47. Mock not nor jest at anything of importance. Break no jests that are sharp, biting, and if you deliver anything witty and pleasant, abstain from laughing thereat yourself. 48. Wherein you reprove another be unblameable yourself, for example is more prevalent than precepts. 49. Use no reproachful language against any one; neither curse nor revile. 50. Be not hasty to believe flying reports to the disparagement of any. 51. Wear not your clothes foul, or ripped, or dusty, but see they be brushed once every day at least and take heed that you approach not to any uncleanness. 52. In your apparel be modest, and endeavor to accommodate nature, rather than to procure admiration; keep to the fashion of your equals, such as are civil and orderly with respect to time and places. 53. Run not in the streets, neither go too slowly, nor with mouth open; go not shaking of arms, nor upon the toes, kick not the earth with your feet, go not upon the toes, nor in a dancing fashion. 54. Play not the peacock, looking everywhere about you, to see if you be well decked, if your shoes fit well, if your stockings sit neatly and clothes handsomely. 55. Eat not in the streets, nor in the house, out of season. 56. Associate yourself with men of good quality if you esteem your own reputation; for 'tis better to be alone than in bad company. 57. In walking up and down in a house, only with one in company if he be greater than yourself, at the first give him the right hand and stop not till he does and be not the first that turns, and when you do turn let it be with your face towards him; if he be a man of great quality walk not with him cheek by jowl but somewhat behind him, but yet in such a manner that he may easily speak to you. 58. Let your conversation be without malice or envy, for 'tis a sign of a tractable and commendable nature, and in all causes of passion permit reason to govern. 59. Never express anything unbecoming, nor act against the rules moral before your inferiors. 60. Be not immodest in urging your friends to discover a secret. 61. Utter not base and frivolous things among grave and learned men, nor very difficult questions or subjects among the ignorant, or things hard to be believed; stuff not your discourse with sentences among your betters nor equals. 62. Speak not of doleful things in a time of mirth or at the table; speak not of melancholy things as death and wounds, and if others mention them, change if you can the discourse. Tell not your dreams, but to your intimate friend. 63. A man ought not to value himself of his achievements or rare qualities of wit; much less of his riches, virtue or kindred. 64. Break not a jest where none take pleasure in mirth; laugh not aloud, nor at all without occasion; deride no man's misfortune although there seem to be some cause.
30. In walking, the highest place in most countries seems to be on the right hand; therefore, place yourself on the left of him whom you desire to honor. But if three walk together the middest place is the most honorable; the wall is usually given to the most worthy if two walk together. 31. If anyone far surpasses others, either in age, estate, or merit, yet would give place to a meaner than himself in his own lodging or elsewhere, the one ought not to except it. So he on the other part should not use much earnestness nor offer it above once or twice. 32. To one that is your equal, or not much inferior, you are to give the chief place in your lodging, and he to whom it is offered ought at the first to refuse it, but at the second to accept though not without acknowledging his own unworthiness. 33. They that are in dignity or in office have in all places precedency, but whilst they are young, they ought to respect those that are their equals in birth or other qualities, though they have no public charge. 34. It is good manners to prefer them to whom we speak before ourselves, especially if they be above us, with whom in no sort we ought to begin. 35. Let your discourse with men of business be short and comprehensive. 36. Artificers and persons of low degree ought not to use many ceremonies to lords or others of high degree, but respect and highly honor then, and those of high degree ought to treat them with affability and courtesy, without arrogance. 37. In speaking to men of quality do not lean nor look them full in the face, nor approach too near them at left. Keep a full pace from them. 38. In visiting the sick, do not presently play the physician if you be not knowing therein. 39. In writing or speaking, give to every person his due title according to his degree and the custom of the place. 40. Strive not with your superior in argument, but always submit your judgment to others with modesty. 41. Undertake not to teach your equal in the art himself professes; it savors of arrogance. 42. Let your ceremonies in courtesy be proper to the dignity of his place with whom you converse, for it is absurd to act the same with a clown and a prince. 43. Do not express joy before one sick in pain, for that contrary passion will aggravate his misery. 44. When a man does all he can, although it succeed not well, blame not him that did it. 45. Being to advise or reprehend anyone, consider whether it ought to be in public or in private, and presently or at some other time; in what terms to do it; and in reproving show no signs of choler but do it with all sweetness and mildness. 46. Take all admonitions thankfully in what time or place soever given, but afterwards, not being culpable, take a time and place convenient to let him know it that gave them.
