The Portable Medieval Reader

by James Bruce Ross

  To all those who shall see these presents, master Henry, priest of the church of Gomerville, greetings in the Lord. Know that when the reverend father Odo, by God’s grace archbishop of Rouen, visiting the deanery of St. Romain, found me seriously ill-famed with Eustachia, daughter of a former deaçon of Gomerville, I, wishing to reform my ways, spontaneously pledged myself to a penalty of twenty pounds of money of Tours to be paid to him if I should disgrace myself further in this way, unless I can purge myself canonically. In memory and witness of this thing, I gave to the reverend father the present letter confirmed by the mark of my seal. Given on this day ... 1252.

  THE VISITATION OF A COLLEGIATE CHURCH BY ARCHBISHOP ODO

  November 1266. By the grace of God we arrived at the church of Rouen for the sake of exercising the visitation there, and having assembled there in the chapter of the said place, the canons, chaplains, and choir clerks, those specifically beneficed in the said church, according to our mandate by letters which we sent earlier in the week concerning this, we preached the word of God in Latin and after this proceeded to the visitation.

  We found that the canons and choir clerks talk and chatter from stall to stall, and across each other, while the divine office is being celebrated. They hasten through the psalms too quickly. We found certain things in the office of the treasurer to be corrected. The chaplains celebrate the mass inadequately; also the chaplains and choir clerks often leave the choir before the office being sung is finished. About the parsons, in truth, we found many ill-famed of incontinence, namely Burnet of Albana scandalously, Visus Lupus with many women, Lords Geoffrey of Sotteville, Peter Pilatus, Peter of Aulagia, Ralph Anglicus, chaplains, and a certain clerk of the choir called Gorgias; also Lord Robert called the Fish, of trading.... Also the clerks of Albana do not sleep together in their own house, as they should. Also, we found Lord Gilbert called Barrabas, priest and rector of the parish of St. Stephen, ill-famed many times; for he said that for many years he kept and still keeps his own niece and had begotten children by her. He did not have the letters of his ordination; he could not tell by whom or through whom he had been ordained; he was also ill-famed of trading; he celebrated [mass] insufficiently, was too solitary, being known to few. We warned the rectors and canons who were present at the visitation that they should correct the aforesaid matters within the octave of the Epiphany; otherwise we should apply ourselves to them as we were able to do; and then we asked the chapter for our procuration [expenses] by reason of the aforesaid visitation.

  From Regestrum visitationum archiepiscopi Rothomagensis, Th. Bonnin, ed. (Rouen: A. Le Brument, 1852); trans. J.B.R.

  Statutes for a College

  ROBERT DE SORBONNE

  Thirteenth century

  I wish that the custom which was instituted from the beginning in this house by the counsel of good men may be kept, and if anyone ever has transgressed it, that henceforth he shall not presume to do so.

  No one therefore shall eat meat in the house on Advent, nor on Monday or Tuesday of Lent, nor from Ascension Day to Pentecost.

  Also, I will that the community be not charged for meals taken in rooms. If there cannot be equality, it is better that the fellow eating in his room be charged than the entire community.

  Also, no one shall eat in his room except for cause. If anyone has a guest, he shall eat in hall. If, moreover, it shall not seem expedient to the fellow to bring that guest to hall, let him eat in his room and he shall have the usual portion for himself, not for the guest. If, moreover, he wants more for himself or his guest, he should pay for it himself....

  Also, the fellows should be warned by the bearer of the roll that those eating in private rooms conduct themselves quietly and abstain from too much noise, lest those passing through the court and street be scandalized and lest the fellows in rooms adjoining be hindered in their studies.

  Also, those eating in private rooms shall provide themselves with what they need in season as best they can, so that the service of the community may be disturbed as little as possible. But if there are any infringers of this statute who are accustomed to eat in private rooms without cause, they shall be warned by the bearer of the roll to desist, which if they will not do, he shall report it to the master. If, moreover, other reasons arise for which anyone can eat in a private room, it shall be left to the discretion of the roll-bearer and proctors until otherwise ordered.

