tos
intueri
blandum
haberi
uidetur
&
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
.
Iam
sunt
quidam
oculo
●um
habitus
,
quos
alijs
alios
addit
natura
,
q
non
cadunt
sub
nostras
praeceptiones
,
nisi
quod
incompositi
gestus
nō●aro
uiciant
,
non
solum
oculo●um
uerum
etiam
totius
corporis
habitum
ac
formam
.
Contra
●ōpositi
,
quod
natura
decorum
est
,
reddunt
decentius
,
●uod
uiciosum
est
,
si
non
tol●ut
,
certe
tegunt
minūtque
.
Indecorum
est
clauso
oculorum
al
●ero
quenquam
obtueri
.
Quid
enim
hoc
aliud
est
,
quam
seipsum
eluscare
?
Eum
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
erinaciorū
:
non
torua
,
quod
est
taurorum
.
A
naribus
ab●it
mucoris
purulentia
,
quod
est
sordidorum
.
Id
uitium
Socrati
philosopho
datum
est
probro
.
Pileo
aut
ueste
●mungi
rusti●●num
,
brachio
cubitôu●
,
salsamentariorum
,
nec
multo
c●●●●●us
●d
manu
fieri
,
si
mox
p
tuitam
uestis
illinias
.
Strophiolis
excipere
narium
recrementa
decorum
,
idque●●ulisper
auerso
corpore
,
si
qui
adsint
honoratiores
.
Si
quid
in
solum
deiectum
est
emūcto
d●obus
digitis
na
so
,
mox
pede
proterēdū
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
uenia
.
Ridiculum
naribus
uocem
emittere
,
nam
id
corniciū
est
&
elephantorum
Crispare
nasum
,
irrisorum
est
&
sannionum
.
Si
alijs
presentibu●
incidat
sternutatio
,
ciuile
est
corpus
auertere
.
Mox
ubi
se
remiserit
in
petus
,
s●gnar●os
crucis
imagine
,
de
in
sublato
pileo
resalutatis
q
uel
salutarunt
uel
salutare
d●
bu●rāt
:
nam
sternutatio
quem
ad
modum
oscitatio
sensum
aurium
prorsus
aufert
,
precari
ueniam
,
aut
agere
gratias
.
Alterum
in
sternutamēto
salutare
religiosum
,
&
si
plures
adsint
natu
maiores
,
qui
salutent
uirum
aut
foeminam
honorabilem
,
pueri
est
aperire
caput
.
Porro
uocis
tinnitum
studio
intendere
,
aut
data
opa
sternutamentum
iterare
,
nimirum
ad
uirium
ostentationem
,
nugonū
est
.
Reprimere
sonitum
quem
natura
fert
,
in
eptorū
est
,
qui
plus
tribuunt
ciuilitati
q
saluti
.
Malas
tingat
natiuus
&
ingenuus
pudor
,
non
fucatus
aut
ascitius
color
.
Quanq
is
quoque
sit
●emp●randus
est
,
ut
nec
uertatur
in
improbitatem
,
nec
adducat
stuporem
,
&
quartum
,
ut
habet
prouerbium
,
●nsa
n●e
gradum
.
Quihusdam
enim
hic
affectus
tam
impotens
nisitus
est
,
ut
reddat
deliranti
similimum
.
Temperatur
hoc
malum
,
si
puer
inter
maiores
assuescat
uiuere
,
&
comoedijs
agendis
excerceatur
.
Inflare
buccas
fastus
indicium
est
,
easdem
demittere
,
est
animum
despondētis
:
alterum
e●t
Thrasonis
,
alterum
Iude
ꝓditoris
.
Os
nec
prematur
,
quod
est
metuētis
alterius
halitum
hau
rire
,
nec
hiet
,
quod
est
morionum
,
sed
leniter
osculātibus
se
mutuo
labris
cōiunctum
sit
.
Minus
etiam
d●corum
est
subinde
porrectis
labijs
ueluti
poppysmū
facere
,
quanq
id
magnatibus
ad
ultis
per
m●diam
turban
incedentibus
co●
donandum
est
,
illos
enim
decent
omnia
,
nos
puerum
formamus
Si
●ors
urgeat
oscitatio
,
nec
datur
auerti
,
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
hinnicū
aedunt
.
