From Christine de Pizan, A Medieval Women's Mirror of Honor. The Treasury of the City of Ladies, trans. By Charity Cannon Willard, ed. By Madeleine Pelner Cosman (Persea Books 1989)
Book I
Ch. 12. Wherein is described the lifestyle of the wise princess according to the admonitions of Prudence.
Prudence will suggest that the wise princess order her life according to such a regime as this. Rising early every morning, her first words will be addressed to God. She will pray: "Lord, keep me free this day from mortal sin, from sudden death, and from all misfortunes. So be it with my family and friends. Grant pardon to the dead. Grant peace and tranquility to our subjects. Amen." She would end with a Pater Noster and any additional prayers her devotion might suggest.
She will prefer not to surround herself with an elaborate
morning service. Such was the habit of Good Queen Joan, formerly
wife of King Charles V of France. During her lifetime she arose
every morning before daybreak and lighted her own candle to recite
her Hours, thus not permitting her serving women to rise up and
lose necessary sleep. When ready, the wise princess will go to
chapel to hear morning Mass either as often as her devotion dictates
or her time allows. The lady with great responsibilities in government
has little time free from ruling. Lords often give over their
rule to their ladies when they know them to be wise and good
and when they themselves are obliged to be absent. Such women
have enormous responsibility and authority to govern their lands
and serve as council chief. These ladies should be excused even
by God if they do not spend so much time in lengthy
prayers as those with greater leisure. Certainly they merit no
less for attending to the public good and welfare of all in their
power than if they spent more time in prayer.
Of course, a lady might elect total dedication to the contemplative life, completely renouncing the active life. However, while that contemplative life can exist without the active, the active cannot endure without some portion of the contemplative. Therefore, the active lady leaving her chapel will personally, with humility and devotion, give alms with her own hands, showing by her actions that she does not despise the poor. Any requests for mercy or aid she will listen to kindly, replying graciously, and immediately attending to those which can be fulfilled. By so doing, she will enhance not only the gift but her own reputation. If time will not allow her to hear all the requests, she will refer the rest to virtuous men accompanying her who have been charged with listening to them and who by nature and character are charitable, efficient, and honorable.
After this, the lady who governs will go to her council on those days when it meets. There she will carry herself with such presence, such bearing, and such a countenance that, seated on her high throne of office, she will indeed appear to be the ruler of them all. Everyone will revere her as a wise mistress of great authority. She will listen diligently to all propositions and to the opinions of everyone present. Carefully remembering the principal points of each problem and the suggested conclusions, she scrupulously will note which members speak the best, with most due consideration, and which offer the finest possible advice. Then she will weigh the wisest, most lively, most honorable opinions. Naturally, she will consider the causes and reasons inspiring the speakers' diversity of opinions, instructing herself on the cause of each effect. When her own time comes for speaking or replying, her reasoning will be so wise that nothing could be further from simplicity or ignorance. Moreover, she will be informed in advance of what will be proposed in the council. Such preparation for important matters by wise advice will permit her to speak and act to her own advantage.
Moreover, the lady will have appointed a certain number of wise gentlemen as advisers, those she knows to be good, intelligent, upright, and free from greed. Greedy retainers shame everyone. The encourages of certain princes and princesses sadly demonstrate that counsellors who are known to be greedy give false advice to the ones they counsel. Those having this defect will not give loyal, dependable advice either for profit of the soul or for honor of the body. Therefore, a prudent lady will test in advance her counsellors' honor and suitability. With them, she then will take counsel daily at a particular hour concerning the duties which she and they must execute.
After this morning session she will go to table, which on certain feast days, or more frequently, will be set in the great hall. There she will be seated among her ladies, handmaidens, and other significant people, each placed according to proper protocol of rank. She will be served the foods befitting her status as ruler, and throughout the meal will maintain the fine old custom of having some worthy man standing by her table to recite poems about ancient deeds of virtuous ancestors, or to tell exemplary tales. Beneficent order will rule the hall. After grace has been offered and the tables removed, she will hold court. Lords, knights, squires, ladies, or strangers who have come to see her, each will she receive correctly, in her customary gracious manner, as one well trained for such duty. She will offer each due honor so that everyone will be content. Speaking politely and showing a cheerful face, she will address the elderly more seriously and the young more gaily. So agreeably will she welcome those coming simply to talk or to hear an entertainment that all will say she is charming and a true lady for all seasons.
