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diff --git a/old/68831-0.txt b/old/68831-0.txt deleted file mode 100644 index 2bc451f..0000000 --- a/old/68831-0.txt +++ /dev/null @@ -1,6065 +0,0 @@ -The Project Gutenberg eBook of Il Novellino, by Edward Storer - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Il Novellino - The hundred old tales - -Translator: Edward Storer - -Release Date: August 24, 2022 [eBook #68831] - -Language: English - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This - file was produced from images generously made available by - The Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK IL NOVELLINO *** - - - - - Broadway Translations - - IL NOVELLINO - - THE HUNDRED OLD TALES - - - Translated from the Italian by - EDWARD STORER - - With an Introduction - - - LONDON - GEORGE ROUTLEDGE & SONS LTD. - NEW YORK: E. P. DUTTON & CO. - - - - - - - - -CONTENTS - - - PAGE - - Introduction 1 - - Il Novellino - - I: Proem 35 - II: Of the rich embassy which Prester John sent to the - noble Emperor Frederick 37 - III: Of a wise Greek whom a King kept in prison, and how - he judged of a courser 40 - IV: How a jongleur lamented before Alexander the conduct - of a knight, to whom he had made a gift on condition - that the knight should give him whatsoever Alexander - might present him with 44 - V: How a king committed a reply to a young son of his - who had to bear it to the ambassadors of Greece 48 - VI: How it came into the mind of King David to learn the - number of his subjects 50 - VII: Here it is told how the angel spoke to Solomon, and - said that the Lord God would take away the kingdom - from his son for his sins 51 - VIII: Of the gift of a king’s son to a king of Syria who - had been driven from his throne 55 - IX: Here it is treated of an argument and a judgment that - took place in Alexandria 58 - X: Here it is told of a fine judgment given by the slave - of Bari in a dispute between a townsman and a pilgrim 61 - XI: Here it is told how Master Giordano was deceived by a - false disciple of his 63 - XII: Here it is told of the honour that Aminadab did to - King David, his rightful lord 64 - XIII: Here it is told how Antigonus reproved Alexander for - having a cythera played for his delight 65 - XIV: How a king had a son of his brought up in a dark - place, and then showed him everything, and how women - pleased him most 66 - XV: How a land steward plucked out his own eye and that - of his son to the end that justice might be observed 67 - XVI: Here it is told of the great mercy wrought by Saint - Paulinus the bishop 68 - XVII: Of the great act of charity which a banker did for - the love of God 69 - XVIII: Of the judgment of God on a baron of Charlemagne 69 - XIX: Of the great generosity and courtesy of the Young - King 70 - XX: Of the great liberality and courtesy of the King of - England 72 - XXI: How three necromancers came to the court of the - Emperor Frederick 77 - XXII: How the Emperor Frederick’s goshawk escaped to Milan 80 - XXIII: How the Emperor Frederick found a countryman at a - fountain and asked leave to drink, and how he took - away his drinking-cup 82 - XXIV: How the Emperor Frederick put a question to two wise - men, and how he rewarded them 83 - XXV: How the Sultan gave two hundred marks to a man and - how his treasurer wrote down the entry in his - presence 85 - XXVI: Here it is told of a burgher of France 88 - XXVII: Here it is told of a great Moaddo who was insulted 90 - XXVIII: Here it is told of a custom that existed in the - kingdom of France 91 - XXIX: Here it is told how some learned astrologers disputed - about the Empyrean 92 - XXX: Here it is told how a Lombard knight squandered his - substance 94 - XXXI: Here it is told of a story-teller of Messer Azzolino 95 - XXXII: Of the great deeds of prowess of Riccar Loghercio of - the Isle 97 - XXXIII: Here is told a tale of Messer Imberal del Balzo 98 - XXXIV: How two noble knights loved each other with a great - love 100 - XXXV: Here it is told of Master Thaddeus of Bologna 101 - XXXVI: Here it is told how a cruel king persecuted the - Christians 102 - XXXVII: Here it is told of a battle between two kings of - Greece 105 - XXXVIII: Of an astrologer called Melisus, who was reprimanded - by a woman 106 - XXXIX: Here it is told of Bishop Aldebrandino, and how he - was mocked by a friar 108 - XL: Of a minstrel whose name was Saladin 108 - XLI: A tale of Messer Polo Traversaro 110 - XLII: Here is told an excellent tale of William of Borganda - of Provence 112 - XLIII: Here it is told of Messer Giacopino Rangone and what - he did to a court player 115 - XLIV: Of a question that was put to a courtier 116 - XLV: How Lancelot fought at a fountain 116 - XLVI: Here it is told how Narcissus fell in love with his - own image 117 - XLVII: Here it is told how a knight asked a lady for her - love 119 - XLVIII: Here it is told of King Conrady father of Conradin 119 - XLIX: Here it is told of a physician of Toulouse and how he - took to wife a niece of the Archbishop of Toulouse 120 - L: Here it is told of Master Francis, son of Master - Accorso of Bologna 122 - LI: Here it is told of a Gascon woman, and how she had - recourse to the King of Cyprus 123 - LII: Of a bell that was ordered in King John’s days 124 - LIII: Here it is told of a privilege granted by the Emperor - to one of his barons 125 - LIV: Here it is told how the parish priest Porcellino was - accused 126 - LV: Here is told a tale of a man of the court whose name - was Marco 128 - LVI: How a man of the Marches went to study in Bologna 129 - LVII: The Woman and the Pear-tree 130 - LVIII: The Wisest of the Beasts 134 - LIX: Here it is told of a gentleman whom the Emperor had - hanged 134 - LX: Here it is told how Charles of Anjou loved a lady 137 - LXI: Here it is told of the philosopher Socrates, and how - he answered the Greeks 141 - LXII: Here is told a tale of Messer Roberto 144 - LXIII: Of good King Meladius and the Knight Without Fear 146 - LXIV: A Tale told of the Court of Puy in Provence 146 - LXV: Here it is told of Queen Iseult and Messer Tristan of - Lyonese 154 - LXVI: Here it is told of a philosopher who was called - Diogenes 158 - LXVII: Here it is told of Papirius and how his father - brought him to the council 159 - LXVIII: Of a question which a young man proposed to Aristotle 160 - LXIX: Here it is told of the great justice of the Emperor - Trajan 161 - LXX: Here it is told how Hercules went into the forest 163 - LXXI: Here it is told how Seneca consoled a woman whose son - had died 164 - LXXII: Here it is told how Cato lamented against fortune 167 - LXXIII: How the Sultan being in need of money, sought to - find occasion to proceed against a Jew 168 - LXXIV: The story of a vassal and a lord 169 - LXXV: How the Lord entered into partnership with a minstrel 171 - LXXVI: Here it is told of the great killing done by King - Richard 174 - LXXVII: Here is told of Messer Rinieri, a knight of the Court 175 - LXXVIII: Here is told of a philosopher much given to the - vulgarisation of science 177 - LXXIX: Here it is told of a Court player who adored a lord 178 - LXXX: The Pilgrim and the Ugly Woman 181 - LXXXI: Here below it is told of the council which was held - by the sons of King Priam of Troy 182 - LXXXII: Here it is told how the Lady of Shalott died for love - of Lancelot of the Lake 184 - LXXXIII: How Christ going one day with his disciples in a - deserted place, they saw great treasure 186 - LXXXIV: How Messer Azzolino Romano arranged a great charity 188 - LXXXV: Of a great famine that was once in Genoa 192 - LXXXVI: The Emperor and the Pilgrim 193 - LXXXVII: How a man went to shrive himself 194 - LXXXVIII: Here is told of Messer Castellano da Cofferi of - Mantua 194 - LXXXIX: Here it is told of a Court player who began a story - that never ended 195 - XC: Here it is told how the emperor Frederick killed a - falcon of his 196 - XCI: How a certain man confessed to a friar 197 - XCII: Here it is told of a good woman who had made a fine - pie 198 - XCIII: Here it is told of a countryman who went to shrive - himself 199 - XCIV: Here it is told of the fox and the mule 199 - XCV: Here it is told of a countryman who went to the town 201 - XCVI: Here it is told of Bito and Messer Frulli of San - Giorgio near Florence 201 - XCVII: Here it is told how a merchant carried wine overseas - in casks with two partitions and what happened 205 - XCVIII: Here it is told of a merchant who bought caps 206 - XCIX: Here is told a pretty tale of love 207 - C: How the Emperor Frederick went to the Old Man of - the Mountain 211 - - - - - - - - -INTRODUCTION - - -One day about the end of the thirteenth century or the beginning of the -fourteenth, when the Middle Ages still darkly curtained the Renaissance -from view, a “man of the Court”, or minstrel, of some Italian lord had -one of those inventive flashes which go to the making of literatures. -This “man of the Court” who was perhaps a minstrel or giullare in -little more than name—for his talent would be especially literary—knew -by heart the little archaic tales which make up the slender corpus of -the Cento Novelle Antiche, or Novellino. Often he told them or heard -them told in baronial halls, and in lordly places, in rough huts after -days of hunting, and in the encampments of battlefields. Before -audiences of seigneurs and knights, in the company of stately prelates, -and in the rollicking gatherings of dashing young donzelli, he had -narrated or heard narrated by humbler men of his craft these simple -stories, some of them redolent of the wisdom of ages, others piquant -with the flavour of his own times. Well he knew their effect, and could -choose one to suit his company and occasion. Thus for the entertainment -of graver and elderly lords he would select those of monkish or ascetic -origin, while when in the company of gay young cavalieri, he would not -hesitate to tell over some of the more libertine tales of his oral -anthology. And the beginnings of the new Italian tongue, liberating -itself from the secular thrall of its parent Latin, and having taken -shape in its Tuscan and Sicilian matrixes, sought an early literary -expression and found it in the work of our perhaps slightly pedantic -giullare who will in all probability remain for ever unknown to us. -That some such person existed is obvious, even if we cannot discover -his name, nor his place of birth, nor estate. He may indeed have been a -worldly type of monk rather than a “man of the court”, but the choice -of the novelle, included in the collection, would certainly seem rather -to point to the compiler being a man of the world rather than an -ascetic. As does the fact that the tales were not written in Latin, for -the tenacious Latin clung to the cloisters after it had died on the -tongues and pens of the lay world of those times. Our anthologist, who -was in fact a great deal more than an anthologist, had coadjutors and -rivals, successors and improvers, as the different manuscripts of the -Novellino prove, but the original compiler of the Cento Novelle -Antiche, as the work was previously called, was, one likes to believe, -a single individual rather than a group of giullari or ex-giullari at -the dependence of some medieval Medici. So the idea came to him of -grouping together in one manuscript, which maybe he gave for copying to -some Florentine monk, a selection of the knightly, moral, Biblical, -classical, and popular tales which were most in vogue in his epoch. -They were stories which had stood the test of time—some of them the -test of successive civilizations—and had met the full-throated approval -of numerous courts from Provence to Sicily, from Parma to Rome. -Hitherto they had lived only on the lips of the Court story-tellers and -wandering minstrels who narrated them. The tales which make up the -Novellino were, for the most part, “taught”, as we learn from our text -by one giullare or story-teller to another. And each man added or -altered them according to his wit and company. That the professional -story-tellers played tricks with the tales in vogue and added details -and colour of their own on occasion, we may well presume from Novella -LXXXIX, where a “man of the Court” is reminded that he is spinning out -his story at too great a length by one of the yawning company. The -collection here printed under the title of Il Novellino, most of which -tales appear in the original edition of the Cento Novelle Antiche, by -Gualteruzzi, formed part of a vast repertory of similar stories, -legends and anecdotes which were bandied about from province to -province, from country even to country, and closed full lived medieval -days of hunting and of battle. - -Perhaps it was after some especially successful night when our unknown -compiler had won the approval of a generous signore for his tales, and -carried off a purse filled with a few gold coins to his lonely room, -that the idea came to him of framing the oral stories in a literary -form. He had probably no notion that he was making literature, or -founding one of the purest early classics of the young Italian tongue -which the wit of the people had shaped out of the mother Latin. For him -it was a matter of convenience and utility, though the urge to give a -literary shape to the spreading idiom was in the air, deriving as an -impellent necessity from the propagation of the spoken word which was -widespread in Tuscany and vigorous elsewhere though in dialect forms. -The first literary stirrings of the Italian conscience were in the air, -and writers brought up on Latin chronicles and used to the mixed French -and Italian of works like the Entrée en Espagne of Nicola da Padua were -anxious to try their hands on the wonderful virgin material within -their reach. We may reflect in passing what a marvellous opportunity it -was for poets and story-tellers, although they did not recognize it as -such—to find themselves in the privileged position of having a virgin -language at their command, not debased by the ready-made phrase, the -trite mechanical expression. With a new language coming into being, -nothing or almost nothing is conventionalized. The idea runs straight -from the dynamic thought to the natural phrase. There are no ready-made -channels to absorb the spontaneity, convenient and inevitable as such -moulds afterwards become. - -So our “man of the Court” dreamed upon his great idea, developed it, -thought it over, took counsel maybe of some tale-loving signore and set -to work. We may, I think, fairly argue that it was some professional -teller of tales, some giullare of more than average education rather -than any monk or ascetic who wrote the first manuscript of the Hundred -Old Tales, and this for the extremely free, not to say bawdy character -of three or four of them. (These latter have not been translated.) -Moreover, the curious and often ridiculous errors in geography, -history, chronology and physics which we find in the Novellino is -surely proof that the person who compiled it was no great scholar or -man of learning. The mistakes which appear in it could hardly have been -perpetrated by a learned monk well read in history and the classics. -Again, Latin was still the language of science and such scholarship as -existed then. The times were rude in a certain sense, though perhaps -less rude than is generally imagined, but some of the errors to be -found in the tales are so gross and absurd that they could not have -been committed to a manuscript by anyone of real learning. Which gives -us ground for believing that the original anthologist was of the -minstrel class, a giullare of degree and some education, with literary -yearnings, stimulated perhaps by the exercises of his French and -Provençal colleagues in the arts of story-telling and song. - -Italian critics and writers generally on the subject of early Italian -literature are by no means agreed as to the origins of the tales which -make up the Cento Novelle. It was during the latter half of the -thirteenth century, however, that the new tongue began to make headway -against the obstinacy of the Latin, but it is only towards the end of -the thirteenth century that original works in Italian prose appeared. -Before the thirteenth century practically no Italian literature -existed. Italian writers had