primary documents for global history

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PRIMARY SOURCE DOCUMENTS

Global History Spring 2013

Bard High School Early College Queens

Professor Jesse McIntosh

3 Table of Contents (will grow as the semester proceeds!)

i. Reading Primary Sources: key questions and terms

ii. The Medina Charter, or Constitution of Medina iii. Excerpts from diaries of Ibn Battuta

iv. The Dictatus Papae, or Dictates of the Pope v. The Concordat of Worms vi. The Charter of Liberties vii. Excerpts from the Magna Carta viii. Thomas Hoby, The Book of the Courtier, on being a gentlewoman and

gentleman ix. Andreas Capellanus, The Art of Courtly Love, Book Two: On the Rules of

Love x. Excerpts from European travelogues

4 QUESTIONS TO ASK WHEN READING PRIMARY SOURCES: Who is the author and when is he or she writing? Why is the author writing? What are his or her intentions or goals? Who is the author’s intended audience, and how might the intended audience influence what the author decides to write? Is the author writing about other people?

If so, does he or she have power over these people (e.g. a slaveholder writing about a slave), or do these people have power over the author (e.g. a slave writing about a slaveholder)? How might the author’s relationship with the people being depicted influence what the author decides to communicate about them?

After figuring out the who, when, and why of the text being studied, can we then tease out any other meanings from the text?

If we “read against the grain,” do we uncover any other information about the author, the things being written about, or the society in which the text was written?

PRIMARY SOURCE ANALYSIS: KEY TERMS Bias—a prejudice; an inclination or tendency of temperament or outlook. Bias is evident in both primary and secondary sources. Fact vs. interpretations—in historical writing, facts include information that is not under dispute, such as what happened, who was involved, and when an event occurred. Interpretations explain how or why something happened. Perspective—a point of view Primary Source—materials that have survived the past. Examples include—but are not limited to—letters, photographs, buildings, or articles of clothing. Secondary Source—accounts of the past created by people writing about events after they happened. Interpretations of the historical record (primary and secondary sources.)

5 Global History II - Spring 2013

Medina Charter, or Constitution of Medina, c. 622

1. This is a document from Muhammad the Prophet (may Allah bless him and grant him peace), governing relations between the Believers and Muslims of Quraysh and Yathrib and those who followed them and worked hard with them. They form one nation - Ummah.

2. In case of war with any body they will redeem their prisoners with kindness and justice common among Believers. (Not according to pre-Islamic nations where the rich and the poor were treated differently).

3. In case of war with anybody all parties other than Muslims will redeem their prisoners with kindness and justice according to practice among Believers and not in accordance with pre-Islamic notions.

4. Believers will not fail to redeem their prisoners they will pay blood money on their behalf. It will be a common responsibility of the Ummat and not of the family of the prisoners to pay blood money.

5. The Believers, who fear Allah, will oppose the rebellious elements and those that encourage injustice or sin, or enmity or corruption among Believers.

6. If anyone is guilty of any such act all the Believers will oppose him even if he be the son of any one of them. 7. A Believer will not kill another Believer, for the sake of an un-Believer. (i.e. even though the un-Believer is

his close relative). 8. No Believer will help an un-Believer against a Believer. 9. Believers are all friends to each other to the exclusion of all others. 10. Those Jews who follow the Believers will be helped and will be treated with equality. (Social, legal and

economic equality is promised to all loyal citizens of the State). 11. No Jew will be wronged for being a Jew. 12. The enemies of the Jews who follow us will not be helped. 13. The peace of the Believers (of the State of Madinah) cannot be divided. (it is either peace or war for all. It

cannot be that a part of the population is at war with the outsiders and a part is at peace). 14. Conditions of peace and war and the accompanying ease or hardships must be fair and equitable to all

citizens alike. 15. The Believers (because they fear Allah) are better in showing steadfastness and as a result receive guidance

from Allah in this respect. Others must also aspire to come up to the same standard of steadfastness. 16. No un-Believer will be permitted to take the property of the Quraysh (the enemy) under his protection.

Enemy property must be surrendered to the State. 17. If any un-believer kills a Believer, without good cause, he shall be killed in return, unless the next of kin are

satisfied (as it creates law and order problems and weakens the defence of the State). All Believers shall be against such a wrong-doer. No Believer will be allowed to shelter such a man.

18. When you differ on anything (regarding this Document) the matter shall be referred to Allah and Muhammad (may Allah bless him and grant him peace).

19. The Jews of Bani Awf will be treated as one community with the Believers. To the Jews their religion and to the Muslims their religion. This will also apply to their freedmen. The exception will be those who act unjustly and sinfully. By so doing they wrong themselves and their families.

20. Loyalty gives protection against treachery. (loyal people are protected by their friends against treachery. As long as a person remains loyal to the State he is not likely to succumb to the ideas of being treacherous. He protects himself against weakness).

21. Those in alliance with the Jews will be given the same treatment as the Jews. 22. The Jews must bear their own expenses (in War) and the Muslims bear their expenses. 23. If anyone attacks anyone who is a party to this Pact the other must come to his help. 24. They (parties to this Pact) must seek mutual advice and consultation. 25. Yathrib will be Sanctuary for the people of this Pact. 26. A woman will be given protection only with the consent of her family (Guardian). (a good precaution to

avoid inter-tribal conflicts). 27. Anyone who acts loyally or otherwise does it for his own good (or loss). 28. Allah approves this Document.


