I counsel thee, my son, to be obedient always to love’s hest, for obedience often avails where strength may do nothing; and of this I remember an example written in a chronicle. (1343-1406.)
There was a knight, nephew to the emperor, by nameFlorent, chivalrous and amorous, who seeking adventures was taken prisoner by enemies. He had slain the son of the captain of the castle to which he was led; and they desired to take vengeance on him, but feared the emperor. An old and cunning dame, grandmother to the slain man, proposed a condition. He should be allowed to go, on promise of returning within a certain time, and then he should suffer death unless he could answer rightly the question, ‘What do all women most desire?’ He gave his pledge, and sought everywhere an answer to the question, but without success. When the day approached, he set out; and as he passed through a forest, he saw a loathly hag sitting under a tree. She offered to save him if he would take her as his wife. He refused at first, but then seeing no other way, he accepted, on the condition that he should try all other answers first, and if they might save him he should be free. She told him that what all women most desire is to be sovereign of man’s love. He saved himself by this answer, and returned to find her, being above all things ashamed to break his troth. Foul as she was, he respected her womanhood, and set her upon his horse before him. He reached home, journeying by night and hiding himself by day, and they were wedded in the night, she in her fine clothes looking fouler than before. When they were in bed, he turned away from her, but she claimed his bond; and he turning towards her saw a young lady of matchless beauty by his side. She stayed him till he should make his choice, whether he would have her thus by night or by day; and he, despairing of an answer, left it to her to decide. By thus making her his sovereign, he had broken the charm which bound her. She was the king’s daughter of Sicily, and had been transformed by her stepmother, till she should win the love and sovereignty of a peerless knight. Thus obedience may give a man good fortune in love. (1407-1861.)
Know then, my son, that thou must ever obey thy love and follow her will.
By this example, my father, I shall the better keep my observance to love. Tell me now if there be any other point of Pride. (1862-1882.)
1883-2383.SurquidryorPresumptionholds the third place in the court of Pride. He does everything by guess and often repents afterwards: he will follow no counsel but his own, depends only on his own wit, and will not even return thanks to God.
When he is a lover, he thinks himself worthy to love any queen, and he often imagines that he is loved when he is not. Tell me, what of this, my son?
I trow there is no man less guilty here than I, or who thinks himself less worthy. Love is free to all men and hides in the heart unseen, but I shall not for that imagine that I am worthy to love. I confess, however, that I have allowed myself to think that I was beloved when I was not, and thus I have been guilty. But if ye would tell me a tale against this vice, I should fare the better. (1883-1976.)
My son, the proud knightCapaneustrusted so in himself that he would not pray to the gods, and said that prayer was begotten only of cowardice. But on a day, when he assailed the city of Thebes, God took arms against his pride and smote him to dust with a thunderbolt. Thus when a man thinks himself most strong, he is nearest to destruction. (1977-2009.)
Again, when a man thinks that he can judge the faults of others and forgets his own, evil often comes to him, as in the tale which follows.
The Trump of Death.There was a king of Hungary, who went forth with his court in the month of May, and meeting two pilgrims of great age, alighted from his car and kissed their hands and feet, giving them alms also. The lords of the land were displeased that the king should thus abase his royalty, and among them chiefly the king’s brother, who said that he would rebuke the king for his deed. When they were returned, the brother spoke to the king, and said he must excuse himself to his lords. He answered courteously and they went to supper.
Now there was ordained by the law a certain trumpet of brass, which was called the Trump of Death: and when any lord should be put to death, this was sounded before his gate. The king then on that night sent the man who had this office, to blow the trumpet at his brother’s gate. Hearing the sound he knew that he must die, and called his friends together, who advised that he with his wife and his five children should go in all humility to entreat the king’s pardon. So they went lamenting through the city and came to the court. Men told the king how it was, and he coming forth blamed his brother because he had been so moved by a mere human sentence of death, which might be revoked. ‘Thou canst not now marvel,’ he said, ‘atthat which I did: for I saw in the pilgrims the image of my own death, as appointed by God’s ordinance, and to this law I did obeisance; for compared to this all other laws are as nothing. Therefore, my brother, fear God with all thine heart; for all shall die and be equal in his sight.’ Thus the king admonished his brother and forgave him. (2010-2253.)
I beseech you, father, to tell me some example of this in the cause of love.
My son, in love as well as in other things this vice should be eschewed, as a tale shows which Ovid told.
There was oneNarcissus, who had such pride that he thought no woman worthy of him. On a day he went to hunt in the forest, and being hot and thirsty lay down to drink from a spring. There he saw the image of his face in the water and thought it was a nymph. Love for her came upon him and he in vain entreated her to come out to him: at length in despair he smote himself against a rock till he was dead. The nymphs of the springs and of the woods in pity buried his body, and from it there sprang flowers which bloom in the winter, against the course of nature, as his folly was. (2254-2366.)
My father, I shall ever avoid this vice. I would my lady were as humble towards me as I am towards her. Ask me therefore further, if there be ought else.
God forgive thee, my son, if thou have sinned in this: but there is moreover another vice of Pride which cannot rule his tongue, and this also is an evil. (2367-2398.)
2399-2680.Avantance.This vice turns praise into blame by loud proclaiming of his own merit; and so some lovers do. Tell me then if thou hast ever received a favour in love and boasted of it afterwards.
Nay, father, for I never received any favour of which I could boast. Ask further then, for here I am not guilty.
That is well, my son, but know that love hates this vice above all others, as thou mayest learn by an example. (2399-2458.)
Alboin and Rosemund.Albinus was king of the Lombards, and he in war with the Geptes killed their king Gurmond in battle, and made a cup of his skull. Also he took Gurmond’s daughter Rosemund as his wife. When the wars were over, he made a great feast, that his queen might make acquaintance with the lords of his kingdom; and at the banquet his pride arose, and he sent for this cup, which was richly set in gold and gems, and bade his wife drink of it, saying, ‘Drink with thy father.’ She, not knowing what cup it was, took it and drank; and then the king told how he had won it by his victory, and had won also his wife’s love, who had thus drunk of the skull. She said nothing, but thought of the unkindness of her lord in thus boasting, as he sat by her side, that he had killed her father and made a cup of his skull. Then after the feast she planned vengeance with Glodeside her maid.A knight named Helmege, the king’s butler, loved Glodeside. To him the queen gave herself in place of her maid, and then making herself known, she compelled him to help her. They slew Albinus, but were themselves compelled to flee, taking refuge with the Duke of Ravenna, who afterwards caused them to be put to death by poison. (2459-2646.)
It is good therefore that a man hide his own praise, both in other things and also in love, or else he may fail of his purpose.
2681-3066.Vain Glorythinks of this world only and delights in new things. He will change his guise like a chameleon. He will make carols, balades, roundels and virelays, and if he gets any advantage in love, he rejoices over it so that he forgets all thought of death. Tell me if thou hast done so.
My father, I may not wholly excuse myself, in that I have been for love the better arrayed, and have attempted rondels, balades, virelays and carols for her whom I love, and sung them moreover, and made myself merry in chamber and in hall. But I fared none the better: my glory was in vain. She would not hear my songs, and my fine array brought me no reason to be glad. And yet I have had gladness at times in hearing how men praised her, and also when I have tidings that she is well. Tell me if I am to blame for this.