15. Keep your nails clean and short, also your hands and teeth clean, yet without showing any great concern for them. 16. Do not puff up the cheeks, loll not out the tongue with the hands or beard, thrust out the lips or bite them, or keep the lips too open or too close. 17. Be no flatterer, neither play with any that delight not to be played withal. 18. Read no letter, books, or papers in company, but when there is a necessity for the doing of it, you must ask leave; come not near the books or writings of another so as to read them unless desired, or give your opinion of them unasked. Also, look not nigh when another is writing a letter. 19. Let your countenance be pleasant but in serious matters somewhat grave. 20. The gestures of the body must be suited to the discourse you are upon. 21. Reproach none for the infirmities of nature, nor delight to put them that have in mind of thereof. 22. Show not yourself glad at the misfortune of another, although he were your enemy. 23. When you see a crime punished, you may be inwardly pleased; but always show pity to the suffering offender. 24. Do not laugh too loud or too much at any public spectacle. 25. Superfluous compliments and all affectation of ceremonies are to be avoided, yet where due they are not to be neglected. 26. In putting off your hat to persons of distinction, as noblemen, justices, churchmen, etc., make a reverence, bowing more or less according to the custom of the better bred, and quality of the persons. Among your equals expect not always that they should begin with you first, but to pull off the hat when there is no need is affectation. In the manner of saluting and resaluting in words, keep to the most usual custom. 27. 'Tis ill manners to bid one more eminent than yourself be covered, as well as not to do it to whom it is due. Likewise, he that makes too much haste to put on his hat does not well, yet he ought to put it on at the first, or at most the second time of being asked. Now what is herein spoken, of qualification in behavior in saluting, ought also to be observed in taking of place and sitting down, for ceremonies without bounds are troublesome. 28. If anyone come to speak to you while you are sitting, stand up, although he be your inferior, and when you present seats, let it be to everyone according to his degree. 29. When you meet with one of greater quality than yourself, stop and retire, especially if it be at a door or any straight place, to give way for him to pass.
In honor of America's 4th of July celebrations today, I thought it worth noting that George Washington modeled his behavior on “The Rules of Civility & Decent Behavior in Company and Conversation,” a code of conduct. This was based on a 16th-century set of precepts compiled for young gentlemen by Jesuit instructors.
Many are outmoded, many baroque in their detail, but some should never go out of style. You will see some concern the wearing of hats, an issue Pepys had to deal with. Don't dismissing these maxims as mere politeness, as they address moral issues. They could work in our century as the Jesuits intended them to work — indirectly — by putting us in a compatible frame of mind.
The 110 “Rules of Civility” have been modernized for spelling and punctuation:
1. Every action done in company ought to be with some sign of respect to those who are present. 2. When in company, put not your hands to any part of the body not usually discovered. 3. Show nothing to your friend that may affright [offend?] him. 4. In the presence of others, sing not to yourself with a humming voice, or drum with your fingers or feet. 5. If you cough, sneeze, sigh or yawn, do it not loud but privately, and speak not in your yawning, but put your handkerchief or hand before your face and turn aside. 6. Sleep not when others speak, sit not when others stand, speak not when you should hold your peace, walk not on when others stop. 7. Put not off your clothes in the presence of others, nor go out of your chamber half dressed. 8. At play and attire, it's good manners to give place to the last comer, and affect not to speak louder than ordinary. 9. Spit not into the fire, nor stoop low before it; neither put your hands into the flames to warm them, nor set your feet upon the fire, especially if there be meat before it. 10. When you sit down, keep your feet firm and even, without putting one on the other or crossing them. 11. Shift not yourself in the sight of others, nor gnaw your nails. 12. Shake not the head, feet, or legs; roll not the eyes; lift not one eyebrow higher than the other, wry not the mouth, and bedew no man's face with your spittle by approaching too near him when you speak. 13. Kill no vermin, or fleas, lice, ticks, etc. in the sight of others; if you see any filth or thick spittle put your foot dexterously upon it; if it be upon the clothes of your companions, put it off privately, and if it be upon your own clothes, return thanks to him who puts it off. 14. Turn not your back to others, especially in speaking; jog not the table or desk on which another reads or writes; lean not upon anyone.
There's trouble in the Portsmouth docks: Remember on June 2:
"Another letter also come to me from Mr. Hater, committed by the Council this afternoon to the Gate House, upon the misfortune of having his name used by one, without his knowledge or privity, for the receiving of some powder that he had bought.
"L&M: The charge was one of embezzling powder from the King's stores. On the payment of bonds, Hayter was released on 3 June, and five others on 25 June. Those involved were Philip Jones, of Winchester, grocer; Nathaniel Whitfield of London, gent.; *** "Hugh Sallisbury and Thomas Browne, of Portsmouth, gentlemen; and John Daniels, of Portsmouth, widow. *** PRO, OC 2/58, ff. 81v, 88v, 93r."
