Chapter III: Introduction (2)

1-92. PREFACE. By the books of those that were before us we are instructed, and therefore it is good that we also should write something which may remain after our days. But to write of wisdom only is not good. I would rather go by the middle path and make a book of pleasure and profit both: and since few write in English, my meaning is to make a book[N] for England’s sake now in the sixteenth year of King Richard. Things have changed and books are less beloved than in former days, but without them the fame and the example of the virtuous would be lost. Thus I, simple scholar as I am, purpose to write a book touching both upon the past and the present, and though I have long been sick, yet I will endeavour as I may to provide wisdom for the wise. For this prologue belongs all to wisdom, and by it the wise may recall to their memory the fortunes of the world; but after the prologue the book shall be of Love, which does great wonders among men. Also I shall speak of the vices and virtues of rulers. But as my wit is too small to admonish every man, I submit my work for correction to my own lord Henry of Lancaster, with whom my heart is in accord, and whom God has proclaimed the model of knighthood. God grant I may well achieve the work which I have taken in hand.

93-192. TEMPORAL RULERS. In the time past things went well: there was plenty and riches, with honour for noble deeds, and each estate kept its due place. Justice was upheld and the people obeyed their rulers. Man’s heart was then shown in his face and his thought expressed by his words, virtue was exalted and vice abased. Now all is changed, and above all discord and hatred have taken the place of love, there is no stable peace, no justice and righteousness. All kingdoms are alike in this, and heaven alone knows what is to be done. The sole remedy is that those who are the world’s guides should follow good counsel and should be obeyed by their people; and if king and council were at one, it might be hoped that the war would be brought to an end, which is so much against the peace of Christ’s religion and from which no land gets any good. May God, who is above all things, give that peace of which the lands have need.

193-498. THE CHURCH. Formerly the life of the clergy was an example to all, there was no simony, no disputes in the Church, no ambition for worldly honour. Pride was held a vice and humility a virtue. Alms were given to the poor and the clergy gave themselves to preaching and to prayer. Thus Christ’s faith was first taught, but now it is otherwise. Simony and worldly strife prevail; and if priests take part in wars, I know not who shall make the peace. But heaven is far and the world is near, and they regard nothing but vainglory and covetousness, so that the tithe goes at once to the war, as though Christ could not do them right by other ways. That which should bring salvation to the world is now the cause of evil: the prelates are such as Gregory wrote of, who desire a charge in order that they may grow rich and great, and the faith is hindered thereby. Ambition and avarice have destroyed charity; Sloth is their librarian and delicacy has put away their abstinence. Moreover Envy everywhere burns in the clergy like the fire of Etna, as we may see now [in this year of grace 1390] at Avignon. To see the Church thus fall between two stools is a cause of sorrow to us all: God grant that it may go well at last with him who has the truth. But as a fire spreads while men are slothfully drinking, so this schism causes the new sect of Lollardy to spring up, and many another heresy among the clergy themselves. It were better to dike and delve and have the true faith, than to know all that the Bible says and err as some of these do. If men had before their eyes the virtues which Christ taught, they would not thus dispute about the Papacy. Each one attends to his own profit, but none to the general cause of the Church, and thus Christ’s fold is broken and the flock is devoured. The shepherds, intent upon worldly good, wound instead of healing, and rob the sheep unjustly of their wool. Nay, they drive them among the brambles, so that they may have the wool which the thorns tear off. If the wolf comes in the way, their staff is not at hand to defend the sheep, but they are ready enough to smite the sheep with it, if they offend ever so little. There are some indeed in whom virtue dwells, whom God has called as Aaron was called, but most follow Simon at the heels, whose chariot rolls upon wheels of covetousness and pride. They teach how good it is to clothe and feed the poor, yet of their own goods they do not distribute. They say that chastity should be preserved by abstinence, but they eat daintily and lie softly, and whether they preserve their chastity thereby, I dare not say: I hear tales, but I will not understand. Yet the vice of the evil-doers is no reproof to the good, for every man shall bear his own works.

