As for me, I will serve love, and go or stay as love bids me. I have heard that Achilles left his arms at Troy for love of Polixenen, and so may I do: but if my lady bade me labour for her, I would pass through sky or sea at her command. Nevertheless I see that those who labour most for love, win often the least reward, and though I have never been idle in deed, yet the effect is always idleness, for my business avails me nothing. Therefore idle I will call myself.
My son, be patient. Thou knowest not what chance may fall. It is better to wait on the tide than to row against the stream. Perchance the revolution of the heavens is not yet in accord with thy condition. I can bear witness to Venus that thou hast not been idle in love; but since thou art slow to travail in arms and makest an argument of Achilles, I will tell thee a tale to the contrary. (1648-1814.)
Nauplus and Ulysses.King Nauplus, father of Palamades, came to persuade Ulixes to go with the Greeks to Troy. He, however, desired to stay at home with his wife, and feigning madness he yoked foxes to his plough and sowed the land with salt. Nauplus saw the cause and laid the infant son of Ulixes before his plough. The father turned the plough aside, and Nauplus rebuked him for thus unworthily forsaking the honour of arms and for setting love before knighthood. He repented of his folly and went forth with them to Troy. (1815-1891.)
Thus a knight must prefer honour to worldly ease and put away all dread, as didProthesilai, whose wife wrote to him that he should lose his life if he landed at Troy; and he took no heed of her womanish fears, but was the first to land, choosing rather to die with honour than to live reproved. (1892-1934.)
Saultoo, when the spirit of Samuel told him that he should be slainin battle, would not draw back from the danger, but with Jonathas his son he met his enemies on the mountains of Gelboe, and won eternal fame. (1935-1962.)
Education of Achilles.Prowess is founded upon hardihood, and we know how Achilles was brought up to this by Chiro, called Centaurus. He was taught not to make his chase after the beasts that fled from him, but to fight with such as would withstand him. Moreover a covenant was set that every day he should slay, or at least wound, some savage beast, as a lion or a tiger, and bring home with him a token of blood upon his weapon. Thus he came to surpass all other knights. (1963-2013.)
Other examples there are, as of Lancelot and many more, which show how Prowess in arms has led to success in love. Let this tale be witness of it. (2014-2044.)
Hercules and Achelons.King Oënes of Calidoyne had a daughter Deianire, who was promised in marriage to Achelons, a giant and a magician. Hercules, that worthy knight who set up the two pillars of brass in the desert of India, sought her love, and the king dared not refuse him. It was ordained then that combat should decide between them. Achelons, stirred up to prowess by love, fought boldly, but Hercules seized him with irresistible strength. Then Achelons tried his craft, changing himself into a snake first and then a bull. Hercules, however, held him by the horns and forced him down, till at length he was overcome. Thus Hercules won his wife by prowess. (2045-2134.)
SoPantasilee, queen of Feminee, for love of Hector did deeds of prowess at Troy; andPhilemenis, because he brought home the body of Pantasilee and saved some of her maidens, had a tribute granted to him of three maidens yearly from the land of Amazoine.Eneasalso won Lavine in battle against king Turnus. By these examples thou mayest see how love’s grace may be gained, for worthy women love manhood and gentilesse. (2135-2199.)
What isGentilesse, my father?
Some set that name upon riches coming down from old time, but there is no true merit in riches; and as for lineage, all are descended from Adam and Eve. Rich and poor are alike in their birth and in their death; the true gentilesse depends upon virtue, and for virtue love may profit much. Especially love is opposed to Sloth, and Sloth is most of all contrary to the nature of man, for by it all knowledge is lost. (2200-2362.)
ByLabourit was that all useful arts were found out, and the names of many inventors have been handed down by fame, as Cham, Cadmus, Theges, Termegis, Josephus, Heredot, Jubal, Zenzis, Promotheus, Tubal, Jadahel, Verconius, and among women Minerve and Delbora. Saturnus found out agriculture and trade, and he first coined money. (2363-2450.)
Many philosophers have contrived the getting and refining ofmetals and the science ofAlconomie, by which gold and silver are multiplied, with the working of the seven bodies and the four spirits for the finding of the perfect Elixir.
The philosophers of old made three Stones: the Vegetable, by which life and health are preserved, the Animal, by which the five senses are helped in their working, and the Mineral, by which metals are transformed. This science is a true one, but men know not how to follow it rightly, so that it brings in only poverty and debt. They who first founded it have great names, as Hermes, Geber, Ortolan and others. (2451-2632.)
With regard toLanguage, Carmente was the first who invented the Latin letters, and then came those who laid down the rules of rhetoric, as Aristarchus, Dindimus, Tullius and Cithero. Jerome translated the Bible from Hebrew, and others also translated books into Latin from Arabic and Greek. In poetry Ovid wrote for lovers, and taught how love should be cooled, if it were too hot.
My father, I would read his books, if they might avail me; but as a tree would perish if its roots were cut away, so if my love were withdrawn, my heart would die.
That is well said, my son, if there be any way by which love may be achieved; and assuredly he who will not labour and dares not venture will attain to nothing. (2633-2700.)
2701-3388.Somnolence.The chamberlain of Sloth is Somnolence, who sleeps when he should be awake. When knights and ladies revel in company, he skulks away like a hare and lays himself down to rest; and there he dreams and snores, and when he wakes, he expounds his dreams. If thou wilt serve love, my son, do not thou so.
Surely not, father; it were better for me to die than to have such sluggardy, or rather it were better I had never been born. I have never been sleepy in the place where my lady was, whether I should dance with her, or cast the dice, or read of Troilus. When it is late and I must needs go, I look piteously upon her and take leave upon my knee, or kiss her if I may; and then before I depart from the house, I feign some cause to return and take leave of her again. Then afterwards I curse the night for driving me away from her company, and I sigh and wish for day, or think of the happiness of those who have their love by their side all the long night through. At last I go to bed, but my heart remains still with her: no lock may shut him out, and he passes through the strongest wall. He goes into her bed and takes her softly in his arms, and wishes that his body also were there. In my dreams again I suffer the torments of love, or if I dream sometimes that I meet her alone and that Danger has been left behind, I wake only to find all in vain.
My son, in past times many dreams have told of truth, as thou mayest know by a tale. (2701-2926.)
Ceix and Alceone.Ceix, king of Trocinie, went on a pilgrimage for the sake of his brother Dedalion, and left at home Alceone his wife. She besought him to fix the time of his return, and he said ‘Within two months.’ The time passed and she heard no tidings, and Juno, to whom she prayed, sent Yris to the house of Sleep, bidding him show this lady by dream how the matter was.
Yris bent the heaven like a bow and came down, and she went to the place where Sleep had his dwelling, in a cave where no sun ever shone and no sound could be heard but the murmur of the river Lethes, which ran hard by. He himself was sleeping in a chamber strewn up and down with dreams, and long it was ere her words could pierce his ears. When he at length understood the message, he chose out three, Morpheus, Ithecus and Panthasas, to do this deed. Morpheus appeared to Alceone in the form of her husband lying dead upon the shore, while the other two showed her in action the scene of the tempest and the wreck. She cried out in terror and awoke, and on the morrow, going down to the sea, she saw his body floating on the waves. Careless of death she leapt into the deep, and would have caught him in her arms; but the gods pitied them and changed them into birds of the sea, and so they dwelt together lovingly. (2927-3123.)
