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.