499-584. THE COMMONS. As for the people, it is to be feared that that may happen which has already come to pass in sundry lands, that they may break the bounds and overflow in a ruinous flood. Everywhere there is lack of law and growth of error; all say that this world has gone wrong, and every one gives his judgement as to the cause; but he who looks inwards upon himself will be ready to excuse his God, in whom there is no default. The cause of evil is in ourselves. Some say it is fortune and some the planets, but in truth all depends upon man. No estate is secure, the fortune of it goes now up, now down, and all this is in consequence of man’s doings. In the Bible I find a tale which teaches that division is the chief cause why things may not endure, and that man himself is to blame for the changes which have overthrown kingdoms.

585-662. NABUGODONOSOR in a dream saw an image with the head and neck of gold, the breast and arms of silver, the belly and thighs of brass, the legs of steel, and the feet of mixed steel and clay. On the feet of this image fell a great stone which rolled down from a hill, and the image was destroyed. Daniel expounded this of the successive kingdoms of the world.

663-880. These were the FOUR MONARCHIES, of Babylon, of Persia, of the Greeks, and of the Romans. We are now in the last age, that of dissension and division, as shown by the state of the Empire and the Papacy. This is that which was designated by the feet of the image.

881-1088. We are near to the end of the world, as the apostle tells us. The world stands now divided like the feet of the image. Wars are general, and yet the clergy preach that charity is the foundation of all good deeds. Man is the cause of all the evil, and therefore the image bore the likeness of a man. The heavenly bodies, the air and the earth suffer change and corruption through the sin of man, who is in himself a little world. When he is disordered in himself, the elements are all at strife with him and with each other. Division is the cause of destruction. So it is with man, who has within him diverse principles which are at strife with one another, and in whom also there is a fatal division between the body and the soul, which led to the fall from a state of innocence. The confusion of tongues at the building of the tower of Babel was a further cause of division, and at last all peace and charity shall depart, and the stone shall fall. Thenceforward every man shall dwell either in heaven, where all is peace, or in hell, which is full of discord.

Would God that there were in these days any who could set peace on the earth, as Arion once by harping brought beasts and men into accord. But this is a matter which only God can direct.

LIB. I.

1-92. I cannot stretch my hand to heaven and set in order the world: so great a task is more than I am able to compass: I must let that alone and treat of other things. Therefore I think to change from this time forth the style of my writings, and to speak of a matter with which all the world has to do, and that is Love; wherein almost all are out of rule and measure, for no man is able to resist it or to find a remedy for it. If there be anything in this world which is governed blindly by fortune, it is love: this is a game in which no man knows whether he shall win or lose. I am myself one who belongs to this school, and I will tell what befel me not long since in regard to love, that others may take example thereby.

93-202. I fared forth to walk in the month of May, when every bird has chosen his mate and rejoices over the love which he has achieved; but I was further off from mine than earth is from heaven. So to the wood I went, not to sing with the birds, but to weep and lament; and after a time I fell to the ground and wished for death. Then I looked up to the heaven and prayed the god and the goddess of love to show me some grace. Anon I saw them; and he, the king of love, passed me by with angry look and cast at me a fiery lance, which pierced through my heart. But the queen remained, and asked me who I was, and bade me make known my malady. I told her that I had served her long and asked only my due wage, but she frowned and said that there were many pretenders, who in truth had done no service, and bade me tell the truth and show forth all my sickness. ‘That can I well do,’ I replied, ‘if my life may last long enough.’ Then she looked upon me and said, ‘My will is first that thou confess thyself to my priest.’ And with that she called Genius, her priest, and he came forth and sat down to hear my shrift.

203-288. This worthy priest bade me tell what I had felt for love’s sake, both the joy and the sorrow; and I fell down devoutly on my knees and prayed him to question me from point to point, lest I should forget things which concerned my shrift, for my heart was disturbed so that I could not myself direct my wits. He replied that he was there to hear my confession and to question me: but he would not only speak of love; for by his office of priest he was bound to set forth the moral vices. Yet he would show also the properties of Love, for he was retained in the service of Venus and knew little of other things. His purpose was to expound the nature of every vice, as it became a priest to do, and so to apply his teaching to the matter of love that I should plainly understand his lore.