Thus dreams prove sometimes true.
Father, I have said that when I am in my lady’s company, I do not desire to sleep. But at other times I care little to wake, for I cannot endure to be in company without her. I know not if this be Somnolence.
I acquit thee, my son, and I will tell a tale to show how little love and sleep are in accord. (3124-3186.)
Prayer of Cephalus.He who will wake by night for love may take example by Cephalus, who when he lay with Aurora prayed to the Sun and to the Moon that the night might be made longer and the day delayed, in order that he might follow only the law of love. Sloth cares nothing for the night except that he may sleep, but Cephalus did otherwise. (3187-3275.)
My father, that is no wonder, since he had his love by his side. But this is never my case, so I have never need to entreat the Sun to stay his chariot, or the Moon to lengthen her course. Sometimes I have a dream that makes me glad, but afterwards I find it untrue: so that I know not of what use sleep is to man.
True, my son, except that it helps nature, when it is taken in due measure. But he who sleeps unduly may come by misfortune, as I can show by a tale. (3276-3316.)
Argus and Mercury.Jupiter lay by Io, wherefore Juno changed her into a cow and gave her into the keeping of Argus, who had a hundred eyes. Mercury came to steal the cow, and he piped so cunningly that Argus fell asleep. So Mercury smote off his head and took away Io. Therefore, my son, beware thou sleep not overmuch. (3317-3364.)
Love will not let me do so, father: but ask further, if there be more.
Yea, my son, one there is to tell of still. (3365-3388.)
3389-3692.Tristesce.When Sloth has done all that he may, he conceives Tristesce, which drives him to utter wretchedness. With Tristesce is Obstinacy, and despair follows them. So it is with some lovers, who lose all hope.
I am one of these, father, except that I do not cease to pray.
My son, do not despair; for when the heart fails, all is lost. Listen to a tale about this. (3389-3514.)
Iphis and Araxarathen.Iphis, son of king Theucer, loved a maid of low estate. Though a prince, he was subject to love, but she would not listen to his suit. At length being brought to despair, he came before her house in the night, and having bewailed his case and lamented her hardness of heart, he hanged himself upon the post of the gate. On the morrow the maiden took the guilt upon herself, and prayed that no pity might be shown to her, as she had shown no pity to him. The gods took away her life and changed her into stone; and men carried the body of Iphis to the city and set up the stone image of the maiden above his tomb, with an epitaph telling of their fate. (3515-3684.)
Thus, my son, despair, as I say, is a grievous thing.
Father, I understand now the nature of Sloth, and I will take heed.
Lib. V.
Avariceis the root of all strife among men. He ever gets more and more and lets nothing go, and yet he has never enough. He has no profit from his riches any more than an ox from his ploughing or a sheep from his wool: instead of being master of his wealth, he serves it as a slave. Dost thou fare so in love, my son?
No, my father, for I was never in possession; but I cannot here excuse my will, for if I had my lady, I would never let her go; and herein I am like the avaricious man. Moreover, though I have not the wealth, yet I have the care, and am like that ox of which ye told before. Judge if this be Avarice.
My son, it is no wonder if thou art a slave to love; but to be a slave to gold is against nature and reason. (1-140.)
Midas.Bacchus had a priest named Cillenus, and he being drunk and wandering in Frige was brought in bonds before Mide, the king of that land. This king dealt with him courteously, and Bacchus in reward of this bade him ask what worldly thing he would. He debated long within himself between three things, pleasure, power and wealth; and at length he asked that all things might be turned by his touch to gold. The boon granted, he tried his power on stone and leaf, but when he at length sat down to meat, then he saw the folly of Avarice,and prayed Bacchus to take back his gift. The god took pity and bade him bathe in Paceole, and so he recovered his first estate; but the stones in the bed of the river were changed to gold. He went home and put away his Avarice, and taught his people to till the land and breed cattle rather than seek increase of gold. (141-332.)
Before gold was coined, war and usury were unknown, but now through Avarice all the world is out of joint. When thou seest a man have need, give him of thy substance, for the pain ofTantalusawaits those who will not give: they stand in a river up to their chin and yet cannot drink, and fruit hangs over and touches their lips, of which they cannot eat. Thus Avarice hungers ever after more, though he has enough, and gets no good from that which he has. If thou desirest to be beloved, thou must use largess and give for thy love’s sake: if thou wilt have grace, be gracious, and eschew the disease of Avarice. Some men have no rest for fear their gold should be stolen, and so some lovers cannot be at peace for Jealousy. (333-444.)
What is thisJealousy, my father?
It is like a fever, my son, which returns every day. It makes a man look after his lady wherever she goes, and if she make the least sign of countenance to another man, he turns it to a cause of quarrel. Nothing can please him that she does. If he goes from home, he leaves some one to report her doings, and finds fault where there is none. The wife who is married to such a man may well curse the day when the gold was laid upon the book. As the sick man has no appetite for food, so the jealous man has no appetite for love, and yet like the avaricious he is tormented with the fear of losing his treasure. Love hates nothing more than this fever of which I speak, and to show how grievous it is, I will tell thee an example. (445-634.)
Vulcan and Venus.Vulcan the smith had the fair Venus for his wife, whom Mars loved and was beloved again. Jealousy caused Vulcan to spy upon them, and he devised so by his craft that they were caught as they lay together and bound with chains. He called the gods to see, but was only rebuked for his pains. Hence earthly husbands may learn that by Jealousy they bring shame upon themselves. (635-725.)
This example, my father, is hard to understand. How can such things happen among the gods, when there is but one God who is Lord of all? How come such gods as these to have a place?
My son, such gods are received by the unwise in sundry places: I will tell thee how. (726-747.)
747-1970.The Religions of the World.There were four forms of belief before Christ was born.
TheChaldeesworshipped the Sun, Moon and Stars and the Elements, which cannot be gods because they suffer change. (747-786.)
TheEgyptiansworshipped beasts, and also three gods and a goddess,of whom the goddess, Ysis, came from Greece and taught them tillage. (787-834.)
TheGreeksdeified the men who were their rulers or who became famous, as Saturnus king of Crete and Jupiter his son,—such was their folly. Of gods they had besides these Mars, Apollo, Mercury, Vulcan, Eolus, Neptune, Pan, Bacchus, Esculapius, Hercules, Pluto, and of goddesses Sibeles, Juno, Minerva, Pallas, Ceres, Diana, Proserpine; also Satyrs, Nymphs and Manes,—it would be too long to tell the whole. (835-1373.)
Yes, father, but why have ye said nothing of the god and the goddess of love?
I have left it for shame, my son, because I am their priest, but since thou desirest it, I will tell thee. Venus was the daughter of Saturn, and she first taught that love should be common. She had children both by gods and men: she lay with her brother Jupiter and her son Cupid, and she first told women to sell their bodies. Therefore they called her the goddess of love and her son the god. (1374-1443.)
The Greeks took a god to help in whatsoever they had to do. Dindimus, king of the Bragmans, wrote to Alexander, blaming the Greek faith, and saying that they had a god for every member of their body, Minerva for the head, Mercury for the tongue, and so on. (1444-1496.)
Idol-worship came first through Cirophanes, who set up an image of his son, and after that Ninus made a statue of his father Belus, which he caused to be worshipped, and third came the statue of Apis or Serapis, who spoke to Alexander in the cave, when he came riding with Candalus. (1497-1590.)