written in Latin, in French, and in a kind -of mixed French and Italian. We have the Latin chronicles of the IXth, -Xth, XIth, and XIIth centuries which contain classical and mythological -allusions. Guido delle Colonne wrote his Trojan poem in Latin. In the -Bovo d’Antona, the Venetian dialect makes itself clearly felt. It was -from about the year 1250 that the national literature developed. In the -North of Italy, the poems of Giacomino da Verona and Bonvecino da Riva, -which were religious in character, showed traces of the movement which -prepared the way for the instrument that was to serve Dante and -Boccaccio. In the South of Italy, and in Sicily especially, at the -Sicilian court, there arose a school of poets who specialised in love -songs which were largely imitations of Provençal rhymers. To this -Siculo-Provençal school belonged Pier delle Vigne, Inghilfredi, Jacopo -d’Aquino and Rugieri Pugliese. The south of the Italian continent with -the exception of Naples and some monasteries like Salerno, was steeped -in ignorance, and rough dialects grew out of the Greco-Latin soil with -nothing literary about them. Frederick II himself, who ruled his -Sicilian court, was a poet of sorts himself, though his productions -were imitative and unoriginal like most of the members of the Sicilian -school. As to what is exactly the oldest prose writing in the Italian -language opinions differ, but certainly the Composizione del Mondo by -Ristoro d’Arezzo (a Tuscan) who lived about the middle of the -thirteenth century, is one of the oldest, if not the oldest. Matteo -Spinelli da Giovenazzo, too, may lay claim to be one of the very -earliest writers in the Tuscan dialect, which afterwards, and with -great rapidity, developed into the Italian language. Another name that -may be mentioned is that of Ricordano Malespina. - -The French fabliaux, and the works of the French and Provençal singers -and makers of contes certainly inspired writings like the Novellino and -the few other contemporary works of a similar character. The former -reached a far higher degree of art than they ever attained to in Italy. -To the extensive works in thousands of lines which the other romance -languages can show, Italy can only put forward the bare skeleton tales -of the Novellino, the Conti dei Antichi Cavalieri, the Conti Morali del -Anonimo Senese. Earlier works there were in Latin, such as the famous -Gesta Romanorum and the Disciplina Clericalis. Several of the tales -which appear in the Novellino also figure in Disciplina Clericalis and -in the Gesta, as we shall see. - -To all the poetry of the French and Provençal bards of the Middle Ages -Italy has nothing to oppose. Cantastorie or minstrels there were, but -the Italian giullare was considerably lower in the hierarchy of song -than his French or Provençal brothers. In Italy such poems or songs -lacked the profound impress of the people’s spirit. No memory of these -Italian songs has remained, though they must have existed, and perhaps -in plenty, but the versifiers of the period were plebian and lowly. -They lacked the protection of important courts. While France, Spain and -Germany can show a rich epic popular poetry, Italy can only boast a few -hundred novelle in prose. - -The tale or novella was a literary product especially pleasing to the -Middle Ages, which was, in the matter of culture, an infantile age. The -period seems to have almost a childish affection for the marvellous -tale. Learning and intellectual sophistication of any kind was in the -hands of a few, was almost a kind of vested interest in which not only -the common people, but even the lords and knights themselves had no -interest or claim. This was especially the case in Italy, where no -vehicle existed for its propagation until the end of the thirteenth -century. Therefore to simple minds, unused to the mysteries of -literature, save those written in a hermetic and pompous tongue fast -disappearing from common use, the tale was a spiritual refreshment -aptly suited to the time. In England, too, we see examples of Latin -tales as in the De Naturis Rerum of Neckham. - -But if Italian culture was backward at this time, or non-existent save -in Latin forms, it grew very quickly, and from its plebian sources -there came into being the new art of Boccaccio. For though the language -was new, the Italians were by no means a new people. They had behind -them a long uninterrupted literary tradition from which they could with -difficulty withdraw themselves. There was even a similarity of spirit -between those who clung to the old traditions and wrote in Latin, and -the people seeking to express themselves in their young language. The -two literatures had a great deal of the same spirit and character. The -early Italian prose developed to a great extent along the lines of the -earlier chroniclers who wrote in medieval Latin. Nor could it very well -be otherwise, for even a new literature of a new tongue requires -models, and where should the new nationalist scribes turn for models -save to the Latin writings of their own countrymen? It is not too much -to say that Italian grew quickly because of its Latin traditions. It is -astonishing to think how quickly it did grow, from the simple -beginnings of the Cento Novelle to Boccaccio. In less than one hundred -years Dante is reached. This rapid growth evidently depended on the -fact that Italian was a continuation of Middle-Age Latin. In its spoken -form, it had been in use for some time, and it merely required a -certain amount of independence and belief in the popular idiom to turn -it to literary uses. - -In the tales which make up the Novellino, we can see how near the form -is to the spoken language, especially in those tales which are of -contemporary and local origin. The compiler did little more than put -into simple Tuscan prose tales that for the most part were well known -in oral tradition. When I come to examine the tales individually, we -shall see which came from the classics, which from Oriental sources, -which from Provence and which were the product of local wit. - -It is alleged in some quarters that the Novellino or the Cento Novelle -Antiche was not the work of a single compiler. This thesis is supported -by arguments which point out the diversity of style and colour in the -tales. It seems to me that it may also be argued from this that, as -indisputably the stories derive from many stories, such as Provence, -the Bible, the Greek and Latin classics, and the tales of the moral and -ascetic writers, such a variety of style and colour is only to be -expected. If one prefers the theory of single authorship—an authorship -of course which is limited as the subject matter of the tales was -common property—one can find just as many arguments for it as the -upholders of the plural authorship theory can lay against it. There are -those who deny the authorship of the Iliad and Odyssey to one poet. One -cannot pretend to settle a question which still perplexes Italian -critics of their own early literature. One may, however, refer briefly -to some of the best accredited opinion on the subject. - -Francesco Costerò, who believes the tales to be written by several -hands, writes in his preface to a popular edition of the Novellino: -“Nobody has yet, in spite of all the efforts of the learned, arrived at -determining for certain the time or authorship of the Novellino. This -is very natural, in the case of a work which was obviously written by -several people and gathered in volume with time. In the Novellino, -Saladin is spoken of, and we know that he died in 1193, during a war -with the Christians of the Third Crusade. The book also makes reference -to the Cavaliere Alardo di Valleri, who contributed to the victory of -Charles d’Anjou at the battle of Tagliacozzo in 1268. From one date to -the other there pass some seventy-five years, whence we should have to -admit that the author was more than a hundred years old if he were one -and the same person. Further, we must take account of the style of the -book”. This argument of Costerò does not seem very difficult to answer. - -Some people are of the opinion that Brunetto Latini was the author of -some of the tales and Professor Carbone writes that: “Latini added some -of the finest flowers of the collection and the two narratives of -Papirius and the Emperor Trajan are to be found with slight differences -in the Cento Novelle and in Fiore di Filosofi e di molti Savi”. - -To give an idea of the close similarity that exists between the two -versions of the Trajan tale, I give a translation of both versions and -place them side by side. The Trajan story is No. LXIX of the present -collection. The version to be found in the Fiore di Filosofi runs: - - - Trajan was a very just emperor. Having one day mounted his horse to - enter into battle with his cavalry, a widow woman came before him, - and taking hold of his foot, begged him very earnestly and asked - him that he should do justice on those who had wrongfully killed - her son, a most upright lad. The Emperor spoke to her and said: I - will give you satisfaction on my return.... - - -The version in the Novellino runs: - - - The Emperor Trajan was a most just lord. Going one day with his - host of cavalry against his enemies, a widow woman came before him, - and taking hold of his stirrup, said: Sire, render me justice - against those who have wrongfully killed my son. And the Emperor - answered: I will give you satisfaction when I return. - - -As we see, the versions are almost identical, and the similarity -continues in about the same degree throughout the two versions of the -same tale. - -The opinion has been put forward that Francesco da Barberino had a hand -in the shaping of the final collection of tales. This theory was -advanced by Federigo Ubaldini in 1640. Adolfo Ancona, certainly one of -the weightiest authorities on early Italian literature, is of the -opinion that the Novellino was the work of one man. The matter is -complicated by the existence of more than one manuscript. - -The first edition of the tales was printed in Bologna in 1525 by Carlo -Gualteruzzi of Fano under the title Le Ciento Novelle antike. In 1572, -there appeared in Florence the Libro di Novelle et di bel Parlar -Gentile, under the editorship of Monsignor Vicenzo Borghini. This -latter edition differs considerably from the Gualteruzzian version, -contains tales which do not appear in the earlier version and omits -others contained therein. The discussions concerning the two versions -soon began. But the authenticity of the Gualteruzzian version is now -generally accepted, though the matter can by no means be considered as -finally settled. Borghini in his edition seems to have sought to remove -from the text all the moral and ascetic tales or those deriving from -monkish or ecclesiastical sources. According to D’Ancona, the version -of Borghini is an altered and much edited one, while the original -edition of Gualteruzzi corresponds with the different codexes of the -work, except in the case of the Codex Panciatichianus Palatinus, which -has recently come in for accurate examination at the hands of Professor -Sicardi, who has written a long essay prefacing his edition of the -Novellino. Sicardi, it may be mentioned, holds by the theory of the -plural authorship of the tales. A curious fact in connection with the -early editions of the Hundred Old Tales is that it has been alleged -that an earlier edition than that of Gualteruzzi published in Bologna -in 1525 exists in England. It is supposed to have been offered for sale -by a London dealer in first editions, and to have passed into private -hands. I have not been able to verify the truth of the existence or not -of this alleged early edition. - -The manuscripts of the Cento Novelle Antiche are eight in number, and -seven of them correspond with the editio princeps of Gualteruzzi. Only -one, the Codex Panciatichianus, discovered by Wesselofsky, and -published by Biagi in 1880, differs materially, and contains some -thirty tales and proverbs which do not appear in either of the two -principal editions of Gualteruzzi or Borghini. - -The eight codexes are: the Codex Marciana, which is in Venice; the -Vatican manuscript; while the other six are in Florence. Of these, one -is in the Laurentian library, three are in the Palatine section of the -National Library, while the remaining manuscripts are to be found in -the Magliabechiana section of the same institute. - - - -The tales contained in the Novellino divide themselves into sections. -We have the Biblical stories founded on occurrences related in the Old -Testament, and generally containing inaccuracies and alterations in the -names and places of the characters referred to. This in itself, as may -also be argued in the case of some of the tales deriving from the -Greco-Roman sources, would seem to prove the popular origin of the -collection. The unknown compiler took the oral story as he found it, -even if it contained facts chronologically or historically at variance -with the Biblical narrative. We have an instance of this in story -number IV of the present collection, where, instead of the prophet Gad -giving David the choice of punishments, an angel is made to appear and -tell David that he has sinned. Again, in Novella XII, the compiler has -mixed up the names of Joab and Aminadab, while in Novella XXXVI, the -account of the second half of the tale is not according to the Biblical -narration. - -Another portion of the stories derive from French and Provençal sources -and the Arthurian cycle is drawn on more than once. The story of how -“The Lady of Shalot died for love of Lancelot of the Lake”, which is -one of the most beautiful of the entire collection, is an instance in -point. The Novelle telling of the Lady Iseult and Tristan of Lyonesse, -and the short one numbered XLV are also from the Arthurian romance. Of -probable Provençal origin are the tales concerning the Young King and -William of Borganda, the tale of Messer Imberal del Balzo, and perhaps -the two tales regarding Richard Cœur de Lion, as well as the story on -the Doctor of Toulouse, that about Charles D’Anjou and “What happened -at the Court of Puys in Provence”. Many of the tales are taken from -French originals, such as those dealing with the Astrologers of France, -with Messer Roberto di Ariminimonte (LXII), while it is possible that -the stories dealing with the young King and Richard Cœur de Lion came -from the French and not the Provençal. The novelle deriving from the -knightly romances may also very well be of French origin. - -Another section of the tales would appear to have their origins in the -classics, and among these are the stories dealing with Trajan, Cato, -Seneca, Socrates, Hector and Troy, Narcissus, Hercules, Aristotle and -others. - -A number are of oriental origin. Among these may be mentioned the -novella treating of Prester John, of “the Greek kept in prison”, “How a -jongleur lamented before Alexander”, “God and the Minstrel” and the -last one in the book about the Old Man of the Mountain. - - - -As the reader will see, the stories in this collection, which represent -what is the oldest or almost the oldest work in prose in the Italian -language, and the first book of stories in that tongue, have a very -special and characteristic style of their own. Their language is the -language of the beginnings of a culture, simple to the point of -bareness, full of action, wisdom and wit. The narratives are the -narratives of a man unused to word-spinning and still a mediæval person -of action, a trifle afraid of the mystery of the written word, though -probably almost a pedant in comparison with the illiterate world of his -time. The language of the tales calls to mind very obviously the style -of the Bible, or of the early Hellenic poems, though it is ruder than -either. The very simplicity which is one of the charms of the narrative -has its drawbacks or rather surprises, especially to modern minds -accustomed to a more flexible and more elastic syntax. The personal -pronouns have a curious way of getting mixed up in the Novellino. One -feels that the story-teller has a perfect, even childish confidence in -the reader’s interest, and as a matter of fact, the tales are so short -and