Capítulo VII: QUE EN EL ALDEA SON LOS HOMBRES MAS VIRTUO SOS Y MENOS VIOIOSOS QUE EN LAS CORTES DE LOS PRÍNCIPES.
The Rhythms of Village Life
The village offers a peaceful observance of feast days, contrasting with the chaotic and superficial celebrations at court.
It is a privilege of the village that all who live there feel their labors less and enjoy the feast days much more fully—which is not so at court and in a great commonwealth, where, with the great confusion of business and with people always milling about in crowds, they never bring any joy with them, nor do they sense at home when a feast day has come. How far from this are those who live in the village!1 For on the feast day the sexton rings the bells long and hard; the day before, he washes down the church; he strains as he peals the bells; Mass is sung at its hour; the sexton puts on a surplice; he fills and cleans the lamp; they give out blessed bread on Sunday; they announce the weekday feast days; the parish priest expounds the Gospel; they excommunicate those who have not paid the tithe; after Mass they hold a town council; they slaughter a ram for the sick; they put on their feast-day coats; everyone makes an offering that day; in the afternoon they play at the iron ring and the little drum; the girls dance under the poplar; the young men wrestle in the meadow; the boys go about with staffs; the betrothed visit one another—and if it is even the village's patron feast, it is no wonder they run a bull.23 At court the sign that there is a feast is that the women put on their paint, the men get up late, the young women put on red slippers, the young men breakfast before Mass, clean tablecloths are laid on the table, they play Triumph after the meal, they visit women in childbed, they gossip about their neighbors in church, and the godmothers take an afternoon snack.45
The Abundance of the Land
Village life provides a natural, healthy, and self-sufficient bounty that far exceeds the meager offerings of the city.
It's a privilege of the village that those who live there eat choice birds and well-aged meats—a privilege those who live at court and in great cities don't enjoy, where they buy old fowl and lean meat. Oh, what a blessed life the village life is! There, they eat birds that are plump, fresh, well-fattened, healthy, tender, well-aged, choice—and pure-bred as well. Whoever lives in the village eats summer squabs, home-raised pigeons, caged turtledoves, oak-wood pigeons, January chickens, May ducks, river mallards, half-month suckling pigs, July young rabbits, fattened capons, and bread-fed goslings—what a merry village life! For its inhabitants have kids to eat, sheep to salt-cure, goats to breed, billy goats to slaughter, oxen to plow, cows to sell, bulls to run, rams to age, pigs to salt, wool to wear, mares to raise stock from, young mules to put to work, milk to drink, and cheeses to store; finally, they have unbroken colts to sell at the fair and fat calves to slaughter at Easter.
True Honor and Community
In the village, people are valued for their character rather than their possessions, fostering a culture of mutual generosity.
It is a privilege of the village that there the good man is honored for being good and the base man is known for being base—which is not so at court or in the great commonwealths, where no one is served and respected for what he is worth, but for what he owns. Oh, how highly a good person is honored in a village! —where, vying with one another, the man with a cherry orchard brings him sour cherries; early figs, the one who has them first; melons, if they turned out well; grapes, if he has muscatels; honeycombs, the one with beehives; young pigeons from the first brood; blood sausages, if he slaughters a pig; young rabbits, the one who traps them; fruit, the one with a garden; trout, the one with a net; sea bream, whoever goes to market; and even puff pastries, whoever kneads dough on Saturday.6
Kinship and Proximity
The village allows families to remain united and close-knit, sparing them the sorrow of distant marriages common among the elite.
It's a privilege of the village that each man marries his daughters to others who are his equals and neighbors—a privilege those who go about at court and live in large towns don't enjoy, for they marry their children off so far from themselves that more often they mourn them than enjoy them. Oh, how much more blessed is a farmer than a lord!7 —for half a wall from his own house he finds husbands for his daughters and wives for his sons.8 He marries them off right by his house; he delights in his daughters-in-law; he is honored by his sons-in-law; he keeps company with his children's parents-in-law; they invite one another for the feast days; he buys them something at the fairs; he jokes with his grandsons; he gives a holiday gift to his granddaughters; he gives an extra share to the daughter he loves best; and he spoils the daughter-in-law who lives under his roof.9
Freedom from Courtly Cares
The villager is liberated from the exhausting, expensive, and morally compromising demands of court service.
