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.