I acquit thee, my son, and on this matter I think to tell a tale how God does vengeance on this vice. Listen now to a tale that is true, though it be not of love. (2681-2784.)
There was a king of whom I spoke before,Nabugodonosorby name. None was so mighty in his days, and in his Pride he ruled the earth as a god. This king in his sleep saw a tree which overshadowed the whole earth, and all birds and beasts had lodging in it or fed beneath it. Then he heard a voice bidding to hew down the tree and destroy it; but the root (it said) should remain, and bear no man’s heart, but feed on grass like an ox, till the water of the heaven should have washed him seven times and he should be made humble to the will of God. The King could find none to interpret this dream, and sent therefore for Daniel. He said that the tree betokened the king, and that as the tree was hewn down, so his kingdom should be overthrown, and he should pasture like an ox and be rained upon and afflicted, until he acknowledged the greatness of God. The punishment was ordained, he said, for his vain glory, and if he would leave this and entreat for grace, he might perchance escape the evil.
But Pride will not suffer humility to stand with him. Neither for his dream nor yet for Daniel’s word did this king leave his vain glory, and so that which had been foretold came upon him.
Then after seven years he remembered his former state and wept; and though he might not find words, he prayed within his heart to God and vowed to leave his vain glory, reaching up his feet towardsthe heaven, kneeling and braying for mercy. Suddenly he was changed again into a man and received his power as before, and the pride of vain glory passed for ever from his heart. (2785-3042.)
Be not thou, my son, like a beast, but take humility in hand, for a proud man cannot win love. I think now again to tell thee a tale which may teach thee to follow Humility and eschew Pride.
3067-3425.Humility.The Three Questions.There was once a young and wise king, who delighted in propounding difficult questions, and one knight of his court was so ready in answering them that the king conceived jealousy and resolved to put him to confusion. He bade him therefore answer these three questions on pain of death: (1) What is it that has least need and yet men help it most? (2) What is worth most and yet costs least? (3) What costs most and is worth least? The knight went home to consider, but the more he beat his brains, the more he was perplexed. He had two daughters, the younger fourteen years of age, who, perceiving his grief, entreated him to tell her the cause. At length he did so, and she asked to be allowed to answer for him to the king. When the day came, they went together to the court, and the knight left the answers to the maiden, at which all wondered. She replied to the first question that it was the Earth, upon which men laboured all the year round, and yet it had no need of help, being itself the source of all life. As to the second, it was Humility, through which God sent down his Son, and chose Mary above all others; and yet this costs least to maintain, for it brings about no wars among men. The third question, she said, referred to Pride, which cost Lucifer and the rebel angels the loss of heaven, and Adam the loss of paradise, and was the cause also of so many evils in the world.
The king was satisfied, and looking on the maiden he said, ‘I like thine answer well, and thee also, and if thou wert of lineage equal to these lords, I would take thee for my wife. Ask what thou wilt of me and thou shalt have it.’ She asked an earldom for her father, and this granted, she thanked the king upon her knees, and claimed fulfilment of his former word. Whatever she may have been once, she was now an earl’s daughter, and he had promised to take her as his wife. The king, moved by love, gave his assent, and thus it was. This king ruled Spain in old days and his name was Alphonse: the knight was called Don Petro, and the daughter wise Peronelle. (3067-3402.)
Thus, my son, thou mayest know the evil of Pride, which fell from his place in heaven and in paradise; but Humility is gentle and debonnaire. Therefore leave Pride and take Humility.
My father, I will not forget: but now seek further of my shrift.
My son, I have spoken enough of Pride, and I think now to tell of Envy, which is a hellish vice, in that it does evil without any cause. (3403-3446.)
Lib. II.
1-220.Sorrow for another’s Joy.The next after Pride isEnvy, who burns ever in his thought, if he sees another preferred to himself or more worthy. Hast thou, my son, in love been sick of another man’s welfare?
Yea, father, a thousand times, when I have seen another blithe of love. I am then like Etna, which burns ever within, or like a ship driven about by the winds and waves. But this is only as regards my lady, when I see lovers approach her and whisper in her ear. Not that I mistrust her wisdom, for none can keep her honour better; yet when I see her make good cheer to any man, I am full of Envy to see him glad.
My son, the hound which cannot eat chaff, will yet drive away the oxen who come to the barn; and so it is often with love. If a man is out of grace himself, he desires that another should fail. (1-96.)
Acis and Galatea.Ovid tells a tale how Poliphemus loved Galathea, and she, who loved another, rejected him. He waited then for a chance to grieve her in her love, and he saw her one day in speech with young Acis under a cliff by the sea. His heart was all afire with Envy, and he fled away like an arrow from a bow, and ran roaring as a wild beast round Etna. Then returning he pushed down a part of the cliff upon Acis and slew him. She fled to the sea, where Neptune took her in his charge, and the gods transformed Acis into a spring with fresh streams, as he had been fresh in love, and were wroth with Polipheme for his Envy. (97-200.)
Thus, my son, thou mayest understand that thou must let others be.
My father, the example is good, and I will work no evil in love for Envy. (200-220.)
221-382.Joy for another’s Grief.This vice rejoices when he sees other men sad, and thinks that he rises by another’s fall, as in other things, so also in love. Hast thou done so, my son?
Yes, father, I confess that when I see the lovers of my lady get a fall, I rejoice at it; and the more they lose, the more I think that I shall win: and if I am none the better for it, yet it is a pleasure to me to see another suffer the same pains as I. Tell me if this be wrong.
This kind of Envy, my son, can never be right. It will sometimes be willing to suffer loss, in order that another may also suffer, as a tale will show. (221-290.)
The Travellers and the Angel.Jupiter sent down an angel to report of the condition of mankind. He joined himself to two travellers, and he found by their talk that one was covetous and the other envious. On parting he told them that he came from God, and in return for their kindness he would grant them a boon: one should choose a gift andthe other should have the double of what his fellow asked. The covetous man desired the other to ask, and the other, unwilling that his fellow should have more good than he, desired to be deprived of the sight of one eye, in order that his fellow might lose both. This was done, and the envious man rejoiced. (291-364.)
This is a thing contrary to nature, to seek one’s own harm in order to grieve another.
My father, I never did so but in the way that I have said: tell me if there be more.
383-1871.Detraction.There is one of the brood of Envy called Detraction. He has Malebouche in his service, who cannot praise any without finding fault. He is like the beetle which flies over the fields, and cares nothing for the spring flowers, but makes his feast of such filth as he may find. So this envious jangler makes no mention of a man’s virtue, but if he find a fault he will proclaim it openly. So also in Love’s court many envious tales are told. If thou hast made such janglery, my son, shrive thee thereof. (383-454.)
Yes, father, but not openly. When I meet my dear lady and think of those who come about her with false tales, all to deceive an innocent (though she is wary enough and can well keep herself), my heart is envious and I tell the worst I know against them; and so I would against the truest and best of men, if he loved my lady; for I cannot endure that any should win there but I. This I do only in my lady’s ear, and above all I never tell any tale which touches her good name. Tell me then what penance I shall endure for this, for I have told you the whole truth.
My son, do so no more. Thy lady, as thou sayest, is wise and wary, and there is no need to tell her these tales. Moreover she will like thee the less for being envious, and often the evil which men plan towards others falls on themselves. Listen to a tale on this matter. (454-586.)