Thus went the misbeliefs of Grece, of Egypt and of Chaldee. Then, as the book says, God chose a people for himself. Habraham taught his lineage to worship only the one true God, and after they had multiplied in Egypt, God delivered them wondrously by Moises and brought them into the land of promise. But when Christ was born, they failed and fell away; so that they now live out of God’s grace, dispersed in sundry lands. (1591-1736.)
God sent his Son down from heaven to restore the loss which we suffered in Adam: so that original sin was the cause of man’s honour at the last. By this faith only we can attain to Paradise once more, but faith is not enough without good deeds. Therefore be not deceived by Lollardy, which sets the true faith of Christ in doubt. (1737-1824.)
Christ wrought first and then taught, so that his words explained his deeds, but we in these days have the words alone. Our prelates are like that priest who turned away his eyes and let Anthenor steal the Palladion of Troy. Christ died for the faith, but they say that life is sweet, and they follow only their own ease. Therefore the ship of Peter is almost lost in the waves, and tares are sown among the corn. Gregorycomplains of the sloth of the prelacy, and asks how we shall appear beside the Apostles in the day of Judgement. We shall be like the man who hid his lord’s besant and got no increase upon it. We are slow towards our spiritual work, but swift to Avarice, which, as the apostle says, is idolatry.
My father, for this which ye have said I shall take the better heed: but now tell me the branches of Avarice as well in love as otherwise. (1825-1970.)
1971-2858.Coveitise.Avarice has many servants, and one of these is Coveitise, who is her principal purveyor and makes his gain in every place. He is as the pike who devours the smaller fishes: for him might is always right. I will tell thee a tale of the punishment of this vice. (1971-2030.)
Virgil’s Mirror.Virgil made a mirror at Rome, wherein the motions of all enemies for thirty miles round might be seen. They of Carthage had war with Rome, and took counsel with the king of Puile how they might destroy this mirror. Crassus, the Roman Emperor, was above all things covetous. They sent therefore three philosophers to Rome with a great treasure of gold, which they buried in two places secretly. These men professed to the Emperor that by dreams they could discover ancient hoards of gold, and first one and then the other of these buried treasures was found. Then the third master announced a yet greater treasure, to be found by mining under the magic mirror. As they mined, they underset the supports of the mirror with timber, and on a certain night these three set fire to the timber and fled out of the city. So the mirror fell and was destroyed, and Hanybal slew so many of the Romans in a day, that he filled three bushels with their gold rings. The Romans punished their Emperor by pouring molten gold down his throat, so that his thirst for gold might be quenched. (2031-2224.)
Coveitise in a king or in those of his court is an evil thing, my son; but he who most covets often gains least, and Fortune stands for much as well in courts as elsewhere. (2225-2272.)
The Two Coffers.A king heard that his courtiers complained of unequal rewards for their service. He resolved to show them that the fault lay not with him, and he caused two coffers to be made in all respects alike, the one of which he filled with gold and jewels, and the other with straw and stones. He called before him those who had complained, and bade them choose. They chose the worthless coffer, and he proved to them by this, that if they were not advanced, their fortune only was to blame. (2273-2390.)
Like this is the story of theTwo Beggarswhom the Emperor Frederick heard disputing about riches, and for whom he prepared two pasties, one containing a capon and the other full of florins. (2391-2441.)
Thus it is often with love: though thou covet, yet shalt thou not obtain more than fortune has allotted thee. Yet there are those that covet every woman whom they see, finding something to their liking in each. They can no more judge in matters of love than a blind man can judge of colours.
My father, I had rather be as poor as Job than covet in such a manner. There is one whom I would have, and no more. (2442-2513.)
There are some also who choose a woman not for her face nor yet for her virtue, but only for her riches.
Such am not I, father. I could love my lady no more than I do, if she were as rich as Candace or Pantasilee; and I think no man is so covetous that he would not set his heart upon her more than upon gold. To one who knows what love is, my lady seems to have all the graces of nature, and she is also the mirror and example of goodness. It were better to love her than to love one who has a million of gold. I say not that she is poor, for she has enough of worldly goods; yet my heart has never been drawn to her but for pure love’s sake.
It is well, my son, for no other love will last. Hear now an example of how coveitise prevailed over love. (2514-2642.)
The King and his Steward’s Wife.There was a king of Puile, whom his physicians counselled to take a fair young woman to his bed, and he bade his steward provide. The steward had a wife whom he had married for lucre and not for love, and he set his coveitise before his honour. Having received a hundred pounds from the king to procure him the woman, he brought at night his own wife, against her will. Before the morning he came and desired to take her away, but the king refused to let her go, and at length the steward was compelled to tell him who she was. The king threatened him with death if he remained one day longer in the land, and afterwards he took the woman for his wife. (2643-2825.)
Beware, my son, of this, for it is a great evil when marriage is made for lucre.
Father, so think I, and yet riches may sometimes be a help to love. Now ask me more, if more there be. (2826-2858.)
2859-4382.False WitnessandPerjury. Coveitise has two counsellors, False Witness and Perjury, who make gain for their master by lying. So lovers often swear faithful service to a woman, and it is all treachery.
I am not one of these, father: my thought is not discordant to my word. I may safely swear that I love my lady, and if other men should bear witness of it for me, there would be no false swearing.
My son, I will tell thee a tale to show that False Witness is at last found out. (2859-2960.)
Achilles and Deidamia.Thetis, in order that her son Achilles might not go to Troy, disguised him as a girl and put him to dwellwith the daughters of king Lichomede. There he was the bedfellow of Deidamie, and so her maidenhead was lost. The Greeks in the meantime assailed Troy in vain, and it was told them by divination that unless they had Achilles, their war would be endless. Ulixes therefore was sent with Diomede to bring him, and coming to the kingdom of Lichomede he could not distinguish Achilles from the rest. Then he set forth the gifts which he had brought for the women, and among them a knight’s harness brightly burnished. Achilles left all the rest and chose this, and then he came forth armed in it before them. He was glad enough, but not so Lichomede, who had been so overseen. Thus came out the treachery of False Witness; and if Thetis, who was a goddess, thus deceived Deidamie, what security have women against the untruth of lovers? (2961-3218.)
My father, tell me some tale about Perjury.
I will tell thee, my son, how Jason did to Medea, as it is written in the book of Troy. (3219-3246.)
Jason and Medea.Jason was the nephew of king Peleus; and desiring to achieve adventures and see strange lands, he took a company of knights, and among them Hercules, and sailed to the isle of Colchos to win the fleece of gold. On the way they touched at Troy, where the king Lamedon treated them discourteously, and then they came to Colchos. Oëtes, who was king there, endeavoured to persuade Jason to leave his adventure, but without success; and then the princess Medea entertained him with welcome. Moved by love of him she offered him her help to win the fleece, and he plighted his troth to her and swore that he would never part from her. She taught him what to do, and gave him a magic ring and an ointment, telling him also what charms and prayers to use, so that he might slay the serpent which guarded the fleece, yoke the fire-breathing oxen to the plough, sow the teeth of the serpent and slay the knights who should spring up.
He took his leave of her, and passing over the water in a boat did as Medea bade him. Returning with the fleece he was welcomed back by Medea and the rest, and that night he took Medea and her treasure on board his ship and they sailed away to Greece. It was vain to pursue: they were gone.