Indecorus
&
ille
qui
oris
rictum
late
diducit
corrugatis
buccis
ac
nudatis
dentibus
qui
caninus
est
,
&
Sardonius
dicitur
.
Sic
autem
uultus
hilaritatem
exprimat
,
ut
nec
oris
habitum
dehonestet
,
nec
animum
dissolutum
arguat
.
Stultorum
illae
uoces
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
euidentem
ob
causam
ridere
,
uel
stultitiae
tribuitur
,
uel
insaniae
.
Si
quid
tamen
eiusmodi
fuerit
obortum
,
ciuilitatis
●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
aedmodū
&
īferioribus
mordere
superius
.
Quin
&
labrorum
oras
lingua
circūuolu●●
subinde
lambere
,
inep●ū
.
Porrectioribus
esse
labris
,
&
uel
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
inuolitet
.
Subinde
concusso
capite
discutere
capillitium
,
lasciuientiū
est
equorum
.
Cesariē
à
fronte
in
uerticē
leua
retorquere
,
parum
elegans
est
,
manu
discriminare
,
modestius
.
Inflectere
ceruicem●
&
adducere
scapulas
,
pigritiam
arguit
.
Resupinare
corpus
,
fastus
indicium
est
:
molliter
erectum
,
decet
.
Ceruix
nec
in
leuum
,
nec
in
dextrum
uergat
,
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
,
uertutur
in
naturam
,
&
corporis
habitum
praeter
naturam
deformant
.
Itaque
qui
prae
desidia
collegerunt
co●sui
tudinem
inflectēdi
corpus
,
sibi
gibbum
conciliant
,
quem
natura
non
dederat
:
&
qui
de
fl●xum
in
latus
caput
habere
consueuerunt
,
in
eum
habitum
ind●rescūt
,
ut
adulti
●r●stra
mutare
nitantur
.
Siquidem
tenera
a
corpus●ula
plantu●is
similia
sunt
,
quae
in
quancunque
s●eciem
sur●a
●uniculoue
de
flexeris
,
ita
cr●scunt
&
indurescūt
.
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
uidetur
.
At
non
statim
honestum
est
quod
stultis
placuit
,
sed
quod
naturae
&
rationi
consentan●um
est
.
Reliqua
dicentur
,
quum
ad
colloquium
,
&
conuiuium
uentum
erit
.
Membra
quibus
natura
pudorem
addidit
,
retegere
citra
necessitatem
,
procul
abesse
debet
ab
indole
liberali
.
Quin
ubi
necessitas
huc
cogit
,
tamen
id
quoque
decente
uerecūdia
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
cōtactui
.
Lotium
remorari
uae
letudini
perniciosum
,
secreto
reddere
abbettendum
.
Sunt
qui
praecipiant
ut
puer
compressis
natibus
uentris
flatum
retin●at
.
Atq
ciuile
non
est
,
dum
urbanus
uideri
studes
,
morbum
accercere
.
Si
licet
sedere
,
solus
id
faciat
:
Sin
minus
,
iuxta
●etustissimum
prouerbium
:
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
uaricatis
tibijs
distortisue
stare
T●asonū
est
.
Sedenti
co●●ant
genua
,
stanti
pedes
,
aut
certe
modice
diducātur
.
Quidā●oc
gestu
sedent
,
ut
alteram
tibiam
altero
genum
suspendant
,
nonnulli
stant
d●cussatim
cō,positis
tibijs
,
quorum
alt●rum
est
anxiorū
,
alterum
in●ptorū●
Dextero
●edeī
leuum
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
circūactu
dextrum
duntaxat
in
flectunt
,
In
his
in
q●us
uarietas
nihil
habet
cum
honesto
pugnans
,
liberum
erit
uel
uerna
culis
uti
moribus
,
uel
alienis
obsecundare
,
quando
sunt
quos
magis
capiant
peregrina
.
Incessus
nec
fractus
sit
,
nec
praeceps
,
quorum
alterum
est
mollium
,
alterum
furio
sorum
,
nec
uacillans
.
Nam
ineptam
in
incessu
sub
claudicationem
Suiceris
militibus
relinquamus
&
ijs
qui
magnum
ornamentum
ducunt
,
in
pileo
gestare
plumas
,
Tamets●
uidemus
Episcopos
●oc
gestu
sibi
placere
.
Sedētem
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
uestis
quodammodo
corporis
corpus
est
,
&
ex
hac
quoque
liceat
habitum
animi
conijcere
.