Tale of Constance.The Roman Emperor Tiberius Constantinus had a daughter Constance, beautiful, wise, and full of faith. She converted to Christianity certain merchants of Barbary, who came to Rome to sell their wares, and they, being questioned by the Soldan when they returned, so reported of Constance that he resolved to ask for her in marriage. He sent to Rome and agreed to be converted, and Constance was sent with two cardinals and many other lords, to be his bride. But the mother of the Soldan was moved by jealousy. She invited the whole company to a feast, and there slew her own son and all who had had to do with the marriage except Constance herself, whom she ordered to be placed alone in a rudderless ship with victuals for five years, and so to be committed to the winds and waves. (587-713.)
For three years she drifted under God’s guidance, and at last cameto land in Northumberland, near a castle on the bank of Humber, which was kept by one Elda for the king of that land Allee, a Saxon and a worthy knight. Elda found her in the ship and committed her to the care of Hermyngheld his wife, who loved her and was converted by her. Hermyngheld in the name of Christ restored sight to a blind man, at which all wondered, and Elda was converted to the faith. On the morrow he rode to the king, and thinking to please him, who was then unwedded, told him of Constance. The king said he would come and see her. Elda sent before him a knight whom he trusted, and this knight had loved Constance, but she had rejected him, so that his love was turned to hate. When he came to the castle he delivered the message, and they prepared to receive the king; but in the night he cut the throat of Hermyngheld and placed the bloody knife under the bed where Constance lay. Elda came the same night and found his wife lying dead and Constance sleeping by her. The false knight accused Constance and discovered the knife where he had placed it. Elda was not convinced, and the knight swore to her guilt upon a book. Suddenly the hand of heaven smote him and his eyes fell out of his head, and a voice bade him confess the truth, which he did, and thereupon died. (714-885.)
After this the king came, and desiring to wed Constance, agreed to receive baptism. So a bishop came from Bangor in Wales and christened him and many more, and married Constance to the king. She would not tell who she was, but the king perceived that she was a noble creature. God visited her and she was with child, but the king was compelled to go out on a war, and left his wife with Elda and the bishop. A son was born and baptized by the name of Moris, and letters were written to the king, and the bearer of them, who had to pass by Knaresborough, stayed there to tell the news to the king’s mother Domilde. She in the night changed the letters for others, which said, as from the keepers of the queen, that she had been delivered of a monster. The messenger carried the letters to the king, who wrote back that they should keep his wife carefully till he came again. On his return the messenger stayed again at Knaresborough, and Domilde substituted a letter bidding them on pain of death place Constance and her child in the same ship in which she had come, and commit them to the sea. They grieved bitterly, but obeyed. She prayed to heaven for help and devoted herself to the care of the child (886-1083). After the end of that year the ship came to land near a castle in Spain, where a heathen admiral was lord, who had a steward named Theloüs, a false renegade. He came to see the ship and found Constance, but he let none else see her; and at night he returned, thinking to have her at his will. He swore to kill her if she resisted him, and she bade him look out at the port to see if any man was near: then on the prayer of Constance he was thrown out of the ship and drowned. A wind arose which took herfrom the land, and after three years she came to a place where a great navy lay. The lord of these ships questioned her, but she told him little, giving her name as Couste. He said that he came from taking vengeance on the Saracens for their treachery, but could hear no news of Constance. He was the Senator of Rome and was married to a niece of the Emperor named Heleine. She came to Rome with her child and dwelt with his wife till twelve years were gone, and none knew what she was, but all loved her well. (1084-1225.)
In the meantime king Allee discovered the treachery and took vengeance on his mother, who was burnt to death after confession of her guilt; and all said that she had well deserved her punishment and lamented for Constance. Having finished his wars, the king resolved to go to Rome for absolution, and leaving Edwyn his heir to rule the land, he set forth with Elda. Arcennus reported to his wife and to Couste the coming of king Allee, and Couste swooned for joy. The king, after seeing the Pope and relieving his conscience, made a feast, to which he invited the Senator and others. Moris went also, and his mother bade him stand at the feast in sight of the king. The king seeing him thought him like his wife Constance, and loved him without knowing why. He asked Arcennus if the child were his son, and from him he heard his story and the name of his mother. The king smiled at the name ‘Couste,’ knowing that it was Saxon for Constance, and was eager to ascertain the truth. After the feast he besought the Senator to bring him home to see this Couste, and never man was more joyful than he was when he saw his wife. (1226-1445.)
The king remained at Rome for a time with Constance, but still she did not tell him who she was. After a while she prayed him to make an honourable feast before he left the city and to invite the Emperor, who was at a place a few miles away from the city. Moris was sent to beseech him to come and eat with them, which request he granted; and at the time appointed they all went forth to meet the Emperor. Constance, riding forward to welcome him, made herself known to him as his daughter. His heart was overcome, as if he had seen the dead come to life again, and all present shed tears. So a parliament was held and Moris was named heir to the Emperor. King Allee and Constance returned home to the great joy of their land; but soon after this the king died, and Constance came again to Rome. After a short time the Emperor also died in her arms, and she herself in the next year following. Moris was crowned Emperor and known as ‘the most Christian.’ (1446-1598.)
Thus love at last prevailed and the false tongues were silenced. Beware then thou of envious backbiting and lying, and if thou wouldest know further what mischief is done by backbiting, hear now another tale. (1599-1612.)
Demetrius and Perseus.Philip king of Macedoine had two sons,Demetrius and Perseus. Demetrius the elder was the better knight, and he was heir to the kingdom; but Perseus had envy of him and slandered him to his father behind his back, saying that he had sold them to the Romans. Demetrius was condemned on suborned evidence and by a corrupt judge, and so put to death. Perseus then grew so proud that he disdained his father and usurped his power, so that the father perceived the wrong which had been done; but the other party was so strong that he could not execute justice, and thus he died of grief.
Then Perseus took the government and made war on Rome, gathering a great host. The Romans had a Consul named Paul Emilius, who took this war in hand. His little daughter wept when she parted from him, because her little dog named Perse was dead, and this seemed to him a prognostic of success, for Perseus had spoken against his brother like a dog barking behind a man’s back. Perseus rode with his host, not foreseeing the mischief, and he lost a large part of his army by the breaking of the ice of the Danube. Paulus attacked him and conquered both him and his land, so that Perseus himself died like a dog in prison, and his heir, who was exiled from his land, gained his bread by working at a craft in Rome. (1613-1861.)
Lo, my son, what evil is done by the Envy which endeavours to hinder another.
I will avoid it, my father; but say on, if there be more.
My son, there is a fourth, as deceptive as the guiles of a juggler, and this is called False Semblant. (1862-1878.)
1879-2319.False Semblant.This is above all the spring from which deceit flows. It seems fair weather on that flood; but it is not so in truth. False Semblant is allied with Hypocrisy, and Envy steers their boat. Therefore flee this vice and let thy semblant always be true. When Envy desires to deceive, it is False Semblant who is his messenger; and as the mirror shows what was never within it, so he shows in his countenance that which is not in his heart. Dost thou follow this vice, my son?
Nay, father, for ought I know; but question me, I pray you.
Tell me then, my son, if ever thou hast gained the confidence of any man in order to tell out his secrets and hinder him in his love. Dost thou practise such devices?