easily grasped that the doubt as to who is the particular “he” or -“she” or “they” referred to is little more than a pedantic one. I have -only altered these peculiarities of the prose where it has seemed -necessary in order to allow the meaning to come through clearly, for -certainly a great deal of the quality and charm of the book lies in its -quaint style. To smooth this out overmuch, would certainly destroy the -vigour of the original. Many of the tales, as I have said elsewhere, -are common to many nations, and it is largely due to the strong if -abrupt style of the narratives that they give us such a sharp sense of -the period to which they belong. - -To read the tales in the present collection provides a remarkable -contrast with modern prose, which can never seem to say enough. The -compiler or author, if so we may call him, of the Hundred Old Tales, -eschews all psychology the meaning of which word he was ignorant of, -and abstains from comment unless it be in the nature of moral comment. -This latter, of course, comes from the older tradition of Latin tales -to which books like the Gesta Romanorum and Disciplina Clericalis -belong. But in this case, the moral is pointed out out of respect to -the older tradition, from which the author could not quite shake -himself free, writing, though he was, in a new idiom. These moralisings -which conclude some of the tales, or are allowed to be understood, are -more a tribute to the moral than the literary traditions of the times. - -The beauty and dramatic effect of some of the tales is extraordinary. -The version given of the Lady of Shalot and how she died for love of -Lancelot is exquisite in its purity and tenderness. It is quite a -little masterpiece of literature. - - - “The sail-less vessel was put into the sea with the woman, and the - sea took it to Camelot, and drifted it to the shore. A cry passed - through the court. The knights and barons came down from the - palaces, and noble King Arthur came too, and marvelled mightily - that the boat was there with no guide. The king stepped on to it - and saw the damsel and the furnishings. He had the satchel opened - and the letter was found. He ordered that it should be read, and it - ran: ‘To all the Knights of the Round Table this lady of Shalott - sends greetings as to the gentlest folk in the world. And if you - would know why I have come to this end, it is for the finest knight - in the world and the most villainous, that is my Lord Sir Lancelot - of the Lake, whom I did not know how to beg that he should have - pity on me. So I died for loving well as you can see’.” - - -It would be hard to surpass the pure simplicity of this even in verse. -The language moves directly from fact to the written word. There is no -hint of conscious colouring, no attempt to heighten the effect by a -single adjective. Adjectives indeed are extremely rare in the -Novellino, as in all good simple prose for the matter of that. The -writer rarely departs from “very beautiful” or “most gentle” or “very -rich”. As a rule, the tales are almost adjectiveless, and never are -adjectives used to round out an effect or disguise an impoverished -period. The rhythm of the tales, almost monotonous perhaps, yet -wonderfully strong, moves surely from subject to predicate with the -least possible adornment. Adornment, in fact, is not the word to use in -this connection, for as such it does not exist. Such adjectival or -adverbial phrases as are used are such as are only strictly demanded by -the accompanying nouns or verbs. This, of course, is one of the -characteristics of good literature in all ages, and especially is to be -found in early classic prose. - -A typical story of the Middle Ages is the dramatic, macabre tale of the -knight who was charged with the custody of a hanged man, and found a -substitute for the body which had been taken away by the dead man’s -friends in the corpse of the husband of a woman to whom the knight -makes love. The love scene which takes place at night by the grave-side -of the woman’s husband whom she is desperately mourning is grim and -picturesque indeed. We have to go to our own Border and Scotch Ballads -to find anything similar. Though the tale is of ancient origin, and is -to be found in Petronius, it has all the characteristics of awe, swift -passion, gloom and mockery which we associate with the so-called dark -ages. The little story outlines a drama of great gloom and power in a -few rapid touches. The whole thing is told in some three or four -hundred words, but the content is packed with action, and not a word is -wasted in ornament or comment. If we take two or three of the lines of -the tale individually, we see how rich in action and picturesqueness -they are, though a chaster and more ascetic prose could hardly be used. - -“Do as I say,” says the knight at the graveside; “Take me to husband, -for I have no wife, and save my life, for I am in danger.... Show me -how I may escape if you can, and I will be your husband and maintain -you honourably. Then the woman, hearing this, fell in love with the -knight.... She ceased her plaint, and helped him to draw her husband -from his grave....” We may note how in the next sentence the writer -passes quickly over what has happened on the journey to the scaffold, -discarding it as undramatic, for the same sentence goes on at once “... -and assisted him to hang him by the neck, dead as he was”. - -A modern story-teller would have filled several pages describing the -lugubrious procession in the heart of the night from grave-yard to -scaffold, and have described at length the feelings of the knight and -the woman, with ample reflections on feminine nature; while the stars, -the countryside, black cypresses, notes of melancholy owls, the -sentinels at the city gates would all have been usefully dragged in to -impress the reader. - -The Middle Ages was childish perhaps in its love of the marvellous and -marvellous stories, but the audiences of the old giullari and jongleurs -certainly did not lack imagination. In this they were like children who -are rich in it, and to whom a bare swift tale with sharply outlined -facts is dearer than all the considerations and artifices with which a -clever tale-teller may embellish it. - -If it is not correct to state that people to-day have less imagination -than folk in the Middle Ages, it is very likely true that as they have -so many more calls on it, it easily becomes tired and loses in -elasticity. Those with lively imaginations like to add a good deal -themselves to a story that is told them, and such was the case with the -listeners to the stories given in this collection. They would probably -have resented the guillare overloading his narratives with subsidiary -facts, descriptions and artificial holding of the interest. They could -do that kind of thing very well themselves. In fact, we have internal -evidence from the Novellino itself that lengthy stories were not to the -taste of the listeners of those times. In Novella No. LXXXIX, we read -of a giullare “who began a story that never ended”. One of the hearers -interrupts the story-teller, and assures him that the person “who -taught him the tale did not teach him all of it”. The giullare ask why -and is answered: “Because he did not teach you the end”. - -Some writers have put forward the theory that the stories contained in -the Cento Novelle Antiche were only the synopses of longer stories, the -index, so to speak of a much larger book that has been lost. But it -seems to me that for the considerations before mentioned this is not -the case. The novella in its infancy was always a brief narration, and -even when we come to Boccaccio and his wider manipulation of material, -the tales even then are not long as we judge the length of stories -nowadays. - -Certainly the modern man who lives a much less physical existence than -his forbears, and has perforce to use his imagination and other -intellectual faculties to a far greater extent than did the elder folk, -requires his stories completely filled in so that they leave him little -work to do. The Tired Business Man who takes the place of the bold -baron and the fat bourgeois of the old days exacts from his modern -jongleurs that they give him the least possible intellectual fatigue. - -A number of the tales seem to belong especially to the period, and -differentiate themselves from the older ones in the collection where -the monkish and Latin flavour clings still through the freer prose of -the new idiom. Many of them have quite a Boccaccio touch, and already -we seem to hear the round jovial laugh, the sensual yet humanistic -mockery of the great Florentine. Among these we may mention the story -of the Woman and the Pear-tree, which is not to be found in the -original Gualteruzzi edition of 1525, but comes from the Panciatichiano -MS. The picture of the two lovers up in the branches of the pear-tree, -while the blind husband clasps the trunk of the tree below is worthy of -the author of the Decameron. The ending of the story, however, seems to -be more in keeping with the period. - -The curious dialogue between God and Saint Peter, blasphemous almost at -first sight and yet innocent in its curious naivete and simplicity, is -the kind of thing we find in our period. It is on a par with that other -extraordinary story of God and the minstrel who went partners together, -which is obviously an old and favourite tale and much in the style of -the duecento. Borghini left it out of his edition, perhaps thinking it -was offensive to religious sentiment. - -Boccaccian is Novella No. XLIX, the story of the Physician of Toulouse, -though the tale would appear to come from the French. So too is the -story about the parish priest Porcellino, whose name is certainly -chosen to give further point to the tale. In the same category comes -Novella LXII, the tale of Messer Robert of Burgundy. The story in fact -appears in the Decameron. - -Many of the narratives have quite a different character to this rich -mirthful mockery. Tales like that relating to Prester John, to the wise -Greek whom a king kept in prison, the “Argument and Sentence that were -given in Alexandria”, Antigonus and Alexander, the Land Steward who -plucked out his own eye, belong to another epoch altogether and form -part of the monkish and ascetic heredity of the Novellino. - -A few (four or five) of the stories are frankly indecent, and are -always expurgated from popular editions of the work in Italy, a course -which I have followed here. Two or three of the present collection are -also a trifle free, but I have decided to leave them in their place, -with a few unimportant excisions and alterations. - -Another outstanding feature of the stories is the number of them which -tell of smart sayings, clever retorts and elegant ripostes. Evidently a -great deal was thought of such kind of quick-wittedness in the days of -the duecento. The compiler in the Proem to the book lists his “fair -courtesies and fine replies, valiant actions and noble gifts”, though -there are a number of tales dealing with snubbing or sarcastic replies, -which do not seem to be included in the category outlined in the Proem. - -There is a certain curious childishness in the almost awed admiration -which the compiler seems to feel for anyone who makes a witty retort, -or snubs an opponent neatly. It is part of the intellectual simplicity -of the time. Thus we have the answer of the pilgrim to the Emperor in -Tale LXXXVI, the answer of the man who went to confess himself to the -priest, the clever trick of the man who lent money to the student in -the “Man of the Marches who went to study at Bologna”. - -Great importance, too, is laid on the knightly virtues of kindliness, -courtesy and generosity; Knights were expected to be brave, but also -gentle, in the sense which the word has taken on when allied with the -noun and transformed into our modern gentleman. This common vocable of -our daily life is a direct inheritance from the times of chivalry, and -retains in its best meaning a great deal of the old significance. - -In the language of the stories there is a good deal of Latin grace, -order and sense of measure due to the old tradition. For the tales in -this collection passed in many cases from their original Latin forms to -the mouths of the people, taking on in the process a new originality, -character and colour before they were written again in the virgin prose -of Tuscany. - - - -That these little tales can please modern readers there is good reason -to believe, for they have been tested by time and worn smooth by -repetition of all useless angles or unnecessary detail. There is in -them as their especial merit great humanity, passion, drama, and often -a wisdom so old and mysterious that it seems to reach back through half -a dozen civilizations to the very heart and mind of early man. - -And so I close this note of introduction and open the way for the tales -themselves “for the use and delight of such as know them not and fain -would know” as the compiler says. - - - - - - - - - - -IL NOVELLINO - -This book treats of flowers of speech, of fine courtesies and replies, -of valiant actions and gifts, such as in time gone by have been made by -noble men. - - - - - - - - -I - -PROEM - - -When Our Lord Jesus Christ spoke with us in human form, he said among -other things, that the tongue speaks from the fulness of the heart. - -You who have gentle and noble hearts above other men, shape your minds -and your words to the pleasure of God, speaking of honouring and -fearing Our Lord who loved us even before He created us, and before we -ourselves loved Him. And if in certain ways we may, without giving Him -displeasure, speak for the gladdening of our bodies, and to give -ourselves aid and support, let it be done with all the grace and -courtesy that may be. - -And since the noble and the gentle in their words and deeds are as a -mirror for the lower folks, for that their speech is more gracious, -coming from a more delicate instrument, let us call back to memory some -flowers of speech, such fair courtesies and fine replies, valiant -actions and noble gifts as have in time gone by been compassed by many. - -So whosoever has a noble heart and fine intelligence may imitate in -time to come, and tell and make argument about them, when just occasion -offers, for the use and delight of such as know them not and fain would -know. - -If the flowers of speech we offer you be mixed with other words, be not -displeased, for black is an ornament to gold, and a fair and delicate -fruit may sometimes adorn a whole orchard; a few lovely flowers an -entire garden. - -Nor should the many readers who have lived long without scarcely -uttering a fine phrase or contributing anything of merit by their -speech take offence herein. - - - - - - - - -II - -OF THE RICH EMBASSY WHICH PRESTER JOHN SENT TO THE NOBLE EMPEROR -FREDERICK - - -Prester John, [1] most noble Indian lord, sent a rich and honourable -embassy to the noble and powerful Emperor Frederick, he who was in -truth a mirror to the world in matters of speech and manners, who -delighted generally in fair speech and sought ever to return wise -answers. The substance and intention of that embassy lay in two things -alone, to prove at all hazards, if the Emperor were wise both in word -and in act. - -So Prester John sent him by his ambassadors three most precious stones, -and said to the ambassadors: question the Emperor and ask him on my -behalf to tell you what is the best thing in the world. And take good -notice of his answers and speech, and study well his court and its -customs, and of what you shall learn bring me word, omitting nothing at -all. - -And when they came to the Emperor to whom they had been sent by their -master, they greeted him in a manner suitable to his majesty, and on -behalf of their master, whom we have named, they gave him the precious -stones. The Emperor took them, asking nothing of their worth. He -ordered them to be taken charge of, and praised their exceeding beauty. -The ambassadors asked their questions, and beheld the court and its -customs. - -Then after a few days, they asked permission to return. The Emperor -gave them his answer and said: tell your master that the best thing in -this world is