discussion and I shall now direct my remarks and questions toward some
theme that may help me to see more clearly how one, who comes to seek
honors, should appear in the king’s presence and how he must afterwards
demean himself in order to attain all those distinctions of which you
have just told. Now it may happen that I shall want to fare to court and
join the king’s service; for since my father and my kinsmen served the
king before me and gained honor and high esteem for their service, it is
likely that I shall wish to do what my kinsmen achieved before me. Now
inasmuch as that is likely, I want to ask you to tell me how I ought to
begin my speech when I come to seek audience with a king. State it as
clearly as if you were to accompany me to the royal presence, and inform
me as to my gestures, my dress, my manner of speech and all matters of
deportment that are becoming in the king’s company. Now this time I have
asked as I thought best; but even though I have inquired less wisely
than I ought, kindly do as before, giving thought to the questions on my
part and to the replies from your side.
_Father._ Your questions on this subject are not so unwise that one may
not very well answer them; for many have need to make such inquiries, if
they mean to have their suits brought up before lords and to have them
planned as carefully as need be. Now I shall try to clear up these
matters that you have asked about, stating what seems most truthful and
advisable. When you come, then, to where the king resides, intending to
become his man, you should inquire carefully who the men are in the
king’s company that are best able to present men’s business to the king
in such a way that their speeches please him the most. As soon as you
have learned who they are, you must first make their acquaintance and
cultivate their friendship; after that make your errand known and ask
them to undertake your suit. If they undertake your business, they can
best find time and occasion for audience and speech with the king, as
they often have speech with him. If you are to present your request at a
time when the king is at the table, get sure information whether he is
in good spirits and pleasant humor. If you should observe that his
disposition is somewhat irritable, or that he is displeased about
something, or that he has such important affairs to consider that you
think your business for that reason cannot be taken up, then let your
suit rest for the time being and seek to find the king in better humor
some other day. But if you find that he is in merry mood and has no
business to take up of such importance that you may not very well state
your errand, wait, nevertheless, till he has nearly finished his meal.
Your costume you should plan beforehand in such a way that you come
fully dressed in good apparel, the smartest that you have, and wearing
fine trousers and shoes. You must not come without your coat; and also
wear a mantle, the best that you have. For trousers always select cloth
of a brown dye. It seems quite proper also to wear trousers of black
fur, but not of any other sort of cloth, unless it be scarlet. Your coat
should be of brown color or green or red, and all such clothes are good
and proper. Your linen should be made of good linen stuff, but with
little cloth used; your shirt should be short, and all your linen rather
light. Your shirt should be cut somewhat shorter than your coat; for no
man of taste can deck himself out in flax or hemp. Before you enter the
royal presence be sure to have your hair and beard carefully trimmed
according to the fashions of the court when you join the same. When I
was at court it was fashionable to have the hair trimmed short just
above the earlaps and then combed down as each hair would naturally lie;
but later it was cut shorter in front above the eyebrows. It was the
style at that time to wear a short beard and a small moustache; but
later the cheeks were shaved according to the German mode;[245] and I
doubt that any style will ever come which is more becoming or more
suitable in warfare.
Footnote 245:
It is impossible to determine what style of beard this _jaðarskegg_
was; if we may judge from contemporary German illustrations, the
German mode was a smooth-shaven face. See also Weiss, _Kostumekunde_,
II, 581.
Now when you seem to be in proper state to appear before the king both
as to dress and other matters, and if you come at a suitable time and
have permission from the doorkeeper to enter, you must have your coming
planned in such a way that some capable servant can accompany you. But
though you are both allowed to enter, do not let him follow you farther
than inside the door or, at the farthest, up to the staller’s seat, and
leave him there to keep your mantle. Leave your mantle behind when you
go before the king and be careful to have your hair brushed smooth, and
your beard combed with care. You must have neither hat nor cap nor other
covering on your head; for one must appear before lords with uncovered
head and ungloved hands, with a blithe face and with limbs and body
thoroughly bathed. You should also have the men with you who are to
present your suit. Form the habit of holding your head up and your whole
body erect when walking; strike a dignified gait, but do not walk too
slowly.