For the most part I say nay; but in some measure I confess I may be reckoned with those that use false colours. I feign to my fellow at times, until I know his counsels in love, and if they concern my lady, I endeavour to overthrow them. If they have to do with others than she, I break no covenant with him nor try to hinder him in his love; but with regard to her my ears and my heart are open to hear all that any man will say,—first that I may excuse her if they speak ill of her, and secondly that I may know who her lovers are. Then I tell tales of them to my lady, to hinder their suit and further mine. And thoughI myself have no help from it, I can conceal nothing from her which it concerns her to know. To him who loves not my lady, let him love as many others as he will, I feign no semblant, and his tales sink no deeper than my ears. Now, father, what is your doom and what pain must I suffer? (1879-2076.)
My son, all virtue should be praised and all vice blamed: therefore put no visor on thy face. Yet many men do so nowadays, and especially I hear how False Semblant goes with those whom we call Lombards, men who are cunning to feign that which is not, and who take from us the profit of our own land, while we bear the burdens. They have a craft calledFa crere, and against this no usher can bar the door. This craft discovers everything and makes it known in foreign lands to our grievous loss. Those who read in books the examples of this vice of False Semblant, will be the more on their guard against it. (2077-2144.)
Hercules and Deianira.I will tell thee a tale of False Semblant, and how Deianira and Hercules suffered by it. Hercules had cast his heart only upon this fair Deianira, and once he desired to pass over a river with her, but he knew not the ford. There was there a giant called Nessus, who envying Hercules thought to do him harm by treachery, since he dared not fight against him openly. Therefore, pretending friendship, he offered to carry the lady across and set her safe on the other shore. Hercules was well pleased, and Nessus took her upon his shoulder; but when he was on the further side, he attempted to carry her away with him. Hercules came after them and shot him with a poisoned arrow, but before he died he gave Deianira his shirt stained with his heart’s blood, telling her that if her lord were untrue, this shirt would make his love return to her. She kept it well in coffer and said no word. The years passed, and Hercules set his heart upon Eole, the king’s daughter of Eurice, so that he dressed himself in her clothes and she was clothed in his, and no remedy could be found for his folly. Deianira knew no other help, but took this shirt and sent it to him. The shirt set his body on fire, and clove to it so that it could not be torn away. He ran to the high wood and tore down trees and made a huge fire, into which he leapt and was burnt both flesh and bones. And all this came of the False Semblant which Nessus made. Therefore, my son, beware, since so great a man was thus lost. (2145-2312.)
Father, I will no more have acquaintance with False Semblant, and I will do penance for my former feigning. Ask more now, if more there be.
My son, there is yet the fifth which is conceived of Envy, and that is Supplantation, by means of which many have lost their labour in love as in other things. (2313-2326.)
2327-3110.Supplantation.This vice has often overthrown menand deprived them of their dignities. Supplantation obtains for himself the profit of other men’s loss, and raises himself upon their fall. In the same way there are lovers who supplant others and deprive them of what is theirs by right, reaping what others have sown. If thou hast done so, my son, confess.
For ought I know, father, I am guiltless in deed, but not so in thought. If I had had the power, I would long ago have made appropriation of other men’s love. But this only as regards one, for whom I let all others go. If I could, I would turn away her heart from her other lovers and supplant them, no matter by what device: but force I dare not use for fear of scandal. If this be sin, my father, I am ready to redress my guilt. (2327-2428.)
My son, God beholds a man’s thought, and if thou knewest what it were to be a supplanter in love, thou wouldest for thine own sake take heed. At Troy Agamenon supplanted Achilles, and Diomede Troilus.GetaandAmphitriontoo were friends, and Geta was the lover of Almena: but when he was absent, Amphitrion made his way to her chamber and counterfeited his voice, whereby he obtained admittance to her bed. Geta came afterwards, but she refused to let him in, thinking that her lover already lay in her arms. (2429-2500.)
The False Bachelor.There was an Emperor of Rome who ruled in peace and had no wars. His son was chivalrous and desirous of fame, so he besought leave to go forth and seek adventures, but his father refused to grant it. At length he stole away with a knight whom he trusted, and they took service with the Soldan of Persia, who had war with the Caliph of Egypt. There this prince did valiantly and gained renown; moreover, he was overtaken by love of the Soldan’s fair daughter, so that his prowess grew more and more, and none could stand against him. At length the Soldan and the Caliph drew to a battle, and the Soldan took a gold ring of his daughter and commanded her, if he should fall in the fight, to marry the man who should produce this ring. In the battle this Roman did great deeds, and Egypt fled in his presence. As they of Persia pursued, an arrow struck the Soldan and he was borne wounded to a tent. Dying he gave his daughter’s ring to this knight of Rome. After his burial a parliament was appointed, and on the night before it met, this young lord told his secret to his bachelor and showed him the ring. The bachelor feigned gladness, but when his lord was asleep, he stole the ring from his purse and put another in its stead. When the court was set, the young lady was brought forth. The bachelor drew forth the ring and claimed her hand, which was allowed him in spite of protest, and so he was crowned ruler of the empire. His lord fell sick of sorrow, caring only for the loss of his love; and before his death he called the lords to him and sent a message to his lady, and wrote also a letter to his father the Emperor. Thus he died, and the treason was known. The falsebachelor was sent to Rome on demand of the Emperor, to receive punishment there, and the dead body also was taken thither for burial. (2501-2781.)
Thus thou mayest be well advised, my son, not to do so; and above all when Pride and Envy are joined together, no man can find a remedy for the evil. Of this I find a true example in a chronicle of old time, showing how Supplant worked once in Holy Church. I know not if it be so now. (2782-2802.)
Pope Boniface.At Rome Pope Nicholas died, and the cardinals met in conclave to choose another Pope. They agreed upon a holy recluse full of ghostly virtues, and he was made Pope and called Celestin. There was a cardinal, however, who had long desired the papacy, and he was seized with such envy that he thought to supplant the Pope by artifice. He caused a young priest of his family to be appointed to the Pope’s chamber, and he told this man to take a trumpet of brass and by means of it speak to the Pope at midnight through the wall, bidding him renounce his dignity. This he did thrice; and the Pope, conceiving it to be a voice from heaven, asked the cardinals in consistory whether a Pope might resign his place. All sat silent except this cardinal of whom we have spoken, and he gave his opinion that the Pope could make a decree by which this might be done. He did so, and the cardinal was elected in his stead under the name of Boniface. But such treason cannot be hid; it is like the spark of fire in the roof, which when blown by the wind blazes forth. Boniface openly boasted of his device; and such was his pride that he took quarrel with Louis, King of France, and laid his kingdom under interdict. The king was counselled by his barons, and he sent Sir William de Langharet, with a company of men-at-arms, who captured the Pope at Pontsorge near Avignon and took him into France, where he was put in bonds and died of hunger, eating off both his hands. Of him it was said that he came in like a fox, reigned like a lion, and died like a dog. By his example let all men beware of gaining office in the Church by wrongful means. God forbid that it should be of our days that the Abbot Joachim spake, when he prophesied of the shameful traffic which should dishonour the Church of God. (2803-3084.)