Travel Diary of Ibn Battuta

The riches of the Ghazan bazaar in Tabriz

The next morning I entered the town and we came to a great bazaar, called the Ghazan bazaar, one of the finest bazaars I have seen the world over. Every trade is grouped separately in it. I passed through the jewellers' bazaar, and my eyes were dazzled by the varieties of precious stones that I beheld. They were displayed by beautiful slaves wearing rich garments with a waist-sash of silk, who stood in front of the merchants, exhibiting the jewels to the wives of the Turks, while the women were buying them in large quantities and trying to outdo one another. As a result of all this I witnessed a riot--may God preserve us from such! We went on into the ambergris and musk market, and witnessed another riot like it or worse.

Ibn Battuta lauds the diet of the Maghreb over that of other lands

The dirhams [silver coins] of the West are small, but their utility is great. When you compare its prices with the prices of Egypt and Syria, you will see the truth of my contention, and realize the superiority of the Maghrib. For I assure you that mutton in Egypt is sold at eighteen ounces for a dirham nuqra, which equals in value six dirhams of the Maghrib, whereas in the Maghrib meat is sold, when prices are high, at eighteen ounces for two dirhams that is a third of a nuqra. As for melted butter, it is usually not to be found in Egypt at all.

The kinds of things that the Egyptians eat along with their bread would not even be looked at in the Maghrib. They consist for the most part of lentils and chickpeas, which they cook in enormous cauldrons, and on which they put oil of sesame; "basilla," a kind of peas which they cook and eat with olive oil; gherkins, which they cook and mix with curdled milk; purslane [a salad herb], which they prepare in the same way; the buds of almond trees, which they cook and serve in curdled milk; and colocasia, which they cook. All these things are easily come by in the Maghrib, but God has enabled its inhabitants to dispense with them, by reason of the abundance of fleshmeats, melted butter, fresh butter, honey, and other products. As for green vegetables, they are the rarest of things in Egypt, and most of their fruit has to be brought from Syria. Grapes, when they are cheap, are sold amongst them at a dirham nuqra for three of their pounds, their pound being twelve ounces.

As for Syria, fruits are indeed plentiful there, but in the Maghrib they are cheaper. Grapes are sold there at the rate of one of their pounds for a dirham nuqra (their pound is three Maghribi pounds), and when their price is low, two pounds

7 for a dirham nuqra. Pomegranates and quinces are sold at eight fals [copper pieces] apiece, which equals a dirham of our money. As for vegetables the quantity sold for a dirham nuqra is less than that sold for a small dirham in our country. Meat is sold there at the rate of one Syrian pound for two and a half dirhams nuqra. If you consider all this, it will be clear to you that the lands of the Maghrib are the cheapest in cost of living, the most abundant in good things, and blest with the greatest share of material comforts and advantages.

Life at Walata

My stay at Iwalatan lasted about fifty days; and I was shown honour and entertained by its inhabitants. It is an excessively hot place, and boasts a few small date-palms, in the shade of which they sow watermelons. Its water comes from underground waterbeds at that point, and there is plenty of mutton to be had. The garments of its inhabitants, most of whom belong to the Massufa tribe, are of fine Egyptian fabrics.

Their women are of surpassing beauty, and are shown more respect than the men. The state of affairs amongst these people is indeed extraordinary. Their men show no signs of jealousy whatever; no one claims descent from his father, but on the contrary from his mother's brother. A person's heirs are his sister's sons, not his own sons. This is a thing which I have seen nowhere in the world except among the Indians of Malabar. But those are heathens; these people are Muslims, punctilious in observing the hours of prayer, studying books of law, and memorizing the Koran. Yet their women show no bashfulness before men and do not veil themselves, though they are assiduous in attending the prayers. Any man who wishes to marry one of them may do so, but they do not travel with their husbands, and even if one desired to do so her family would not allow her to go.

The women there have "friends" and "companions" amongst the men outside their own families, and the men in the same way have "companions" amongst the women of other families. A man may go into his house and find his wife entertaining her "companion" but he takes no objection to it. One day at Iwalatan I went into the qadi's house, after asking his permission to enter, and found with him a young woman of remarkable beauty. When I saw her I was shocked and turned to go out, but she laughed at me, instead of being overcome by shame, and the qadi said to me "Why are you going out? She is my companion." I was amazed at their conduct, for he was a theologian and a pilgrim [to Mecca] to boot. I was told that he had asked the sultan's permission to make the pilgrimage that year with his "companion"--whether this one or not I cannot say--but the sultan would not grant it.

In Mali

Festival ceremonial

I was at Malli during the two festivals of the sacrifice and the fast-breaking. On these days the sultan takes his seat on the pempi after the midafternoon prayer. The armour-bearers bring in magnificent arms--quivers of gold and silver, swords ornamented with gold and with golden scabbards, gold and silver lances, and crystal maces. At his head stand four amirs driving off the flies, having in their hands silver ornaments resembling saddle-stirrups. The commanders, qadi and preacher sit in their usual places.