After spices have been served at the feast's end, the lady will go to her private apartment. There, if she wishes, she will rest for a while. If it is a working day (as opposed to a Sabbath) and she has no more pressing occupation, she will avoid idleness by taking up some handiwork and will gather her handmaidens and ladies to do the same. Then she will allow all to indulge in various honest amusements of their own choice. Laughing with others, she will amuse herself, talking with them informally so that all will praise her great friendliness and kindness and love her with great devotion.
Remaining thus until the hour of Vespers, she will hear the service in her chapel if it is a feast day and if no other business detains her. In any case, she certainly will say prayers with her chaplain. After that, particularly if it is summertime, she will enjoy herself in the garden until suppertime. She will meander here and there for recreation, but if some of her subjects need her, she will welcome them to come in and will listen to their petitions. After supper, toward bedtime, her thoughts will return in prayer to God. So will conclude the order of ordinary days for the prudent princess engaged in good and holy activity.
Yet other pleasures delight ladies, such as hunting, boating on the river, dancing (if they are young), and certain games. I do not prescribe or teach these, preferring to leave them to the discretion and wish of the ladies themselves and their husbands. Such sports and entertainments can be allowed without hesitation to even the most virtuous ladies when time and place are suitable, disporting themselves with moderation, always avoiding excess.
Book II --Which is addressed to ladies and demoiselles and first of all to those who live at the court of the princess or lady.
Ch. 1. This first chapter tells how the three Virtues, Reason, Rectitude, and justice, summarize briefly what has been said thus far.
Now we have instructed queens, princesses, and ladies of high degree in the doctrine which is useful to them: teachings which touch the soul's welfare and virtuous morals becoming to nobility. Our lesson in this second part of the discourse is addressed to ladies, demoiselles, and other women, those who live at the court of a princess to serve her and to maintain her estate and likewise those who live on their own lands and in their own castles or manor houses, or in enclosed or open cities. We insist that this doctrine applies to ladies, demoiselles, and indeed all women. On certain matters affecting the soul, the virtues, and good habits, we will not repeat all we have said before. It would be needless effort and easily might bore our readers. So let what has earlier been said benefit everyone where it fits. May each one take from it what she thinks she may need for the good and profit of her soul and her behavior.
Equally for ordinary women and great mistresses, it is important always to have the love and fear of Our Lord before their eyes in all their undertakings and ever in their memories. This will remind them of the blessings they receive from Him: the soul created in His image will possess the Kingdom of Heaven forever, if only they expend a little effort and care. God gives many gifts: the ability to know Him and to know what is good and evil; bodily strength to put the good into effect; health; and many other good graces. Women should be grateful for the love they owe Him. As the first Commandment says: "You will love God above all things." Women must never forget this love, nor the fear of the Lord, nor the grievous punishment from His justice, which imperils any creature who does not follow the straight path. This love and fear will protect them from vice and lead them to virtues, vanquish pride and enthrone humility, destroy anger and stimulate patience, eliminate avarice and substitute charity, root out envy and plant instead true love for neighbors. This love and fear will discourage idleness and encourage care and diligence to do good, and will make women despise gluttony and love sobriety, banish luxury and invite chastity. So it will endow these ladies with all virtues helpful to the soul while driving out vices which could harm it. Likewise, Worldly Prudence must order the manner of life of all ladies and demoiselles in a suitable fashion, each according to her estate. May they love honor, good reputation, and excellent praise as much as the princesses. Thus we will begin.
Book III.
Ch. 1. The first chapter explains how all that has already been
said can apply to some women as well as to others, and it speaks
of the kind of management a woman of position should Observe
in her household.
At the beginning of this third part, having followed the path of the princesses, and the ladies and demoiselles both at court, and away from it we will speak to the women of importance in cities: those who are married to clerks, to the counsellors of kings or princes, or to guardians of justice and other officials, as well as to women married to the burghers who live in cities and large towns and are considered, in certain countries, to be noble if they belong to ancient families. Thereafter, we will speak to other women, so that all may hear our doctrine.
As we have repeatedly stated, whatever we have said regarding virtues and the proper manner of life can pertain to any woman, whatever her estate. On these subjects, what is specifically suitable for some may also be suitable for others. Each can take from our teachings whatever she finds useful. Do not imitate certain foolish people, who only listen to a sermon when the preacher speaks of subjects or situations in which they have no stake. These they note well, saying his words are true and well-expressed. But when it comes to what really affects them or pertains directly to their own lives, they lower their heads and close their ears. As if their own imperfections were too trivial to mention, they ignore them and concentrate only on the foibles of others. For this reason, the wise preacher should know what sort of people are present at his sermon. If he speaks directly to some, he should touch the others in such way that they will neither mock one another nor murmur against each other. Once again then, we Three Virtues recommend to women of high position who are inhabitants of cities and towns-presupposing that you are good and devoted to God-that you listen carefully to any of our previous teachings which might apply to you, specifically our four major points which we have mentioned elsewhere. As for what concerns Worldly Prudence, the first of these pertains to the love and faith you owe your husband and your conduct with him. The second concerns the management of your household. The third describes your clothing and ornaments. And the fourth explains how you can protect yourself from blame and from falling into disrepute.