It’s a privilege of village life that people there don't face much loneliness or annoying intrusions—a privilege those who move in court circles and live in large towns don't enjoy, where money is always running short and cares are always running over.10 O happy life of the villager!11 —who does not get up fretting over rising early for council, going to the palace at ten, pleasing the doorkeeper, accompanying the president, waiting on the favorite, standing by at the king's meal, hunting for somewhere to eat, chasing after lodging officers, and pleasing the accountants.12 In place of these cares, the villager has other pastimes—namely, hearing the sheep bleat, the cows low, the birds sing, the geese honk, the pigs grunt, the mares neigh, the bulls bellow, the calves run, the lambs leap, the kids rear up, the hens cackle, the roosters strut and crest, the peacocks fan their tails, the young calves nurse, the kites stoop, the boys pelt one another with stones, and the little children make pouty faces and beg for small coins: people more virtuous and less vicious—which is certainly not so at court and in the great republics, where there are a thousand to hinder you from good and a hundred thousand to spur you toward evil.13 O blessed village!14 In the village, the good villager keeps the Lord's Day, makes his offering on the feast, hears Mass on Sunday, pays the tithe to the bishop, gives the first fruits to the parish priest, keeps his All Saints, brings an offering for his dead, helps the church fabric, gives to the shrines, lends to his neighbors, gives salt pork to Saint Anthony, flour to the sacristan, flax to Saint Lazarus, and wheat to Guadalupe; finally, he goes to vespers on the feast day and burns his wax taper. It’s a privilege of the village that those who live there can save more from their estate and spend less—a privilege neither courtiers nor even those who live in proud towns enjoy, because there they live far less consoled and at far greater cost.15 O blessed is the villager! He has no need to bring tapestries from Flanders, buy door hangings, stock up on carpets, make table covers, set up camp beds, work silver vessels, be served from grand platters, put up with a cook, look for a carver, pay a master of horse, or quarrel with the steward—and, best of all, he doesn't need to take out money on exchange, nor even put his trust in his chamberlain.16
The Burden of Display
Maintaining a household at court is a heavy burden, as it exists more to impress others than to serve the owner.
The cost of paying for all these household staff and officials is very little compared to the trouble you suffer just putting up with them.17 Anyone who lives at court and in the great towns keeps more furnishings to satisfy the people who come to his house than for the service of his own person.18
The Contentment of Simplicity
A modest, well-ordered home is sufficient for a happy life, as demonstrated by the simple inventory of the villager.
Oh, how fortunate the villager is in this regard! For him, it's enough to have a plain table, a wide bench, some tin-plated dishes, clay pitchers, wooden trenchers, a cork saltcellar, homemade tablecloths, a fitted bed, a snug room, a Brittany coverlet, serge hangings, mats from Murcia, a sheepskin coat worth two ducats, a silver cup, a lance behind the door, a nag in the stable, a shield in the chamber, and a little pouch.192021
Read the original Latin
Es previlegio de aldea que todos los que allí moraren sientan menos los trabajos y gozen mucho mejor las fiestas, lo qual no es assí en la corte y gran república, a do con la gran confusión de negocios y con andar siempre amontados , ni nunca traen consigo alegría, ni sienten en su casa quándo es la fiesta. 10 quán fuera desto están los que biven en el aldea! ; porque el día de la fiesta repica mucho el sacristán, riega el día antes la iglesia, empina quando tañe las campanas, canta a su hora la missa, viste sobrepelliz el sacristán, hinche y alimpia la lámpara, dan pan bendito el domingo, echan las fiestas de entresemana, declara el cura el Evangelio, descomulgan a los que no han dezmado, hazen después de missa concejo, matan para los enfermos carnero, vistense los sayos de fiesta, offresoen aquel día todos, juegan a la tarde al herrón el tamborino, bailan las moças so el álamo, luchan los mogos en el prado, andan los mochachos con eayados, visítanse los desposados; y aun si es la vocación del pueblo, no es mucho que corran un toro. En la corte la señal de que ay fiesta es afeitarse las mugeres, levantarse tarde los hombres, ponerse de çapatillas coloradas las moças, almorçar antes de misa los moços, poner manteles limpios a la mesa, jugar al triunfo después de comer, visitar a las paridas, murmurar en la iglesia de las vezínas y merendar las comadres.