Quanq
hic
certus
praescribi
modus
non
potest
,
e●
quod
non
omnium
per
est
,
uel
fortuna
,
uel
dignitas
,
nec
apud
omnes
eadem
decora
sunt
,
aut
indecora
,
postremo
nec
omnibus
seculis
eadem
placent
displicentue
.
Vnde
quemadmodum
in
alijs
multis
,
ita
hic
quoque
nonnihil
tribuendum
est
,
●uxta
prouerbium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
atque
etiam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
legi
,
&
regioni
,
&
tempori
,
cui
seruire
iubent
sapientes
.
Est
tamen
in
hisce
uarietatibu●
,
qd
per
se
s●●●onestum
,
aut
secus
,
uelut
illa
quae
nullum
habent
usum
,
cui
paratur
uestis
.
Prolixas
trahere
caudas
in
foeminis
ridetur
,
in
uiris
improbatur
.
An
Cardinales
&
episcopos
deceat
,
alijs
aestimandum
relinquo
.
Mulctitia
numquam
non
probro
da
ta
sunt
tum
uiris
tum
foeminis
,
quādoquidem
hic
est
alter
uestis
usus
,
ut
ea
tegat
q
impudice
ostenduntur
oculis
hominum
.
Olim
habebatur
parum
uirile
discinctum
esse
,
nunc
idem
nemini
uicio
uertitur
,
quod
indusijs
,
subuculis
,
et
caligis
repertis
tegantur
pudenda
,
etiā●i
diffluat
tunica
.
Alioqui
uestis
breuior
q
ut
inclinanti
●egat
partes
quibus
,
debetur
bonos
,
nus
q
non
inhonesta
est
Dissecare
uestem
amentium
est
,
picturatis
ac
uersicoloribus
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
interularū
ac
tunicarum
ora●
aspergine
lotij
pingunt
.
Sinum
brachialiaque
indecoro
tectorio
incrustant
,
non
gypso
,
sed
narium
&
oris
pituita
.
Sunt
qbus
uestis
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
pauonum
,
mirentur
alij
:
●u
●e
bene
cultum
esse
nescias●
Quo
maior
est
fortuna
,
●oc
est
amabilior
modestia
.
Tenuioribus
in
conditionis
so
latium
concedendum
est
,
ut
moderate
sibi
placeā●
.
At
diues
ostē●ans
splendorem
amictus
,
alijs
suam
exprobrat
miseriam
,
sibique
conflat
inuidiam
.
DE
MORIBVS
in
templo
.
Quoties
fores
templi
praeteris
,
nudato
caput
,
ac
modice
flexis
genibus
,
&
ad
sacra
uerso
uultu
,
Christum
diuosque
salutato
.
Idem
&
alias
faciendum
,
slue
in
urbe
,
siue
in
agris
,
quoties
occurrit
imago
crucis
.
Per
aedem
sacram
ne
transieris
,
nisi
simili
religione
saltem
breui
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
alloquuturus
circumstante
procerum
corona
,
nec
caput
aperiat
,
nec
gen●●lectat
,
non
●●̄
pro
rustico
,
sed
pro
insono
●aberet●●
ab
oimbus
:
quale
est
illic
●pertum
habere
caput
,
erecta
genua
,
ubi
ad
est
rex
ille
regum
immortalis
,
&
immortalitatis
largitor
,
ubi
uenerabundi
circunstant
aetherei
spiritus
?
Nec
refert
,
sleos
non
●ides
,
uident
illi
te
,
n●c
minus
certum
est
illos
adesse
,
q
si
uide
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
conueniunt
,
non
templa
,
quae
sacris
concionibus
,
mysterijs
,
ac
deprecatiōi
dicata
sū●
.
At
concionantem
spectent
oculi
,
huc
attentae
sint
aures
,
●uc
inhiet
animus
omni
cum
reuerentia
,
quasi
non
hominē●udias
,
sed
deum
per
os
hominis
tibi
loquentem
.
Quum
recitatur
Euangelium
,
assurge
,
&
si
potes
ausculta
religiose
.
Quum
in
symbolo
cani●ur
,
&
homo
factus
est
,
in
genua
ꝓcūbe
,
uel
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
uersa
sit
facies
,
ad
Christum
animus
.