The interpreter Dugha comes with his four wives and his slave-girls, who are about a hundred in number. They are wearing beautiful robes, and on their heads they have gold and silver fillets, with gold and silver balls attached. A chair is placed for Dugha to sit on. He plays on an instrument made of reeds, with some small calabashes at its lower end, and chants a poem in praise of the sultan, recalling his battles and deeds of valour. The women and girls sing along with him and play with bows. Accompanying them are about thirty youths, wearing red woollen tunics and white skull-caps; each of them has his drum slung from his shoulder and beats it. Afterwards come his boy pupils who play and turn wheels in the air, like the natives of Sind. They show a marvellous nimbleness and agility in these exercises and play most cleverly with swords. Dugha also makes a fine play with the sword. Thereupon the sultan orders a gift to be presented to Dugha and he is given a purse containing two hundred mithqals of gold dust and is informed of the contents of the purse before all the people. The commanders rise and twang their bows in thanks to the sultan. The next day each one of them gives Dugha a gift, every man according to his rank. Every Friday after the 'asr prayer, Dugha carries out a similar ceremony to this that we have described.

On feast-days after Dugha has finished his display, the poets come in. Each of them is inside a figure resembling a thrush, made of feathers, and provided with a wooden head with a red beak, to look like a thrush's head. They stand in front of the sultan in this ridiculous make-up and recite their poems. I was told that their poetry is a kind of sermonizing in which they say to the sultan: "This pempi which you occupy was that whereon sat this king and that king, and such and such were this one's noble actions and such and such the other's. So do you too do good deeds whose memory will outlive you." After that the chief of the poets mounts the steps of the pempi and lays his head on the sultan's lap, then climbs to the top of the pempi and lays his head first on the sultan's right shoulder and then on his left, speaking all the while in their tongue, and finally he comes down again. I was told that this practice is a very old custom amongst them,

8 prior to the introduction of Islam, and that they have kept it Up.

The negroes possess some admirable qualities. They are seldom unjust, and have a greater abhorrence of injustice than any other people. Their sultan shows no mercy to anyone who is guilty of the least act of it. There is complete security in their country. Neither traveller nor inhabitant in it has anything to fear from robbers or men of violence. They do not confiscate the property of any white man who dies in their country, even if it be uncounted wealth. On the contrary, they give it into the charge of some trustworthy person among the whites, until the rightful heir takes possession of it. They are careful to observe the hours of prayer, and assiduous in attending them in congregations, and in bringing up their children to them.

Another of their good qualities is their habit of wearing clean white garments on Fridays. Even if a man has nothing but an old worn shirt, he washes it and cleans it, and wears it to the Friday service. Yet another is their zeal for learning the Koran by heart. They put their children in chains if they show any backwardness in memorizing it, and they are not set free until they have it by heart. I visited the qadi in his house on the day of the festival. His children were chained up, so I said to him, "Will you not let them loose?" He replied, "I shall not do so until they learn the Koran by heart."

The nakedness of the women

Among their bad qualities are the following. The women servants, slave-girls, and young girls go about in front of everyone naked, without a stitch of clothing on them. Women go into the sultan's presence naked and without coverings, and his daughters also go about naked. Then there is their custom of putting dust and ashes on their heads, as a mark of respect, and the grotesque ceremonies we have described when the poets recite their verses. Another reprehensible practice among many of them is the eating of carrion, dogs, and asses.


The Dicta tus Papae (1075 CE)

the Dictatus Papae was included in Pope's register in the year 1075. Some argue that it was written by Pope Gregory VII (r. 1073-1085) himself, others argues that it had a much later different origin. In 1087 Cardinal Deusdedit published a collection of the laws of the Church which he drew from any sources. The Dictatus agrees so clearly and closely with this collection that some have argued the Dictatus must have been based on it; and so must be of a later date of compilation than 1087. There is little doubt that the principals below do express the pope's principals.

The Dictates of the Pope

1. That the Roman church was founded by God alone. 2. That the Roman pontiff alone can with right be called universal. 3. That he alone can depose or reinstate bishops. 4. That, in a council his legate, even if a lower grade, is above all bishops, and can pass sentence of deposition against

them. 5. That the pope may depose the absent. 6. That, among other things, we ought not to remain in the same house with those excommunicated by him. 7. That for him alone is it lawful, according to the needs of the time, to make new laws, to assemble together new

congregations, to make an abbey of a canonry; and, on the other hand, to divide a rich bishopric and unite the poor ones.

8. That he alone may use the imperial insignia. 9. That of the pope alone all princes shall kiss the feet. 10. That his name alone shall be spoken in the churches. 11. That this is the only name in the world. 12. That it may be permitted to him to depose emperors. 13. That he may be permitted to transfer bishops if need be. 14. That he has power to ordain a clerk of any church he may wish. 15. That he who is ordained by him may preside over another church, but may not hold a subordinate position;

and that such a one may not receive a higher grade from any bishop. 16. That no synod shall be called a general one without his order. 17. That no chapter and no book shall be considered canonical without his authority. 18. That a sentence passed by him may be retracted by no one; and that he himself, alone of all, may retract it. 19. That he himself may be judged by no one. 20. That no one shall dare to condemn one who appeals to the apostolic chair. 21. That to the latter should be referred the more important cases of every church. 22. That the Roman church has never erred; nor will it err to all eternity, the Scripture bearing witness. 23. That the Roman pontiff, if he have been canonically ordained, is undoubtedly made a saint by the merits of St.

Peter; St. Ennodius, bishop of Pavia, bearing witness, and many holy fathers agreeing with him. As is contained in the decrees of St. Symmachus the pope.