289-574. SINS OF SEEING AND HEARING. I prayed him to say his will, and I would obey, and he bade me confess as touching my five senses, which are the gates through which things come into the heart, and first of the principal and most perilous, the sense of sight. Many a man has done mischief to love through seeing, and often the fiery dart of love pierces the heart through the eye. (289-332.)

Ovid tells a tale of the evils of ‘mislook,’ how _Acteon_ when hunting came upon Diana and her nymphs bathing, and because he did not turn away his eyes, he was changed into a hart and torn to pieces by his own hounds. (333-378.)

Again, the _Gorgons_ were three sisters, who had but one eye between them, which they passed one to another, and if any man looked upon them he was straightway turned into a stone. These were all killed by Perseus, to whom Pallas lent a shield with which he covered his face, and Mercury a sword with which he slew the monsters. (389-435.)

My priest therefore bade me beware of misusing my sight, lest I also should be turned to stone; and further he warned me to take good heed of my hearing, for many a vanity comes to man’s heart through the ears. (436-462.)

There is a serpent called _Aspidis_, which has a precious stone in his head, but when a man tries to overcome him by charms in order to win this stone, he refuses to hear the enchantment, laying one ear close to the earth and stopping the other with his tail. (463-480.)

Moreover, in the tale of Troy we read of _Sirens_, who are in the form of women above and of fishes below, and these sing so sweetly, that the sailors who pass are enchanted by it and cannot steer their ships: so they are wrecked and torn to pieces by the monsters. Uluxes, however, escaped this peril by stopping the ears of his company, and then they slew many of them. (481-529.)

From these examples (he said) I might learn how to keep the eye and the ear from folly, and if I could control these two, the rest of the senses were easy to rule. (530-549.)

I made my confession then, and said that as for my eyes I had indeed cast them upon the Gorgon Medusa, and my heart had been changed into stone, upon which my lady had graven an eternal mark of love. Moreover, I was guilty also as regards my ear; for when I heard my lady speak, my reason lost all rule, and I did not do as Uluxes did, but fell at once in the place where she was, and was torn to pieces in my thought. (550-567.)

God amend thee, my son, he said. I will ask now no more of thy senses, but of other things. (568-574.)

THE SEVEN DEADLY VICES.--PRIDE.

575-1234. HYPOCRISY. Pride, the first of the seven deadly Vices, has five ministers, of whom the first is called Hypocrisy. Hast thou been of his company, my son?

I know not, father, what hypocrisy means. I beseech you to teach me and I will confess. (575-593.)

A hypocrite is one who feigns innocence without, but is not so within. Such are many of those who belong to the religious orders, with some of those who occupy the high places of the Church, and others also who pretend to piety, while all their design is to increase their worldly wealth. (594-672.)

There are lovers also of this kind, who deceive by flattery and soft speech, and who pretend to be suffering sickness for love, but are ready always to beguile the woman who trusts them. Art thou one of these, my son?

Nay, father, for I have no need to feign: my heart is always more sick than my visage, and I am more humble towards my lady within than any outward sign can show. I will not say but that I may have been guilty towards others in my youth; but there is one towards whom my word has ever been sincere.

It is well, my son, to tell the truth always towards love; for if thou deceive and win thereby, thou wilt surely repent it afterwards, as a tale which I will tell may show. (672-760.)

_Mundus and Paulina._ At Rome, in the time of Tiberius, a worthy lady Pauline was deceived by Mundus, who bribed the priests of Isis and induced them to bring her to the temple at night on pretence of meeting the god Anubus. Mundus concealed himself in the temple and personated the god. Meeting her on her way home he let her understand the case, and she, overcome with grief and shame, reported the matter to her husband. The priests were put to death, Mundus was sent into exile, and the image of Isis was thrown into the Tiber. (761-1059.)