Altero
genu
t●rram
contingere
,
erecto
altero
,
cui
laeuus
innitatur
cubitus
,
gestus
est
impiorum
militum
,
q
domino
Iesu
illudentes
dicebant
,
Au●
rex
Iudeorum
.
●u
dimitte
u●rumque
,
reliquo
etiam
corpore
nō●ihil
inflexo
ad
uenerationē
.
Reliquo
tempore
aut
legatur
aliquid
è
libello
,
fiue
precularum
,
s●●e
doctrinae
salutaris
,
aut
mens
celeste
qdpiam
meditetur
.
Eo
tpe
nugas
abg●nire
ad
aurem
uicini
,
eorum
est
,
q
non
credunt
illic
adesse
Christum
,
huc
illuc
circumferre
uagos
oculos
,
amentium
est
.
Existimate
frustra
templum
adisse
,
nisi
inde
melior
discesse●●is
puriorque
.
De
conuiuijs
.
In
conuiuijs
adsit
●ilaritas
,
absit
petulantia●
non
nisi
lotus
accumbe
,
sed
ante
praefectis
unguibus
ne
qd
in
his
haereat
sordium
,
dicarisque
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
idem
sordidus
&
impendio
parcus
,
uide
ꝓuerb
.
ac
prius
clam
reddito
lotio
,
aut
si
res
ita
postulet
,
exonerata
etiam
aluo
:
&
si
fortem
strictius
cinctum
esse
contingat
,
aliquantulum
relaxare
uincula
consultum
est
,
qd
in
accubitu
parum
decore
fi●t
.
Abstergens
manus
,
simul
abijce
qcqd
aim
o
aegre
est
.
Nam
in
conuiuio
nec
tristem
esse
decet
nec
contristare
qu●̄q
,
iussus
consecrare
mēsam
,
uultum
ac
manus
ad
religionem
cōponi●o
,
spectans
aut
conuiuij
primarium
,
aut
s●
fo
rs
adest
,
imaginem
chri●ti
,
ad
nomen
Iesu
matrisque
uirginis
,
utrumque●lecten
;
genu
.
Hoc
muneris
si
cui
alteri
delegatum
fuerit
,
pari
religione
tum
auscultato
,
tum
respōdeto
.
Sedis
honorem
alteri
liben●er
cede
,
&
ad
honoratio●ē
locum
inuitatus
,
comiter
excusa
:
si
tamen
id
crebro
s●rioque
iubeat
aliqs
authoritate
praeditus
,
uerecunde
obtempera
,
ne
uideare
ꝓ
ciuili
praefractus
.
Accumbens
utramque
manum
super
mensam
habe
,
non
coniunctim
,
nec
in
quadra
.
Qu●dam
enim
indecore
,
uel
unam
,
●el
ambas
●abent
in
gremio
.
Cubito
uel
utroque
uel
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
cauendum
,
ne
proxime
accumbēti
pedibus
sis
molestus
.
In
●ella
uacillare
,
&
nunc
huic
nunc
alteri
nati
insidere
,
speciem
habet
subinde
uentris
●tatun
emittentis
,
aut
emittere
conatis
.
Corpus
igitur
aequo
libramine
sit
erectum
.
Mantile
si
datur
aut
●umero
sinistro
,
aut
brachio
laeuo
imponito
.
Cum
honoratioribus
accubitu●us
,
capite
pexo
,
pil
eum
relinquito
,
nisi
uel
regionis
mos
diuersum
suadeat
,
uel
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
conuiuij
●inem
,
sed
sumpto
quod
satis
est
,
sublata
quadra
sua
,
flexo
poplite
,
salutet
conuiuas
,
praecipue
qui
inter
conuiuas
est
caeteris
honoratior
.
A
dextris
sit
poculum
et
cultellus
escarius
,
rite
purgatus
:
ad
laeuam
pa●●s
.
Panem
una
uola
pressum
,
summis
digitis
refringere
,
quorundam
auricorum
delitias
esse
sinito
,
tu
cultello
seca
decenter
,
non
undique
reuellens
cru●tum
,
aut
utrinque
resecans
:
delicatorum
hoc
est
.
Panem
uete
res
in
omnibus
conuiuijs
c●●rem
sacram
religiose
tractabant
,
unde
nunc
quoque
mos
relictus
est
,
cum
forte
delapsum
in
humum
,
exosculari
.