24. That, by his command and consent, it may be lawful for subordinates to bring accusations. 25. That he may depose and reinstate bishops without assembling a synod. 26. That he who is not at peace with the Roman church shall not be considered catholic. 27. That he may absolve subjects from their fealty to wicked men.


The Concordat of Worms, 1122

The first phase of the papal-imperial struggle of the

Middle ages only finally came to an end with the

Concordat or Worms in 1122. The King was

recognized as having the right to invest bishops

with secular authority, but not with sacred

authority. The struggle, however, would continue.

Privi lege of Pope Calixtus II

I, bishop Calixtus, servant of the servants of God, do grant to thee beloved son, Henry-by the grace of God august emperor of

the Romans-that the elections of the bishops and abbots of the German kingdom, who belong to the kingdom, shall take

place in thy presence, without simony and without any violence; so that if any discord shall arise between the parties

concerned, thou, by the counsel or judgment of the metropolitan and the co-provincials, may'st give consent and aid to the

party which has the more right. The one elected, moreover, without any exaction may receive the regalia from thee through

the lance, and shall do unto thee for these what he rightfully should. Be he who is consecrated in the other parts of the empire

(i.e. Burgundy and Italy) shall, within six months, and without any exaction, receive the regalia from thee through the lance,

and shall do unto thee for these what he rightfully should. Excepting all things which are known to belong to the Roman

church. Concerning matters, however, in which thou dost make complaint to me, and dost demand aid-1, according to the

duty of my office, will furnish aid to thee. I give unto thee true peace, and to all who are or have been on thy side in the time of

this discord.

Edict of the Emperor Henry V

In the name of the holy and indivisible Trinity, I, Henry, by the grace of God august emperor of the Romans, for the love of

God and of the holy Roman church and of our master pope Calixtus, and for the healing of my soul, do remit to God, and to

the holy apostles of God, Peter and Paul, and to the holy catholic church, all investiture through ring and staff; and do grant

that in all the churches that are in my kingdom or empire there may be canonical election and free consecration. All the

11 possessions and regalia of St. Peter which, from the beginning of this discord unto this day, whether in the time of my

father or also in mine, have been abstracted, and which I hold: I restore to that same holy Roman church. As to those things,

moreover, which I do not hold, I will faithfully aid in their restoration. As to the possessions also of all other churches and

princes, and of all other lay and clerical persons which have been lost in that war: according to the counsel of the princes, or

according to justice, I will restore the things that I hold; and of those things which I do not hold I will faithfully aid in the

restoration. And I grant true peace to our master pope Calixtus, and to the holy Roman church, and to all those who are or

have been on its side. And in matters where the holy Roman church shall demand aid I will grant it; and in matters

concerning which it shall make complaint to me I will duly grant to it justice.


The Charter o f Liber t i e s , written by Henry V upon his accession to the throne of England, 1100 CE

1.) I, Henry, by the grace of God having been crowned the King of England, shall not take or sell any property from a Church upon the death of a bishop or abbot, until a successor has been named to that Church property. I shall end all the oppressive practices which have been an evil presence in England.

2.) If any baron or earl of mine shall die, his heirs shall not be forced to purchase their inheritance, but shall retrieve it through force of law and custom.

3.) Any baron or earl who wishes to betroth his daughter or other women kinsfolk in marriage should consult me first, but I will not stand in the way of any prudent marriage. Any widow who wishes to remarry should consult with me, but I shall abide by the wishes of her close relatives, the other barons and earls. I will not allow her to marry one of my enemies.

4.) Any wife of my barons, who becomes a widow shall not be denied her dowry. She should be allowed to remarry according to her wishes, so long as she maintains the integrity of her body, in a lawful manner. Barons overseeing the children of a dead baron shall maintain their land and interest in a lawful manner.

5.) Common seigniorages taken in the cities and counties, not in the time of Edward I (Edward the Confessor) shall henceforth be forbidden.

6.) I shall remit all debts and pleas which were owing to my brother, except those which were lawfully made through an inheritance.

7.) If any of my barons should grow feeble, and give away money or other possessions, these shall be honored, so long as the heirs are properly remembered. Gifts given by feeble barons under force of arms shall not be enforced.

8.) If any of my barons commit a crime, he shall not bind himself to the crown with a payment as was done in the time of my father and brother, but shall stand for the crime as was custom and law before the time of my father, and make amends as are appropriate. Anyone guilty of treachery or other heinous crime shall make proper amends.

9.) I forgive all murders committed before I was crowned. Subsequent murders shall stand before the justice of the Crown.

10.) With the common consent of my barons, I shall maintain all the forests as was done in the time of my father.

11.) Those knights who render military service and horses shall not be required to give grain or other farm goods to me.

12.) I impose a strict peace on the land, and command it be maintained.

13.) I restore the law of King Edward and the amendments which my father introduced upon the advice of his barons.

14.) Anything taken from me after the death of my father shall be returned immediately, without fine. If it is not returned, a heavy fine shall be enforced.

Witnesses Maurice bishop of London, and William bishop elect of Winchester, and Gerard bishop of Hereford, and earl Henry, and earl Simon, and Walter Giffard, and Robert de Montfort, and Roger Bigot, and Eudo the steward, and Robert son of Hamo, and Robert Malet. At London when I was crowned. Farewell.

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Global History II - Spring 2013

Excerpt from the Magna Carta (1215 CE) – “clause 61,” written by English barons.