When they came to Greece, all received them with joy, and these lovers lived together, till they had two sons. Medea with her charms renewed the youth of Eson, Jason’s father, and brought him back to the likeness of a young man of twenty years. No woman could have shown more love to a man than she did to Jason; and yet, when he bare the crown after his uncle Peleus was dead, he broke the oath which he had sworn and took Creusa, daughter of king Creon, to wife. Medea sent her the gift of a mantle, from which fire sprang out and consumed her; then in the presence of Jason she killed his two sons, and was gone to the court of Pallas above before he could draw hissword to slay her. Thus mayest thou see what sorrow it brings to swear an oath in love which is not sooth. (3247-4229.)
I have heard before this how Jason won the fleece, but tell me now who brought that fleece first to Colchos.
Phrixus and Helle.King Athemas by his first wife had two children, Frixus and Hellen; but his second wife Yno hated them and contrived a device against them. She sowed the land with sodden wheat; and when no harvest came, she caused the priests of Ceres to say that the land must be delivered of these children. The queen bade men throw the children into the sea; but Juno saved them, and provided a sheep with golden fleece, which swam with them over the waves. Hellen for dread fell off his back and so was lost, but her brother was borne over to the isle of Colchos, and there the fleece was set, which was the cause why Jason was so forsworn.
My father, he who breaks his troth thus is worthy neither to love nor to be beloved. (4230-4382.)
4383-4670.Usury.Another of the brood of Avarice is Usury, whose brokers run about like hounds, hunting after gain. He has unequal weights and measures, and he takes back a bean where he has lent a pea. So there are many lovers, who though the love they gave will hardly weigh a mite, yet ask a pound again; and often by the help of their brokers these buy love for little.
My father, I am not guilty of this. That which I give is far more than ever I take again. Usury will have double, but I would be content with half. If my lady reward me not the better, I can never recover my cost. Nor yet have I ever used brokers in love. But thought is free, my father, and to me it seems that my lady herself cannot be excused of this that ye call Usury. For one glance of her eye she has my whole heart, and she will render me nothing again. She has all my love and I go loveless: she says not so much as ‘Thanks.’ Myself I can acquit, and if she be to blame in this, I pray God to give her grace to amend.
My son, thou speakest ill in that thou accusest thy lady. She may be such that her one glance is worth thy heart many times reckoned. Moreover in love the balance is not even: though thy love weigh more, thou must not ask for return as a debt that is due; for Love is lord and does after his own will. Be patient, and perchance all may turn to good. I am well pleased that thou hast used in love no brokerage to deceive. (4383-4572.)
Echo.Brokers of love receive at last that which they have deserved. Juno had Echo among her maidens, and she was of accord with Jupiter to get him new loves and to blind her lady’s eyes. When Juno understood this, she reproved her and took vengeance, sending her to dwell in the woods and hills and repeat always the sound of the voices that came to her ears. (4573-4652.)
If ever thou be wedded man, my son, use no such means as this.
4671-4884.ParsimonyorScarceness. Another there is whom Avarice has for the keeper of his house, and his name is Scarceness. It is easier to flay the flint than to get from him the value of a rush to help another. How is it with thee, my son? Hast thou been scarce or free towards thy love?
My father, if I had all the treasure of Cresus or the gold of Octovien, I would give it all to her, if I might. But indeed I never gave her any gift, for from me she will not take any, lest I should have some small cause of hope. Yet she takes from others and gives again, so that all speak well of her. As for me, she knows that my heart and all that I have is at her command and will be while I live. (4671-4780.)
Babio and Croceus.Scarceness accords not with love, and often a man has lost the coat for the hood. With gift a man may do much, and meed keeps love in house. Babio had a love named Viola, who was both fair and free; but he was a niggard, and so she was ill served. Croceus, liberal and amorous, came in her way, and she left Babio loveless. (4781-4862.)
My father, if there be anything amiss in me toward my love in this matter, I will amend it.
Thou sayest well, and I will pass on. (4863-4884.)
4885-5504.IngratitudeorUnkindness. This is a vice which repays no service, and when he has received a barnful, grudges to give a grain in return. God and Nature both condemn this vice, and even a beast loves the creature who does him kindness, as this tale will show by example. (4885-4936.)
Adrian and Bardus.Adrian, a great lord of Rome, while hunting in a forest, fell into a pit. He cried for help all day, but none heard till evening, when one Bardus, a woodcutter, came by with his ass, and heard Adrian promise to give half his goods to him who should help him. He let down a rope, and first an ape and then a serpent was drawn up by it. Bardus was terrified, but still the voice implored help, and at length Adrian was drawn up. At once this lord departed without thanks, and threatened Bardus with vengeance if ever he should claim the promise. The poor man went home, not daring to speak more, and on the next day, going to get wood, he found that the ape had requited his kindness by gathering for him a great heap of sticks, and so continued to do day by day; and the serpent brought him a precious stone in her mouth. This last he sold to a jeweller and afterwards found it again in his purse, and as often as he sold it, the same thing followed. At length this came to be known, and the Emperor heard of it. Calling Bardus before him he listened to his tale, and gave judgement that Adrian should fulfil his promise. (4937-5162.)
Flee this vice, my son, for many lovers are thus unkind.
Alas, father, that such a man should be, who when he has had whathe would of love, can find it in his heart to be false. As for me, I dare not say that my lady is guilty of this Unkindness, but I for my part am free.
Thou must not complain of thy lady, my son. Perchance thy desire is not such as she in honour can grant. It is well that thou art not guilty of Unkindness, and I will tell thee a tale to keep thee in that course. (5163-5230.)
Theseus and Ariadne.Minos, king of Crete, having war with those of Athens, compelled them as a tribute to send nine men yearly, whom he gave to be devoured by Minotaurus. The lot fell at last upon Theseus, son of the king of Athens, and he went with the rest to Crete. Adriagne, daughter of Minos, loved him, and she gave him help to slay the monster. Then he took her away with him by ship, and her sister Fedra went in their company. They rested in the isle of Chio, and there he left Adriagne sleeping, and sailed away with Fedra. Thus by his ingratitude and falsehood he broke the law of love, and evil came of it afterwards. (5231-5495.)
5505-6074.Ravine.Ravine, in whose service is extortion, seizes other men’s goods without right and without payment. So there are lovers who will take possession by force. (5505-5550.)
Tereus.Pandion, king of Athens, had two daughters, Progne and Philomene. Progne was married to Tereus, king of Thrace, and desiring to see her sister, she sent Tereus to Athens to bring her. Coming back in company with Philomene he ravished her, and then maddened by her reproaches cut out her tongue, so that she could speak no articulate words. Then he shut her up in prison, and coming home to his wife, he told her that her sister was dead. Philomene in her prison prayed for deliverance, and at length weaving her story with letters and imagery in a cloth of silk, she sent it by a privy messenger to Progne. Progne delivered her sister, and together they concerted vengeance, with prayers to Venus, Cupid and Apollo. Progne slew the son which she had by Tereus and served up his flesh to him for meat, and when he would have pursued the sisters to take vengeance, the gods transformed them all three, Philomene to a nightingale, which complains ever for her lost maidenhead, Progne to a swallow, which twitters round houses and warns wives of the falsehood of their husbands, and Tereus to a lapwing, the falsest of birds, with a crest upon his head in token that he was a knight. (5551-6047.)
