INTRODUCTION (continued 2)

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 though I 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 called Fa 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 men and 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. Geta and Amphitrion too 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 false bachelor 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 called Ire, which in English is Wrath.

25-416. He has five servants to help him, of whom the first is Melancholy, 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.)

Tiresias saw 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 many such 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. Hate is 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. Contek and Homicide. 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 the king, 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 is Danger, 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 he thought 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 of Mercy among 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. Lachesce is the first point of Sloth, 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. Pusillanimity means 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 him and 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 called after 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. Negligence is 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. Idleness is 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, until he 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 went weeping 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.

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 did Prothesilai, 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.)

Saul too, when the spirit of Samuel told him that he should be slain in 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.)

So Pantasilee, queen of Feminee, for love of Hector did deeds of prowess at Troy; and Philemenis, 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. Eneas also 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 is Gentilesse, 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.)

By Labour it 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 of metals and the science of Alconomie, 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 to Language, 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.

Avarice is 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 of Tantalus awaits 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 this Jealousy, 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.

The Chaldees worshipped the Sun, Moon and Stars and the Elements, which cannot be gods because they suffer change. (747-786.)

The Egyptians worshipped beasts, and also three gods and a goddess, of whom the goddess, Ysis, came from Greece and taught them tillage. (787-834.)

The Greeks deified 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. Gregory complains 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 the Two Beggars whom 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 Witness and Perjury. 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 dwell with 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 his sword 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. Parsimony or Scarceness. 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. Ingratitude or Unkindness. 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 what he 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 who sits 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.)