Envy it was that moved Joab to slay Abner treacherously; and for Envy Achitophel hanged himself when his counsel was not preferred. Seneca says that Envy is the common wench who keeps tavern for the Court, and sells liquour which makes men drunk with desire to surpass their fellows. (3085-3110.)
Envy is in all ways unpleasant in love; the fire within dries up the blood which should flow kindly through his veins. He alone is moved by pure malice in that which he does. Therefore, my son, if thou wouldest find a way to love, put away Envy.
Reason would that I do so, father; but in order that I may flee from this vice, I pray you to tell me a remedy.
My son, as there is physic for the sick, so there are virtues for the vices, which quench them as water does a fire. Against Envy is set Charity, the mother of Pity, which causes a man to be willing to bear evil himself rather than that another should suffer. Hear from me a tale about this, and mark it well. (3111-3186.)
Constantine and Silvester.In Latin books I find how Constantine, the Emperor of Rome, had a leprosy which could not be cured, and wise men ordered for his healing a bath of the blood of children under seven years old. Orders were sent forth, and mothers brought their children from all parts to the palace. The Emperor, hearing the noise of lamentation, looked forth in the morning and was struck with pity. He thought to himself that rich and poor were all alike in God’s sight, and that a man should do to others as he would that others should do to him. He resolved rather to suffer his malady than that so much innocent blood should be shed, and he sent the mothers and children away happy to their homes. In the night he had a vision of Saint Peter and Saint Paul, saying to him, that as he had shown mercy, mercy should be shown to him, and bidding him send to fetch Silvester from Mount Celion, where he was hiding for fear of the Emperor, who had been a foe to Christ’s faith. They told him their names and departed, and he did as they commanded. Silvester came and preached to the Emperor of the redemption of mankind and the last judgement, and said that God had accepted the charity and pity which he had shown. Constantine received baptism in the same vessel which had been prepared for the blood; and as he was being baptized, a light from heaven shone in the place and the leprosy fell from him as it were fishes’ scales. Thus body and soul both were cleansed. The Emperor sent forth letters bidding all receive baptism on pain of death, and founded two churches in Rome for Peter and Paul, to which he gave great worldly possessions. His will was good, but the working of his deed was bad. As he made the gift, a voice was heard from heaven saying that the poison of temporal things was this day mingled with the spiritual. All may see the evil now, and may God amend it. (3187-3496.)
I have said, my son, how Charity may help a man in both worlds; therefore, if thou wouldest avoid Envy, acquaint thyself with Charity, which is the sovereign virtue.
My father, I shall ever eschew Envy the more for this tale which ye have told, and I pray you to give me my penance for that which I have done amiss, and to ask me further.
I will tell thee, my son, of the vice which stands next after this. (3497-3530.)
Lib. III.
There is a vice which is the enemy to Patience and doth no pleasure to nature. This is one of the fatal Seven and is calledIre, which in English isWrath.
25-416. He has five servants to help him, of whom the first isMelancholy, which lours like an angry beast and none knows the reason why. Hast thou been so, my son?
Yea, father, I may not excuse myself therof, and love is the cause of it. My heart is ever hot and I burn with wrath, angered with myself because I cannot speed. Waking I dream that I meet with my lady and pray her for an answer to my suit, and she, who will not gladly swear, saith me nay without an oath, wherewith I am so distempered that I almost lose my wits; and when I think how long I have served and how I am refused, I am angry for the smallest thing, and every servant in my house is afraid of me until the fit passes. If I approach my lady and she speaks a fair word to me, all my anger is gone; but if she will not look upon me, I return again to my former state. Thus I hurt my hand against the prick and make a whip for my own self; and all this springs from Melancholy. I pray you, my father, teach me some example whereby I may appease myself.
My son, I will fulfil thy prayer. (25-142.)
Canace and Machaire.There was a king called Eolus, and he had two children, a son Machaire and a daughter Canace. These two grew up together in one chamber, and love made them blind, so that they followed only the law of nature and saw not that of reason. As the bird which sees the food but not the net, so they saw not the peril. At length Canace was with child and her brother fled. The child was born and the truth could not be hid. The father came into her chamber in a frenzy of wrath, and she in vain entreated for mercy. He sent a knight to her with a sword, that she might slay herself; but first she wrote a letter to her brother, while her child lay weeping in her breast. Then she set the pommel of the sword to ground and pierced her heart with the point. The king bade them take the child and cast it out for wild beasts to devour. Little did he know of love who wrought such a cruel deed. (143-336.)
Therefore, my son, have regard to love, and remember that no man’s might can resist what Nature has ordained. Otherwise vengeance may fall, as in a tale that I will tell. (337-360.)
Tiresiassaw two snakes coupled together and smote them with his staff. Thereupon, as he had disturbed nature, so he was transformed against nature into a woman. (361-380.)
Thus wrote Ovid, and thus we see that we ought not to be wroth against the law of nature in men. There may be vice in love, but there is no malice.
My father, all this is true. Let every man love whom he will; I shall not be wroth, if it be not my lady. I am angry only with myself, because I can find no remedy for my evils. (381-416.)
417-842.Cheste.The second kind of Wrath is Cheste, which has his mouth ever unlocked and utters evil sayings of every one. Men are more afraid of him than of thunder and exclaim against his evil tongue. Tell me, my son, if thou hast ever chid toward thy love.
Nay, father, never: I call my lady herself to witness. I never dared speak to her any but good words. I may have said at times more than I ought, the best plowman balks sometimes, and I have often spoken contrary to her command; but she knows well that I do not chide. Men may pray to God, and he will not be wroth; and my lady, being but a woman, ought not to be angry if I tell her of my griefs. Often indeed I chide with myself, because I have not said that which I ought, but this avails me nothing. Now ye have heard all, therefore give me absolution.
My son, if thou knewest all the evils of Cheste in love, thou wouldest learn to avoid it. Fair speech is most accordant to love; therefore keep thy tongue carefully and practise Patience.
My father, tell me some example of this. (417-638.)
Patience of Socrates.A man should endure as Socrates did, who to try his own patience married a scolding wife. She came in on a winter day from the well and saw her husband reading by the fire. Not being able to draw an answer to her reproaches, she emptied the water-pot over his head: but he said only that rain in the course of nature followed wind, and drew nearer to the fire to dry his clothes. (639-698.)
I know not if this be reasonable, but such a man ought truly to be called patient by judgement of Love’s Court.
Here again is a tale by which thou mayest learn to restrain thy tongue. (699-730.)
Jupiter, Juno and Tiresias.Jupiter and Juno fell out upon the question whether man or wife is the more ardent in love, and they made Tiresias judge. He speaking unadvisedly gave judgement against Juno, who deprived him of his sight. Jupiter in compensation gave him the gift of prophecy, but he would rather have had the sight of his eyes. Therefore beware, and keep thy tongue close. (731-782.)
Phebus and Cornide.Phebus loved Cornide, but a young knight visited her in her chamber. This was told to Phebus by a bird which she kept, and he in anger slew Cornide. Then he repented, and as a punishment he changed the bird’s feathers from white to black. (783-817.)
Jupiter and Laar.The nymph Laar told tales of Jupiter to Juno, and he cut off her tongue and sent her down to hell. There are manysuch now in Love’s Court, who let their tongues go loose. Be not thou one of these, my son, and above all avoid Cheste.
My father, I will do so: but now tell me more of Wrath. (818-842.)