  Also, the rule does not apply to the sick. If anyone eats in a private room because of sickness, he may have a fellow with him, if he wishes, to entertain and wait on him, who also shall have his due portion. What shall be the portion of a fellow shall be left to the discretion of the dispenser. If a fellow shall come late to lunch, if he comes from classes or a sermon or business of the community, he shall have his full portion, but if from his own affairs, he shall have bread only....

  Also, all shall wear closed outer garments, nor shall they have trimmings of vair or grise or of red or green silk on the outer garment or hood.

  Also, no one shall have loud shoes or clothing by which scandal might be generated in any way.

  Also, no one shall be received in the house unless he shall be willing to leave off such and to observe the aforesaid rules.

  Also, no one shall be received in the house unless he pledges faith that, if he happens to receive books from the common store, he will treat them carefully as if his own and on no condition remove or lend them out of the house, and return them in good condition whenever required or whenever he leaves town.

  Also, let every fellow have his own mark on his clothes and one only and different from the others. And let all the marks be written on a schedule and over each mark the name of whose it is. And let that schedule be given to the servant so that he may learn to recognize the mark of each one. And the servant shall not receive clothes from any fellow unless he sees the mark. And then the servant can return his clothes to each fellow....

  Also, for peace and utility we propound that no secular person living in town—scribe, corrector, or anyone else—unless for great cause eat, sleep in a room, or remain with the fellows when they eat, or have frequent conversation in the gardens or hall or other parts of the house, lest the secrets of the house and the remarks of the fellows be spread abroad.

  Also, no outsider shall come to accountings or the special meetings of the fellows, and he whose guest he is shall see to this.

  Also, no fellow shall bring in outsiders frequently to drink at commons, and if he does, he shall pay according to the estimate of the dispenser.

  Also, no fellow shall have a key to the kitchen.

  Also, no fellow shall presume to sleep outside the house in town, and if he did so for reason, he shall take pains to submit his excuse to the bearer of the roll....

  Also, no women of any sort shall eat in the private rooms. If anyone violates this rule, he shall pay the assessed penalty, namely, sixpence....

  Also, no one shall form the habit of talking too loudly at table. Whoever after he has been warned about this by the prior shall have offended by speaking too loudly, provided this is established afterwards by testimony of several fellows to the prior, shall be held to the usual house penalty, namely two quarts of wine.

  The penalty for transgression of statutes which do not fall under an oath is twopence, if the offenders are not reported by someone, or if they were, the penalty becomes sixpence in the case of fines. I understand “not reported” to mean that, if before the matter has come to the attention of the prior, the offender accuses himself to the prior or has told the clerk to write down twopence against him for such an offence, for it is not enough to say to the fellows, “I accuse myself.”

  From Chartulary of the University of Paris, trans. L. Thorndike, University Records and Life in the Middle Ages (New York: Columbia University Press, 1944).

  How the Student Should Behave

  JOHN OF GARLAND

  Thirteenth century

  LEARN how to entertain at table, to provide food and
the sauces that go with the various dishes, and to serve seasonable wine in modest quantity. Once again I touch critically on manners in polite society so that my readers may become more genteel. According to good custom you should place the sauce on the right, the service plate on the left; you should have the servant take the first course to him who sits at the head of the table. Take hold of the base of a goblet so that unsightly finger marks may not show on the side. Polite diners pause over their cup, but gluttons, who live like mules and weevils, empty it with one draught. Pour wine properly with both hands so as not to spill any. Always serve two pieces of bread. Have several well-dressed servants in readiness to bring clean towels and to supply the wants of the guests. Lest I should seem to be in charge of the cooks like Nebuzaradan, I shall not go into the art of preparing fine dishes. Carve the meats which are not to be served in the broth, and skilfully take off the wings of fowl while they are hot. He who takes a walk or a brief nap after dinner preserves his health. If you wish to regain your strength as a convalescent, and keep your health when you are well, drink moderately. All Epicureans live impure lives; they lose their eyesight; they are rude, unclean, and are doomed to die a sudden death...

