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.