When you come into the king’s presence, bow humbly before him and
address him in these words: “God give you a good day, my lord king!” If
the king is at the table when you appear before him, be careful not to
lean against the king’s board, as so many a simpleton does; and above
all do not lean forward across it as unmannerly churls do, but remain
standing far enough away from it so that the service belonging to the
royal table may have sufficient space to pass between the table and
yourself. But if the king is not at the table, approach his seat only so
near as to leave abundant space for all the service between yourself and
the footstools that are before the king’s seat. When standing before the
king, you should dispose of your hands in such a way that the thumb and
forefinger of the right will grasp the left wrist; and then let your
hands drop slowly before you as seems most comfortable. Thereupon the
men chosen for that purpose shall present your errand to the king. And
if fortune allows your suit to prosper immediately according to your
wishes, you shall go to the king’s hand and thereafter enter the
fellowship of the hird according to the customs which those who plead
your case will teach you. But if the king makes promise and fixes a day
when you are to appear and the matter is to be settled, it must rest
till that time. If the king postpones the decision, saying as is not
unlikely: “I know nothing about this man, either as to repute or
manners, and cannot reply at once to his request but must first observe
clearly his ways of thinking and doing;” then the matter is closed for
the time being. But you may, if you are so disposed, continue your suit
and try to find a more convenient time, when your affairs may have a
more favorable outcome. However, while you are seeking to gain the
king’s favor, you will need above all to keep close to the best and most
discreet men, and you should often be seen in the company of those who
are dearest to the king. But pay all the necessary outlay out of your
own means, however long this probation may last, unless you should
sometime be invited by the king’s order to his tables. And let it not be
true in your case as is true in the case of many an unwise man, that the
more often you find yourself invited, the more you begin to long for
another’s fare, lest upright men come to regard you as selfish and
impertinent, and those become hostile who were formerly your friends and
comrades. Walk uprightly, therefore, and be heedful in all such matters,
lest evil befall you through lack of foresight.
------------------------------------------------------------------------
XXXI
WHY ONE SHOULD NOT WEAR A MANTLE IN THE ROYAL PRESENCE
_Son._ If you permit, I will ask to be allowed a few words in this
discussion. On what do you base your statement that it is considered
good deportment among princes for a man to come bareheaded and without a
mantle when he comes to seek audience with them. If anyone did thus in
the country, the mob would say that the man was a fool to run about in
that way without a cloak like a ninny.
_Father._ I told you a little earlier in our conversation that many a
man goes about in ignorance as to what is fitting in a king’s house,
because many things look stupid to the multitude which are considered
proper in the presence of kings and other great men. Now you shall know
of a truth, not only that it is fitting to come without a mantle when
one appears for the first time before a king, but also that in many
places it is as proper to wear one’s mantle in the royal presence as to
leave it off. But since you have asked the reason why it should seem
more decorous to appear before princes without one’s mantle than to wear
it, it might be a more than sufficient answer to say that it is the
custom wherever well-bred men appear in the presence of mighty lords to
come without a mantle, and that whoever is ignorant of that custom is
there called a churl.
But these facts may serve as an additional answer: if a man appears
before magnates wrapped in his cloak, he shows in that way that he
regards himself as an equal to them in whose presence he is; for he
comes clad in all his finery like a lord, and acts as if he need not
serve any one. But if he lays aside his cloak, he shows that he is ready
for service, if the one who is entitled to receive rather than to do
service is willing to accept it. Likewise there are instances of this
other fact, which often necessitates caution, that many are envious of a
king; and if his enemy is rash and bold, he can indeed come before the
king with hidden perils and murderous weapons, if he is allowed to wear
his mantle; but he cannot easily accomplish this if he comes without his
cloak. It is therefore evident that he was a wise man who first ordained
the formality that a man should appear without a mantle before great
lords and especially before kings. For that custom has since led to
greater security against secret treason which could easily be hidden
under the cloak, if it were worn. The custom has also promoted fair
dealing and concord among men, for in this matter they all enjoy the
same rights; and this being the accepted custom, one is not suspected or
searched more than others.
------------------------------------------------------------------------
XXXII
RULES OF SPEECH AND CONVERSATION IN THE KING’S HALL
_Son._ Although this custom seemed strange to me before I heard your
comment, it now looks as if it were founded on good sense and is not to
be dispensed with; and therefore it will be well if you will continue to
recount and point out to me all the forms of speech and conduct which
one needs to observe in the presence of kings and other great men.
_Father._ Keep carefully in mind, while in the king’s presence, that you
ought not to engage in conversation with other men and thus fail to pay
heed to everything that the king says, lest it happen, if he addresses a
remark to you, that you have to ask what he said. For it always looks
ill for one to be so inattentive that the words spoken to him must be
repeated before he can hear; and it looks particularly bad in the
presence of important men. Still, it can very often come to pass, when
one is in a lord’s presence, that other men crowd about him and ask
questions of many sorts; sometimes this is due to the stupidity of those
who do thus, but often the reason may be that he who acts in this way
would not be displeased if something should be found to be censured in
him who has a plea to make.