Cōuiuium
statim
à
poculis
auspicari
,
potorū
est
,
qui
bibunt
non
quod
si●●ēt
,
sed
qd
soleant
.
Nec
ea
res
solum
moribus
est
in
honesta
uerum
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
sum
mum
t●r
,
in
conuiuio
bibere
,
nec
decorum
est
,
nec
salubre
.
Semel
bibat
aliquandiu
pastus
de
secundo
missu
,
praesertim
sicco
:
dein
sub
conuiuij
finem
,
idque
modice
sorbendo
,
non
ingurgitādo
,
nec
equorum
sonitu
.
Tum
●●num
,
tum
ceruis●a
nihil
ominus
quam
uinum
inebrians
,
ut
pu●rorum
ualetudinem
lae●it
,
ita
mores
dedecorat
.
Aqua
feruidae
conuenit
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
,
breuiter
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
.
Salutātē
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
uix
bene
consederit
,
mox
manus
in
epulas
conijciunt
.
Id
luporum
est
,
aut
eorum
,
qui
de
chytropode
carnes
nondum
immolatas
deuorant
,
iuxta
prouerbium
.
Primus
●ibum
appositum
ne
at
tingito
,
non
tantum
ob
id
quod
arguit
auidum
,
sed
quod
inter
dum
cum
periculo
coniunctum
est
,
dum
qui
feruidum
inexploratū
recipit
in
os
,
aut
expuere
cogitur
,
aut
si
deglutiat
adur●re
guld
,
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
admoueat
patine
.
Digitos
in
iusculēta
immergere
agrestium
est
,
sed
cu●●tello
fuscinaue
tollat
quod
uult
:
nec
id
ex
toto
eligat
disco
,
qd
solent
liguritores
,
sed
quod
forte
ante
ipsum
iacet
sumat
,
quod
uel
ex
Homero
discere
licet
,
apud
quem
creb●r
est
hic
uersiculus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Id
quoque
si
fuerit
insigniter
elegans
,
alteri
cedat
,
&
quod
proximum
est
accipiat
.
Vt
igitur
in
temperantis
est
in
omnes
patinae
plagas
manum
mittere
,
ita
paerum
decorum
,
patinam
inuertere
,
quo
ueniant
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
,
uel
artocrea
porrexerit
aliquid
cocleari
,
aut
quadra
excipe
,
aut
cocleare
porrectum
accipe
,
&
inuerso
in
quadram
cibo
,
cocleare
reddito
.
Si
liquidius
est
quod
datur
gustādū
,
sumito
,
&
cocleare
reddito
,
sed
ad
mantile
extersum
.
Digitos
unctos
uel
ore
praelingere
,
uel
ad
tunicam
aex●ergere
,
pariter
in
ciuile
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
,
caue
ne
dixeris
illud
Comici
Clitip●onis
.
Non
possum
pater
,
sed
blande
agito
gratias
.
Est
enim
hoc
urbanissimum
recusandi
genus
.
Si
prestat
inuitator
,
uerecunde
dicito
,
aut
non
conuenire
tibi
,
aut
te
nihil
amplius
requirere
.
Discenda
est
●
primis
statim
annis
secandi
ratio
,
non
sup●titiosa
,
qd
quidam
faciunt
,
●ed
ciuilis
&
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
uniuersum
tradi
pōt.
Apitiorum
esse
omni
ex
parte
,
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
auersus
aliquo
proijciat
.
Cibum
ambesū
aut
ossa
semel
in
quadram
seposita
repetere
,
uicio
datur
.
Ossa
aut
si
qd
simile
reliquum
est
,
ne
sub
mēsam
ab
●eceris
pauimētū
cōspurcās
,
●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
conuiuio
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
ciuile
.
Tres
digiti
sa
lino
impressi
,
uulgari
●oco
dicitur
agrestium
insignia
.
Cul
tello
sumendum
est
salis
quantum
satis
est
.
Si
longius
abest
saliuū
,
porrecta
quadra
petendum
est
.
Quadram
aunt
patinam
cui
saccarum
aut
aliud
suaue
quiddam
adhesit
,
lingua
lambere
,
felium
est
non
hominum
.
Carnem
prius
minutim
in
quadra
dissecet
,
mox
addito
pane
●imul
aliquandiu
mandat
,
priusquam
●raijciat
in
stomacum
.