moderation. - -The ambassadors went away and related to their master what they had -seen and heard, praising mightily the Emperor’s court with its fine -customs and the manners of its knights. - -Prester John, hearing the account of his ambassadors, praised the -Emperor and said that he was very wise in speech but not in deed, since -he had not asked the value of the precious stones. He sent back his -ambassadors with the offer that if it should please the Emperor they -should become seneschals [2] of his court. And he made them count his -riches and the number and quality of his subjects and the manners of -his country. - -After some time, Prester John, thinking that the gems he had given the -Emperor had lost their value, since the Emperor was ignorant of their -worth, called a favourite lapidary of his and sent him in secret to the -Emperor’s court; saying to him: seek you in every way to bring me back -those stones, whatever it may cost. - -The lapidary set out, bearing with him many stones of rare beauty, and -began to show them at the court. The barons and the knights came to -admire his arts. And the man proved himself very clever. When he saw -that one of his visitors had an office at the court, he did not sell, -but gave away, and so many rings did he give away that his fame reached -the Emperor. The latter sent for him, and showed him his own stones. -The lapidary praised them, but temperately. He asked the Emperor if he -possessed still more precious stones. Then the Emperor brought forth -the three fine gems which the lapidary was anxious to see. Then the -lapidary grew exultant, and taking one of the stones, held it in his -hand and said: this gem, Sire, is worth the finest city in your land. -Then he took up another and said: this gem, Sire, is worth the finest -of your provinces. Then he took up the third gem and said: Sire, this -stone is worth more than all your empire. He closed his hand on the -gems, and the virtue in one of them rendered him invisible, [3] so that -none could see him, and down the steps of the palace he went, and -returned to his lord, Prester John, and presented him with the stones -with great joy. - - - - - - - - -III - -OF A WISE GREEK WHOM A KING KEPT IN PRISON, AND HOW HE JUDGED OF A -COURSER - - -In the parts of Greece there was a nobleman who wore a king’s crown and -had a mighty realm. His name was Philip, and he held in prison a -learned Greek for some misdeed of the latter. So learned was this Greek -that his intellect saw beyond the stars. - -It happened one day that the king received from Spain the gift of a -noble courser of great strength and perfect form. And the king called -for his shoeing-smith that he might learn of the worth of the steed, -and it was answered him that the wisest counsellor in all things lay in -his majesty’s prison. - -The horse was ordered to be brought to the exercising ground, while the -Greek was set free from the prison. Look over this horse for me, said -the king, for I have heard that you are instructed in many things. The -Greek examined the courser and said: Sire, the horse is indeed a fine -one, but I must tell you that it has been reared on asses’ milk. The -king sent into Spain to learn how the horse had been reared, and heard -that its dam having died, the foal had been reared on asses’ milk. This -caused the king great surprise, and he ordered that half a loaf of -bread should be given to the Greek every day at the expense of the -court. - -Then it happened one day that the king gathered all his precious gems -together, and calling the Greek out of prison, said to him: master, you -are a wise fellow and understand all things. Tell me, if you know aught -of precious stones, which is the rarest of all these? - -The Greek looked and said: which, Sire, is dearest to you? The king -took up a stone, beautiful above the others, and said: master, this -seems to me the loveliest and of the greatest value. - -The Greek took it up and laid it in his hand and closed his fingers on -it, and laid it to his ear and said: Sire, there is a worm here. The -king sent for his master jeweller and had the stone broken open, and -found a live worm in it. Then he praised the marvellous science of the -Greek, and ordered that a whole loaf of bread be given him each day at -the expense of the court. - -Then after many days, the king bethought himself that he was not the -legitimate king. He sent for the Greek, and took him into a secret -place and began to speak and said: I believe you are a master of great -learning, as I have clearly seen you prove yourself in matters whereof -I have questioned you. I want you to tell me now whose son I am. - -The Greek replied: you know well, Sire, you are the son of such a -father. And the king said: do not answer me as you think merely to -please me. Answer me truly, for if you do not I will send you to an -evil death. Then the Greek spoke and said: Sire, I tell you you are the -son of a baker. Then the king cried: I will learn this of my mother, -and he sent for her, and with ferocious threats constrained her to -speak. His mother confessed the truth. - -Then the king closeted himself in a room with the Greek and said: my -master, I have seen great proof of your wisdom. Tell me, I beg of you, -how you knew these things. Then the Greek made answer. Sire, I will -tell you. I knew that the courser was raised on asses’ milk from common -mother wit, since I saw that its ears drooped, which is not the nature -of horses. I knew of the worm in the stone, for stones are naturally -cold, and this one was warm. Warm it could not be naturally, were it -not for some animal possessing life. And how did you know I was a -baker’s son, asked the king. - -The Greek made answer: Sire, when I told you about the courser which -was a marvellous thing, you ordered me the gift of half a loaf of bread -a day, and when I spoke to you of the stone you gave me a whole loaf. -Then it was I perceived whose son you were, for had you been the son of -a king, it would have seemed a slight matter to you to give me a noble -city, whereas it seemed a great thing to you to recompense me with -bread as your father used to do. - -Then the king perceived his meanness, and taking the Greek out of -prison, made him noble gifts. - - - - - - - - -IV - -HOW A JONGLEUR LAMENTED BEFORE ALEXANDER THE CONDUCT OF A KNIGHT, TO -WHOM HE HAD MADE A GIFT ON CONDITION THAT THE KNIGHT SHOULD GIVE HIM -WHATSOEVER ALEXANDER MIGHT PRESENT HIM WITH [4] - - -When Alexander was before the city of Gaza, with a vast besieging -train, a noble knight escaped from prison. And being poorly provided in -raiment and accoutrement, he set forth to see Alexander who lavished -his gifts more prodigally than other lords. - -As the knight walked along his way, he fell in with a gentleman of the -court [5] who asked him whither he was going. The knight replied: I am -going to Alexander to request some gifts from him, so that I may return -with honour to my country. Then the man of the court said, what is it -that you want, for I will give it to you, provided that you give me -what Alexander may present you with. The knight made answer: give me a -horse to ride and a beast of burden and such things and money as will -suffice for me to make return to my own country. The jongleur gave him -these, and they went on in company together to Alexander, who having -fought a desperate action before the city of Gaza, had left the -battlefield and was being relieved of his armour in a tent. - -The knight and the jongleur came forward. The knight made his request -to Alexander humbly and graciously. Alexander made no sign, nor did he -give any reply. The knight left the man of the court and set out on the -road to return to his own country. - -He had not gone very far, however, when the citizens of Gaza brought -the keys of the city to Alexander, submitting themselves entirely to -him as their lord. - -Alexander then turned to his barons and said: where is he who asked a -gift of me? Then they sent for the knight who had asked the king for a -gift. The knight came before the king, who said to him: take, noble -knight, the keys of the city of Gaza which most willingly I give you. -The knight replied: Sire, do not give me a city. I beg you rather to -give me gold or silver or other things as it may please you. - -Then Alexander smiled, and ordered that the knight should be given two -thousand silver marks. [6] And this was set down for the smallest gift -which Alexander ever made. The knight took the marks and handed them to -the jongleur. The latter came before Alexander, and with great -insistence asked that he should be heard, and so much he argued that he -had the knight arrested. - -And he shaped his argument before Alexander in this wise: Sire, I found -this man on the road and asked him whither he was going and why, and he -told me he was going to Alexander to ask a gift. I made a pact with -him, giving him what he desired on condition that he should give me -whatsoever Alexander should make him a present of. Therefore he has -broken the pact, for he refused the noble city of Gaza, and took the -marks. Therefore, before your excellency, I ask that you heed my -request and order him to make up the difference between the value of -the city and the marks. - -The knight spoke, and first of all he confessed that the pact had been -so, and then he said: just Sire, he who asks me this is a jongleur, and -a jongleur’s heart may not aspire to the lordship of a city. He was -thinking of silver and of gold, and such was his desire. I have fully -satisfied his intention. Therefore, I beg your lordship to see to my -deliverance as may please your wise counsel. - -Alexander and his barons set free the knight, and complimented him on -his wisdom. [7] - - - - - - - - -V - -HOW A KING COMMITTED A REPLY TO A YOUNG SON OF HIS WHO HAD TO BEAR IT -TO THE AMBASSADORS OF GREECE - - -There was a king in the parts of Egypt who had a first-born son who -would wear the crown after him. The father began from the son’s very -earliest years to give him instruction at the hands of wise men of -mature age, and never had it happened to the boy to know the games and -follies of childhood. - -It chanced one day that his father committed to him an answer for the -ambassadors of Greece. - -The youth stood in the place of discourse to make answer to the -ambassadors, and the weather was unsettled and rainy. The boy turned -his eyes to one of the palace windows, and perceived some lads -gathering the rain water into little troughs and making mud pies. - -The youth, on seeing this, left the platform, and running quickly down -the palace stairs, went and joined the other lads who were gathering up -the water, and took part in the game. The barons and knights followed -him quickly, and brought him back to the palace. They closed the -window, and the youth gave an answer such as was satisfactory to the -ambassadors. [8] - -After the council, the people went away. The father summoned -philosophers and men of learning, and laid the point before them. - -Some of the sages reputed it to be a matter of the lad’s nature; others -suggested it portended a weakness of spirit; some went so far as to -hint it betokened an infirmity of the mind. - -Thus one gave one opinion, and another another, according to their art -and science. - -But one philosopher said: tell me how the youth has been brought up. -And they told him the lad had been brought up with sages and men of -ripe age, with nothing of childishness in them. - -Then the wise man answered: do not marvel if nature asks for what she -has lost, for it is right for childhood to play, as it is right for age -to reflect. - - - - - - - - -VI - -HOW IT CAME INTO THE MIND OF KING DAVID TO LEARN THE NUMBER OF HIS -SUBJECTS - - -King David, being king by the grace of God, who had raised him from a -shepherd to be a noble, wished one day to learn at all hazards the -number of his subjects: which was an act of vain-glory most displeasing -to the Lord, who sent an angel who spoke thus: David, you have sinned. -So your Lord sends me to tell you. Will you remain three years in hell -[9] or three months in the hands of His enemies which are yours, or -will you leave yourself to the judgment of your Lord? - -David answered: I put myself in the hands of my Lord. Let Him do with -me what He will. Now what did God do? He punished him according to his -sin, taking away by death the greater part of his people in whose great -number he had vain-gloried. And thus he reduced and belittled their -number. - -One day it came to pass that while David was riding he saw the angel of -the Lord going about slaying with the naked sword, and just as the -angel was about to strike a man, [10] David got off his horse and said: -Highness, praise be to God, do not kill the innocent, but kill me; for -the fault is all mine. Then for this good word, God pardoned the people -and stayed the slaughter. [11] - - - - - - - - -VII - -HERE IT IS TOLD HOW THE ANGEL SPOKE TO SOLOMON, AND SAID THAT THE LORD -GOD WOULD TAKE AWAY THE KINGDOM FROM HIS SON FOR HIS SINS - - -We read of Solomon that he made another offence to God, for which he -was condemned to the loss of his kingdom. The angel spoke to him and -said: Solomon, on account of your sins, it is meet that you should lose -your realm. But our Lord sends to tell you that for the good merits of -your father, He will not take it away from you in your life, but for -your wrong-doing He will take it away from your son. Whereby we see the -father’s merits enjoyed by the son, and a father’s sins punished in his -child. - -Be it known that Solomon laboured studiously on this earth, and with -his learning and talent had a great and noble reign. - -And he took provision that foreign heirs should not succeed him, that -is, heirs such as were outside his lineage. - -So he took many wives and many concubines that he might have many -heirs, but God who is the supreme dispenser willed it that by all his -wives and concubines, who were many, he had but one son. - -Then Solomon made provision so as to dispose and order his kingdom -under this son of his, whose name was Roboam, that for certain he -should reign after him. - -So from his youth upwards he ordered his son’s life with many precepts -and schoolings. And more he did, so that a great treasure should be -amassed and laid in a safe place. - -And further he took urgent care that there was concord and peace with -all the lords whose lands were near to his own, and his own vassals he -held in peace and without contentions. And further he taught his son -the courses of the stars and how to have mastery over demons. - -And all these things he did that Roboam should reign after him. - -When Solomon was dead, Roboam took counsel of wise old men, and asked -their advice as to how he should manage his people. - -The old men counselled him: call your people together and with sweet -words say you love them as yourself, that they are as your crown, that -if your father was harsh to them, you will be gentle and benign, and -whereas he oppressed them, you will let them live in ease and content. -If they were oppressed in the making of the temple, you will assist -them. - -Such was the advice the wise old men of the kingdom gave him. - -Roboam went away, and called together a counsel of young men, and asked -them similarly their advice. And these asked him: how did they from -whom you first sought advice counsel you? And he told them word for -word. - -Then the young men said: they deceive you, since kingdoms are not held -by words but by prowess and courage. Whence, if you speak soft words to -the people, it will seem to them you are afraid of them, and so they -will cast you down, and will not take you for their lord nor obey you. -Listen to our counsel who are all your servants, and a master may do -with his servants as he will. Tell the people with vigour and courage -that they are your servants, and that whosoever disobeys you, you will -punish according to your harsh law. If Solomon oppressed them for the -building of the temple, you too will oppress them if it shall please -you. Thus the people will not hold you for a child, but all will fear -you, and so you will keep your kingdom and your crown. - -Foolish Roboam followed the young