* (61) SINCE WE HAVE GRANTED ALL THESE THINGS for God, for the better ordering of our kingdom, and to allay the discord that has arisen between us and our barons, and since we desire that they shall be enjoyed in their entirety, with lasting strength, for ever, we give and grant to the barons the following security:

The barons shall elect twenty-five of their number to keep, and cause to be observed with all their might, the peace and liberties granted and confirmed to them by this charter.

If we, our chief justice, our officials, or any of our servants offend in any respect against any man, or transgress any of the articles of the peace or of this security, and the offence is made known to four of the said twenty-five barons, they shall come to us - or in our absence from the kingdom to the chief justice - to declare it and claim immediate redress. If we, or in our absence abroad the chief justice, make no redress within forty days, reckoning from the day on which the offence was declared to us or to him, the four barons shall refer the matter to the rest of the twenty-five barons, who may distrain upon and assail us in every way possible, with the support of the whole community of the land, by seizing our castles, lands, possessions, or anything else saving only our own person and those of the queen and our children, until they have secured such redress as they have determined upon. Having secured the redress, they may then resume their normal obedience to us.

Any man who so desires may take an oath to obey the commands of the twenty-five barons for the achievement of these ends, and to join with them in assailing us to the utmost of his power. We give public and free permission to take this oath to any man who so desires, and at no time will we prohibit any man from taking it. Indeed, we will compel any of our subjects who are unwilling to take it to swear it at our command.

If one of the twenty-five barons dies or leaves the country, or is prevented in any other way from discharging his duties, the rest of them shall choose another baron in his place, at their discretion, who shall be duly sworn in as they were.

In the event of disagreement among the twenty-five barons on any matter referred to them for decision, the verdict of the majority present shall have the same validity as a unanimous verdict of the whole twenty-five, whether these were all present or some of those summoned were unwilling or unable to appear.

The twenty-five barons shall swear to obey all the above articles faithfully, and shall cause them to be obeyed by others to the best of their power.

We will not seek to procure from anyone, either by our own efforts or those of a third party, anything by which any part of these concessions or liberties might be revoked or diminished. Should such a thing be procured, it shall be null and void and we will at no time make use of it, either ourselves or through a third party.


Thomas Hoby, The Book of the Courtier, adopted from Castiglione's I l Cort i g iano

A BREEF REHERSALL OF THE CHIEFE CONDITIONS AND QUALITIES

OF THE CHIEF CONDITIONS AND QUALITYES IN A WAYTYNG GENTYLWOMAN

• TO be well born and of a good house. • To flee affectation or curiositie. • To have a good grace in all her doinges. • To be of good condicions and wel brought up. • To be wittie and foreseing, not heady and of a renning witt. • Not to be haughtie, envious, yltunged, lyght, contentious nor untowardlye. • To win and keepe her in her Ladies favour and all others. • To do the exercises meete for women, comlye and with a good grace. • To take hede that give none accasion to bee yll reported of. • To commit no vice, nor yet to be had in suspition of any vice. • To have the vertues of the minde, as wisdome, justice, noblenesse of courage, temperance, strength of the mide,

continency, sobermoode, etc. • to be good and discreete. • To have the understandinge beinge maried, how to ordre her husbandes substance, her house and children, and to

play the good huswyef. • To have a sweetenesse in language and a good uttrance to entertein all kinde of men with communication woorth

the hearing, honest, applyed to time and place and to the degree and dispostion of the person which is her principall profession.

• To accompany sober and quiet maners and honesty with a livelie quicknesse of wit. • To be esteamed no lesse chast, wise and courteious, then pleasant, feat conceited and sober. • Not to make wise to abhorr companie and talke, though somewhat of the wantonnest, to arrise and forsake them

for it. • To geve the hearing of such kinde of talke with blushing and bashfulnesse. • Not to speake woordes of dishonestye and baudrye to showe her self pleasant, free and a good felowe. • Not to use over much familyaritie without measure and bridle. • Not willinglie to give eare to suche as report ill of other women. • To be heedfull in her talke that she offend not where she ment it not. • To beeware of praysinge her self undiscreatlye, and of beeing to tedious and noysome in her talke. • Not to mingle with grave and sad matters, meerie jestes and laughinge matters: nor with mirth, matters of gravitie. • To be circumspect that she offend no man in her jesting and tauntynge, to appeere therby of a readye witt. • Not to make wise to knowe the thing that she knoweth not, but with sobernesse gete her estimation with that she

knoweth. • Not to come on loft nor use to swift measures in her daunsinge. • Not to use in singinge or playinge upon instrumentes to muche devision and busy pointes, that declare more

cunning then sweetenesse. • To come to daunce, or to showe her musicke with suffringe her self to be first prayed somewhat and drawen to it. • To apparaile her self so, that she seeme not fonde and fantasticall. • To sett out her beawtye and disposition of person with meete garmentes that shall best beecome her, but as

feininglye as she can, makyng semblant to bestowe no labour about it, nor yet to minde it. • To have an understandinge in all thinges belonginge to the Courtier, that she maye gyve her judgemente to

commend and to make of gentilmen according to their worthinesse and desertes. • To be learned. • To be seene in the most necessarie languages. • To drawe and peinct. • To daunse. • To devise sportes and pastimes. • Not to be lyghte of creditt that she is beloved, thoughe a man commune familierlye with her of love. • To shape him that is oversaucie wyth her, or that hath small respecte in hys talke, suche an answere, that he maye

well understande she is offended wyth hym. • To take the lovynge communication of a sober Gentylman in an other signifycatyon, seeking to straye from that

15 pourpose.