Father, I would choose rather to be trodden to death by wild horses or torn in pieces, than do such a thing as this against love’s law. (6048-6074.)
6075-6492.Robbery.The vice of Robbery gets his sustenance by that which he can take on the high-roads, in woods and in fields. So there are lovers, who, if they find a woman in a lonely place, will take a part of her wares, no matter who she may be; and the wife whosits at home waiting for her husband’s return from hunting will hear from him nothing of this, but only how his hounds have run or his hawks have flown. (6075-6144.)
Neptune and Cornix.Cornix was a maid attendant on Pallas, and as she went upon the shore, Neptune thought to rob her of the treasure which passes all others and is called the maidenhead. She prayed to Pallas, and by her help escaped from him in the form of a crow, rejoicing more to keep her maidenhead white under the blackness of the feathers than to lose it and be adorned with the fairest pearls. (6145-6217.)
Calistona.King Lichaon had a daughter Calistona, who desired ever to be a maiden and dwelt with the nymphs of Diane. Jupiter by craft stole her maidenhead, and Diane discovering it reproached her, so that she fled away. She was delivered of a son, Archas, but Juno in vengeance transformed her into a bear. In that likeness she met her son in the forest, and he bent his bow against her, but Jupiter ordained for them both so that they were saved from misfortune. (6225-6337.)
Such Robbery, my son, is ever to be avoided, and I will tell thee how in old daysVirginitywas held in esteem.
Valerius tells how the Emperor did honour to the virgin, when he met her in the way, and we hear also ofPhirinus, who thrust out his eyes in order that he might the better keep his virginity.
Valentinianmoreover, the Emperor, in his old age rejoiced more that he had overcome his flesh, than that he had conquered his enemies in battle. (6338-6428.)
Evil follows when Virginity is taken away in lawless manner, as when Agamenon took Criseide from the city of Lesbon, and plague came upon the host, so that they sent her back with prayer and sacrifice.
Therefore do no Robbery in love’s cause, my son. (6429-6492.)
6493-6960.Stealth.Coveitise has also a servant called Stealth, who takes his prey in secret, coming into houses at night, or cutting purses by day. Like the dog that comes back from worrying sheep, he looks all innocent, so that no man knows what he has done. There are lovers also who take by stealth, either kisses or other things. Hast thou done so? (6493-6561.)
I dare not, father, for my heart is hers and will not do anything against her. Moreover Danger is so watchful a warden that none can steal anything from her. Strong locks make thieves into honest men, and by no lying in wait can I slip through his guard. Yet at night I often wake when others sleep, and I look out from my window upon the houses round, and mark the chamber where she lies. I stand there long in the cold and wish for some device of sorcery, whereby I might enter that chamber and steal. It brings me ease for the time to think of these things, but it profits me nothing in the end. It is for you to judge if I deserve penance for this or no.
Stealth does little good, my son, in the end. I will tell thee a tale from Ovid of stealth which was done by day. (6562-6712.)
Leucothoe.Phebus loved Leuchotoe, whom her mother kept close in chamber and seldom allowed to go forth. On a day he came in suddenly through her chamber wall and stole her maidenhead. Her father, when he knew, dared not take quarrel with Phebus, but without pity he caused her to be buried alive; and Phebus wrought so that she sprang up as a golden flower, which ever follows the sun. (6713-6783.)
No wonder that this came to evil, my father, because it was done in broad day, but lovers sometimes have kept their thefts more secret. Tell me of something done by night. (6784-6806.)
Hercules and Faunus.Hercules and Eolen, going together on a pilgrimage towards Rome, rested in a cave. Faunus, with Saba and her nymphs, were in a wood hard by, and Faunus, having had a sight of Eolen, thought to come by night and steal. Hercules and Eolen went to rest on separate beds, having to offer sacrifice on the morrow, and as they had exchanged clothes with one another in sport, she had his mace by her and his clothes upon her bed, and he her wimple round his face and her mantle over him. The servants slept like drunken swine. Faunus came into the cave, and feeling the mace and lion’s skin, he left her bed alone and went over to the other. Hercules seized him and threw him on the floor, where he still lay helpless on the morrow, a laughing-stock to Saba and the nymphs.
I have too faint a heart, father, for any such michery. (6807-6960.)
6961-7609.Sacrilege.God has laid down a law that men shall not steal, but work for their sustenance, and yet there are those who will even take the goods of holy Church, and this is called Sacrilege. [There are three kinds of Sacrilege, namely, theft of holy thing from holy place, of common thing from holy place, or of holy thing from common place. (7015*-7029*.)] Three princes especially in old days were guilty of this, Antiochus, Nabuzardan and Nabugodonosor. This last wrought sacrilege in the temple at Jerusalem, and Baltazar his heir paid the penalty. (6961-7031.) [A tale is told of oneLuciusat Rome, who robbed the statue of Apollo of a ring, a golden mantle and a golden beard, and excused himself, saying that he took the ring because it was held out towards him and offered, the mantle because it was too heavy for summer and too cold for winter, and the beard because it was not fit that Apollo should have a beard, when his father, who stood near him, was beardless. Thus can men feign and excuse themselves. (7105*-7209*.)]
There are lovers who at mass will whisper in their lady’s ear or take from her hand a ring or glove. Some go to churches to seek out women and to show themselves there in fresh array, looking round upon them all and sighing, so that each thinks it is for her; and yet sucha man loves none of them, but goes there only to steal their hearts. All this is Sacrilege.
My father, I do not so: but when my lady goes to matins or to mass, thither I go also; and then my looks are for her alone, and my prayers are that God may change her heart. I watch and wait to steal from her a word or look, and when I lead her up to the offering with my hand about her waist, I win a touch as well. Except in such things I have done no Sacrilege, but it is my power and not my will that fails.
Thy will is to blame, my son; the rest that thou hast said is of little account. Yet all things have their time and place: the church is for prayer and the chamber for other things. That thou mayest know how Sacrilege is punished, I will spend on thee a tale. (7032-7194.)
Paris and Helen.Lamedon was king of Troy, and against him the Greeks made war, and they slew him and destroyed his city. With other prisoners they took the fair Esiona his daughter, and she was given to Thelamon. Priamus, son of Lamedon, built up Troy again, and with advice of his parliament he sent Antenor to demand back Esiona. The Greeks and Thelamon stoutly refused his request, and Priamus called his parliament again to debate of war or peace. Hector spoke for peace, alleging grounds of prudence, though he was ever the first in war; but his brother Paris gave his voice for avenging the wrong. He told how, as he slept beside a well, three goddesses came before him in a vision, and Venus, to whom he assigned the golden apple which was the prize of beauty, had promised to give him in Greece the fairest woman of all the earth. Paris then went forth to Greece, though Cassandra and Helenus lamented for the evil that was to come. Landed in an isle he met the queen Heleine, who came to do sacrifice there to Venus, and he stole her heart. Heleine was in the temple all the night, offering prayer to Venus, and Paris came all suddenly and bore her to his ship. This Sacrilege was the cause why the Greeks laid siege about Troy, and at last burnt and slew all that was within it. (7195-7590.)
Note also how Achilles saw Polixena in the temple of Apollo, and how Troilus first laid his love on Criseide in a holy place. Take heed therefore to thyself.