_The Trojan Horse._ Again, to take a case of the evil wrought by Hypocrisy in other matters, we read how, when the Greeks could not capture Troy, they made a horse of brass and secretly agreeing with Antenor and Eneas they concluded a feigned peace with the Trojans and desired to bring this horse as an offering to Minerva into the city. The gates were too small to admit it, and so the wall was broken down, and the horse being brought in was offered as an evidence of everlasting peace with Troy. The Greeks then departed to their ships, as if to set sail, but landed again in the night on a signal from Sinon. They came up through the broken gate, and slew those within, and burnt the city. (1060-1189.)

Thus often in love, when a man seems most true, he is most false, and for a time such lovers speed, but afterwards they suffer punishment. Therefore eschew Hypocrisy in love. (1190-1234.)

1235-1875. INOBEDIENCE. The second point of Pride is Inobedience, which bows before no law, whether of God or man. Art thou, my son, disobedient to love?

Nay, father, except when my lady bids me forbear to speak of my love, or again when she bids me choose a new mistress. She might as well say, ‘Go, take the Moon down from its place in heaven,’ as bid me remove her love out of my breast. Thus far I disobey, but in no other thing. (1235-1342.)

There are two attendants, my son, on this vice, called _Murmur_ and _Complaint_, which grudge at all the fortune that betides, be it good or bad. And so among lovers there are those who will not faithfully submit to love, but complain of their fortune, if they fail of anything that they desire.

My father, I confess that at times I am guilty of this, when my lady frowns upon me, but I dare not say a word to her which might displease her. I murmur and am disobedient in my heart, and so far I confess that I am ‘unbuxom.’

I counsel thee, my son, to be obedient always to love’s hest, for obedience often avails where strength may do nothing; and of this I remember an example written in a chronicle. (1343-1406.)

There was a knight, nephew to the emperor, by name _Florent_, chivalrous and amorous, who seeking adventures was taken prisoner by enemies. He had slain the son of the captain of the castle to which he was led; and they desired to take vengeance on him, but feared the emperor. An old and cunning dame, grandmother to the slain man, proposed a condition. He should be allowed to go, on promise of returning within a certain time, and then he should suffer death unless he could answer rightly the question, ‘What do all women most desire?’ He gave his pledge, and sought everywhere an answer to the question, but without success. When the day approached, he set out; and as he passed through a forest, he saw a loathly hag sitting under a tree. She offered to save him if he would take her as his wife. He refused at first, but then seeing no other way, he accepted, on the condition that he should try all other answers first, and if they might save him he should be free. She told him that what all women most desire is to be sovereign of man’s love. He saved himself by this answer, and returned to find her, being above all things ashamed to break his troth. Foul as she was, he respected her womanhood, and set her upon his horse before him. He reached home, journeying by night and hiding himself by day, and they were wedded in the night, she in her fine clothes looking fouler than before. When they were in bed, he turned away from her, but she claimed his bond; and he turning towards her saw a young lady of matchless beauty by his side. She stayed him till he should make his choice, whether he would have her thus by night or by day; and he, despairing of an answer, left it to her to decide. By thus making her his sovereign, he had broken the charm which bound her. She was the king’s daughter of Sicily, and had been transformed by her stepmother, till she should win the love and sovereignty of a peerless knight. Thus obedience may give a man good fortune in love. (1407-1861.)

Know then, my son, that thou must ever obey thy love and follow her will.

By this example, my father, I shall the better keep my observance to love. Tell me now if there be any other point of Pride. (1862-1882.)

1883-2383. SURQUIDRY or PRESUMPTION holds the third place in the court of Pride. He does everything by guess and often repents afterwards: he will follow no counsel but his own, depends only on his own wit, and will not even return thanks to God.

When he is a lover, he thinks himself worthy to love any queen, and he often imagines that he is loved when he is not. Tell me, what of this, my son?

I trow there is no man less guilty here than I, or who thinks himself less worthy. Love is free to all men and hides in the heart unseen, but I shall not for that imagine that I am worthy to love. I confess, however, that I have allowed myself to think that I was beloved when I was not, and thus I have been guilty. But if ye would tell me a tale against this vice, I should fare the better. (1883-1976.)