Id
non
solum
ad
bonos
mo●es
,
uerum
etiam
ad
bonam
ualetudinem
pertinet
.
Quidam
deuorant
uerius
quam
edunt
,
non
aliter
quam
mox
,
ut
aiunt
,
abducendi
in
carcerem
.
Latronum
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
uorādi
studio
,
spirant
etiam
naribus
,
quasi
praefocandi
.
Ore
pleno
uel
bibere
,
uel
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
tussiēt
,
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
uideas
adeo
stupentes
,
ut
nec
audiant
qd
ab
alijs
dicatur
,
nec
se
cōme●ere
sentiant
:
&
si
nominatim
appelles
,
uelu●
è
somno
excitati
uideantur
,
Adeo
totus
animus
est
in
patinis
.
In●rbanū
e●t
ocul●s
circūactis
●●seruare
quid
quisque
comedat
,
nec
decet
in
quemquam
conuiuarum
diuitus
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
inuitetur
.
Lepide
dictis
modice
arrideat
:
obcoene
dictis
ne
quando
arrideat
,
sed
nec
frontem
contrahat
si
praecellit
dignitate
qui
dixit
,
sed
ita
uultus
habitum
temperet
,
ut
aut
non
audisse
,
aut
certe
non
intellexissi
uideatur
.
Mulieres
ornat
silentium
,
sed
magis
pueritiam
.
Quidam
respondent
,
pr●usquam
orationem
finierit
qui
compellat
,
ita
saepe
●it
,
ut
aliena
respondens
sit
risui
,
detque
ueteri
locum
prouerbio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
●st
,
falces
petebam
,
alius
non
intelligens
negabat
se
habere
scaphas
,
respondens
quod
nihil
ad
rem
atti●eret
.
Vide
prouerbi
.
Docet
●oc
Rex
ille
sapientissimus
,
stultitiae
tribuens
,
respondere
priusq
audias
:
non
audit
autem
,
qui
non
intellexit
.
Sin
●inus
intellexit
percōtantē
,
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
conuiuio
nihil
effutiendū
,
quod
offuscet
hilaritatem
.
Absentium
famam
ibi
laedere
,
plac●lū
est
.
Nec
cuiquam
illic
suus
refricandus
est
dolor
.
Vituperare
quod
appositum
e●t
,
inciuilitati
datur
,
&
in●●atum
est
conuiuatori
.
●i
de
tuo
praebetur
conuiuium
,
ut
excusare
tenuitatem
apparatus
urbanum
,
ita
laudare
aut
commemorare
quanti
constiterint
,
insuaue
profecto
condimentum
est
accumbentibus
.
Denique
si
quid
à
quoq
in
conuiuio
fit
rusticius
per
imperitiam
,
ciuiliter
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
,
uino
inscribendum
,
ne
audias
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
id
est
,
odi
memorem
compotorem
.
Vide
prouerbi
.
)
Si
cōuiuium
erit
q
pro
puerili
aetate
ꝓlixius
,
&
ad
luxum
tendere
uidebitur
,
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
uiriculos
,
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
uentriculus
,
ut
in
periculum
ueniant
,
ne
dirūpatur
,
aut
ne
per
uomitū
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
conuiuio
,
quadrā●uā
cum
reliquij●
tollito
,
ac
salutato
qui
uidetur
inter
conui
uas
honoratissimus
mox
&
●lijs
s●mul
,
discedito
,
sed
mox
redditurus
,
ne
uideare
lusus
aut
alterius
parum
honestae
rei
gratia
,
te
subduxisse
.
Reuersus
,
ministrato
s●
qd
opus
erit
,
aut
reuerenter
mensae
assistito
,
si
quis
quid
iubeat
expectans
.
Si
quid
apponis
,
aut
submoues
,
uide
ne
cui
uestem
iure
perfundas
.
Candelam
emuncturus
,
prius
illā●
mensa
tollito
,
quodque
emunctū
est
,
protinus
aut
haren●e
immergito
,
aut
solea
proterito
,
ne
quid
ingrati
nidoris
offendat
nares
.
Si
quid
porrigis
,
infundisue
,
leua
id
●a●●as
caueto
.
Iussus
agere
gratias
,
compone
gestus
,
parat●̄
te
significans
donec
s●●ētibus
conuiuis
,
dicendi
tempus
ad
fuerit
.
Interim
uultus
ad
conuiuio
praesidentem
reuerent●r
uersus
sit
&
constanter
.