Thus Avarice has more branches than any other vice, and the working of it is everywhere seen; but if a man would live rightly, he must do Largess. (7591-7640.)
7641-7844.ProdigalityandLargess. Virtue lies between two extremes: here we see Avarice and Prodigality, and between them Liberality or Largess, which holds the middle path between too much and too little. Where Largess guides a man, he does what is right both to God and the world, and God rewards him with the gift of heaven. The world gives ever to him who hath; but it is better to give than to receive, to have thine own good than to crave that ofothers. ‘If thy good suffice thee not, then refrain thy desires and suffice to thy good.’ Charity begins with itself: if thou enrich others making thyself poor, thou wilt have little thanks. ‘Jack is a good fellow,’ they say while his money lasts, but when that is gone, then ‘Jackwasa good fellow,’ and they leave him to starve. (7641-7760.)
There are lovers who spend and waste their love with Prodigality, setting their heart upon many. But he who makes himself thus common, loses the special love of one, if she be wise. Hast thou thus wasted thy love?
Nay, father: I have tasted here and there, but never truly loved any excepting one. On her indeed my love is wasted, for it brings no return: I know not whether this is what ye mean by Prodigality.
My son, perchance thy love is not lost nor wasted. None can say how such a thing will end; therefore I know not whether thou hast lost or won. As summer returns after winter, so perchance thou mayest yet recover thy grace of love. (7761-7834.)
Lib. VI.
1-14.Gluttony.The great original sin which brought death on all mankind was Gule, that is, Gluttony. The branches of it are many, but I shall speak of two only.
15-616.Drunkennessmakes a wise man foolish and a fool think himself wise. The drunken man thinks that there is nothing that he does not know and nothing that he cannot do, yet he is withal so helpless that he can neither stand nor go; he knows not what he is, nor whether it is day or night. In the morning he calls again for the cup which made him lose his wits at night. The wine binds him fast and makes him a subject and a slave. (5-75.)
There are lovers so besotted with love, that they know no more than drunken men what reason is. The greatest men have been thus overcome: Salomon, Sampson, David, Virgil and Aristotle. Confess if thou art thus drunken, for I think by thy countenance thou art schapen to this malady.
It is true, my father: I confess that I am drunk with love, and often I know not what I do, so that men marvel at me. When I am absent from my lady I am drunk with the thoughts of her, and when I am present, with looking upon her. At times I am in Paradise, and then I wake and my joy is turned to woe. I suffer then the fever of hot and cold, and the evil is that the more I drink, the more I am athirst. Yet I think if I had truly a draught of the drink that I desire, I should be sobered and do well; but tasting of this is forbidden me. (76-305.)
Love-drunkenness, my son, is a grievous thing, and yet none can withstand it. It is not all of one kind, for Jupiter has two tuns full of love-drink in his cellar, the one sweet and the other bitter. Cupidis butler of both, and being blind he gives men to drink of them by chance, now of this and now of that, so that some laugh and others lower. I know by thy tale that thou hast drunk of the potion that is bitter. (306-390.)
Bacchus in the Desert.But thou must ever pray to attain to the other, whereby thy thirst may be allayed, as Bacchus prayed in the desert, when he and all his host were in danger of perishing by thirst. Jupiter sent a ram, which spurned the ground, and there sprang up a fountain of water. (391-439.)
Pray thou thus in thy need: a dumb man seldom gets land. Remember moreover that the butler is blind, and he may by chance give thee a drink of the sweet, which shall cause thee to grow sober.
Of love-drunkenness an example is Tristram, who drank with Bele Ysolde of the drink which Brangwein gave them: and that thou may the more eschew the company of drunken men, hear this tale. (440-484.)
Marriage of Pirithous.The fair Ipotacie was wedded to Pirotoüs, and he invited his friends to the feast. They became drunk both with wine and with desire, and so they carried away the bride by violence from her husband. (485-529.)
Galba and Vitelluswere rulers of Spain, and so drunken were they both that the land cried out against them. They ravished both wife and maid, but at length they were brought under the law and condemned to die. Then they filled full a great vessel of wine and drank until their senses left them, and so they were slain, being already half dead. (537-595.)
617-1260.Delicacy.The vice of Delicacy will not lack any pleasure which meat or drink can give, and desires always something new.
So he who is delicate in love cannot content himself with what he has; but though he have a fair wife, yet he will set his heart on others, and though his lady make him cheer, he must have more than she can with honour give.
I am not guilty of this, father: I would be satisfied if I could be fed at all, except with woe. Yet some dainties I pick which please me for the time. (617-752.)
My sight is fed with dainties when I look upon her face and form, yet it may never be fed to the full, but always longs for more. (753-826.)
My hearing has a dainty feast when men commend her worthiness and grace, and above all when I hear her speak, for her words are to me like the winds of the South. Or again, I feed my ears with tales of those who loved before I was born, of Ydoine and Amadas and of many more, and I think how sorrow endures but for a time. (827-898.)
Finally, I have a cook whose name is Thought, who keeps his pots ever boiling with fancy and desire, and sets before me on the table allthe pleasant sights that I have seen and words that I have heard. Yet it is no full meal, but one of woulds and wishes, so that the food I have does me little good, and serves only to keep off starvation, till I have the feast which shall satisfy my hunger. (899-938.)
Such are my three delights, and I take my food thus of thinking, hearing and seeing, as a plover does of air. By Delicacy such as this I hope that I do no Gluttony.
It is in small things only that thou hast thy delight, my son; but remember always that the delights of the body do grievance to the soul. (939-974.)
Dives and Lazarus.Christ tells a tale against this vice, which is read in Latin, but for the better knowledge of the truth I will declare it in English. Christ saith, &c. (975-1109.)
Thus, my son, he who follows Delicacy and gives no alms shall fall into distress. He who has power over the good things of this world may wear the richest ornaments and eat the choicest food, yet he must put away Delicacy, if he would not starve his soul while feeding his body. (1110-1150.)
Nerofollowed his lusts against nature, and in regard to Delicacy he wrought a subtle thing to know how his stomach fared. He chose three men to eat and drink at his table. On a certain day after meat he caused one to ride, another to walk, and the third to sleep, and after this he killed them, in order that he might see which had best digested his food.
He refrained from nothing that was pleasant to him, and above all he set his heart on women, so that he spared neither wife nor maid. So drunk was he with his lusts. (1151-1226.)
Delicacy and Drunkenness go together and pass all bounds of reason. Thus too Love is at times so unrestrained that he takes no heed of God’s law, but calls in the powers of heaven and earth and hell to achieve his purpose. (1227-1260.)
1261-2407.Sorcery.There is nothing that love will not dare. He follows no law but his own, and goes forth like Bayard the blind horse, till he fall into the ditch. Thus at times he follows Sorcery, whether Geomance, Ydromance, Piromance or Nigromance, with all the craft both of invocation of spirits and of natural magic.
I know nothing of this, father; but to win my lady I would once have done all that might be done, whether in hell or heaven.
That goes very near, my son: but I warn thee that he who does so is beguiled at last, and that Sorcery has no good end. (1261-1390.)