We need not repeat the justifications for your affection and fidelity to your partner, be he old or young, good or wicked, peaceable or quarrelsome, faithless or gentlemanly. Rather, please read chapter 13 of the first part of this book, where this is discussed at length. But if you need encouragement to maintain your relationship as we recommend, remember the rewards of conducting yourself well and wisely with your husband, whoever he may be, preserving your vows of fidelity and loyalty, keeping the peace, and performing your duty. You will acquire three benefits: great merit for your soul, great honor in this world, and great riches. Experience demonstrates that although certain rich men (among others) often mistreat and mistrust their wives, in the end when death approaches, their consciences smite them, forcing them to realize how good their wives have been and how patiently they have put up with them despite the wrongs done, and so they leave them mistresses of all their worldly possessions.
The second point of our instruction pertains to your household. You should carefully, diligently, wisely, and profitably distribute the property and goods which your husband acquires through his own efforts, his position, or his income. It is the man's role to acquire and bring in the provisions and his wife's role to organize and disperse them suitably, discreetly, and without parsimony. She should avoid extravagance, for that empties the purse and causes penury. To insure no wastefulness in any part of the household, she should supervise everything, rather then delegating everything to servants, and often oversee the accounts. The wise housekeeper should know all aspects of her household, even how to prepare the food, so that she will capably direct and order her servants and so that her husband will not worry if he invites guests to dinner at home. She should herself go into the kitchen, if necessary, to make appropriate arrangements for their service.
Her house must be well kept, everything in its place, and in good order. She will supervise the raising of her children and make sure they are neither coddled nor allowed to be too boisterous while they are young. The children must be kept clean and mannerly. Nor should their belongings nor the nurses' belongings be strewn about the house. All of her husband's clothes and materials must be properly cared for; the husband's neat appearance honors his wife. He should be served well and his peace and quiet protected. When he comes home for his meals, all should be ready, the tables and sideboards in order and well set. If she is prudent and wants to have her husband's good will and the praise of the world, a wife will always preserve a cheerful countenance.
Responsibilities and various things that men are expected to accomplish sometimes cause them great displeasure. By her gracious welcome, the prudent wife should be able to help her husband forget his troubles. When a man returns home burdened by daily worry and distress, it is a great relaxation to find his wife there to receive him wisely and graciously. It is only right that it should be so for the provider who sustains the trouble and difficulty of providing should at least have a warm welcome in his own home. Therefore, his wife should not quarrel, complain, or revile her household during meals. Anything the servants do badly should be reproved in few words without unpleasantness. Mealtime should be a happy occasion with no wrangling. If the husband is overwrought and ill-tempered, she should soothe him as best she can with soft words, rather than harassing him further with her own problems. Neither should she mention confidential matters at table in front of the servants, but rather save these for their private discussion. This wise mistress of the household will arise early; having heard mass, said prayers, and returned home, she will give orders to the servants according to the requirements of the day. Then she will do some useful work such as spinning or sewing. When her chambermaids have finished their tasks, she will expect them to do the same, for neither she nor her serving-women should spend any hour in idleness. After buying flax at the market at a good price, she will have it spun by poor women in the town. However, she must never exploit their labor by any sort of trick or stratagem, since exploitation is damnable and would only discredit her. The women will make linen, both coarse and fine, tablecloths as well as towels. Having smoothly-woven, fine linens is a well-earned, honest pleasure for any woman who is careful and provident. She can take great pleasure in white, sweet-smelling linens stored in her coffers. These may be used for any special guests her husband invites to stay with them at the house, for which she will be highly praised.
The wise housewife will waste nothing the poor could use. Before leftovers spoil and clothes become moth-eaten, she will give them away. For the good of her soul and the virtue of charity, she will not limit her gifts to only these castoffs, but often will give wine and meat from her own table to poor women in childbed, to invalids, and to her poorer neighbors. Wisely, as her resources permit, she will realize that the virtue of this almsgiving is the only treasure she can take with her from this world. She will not be the poorer for it; however, she must use discretion in choosing the recipients of her charity.