De
congressibus
.
Si
quis
occurrerit
ī●●a
,
uel
senio
uenerādus
,
uel
religiōe
reuerendus
,
uel
dignitate
grauis
,
uel
a●ioq
dignus
honore
,
meminer●t
puer
de
u●a
decedere
,
reuerenter
aperire
caput
,
nonnihil
etiam
flexis
poplitibus
.
Ne
uero
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
iussit
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
inuicem
praeuenientes
.
Qui
parem
aut
inferiorem
praeuenit
,
non
ideo
●it
ipse
minor
,
sed
ciuilior
,
&
ob
id
honoratior
.
Cum
maioribus
reuerenter
loquendum
&
paucis
,
cum
aequalibus
amanter
&
comiter
.
Inter
loquendum
pileum
laeua
tencat
,
dextra
leuiter
admota
umbelico
,
aut
quod
decentius
habetur
,
pileum
utraque
manu
iuncta
suspensum
,
pol●icibus
eminentibus
,
tegat
pubis
locum
.
Librum
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
,
uidetur
auersantis
.
Vultum
huc
illuc
●oluere
,
leuitatis
argumentum
est
.
Indecorum
est
interim
uultum
in
uarios
mutare
habitus
,
ut
nunc
corrugetur
nasus
,
nunc
cōtrabatur
frons
,
nunc
attollatur
supercilium
nunc
distorqueantur
labra
,
nunc
diducatur
os
,
nunc
prematur
,
haec
aīum
arguunt
Proteisimilē
.
Indecorum
&
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
occipilū
,
humeros
adducere
,
qd
in
nonnullis
uidemus
●●alis
.
Rotato
capite
negare
,
aut
reducto
accersere
,
&
ne
per
sequar
omnia
,
gestibus
ae●
n●tibus
loqui
,
ut
uirum
interdum
deccat
,
puerum
minus
dicet
.
Illiberale
est
iactare
brachia
gesticulari
digitis
,
uacillare
pedibus
,
breuiter
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
praecurrēs
,
sed
lentus
&
explanatus
.
Hoc
etiam
naturalè
batarismū
,
aut
haesitantiam
,
si
non
in
totum
tollit
,
certe
magna
exparte
mitigat
,
quum
praecipitatus
sermo
mul●is
uitium
conciliet
,
qd
non
dederat
natura
.
Inter
colloquēdū
subinde
titulū●onorificū
eius
quem
appellas
repetere
ciuilitatis
est
.
Patris
ac
matris
uocabulo
nihil
honorificentius
,
nihil
dul●lus
.
Fratris
sororisue
no●e
,
nihil
amabilius
.
Si
te
fugiunt
tituli
peculiares
,
omnes
cruditi
sunt
tibi
,
praeceptores
obseruandi
,
omnes
sacerdotes
,
ac
monachi
,
reuerendi
patres
,
omnes
aequales
,
fratres
&
a
mici
,
breuiter
o●̄s
ignoti
dni
,
ignote
dominae
.
Ex
ore
pueri
turpiter
auditur
iusiurandum
,
siue
iocus
sit
,
siue
res
seria
.
Quid
enim
turp●us
eo
more
,
quo
apd
nationes
quasdam
ad
tertium
quodque
uerbum
deierant
etiam
puellae
,
ꝑ
panem
,
per
uinum
,
per
candelam
,
ꝑ
quid
non
?
Obscoenis
dictis
,
nec
linguam
praebeat
ingenus
puer
,
nec
aures
accommodet
.
Denique
quicqd
in
honeste
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
uomitū
,
aut
latrinam
,
aut
oletum
,
praefetur
honorem
auribus
.
Si
quid
refellendum
erit
,
caue
dicat
:
haud
uera
praedicas
,
praesertī●i
loquatur
grandiori
natu
,
sed
praefatus
pacem
,
dicat
:
m●bi
secus
narratum
est
a
tali
.
Puer
ingenuus
cum
nemine
cōtentionē
suscipiat
,
ne
cum
aequalibus
quidem
,
sed
cedat
potius
uictoriā
,
si
res
adiurgiū
ueniat
,
aut
arbitrum
prouocet
.