At the time I wondered if there would be a follow-up to this conspiracy. Maybe this is connected. Sadly we don't know which of the King's stores the embezzled powder came from.
Welcome Claire ... you're in the right place. We look forward to learning more about your interests.
As to your question, I doubt anyone knows the answer. My guess is that he wrote the Diary as the usual stream of consciousness, and was really into his justified paranoia. A few days later he remembered he had taken this trip and not documented it, so he added the note. I think it's remarkable he doesn't do more of these add-ons. On the other hand, there are so many "dangling comments" and "spent the day in the office" blanket days that it's clear he doesn't/cannot document everything.
"Gossip is charming! History is merely gossip. But scandal is gossip made tedious by morality." -- Oscar Wilde (1854-1900)
Don't you think Pepys and much of the population of England was ready to get away from the tedium of morality?
Their "bad" behavior for the next decade or two was as much political as rebellious. Like violent suffragettes, the Black Panthers and the Soweto riots, when people stand up to authority, and authority doesn't give way, the results are messy. As armchair observers, we can cluck in judgment, especially when that authority claimed that morality, and God, was on their side and threw the Bible in the face of every challenger.
The drank and swore and swived because they could.
"Sam's first extra marital affair as recorded in the diary." -- I hope you're not serious. Flirting isn't cheating.
Pepys running from London service to service, denomination to denomination, and inn to ordinary, is all part of his information-gathering activities for Downing and Montagu. When he gets to Puritan Cambridge and finds his friends toasting the return of the King, he can relax for the first time in months/years. He's as tired of politics-masquerading-as-religion, and impressed farmers being used by both sides as cannon fodder, and then not paid for their sacrifices, as anyone/everyone. He sees it up close every day. Elizabeth doesn't need to play politics, and he never breathes a word of reproach about her rarely going to church.
Nothing's changed: I am often struck by how rowdy and drunk some young people are on vacation.
There's a new book out about how deaf education and artificial language were linked in the 17th century. It's called "Teaching Language to a Boy Born Deaf: The Popham Notebook and Associated Texts" -- by David Cram and Jaap Maat.
They say that before the 1550s it was thought that people who were born deaf were incapable of learning a natural language. Written communication seemed unattainable because the relationship between written letters and sounds could not be established.
In the 1550s, a Benedictine monk in northern Spain named Pedro Ponce de Leon succeeded in teaching reading, writing, and speaking to some profoundly deaf children. He taught them to read and write “indicating with his finger the things that were signified to them by characters.” At the next stage that he “prompting them to make the movements of the tongue corresponding to the characters.” But the techniques stayed in Spain.
In the 1660s two members of the Royal Society acted as teachers of deaf pupils. William Holder and John Wallis saw such teaching as an experiment corroborating their phonetic theories.
Not everyone concerned with teaching language to the deaf agreed that speech should be included. A Scotsman named George Dalgarno, the author of an artificial language meant for universal use, which he claimed was more logical than existing languages. Dalgarno’s project was part of a movement that was partly inspired by a growing awareness of notational systems, like Chinese script.
In the 1660s, the distinction between “real characters” (non-phonetic writing, representing “things”) and “vocal characters” (phonetic writing, representing spoken words) was well-established. For Dalgarno the question whether a piece of writing was “real” or “vocal” depended on the use made of it. His language, or any written language, could function as a character.
Dalgarno wrote a tract on the subject in 1680 (‘The Deaf and Dumb Man’s Tutor”) in which he explained the use of a finger alphabet, by associating parts of the fingers with letters.
Dalgarno did not discuss the teaching of speech to the deaf, probably because he thought the visual alternative was better. However, his visual communication system was tied to languages such as English, and was completely different from sign language.
John Wallis FRS (1618-1703) was a mathematician and pioneer of calculus, and a linguist whose work included the groundbreaking tract on phonetics, De Loquela (1653). He worked for Thurloe cracking codes for the Post Office during the Interregnum -- and worked with Downing who had learned sign language in America, and returned to use it in Holland catching Regicides. Perhaps they signed across the office???
George Dalgarno also wrote: on Universal Language: The Art of Signs (1661), The Deaf and Dumb Man's Tutor (1680), and you can find his Unpublished Papers (OUP, 2001)
I just found this story from the 1630's, I'm guessing:
"On one occasion in the House of Commons a packet was delivered to Pym; it contained the dressing of a plague sore, with the following letter: 'Mr. Pym, doe not think that a guard of men can protect you if you persist in your traitorous courses and wicked designs. I have sent a paper messenger to you and if this does not touch your heart a dagger shall, so soon as I am recovered of my plague sore. In the meantime you may be forborne because no better man be endangered for you. Repent, traitor.'