My son, the proud knight _Capaneus_ trusted so in himself that he would not pray to the gods, and said that prayer was begotten only of cowardice. But on a day, when he assailed the city of Thebes, God took arms against his pride and smote him to dust with a thunderbolt. Thus when a man thinks himself most strong, he is nearest to destruction. (1977-2009.)

Again, when a man thinks that he can judge the faults of others and forgets his own, evil often comes to him, as in the tale which follows.

_The Trump of Death._ There was a king of Hungary, who went forth with his court in the month of May, and meeting two pilgrims of great age, alighted from his car and kissed their hands and feet, giving them alms also. The lords of the land were displeased that the king should thus abase his royalty, and among them chiefly the king’s brother, who said that he would rebuke the king for his deed. When they were returned, the brother spoke to the king, and said he must excuse himself to his lords. He answered courteously and they went to supper.

Now there was ordained by the law a certain trumpet of brass, which was called the Trump of Death: and when any lord should be put to death, this was sounded before his gate. The king then on that night sent the man who had this office, to blow the trumpet at his brother’s gate. Hearing the sound he knew that he must die, and called his friends together, who advised that he with his wife and his five children should go in all humility to entreat the king’s pardon. So they went lamenting through the city and came to the court. Men told the king how it was, and he coming forth blamed his brother because he had been so moved by a mere human sentence of death, which might be revoked. ‘Thou canst not now marvel,’ he said, ‘at that which I did: for I saw in the pilgrims the image of my own death, as appointed by God’s ordinance, and to this law I did obeisance; for compared to this all other laws are as nothing. Therefore, my brother, fear God with all thine heart; for all shall die and be equal in his sight.’ Thus the king admonished his brother and forgave him. (2010-2253.)

I beseech you, father, to tell me some example of this in the cause of love.

My son, in love as well as in other things this vice should be eschewed, as a tale shows which Ovid told.

There was one _Narcissus_, who had such pride that he thought no woman worthy of him. On a day he went to hunt in the forest, and being hot and thirsty lay down to drink from a spring. There he saw the image of his face in the water and thought it was a nymph. Love for her came upon him and he in vain entreated her to come out to him: at length in despair he smote himself against a rock till he was dead. The nymphs of the springs and of the woods in pity buried his body, and from it there sprang flowers which bloom in the winter, against the course of nature, as his folly was. (2254-2366.)

My father, I shall ever avoid this vice. I would my lady were as humble towards me as I am towards her. Ask me therefore further, if there be ought else.

God forgive thee, my son, if thou have sinned in this: but there is moreover another vice of Pride which cannot rule his tongue, and this also is an evil. (2367-2398.)

2399-2680. AVANTANCE. This vice turns praise into blame by loud proclaiming of his own merit; and so some lovers do. Tell me then if thou hast ever received a favour in love and boasted of it afterwards.

Nay, father, for I never received any favour of which I could boast. Ask further then, for here I am not guilty.

That is well, my son, but know that love hates this vice above all others, as thou mayest learn by an example. (2399-2458.)

_Alboin and Rosemund._ Albinus was king of the Lombards, and he in war with the Geptes killed their king Gurmond in battle, and made a cup of his skull. Also he took Gurmond’s daughter Rosemund as his wife. When the wars were over, he made a great feast, that his queen might make acquaintance with the lords of his kingdom; and at the banquet his pride arose, and he sent for this cup, which was richly set in gold and gems, and bade his wife drink of it, saying, ‘Drink with thy father.’ She, not knowing what cup it was, took it and drank; and then the king told how he had won it by his victory, and had won also his wife’s love, who had thus drunk of the skull. She said nothing, but thought of the unkindness of her lord in thus boasting, as he sat by her side, that he had killed her father and made a cup of his skull. Then after the feast she planned vengeance with Glodeside her maid. A knight named Helmege, the king’s butler, loved Glodeside. To him the queen gave herself in place of her maid, and then making herself known, she compelled him to help her. They slew Albinus, but were themselves compelled to flee, taking refuge with the Duke of Ravenna, who afterwards caused them to be put to death by poison. (2459-2646.)