Es previlegio de aldea que los que allí moraren coman las aves escogidas y las carnes manidas, del qual previlegio no gozan los que residen en la corte y están en grandes ciudades, a do compran las aves viejas y las carnes flacas. ¡O vida biena venturada la del aldea! , a do se comen las aves que son gruesas, son nuevas, son cebadas, son sanas, son tiernas, son manidas, son escogidas y aun son castizas. El que mora en el aldea come palominos de verano, pichones caseros, tórtolas de jaula, palomas de encina, pollos de enero, patos de mayo, lavancos de río, lechones de medio mes, gazapos de julio, capones cebados, ansarones de pan riosa vida de aldea! , pues los moradores della tienen cabritos para comer, ovejas para cezinar, cabras para parir, cabrones para matar, bueyes para arar, vacas para vender, toros para correr, carneros para añejar, puercos para salar, lanes para vestir, yeguas para criar, muletas para emponer, leche para comer, quesos para guardar; finalmente, tienen potros cerriles que vender en la feria y terneras gruesas que matar en las Pascuas.
Es previlegio del aldea que allí sea el bueno honrado por bueno y el ruin conoscido por ruin, lo qual no es assí en la corte ni en las grandes repúblicas, a do ninguno es servido y acatado por lo que vale, sino por lo que tiene. ¡O quánto es honrado un bueno en una aldea! , a do a porfía le presenta las guindas el que tiene guindalera, brevas ei que las tiene tempranas, melones si le salieron buenos, uvas si las tiene moscateles, panales el que tiene colmenas, palominos de la primera cría, morcillas si mata puerco, gazapos el que los arma, fruta el que tiene huerta, truchas el que tiene red, besugos quien va al mercado y aun hojaldres quien amasa el sábado.
Es previlegio de aldea que cada uno case sus hijas con otros sus iguales y vezinos, del qual previlegio no gozan los que andan en corte y moran en grandes pueblos, los quales casan a sus hijos tan apartados de sí que más vezes los lloran que los gozan. 10 quán más bienaventurado es un labrador que no uno señor! , pues a pared y medio de su casa halla esposos para sus hijas y mugeres para sus hijos. Cásalos cabe su casa, regálase con sus nueres, hónrase con sus yernos, acompáñase con sus suegros, combídanse a las Pascuas, cómprales algo en las ferias, búrlase con los nietos, da aguinaldo a las nietas, mejora a la hija más querida y regala a la nuera que tiene en casa.
Es previlegio de aldea que no tengan allí los hombres mucha soledad ni enojosa importunidad, del qual previlegio no gozan los que andan en la corte y biven en los pueblos grandes, a do cada día les faltan los dineros y le sobran los cuydados. ¡0 felice vida la del aldeano! , el qual no se leventa con cuydado de madrugar al consejo, de ir a las diez a palacio, de contentar al portero, de acompañar al presidente, de aguardar al privado, de estar al comer del rey, de buscar a do coma, de andar tras aposentadores y contentar a contadores. En lugar destos cuydados, tiene el aldeano otros passatiempos, es a saber: oír balar las ovejas, mugir las vacas, cantar los páxaros, graznar los ánsares, grunir los cochinos, relinchar las yeguas, bramar los toros, correr los becerricos, saltar los corderos, empinarse los cabritos, cacarear las gallinas, encrestarse los galios, hazer la rueda los pavos, mamar las terneras, abatirse los milanos, apedrearse los mochachos, hazer puchericos los niños y pedir blancas nás virtuosos y menos viciosos, lo qual no es assí por cierto en la corte y en las grandes repúblicas, a do ay mil que os estorben el bien y cien mil que os inciten al mal. 10 bienaventurada aldea! , en la qual el buen aldeano guarda el dís del disanto , offresce en la fiesta, oye missa el domingo, paga el diezmo al obispo, da las primicias al cura, haze sus Todos Santos, lleva offrenda por sus finados, ayuda a la fábrica, da para los santuarios, empresta a los vezinos, da torrezno a San Antón, harina al sacristán, lino a San Lázaro, trigo a Guadalupe; finalmente, va a vísperas el día de la fiesta y que ma su tabla de cera Es previlegio del aldes que los que allí moraren puedan de su hazienda guardar más y gastar menos, del qual previlegio no gozan los cortesanos ni aun los que residen en superbos pueblos; porque allí biven muy menos consolados y muy más costosos. ¡O bienaventurado el aldeano! , el qual no tiene necessidad de traer tapicería de Flandes, comprar antepuertas, proveerse de alfombras, hazer sobremesas , armar camas de campo, labrar vaxillas de plata, serviise con fuentes, sufrir cozinero, buscar trinchante, pagar cavallerizo ni reñir con el despensero, y, lo que es mejor de todo, que no ha de sacar dineros a cambio, ni aun fiarse de su camarero.
En todos estos officios y a todos estos officiales muy poca es la costa de pagarlos a respecto del trabajo que se suffre en suffrirlos. El que bive en la corte y en los grandes pueblos, más alhajas tiene para cumplir con los que vienen a su casa que para el servicio de su persona.