• To acknoweleage the prayses whyche he giveth her at the Gentylmans courtesye, in case she can not dissemble the understandinge of them: debasynge her owne desertes.

• To be heedefull and remembre that men may with lesse jeopardy show to be in love, then women. • To geve her lover nothing but her minde, when eyther the hatred of her husband, or the love that he beareth to

others inclineth her to love. • To love one that she may marye withall, beeinge a mayden and mindinge to love. • To showe suche a one all signes and tokens of love savynge suche as maye put hym in anye dyshonest hope. • To use a somewhat more famylyar conversation wyth men well growen in yeeres, then with yonge men. • To make her self beloved for her desertes, amiablenesse, and good grace, not with anie uncomelie or dishonest

behaviour, or flickeringe enticement with wanton lookes, but with vertue and honest condicions. • The final ende whereto the Coutier applieth all his good condicions, properties, feates and qualities, serveth also

for a waiting Gentilwoman to grow in favour with her Lady, and by that meanes so to instruct her and traine her to vertue, that she may both refraine from vice and from committing anye dishonest matter, and also abhorr flatterers, and give her self to understand the full troth in every thyng, without entring into self leeking and ignorance, either of other outward thinges, or yet of her owne self.


Thomas Hoby, The Book of the Courtier, adopted from Castiglione's I l Cort i g iano

A BREEF REHERSALL OF THE CHIEFE CONDITIONS AND QUALITIES

IN A COURTIER

28. TO be well borne and of a good stocke. 29. To be of a meane stature, rather with the least then to high, and well made to his proportion. 30. To be portly and amiable in countenance unto whoso beehouldeth him. 31. Not to be womanish in his sayinges or doinges. 32. Not to praise himself unshamefully and out of reason. 33. Not to crake and boast of his actes and good qualities. 34. To shon Affectation or curiosity above al thing in al things. 35. To do his feates with a slight, as though they were rather naturally in him, then learned with studye: and use

a Reckelesness to cover art, without minding greatly what he hath in hand, to a mans seeminge. 36. Not to carie about tales and triflinge newis. 37. Not to be overseene in speaking wordes otherwhile that may offende where he ment it not. 38. Not to be stubborne, wilful nor full of contention: nor to contrary and overthwart men after a spiteful sort. 39. Not to be a babbler, brauler, or chatter, nor lavish of his tunge. 40. Not to be given to vanitie and lightnesse, not to have a fantasticall head. 41. No lyer. 42. No fonde flatterer. 43. To be well spoken and faire languaged. 44. To be wise and well seene in discourses upon states. 45. To have a judgement to frame himself to the maners of the Countrey where ever he commeth. 46. To be able to alleage good, and probable reasons upon everie matter. 47. To be seen in tunges, and specially in Italian, French, and Spanish. 48. To direct all thinges to a goode ende. 49. To procure where ever he goeth that men may first conceive a good opinion of him before he commeth

there. 50. To felowship him self for the most part with men of the best sort and of most estimation, and with his

equalles, so he be also beloved of his inferiours. 51. To play for his pastime at Dice and Cardes, not wholye for monies sake, nor fume and chafe in his losse. 52. To be meanly seene in the play at Chestes, and not overcounninge. 53. To be pleasantlie disposed in commune matters and in good companie. 54. To speake and write the language that is most in use emonge the commune people, without inventing new

woordes, inckhorn tearmes or straunge phrases, and such as be growen out of use by long time. 55. To be handesome and clenly in his apparaile. 56. To make his garmentes after the facion of the most, and those to be black, or of some darkish and sad

colour, not garish. 57. To gete him an especiall and hartye friend to companye withall. 58. Not to be ill tunged, especiallie against his betters. 59. Not to use any fonde saucinesse or presumption. 60. To be no envious or malitious person. 61. To be an honest, a faire condicioned man, and of an upright conscience. 62. To have the vertues of the minde, as justice, manlinesse, wisdome, temperance, staidenesse, noble courage,

sober-moode, etc. 63. To be more then indifferentlye well seene in learninge, in the Latin and Greeke tunges. 64. Not to be rash, nor perswade hymselfe to knowe the thing that he knoweth not. 65. To confesse his ignorance, whan he seeth time and place therto, in suche qualities as he knoweth him selfe

to have no maner skill in. 66. To be brought to show his feates and qualities at the desire and request of others, and not rashlye presse to

it of himself. 67. To speake alwaies of matters likely, least he be counted a lyer in reporting of wonders and straunge

miracles. 68. To have the feate of drawing and peincting. 69. To daunce well without over nimble footinges or to busie trickes.