It is good therefore that a man hide his own praise, both in other things and also in love, or else he may fail of his purpose.

2681-3066. VAIN GLORY thinks of this world only and delights in new things. He will change his guise like a chameleon. He will make carols, balades, roundels and virelays, and if he gets any advantage in love, he rejoices over it so that he forgets all thought of death. Tell me if thou hast done so.

My father, I may not wholly excuse myself, in that I have been for love the better arrayed, and have attempted rondels, balades, virelays and carols for her whom I love, and sung them moreover, and made myself merry in chamber and in hall. But I fared none the better: my glory was in vain. She would not hear my songs, and my fine array brought me no reason to be glad. And yet I have had gladness at times in hearing how men praised her, and also when I have tidings that she is well. Tell me if I am to blame for this.

I acquit thee, my son, and on this matter I think to tell a tale how God does vengeance on this vice. Listen now to a tale that is true, though it be not of love. (2681-2784.)

There was a king of whom I spoke before, _Nabugodonosor_ by name. None was so mighty in his days, and in his Pride he ruled the earth as a god. This king in his sleep saw a tree which overshadowed the whole earth, and all birds and beasts had lodging in it or fed beneath it. Then he heard a voice bidding to hew down the tree and destroy it; but the root (it said) should remain, and bear no man’s heart, but feed on grass like an ox, till the water of the heaven should have washed him seven times and he should be made humble to the will of God. The King could find none to interpret this dream, and sent therefore for Daniel. He said that the tree betokened the king, and that as the tree was hewn down, so his kingdom should be overthrown, and he should pasture like an ox and be rained upon and afflicted, until he acknowledged the greatness of God. The punishment was ordained, he said, for his vain glory, and if he would leave this and entreat for grace, he might perchance escape the evil.

But Pride will not suffer humility to stand with him. Neither for his dream nor yet for Daniel’s word did this king leave his vain glory, and so that which had been foretold came upon him.

Then after seven years he remembered his former state and wept; and though he might not find words, he prayed within his heart to God and vowed to leave his vain glory, reaching up his feet towards the heaven, kneeling and braying for mercy. Suddenly he was changed again into a man and received his power as before, and the pride of vain glory passed for ever from his heart. (2785-3042.)

Be not thou, my son, like a beast, but take humility in hand, for a proud man cannot win love. I think now again to tell thee a tale which may teach thee to follow Humility and eschew Pride.

3067-3425. HUMILITY. _The Three Questions._ There was once a young and wise king, who delighted in propounding difficult questions, and one knight of his court was so ready in answering them that the king conceived jealousy and resolved to put him to confusion. He bade him therefore answer these three questions on pain of death: (1) What is it that has least need and yet men help it most? (2) What is worth most and yet costs least? (3) What costs most and is worth least? The knight went home to consider, but the more he beat his brains, the more he was perplexed. He had two daughters, the younger fourteen years of age, who, perceiving his grief, entreated him to tell her the cause. At length he did so, and she asked to be allowed to answer for him to the king. When the day came, they went together to the court, and the knight left the answers to the maiden, at which all wondered. She replied to the first question that it was the Earth, upon which men laboured all the year round, and yet it had no need of help, being itself the source of all life. As to the second, it was Humility, through which God sent down his Son, and chose Mary above all others; and yet this costs least to maintain, for it brings about no wars among men. The third question, she said, referred to Pride, which cost Lucifer and the rebel angels the loss of heaven, and Adam the loss of paradise, and was the cause also of so many evils in the world.