In all this, the wife will be wisely gracious, with a pleasant and honest countenance. Receiving and welcoming her husband's friends and associates courteously, she will speak gently to everyone. Her neighbors will appreciate her as provider of good company, small necessary trifles, and friendship in need. Never ill-tempered with her servants, nor speaking to them rudely or harassing them all day over nothing, she will reprove them straightforwardly when they misbehave and threaten to expel them if they do not improve, but do all this without shouting or commotion the neighbors can hear. Some foolish creatures believe that to be considered good housekeepers they must be disagreeable and make trouble for their husbands and households over nothing. So they make great disturbances over trivialities, criticizing everything and chattering unceasingly. That sort of household violates our doctrine. Our disciples are to be wise in all actions, never intemperate, never malicious, never evil-intentioned, nor babbling, which is most unbecoming to a woman.
Ch. 5. Which concerns unmarried girls.
Certainly it is not right to forget one important group: women or young girls who are still virgins. Let us speak of them in two different categories: those intending to maintain their virginity all their lives, for love of God; and those awaiting the time of their marriage, arranged according to their parents' wishes. The differences in their intentions should be paralleled by differences in their apparel, their speech, and their style of life even in this world.
A devout, solitary life is most suitable for those disposed
to piety and solitude. Although such a life benefits everyone,
more pious behavior suits some of them more than other women.
If they are obliged to work to earn their livelihood, or if they
enter service in a household, after their daily chores are done,
they must observe their obligations in God's service: devout
prayers, fasting, and discreet abstinence. These deprivations
must not be so severe as to make them impossible to endure or
to continue,
nor troubling to their minds, for nothing excessively rigorous
should be attempted beyond reason. The good that they do in keeping
themselves free from sin in both thought and word will be equalled
by their actions. After all, there would be little merit in being
poor, chaste, devoted, and abstinent and simultaneously a great
sinner. Everyone striving to the good should make a clean offering
to God. To present the king with a fine, savory food mixed with
disgusting filth would give Him no pleasure. Rightfully, He would
refuse it. Moreover, the maidens' language should be good, simple,
and devout, neither excessive nor prolix. Their clothes should
be modest without coquetry, their demeanor humbly quiet, with
lowered eyes and diffident speech. Their joy should be in hearing
God's word and frequenting His church. Those choosing this life
were born in a good hour, for they have selected the better part.
Maidens awaiting marriage can be altogether different. Nonetheless, in bearing , behavior, and speech they should be temperate and honest. Especially in church they must be decorously quiet, looking at their books with eyes lowered; in the street or in public they should seem modest and calm; in the house, never idle bur always busy with some domestic task; in their clothing, wearing garments and dresses well made, graceful, and in good taste, as well as clean and neat; in their grooming, their hair must be well combed, not hanging over their cheeks or in any way ill-kempt; in their manner of speaking, agreeable and courteous to everyone, humble, and not too talkative.
At social gatherings, dances, and assemblies, they especially should be on their best behavior, for more people will have their eyes on them than upon other women. Dancing modestly and singing in a low voice, their glances should not vaguely wander here and there. They should not be overly bold among the men, but rather ought to stay close to their mothers and the other women. Young girls also should avoid becoming embroiled in debates or arguments with servants or maids, or anyone else, for insolence and combativeness are not only unattractive but possibly
damaging to their futures, because servants tend to spread evil or false reports with little provocation. Young women should never be bold, skittish, or ribald, especially in the presence of any men whatsoever, whether clerks in the household, servingmen, or retainers attached to the family, and under no circumstances should they allow any man to touch them, fondle them, or be too playful. This would damage both decorum and their good name.
A maiden also ought to be devout, especially toward Our Lady, St. Catherine, and all the virgin saints. She should willingly read their lives and fast on holy days. Food and drink require special sobriety. She should content herself to eat small quantities of meat with dilute wines, for gluttony in food and drink is very unattractive in young girls. She must also be careful never to be seen affected by too much wine, for she who has such a fault would be expected to have no other good. Therefore, all maidens should water their wine and make it a habit to drink little.
Beyond the good manners normally expected of young women, they should be humble and obedient to their fathers and mothers, diligently serving them and depending upon their judgment exclusively for their prospective marriage arrangements, never considering marriage without their consent. Such well-instructed young women are very attractive to men who wish to marry.
- Harold Garrett-Goodyear
- hgarrett@mtholyoke.edu
- Skinner 209, ext. 2451
- Dickinson 101, ext. 2055
- (insert current office hours here)
- hgarrett@mtholyoke.edu
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