Now if it should happen while you are standing before a king that some
one in the meantime should try to address a question or other remark to
you, have friendly words ready on your lips and reply in this wise:
“Wait a moment, my good man, while I listen a while to what the king
says; later I shall be pleased to talk with you as long as you wish.” If
he still tries to have further words with you, speak no more to him then
until the king has finished his remarks. If it now should happen that
the king has a few words to say to you, be very careful in your answer
not to use plural terms in phrases that refer to yourself, though you do
use the plural, as is proper, in all phrases referring to the king. But
even more you need to beware of what fools frequently do, namely using
the plural in phrases referring to yourself, while you employ the
singular in those that refer to the king. And if the king should happen
to speak a few words to you which you did not catch, and you have to ask
what he said, do not say “Eh?” or “What?” or make a fuss about it, but
use only the word “Sire;” or if you prefer to ask in more words: “My
lord, be not offended if I ask what you said to me, but I did not quite
catch it.” But see to it that it happens in rare cases only that the
king need to repeat his remarks to you more than once before you grasp
them.
------------------------------------------------------------------------
XXXIII
THE PROPER USES OF “YOU” AND “THOU”
_Son._ On what ground is it thought better to phrase all remarks
addressed to lords in the plural than in the singular? When one directs
a prayer to God, Who is higher and more excellent than all others, the
expressions that refer to Him are all phrased in the singular; for
everyone who makes his prayer to God speaks in this wise: “Almighty God,
my Lord, hear Thou my prayer and be Thou more merciful toward me than I
deserve.” But I hear no one form his words in this wise: “My Lord, hear
my prayer and deal better with me because of Your mercy than I deserve.”
Now I am not sure that my question is a very wise one; still, since you
have allowed me to ask whatever I desire to know, I shall look for an
informing reply as before, even though I ask like a child.
_Father._ I shall indeed be glad to explain everything to you as far as
I am able; but I do not see why you are searching into this matter so
closely that one shall even have to give reasons for the choice of terms
in holy prayer. For the teachers of the church are far better able to
interpret matters that belong to divinity than I. But since every
question looks toward a reply, I shall explain this to you in a few
words, as it seems most reasonable to me; and I shall take up first what
seems to me the most important. Now I believe the terms used in sacred
prayers are chosen so that we call upon the divine name in the singular
rather than in the plural, in order that all who believe in God may
clearly understand that we believe in one true God and not in numerous
idols like the heathen who formerly called upon seven gods. For they
held that one god ruled the heavens; another, the heavenly bodies; a
third, the earth and its fruits; a fourth, the sea and its waters; a
fifth, the air and the winds; a sixth, learning and eloquence; a
seventh, death and hell. Now we should honor the one true God Whom all
creation serves and call upon Him in singular terms, lest false gods
obtain our worship, if when calling upon the divine name we use plural
terms, as if there were more than one God. There is this added reason,
that simple-minded folk may conclude that there are more gods than one
if His name be invoked in plural terms. Thus it is rightfully and wisely
ordered, so that a simple and holy faith shall have no cause to stray
away from the true highway. Now if you do not fully grasp this speech,
we shall find more to say; but if it has led you to clearer insight, we
may as well direct our thoughts to the other matters that you have asked
about.
------------------------------------------------------------------------
XXXIV
THE SAME SUBJECT CONTINUED
_Son._ These things seem very clear to me and it appears both reasonable
and necessary that one should use the singular rather than the plural in
addressing God, lest the true faith be debased by the use of plural
expressions and the cunning adversaries obtain the worship that a simple
and true faith refuses them. But now I wish to have you turn to what I
asked about the mighty men of this world, and explain why it seems
better to address them in plural than in singular terms.
_Father._ It might be a sufficient answer to state that it seems better
to address princes in plural than in singular terms for the reason that
well-bred people have found it so from the beginning; and it has since
become a custom among all discreet and courteous men, and is done in
honor of those who are addressed and are entitled to a deferential mode
of address. But this is the thought which they had in mind who
originated these expressions, that men of power are not like all others
who have only themselves and their households to care for and are
responsible for a few men only. For chieftains are responsible for all
those who are subject to them in service or authority, and they have not
only one man’s answer on the tongue but have indeed to answer for many.
And when a good chief departs this life, it is not as if one man is
lost, but it is a great loss to all those who received support and
honors from him; and they seem to be of less consequence after they have
lost their chief than before while he was living, unless one shall come
into his stead who will be as gracious to them as the departed one was.
Now since great lords both maintain the honor of many and have great
cares and liabilities on their account, it is surely proper to honor
them by using the plural forms of address in all speech that those who
are humbler and of less consequence may have to address to them. But
there remain those things which were learned or thought of when this
custom was first ordained: that kings and other powerful men are not
alone in their deliberations but are associated with many other wise and
distinguished men; and therefore, when a chief is addressed in plural
terms, it may be thought that the words are not addressed to the king
alone, but also to all those who sit in his councils as his advisers.