The king was satisfied, and looking on the maiden he said, ‘I like thine answer well, and thee also, and if thou wert of lineage equal to these lords, I would take thee for my wife. Ask what thou wilt of me and thou shalt have it.’ She asked an earldom for her father, and this granted, she thanked the king upon her knees, and claimed fulfilment of his former word. Whatever she may have been once, she was now an earl’s daughter, and he had promised to take her as his wife. The king, moved by love, gave his assent, and thus it was. This king ruled Spain in old days and his name was Alphonse: the knight was called Don Petro, and the daughter wise Peronelle. (3067-3402.)

Thus, my son, thou mayest know the evil of Pride, which fell from his place in heaven and in paradise; but Humility is gentle and debonnaire. Therefore leave Pride and take Humility.

My father, I will not forget: but now seek further of my shrift.

My son, I have spoken enough of Pride, and I think now to tell of Envy, which is a hellish vice, in that it does evil without any cause. (3403-3446.)

LIB. II.

1-220. SORROW FOR ANOTHER’S JOY. The next after Pride is ENVY, who burns ever in his thought, if he sees another preferred to himself or more worthy. Hast thou, my son, in love been sick of another man’s welfare?

Yea, father, a thousand times, when I have seen another blithe of love. I am then like Etna, which burns ever within, or like a ship driven about by the winds and waves. But this is only as regards my lady, when I see lovers approach her and whisper in her ear. Not that I mistrust her wisdom, for none can keep her honour better; yet when I see her make good cheer to any man, I am full of Envy to see him glad.

My son, the hound which cannot eat chaff, will yet drive away the oxen who come to the barn; and so it is often with love. If a man is out of grace himself, he desires that another should fail. (1-96.)

_Acis and Galatea._ Ovid tells a tale how Poliphemus loved Galathea, and she, who loved another, rejected him. He waited then for a chance to grieve her in her love, and he saw her one day in speech with young Acis under a cliff by the sea. His heart was all afire with Envy, and he fled away like an arrow from a bow, and ran roaring as a wild beast round Etna. Then returning he pushed down a part of the cliff upon Acis and slew him. She fled to the sea, where Neptune took her in his charge, and the gods transformed Acis into a spring with fresh streams, as he had been fresh in love, and were wroth with Polipheme for his Envy. (97-200.)

Thus, my son, thou mayest understand that thou must let others be.

My father, the example is good, and I will work no evil in love for Envy. (200-220.)

221-382. JOY FOR ANOTHER’S GRIEF. This vice rejoices when he sees other men sad, and thinks that he rises by another’s fall, as in other things, so also in love. Hast thou done so, my son?

Yes, father, I confess that when I see the lovers of my lady get a fall, I rejoice at it; and the more they lose, the more I think that I shall win: and if I am none the better for it, yet it is a pleasure to me to see another suffer the same pains as I. Tell me if this be wrong.

This kind of Envy, my son, can never be right. It will sometimes be willing to suffer loss, in order that another may also suffer, as a tale will show. (221-290.)

_The Travellers and the Angel._ Jupiter sent down an angel to report of the condition of mankind. He joined himself to two travellers, and he found by their talk that one was covetous and the other envious. On parting he told them that he came from God, and in return for their kindness he would grant them a boon: one should choose a gift and the other should have the double of what his fellow asked. The covetous man desired the other to ask, and the other, unwilling that his fellow should have more good than he, desired to be deprived of the sight of one eye, in order that his fellow might lose both. This was done, and the envious man rejoiced. (291-364.)

This is a thing contrary to nature, to seek one’s own harm in order to grieve another.

My father, I never did so but in the way that I have said: tell me if there be more.

383-1871. DETRACTION. There is one of the brood of Envy called Detraction. He has Malebouche in his service, who cannot praise any without finding fault. He is like the beetle which flies over the fields, and cares nothing for the spring flowers, but makes his feast of such filth as he may find. So this envious jangler makes no mention of a man’s virtue, but if he find a fault he will proclaim it openly. So also in Love’s court many envious tales are told. If thou hast made such janglery, my son, shrive thee thereof. (383-454.)