"The writer apparently kept his word, for not very long afterwards a person somewhat resembling Pym was stabbed in Westminster Hall by an assassin who escaped."
Sir Hugh Pollard fought in the Civil War, and as Governor of Dartmouth Castle made a brave and resolute although unsuccessful defense on January 2, 1646.
After the Restoration, Charles II appointed Sir Hugh Pollard as Comptroller of the Household.
It was said of Sir Hugh Pollard 'that he was very active and venturous for his Majesty in the worst of Times, and very hospitable and noble with him in the best.'
Hayer's presumably back at his desk today. I wonder if there was any follow-up to this plot:
"Another letter also come to me from Mr. Hater, committed by the Council this afternoon to the Gate House, upon the misfortune of having his name used by one, without his knowledge or privity, for the receiving of some powder that he had bought. L&M The charge was one of embezzling powder from the King's stores. On the payment of bonds, Hayter was released on 3 June, and five others on 25 June. Those involved were Philip Jones, of Winchester, grocer; Nathaniel Whitfield of London, gent.; Hugh Sallisbury and Thomas Browne, of Portsmouth, gentlemen; and John Daniels, of Portsmouth, widow. PRO, OC 2/58, ff. 81v, 88v, 93r."
Pedro has jumped the gun ... maybe he posted on the wrong date, or maybe today is the day Charles II gave permission for mom to go to France. But:
Pepys' Diary for 29 June 1665 records, "By water to Whitehall, where the Court is full of waggons and people ready to go out of town. This end of the town every day grows very bad with the plague ... Home, calling at Somerset House where all were packing up, too; the Queen-mother setting out for France this day ..."
'I find that most people analyse the personalities, faults etc of their friends anyway - we love people "warts and all" :)'
I'd go further, Sasha. As I get older, I find I love my friends because of their warts.
However, these are working relationships with neighbors and superiors, so it's good for Pepys to recognize the elements of the relationships in order to compensate / adjust / control / avoid upsets and let off steam in a safe place. I wish he would tell us why he thinks they are rogues, etc. It's emotional shorthand for some deep frustrations.
"... he did there speak largely in commendation of widowhood, and not as we do to marry two or three wives or husbands, one after another."
Why did the former annotators go off on divorce? The sermon seems to be asking for respect and support for widows, and after three Civil Wars and famine, there were thousands of them in the country. I read somewhere that about 1/10th of the men in the UK died during the period 1643 and 1660.
And then Glyn says, "So most people would have married 2 or 3 times in their life: ..." NO: the women frequently died in childbirth during the first 10 years of their relationship, and the widowers remarried another wealthy heiress of widow to take control of their money and inheritances. But if the man died first, the money and property went to the sons, unless a lawyer somewhere had done some fancy footwork.
Some woman who were left money chose widowhood over remarriage to avoid this fate. I'm thinking of a canny businesswoman like Anne St.John Lee Wilmot, Countess of Rochester, who spent the Interregnum persuading Parliament not to take the Lee and Wilmot properties, while smuggling information for the Sealed Knot to Charles II (i.e. she was on both sides at the same time).
Poor country people often didn't bother to get married. If you had no property, it didn't really matter, no one cared, and clergymen were expensive. By the end of the 17th century this was much less true. But impressed 'husbands' left 'widows' and children none the less. This must have been a big concern to the clergy and parish poor law administrators nationwide.
And friend of Pepys' associate from Magdalen, Rev. Samuel Edlin. Which leads me to speculate that Mr. Looker was more educated than "gardener" may lead you to think.
Comments
Second Reading
About Wednesday 4 July 1660
San Diego Sarah • Link
47. Mock not nor jest at anything of importance. Break no jests that are sharp, biting, and if you deliver anything witty and pleasant, abstain from laughing thereat yourself.
48. Wherein you reprove another be unblameable yourself, for example is more prevalent than precepts.
49. Use no reproachful language against any one; neither curse nor revile.
50. Be not hasty to believe flying reports to the disparagement of any.
51. Wear not your clothes foul, or ripped, or dusty, but see they be brushed once every day at least and take heed that you approach not to any uncleanness.
52. In your apparel be modest, and endeavor to accommodate nature, rather than to procure admiration; keep to the fashion of your equals, such as are civil and orderly with respect to time and places.
53. Run not in the streets, neither go too slowly, nor with mouth open; go not shaking of arms, nor upon the toes, kick not the earth with your feet, go not upon the toes, nor in a dancing fashion.
54. Play not the peacock, looking everywhere about you, to see if you be well decked, if your shoes fit well, if your stockings sit neatly and clothes handsomely.