843-1088.Hateis the next, own brother to Cheste. Art thou guilty of this?
I know not as yet what it is, except ye teach me.
Listen then: Hate is a secret Wrath, gathering slowly and dwelling in the heart, till he see time to break forth.
Father, I will not swear that I have been guiltless of this; for though I never hated my lady, I have hated her words. Moreover I hate those envious janglers who hinder me with their lies, and I pray that they may find themselves in the same condition as I am. Then I would stand in their way, as they stand in mine, and they would know how grievous a thing it is to be hindered in love.
My son, I cannot be content that thou shouldest hate any man, even though he have hindered thee. But I counsel thee to beware of other men’s hate, for it is often disguised under a fair appearance, as the Greeks found to their cost. (843-972.)
King Namplus and the Greeks.After the fall of Troy the Greeks, voyaging home, were overtaken by a storm and knew not how to save their ships. Now there was a king, Namplus, who hated the Greeks because of his son Palamades, whom they had done to death, and he lighted fires to lure their ships towards his rocky coast. They supposed that the fires were beacons to guide them into haven, and many of their ships ran on the rocks. The rest, warned by the cry of those that perished, put forth again to sea.
By this, my son, thou mayest know how Fraud joins with Hate to overthrow men. (973-1088.)
1089-2621.ContekandHomicide. Two more remain, namely Contek, who has Foolhaste for his chamberlain, and Homicide. These always in their wrath desire to shed blood, and they will not hear of pity. Art thou guilty of this, my son?
Nay, my father, Christ forbid. Yet as regards love, about which is our shrift, I confess that I have Contek in my heart, Wit and Reason opposing Will and Hope. Reason says that I ought to cease from my love, but Will encourages me in it, and he it is who rules me.
Thou dost wrong, my son, for Will should ever be ruled by Reason, whereof I find a tale written. (1089-1200.)
Diogenes and Alexander.There was a philosopher named Diogenes, who in his old age devised a tun, in which he sat and observed the heavens. King Alexander rode by with his company and sent a knight to find out what this might be. The knight questioned Diogenes, but he could get no answer. ‘It is thy king who asks,’ said the knight in anger. ‘No, not my king,’ said the philosopher. ‘What then, is he thy man?’ ‘Nay, but rather my man’s man.’ The knight told theking, who rode himself to see. ‘Father,’ he said,’tell me how I am thy man’s man.’ Diogenes replied, ‘Because I have always kept Will in subjection to me, but with thee Will is master and causes thee to sin.’ The king offered to give him whatsoever he should ask. He replied, ‘Stand thou out of my sunshine: I need no other gift from thee.’
From this thou mayest learn, my son; for thou hast said that thy will is thy master, and hence thou hast Contek in thine heart, and this, since love is blind, may even breed Homicide. (1201-1330.)
Pyramus and Thisbe.In the city of Semiramis there dwelt two lords in neighbouring houses, and the one had a son named Piramus, and the other a daughter, Tisbee. These loved each other, and when two are of one accord in love, no man can hinder their purpose. They made a hole in the wall between them and conversed through this, till at length they planned to meet near a spring without the town. The maiden was there first; but a lion came to drink at the spring with snout all bloody from a slain beast, and she fled away, leaving her wimple on the ground. This the lion tore and stained with blood, while she lay hid in a bush, not daring to move. Piramus came soon and supposed she had been slain. Reproaching himself as the cause of her death, he slew himself with his sword in his foolhaste. Tisbee came then and found him dead, and she called upon the god and goddess of love, who had so cruelly served those who were obedient to their law. At last her sorrow overcame her, so that she knew not what she did. She set the sword’s point to her heart and fell upon it, and thus both were found lying. (1331-1494.)
Beware by this tale that thou bring not evil on thyself by foolhaste.
My father, I will not hide from you that I have often wished to die, though I have not been guilty of the deed. But I know by whose counsel it is that my lady rejects me, and him I would slay if I had him in my power.
Who is this mortal enemy, my son?
His name isDanger, and he may well be called ‘sanz pite.’ It is he who hinders me in all things and will not let my lady receive my suit. He is ever with her and gives an evil answer to all my prayers. Thus I hate him and desire that he should be slain. But as to my lady, I muse at times whether she will be acquitted of homicide, if I die for her love, when with one word she might have saved me.
My son, refrain thine heart from Wrath, for Wrath causes a man to fail of love. Men must go slowly on rough roads and consider before they climb: ‘rape reweth,’ as the proverb says, and it is better to cast water on the fire than burn up the house. Be patient, my son: the mouse cannot fight with the cat, and whoso makes war on love will have the worse. Love demands peace, and he who fights most will conquer least. Hasten not to thy sorrow: he has not lost who waits.
Thou mayest take example by Piramus, who slew himself so foolishly. Do nothing in such haste, for suffrance is the well of peace. Hasten not the Court of Love, in which thou hast thy suit. Foolhaste often sets a man behind, and of this I have an example. (1495-1684.)
Phebus and Daphne.Phebus laid his love on Daphne and followed his suit with foolish haste. She ever said him nay, and at length Cupid, seeing the haste of Phebus, said that he should hasten more and yet not speed. He pierced his heart therefore with a golden dart of fire, and that of Daphne with a dart of lead. Thus the more Phebus pursued, the more she fled away, and at length she was changed into a laurel tree, which is ever green, in token that she remained ever a maid. Thus thou mayest understand that it is vain to hasten love, when fortune is against it.
Thanks, father, for this: but so long as I see that my lady is no tree, I will serve her, however fortune may turn.
I say no more, my son, but think how it was with Phebus and beware. A man should take good counsel always, for counsel puts foolhaste away.
Tell me an example, I pray you. (1685-1756.)
Athemas and Demephon.When Troy was taken and the Greeks returned home, many kings found their people unwilling to receive them. Among these were Athemas and Demephon, who gathered a host to avenge themselves and said they would spare neither man, woman, nor child. Nestor however, who was old and wise, asked them to what purpose they would reign as kings, if their people should be destroyed, and bade them rather win by fair speech than by threats. Thus the war was turned to peace: for the nations, seeing the power which the kings had gathered, sent and entreated them to lay aside their wrath. (1757-1856.)
By this example refrain thine heart, my son, and do nothing by violence which may be done by love. As touching Homicide, it often happens unadvisedly through Will, when Reason is away, and great vengeance has sometimes followed. Whereof I shall tell a tale which it is pity to hear. (1857-1884.)
Orestes.Agamenon, having returned from Troy, was slain by his wife Climestre and her lover Egistus. Horestes, his infant son, was saved and delivered into the keeping of the king of Crete. When he grew up, he resolved to avenge his father, and coming to Athens gathered a power there with the help of the duke. When he offered sacrifice in a temple for his success, the god gave him command to slay his mother, tearing away her breasts with his own hands and giving her body to be devoured. He rode to Micene and took the city by siege: then he sent for his mother and did as the oracle had commanded. Egistus, coming to the rescue of Micene, was caught in an ambush and hanged as a traitor.