men’s advice. He called together his -people, and spoke harsh words to them. The people grew angry, and the -chiefs became disturbed. They made secret pacts and leagues. Certain -barons [12] plotted together, so that in thirty-four days after the -death of Solomon, his son lost ten of the twelve parts of his kingdom -through the foolish counsel of the young men. [13] - - - - - - - - -VIII - -OF THE GIFT OF A KING’S SON TO A KING OF SYRIA WHO HAD BEEN DRIVEN FROM -HIS THRONE - - -A lord of Greece who possessed a mighty kingdom and whose name was -Aulix had a young son whom he had taught the seven liberal arts. [14] -And he instructed him in the moral life, that is the life of fine -manners. - -One day this king took much gold and gave it to his son and said: spend -it as you like. And he told his barons not to instruct him how to spend -it, but only to observe his behaviour and his habits. - -The barons, following the young man, were with him one day at the -palace windows. - -The youth was pensive. He saw passing along the road folk who from -their dress and person seemed very noble. The road ran at the foot of -the palace. - -The young man ordered that all these folk should be brought before him. -His will was obeyed in this, and all the passers-by came before him. - -And one of them who was bolder in heart and more cheerful in look than -the others, came forward and asked: Sire, what do you want of me? I -would know whence you come, and what is your state. - -And the man replied: Sire, I come from Italy, and a rich merchant I am, -and my wealth which I have gained I did not have as patrimony, but I -earned it with my labour. - -The king’s son asked the next man whose features were noble and who -stood with timid face further off than the other, and did not dare -advance so boldly. - -And this man said: what do you ask of me, Sire? The youth replied: I -ask you whence you come, and what is your state. - -The man answered: I am from Syria and am a king, and I have acted so -that my subjects have driven me out of my kingdom. - -Then the youth took all the gold and silver and gave it to him who had -been driven out. - -The news spread through the palace. - -The barons and the knights met in conclave, and at the court nothing -else was spoken of but this gift of the gold. - -All was related to the father, questions and answers, word for word. -The king began to speak to his son, many barons being present, and -said: how did you come to distribute the money in this manner? What -idea was it that moved you? What reason can you offer us for not giving -to him who had enriched himself through his ability, while to him who -had lost through his own fault you gave all? The wise young man made -answer: Sire, I gave nothing to him who taught me nothing, nor indeed -did I make a gift to anyone, for what I gave was a recompense, not a -present. The merchant taught me nothing, and nothing was due to him. -But he who was of my own state, son of a king who wore a king’s crown, -and out of his folly did so act that his subjects drove him away, -taught me so much that my subjects will not drive me out. Therefore, I -made a small recompense to him who taught me so much. - -On hearing the judgment of the youth, the father and his barons praised -his great wisdom, saying that his youth gave good promise for the years -when he should be ripe to deal with matters of state. - -Tidings of the happenings were spread far and wide among lords and -barons, and the wise men made great disputations about it. - - - - - - - - -IX - -HERE IT IS TREATED OF AN ARGUMENT AND A JUDGMENT THAT TOOK PLACE IN -ALEXANDRIA - - -In Alexandria, which is in the parts of Roumania—for there are twelve -Alexandrias which Alexander founded in the March before he died [15]—in -this Alexandria there are streets where the Saracens live, who make -foods for sale, and the people seek out the street where the finest and -most delicate foodstuffs are to be found, just as among us one goes in -search of cloths. - -On a certain Monday, a Saracen cook whose name was Fabrae was standing -by his kitchen door, when a poor Saracen entered the kitchen with a -loaf in his hand. Money to purchase viands he had none, so he held his -loaf over the pot, and let the savoury steam soak into it, and ate it. - -The Saracen Fabrae, who was doing a poor trade that morning, was -annoyed at the action, and seized the poor Saracen, and said to him: -pay me for what you have taken of mine. - -The poor man answered: I have taken nothing from your kitchen save -steam. [16] Pay me for what you have taken of mine, Fabrae continued to -exclaim. - -The dispute over this new and difficult question which had never arisen -before, continued to such an extent that news of it reached the Sultan. - -Owing to the great novelty of the argument, the Sultan called together -a number of wise men. He laid the question before them. - -The Saracen wise men began to dispute, and there were those who held -that the steam did not belong to the cook, for which they adduced many -good reasons. Steam cannot be appropriated, for it dissolves in the -air, and has no useful substance or property. Therefore the poor man -ought not to pay. Others argued that the steam was still part of the -viand cooking, in fact that it belonged to it and emanated from its -property, that a man sells the products of his trade, and that it is -the custom for him who takes thereof to pay. - -Many were the opinions given, and finally came the judgment: since this -man sells his foodstuffs and you and others buy them, you must pay his -viands according to their value. If for the food he sells and of which -he gives the useful properties he is accustomed to take useful money, -then since he has sold steam which is the vaporous part of his cooking, -you, sir, must ring a piece of money, and it shall be understood that -payment is satisfied by the sound that comes therefrom. - -And the Sultan ordered that this judgment be observed. [17] - - - - - - - - -X - -HERE IT IS TOLD OF A FINE JUDGMENT GIVEN BY THE SLAVE OF BARI IN A -DISPUTE BETWEEN A TOWNSMAN AND A PILGRIM - - -A townsman of Bari went on a pilgrimage, and left three hundred -byzantines [18] to a friend on these conditions: I shall make my -journey as God wills, and should I not return you will give this money -for the salvation of my soul, but if I return within a certain time, -you shall return me the money, keeping back what you will. The pilgrim -went on his pilgrimage, came back at the established time and demanded -his byzantines back. - -His friend said: tell me over the pact again. The wanderer told it over -again. You say well, quoth the friend: ten byzantines I give back to -you, and two hundred and ninety I keep for myself. - -The pilgrim began to get angry. What kind of faith is this? You take -away from me wrongfully what is mine. - -The friend replied calmly: I do you no wrong, but if you think I do, -let us go before the governors of the city. A law-suit ensued. - -The Slave of Bari was the judge, [19] and heard both sides. He -formulated the argument, and to him who held the money he said: give -back the two hundred and ninety byzantines to the pilgrim, and the -pilgrim must give you back the ten you handed him. For the pact was so; -what you want you will give to me. Therefore the two hundred and ninety -which you want, give them to him, and the ten you do not want, take -them. - - - - - - - - -XI - -HERE IT IS TOLD HOW MASTER GIORDANO WAS DECEIVED BY A FALSE DISCIPLE OF -HIS - - -There was once a doctor whose name was Giordano, and he had a disciple. -A son of the king fell ill. Master Giordano went to him, and saw that -the illness could be cured. The disciple, in order to injure his -master’s reputation, said to the father: I see that he will certainly -die. - -And so disputing with his master, he made the sick youth open his -mouth, and with his little finger inserted poison therein, making a -great show to understand the nature of the illness from the state of -the tongue. - -The son died. - -The master went away, and lost his reputation, while the disciple -increased his. - -Then the master swore that in future he would only doctor asses, and so -he made physic for beasts and the lower animals. [20] - - - - - - - - -XII - -HERE IT IS TOLD OF THE HONOUR THAT AMINADAB DID TO KING DAVID, HIS -RIGHTFUL LORD - - -Aminadab, general and marshall of King David, went with a vast army of -men by order of King David to a city of the Philistines. [21] - -Aminadab hearing that the city would not resist long, and would soon be -his, sent to King David, asking if it were his pleasure to come to the -field of battle with many men, for he feared the issue of the battle. - -King David started out hurriedly and went to the battlefield, and asked -his marshall Aminadab: why have you made me come here? - -Aminadab answered: Sire, since the city cannot resist longer, I wished -that the glory of the victory should come to your person rather than -that I should have it. - -He stormed the city, and conquered it, and the glory and honour were -David’s. [22] - - - - - - - - -XIII - -HERE IT IS TOLD HOW ANTIGONUS REPROVED ALEXANDER FOR HAVING A CYTHERA -PLAYED FOR HIS DELIGHT - - -Antigonus, the teacher of Alexander, when one day the latter was having -a cythera played for his delight, took hold of the instrument and cast -it into the mud [23] and said these words: at your age it behoves you -to reign and not to play the cythera. For it may be said that luxury -debases the body and the country, as the sound of the cythera enfeebles -the soul. [24] Let him then be ashamed who should reign in virtue, and -instead delights in luxury. - -King Porrus [25] who fought with Alexander ordered during a banquet -that the strings of a player’s cythera should be cut, saying: it is -better to cut than to play, for virtue departs with sweet sounds. - - - - - - - - -XIV - -HOW A KING HAD A SON OF HIS BROUGHT UP IN A DARK PLACE, AND THEN SHOWED -HIM EVERYTHING, AND HOW WOMEN PLEASED HIM MOST - - -To a king a son was born. - -The wise astrologers counselled that he should be kept for ten years -without ever seeing the sun. So he was brought up and taken care of in -a darksome cavern. - -After the time had gone by, they brought him forth, and they set before -him many fine jewels and many lovely girls, calling each thing by its -name, and saying of the maidens that they were demons. Then they asked -him which thing pleased him the most of all. And he answered: the -demons. - -At this the king marvelled mightily, saying: what a terrible thing is -the tyranny and beauty of women! [26] - - - - - - - - -XV - -HOW A LAND STEWARD PLUCKED OUT HIS OWN EYE AND THAT OF HIS SON TO THE -END THAT JUSTICE MIGHT BE OBSERVED - - -Valerius Maximus in his sixth book narrates that Calognus [27] being -steward of some land, ordered that whoever should commit a certain -crime, should lose his eyes. - -When a little time had passed, his own son fell into this very crime. -All the people cried out for pity, and he remembering that mercy is a -good and useful thing, and reflecting that no injury must be done to -justice, and the love of his fellow citizens urging him, he provided -that both justice and mercy should be observed. - -He gave judgment and sentence that one eye be taken from his son, and -one from himself. [28] - - - - - - - - -XVI - -HERE IT IS TOLD OF THE GREAT MERCY WROUGHT BY SAINT PAULINUS THE BISHOP - - -Blessed Bishop Paulinus was so full of charity that when a poor woman -asked a charity for her son who was in prison Blessed Paulinus replied: -I have nothing to give to you, but do this. Lead me to the prison where -your son is. - -The woman led him there. - -And he put himself in the hands of the prison-keepers [29] saying to -them: give back her son to this good woman, and keep me in his stead. -[30] - - - - - - - - -XVII - -OF THE GREAT ACT OF CHARITY WHICH A BANKER DID FOR THE LOVE OF GOD - - -Peter [31] the banker was a man of great wealth, and was so charitable -that he distributed all his possessions to the poor. - -Then when he had given everything away, he sold himself and gave the -whole price to the poor. [32] - - - - - - - - -XVIII - -OF THE JUDGMENT OF GOD ON A BARON OF CHARLEMAGNE - - -Charlemagne came to the point of death while fighting the Saracens in -the field, and made his testament. - -Among other things he left his horse and his arms to the poor. And he -left them in charge of a baron of his that he should sell them, and -give the money to the poor. - -The baron kept them, however, instead of obeying. Charlemagne appeared -to him and said: you have made me suffer eight generations of torment -in purgatory on account of the horse and the arms which you received. -But thanks be to God, I now go, purged of my sins, to heaven and you -will pay dearly for your act. - -Whereat, in the presence of a hundred thousand people, there descended -a thunderbolt from the sky, and bore the baron away to hell. [33] - - - - - - - - -XIX - -OF THE GREAT GENEROSITY AND COURTESY OF THE YOUNG KING - - -We read of the valour [34] of the Young King [35] in rivalry with his -father through the offices of Beltram. [36] - -This Beltram boasted that he had more sense than anyone else. Whence -many judgments came into being, some of which are written here. - -Beltram plotted with the Young King that he should persuade his father -to give him his share of inheritance. And so insistent was the son that -he gained his request. And he gave all away to gentlefolk and to poor -knights, so that nothing remained to him and he had no more to give -away. - -A court player asked him for a gift. He replied that he had given all -away, but this only is left me, [37] a bad tooth, and my father has -promised two thousand marks to whomsoever shall prevail on me to have -it taken out. Go to my father and make him give you the marks, and I -will draw the tooth from my mouth at your request. - -The minstrel went to the father and had the marks, and the son drew out -his tooth. - -On another occasion it happened that he gave two hundred marks to a -gentleman. The seneschal or treasurer took the marks, and laid a carpet -in a room and placed the marks beneath it, together with a bundle of -cloth so that the whole should seem larger. - -And the Young King going through the room, the treasurer showed him the -pile saying: Sire, see how you dispense your gifts. You see what a -large sum is two hundred marks, which seem nothing to you. - -And the Young King looked and said: that seems little enough to me to -give to so valiant a man. Give him four hundred, for I thought two -hundred marks much more than they seem now I see them. [38] - - - - - - - - -XX - -OF THE GREAT LIBERALITY AND COURTESY OF THE KING OF ENGLAND - - -The young King of England squandered and gave away all his possessions. - -Once a poor knight beheld the cover of a silver dish, and said to -himself: if I could but hide that upon me, my household could thrive -thereon for many a day. He hid the cover on his person. The seneschal, -when the dinner was ended, examined the silver, and found that the dish -was missing. So they began to spread the news and to search the knights -at the door. - -The young King had observed him who had taken it, and came to him -silently, and said to him very softly: give it to me, for I shall not -be searched. And the knight all shamefaced, obeyed his behest. - -Outside the door, the young King gave it back to him and hid it on him, -and then he sent for him, and gave him the other half of the dish. - -And his courtesy even went further; for one night some impoverished -gentlemen entered his room in the belief that he was asleep. They -collected his arms and clothes in order to steal them. One of them was -reluctant to leave behind a rich counterpane which was covering the -King, and he seized it and began to pull. The King, for fear he should -remain uncovered, took hold of the end of it and held it fast, while -the other tugged, and the knights present, in order to save time, lent -him a hand. - -And then the king spoke: this is not theft but robbery—to wit, taking -by force. The knights fled when they heard him speak, for they had -believed him to be sleeping. - -One day, the old King, the father of this young King, took him harshly -to