55. Eat not in the streets, nor in the house, out of season.
56. Associate yourself with men of good quality if you esteem your own reputation; for 'tis better to be alone than in bad company.
57. In walking up and down in a house, only with one in company if he be greater than yourself, at the first give him the right hand and stop not till he does and be not the first that turns, and when you do turn let it be with your face towards him; if he be a man of great quality walk not with him cheek by jowl but somewhat behind him, but yet in such a manner that he may easily speak to you.
58. Let your conversation be without malice or envy, for 'tis a sign of a tractable and commendable nature, and in all causes of passion permit reason to govern.
59. Never express anything unbecoming, nor act against the rules moral before your inferiors.
60. Be not immodest in urging your friends to discover a secret.
61. Utter not base and frivolous things among grave and learned men, nor very difficult questions or subjects among the ignorant, or things hard to be believed; stuff not your discourse with sentences among your betters nor equals.
62. Speak not of doleful things in a time of mirth or at the table; speak not of melancholy things as death and wounds, and if others mention them, change if you can the discourse. Tell not your dreams, but to your intimate friend.
63. A man ought not to value himself of his achievements or rare qualities of wit; much less of his riches, virtue or kindred.
64. Break not a jest where none take pleasure in mirth; laugh not aloud, nor at all without occasion; deride no man's misfortune although there seem to be some cause.
About Wednesday 4 July 1660
San Diego Sarah • Link
30. In walking, the highest place in most countries seems to be on the right hand; therefore, place yourself on the left of him whom you desire to honor. But if three walk together the middest place is the most honorable; the wall is usually given to the most worthy if two walk together.
31. If anyone far surpasses others, either in age, estate, or merit, yet would give place to a meaner than himself in his own lodging or elsewhere, the one ought not to except it. So he on the other part should not use much earnestness nor offer it above once or twice.
32. To one that is your equal, or not much inferior, you are to give the chief place in your lodging, and he to whom it is offered ought at the first to refuse it, but at the second to accept though not without acknowledging his own unworthiness.
33. They that are in dignity or in office have in all places precedency, but whilst they are young, they ought to respect those that are their equals in birth or other qualities, though they have no public charge.
34. It is good manners to prefer them to whom we speak before ourselves, especially if they be above us, with whom in no sort we ought to begin.
35. Let your discourse with men of business be short and comprehensive.
36. Artificers and persons of low degree ought not to use many ceremonies to lords or others of high degree, but respect and highly honor then, and those of high degree ought to treat them with affability and courtesy, without arrogance.
37. In speaking to men of quality do not lean nor look them full in the face, nor approach too near them at left. Keep a full pace from them.
38. In visiting the sick, do not presently play the physician if you be not knowing therein.
39. In writing or speaking, give to every person his due title according to his degree and the custom of the place.
40. Strive not with your superior in argument, but always submit your judgment to others with modesty.
41. Undertake not to teach your equal in the art himself professes; it savors of arrogance.
42. Let your ceremonies in courtesy be proper to the dignity of his place with whom you converse, for it is absurd to act the same with a clown and a prince.
43. Do not express joy before one sick in pain, for that contrary passion will aggravate his misery.
44. When a man does all he can, although it succeed not well, blame not him that did it.
45. Being to advise or reprehend anyone, consider whether it ought to be in public or in private, and presently or at some other time; in what terms to do it; and in reproving show no signs of choler but do it with all sweetness and mildness.
46. Take all admonitions thankfully in what time or place soever given, but afterwards, not being culpable, take a time and place convenient to let him know it that gave them.
About Wednesday 4 July 1660
San Diego Sarah • Link
15. Keep your nails clean and short, also your hands and teeth clean, yet without showing any great concern for them.
16. Do not puff up the cheeks, loll not out the tongue with the hands or beard, thrust out the lips or bite them, or keep the lips too open or too close.
17. Be no flatterer, neither play with any that delight not to be played withal.
18. Read no letter, books, or papers in company, but when there is a necessity for the doing of it, you must ask leave; come not near the books or writings of another so as to read them unless desired, or give your opinion of them unasked. Also, look not nigh when another is writing a letter.
19. Let your countenance be pleasant but in serious matters somewhat grave.
20. The gestures of the body must be suited to the discourse you are upon.
21. Reproach none for the infirmities of nature, nor delight to put them that have in mind of thereof.
22. Show not yourself glad at the misfortune of another, although he were your enemy.
23. When you see a crime punished, you may be inwardly pleased; but always show pity to the suffering offender.
24. Do not laugh too loud or too much at any public spectacle.
25. Superfluous compliments and all affectation of ceremonies are to be avoided, yet where due they are not to be neglected.