17 70. To singe well upon the booke. 71. To play upon the Lute, and singe to it with the ditty. 72. To play upon the Vyole, and all other instrumentes with freates. 73. To delite and refresh the hearers mindes in being pleasant, feat conceited, and a meerie talker, applyed to

time and place. 74. Not to use sluttish and Ruffianlike pranckes with anye man. 75. Not to beecome a jester of scoffer to put anye man out of countenance. 76. To consider whom he doth taunt and where: for he ought not to mocke poore seelie soules, nor men of

authoritie, nor commune ribaldes and persons given to mischeef, which deserve punishment. 77. To be skilfull in all kynd of marciall feates both on horsbacke and a foote, and well practised in them:

whiche is his cheef profession, though his understandinge be the lesse in all other thinges. 78. To play well at fense upon all kinde of weapons. 79. To be nimble and quicke at the play at tenise. 80. To hunt and hauke. 81. To ride and manege wel his horse. 82. To be a good horsman for every saddle. 83. Sildome in open syght of the people but privilye

with himselfe alone, or emonge hys friendes and familiers.

84. 85. To swimme well. 86. To leape wel. 87. To renn well. 88. To vaute well. 89. To wrastle well. 90. To cast the stone well. 91. To cast the barr well. 92. To renn well at tilt, and at ring. 93. To tourney. 94. These thinges in open syght to delyte the

commune people withall. 95. To fight at Barriers. 96. To kepe a passage or streict. 97. To play at Jogo di Canne. 98. To renn at Bull. 99. To fling a Speare or Dart. 100. Not to renn, wrastle, leape, nor cast the stone or barr with men of the Countrey, except he be sure to gete

the victorie. 101. To sett out himself in feates of chivalrie in open showes well provided of horse and harness, well trapped,

and armed, so that he may showe himselfe nymeble on horsbacke. 102. Never to be of the last that appeere in the listes at justes, or in any open showes. 103. To have in triumphes comelie armour, bases, scarfes, trappinges, liveries, and such other thinges of sightlie

and meerie coulours, and rich to beehoulde, wyth wittie poesies and pleasant divises, to allure unto him chefflie the eyes of the people.

104. To disguise himself in maskerie eyther on horsbacke or a foote, and to take the shape upon hym that shall be contrarie to the feate that he mindeth to worke.

105. To undertake his bould feates and couragious enterprises in warr, out of companye and in the sight of the most noble personages in the campe, and (if it be possible) beefore his Princis eyes.

106. Not to hasarde himself in forraginge and spoiling or in enterprises of great daunger and small estimation, though he be sure to gaine by it.

107. Not to waite upon or serve a wycked and naughtye person. 108. Not to seeke to come up by any naughtie or subtill practise. 109. Not to commit any mischevous or wicked fact at the wil and commaundesment of his Lord or Prince. 110. Not to folowe his own fansie, or alter the expresse wordes in any point of his commission from hys Prince

or Lorde, onlesse he be assured that the profit will be more, in case it have good successe, then the damage, if it succeade yll.

111. To use evermore toward his Prince or L. the respect that beecommeth the servaunt toward his maister. 112. To endevour himself to love, please and obey his Prince in honestye. 113. Not to covett to presse into the Chambre or other secrete part where his Prince is withdrawen at any time. 114. Never to be sad, melancho[l]ie or solemn beefore hys Prince. 115. Sildome or never to sue to hys Lorde for anye thing for himself. 116. His suite to be honest and reasonable whan he suyth for others. 117. To reason of pleasaunt and meerie matters whan he is withdrawen with him into private and secrete places

18 alwayes doinge him to understande the truth without dissimulation or flatterie.

118. Not to love promotions so, that a man shoulde thinke he coulde not live without them, nor unshamefastlye to begg any office.

119. Not to presse to his Prince where ever he be, to hould him with a vaine tale, that others should thinke him in favor with him.

120. To consyder well what it is that he doeth or speaketh, where in presence of whom, what time, why, his age, his profession, the ende, and the meanes.

121. The final end of a Courtier, where to al his good condicions and honest qualities tende, is to beecome an Instructer and Teacher of his Prince or Lorde, inclininge him to vertuous practises: and to be francke and free with him, after he is once in favour in matters touching his honour and estimation, alwayes putting him in minde to folow vertue and to flee vice, opening unto him the commodities of the one and inconveniences of the other: and to shut his eares against flatterers, whiche are the first beeginninge of self leekinge and all ignorance.

122. His conversation with women to be alwayes gentle, sober, meeke, lowlie, modest, serviceable, comelie, merie, not bitinge or sclaundering with jestes, nippes, frumpes, or railinges, the honesty of any.

123. His love towarde women, not to be sensuall or fleshlie, but honest and godly, and more ruled with reason, then appetyte: and to love better the beawtye of the minde, then of the bodie.

124. Not to withdrawe his maistresse good will from his felowlover with revilinge or railinge at him, but with vertuous deedes, and honest condicions, and with deserving more then he, at her handes for honest affections sake.


Andreas Capellanus: The Art of Courtly Love, (btw. 1174-1186)