Ulysses and Telegonus.Of those that were at Troy Uluxes had a name above all for craft and magic arts. This king was vexed by storms as he returned, and in spite of needle and stone his ship was driven upon the strand of Cilly, where he found two queens, Calipsa and Circes. These were sorceresses and they changed many of hismen to the form of beasts, but he overcame them with his sorceries, and at length he took his course for home, leaving Circes with child. His wife and all his people rejoiced at his home-coming, but when a man is most in his prosperity, then fortune makes him soonest fall. He had a dream, as he lay upon his bed, and he seemed to see a form of heavenly beauty. He embraced that image and it embraced him again, and it said to him: ‘Our acquaintance shall be hereafter to our sorrow: one of us two shall take his death from this love in which we now rejoice.’ It showed him then a sign, three fishes wrought upon a pennon, and so all suddenly went forth from him.
Uluxes started from sleep, and making his calculations upon this, he judged that the danger was to be feared from his son Thelamachus. Him therefore he shut up within castle wall, and he made for himself a stronghold and set his servants to keep guard. But none can make resistance against his fate: Thelogonus, his son by Circes, came to find his father, bearing as his ensign a pennon with three fishes upon his spear, and he came to this stronghold of Uluxes. The guards denied him entrance and an affray arose at the gate. The king came forth, and Thelogonus cast his spear at him, not knowing who he was. Uluxes was wounded to death, but he recognized the figure of his dream and the sign upon the pennon, and embraced his son, commending him to the care of Thelamachus before he died.
Lo, what evil came to him of Sorcery: by Sorcery he begat his son, and that which was done against nature was against nature avenged. (1391-1788.)
Nectanabus.The king of Egypt, Nectanabus, a great magician, fled from his enemies to Macedoine. In the chief city there the queen Olimpias kept the feast of her nativity and rode forth to be seen by the people. Nectanabus stood with the others, and gazed upon her so steadfastly, that the queen sent for him and asked him who he was. He replied that he was one who had a message for her, which must be said in private. She appointed a time, and he told her how the god Amos of Lybia desired to be her bedfellow and would beget a child of her who should subdue the whole earth. To prove his words he caused her by his magic to have a vision, which she took for prophecy; and so at length, coming in the person of the god and transforming himself into various shapes, he had his will of her and begat a son. Nectanabus caused Philip the king, being from home, to have a vision whereby he supposed that a god had lain with his wife, and returning he found her with child. Still he doubted, but by further signs and wonders Nectanabus caused him to forget his jealousy. Amid portents of earthquake and of tempest the child was born, and his name was called Alexander. He grew up, and Aristotle taught him philosophy, while Nectanabus instructed him in astronomy. On a certain night, when they were upon a tower observing the stars, Nectanabus prophesiedby them that his own death should be by the hands of his son. Alexander, to prove that he lied, threw him from the tower to the ground, asking what was the use of his art if he could not prophesy his own fate rightly. Nectanabus made known the truth, and Alexander was sorry, and told his mother how it was. Thus he died and was buried, and this was the reward of Sorcery. (1789-2366.)
Zoroastertoo andSaulcame to evil by Sorcery. I counsel thee never to use this, my son. (2367-2400.)
I will not, father. But I beseech you tell me something of that Philosophy which, as ye said, Aristotle taught to Alexander: for to hear of something new might ease my pain.
Thou sayest well; but I, who am of the school of Venus, know not much of this high lore. Yet, as it is comprehended in a book, I can in part show forth to thee how it is. (2401-2440.)
Lib. VII.
1-60. Thou hast prayed me to declare to thee the school of Aristotle, and how Alexander was taught. This is not the matter on which we were set to speak; yet since wisdom is to be desired above all things, I will tell thee of that which Calistre and Aristotle wrote to Alexander.
There are three principal points of Philosophy: Theoric, Rhetoric, Practic.
61-1506.Theoric.The parts of Theoric are three: Theology, Physics and Mathematics. The first treats of God and things spiritual; the second of bodily things, such as man, beast, herb and stone; and the third has four divisions, Arithmetic, Music, Geometry and Astronomy. (61-202.)
Aristotle taught this young king of the four elements and the four complexions of man, of the principal divisions of the earth, and of the fifth element, Orbis, which contains the whole. (203-632.)
To speak next ofAstronomy, this Orbis is that which we call the firmament, and in it are first the seven Planets, and then the twelve Signs of the Zodiac, about each of which Alexander was taught in turn. (633-1280.)
Nectanabus, teaching him natural magic, informed him of the Fifteen Stars and of the stone and herb appropriate to each, by means of which wonders may be worked. (1281-1438.)
The authors who taught this science of Astronomy were first Noë, then Nembrot, and after them many others, but principally Tholomee, who wrote the book of Almagest, and Hermes. (1439-1492.)
Thus these Philosophers taught Alexander in regard to that which is called Theoric. (1493-1506.)
1507-1640.Rhetoric.Speech is given to man alone and he must take heed that he turn it to no evil use. There is virtue in stones and in herbs, but word has virtue more than any earthly thing. But theword must not be discordant with the thought, as when Uluxes by his eloquence persuaded Anthenor to betray to him the city of Troy. Words are both evil and good, they make friend of foe and foe of friend. For a true example of Rhetoric read how Julius and the consul Cithero pleaded against one another when the treason of Catiline was discovered.
1641-5397.Practic.This has three divisions, Ethics, Economics and Politics. A king must learn the first in order that he may rule himself in the way of good living, the second teaches him how to order his household, and the third how to govern his kingdom. (1641-1710.)
1711-1984. The first point of Policy isTruth, which above all things ought to be found in a king; and this is in part signified by the jewels of his crown.
To show thee that Truth is the sovereign virtue of all, I will tell thee a tale. (1711-1782.)
King, Wine, Woman and Truth.Daires, Soldan of Perce, had three wise men about his chamber, Arpaghes, Manachaz and Zorobabel. To them he put the question, which is strongest, wine, woman, or a king. Of this they disputed in turn, and Arpaghes said, ‘A king is the strongest, for he has power over men and can raise them up and cast them down: also he alone stands free from the law.’ Manachaz said, ‘Wine is the strongest, for this takes reason away from the wise and makes the fool seem learned, this turns cowardice to courage and avarice to largess.’ Zorobabel said, ‘Women are the strongest, for the king and all other men come of women and bow to the love of women,’ and he told how he had seen Cirus upon his throne overcome by the love of Apemen, daughter of Besazis, so that she did with him what she would. Women too make men desire honour, and woman is next to God the greatest help of man, asAlceste, wife of Ametus, gave her life to save her husband. Thus Zorobabel told his opinion, but nevertheless he said that above all these the mightiest of all earthly things is Truth: and so the question was concluded, and Zorobabel was most commended for his judgement. (1783-1984.)
1985-2694.Largessis the second point of Policy. A king must be free from the vices both of Avarice and of Prodigality. As Aristotle taught by the ill example of the king of Chaldee, he must spend his own substance and not that of his people, he must do justice before he makes gifts, and his gifts must be to those who have deserved them. (1985-2060.)
Julius and the poor Knight.A knight came to plead his cause at Rome, where the Emperor Julius was in presence; but he could get no advocate, because he was poor. He prayed for justice to the Emperor, and Julius assigned him an advocate. The knight was angry, and said, ‘When I was with thee in Afric, I fought myself and put no man in my stead: and so thou here shouldest speak for methyself.’ Julius took his cause in hand; and thus every worthy king should help his servants when in need. (2061-2114.)