Yes, father, but not openly. When I meet my dear lady and think of those who come about her with false tales, all to deceive an innocent (though she is wary enough and can well keep herself), my heart is envious and I tell the worst I know against them; and so I would against the truest and best of men, if he loved my lady; for I cannot endure that any should win there but I. This I do only in my lady’s ear, and above all I never tell any tale which touches her good name. Tell me then what penance I shall endure for this, for I have told you the whole truth.

My son, do so no more. Thy lady, as thou sayest, is wise and wary, and there is no need to tell her these tales. Moreover she will like thee the less for being envious, and often the evil which men plan towards others falls on themselves. Listen to a tale on this matter. (454-586.)

_Tale of Constance._ The Roman Emperor Tiberius Constantinus had a daughter Constance, beautiful, wise, and full of faith. She converted to Christianity certain merchants of Barbary, who came to Rome to sell their wares, and they, being questioned by the Soldan when they returned, so reported of Constance that he resolved to ask for her in marriage. He sent to Rome and agreed to be converted, and Constance was sent with two cardinals and many other lords, to be his bride. But the mother of the Soldan was moved by jealousy. She invited the whole company to a feast, and there slew her own son and all who had had to do with the marriage except Constance herself, whom she ordered to be placed alone in a rudderless ship with victuals for five years, and so to be committed to the winds and waves. (587-713.)

For three years she drifted under God’s guidance, and at last came to land in Northumberland, near a castle on the bank of Humber, which was kept by one Elda for the king of that land Allee, a Saxon and a worthy knight. Elda found her in the ship and committed her to the care of Hermyngheld his wife, who loved her and was converted by her. Hermyngheld in the name of Christ restored sight to a blind man, at which all wondered, and Elda was converted to the faith. On the morrow he rode to the king, and thinking to please him, who was then unwedded, told him of Constance. The king said he would come and see her. Elda sent before him a knight whom he trusted, and this knight had loved Constance, but she had rejected him, so that his love was turned to hate. When he came to the castle he delivered the message, and they prepared to receive the king; but in the night he cut the throat of Hermyngheld and placed the bloody knife under the bed where Constance lay. Elda came the same night and found his wife lying dead and Constance sleeping by her. The false knight accused Constance and discovered the knife where he had placed it. Elda was not convinced, and the knight swore to her guilt upon a book. Suddenly the hand of heaven smote him and his eyes fell out of his head, and a voice bade him confess the truth, which he did, and thereupon died. (714-885.)

After this the king came, and desiring to wed Constance, agreed to receive baptism. So a bishop came from Bangor in Wales and christened him and many more, and married Constance to the king. She would not tell who she was, but the king perceived that she was a noble creature. God visited her and she was with child, but the king was compelled to go out on a war, and left his wife with Elda and the bishop. A son was born and baptized by the name of Moris, and letters were written to the king, and the bearer of them, who had to pass by Knaresborough, stayed there to tell the news to the king’s mother Domilde. She in the night changed the letters for others, which said, as from the keepers of the queen, that she had been delivered of a monster. The messenger carried the letters to the king, who wrote back that they should keep his wife carefully till he came again. On his return the messenger stayed again at Knaresborough, and Domilde substituted a letter bidding them on pain of death place Constance and her child in the same ship in which she had come, and commit them to the sea. They grieved bitterly, but obeyed. She prayed to heaven for help and devoted herself to the care of the child (886-1083). After the end of that year the ship came to land near a castle in Spain, where a heathen admiral was lord, who had a steward named Theloüs, a false renegade. He came to see the ship and found Constance, but he let none else see her; and at night he returned, thinking to have her at his will. He swore to kill her if she resisted him, and she bade him look out at the port to see if any man was near: then on the prayer of Constance he was thrown out of the ship and drowned. A wind arose which took her from the land, and after three years she came to a place where a great navy lay. The lord of these ships questioned her, but she told him little, giving her name as Couste. He said that he came from taking vengeance on the Saracens for their treachery, but could hear no news of Constance. He was the Senator of Rome and was married to a niece of the Emperor named Heleine. She came to Rome with her child and dwelt with his wife till twelve years were gone, and none knew what she was, but all loved her well. (1084-1225.)

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.