In my last speech I also mentioned that you must have care never to use
the plural in expressions referring to yourself, lest you seem to regard
yourself as on an equality with the one to whom you are speaking, if he
is of higher rank than you are. And even when you talk with an equal or
with a humbler man than you are, it is not fitting for you to honor
yourself with plural terms. You must also beware when in the presence of
princes, lest you become too verbose in your talk; for great lords and
all discreet men are displeased with prolixity and regard it as tedious
and worthless folly. Further, if you have a matter to present, whether
it concerns yourself or others, present it clearly but with quick
utterance and in the fewest possible words; for constantly there comes
before kings and other lords such a great mass of business respecting
the manifold needs of their subjects, that they have neither time nor
inclination to hear a case discussed in a long, detailed speech. And it
is very evident that, if a man is clever and fluent in speech, he will
find it easy to state his case in a few rapidly spoken words, so that
the one who is to reply will grasp it readily. Then, too, if one is not
an orator and, even more, is awkward in speech, the briefer the errand
on his tongue, the better it is; for a man can somehow manage to get
through with a few words and thus conceal his awkwardness from those to
whom it is unknown. But when a man makes an elaborate effort, he will
surely seem the more unskilful the longer he talks.
Now such things there are and others like them into which a man, if he
wishes to be called well-bred, must get some insight and which he ought
to learn at home before he goes very often to have conversation with
great lords. And from all this you will see how courtly and cultured
they ought to be in their manners and conduct who are constantly to be
near a king in all manner of honorable intercourse, since it has
appeared to knowing men as if one is scarcely prepared to come into the
king’s presence to converse with him unless he has mastered all these
things that we have now talked about, except he should be a perfect
boor, and not to be reckoned or classed among well-bred people but among
the very churls. Still, you must know this, too, that there are many who
have spent a long time at court, and know but little or nothing about
these things. And this is true of those who bear the hirdman’s name and
should be very close to the king, as well as of those who have lesser
titles and rarely see the king. It must have been of such as these last
mentioned that you spoke earlier in our conversation when you remarked
that those who came from the court seemed no more polished or cultured,
or even less, than those who had never been at court. To that I replied,
and with truth, that everyone who wishes to be proper in his conduct
needs to guard against such ignorance as they are guilty of, who know
not the meaning of shame or honor or courtesy, and learn nothing from
the conduct of good and courtly men, even though they see it daily
before their eyes.
------------------------------------------------------------------------
XXXV
CONCERNING FAILURE OF CROPS AND DEARTH IN MORALS AND GOVERNMENT
_Son._ It is a fact that I have met some who, though they came from
court, either concealed the sort of manners that you have now discussed,
if they knew them, or had, as I remarked, never gained insight into such
matters. Now it is not strange that those who remain at home in
ignorance or are not of an inquiring mind know little or nothing about
such things; but it is more to be wondered at, as you have just said,
that many remain a long time with the king and close to him in service,
and still do not learn either what courtesy means or what courtly
manners are. Therefore, since you have warned me to beware of such
ignorance, I want to ask you how this can be and how a king who is
well-bred and courteous can be willing to keep men about his person to
serve him, who refuse to live according to good manners. For I have
thought that, if a king is courteous and refined, all would imitate him
in decorum, and that he would not care much for churlish men.
_Father._ It may happen sometimes that a husbandman who is accustomed to
eat good bread and clean food has to mix chaff or bran with his flour so
as to make his bread and that of his household last longer than common;
and at such times he must, though reluctant, partake of such food as is
set before him in the same thankful spirit as earlier, when he was given
good and clean food; and such cases result from grinding necessity, that
is, from crop failures. But scarcity arises in many ways. Sometimes
there is dearth of grain, even when the earth continues to yield grass
and straw, though at times it gives neither. There are times, too, when
the earth gives good and sufficient fruitage, and yet no one is
profited, for dearth is in the air, and bad weather ruins the crops at
harvest time. Sometimes smut[246] causes trouble, though the crop is
plentiful and the weather good. It can also happen at times that all
vegetation flourishes at its best, and there is no dearth; and yet there
may be great scarcity on some man’s farm or among his cattle, or in the
ocean, or in the fresh waters, or in the hunting forests. Sometimes when
everything goes wrong, it may even come to pass that all these failures
occur together; and then bran will be as dear among men as clean flour
was earlier, when times were good, or even dearer than that. All these
forms of dearth which I have now recounted must be regarded as great
calamities in every land where they occur; and it would mean almost
complete ruin if they should all appear at the same time and continue
for a period of three years.
Footnote 246:
_Skjaðak._ The translation is uncertain; possibly some sort of weed is
meant.