DE ARTE HONESTE AMANDI [The Art of Courtly Love], Book Two: On the Rules of Love

125. Marriage is no real excuse for not loving. 126. He who is not jealous cannot love. 127. No one can be bound by a double love. 128. It is well known that love is always increasing or decreasing. 129. That which a lover takes against his will of his beloved has no relish. 130. Boys do not love until they arrive at the age of maturity. 131. When one lover dies, a widowhood of two years is required of the survivor. 132. No one should be deprived of love without the very best of reasons. 133. No one can love unless he is impelled by the persuasion of love. 134. Love is always a stranger in the home of avarice. 135. It is not proper to love any woman whom one should be ashamed to seek to marry. 136. A true lover does not desire to embrace in love anyone except his beloved. 137. When made public love rarely endures. 138. The easy attainment of love makes it of little value; difficulty of attainment makes it prized. 139. Every lover regularly turns pale in the presence of his beloved. 140. When a lover suddenly catches sight of his beloved his heart palpitates. 141. A new love puts to flight an old one. 142. Good character alone makes any man worthy of love. 143. If love diminishes, it quickly fails and rarely revives. 144. A man in love is always apprehensive. 145. Real jealousy always increases the feeling of love. 146. Jealousy, and therefore love, are increased when one suspects his beloved. 147. He whom the thought of love vexes, eats and sleeps very little. 148. Every act of a lover ends with in the thought of his beloved. 149. A true lover considers nothing good except what he thinks will please his beloved. 150. Love can deny nothing to love. 151. A lover can never have enough of the solaces of his beloved. 152. A slight presumption causes a lover to suspect his beloved. 153. A man who is vexed by too much passion usually does not love. 154. A true lover is constantly and without intermission possessed by the thought of his beloved. 155. Nothing forbids one woman being loved by two men or one man by two women.

20

Global History II - Spring 2013

Travelogue Excerpts: European Visions of Others, 1300s - 1500s

Reading Question: How do European visions of others compare with European visions of themselves as gentlemen and gentlewomen?

Also men go through Ind by many diverse countries to the great sea Ocean. And after, men find there an isle that is clept Crues. And thither come merchants of Venice and Genoa, and of other marches, for to buy merchandises. But there is so great heat in those marches, and namely in that isle, that, for the great distress of the heat, men’s ballocks hang down to their knees for the great dissolution of the body. And men of that country, that know the manner, let bind them up, or else might they not live, and anoint them with ointments made therefore, to hold them up.

In that country and in Ethiopia, and in many other countries, the folk lie all naked in rivers and waters, men and women together, from undern of the day till it be past the noon. And they lie all in the water, save the visage, for the great heat that there is. And the women have no shame of the men, but lie all together, side to side, till the heat be past. There may men see many foul figure assembled, and namely nigh the good towns. This land of Chaldea is full great. And the language of that country is more great in sounding than it is in other parts of the sea. Men pass to go beyond by the Tower of Babylon the Great, of the which I have told you before, where that all the languages were first changed. And that is a four journeys from Chaldea. In that realm be fair men, and they go full nobly arrayed in clothes of gold, orfrayed and apparelled with great pearls and precious stone’s full nobly. And the women be right foul and evil arrayed. And they go all bare-foot and clothed in evil garments large and wide, but they be short to the knees, and long sleeves down to the feet like a monk’s frock, and their sleeves be hanging about their shoulders. And they be black women foul and hideous, and truly as foul as they be, as evil they be. From that country go men by the sea ocean, and by many divers isles and by many countries that were too long for to tell of. And a fifty-two journeys from this land that I have spoken of, there is another land, that is full great, that men clepe Lamary. In that land is full great heat. And the custom there is such, that men and women go all naked. And they scorn when they see any strange folk going clothed. And they say, that God made Adam and Eve all naked, and that no man should shame him to shew him such as God made him, for nothing is foul that is of kindly nature. And they say, that they that be clothed be folk of another world, or they be folk that trow not in God. And they say, that they believe in God that formed the world, and that made Adam and Eve and all other things. And they wed there no wives, for all the women there be common and they forsake no man. And they say they sin if they refuse any man; and so God commanded to Adam and Eve and to all that come of him, when he said, Crescite et multiplicamini et replete terram. And therefore may no man in that country say, This is my wife; ne no woman may say, This my husband. And when they have children, they may give them to what man they will that hath companied with them. And also all the land is common; for all that a man holdeth one year, another man hath it another year; and every man taketh what part that him liketh. And also all the goods of the land be common, corns and all other things: for nothing there is kept in close, ne nothing there is under lock, and every man there taketh what he will without any contradiction, and as rich is one man there as is another.

But in that country there is a cursed custom, for they eat more gladly man’s flesh than any other flesh; and yet is that country abundant of flesh, of fish, of corns, of gold and silver, and of all other goods. Thither go merchants and bring with them children to sell to them of the country, and they buy them. And if they be fat they eat them anon. And if they be lean they feed them till they be fat, and then they eat them. And they say, that it is the best flesh and the sweetest of all the world.

In one of these is les be folk of great stature, as giants. And they be hideous for to look upon. And they have but one eye, and that is in the middle of the front. And they eat nothing but raw f lesh and raw f ish.

And in another is le toward the south dwell folk of foul stature and of cursed kind that have no heads. And their eyen be in their shoulders.

21 And in another is le be folk that have the face al l f lat , a l l plain, without nose and without mouth. But they have two small holes, a l l round, instead of their eyes, and their mouth is plat also without l ips.

And in another is le be folk of foul fashion and shape that have the l ip above the mouth so great, that when they s leep in the sun they cover al l the face with that l ip

Theyr bodies are verye smothe and clene by reason of theyr often washinge. They are in other thinges fylthy and withoute shame. Thei use no lawful coniunccion of marriage, and but every one hath as many women as him liketh, and leaveth them agayn at his pleasure. The women are very fruiteful, and refuse no laboure al the whyle they are with childe. They travayle in manner withoute payne, so that the nexte day they are cherefull and able to walke. Neyther have they theyr bellies wimpeled or loose, and hanginge pappes [breasts], by reason of bearing manye children.

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