Fame spread these deeds abroad, and many blamed Horestes for slaying his mother. The lords met at Athens and sent for him to come and answer for his deed. He told how the gods had laid a charge upon him to execute judgement, as he had done, and Menesteus, a duke and worthy knight, spoke for him and championed his cause. They concluded upon this that since she had committed so foul an adultery and murder, she had deserved the punishment, and Horestes was crowned king of Micene. Egiona, daughter of Egistus and Climestre, who had consented to the murder of Agamenon, hanged herself for sorrow that her brother had been acquitted. Such is the vengeance for murder. (1885-2195.)
My father, I pray you tell me if it is possible without sin to slay a man.
Yea, my son, in sundry wise. The judge commits sin if he spares to slay those who deserve death by the law. Moreover a man may defend his house and his land in war, and slay if no better may be.
I beseech you, father, to tell me whether those that seek war in a worldly cause, and shed blood, do well. (2196-2250.)
War.God has forbidden homicide, and when God’s Son was born, his angels proclaimed peace to the men of good will. Therefore by the law of charity there should be no war, and nature also commends peace. War consorts with pestilence and famine and brings every kind of evil upon the earth. I know not what reward he deserves who brings in such things; and if he do it to gain heaven’s grace, he shall surely fail. Since wars are so evil in God’s sight, it is a marvel what ails men that they cannot establish peace. Sin, I trow, is the cause, and the wages of sin is death. Covetousness first brought in war, and among the Greeks Arcadia alone was free from war, because it was barren and poor. Yet it is a wonder that a worthy king or lord will claim that to which he has no right. Nature and law both are against it, but Wit is here oppressed by Will, and some cause is feigned to deceive the world. Thou mayest take an example of this, how men excuse their wrong-doing, and how the poor and the rich are alike in the lust for gain. (2251-2362.)
Alexander and the Pirate.A sea-rover was brought before Alexander and accused of his misdeeds. He replied, ‘I have a heart like thine, and if I had the power, I would do as thou dost. But since I am the leader of a few men only, I am called a thief, while thou with thy great armies art called an Emperor. Rich and poor are not weighed evenly in the balance.’ The king approved his boldness and retained him in his service. (2363-2417.)
Thus they who are set on destruction are all of one accord, captain and company alike. When reason is put aside, man follows rapine like a bird of prey, and all the world may not suffice for his desires. Alexander overran the whole earth and died miserably, when hethought himself most secure. Lo, what profit it is to slay men for covetousness, as if they were beasts. Beware, my son, of slaying. (2418-2484.)
Is it lawful, my father, to pass over the sea to war against the Saracen?
My son, Christ bade men preach and suffer for the faith. He made all men free by his own death, and his apostles after him preached and suffered death: but if they had wished to spread the faith by the sword, it would never have prevailed. We see that since the time when the Church took the sword in hand, a great part of that which was won has been lost to Christ’s faith. Be well advised then always ere thou slay. Homicide stands now even in the Church itself; and when the well of pity is thus defouled with blood, others do not hesitate to make war and to slay. We see murder now upon the earth as in the days when men bought and sold sins.
In Greece before Christ’s faith men were dispensed of the guilt of murder by paying gold: so it was with Peleus, Medea, Almeus, and so it is still. But after this life it shall be known how it fares with those who do such things. Beasts do not prey upon their own kind, and it is not reasonable that man should be worse than a beast.
Solinus tells a tale of a bird with man’s face, which dies of sorrow when it has slain a man. By this example men should eschew homicide and follow mercy. (2485-2621.)
I have heard examples of this virtue ofMercyamong those who followed the wars. Remember, my son, that this virtue brings grace, and that they who are most mighty to hurt should be the most ready to relieve. (2622-2638.)
Telaphus and Theucer.Achilles and his son Telaphus made war on Theucer, king of Mese. Achilles was about to slay the king in the battle, but Telaphus interceded for him, saying that Theucer once did him good service. Thus the king’s life was spared but the Greeks won the victory. Theucer, grateful for this and for other service before rendered by Achilles, made Telaphus heir to all his land, and thus was mercy rewarded. (2639-2717.)
Take pity therefore, my son, of other men’s suffering, and let nothing be a pleasure to thee which is grief to another. Stand against Ire by the counsel of Patience and take Mercy to be the governor of thy conscience: so shalt thou put away all homicide and hate, and so shalt thou the sooner have thy will of love.
Father, I will do your hests; and now give me my penance for Wrath, and ask further of my life.
My son, I will do so. Art thou then guilty of Sloth?
My father, I would know first the points which belong to it.
Hearken then, and I will set them forth: and bear well in mind that shrift is of no value to him that will not endeavour to leave his vice. (2718-2774.)
Lib. IV.
1-312.Lachesceis the first point ofSloth, and his nature is to put off till to-morrow what he ought to do to-day. Hast thou done so in love?
Yes, my father, I confess I am guilty. When I have set a time to speak to that sweet maid, Lachesce has often told me that another time is better, or has bidden me write instead of speaking by mouth. Thus I have let the time slide for Sloth, until it was too late. But my love is always the same, and though my tongue be slow to ask, my heart is ever entreating favour. I pray you tell me some tale to teach me how to put away Lachesce. (1-76.)
Eneas and Dido.When Eneas came with his navy to Carthage, he won the love of the queen Dido, who laid all her heart on him. Thence he went away toward Ytaile; and she, unable to endure the pain of love, wrote him a letter saying that if he came not again, it would be with her as with the swan that lost her mate, she should die for his sake. But he, being slothful in love, tarried still away, and she bitterly complaining of his delay, thrust a sword through her heart and thus got rest for herself. (77-146.)
Ulysses and Penelope.Again, when Ulixes stayed away so long at Troy, his true wife Penolope wrote him a letter complaining of his Lachesce. So he set himself to return home with all speed as soon as Troy was taken. (147-233.)
Grossteste.The great clerk Grossteste laboured for seven years to make a speaking head of brass, and then by one half-minute of Lachesce he lost all his labour. (234-243.)
It fares so sometimes with the lover who does not keep his time. Let him think of the five maidens whose lamps were not lit when the bridegroom came forth, and how they were shut out.
My father, I never had any time or place appointed me to get any grace: otherwise I would have kept my hour. But she will not alight on any lure that I may cast, and the louder I cry, the less she hears.
Go on so, my son, and let no Lachesce be found in thee. (244-312.)
313-538.Pusillanimitymeans in our language the lack of heart to undertake man’s work. This vice is ever afraid when there is no cause of dread. So as regards love there are truants that dare not speak, who are like bells without clappers and do not ask anything.
I am one of those, my father, in the presence of my lady.
Do no more so, my son, for fortune comes to him who makes continuance in his prayers. (313-370.)
Pygmaleon.There was one named Pymaleon, a sculptor of great skill, who made an image of a woman in ivory, fairer than any living creature. On this he set his love and prayed her ever for a return, as though she understood what he said. At length Venus had pity on himand transformed the image into a woman of flesh and blood. Thus he won his wife; but if he had not spoken, he would have failed. By this example thou mayest learn that word may work above nature, and that the god of love is favourable to those who are steadfast in love. About which also I read a strange tale. (371-450.)
Iphis.King Ligdus told his wife that if her child about to be born should be a daughter, it must be put to death. A daughter was born, whom Isis the goddess of childbirth bade bring up as a boy. So they named him Iphis, and when he was ten years old he was betrothed to Iante. Cupid took pity on them at last for the love that they had to one another, and changed Iphis into a man. (451-505.)
Thus love has goodwill towards those who pursue steadfastly that which to love is due.