26. In putting off your hat to persons of distinction, as noblemen, justices, churchmen, etc., make a reverence, bowing more or less according to the custom of the better bred, and quality of the persons. Among your equals expect not always that they should begin with you first, but to pull off the hat when there is no need is affectation. In the manner of saluting and resaluting in words, keep to the most usual custom.
27. 'Tis ill manners to bid one more eminent than yourself be covered, as well as not to do it to whom it is due. Likewise, he that makes too much haste to put on his hat does not well, yet he ought to put it on at the first, or at most the second time of being asked. Now what is herein spoken, of qualification in behavior in saluting, ought also to be observed in taking of place and sitting down, for ceremonies without bounds are troublesome.
28. If anyone come to speak to you while you are sitting, stand up, although he be your inferior, and when you present seats, let it be to everyone according to his degree.
29. When you meet with one of greater quality than yourself, stop and retire, especially if it be at a door or any straight place, to give way for him to pass.
About Wednesday 4 July 1660
San Diego Sarah • Link
In honor of America's 4th of July celebrations today, I thought it worth noting that George Washington modeled his behavior on “The Rules of Civility & Decent Behavior in Company and Conversation,” a code of conduct. This was based on a 16th-century set of precepts compiled for young gentlemen by Jesuit instructors.
Many are outmoded, many baroque in their detail, but some should never go out of style. You will see some concern the wearing of hats, an issue Pepys had to deal with. Don't dismissing these maxims as mere politeness, as they address moral issues. They could work in our century as the Jesuits intended them to work — indirectly — by putting us in a compatible frame of mind.
The 110 “Rules of Civility” have been modernized for spelling and punctuation:
1. Every action done in company ought to be with some sign of respect to those who are present.
2. When in company, put not your hands to any part of the body not usually discovered.
3. Show nothing to your friend that may affright [offend?] him.
4. In the presence of others, sing not to yourself with a humming voice, or drum with your fingers or feet.
5. If you cough, sneeze, sigh or yawn, do it not loud but privately, and speak not in your yawning, but put your handkerchief or hand before your face and turn aside.
6. Sleep not when others speak, sit not when others stand, speak not when you should hold your peace, walk not on when others stop.
7. Put not off your clothes in the presence of others, nor go out of your chamber half dressed.
8. At play and attire, it's good manners to give place to the last comer, and affect not to speak louder than ordinary.
9. Spit not into the fire, nor stoop low before it; neither put your hands into the flames to warm them, nor set your feet upon the fire, especially if there be meat before it.
10. When you sit down, keep your feet firm and even, without putting one on the other or crossing them.
11. Shift not yourself in the sight of others, nor gnaw your nails.
12. Shake not the head, feet, or legs; roll not the eyes; lift not one eyebrow higher than the other, wry not the mouth, and bedew no man's face with your spittle by approaching too near him when you speak.
13. Kill no vermin, or fleas, lice, ticks, etc. in the sight of others; if you see any filth or thick spittle put your foot dexterously upon it; if it be upon the clothes of your companions, put it off privately, and if it be upon your own clothes, return thanks to him who puts it off.
14. Turn not your back to others, especially in speaking; jog not the table or desk on which another reads or writes; lean not upon anyone.
About Saturday 1 July 1665
San Diego Sarah • Link
There's trouble in the Portsmouth docks: Remember on June 2:
"Another letter also come to me from Mr. Hater, committed by the Council this afternoon to the Gate House, upon the misfortune of having his name used by one, without his knowledge or privity, for the receiving of some powder that he had bought.
"L&M: The charge was one of embezzling powder from the King's stores. On the payment of bonds, Hayter was released on 3 June, and five others on 25 June. Those involved were Philip Jones, of Winchester, grocer; Nathaniel Whitfield of London, gent.; *** "Hugh Sallisbury and Thomas Browne, of Portsmouth, gentlemen; and John Daniels, of Portsmouth, widow. *** PRO, OC 2/58, ff. 81v, 88v, 93r."
At the time I wondered if there would be a follow-up to this conspiracy. Maybe this is connected. Sadly we don't know which of the King's stores the embezzled powder came from.
About Tuesday 30 January 1665/66
San Diego Sarah • Link
Welcome Claire ... you're in the right place. We look forward to learning more about your interests.
As to your question, I doubt anyone knows the answer. My guess is that he wrote the Diary as the usual stream of consciousness, and was really into his justified paranoia. A few days later he remembered he had taken this trip and not documented it, so he added the note. I think it's remarkable he doesn't do more of these add-ons. On the other hand, there are so many "dangling comments" and "spent the day in the office" blanket days that it's clear he doesn't/cannot document everything.