task, saying, where is your treasure? - -And he answered: Sire, I have more than you have. There was much -discussion. Both sides bound themselves to a wager. - -The day was fixed when each was to show his treasure. - -The young King invited all the barons of the country who were in the -neighbourhood. His father set up that day a sumptuous pavilion and sent -for gold and silver in dishes and plates and much armour and a great -quantity of precious stones, and laid all on his carpets and said to -his son: where is your treasure? Thereupon the son drew his sword from -its scabbard. - -The assembled knights crowded in from the streets and the squares. The -entire city seemed to be full of knights. - -The King was unable to defend himself against them. The gold remained -in the power of the young King, who said to his knights: take your -treasure. Some took gold, some plate, some one thing and some another, -so that in a little while everything was distributed. The father -gathered all his forces to take the treasure. - -The son shut himself up in a castle, and Bertrand de Born was with him. -The father came to besiege him. - -One day through being oversure, he was struck in the head by an arrow -(for he was pursued by misfortune) and killed. - -But before his death he was visited by all his creditors, and they -asked him for the treasure which they had lent him. Whereat the young -King answered: sirs, you come at a bad season, for my treasure has been -distributed. My possessions are all given away. My body is infirm, and -it would be a poor pledge for you. - -But he sent for a notary, and when the notary had come, that courteous -king said to him: write that I bind my soul to perpetual bondage until -such time as my creditors are paid. Then he died. After his death they -went to his father and asked for the money. The father answered them -roughly, saying: you are the men who lent to my son wherefore he waged -war upon me, and therefore under the penalty of your life and goods -take yourselves out of my dominions. - -Then one of them spoke and said: Sire, we shall not be the losers, for -we have his soul in our keeping. - -And the king asked in what way, and they showed him the document. - -Then the king humbled himself and said: God forfend that the soul of so -valiant a man should be in bondage for money, and he ordered them to be -paid, and so it befell. - -Then Bertran de Born came into his hands, and he asked for him and -said: you declared you had more sense than any man in the world; now -where is your sense? Bertran replied: Sire, I have lost it. And when -did you lose it? I lost it when your son died. - -Then the King knew that he had lost his wit for love of his son [39], -so he pardoned him and loaded him with rich gifts. - - - - - - - - -XXI - -HOW THREE NECROMANCERS CAME TO THE COURT OF THE EMPEROR FREDERICK - - -The Emperor Frederick was a most noble sovereign, and men who had -talent flocked to him from all sides because he was liberal in his -gifts, and looked with pleasure on those who had any special talent. - -To him came musicians, troubadours, and pleasant story-tellers, men of -art [40], jousters, fencers and folk of every kind. - -One day the table was set and the Emperor was washing his hands, [41] -when there came to him three necromancers garbed in long pilgrims’ -robes. [42] They greeted him forthwith, and he asked: which of you is -the master? One of them came forward and said: Sire, I am he. And the -Emperor besought him that he would have the courtesy to show his art. -So they cast their spells and practised their arts. - -The weather began to grow stormy, and a sudden shower of rain with -thunder and lightning and thunder-bolts, and it seemed that a hail fell -like balls of steel. The knights fled through the halls, one going in -one direction, one in another. - -The weather cleared up again. The necromancers [43] took their leave -and asked for a recompense. - -The Emperor said: ask me then. And they made their request. The Count -of San Bonifazio was then near the Emperor. So they said: Sire, bid -this lord come and succour us against our enemies. - -The Emperor laid this command upon him with affectionate insistence. -The Count set out on his way with the masters. - -They took him to a noble city, showed him knights of high lineage, and -prepared for him a handsome horse and fine arms, and said: these are at -your command. - -The enemy came up for battle. The Count defeated them, and delivered -the city. He won back the country. They gave him a wife. He had -children. - -After some time, he ruled the land. - -The necromancers left him alone for a very long period. - -Then they returned. The Count’s son was already full forty years old. -The Count was old. The necromancers came back and said that they wished -to go and see the Emperor and the court. The Count answered: the Empire -will by this time more than once have changed hands; the people will -all be new: where should I return? The necromancers answered: no -matter, we will take you with us all the same. - -They set forth; they walked for a long time; they reached the court. - -They found the Emperor among his barons, still pouring water over his -hands as he had been doing when the Count went away with the -necromancers. - -The Emperor made him tell his tale, and he told it. I have taken a -wife. My children are forty years old. Three pitched battles have I -fought. The world is all topsy-turvy. How comes this? - -The Emperor made him relate all this with great mirth for the barons -and knights. [44] - - - - - - - - -XXII - -HOW THE EMPEROR FREDERICK’S GOSHAWK ESCAPED TO MILAN - - -While the Emperor Frederick was besieging Milan, one of his goshawks -escaped and flew into Milan. He sent ambassadors to claim it. - -The councillors called a meeting. There were very many speeches. All -agreed that it would be greater courtesy to send it back than to keep -it. - -A very old citizen of Milan advised the authorities and spoke thus: we -hold the goshawk as if it were the Emperor, so we shall make him repent -of what he has done to the dominions of Milan. Therefore I urge that it -should not be returned to him. [45] - -The ambassadors went back and told how the council had gone. - -When the Emperor heard this, he said: how came that to pass? Was there -anyone in Milan to contradict the proposal of the council? And the -ambassadors said: yes Sire, there was. And what manner of man was he? -Sire, he was an old man. - -It cannot be, replied the Emperor, that an old man could make so vile a -speech. None the less, Sire, so it was. Tell me, said the Emperor, what -manner of man he was and how garbed. Sire, his hair was white, and his -coat was striped. [46] - -It may well be, said the Emperor, that since his coat was striped he -was a madman. - - - - - - - - -XXIII - -HOW THE EMPEROR FREDERICK FOUND A COUNTRYMAN AT A FOUNTAIN AND ASKED -LEAVE TO DRINK, AND HOW HE TOOK AWAY HIS DRINKING-CUP - - -Once when the Emperor Frederick went hunting, dressed, as was his wont, -in plain green, he came upon a countryman at a fountain who had spread -a gleaming white cloth on the green grass, and had a cup made of -tamerisk [47] and a nice clean loaf of bread. [48] - -The Emperor came up and asked leave to drink. The countryman replied: -with what should I give you to drink? You shall not set your lips to -this cup. If you have a drinking horn, I will gladly give you some -wine. - -The Emperor answered: lend me your cup, and I will drink so that it -does not touch my mouth. And the countryman handed it to him, and he -kept to his promise. He did not give it back though, but on the -contrary, spurred his horse and ran off with the cup. - -The countryman was confident that the man was one of the Emperor’s -knights. - -The following day he went to the court. The Emperor told his servants -if such and such a countryman come, let him in, and do not close the -door to him. The countryman came. He appeared before the Emperor. He -complained of the loss of his cup. The Emperor made him tell his story -many times to his great amusement. - -The barons listened to it with glee. And the Emperor said: would you -recognise your cup? Yes, Sire. Then the Emperor drew forth the cup to -show that it had been he in person. - -Then the Emperor, because of the man’s cleanliness, gave him rich -gifts. - - - - - - - - -XXIV - -HOW THE EMPEROR FREDERICK PUT A QUESTION TO TWO WISE MEN, AND HOW HE -REWARDED THEM - - -The Emperor Frederick had two exceedingly wise men about him; one was -called Bolgaro, the other Martino. [49] - -One day the Emperor was in the company of these two wise men, one of -them on his right hand, and the other on his left. - -And the Emperor put a question to them and said: can I give to any one -of my subjects and take away from another, according to my will and -without other cause? Since I am their lord, and the law says that what -pleases the lord shall be law to his subjects. Say then whether I may -do this, since such is my pleasure. - -One of the two wise men replied: Sire, whatever is your pleasure, that -you may do to your subjects without causing wrong. - -The other sage answered and said: to me it seems not, since the law is -utterly just, and its conditions must be observed and followed with an -extreme nicety. When you take away, it should be known from whom and -also to whom you give. - -Since both of the wise men spoke the truth, he offered gifts to both. -To the one he gave a scarlet hat and a white palfrey; and to the other -he gave the right to make a law to please his fancy. - -Whence there arose a great discussion among the learned as to which of -the two he had given the richer present. - -It was held that to him who had said he could give and take away as it -pleased him he had given clothing and a palfrey as to a minstrel -because he had flattered him. To him who followed justice, he gave the -right to make a law. - - - - - - - - -XXV - -HOW THE SULTAN GAVE TWO HUNDRED MARKS TO A MAN AND HOW HIS TREASURER -WROTE DOWN THE ENTRY IN HIS PRESENCE - - -Saladin [50] was a most noble lord, brave and generous. Once he gave -two hundred marks to a man who had given him a basket of winter roses -grown in a hot-house. His treasurer wrote down the sum in his presence, -and through a slip of the pen he wrote three hundred marks. Saladin -said: what are you doing? The treasurer answered: Sire, I have -blundered, and he was about to cancel the surplus. Then Saladin spoke: -do not cancel it; write four hundred instead. It would be ill for me -were your pen more generous than I. - -This Saladin, at the time of his sultanate, ordered a truce between -himself and the Christians, and said he would like to behold our -customs, and if they pleased him, he would become a Christian. - -The truce was made. - -Saladin came in person to study the habits of the Christians; he beheld -the tables set for eating with dazzlingly white cloths, and he praised -them exceedingly. - -And he beheld the disposition of the table where the King of France -ate, set apart from the others. - -And he praised it highly. He saw the places where the great ones of the -realm ate, and he praised them highly. - -He saw how the poor ate on the ground in humility, and this he -disapproved greatly. - -Moreover, he blamed them for that the lord’s friends ate more lowly and -further down the table. - -Then the Christians went to see the customs of the Saracens, and saw -that they ate on the ground grossly. - -The Sultan had his pavilion, where they ate, richly draped and the -ground covered with carpets which were closely worked with crosses. - -The stupid Christians entered, stepping with their feet on these -crosses and spitting upon them as on the ground. - -Then the Sultan spoke and took them to task harshly: do you preach the -Cross and scorn it thus? It would seem then that you love your God only -with show of words and not with deeds. Your behaviour and your manners -do not meet with my liking. - -The truce was broken off, and the war began again. [51] - - - - - - - - -XXVI - -HERE IT IS TOLD OF A BURGHER OF FRANCE - - -A burgher of France had a wife who was extremely fair. - -Once she was at a festival with other women of the city. And there was -present a very beautiful woman who was much looked at by all. The -burgher’s wife said to herself: if I had so fine a tunic as she has, I -should be no less looked at than she is. - -She returned home to her husband and showed him a cross face. - -Her husband asked her frequently why she was so aggrieved. And the -woman replied: because I am not dressed so that I can be with other -women. For at such and such a feast, the other women who were not so -fair as I am were looked at, but I was not for my ugly tunic. [52] - -Then her husband promised her that with his first earnings he would buy -her a fine tunic. - -But a few days passed when a burgher came to him and asked for the loan -of ten marks. And he offered him a gain of two marks at a certain date. -The husband replied: I will have none of it, for my soul would be in -danger of hell fire. And the wife said: Oh, you disloyal traitor, you -will not do it so that you need not buy me my tunic. - -Then the burgher, through the urgings of his wife, lent the money for -an interest of two marks, and bought his wife the tunic. The wife went -to mass with the other women. - -At that time there lived Merlin. - -And one man spoke and said: by Saint John, that is a most fair lady. - -And Merlin, the wise prophet, spoke and said: truly she is fair, if -only the enemies of God did not share that tunic with her. - -And the lady turned and said: tell me in what way the enemies of God -have a share in my tunic. - -He answered: lady, I will tell you. Do you remember when you went to a -certain feast, where the other women were more regarded than you -because of your ugly tunic? And you returned and showed yourself cross -to your husband? And he promised to buy you a tunic with his first -earnings? And a few days afterwards, a burgher came to borrow ten -marks, at a usury of two, whereon you urged your husband to do this? So -from this ungodly gain does your tunic come. Tell me, lady, if I have -erred in aught. - -Certainly, sir, in naught have you erred, answered the lady. And God -forbid that such an ungodly tunic should remain upon me. - -And before the whole crowd she doffed it, and begged Merlin to take it -and deliver her from such grievous peril. - - - - - - - - -XXVII - -HERE IT IS TOLD OF A GREAT MOADDO WHO WAS INSULTED - - -A great Moaddo [53] went one day to Alexandria, and was going about his -business when another man came behind him, and pronounced many -insulting words, and made much mock of him, to which he did not reply a -word. - -So a man came forward and said: why do you not answer this fellow who -addresses you so villainously? - -And he patiently replied: and said to the man who urged him to make -answer. I do not answer because I do not hear anything pleasing to me. - - - - - - - - -XXVIII - -HERE IT IS TOLD OF A CUSTOM THAT EXISTED IN THE KINGDOM OF FRANCE - - -It was the custom in the kingdom of France that a man who deserved to -be dishonoured and condemned should go in a cart. - -And if it happened that he was condemned to death, never was found -anyone willing to converse with him or stay with him for any reason. - -Lancelot [54] when he became mad for love of Queen Guinevre went in the -cart, and was driven to many places. - -And from that day on the cart was no more despised, and ladies and -knights of fine birth go in it now for their disport. - -Alas! errant world and ignorant and discourteous people, how much -greater was Our Lord who made the heaven and earth, than Lancelot who -was made a knight [55] and changed and upset so great a usance in the -kingdom of France, which was not his kingdom. - -And Jesus Christ, Our Lord, pardoning His own enemies could not make -men pardon theirs. - -And this He did and willed in His kingdom to those who crucified Him. - -He pardoned them, and prayed to His Father for them. - - - - - - - - -XXIX - -HERE IT IS TOLD HOW SOME LEARNED ASTROLOGERS DISPUTED ABOUT THE -EMPYREAN - - -Some very learned men at a school in Paris were disputing about the -Empyrean [56], and spoke of it with great longing and how it was above -the other heavens. - -They spoke of the heaven where Jupiter is and Saturn and Mars, and that -of the Sun and of Mercury and the Moon. And how that above all was the -Empyrean. And above that is God the Father in all His majesty. - -As they were thus conversing, there came to them a fool who said to -them: gentlemen, what is there over the head of that gentleman? [57] -One of the learned men answered jestingly: There is a hat. And the fool -went away, and the wise men remained. One of them said: you think you -have given the fool a rebuff, but it is we who have suffered it [58]. -Now let us say: what is there overhead? [59] They put all their science -to a test, but could find no answer. Then they said: a fool is he who -is so bold as to put his mind outside the circle. [60] And still more -foolish and rash is he who toils and meditates to discover his own -origin [61]. - -And quite without sense is he who would know God’s profoundest -thoughts. - - - - - - - - -XXX - -HERE IT IS TOLD HOW A LOMBARD KNIGHT SQUANDERED HIS SUBSTANCE - - -A knight of Lombardy, whose name was G—— was a close friend of the -Emperor Frederick, and had no sons to whom to leave his estate, -although indeed he had heirs of his own kin. So he formed the resolve -to spend all he possessed during his life-time, that nothing should be -left after him. - -He reckoned the number of years he might live, and added another ten. -But he did not add enough, for wasting and squandering his goods, he -was surprised by old age, and lived too long, and found himself in -poverty, for he had squandered his all. - -He took counsel for his sad state, and remembered the Emperor -Frederick, who had shown him much friendship, and who had always spent -much and given away much at his court. - -He resolved to go to him, believing that he would be received with -great affection [62]. - -So he went to the Emperor, and stood before him. He (the Emperor) asked -who he was, although he knew him well. The knight told his name. He -asked about his conditions. The knight told what had happened to him, -and how he had been outwitted by time. - -The Emperor replied: leave my court, and do not under penalty of your -life, come into my territory again, for you are he who did not want -that others should inherit aught after your death. - - - - - - - - -XXXI - -HERE IT IS TOLD OF A STORY-TELLER OF MESSER AZZOLINO - - -Messer Azzolino [63] had a story-teller whom he made tell him tales -during the long nights of winter. It happened that one night the -story-teller had a great desire to sleep, while Azzolino urged him to -tell tales. - -The story-teller began a tale of a countryman who had a hundred -byzantines [64] of his own which he took with him to the market to buy -sheep at the price of two per byzantine. Returning with his sheep he -came to a river he had passed before much swollen with the rains which -had recently fallen. Standing on the bank, he saw a poor fisherman with -a boat, but of so small a size that there was only room for the -countryman and one sheep at a time. Then the countryman began to cross -over with one sheep, and he began to row: the river was wide. He rowed -and passed over. - -And here the story-teller ceased his tale. - -Azzolino said: go on! And the story-teller replied: let the sheep cross -over and then I will tell you the tale. Since the sheep would not have -crossed in a year, he could meanwhile sleep at his ease. [65] - - - - - - - - -XXXII - -OF THE GREAT DEEDS OF PROWESS OF RICCAR LOGHERCIO OF THE ISLE - - -Riccar Loghercio was Lord of the Isle, and was a great gentleman of -Provence, and a man of great courage and prowess. - -And when the Saracens came to attack Spain, he was in that battle -called the Spagnata, the most perilous battle that there has been since -that of the Greeks and the Trojans. Then were the Saracens in great -number, with many kinds of engines, and Riccar Loghercio was the leader -of the first battalion. And as the horses could not be put in the van -for fear of the engines, he bade his followers turn the hindquarters of -their horses towards the enemy; and they backed so long that they found -themselves in the enemy’s midst. - -And so the battle proceeded and they continued to slay right and left, -so that they utterly destroyed the enemy. - -And when, on another occasion, the Count of Toulouse was fighting -against the Count of Provence, Riccar Loghercio descended from his -steed, and mounted on a mule, and the Count said: What does this mean, -Riccar? Messer, I wish to show that I am good neither for pursuit nor -for flight. - -Herein he showed his great liberality, which was greater in him than in -any other knight. [66] - - - - - - - - -XXXIII - -HERE IS TOLD A TALE OF MESSER IMBERAL DEL BALZO - - -Messer Imberal del Balzo [67] had a great castle in Provence, and he -made much account of auguries as the Spaniards do, and a philosopher, -whose name was Pythagoras and came from Spain [68], wrote an -astronomical table, in which were many meanings of animals, according -to the twelve signs of the zodiac. When birds quarrel. When a man finds -a weasel in the road. When the fire sings, and many meanings of jays -and magpies and crows and of many other animals, according to the moon. - -And so Messer Imberal, riding one day with his company, was taking -great care to avoid these birds, for he feared to encounter an augury. -He found a woman on his path, and asked her and said: tell me, good -woman, whether you have this morning found or seen any birds such as -crows, ravens or magpies. - -And the woman answered: Sir, I saw a crow on the trunk of a willow -tree. Now tell me, woman, in what direction was it holding its tail? -And the woman replied: Sir, it held it turned towards its behind. [69] -Then Messer Imberal feared the augury, and said to his companions: -before God, I will ride no more to-day nor to-morrow in the face of -this augury. - -And often was this tale told in Provence, because of the novel reply -which that woman had inadvertently given. - - - - - - - - -XXXIV - -HOW TWO NOBLE KNIGHTS LOVED EACH OTHER WITH A GREAT LOVE - - -Two noble knights loved each other with a great love. The name of one -was Messer G—— and the name of the other Messer S——. - -These two knights had long loved each other. - -Then one of them began to think and say to himself in this wise: Messer -S. has a fine palfrey. Were I to ask him, would he give it me? And so -thinking, would he or would he not, he came to believe at last that he -would not. The knight was much disturbed. - -And he began to encounter his friend with a strange manner. And, -thinking over the thing every day, he grew more and more glum. He -ceased to speak to his friend and turned the other way when he met him. - -The people wondered greatly, and he wondered too greatly himself. - -It chanced one day that Messer S., he who owned the palfrey, could bear -it no longer. He went to his friend and said: my friend, why do you not -speak to me? Why are you angry? The other replied: because I asked you -for your palfrey and you denied it me. - -And the other replied: that was never so. It cannot be. The palfrey and -my own person are yours, for I love you as myself. - -Then the knight became reconciled with his friend and he turned to the -old amity, and recognised that he had not thought well [70]. - - - - - - - - -XXXV - -HERE IT IS TOLD OF MASTER THADDEUS OF BOLOGNA - - -Master Thaddeus, as he was instructing his medical scholars, propounded -that whoever should continue for nine days to eat egg-plant [71] would -go mad. - -And he proved it according to the law of psychic [72]. - -One of his scholars, hearing this lesson, decided to put it to the -test. He began to eat egg-plant, and at the end of nine days went -before his master and said: master, that lesson you read us is not -true, because I have put it to the test, and I am not mad. - -And he rose and showed him his behind. - -Write, said the master, that all this about the egg-plant has been -proved, and he wrote a fresh essay on the subject. - - - - - - - - -XXXVI - -HERE IT IS TOLD HOW A CRUEL KING PERSECUTED THE CHRISTIANS - - -There was once a most cruel king [73] who persecuted God’s people. And -his power was passing great, and yet he could achieve nothing against -that people, for God loved them. - -This king spoke with Balaam the prophet, and said: tell me, Balaam, how -comes this matter with my foes? Am I indeed more powerful than they, -and yet can do them no harm? - -And Balaam answered: Sire, because they are God’s people. But I will do -in this way, that I will go unto them and will curse them, and you -shall attack them and shall win the victory. - -So this Balaam mounted his ass, and went up on to a mountain. - -The people were almost all down in the valley; and he went up to curse -them from the mountain [74]. - -Then the angel of God went before him, and did not let him pass. And he -pricked his ass, thinking it was frightened, and it spoke and said: do -not beat me, for I see here the angel of the Lord with a sword of fire -in his hand, and he will not let me pass. - -Then the prophet Balaam looked and beheld the angel. And the angel -spoke and said: why are you going to curse God’s people. You shall -bless them straightaway, just as you desired to curse them, unless you -wish to die. - -The prophet went and blessed God’s people, and the king said: what do -you do? This is not cursing. - -And he replied: it cannot be otherwise, for the angel of the Lord so -bade me. Therefore, do in this way [75]. You have beautiful women: they -have a lack of them. Take a number of them and dress them richly and -set on their breasts a buckle [76] of gold or silver for an ornament, -on which let there be carved the idol which you adore (for he adored -the statue of Mars) and you will speak to them as follows: that they do -not yield unless the men promise to adore that image and figure of -Mars. And then when they have sinned, I shall be free to curse them. - -And so the king did. - -He took some fair women in that manner, and sent them into the camp. - -The men were desirous of them, and they consented and adored the idols -and then sinned with them. - -Then the prophet went and cursed God’s people, and God did not succour -them. - -And that king gave battle, and defeated them all. - -Wherefore the just suffered the penalty of those who sinned. They -repented and atoned and drove away the women, and became reconciled to -God and returned to their former freedom. - - - - - - - - -XXXVII - -HERE IT IS TOLD OF A BATTLE BETWEEN TWO KINGS OF GREECE - - -There were two kings in the parts of Greece, and one of them was more -powerful than the other. They went into battle together: the more -powerful one lost. - -He went home and shut himself into a room, wondering if he had not -dreamed, and soon began to believe he had not fought at all. - -Meanwhile the angel of God came to him, and said: how are you? Of what -are you thinking? You have not dreamed, but have fought indeed and were -beaten. - -And the king looked upon the angel and said: how can that be? I had -thrice as many troops as he; and the angel replied: and yet it has come -to pass, since you are an enemy of God. - -Then the king replied: oh, is my enemy then such a friend of God that -he has beaten me for that reason? - -No, said the angel, for God revenges Himself upon His enemies by means -of His enemies. Go you once more with your army, and you shall defeat -him even as he defeated you. - -Then he went and fought anew with his foe, and defeated him and -captured him as the angel had foretold. - - - - - - - - -XXXVIII - -OF AN ASTROLOGER CALLED MELISUS, WHO WAS REPRIMANDED BY A WOMAN - - -There was one named Melisus [77] who was exceedingly learned in many -sciences and especially in astrology, as can be read in the sixth book -of De Civitate Dei [78]. - -And it is said that this wise man once passed the night in the house of -a poor woman. - -When he went to his rest in the evening, he said to the woman: look -you, woman, leave the house door open to-night, for I am accustomed to -get up and study the stars. - -The woman left the door open. - -That night it rained, and before the house there was a ditch filled -with water. - -When the wise man rose, he fell into it. He began to cry for help. The -woman asked: what is the matter? He answered: I have fallen into a -ditch. Oh you poor fellow, said the woman, you gaze up at the sky and -cannot mind your feet. - -The woman got up and helped him, for he was perishing in a little ditch -of water from absentmindedness. [79] - - - - - - - - -XXXIX - -HERE IT IS TOLD OF BISHOP ALDEBRANDINO, AND HOW HE WAS MOCKED BY A -FRIAR - - -When Bishop Aldebrandino [80] was living in his Palace at Orvieto, he -was at table one day, in the company of various Franciscans, and there -being one of them who was eating an onion with much relish; the Bishop -watching him, said to a page: Go to that friar, and tell him that -gladly would I change stomachs with him. - -The page went and told him. - -And the friar answered: go, and tell Messere that I well believe he -would change with me, with regard to his stomach, but not with regard -to his bishopric. - - - - - - - - -XL - -OF A MINSTREL WHOSE NAME WAS SALADIN [81] - - -Saladin was a minstrel who, being in Sicily one day at table with many -knights, was washing his hands; and a knight said to him: wash your -mouth and not your hands. - -And Saladin replied: Messer, I have not spoken of you to-day. - -Then as they were strolling about, to rest after eating, Saladin was -questioned by another knight, who said: tell me, Saladin, if I wished -to tell a story of mine, to whom must I tell it as being the wisest -amongst us? Saladin answered: Messer, tell it to whoever appears to you -to be the most foolish. - -The knights questioned this answer, and begged him to expatiate upon -it. - -Saladin replied: to fools every fool appears wise because of his -resemblance. - -Therefore whoever appears most foolish to a fool, will be the wisest, -because wisdom is the contrary of folly. To every fool wise men seem -fools. Therefore to wise men fools seem truly foolish and full of -doltishness. - - - - - - - - -XLI - -A TALE OF MESSER POLO TRAVERSARO - - -Messer Polo Traversaro [82] came from Romagna, and was the greatest -noble in all that land, and he ruled over almost all of it without -opposition. - -There were three very swaggering knights, and they held that in all -Romagna there was no man worthy to sit with them as a fourth in -company. - -And so in their meeting-place they had a bench for three, and more -could not be seated thereon, and no one dared to seat himself there for -fear of their truculence. - -And although Messer Polo was their superior and in other things, they -were obedient to his commands, yet in that desirable place he did not -dare to sit. They admitted, however, that he was the first lord of -Romagna and the one who came nearest of all to making a fourth in their -company. - -What did the three knights do, seeing that Messer Polo was pressing -them hard? They walled up half the door of their palace so that he -could not enter [83]. For the man was of a very stout build. Not being -able to enter, he undressed and went in in his shirt. - -When they heard him, they got into their beds, and had themselves -covered up as though they were ill. - -Messer Polo, who had thought to find them at table, discovered them in -bed. He comforted them, and interrogated them, and inquired as to their -ailments, and perceiving everything, took his leave and went away. - -The knights said: this is no joke! - -They went to the village of one of their number where he had a -beautiful little castle with moats and a draw-bridge. - -They decided to winter there. One day Messer Polo went thither with a -numerous company, and when they wanted to enter, the three knights -raised the bridge. Say what they would, they did not succeed in -entering. - -So they went away. - -When the winter had passed, the knights returned to the city. - -Messer Polo, at their return, did not rise, and they were astonished, -and one of them said: O Messer, alack, is this the courtesy you show? -When strangers come to your city, do you show them no honour? - -And Messer Polo replied: pardon me, gentle