Antigonus and Cinichus.A king should know how much to give. A poor knight asked King Antigonus for a great sum, and he replied, ‘That is too much for thee to ask’: then when the knight asked a very small gift, he said, ‘That is too little for me to give.’
Kings must not exceed the due measure in giving, and especially they ought not to give to flatterers, who offend against God, against the prince and against the people. Yet flattery is always found in the courts of kings. (2115-2216.)
Diogenes and Aristippus.Two Philosophers went from Carthage to Athens to learn, and thence returned again. The one, Diogenes, was content to dwell apart and study, the other, Arisippus, went to court and got honour and wealth by flattery. Diogenes was gathering herbs in his garden and washing them in the river, when Arisippus passed by with a company, and said, ‘If thou hadst known how to make thyself pleasing to thy prince, there would have been no need for thee to pick herbs.’ The other replied, ‘If thou hadst known how to pick herbs, there would have been no need for thee to make thyself pleasing by thy flatteries.’ (2217-2317.)
But the example of Arisippus is chiefly followed, and flattery is that which makes men beloved. [Dante the poet said once to a flatterer, ‘Thou hast many more servants than I, for a poet cannot find how to feed and clothe himself, but a flatterer may rule and lead a king and all his land.’] There was a custom among the Romans, which was established against flattery, as follows. (2318-2354.)
Roman Triumph.When an Emperor had a triumph after victory, he went in pomp with four white horses and the nobles of the land before and behind him: but one sat with him in his car, who said continually, ‘Know thyself, and remember that good fortune is only for a time.’ Moreover he and every other man might speak whatever truth he knew to the Emperor, whether good or bad. (2355-2411.)
The Emperor and his Masons.Again, when an Emperor was enthroned, his masons came to ask him how he would have the stone made for his tomb. There was no flattery then, to deceive princes. (2412-2448.)
Caesar’s Answer.One came and did reverence to Cesar, as if he were a god: then he came and sat down by his side as an equal. ‘If thou art a god,’ he said, ‘I have done well in worshipping thee, but if a man, in sitting by thy side.’ Cesar answered that he was a fool, and had done ill in one of two things, either in sitting by the side of his god or in worshipping a mere man. They that heard this took it as a lesson against flattery. (2449-2490.)
The king who bestows his goods upon flatterers does harm to himself and his land. There is an example in the Bible. (2491-2526.)
Ahab and Micaiah.1 Kings xxii. (2527-2694.)
2695-3102.Justiceis the third point of Policy. A land is nothing without men, and men cannot be without law. It is for the king above all others to guide the law, and though he is above the law, yet he must not do things which are against it. He must make his own life right towards God, and then endeavour to rule his people rightly, and he must see that his judges are both wise and true. (2695-2764.)
Maximin, when he appointed a judge, inquired carefully whether he were virtuous or no. Thus the course of law was not hindered by coveitise. (2765-2782.)
Gaius Fabricius, consul of Rome, when the Samnites brought him gold, tried it with taste and smell, and said he knew not for what it would serve. It was better, he said, to rule the men who had the gold, than to possess gold and lose the liberty to be just. (2783-2817.)
In those times none was preferred to the office of judge unless he were a friend to the common right. (2818-2832.)
Conradordered matters so that in his time no man durst set aside the law for gold. (2833-2844.)
Carmidotoirethe consul slew himself rather than allow his own law to be broken, when by inadvertence he had come armed to the Senate-house. (2845-2888.)
Cambysesflayed a corrupt judge, and nailed his skin upon the chair where his son was set to judge in his place. (2889-2904.)
Ligurgius, prince of Athens, having established good laws in his city, took an oath from the citizens that they would change nothing during his absence; and so he departed, never to return, desiring that Athens might still enjoy good laws. (2917-3028.)
The first Lawgivers.The names of those who first made laws ought to be handed down to fame. They are Moses, Mercurius, Neuma Pompilius, Ligurgius, Foroneus, Romulus. Kings ought to be led by law, and it is a scandal to a king if the law be not executed. (3029-3102.)
3103-4214. The fourth point of Policy isPity. This is the virtue by which the King of kings was moved when he sent his Son down to this earth. Every subject should fear his king, and every king should have mercy on his people. [The apostle James says that he who shows no pity shall find none. Cassodre says that the kingdom is safe where pity dwells. Tullius that the king who is overcome by pity bears a shield of victory. We read how a knight appealed from the wrath of Alexander to his pity and so obtained grace. (3149*-3179*.)] Constantine said, ‘He who is a servant to pity, is worthy to rule all else.’ Troian said that he desired his people to obey him rather from love than fear. (3103-3162.)
[The Pagan and the Jew.Two travellers went through the desert together, and each asked the other of his belief. The one said, ‘I ama Pagan, and by my faith I ought to love all men alike and do to others as I would they should do to me.’ The other, ‘I am a Jew, and by my faith I ought to be true to no man, except he be a Jew, as I am.’ The day was hot and the Pagan rode on an ass with his baggage, while the Jew went on foot. The Jew asked the Pagan to let him ease his weariness by riding, and the other assented. So they went on, but when the Pagan desired his ass back, the Jew rode on, saying that thus he did his duty by his law. The Pagan prayed to God to judge his quarrel, and going on further he found the Jew slain by a lion and the ass with the baggage standing by him. Thus a man may know how the pitiful man deserves pity, and that lack of pity is the cause of evil. (3207*-3360*.)]
Codrus, king of Athens, having a war, was informed by Apollo that either he must perish in the battle or his people be discomfited. He had pity upon his people and gave his life for them. Where have we such kings now? (3163-3214.)
Pompeyhad war against the king of Ermenie, and having taken him captive, he gave him his crown again and restored him to his kingdom. (3215-3248.)
Cruelty is the opposite of Pity. (3249-3266.)
Leonciusthe tyrant cruelly cut off the nose and lips of the merciful Justinian: he was so served himself by Tiberius, and Justinian was restored to the empire. (3267-3294.)
Siculusthe cruel king caused Berillus to make a bull of brass, within which men should be burnt to death. Berillus was himself the first who suffered this torture. (3295-3332.)
Dionysfed his horses on man’s flesh and was slain by Hercules. (3341-3354.)
Lichaondevoured the bodies of his guests and was changed into a wolf. (3355-3369.)
Tyranny may not last. The Lion will not slay the man who falls down before him to entreat mercy, and how then ought a Prince to destroy the man who asks his mercy? Yet some tyrants have been so cruel that Pity cannot move them. (3370-3416.)
Spertachus, a warrior and a cruel man, made war on the queen Thameris, and having taken her son prisoner, he slew him without mercy. The queen gathered a power and took the tyrant in an ambush. Then she filled a vessel with the blood of his princes and cast him therein, bidding him drink his fill of blood. (3417-3513.)
A king, however, must not fail to slay in the cause of Justice, and he must be a champion of his people without any weak pity. If he fears without cause, he is like those in the fable who were in dread when the Mountain was in labour, and at length it brought forth a mouse.
As there is a time for peace, so there is also a time for war, and here too virtue stands between two extremes, between foolish pity and rashcruelty. Of men who have undertaken war for a righteous cause there are examples in the Bible, and of those I will tell thee one. (3514-3626.)
Story of Gideon.Judges vii. (3627-3806.)
Saul and Agag.Saul failed to obey God’s command to slay Agag, showing pity wrongfully: therefore he lost his life and his kingdom. (3807-3845.)