My father, I have not failed for lack of prayer, except so far as I said above. I beseech Love day and night to work his miracle for me. (506-538.)
539-886.Forgetfulness.There is yet another who serves Accidie, and that is Foryetelness. He forgets always more than the half of that which he has to say to his love.
So it has often been with me, father: I am so sore afraid in her presence that I am as one who has seen a ghost, and I cannot get my wits for fear, but stand, as it were, dumb and deaf. Then afterwards I lament and ask myself why I was afraid, for there is no more violence in her than in a child of three years old. Thus I complain to myself of my forgetfulness; but I never forget the thought of her, nor should do, though I had the Ring of Oblivion, which Moses made for Tharbis. She is near my heart always, and when I am with her, I am so ravished with the sight of her, that I forget all the words that I ought to speak. Thus it is with me as regards forgetfulness and lack of heart.
My son, love will not send his grace unless we ask it. God knows a man’s thought and yet he wills that we should pray. Therefore pull up a busy heart and let no chance escape thee; and as touching Foryetelness I find a tale written. (539-730.)
Demophon and Phyllis.King Demephon, as he sailed to Troy, came to Rhodopeie, of which land Phillis was queen. He plighted his troth to her, and she granted him all that he would have. Then came the time that he should sail on to Troy, but he vowed to return to her within a month. The month passed and he forgot his time. She sent him a letter, setting him a day, and saying that if he came not, his sloth would cause her death. She watched and waited, putting up a lantern in a tower by night, but he did not return. Then when the day came and no sail appeared, she ran down from the tower to an arbour where she was alone, and hanged herself upon a bough with a girdle of silk. The gods shaped her into a tree, which men calledafter her Philliberd, and this name it has still to the shame of Demephon, who repented, but all too late. Thus none can guess the evil that comes through Foryetelness. (731-886.)
887-1082.Negligenceis he who will not be wise beforehand, and afterwards exclaims, ‘Would God I had known!’ He makes the stable-door fast after the steed is stolen. If thou art so in love, thou wilt not achieve success.
My father, I may with good conscience excuse myself of this. I labour to learn love’s craft, but I cannot find any security therein. My will is not at fault, for I am busy night and day to find out how love may be won.
I am glad, my son, that thou canst acquit thyself of this, for there is no science and no virtue that may not be lost by Negligence. (887-978.)
Phaeton.Phebus had a son named Pheton, who, conspiring with his mother Clemenee, got leave to drive the chariot of the Sun. Phebus advised him how he should do, and that he should drive neither too low nor too high. But he through Negligence let the horses draw the car where they would, and at last the world was set on fire. Phebus then caused him to fall from the car, and he was drowned in a river. (979-1034.)
Icarus.As in high estate it is a vice to go too low, so in low estate it does harm to go too high. Dedalus had a son named Icharus, and they were in prison with Minotaurus and could not escape. This Dedalus then fashioned wings for himself and his son, and he warned his son not to fly too high, lest the wax with which his wings were set on should melt with the sun. Icharus neglected his father’s warning and fell to his destruction: and so do some others. (1035-1082.)
1083-2700.Idlenessis another of the brood of Sloth and is the nurse of every vice. In summer he will not work for the heat and in winter for the cold. He will take no travail for his lady’s sake, but is as a cat that would eat fish and yet not wet his claws. Art thou of such a mould? Tell me plainly.
Nay, father, towards love I was never idle.
What hast thou done then, my son?
In every place where my lady is, I have been ready to serve her, whether in chamber or in hall. When she goes to mass, I lead her up to the offering; when she works at her weaving or embroidery, I stand by, and sometimes I tell tales or sing. When she will not stay with me, but busies herself elsewhere, I play with the dog or the birds and talk to the page or the waiting-maid, to make an excuse for my lingering. If she will ride, I lift her into the saddle and go by her side, and at other times I ride by her carriage and speak with her, or sing. Tell me then if I have any guilt of Idleness.
Thou shalt have no penance here, my son; but nevertheless there are many who will not trouble themselves to know what love is, untilhe overcome them by force. Thus a king’s daughter once was idle, until the god of love chastised her, as thou shalt hear. (1083-1244.)
Rosiphelee, daughter of Herupus, king of Armenie, was wise and fair, but she had one great fault of sloth, desiring neither marriage nor the love of paramours. Therefore Venus and Cupid made a rod for her chastising, so that her mood at length was changed. She walked forth once in the month of May, and staying alone under the trees near a lawn, she heard the birds sing and saw the hart and the hind go together, and a debate arose within her as to love. Then casting her eyes about, she saw a company of ladies riding upon white horses. They had saddles richly adorned and were clothed in the fairest copes and kirtles, all alike of white and blue. Their beauty was beyond that of earthly things, and they wore crowns upon their heads such that all the gold of Cresus could not have purchased the least of them.
The king’s daughter drew back abashed and hid herself to let them pass, not daring to ask who they were. Then after them she saw a woman on a black horse, lean, galled and limping, yet with a richly jewelled bridle. The woman, though fair and young, had her clothing torn and many score of halters hanging about her middle. The princess came forth and asked her what this company might be, and she said these were they who had been true servants to love, but she herself had been slow and unwilling; and therefore each year in the month of May she must needs ride in this manner and bear halters for the rest. Her jewelled bridle was granted her because at last she had yielded to love, but death came upon her too suddenly. ‘I commend you to God, lady,’ she said, ‘and bid you warn all others for my sake not to be idle in love, but to think upon my bridle.’ Thus she passed out of sight like a cloud, and the lady was moved with fear and amended her ways, swearing within her heart that she would bear no halters. (1245-1446.)
Understand then, my son, that as this lady was chastised, so should those knights take heed who are idle towards love, lest they deserve even a greater punishment. Maidens too must follow the law of love and not waste that time during which they might be bearing the charge of children for the service of the world. And about this I think to tell them a tale. (1447-1504.)
Jephthah’s daughter.Among the Jews there was a duke named Jepte, who going to war against Amon, made a vow that if victory were granted to him, he would sacrifice to God the first who should meet him on his return. He overcame his foes and returning met his daughter, who came forth to welcome him with songs and dances. When she saw his sorrow and heard the vow that he had made, she bade him keep his covenant, and asked only for a respite of forty days to bewail her maidenhead, in that she had brought forth no children for the increase of her people. So with other maidens she wentweeping over the downs and the dales, and mourned for the lost time which she never could now redeem. (1505-1595.)
Father, ye have done well to rebuke maidens for this vice of Sloth: but as to the travail which ye say men ought to take for love, what mean ye by this?
I was thinking, my son, of the deeds of arms that men did in former times for love’s sake. He who seeks grace in love must not spare his travail. He must ride sometimes in Pruce and sometimes in Tartary, so that the heralds may cry after him, ‘Valiant, Valiant!’ and his fame may come to his lady’s ear. This is the thing I mean. Confess, if thou hast been idle in this. (1596-1647.)
Yea, my father, and ever was. I know not what good may come of slaying the heathen, and I should have little gain from passing over the sea, if in the meantime I lost my lady at home. Let them pass the sea whom Christ commanded to preach his faith to all the world; but now they sit at ease and bid us slay those whom they should convert. If I slay a Saracen, I slay body and soul both, and that was never Christ’s lore.