  The sage of Miletus set down these rules of polite behaviour for which we should be grateful. Regulate your household soberly; do your civic duties cheerfully; have a word of greeting for strangers as for friends; do your utmost to avoid altercations with irate associates; with a smile and a witticism cover up the faults of others; be faultless at table, glad even to entertain your enemies; bear your misfortunes with fortitude and do not let your head be turned by good fortune. Make an effort to follow these seven rules of courtliness. May you be decked out with them, you who declare yourself to be a scholar; unless you have such urbanities you are taken for a rustic....

  Even though you be a Socrates, if you have rude manners, you are a ditch-digger. Avoid these seven rusticities which are signalled by Thales, the sage. Light-minded talk is unseemly at table; so is presumption and constant contention. It is rude to be ungrateful or cruel towards the poor. It is reprehensible to be haughty towards your dear friends; if you reject good advice, you are a fool; and you lack the light of reason if you fly in the face of God. These good precepts are not hidden away but are written in the public theatre. Avoid these things lest you be consigned behind the gates of hell....

  You will be courteous if you perform the following works of mercy: if at night you give beds to the poor, if you heal the sick, if you clothe the freezing, give food to the beggar, console the afflicted, and offer drink to the thirsty....

  Regard as models of deportment the graven images of the churches, which you should carry in your mind as living and indelible pictures. Cherish again the violets of civility without blemish so that, when your blindness has vanished, the eyes of your soul may have no wasting disease. Be not a fornicator, O student, a robber, a murderer, a deceitful merchant, a champion at dice. In the choirstalls a cleric should chant without noise and commotion. I advocate that the ordinary layman, who does not sing, be kept out of the choir. A student, who is a churchman, is expected to follow good custom, to be willing to serve, to fee the notary who has drawn up a charter for him, to gladden the giver. Do not constantly urge your horse on with the spur, which should be used only on rare occasions. Give your horse the reins when he mounts an incline; fearing a serious accident, avoid crossing swollen rivers, or the Rhine. If a bridge is not safe, you should dismount and let the horse pick his way over the smooth parts. Mount gently on the left stirrup. Select beautiful equestrian trappings suitable to your clerical station. Ride erect unless you are bent by age. If you are of the elect you should have a rich saddle cloth. The cross should be exalted, the voice be raised in prayer, Christ should be worshipped, the foot should be taken out of the stirrup. The horseman will descend from his horse and say his prayers; no matter how far he then will travel, he will ride in safety. He who wishes to serve should be quick, not go to sleep, and not give way to anger against his lord. Avoid drunkards, those who indulge in secret sin, those who like to beat and strike, those who love lewdness, evil games, and quarrels. Passing a cemetery, if you are well-bred, and if you hope for salvation, you pause to pray that the dead may rest in peace. Have nothing to do with the prostitute, but love your wife; all wives should be honoured but especially those who are distinguished by virtue. A person who is well should not recline at table in the fashion of the ancients. When you walk after dinner keep on frequented streets. Avoid insincere speeches. Unless you wish to be considered a fool learn to keep your mouth shut in season. Stand and sit upright, do not scratch yourself...

  I must speak about medical matters and drugs, but Phoebus shows that they are harmful if taken too often. In order that a man be kept entirely healthy this chapter is added so that the mind may be purified and the body strengthened. Nutmeg may be taken as well as cloves, musk may be given, fennel may be eaten by anybody; they expel gas from the stomach and thus, along with the triple compartments of the brain, they comfort the cerebellum. By means of cooked pears you can take away fevers with marvellous results. Pliris is good for weak and melancholy men. The thin flux (usia) is cured by means of diapenidia. Ygia is good for rheumatics, athanasia for flux of the bowels. Give diaciminum and sweet wine to those who have indigestion. Justinum and goat’s blood dissolve stone in the bladder. Diaprunis makes you immune to fevers; when given to patients who have fasted, a decoction with prunes from Damascus allays fevers. A sane diet is essential to a life of happiness; thus you will be strong and vigorous when health, the aim of the physician, is yours....