Ne
cui
se
praeferat
,
ne
sua
iactet
,
ne
cuiusq
i●stitutū
reprehendat
,
aut
ullius
nationis
ingenium
mores
ue
●uggillet
,
ne
qd
arcani
creditum
euulget
,
ne
nouos
spargat
rumores
,
ne
cuius
obtrectet
famae
,
ne
cui
probro
det
uitium
natura
insitum
.
Id
enim
non
solum
cōtumeliosū
est
&
inhumanum
,
sed
etiam
stultum
.
Veluti
si
quis
luscum
appellet
luscum
,
aut
loripedem
loripedem
,
aut
strabum
strabum
,
aut
nothum
nothum
.
His
rationibus
f●et
,
ut
sine
inuidia
laudem
inueniat
,
&
amicos
paret
.
Interpellare
loquentem
anteq
fabulam
absoluerit
,
inurbanum
est
.
Cum
nemine
s●multatē
suscipiat
:
comitatem
exhibeat
oimbus
ꝑ
paucos
tamen
interiorem
familiaritatem
recipiat
,
eosque
cum
de
lectu
.
Ne
cui
tamen
credat
qd
tacitum
uelit
.
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
.
Tutissimum
aunt
est
nihil
admittere
,
cuius
te
pudeat
si
proferatur
.
Alienarum
r●rum
ne
fueris
curiosus
,
&
si
qd
forte
cōsp●xeris
,
audieris
u●
fac
quod
scis
nescias
.
Literas
tibi
non
oblatas
limis
intueri
,
parum
ciuile
est
.
Si
●ors
te
praesente
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
LVSV
.
In
lusibus
liberalibus
adsi●
alacritas
,
absit
puicacia
rixarum
parens
,
absit
dolus
,
ac
mendacium
.
Nam
ab
his
rudimentis
prosicitur
ad
maiores
in●urias
.
Pulchrius
uincit
q
c●dit
contentioni
,
q
qui
palmam
obtinet
.
Arbitris
ne
reclamita
.
Si
cum
impitoribus
certamen
est
,
possisque
semper
uincere
,
nōnunq
te
uinci
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
uicium
.
Proinde
puer
ingenuus
non
minus
in
ludo
,
q
in
conuiuio
sui
s●milis
sit
.
De
cubiculo
.
In
cubiculo
laudatur
silē●iū
&
uerecūdia
.
Certe
clamor
&
garrulitas
indecora
est
,
multo
magis
in
lecto
.
Siue
cum
exuis
te
,
siue
cum
surgis
,
memor
uerecundiae
:
caue
ne
quid
nudes
aliorum
oculis
,
qd
mos
&
natura
tectum
esse
uoluit
.
Si
cum
sodali
lectum
habeas
communem
,
quietus
iaceto
,
neque
corporis
iactatione
,
uel
t●ipsum
nudes
,
uel
sodali
detractis
palijs
si●
molestus
.
Priusq
reclines
corpus
in
ceruical
,
frontem
&
pectus
signa
crucis
imaginae
,
breui
precatiuncula
temet
Christo
commendans
.
Idem
facito
quum
mane
primum
temet
●rigis
,
à
precatiuncula
diem
auspicans
:
Non
●nim
potes
ab
omine
feliciore
.
Simul
ac
exoneraueris
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
uoluit
esse
plebeios
,
humiles
,
aut
etiam
rurestres
,
his
impensius
etiam
adnitendum
est
,
ut
qd
sors
inuidit
,
morum
elegantia
pensent
.
Nemo
sibi
parentes
,
aut
patriam
eligere
potest
:
at
ingenium
,
moresque
sibi
quisque
potest
fingere
.
Colophonis
uice
addam
praecepciunculam
,
quae
mi●i
uidetur
propemodum
primo
digna
loco
.
Maxima
ciuilitatis
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
uidetur
momenti
,
solum
ac
●lande
monere
ciuilitatis
est
.
Hoc
quicquid
est
muneris
●ili
chariss
.
uniuerso
puerorum
sodalitio
per
te
donatum
esse
uolui
,
quo
statim
hoc
congiario
,
simul
&
cōmilitonum
tuorum
animos
tibi
concilies
,
&
illis
liberalium
artium
,
ac
morum
studia
commendes
.
Praeclaram
indolētuam
Iesu
benignitas
seruare
dignetur
,
seperque
in
melius
proue●ere
.
Datum
apud
●riburg
.
Brisgoiae
,
Mense
Mar.
An.
M.D.XXX.
FINIS
.