About Sunday 26 February 1659/60
San Diego Sarah • Link
"Gossip is charming! History is merely gossip. But scandal is gossip made tedious by morality." -- Oscar Wilde (1854-1900)
Don't you think Pepys and much of the population of England was ready to get away from the tedium of morality?
Their "bad" behavior for the next decade or two was as much political as rebellious. Like violent suffragettes, the Black Panthers and the Soweto riots, when people stand up to authority, and authority doesn't give way, the results are messy. As armchair observers, we can cluck in judgment, especially when that authority claimed that morality, and God, was on their side and threw the Bible in the face of every challenger.
The drank and swore and swived because they could.
About Sunday 26 February 1659/60
San Diego Sarah • Link
"Sam's first extra marital affair as recorded in the diary." -- I hope you're not serious. Flirting isn't cheating.
Pepys running from London service to service, denomination to denomination, and inn to ordinary, is all part of his information-gathering activities for Downing and Montagu. When he gets to Puritan Cambridge and finds his friends toasting the return of the King, he can relax for the first time in months/years. He's as tired of politics-masquerading-as-religion, and impressed farmers being used by both sides as cannon fodder, and then not paid for their sacrifices, as anyone/everyone. He sees it up close every day. Elizabeth doesn't need to play politics, and he never breathes a word of reproach about her rarely going to church.
Nothing's changed: I am often struck by how rowdy and drunk some young people are on vacation.
About Friday 22 August 1662
San Diego Sarah • Link
There's a new book out about how deaf education and artificial language were linked in the 17th century. It's called "Teaching Language to a Boy Born Deaf: The Popham Notebook and Associated Texts" -- by David Cram and Jaap Maat.
They say that before the 1550s it was thought that people who were born deaf were incapable of learning a natural language. Written communication seemed unattainable because the relationship between written letters and sounds could not be established.
In the 1550s, a Benedictine monk in northern Spain named Pedro Ponce de Leon succeeded in teaching reading, writing, and speaking to some profoundly deaf children. He taught them to read and write “indicating with his finger the things that were signified to them by characters.” At the next stage that he “prompting them to make the movements of the tongue corresponding to the characters.” But the techniques stayed in Spain.
In the 1660s two members of the Royal Society acted as teachers of deaf pupils. William Holder and John Wallis saw such teaching as an experiment corroborating their phonetic theories.
Not everyone concerned with teaching language to the deaf agreed that speech should be included. A Scotsman named George Dalgarno, the author of an artificial language meant for universal use, which he claimed was more logical than existing languages. Dalgarno’s project was part of a movement that was partly inspired by a growing awareness of notational systems, like Chinese script.
In the 1660s, the distinction between “real characters” (non-phonetic writing, representing “things”) and “vocal characters” (phonetic writing, representing spoken words) was well-established. For Dalgarno the question whether a piece of writing was “real” or “vocal” depended on the use made of it. His language, or any written language, could function as a character.
Dalgarno wrote a tract on the subject in 1680 (‘The Deaf and Dumb Man’s Tutor”) in which he explained the use of a finger alphabet, by associating parts of the fingers with letters.
Dalgarno did not discuss the teaching of speech to the deaf, probably because he thought the visual alternative was better. However, his visual communication system was tied to languages such as English, and was completely different from sign language.
John Wallis FRS (1618-1703) was a mathematician and pioneer of calculus, and a linguist whose work included the groundbreaking tract on phonetics, De Loquela (1653). He worked for Thurloe cracking codes for the Post Office during the Interregnum -- and worked with Downing who had learned sign language in America, and returned to use it in Holland catching Regicides. Perhaps they signed across the office???
George Dalgarno also wrote:
on Universal Language: The Art of Signs (1661),
The Deaf and Dumb Man's Tutor (1680),
and you can find his Unpublished Papers (OUP, 2001)
For the real review see https://blog.oup.com/2018/06/deaf…...
About Tuesday 27 June 1665
San Diego Sarah • Link
... so I to my office again, where till 12 o’clock at night, ..."
I assume there was a big backlog of work waiting for a budget. It's also the end of the month, so he must be busy.
About Tuesday 27 June 1665
San Diego Sarah • Link
"Guess we know who rules the Batten roost."
Sir Wm. Batten has been at Harwich building his lighthouses for quite a while now. What is she supposed to do? Having an office lunch seems harmless.
About Plague
San Diego Sarah • Link
I just found this story from the 1630's, I'm guessing:
"On one occasion in the House of Commons a packet was delivered to Pym; it contained the dressing of a plague sore, with the following letter: 'Mr. Pym, doe not think that a guard of men can protect you if you persist in your traitorous courses and wicked designs. I have sent a paper messenger to you and if this does not touch your heart a dagger shall, so soon as I am recovered of my plague sore. In the meantime you may be forborne because no better man be endangered for you. Repent, traitor.'