  Exhibit a good deportment in deeds, and in words; learn the custom of the country in which you happen to be. Do not be noisy, rash in your actions, odious because of your insulting words, wrathful about little annoyances. You should never despair if you suffer on account of sin; you will bear all the bitterness of poverty, knowing that you are an heir of the eternal Prince. Be peaceful among peaceful citizens, be like a rich patron among the poor. You should disassociate yourself from the rich, for, a celibate on earth, you will dwell with Christ, the celibate, in heaven. Hasten to help a needy friend, give him money if you can. Be a good debtor and hasten to pay your debts lest you be condemned by your burden of sin and by the peasant bewailing his losses. You should take good care of your horse, give him enough water, clean straw when he is worn out, and enough of the kind of food he likes to eat. There are more such precepts for him who wishes to know all the rules of politeness; as such, make it your ambition, by careful study, to learn them.

  From Morale Scholarium, trans. L. J. Paetow (Berkeley, Calif.: University of California Press, 1927).

  THE NOBILITY: THE FIGHTERS

  The Function of Knighthood

  JOHN OF SALISBURY

  Twelfth century

  But what is the office of the duly ordained soldiery? To defend the Church, to assail infidelity, to venerate the priesthood, to protect the poor from injuries, to pacify the province, to pour out their blood for their brothers (as the formula of their oath instructs them), and, if need be, to lay down their lives. The high praises of God are in their throat, and two-edged swords are in their hands to execute punishment on the nations and rebuke upon the peoples, and to bind their kings in chains and their nobles in links of iron. But to what end? To the end that they may serve madness, vanity, avarice, or their own private self-will? By no means. Rather to the end that they may execute the judgment that is committed to them to execute; wherein each follows not his own will but the deliberate decision of God, the angels, and men, in accordance with equity and the public utility... For soldiers that do these things are “saints,” and are the more loyal to their prince in proportion as they more zealously keep the faith of God; and they advance the more successfully the honour of their own valour as they seek the more faithfully in all things the glory of their God.

  From Policraticus, trans. J. Dickinson.

  The Chivalric Ideal

  DÍA
Z DE GÁMEZ

  Fifteenth century

  Now is it fitting that I should tell what it is to be a knight: whence comes this name of knight; what manner of a man a knight should be to have a right to be called a knight; and what profit the good knight is to the country wherein he lives. I tell you that men call knight the man who, of custom, rides upon a horse. He who, of custom, rides upon another mount, is no knight; but he who rides upon a horse is not for that reason a knight; he only is rightly called a knight, who makes it his calling. Knights have not been chosen to ride an ass or a mule; they have not been taken from among feeble or timid or cowardly souls, but from among men who are strong and full of energy, bold and without fear; and for this reason there is no other beast that so befits a knight as a good horse. Thus have horses been found that in the thick of battle have shewn themselves as loyal to their masters as if they had been men. There are horses who are so strong, fiery, swift, and faithful, that a brave man, mounted on a good horse, may do more in an hour of fighting than ten or mayhap a hundred could have done afoot. For this reason do men rightly call him knight.

  What is required of a good knight? That he should be noble. What means noble and nobility? That the heart should be governed by the virtues. By what virtues? By the four that I have already named. These four virtues are sisters and so bound up one with the other, that he who has one, has all, and he who lacks one, lacks the others also. So the virtuous knight should be wary and prudent, just in the doing of justice, continent and temperate, enduring and courageous; and withal he must have great faith in God, hope at His glory, that he may attain the guerdon of the good that he has done, and finally he must have charity and the love of his neighbour.