¡O quán dichoso es en este caso el aldeano! , al qual le abasta una mesa llana, un escaño ancho, unos platos bañados, unos cántaros de barro, unos tajaderos de palo, un salero de corcho, unos manteles caseros, una cama encaxada, una cámara abrigada, una colcha de Bretaña, unos paramentos de sarga, unas esteras de Murcia, un çamarro de dos ducados, una taça de plata, una lança tras la puerta, un rocín en el establo, una adarga en la cámara, una barjuleta
Notes
- 1 ↩Source opens with '10 quán fuera desto...'; neighboring exclamations ('¡O' / '¡0') make '¡O quán...' the plausible intended reading. Translated as an exclamation of contrast, not as a numeral.
- 2 ↩'vocación del pueblo' rendered as the village's patron/dedication feast (parish feast of the town's title), the sense that licenses running a bull.
- 3 ↩Source forms treated as corruptions of clear early-modern spellings: offresoen→ofrecen; mogos→mozos; mochachos→muchachos; eayados→cayados (staffs/crooks). 'herrón' kept as the iron-ring village game; 'tamborino' as the little drum/tabor in the same festive list.
- 4 ↩'afeitarse' of women rendered as putting on paint/makeup (period sense of facial adornment), not shaving.
- 5 ↩'triunfo' rendered as the card game Triumph; 'paridas' as women in childbed; 'comadres' as godmothers/gossiping women friends.
- 6 ↩Source reading 'brevas ei que las tiene tempranas' is treated as 'brevas el que las tiene tempranas' (early figs from the man who has them early); 'ei' looks like a typographic slip for 'el'.
- 7 ↩Normalized reading takes leading '10' as the exclamation ¡O (Oh), matching the work's repeated exclamatory pattern (¡O quánto..., ¡O felice..., ¡O bienaventurado...); raw '10' is almost certainly OCR/print corruption, not a numeral.
- 8 ↩'a pared y medio de su casa' is an older Spanish idiom for immediate nearness (literally 'a wall and a half from his house'), i.e. next door / right nearby.
- 9 ↩'cabe su casa' uses older Spanish cabe 'beside/near'. 'mejora' can mean simply favors or, in inheritance usage, grants an extra legal portion (mejora); rendered as 'extra share' to keep both social and property sense available. 'Pascuas' covers Easter and major feast seasons, not only Easter Sunday. 'aguinaldo' is a seasonal gift (often Christmas).
- 10 ↩Source has singular "le sobran los cuydados" with plural subject; rendered as "cares run over" for the intended plural sense.
- 11 ↩Normalized "¡0 felice" read as exclamatory "¡O felice" (O happy).
- 12 ↩"leventa" read as "levanta" (gets up).
- 13 ↩"galios" read as "gallos" (roosters). "nás virtuosos" read as "más virtuosos," likely a join or OCR break between the rural list and the chapter's virtue contrast; sense is plausible but the join is rough.
- 14 ↩Normalized "10 bienaventurada" read as exclamatory "¡O bienaventurada".
- 15 ↩Read "dís del disanto" as "día del disanto" (Sunday/Lord's Day); "que ma su tabla de cera" as "quema su tabla de cera" (burns his wax taper); "aldes" as "aldea". Two privilege units appear concatenated in one sentence ref.
- 16 ↩"serviise" read as "servirse" (to be served / serve oneself with).
- 17 ↩Spanish wordplay on suffre / suffrirlos: the labor/trouble suffered in enduring the officials themselves, not merely in employing them.
- 18 ↩alhajas here means household furnishings and display goods (tapestries, plate, and the like), not merely jewelry; continues the previous section's catalogue of courtly equipage.
- 19 ↩platos bañados: rendered as tin-plated dishes (period household tinware); could also be taken as glazed/coated plates.
- 20 ↩cama encaxada (encajada): rendered as a fitted/built-in bed set into a frame or recess.
- 21 ↩Sentence ends mid-inventory at barjuleta; translation follows the supplied section boundary without completing a missing continuation.
Menosprecio de Corte y Alabanza de Aldea (Contempt of Court and Praise of Village) companion
Rule yourself daily, not just on retreat
Chosen Portion turns the mirror into a daily practice — a short reading and examining question each morning before you lead anyone.
Chosen Portion makes the mirror daily: the ruler-formation questions this collection preserves become a two-minute morning examination in the app.
- A daily formation reading drawn from centuries of counsel to those in authority
- One pointed examination question a day — two minutes, before the meetings start
- Track your practice over weeks and watch the examined life become a habit