"The writer apparently kept his word, for not very long afterwards a person somewhat resembling Pym was stabbed in Westminster Hall by an assassin who escaped."
The Unibomber, 17th century style!
https://archive.org/stream/family…
About Hugh Pollard (Comptroller of the King's Household, 1660-66)
San Diego Sarah • Link
Sir Hugh Pollard fought in the Civil War, and as Governor of Dartmouth Castle made a brave and resolute although unsuccessful defense on January 2, 1646.
After the Restoration, Charles II appointed Sir Hugh Pollard as Comptroller of the Household.
It was said of Sir Hugh Pollard 'that he was very active and venturous for his Majesty in the worst of Times, and very hospitable and noble with him in the best.'
For more about the history of Devonshire, see http://www.gutenberg.org/cache/ep…
About Friday 2 June 1665
San Diego Sarah • Link
"Thence home, and there met an expresse from Sir W. Batten at Harwich, that the fleete is all sailed from Solebay, ..."
I wonder why Batten sent the information to Pepys and not to Monck or Charles II directly?
About Saturday 3 June 1665
San Diego Sarah • Link
Hayer's presumably back at his desk today. I wonder if there was any follow-up to this plot:
"Another letter also come to me from Mr. Hater, committed by the Council this afternoon to the Gate House, upon the misfortune of having his name used by one, without his knowledge or privity, for the receiving of some powder that he had bought.
L&M The charge was one of embezzling powder from the King's stores. On the payment of bonds, Hayter was released on 3 June, and five others on 25 June. Those involved were Philip Jones, of Winchester, grocer; Nathaniel Whitfield of London, gent.; Hugh Sallisbury and Thomas Browne, of Portsmouth, gentlemen; and John Daniels, of Portsmouth, widow. PRO, OC 2/58, ff. 81v, 88v, 93r."
About Mrs Crofts
San Diego Sarah • Link
Mrs. Crofts appears to be the proprietor of a drinking establishment in or near Westminster Hall, and to have a daughter named Borroughes.
About Saturday 24 June 1665
San Diego Sarah • Link
Pedro has jumped the gun ... maybe he posted on the wrong date, or maybe today is the day Charles II gave permission for mom to go to France. But:
Pepys' Diary for 29 June 1665 records, "By water to Whitehall, where the Court is full of waggons and people ready to go out of town. This end of the town every day grows very bad with the plague ... Home, calling at Somerset House where all were packing up, too; the Queen-mother setting out for France this day ..."
About Saturday 24 June 1665
San Diego Sarah • Link
'I find that most people analyse the personalities, faults etc of their friends anyway - we love people "warts and all" :)'
I'd go further, Sasha. As I get older, I find I love my friends because of their warts.
However, these are working relationships with neighbors and superiors, so it's good for Pepys to recognize the elements of the relationships in order to compensate / adjust / control / avoid upsets and let off steam in a safe place. I wish he would tell us why he thinks they are rogues, etc. It's emotional shorthand for some deep frustrations.
About Sunday 19 February 1659/60
San Diego Sarah • Link
"... he did there speak largely in commendation of widowhood, and not as we do to marry two or three wives or husbands, one after another."
Why did the former annotators go off on divorce? The sermon seems to be asking for respect and support for widows, and after three Civil Wars and famine, there were thousands of them in the country. I read somewhere that about 1/10th of the men in the UK died during the period 1643 and 1660.
And then Glyn says, "So most people would have married 2 or 3 times in their life: ..." NO: the women frequently died in childbirth during the first 10 years of their relationship, and the widowers remarried another wealthy heiress of widow to take control of their money and inheritances. But if the man died first, the money and property went to the sons, unless a lawyer somewhere had done some fancy footwork.
Some woman who were left money chose widowhood over remarriage to avoid this fate. I'm thinking of a canny businesswoman like Anne St.John Lee Wilmot, Countess of Rochester, who spent the Interregnum persuading Parliament not to take the Lee and Wilmot properties, while smuggling information for the Sealed Knot to Charles II (i.e. she was on both sides at the same time).
Poor country people often didn't bother to get married. If you had no property, it didn't really matter, no one cared, and clergymen were expensive. By the end of the 17th century this was much less true. But impressed 'husbands' left 'widows' and children none the less. This must have been a big concern to the clergy and parish poor law administrators nationwide.
About Mr Looker
San Diego Sarah • Link
And friend of Pepys' associate from Magdalen, Rev. Samuel Edlin. Which leads me to speculate that Mr. Looker was more educated than "gardener" may lead you to think.