sirs, if I do not rise save -for the bridge that rose for me. - -Then the knights made much of him. - -One of the knights died, and the other two sawed off the third of the -bench on which they sat, when the third was dead, because in all -Romagna they could not find any knight who was worthy to sit in his -place. - - - - - - - - -XLII - -HERE IS TOLD AN EXCELLENT TALE OF WILLIAM OF BORGANDA OF PROVENCE - - -William of Borganda [84] was a noble knight of Provence in the days of -Count Raymond Berenger [85]. - -One day it came to pass that some knights were boasting [86] and -William boasted that there was no nobleman in Provence whom he had not -knocked from his saddle, and then he said that there was no woman in -Provence who deserved the honour of a tournament [87]. And this he said -in the Count’s presence. And the Count answered: does that include me -too? William replied: yes, you, my lord; I say it to you. - -He sent for his horse, saddled and well caparisoned, attached his -spurs, and set his feet in the stirrups, and when he was ready, he -turned to the Count and said: you sir, I neither include nor accept -[88]. And he mounted his horse and spurred it and went off. The Count -was so sore grieved that he did not return to the court. - -One day some ladies were gathered together for a splendid banquet; and -they sent for William of Borganda, and the Countess was there and they -said: now tell us, William, why you have so insulted the ladies of -Provence? It shall cost you dear. - -Each one of them had a stick hidden away. - -The one who acted as spokeswoman said: lo! William for your folly it -behoves you to die. - -And William spoke, and said, seeing that he was taken unawares in such -a fashion: I beg you, ladies, by your courtesy that you grant me one -favour. The ladies answered: ask, save that you ask not to escape. - -Then William spoke and said: ladies, I beg you of your courtesy that -whoever among you be the greatest hussy be the first to strike me. - -Then they looked at one another: no one was found willing to deal the -first blow, and so on that occasion he got away unscathed [89]. - - - - - - - - -XLIII - -HERE IT IS TOLD OF MESSER GIACOPINO RANGONE AND WHAT HE DID TO A COURT -PLAYER - - -Messer Giacopino Rangone [90], a noble knight of Lombardy, being one -day at table, had two flasks of very fine white and red wine before -him. - -A buffoon being at the table, did not dare to ask for some of the wine, -much as he desired to. Getting up, and taking a beaker, he washed it -well and ostentatiously. Then when he had washed it, he flourished it -in his hand and said: sire, I have washed it. - -And Messer Giacopino put his hand into the glass and said: Well you can -complete your toilet [91] somewhere else. - -The buffoon remained there and had no wine. - - - - - - - - -XLIV - -OF A QUESTION THAT WAS PUT TO A COURTIER - - -Marco Lombardo [92] was a noble courtier and extremely wise. One -Christmas he was in a city, where they distributed many gifts, and he -received none. He found another courtier who was an ignorant man -compared with him, and yet he had received many presents. This gave -rise to a good remark, for that courtier said to Marco: how is this, -Marco, that I have received seven gifts and you none? And yet you are -far superior to me and wiser. What is the reason? - -And Marco replied: only this, that you found more of your kind than I -of mine. - - - - - - - - -XLV - -HOW LANCELOT FOUGHT AT A FOUNTAIN - - -Sir Lancelot was fighting one day at a fountain with a knight of -Sansonia [93] whose name was Aliban; and they fought keenly, with their -swords, dismounted from their horses. - -And when they paused to draw breath, they asked one another’s names. - -Sir Lancelot replied: since you desire to hear my name, know that I am -called Lancelot. - -Then the combat began once more, and the knight spoke to Lancelot, and -said: your name is deadlier to me than your prowess. - -For when he knew that the knight was Lancelot, he began to mistrust his -own worth. - - - - - - - - -XLVI - -HERE IT IS TOLD HOW NARCISSUS FELL IN LOVE WITH HIS OWN IMAGE - - -Narcissus [94] was a valiant knight of great beauty. - -One day it befell that he was resting beside a lovely fountain. And in -the water he beheld his own most beautiful image. And he began to gaze -upon it, and rejoiced in seeing it in that fountain; and he thought -that the image had a life of its own, that it was in the water, and did -not perceive that it was but an image of himself. He began to love it, -and to fall so deeply in love with it, that he wished to seize it. - -And the water grew troubled, and the image vanished, wherefore he began -to weep. - -And the water became clear once more, and he beheld the image weeping. - -Then he let himself slip into the fountain, so that he drowned. - -The season was spring-time. - -Some women came to the fountain for sport. They saw the fair Narcissus -drowned. They drew him from the fountain with great lamentation, and -set him by its rim. - -The news of it came to the God of Love. - -Wherefore the God of Love made of him a most lovely and verdant almond -tree, and it was and is the first tree that bears fruit and renews the -time for loving. [95] - - - - - - - - -XLVII - -HERE IT IS TOLD HOW A KNIGHT ASKED A LADY FOR HER LOVE - - -A knight once begged a lady for her love, and told her among other -things that he was noble and rich and passing fair. And your husband is -so ugly, as you know. - -And that husband was behind the wall of the room. He spoke and said: -Messer, by your courtesy further your own affairs, but do not mar those -of other men. - -Messer di Val Buona was the ugly man. And Messer Rinieri da Calvoli was -the other. [96] - - - - - - - - -XLVIII - -HERE IT IS TOLD OF KING CONRAD, FATHER OF CONRADIN - - -We read of King Conrad [97] that when he was a boy he enjoyed the -company of twelve boys of his own age. Whenever King Conrad was at -fault, the masters who were entrusted with his care did not beat him, -but they beat those boys who were his companions. And he would say: Why -do you beat these boys? The masters answered: Because of your -misdemeanours. And he said: Why do you not beat me, for I am to blame? -And the masters answered: Because you are our lord. But we beat them in -your place. Wherefore sorely should you be grieved if you have a gentle -heart, that others pay the penalty of your faults. - -And therefore, we are told, King Conrad took great heed not to act -wrongly, for of pity them. - - - - - - - - -XLIX - -HERE IT IS TOLD OF A PHYSICIAN OF TOULOUSE AND HOW HE TOOK TO WIFE A -NIECE OF THE ARCHBISHOP OF TOULOUSE - - -A physician of Toulouse took to wife a gentlewoman of Toulouse, niece -to the Archbishop. He took her home. In two months she was about to -give birth to a daughter. The physician showed no anger. On the -contrary, he comforted the woman, and showed her reasons, in accordance -with science, that the child could well be his. - -And with these words and with a show of friendliness he prevented the -woman from thwarting his purpose. He showed her every attention during -the child-birth. - -After her travail, he said to her: Madonna, I have honoured you as much -as I could. Now I beg you by the love you bear me, to return home to -your father’s house. And your daughter I will hold in all honour. - -Matters went so far, that the Archbishop heard that the physician had -sent his niece away. He sent for him, and as he was a great man, he -addressed him with very high words, mingled with scorn and menaces. - -And when he had had his say, the physician replied and said: Messer, I -took your niece to wife, thinking, with my riches, to be able to supply -and nourish my family; and it was my intention to have a son every -year, and no more. Whereas the woman has begun to give birth after two -months. For this reason I am not sufficiently opulent, if things are to -continue in this way, to be able to nourish them all; and for you it -would not be decorous that your kindred should live in poverty. -Wherefore I beg you humbly, to give her to a man wealthier than I am, -so that she may be no dishonour to you. - - - - - - - - -L - -HERE IT IS TOLD OF MASTER FRANCIS, SON OF MASTER ACCORSO OF BOLOGNA - - -Master Francis, son of Master Accorso of the city of Bologna, [98] when -he returned from England, where he had long sojourned, put this problem -to the municipality of Bologna, and said: the father of a family left -his town in poverty and abandoned his sons, and went into remote parts. -After a certain time, he saw some men of his own country. Prompted by -love of his children, he questioned them, and they replied: Messer, -your children have had great gains, and are grown rich. When he heard -this, he decided to depart and returned home. He found his sons rich. -He asked them to reinstate him in his possessions as their father and -lord. The sons refused, saying: father, we have earned this: it has -naught to do with you. So that there came about a law-suit. - -Now, in accordance with the law, the father became master of all the -sons had earned. And so I ask of the commune of Bologna that the -possessions of my sons come under my keeping, that is the possessions -of my scholars. For they have become great masters, and have earned -much since I left them. - -May it please the commune of Bologna, now that I have returned, to make -me once more master and father, in obedience to the law which treats of -the father of a family. - - - - - - - - -LI - -HERE IT IS TOLD OF A GASCON WOMAN, AND HOW SHE HAD RECOURSE TO THE KING -OF CYPRUS - - -There was a Gascon woman in Cyprus, who suffered such a villainous and -shameful offence that she could not endure it [99]. So she went before -the King of Cyprus [100] and said: Sire, you have already suffered ten -thousand insults, and I only one. I beg you who have borne so many, -pray teach me how to bear mine. - -The King was ashamed, and began to avenge his wrongs, and not to endure -others. - - - - - - - - -LII - -OF A BELL THAT WAS ORDERED IN KING JOHN’S DAYS - - -In the days of King John of Acre [101] a bell was hung for anyone to -ring who had received a great wrong, whereupon the King would call -together the wise men appointed for this purpose, in order that justice -might be done. - -It happened that the bell had lasted a long time and the rope had -wasted, so that a vine clung to it. - -Now it befell that a knight of Acre had a noble charger which had grown -old, so that it had lost its worth, and the knight, to avoid the -expense of its keep, let it wander about. The famished horse tugged at -the vine to eat it. As it tugged, the bell rang. - -The judges assembled, and understood the petition of the horse who, it -seemed, asked for justice. They sentenced that the knight whom the -horse had served when it was young, should feed it now that it was old. - -The King commanded him to do so under grave penalties. - - - - - - - - -LIII - -HERE IT IS TOLD OF A PRIVILEGE GRANTED BY THE EMPEROR TO ONE OF HIS -BARONS - - -The Emperor granted a privilege to one of his barons, that whosoever -should pass through his lands should pay him a penny as toll-traverse -for each manifest physical defect. The baron set a gate-keeper at his -door to gather the tolls. - -One day it befell that a one-footed man came to the gate: the -gate-keeper asked him for a penny. The man refused and began to pick a -quarrel with him. The keeper took hold of him. - -The man, in order to defend himself, drew forth the stump of his arm, -for he had lost one hand. - -When the keeper saw this, he said: you shall now pay me two pence, one -for the hand, and one for the foot. So they went on fighting. The man’s -hat fell off his head. He had only one eye. The keeper said: you shall -pay me three pence. They took hold of each other by the hair. The -keeper felt his head: it was scabby. The keeper said: now you shall pay -me four pence. - -So he who could have passed on without a quarrel, instead of one penny -had to pay four. [102] - - - - - - - - -LIV - -HERE IT IS TOLD HOW THE PARISH PRIEST PORCELLINO WAS ACCUSED - - -A parish priest who was called Porcellino in the days of Bishop -Mangiadore [103] was accused before the bishop of conducting his parish -badly because of his light behaviour with women. - -The bishop, holding an inquiry on him, found him most guilty. - -And as he was dwelling at the bishop’s palace, waiting to be deposed, -his family, to help him, showed him how he might escape punishment. - -They hid him at night under the Bishop’s bed. - -And that night the Bishop sent for one of his paramours. And being with -her in bed, he sought to take hold of her, but the woman refused him, -saying: many promises you have made me, but you never keep your word. -The Bishop replied: light of my eyes, I promise and swear it. No, she -said, I want the money paid down. - -The Bishop rose to fetch the money in order to give it to his mistress, -when the priest came from under the bed and said: Messer, for this do -they punish me? Now who could do otherwise? - -The Bishop was ashamed and forgave him. But sorely did he take him to -task before the other clergy. - - - - - - - - -LV - -HERE IS TOLD A TALE OF A MAN OF THE COURT WHOSE NAME WAS MARCO - - -Marco Lombardo [104] who was wiser than any other man of his calling, -was one day approached by a poor but distinguished gentleman who -secretly accepted gifts of money from people of substance, but did not -take other gifts. He had a very sharp tongue, and his name was Paolino. -He put such a question to Marco as he thought Marco would not be able -to answer. - -Marco, he said, you are the wisest man in all Italy, and you are poor, -and disdain to petition for gifts: why did you not take forethought so -as to be rich and not have to beg? - -And Marco turned round and then said: no one sees us, and no one hears -us. And how did you manage? And Sharp-Tongue replied: I have indeed but -managed to be poor. And Marco said: then do not betray me, and I will -not betray you [105]. - - - - - - - - -LVI - -HOW A MAN OF THE MARCHES WENT TO STUDY IN BOLOGNA - - -A man from the Marches [106] went to study in Bologna. His means ran -short. He wept. Another saw him, and learnt why he was weeping. He said -to him: I will furnish you with means to study, and do you promise me -that you will give me a thousand lire when you win your first law-suit. - -The scholar studied and returned to his home. - -The other went after him for the recompense. - -The scholar, for fear of having to pay the sum, remained idle and did -not pursue his profession, and so both were losers, the one in his -learning, the other in his money. - -Now what did that other man devise to get his money? He sued him, and -brought an action for two thousand lire against him, and said to him: -either you win or you lose. If you win, you shall pay me the sum agreed -upon. If you lose, you shall pay me what I sue you for. - -Then the scholar paid, and refused to litigate with him. - - - - - - - - -LVII - -THE WOMAN AND THE PEAR-TREE - - -There was once a rich man who had a very beautiful woman to wife, and -this man loved her much and was very jealous of her. - -Now it happened, in God’s pleasure, that this man had an illness of the -eyes whence he became blind and saw the light no more. - -Now it befell that this man did not leave his wife, nor ever let her -out of his reach, for he feared she might go astray. - -Thus it chanced that a man of the countryside fell in love with this -woman, and not seeing how he could find an opportunity to converse with -her—for her husband was always at her side—he came near to losing his -reason for love of her. - -And the woman seeing him so enamoured of her, said to him: you see, I -can do nothing, for this man never leaves me. - -So the good man did not know what to do or say. It seemed he would die -for love. He could find no way of meeting the woman alone. - -The woman, seeing the behaviour of this gentle man and all that he did, -thought of a way of helping him. She made a long tube of cane, and -placed it to the ear of the man, and spoke to him in this fashion so -that her husband could not hear. And she said to the good man: I am -sorry for you, and I have thought of a way of helping you. Go into the -garden, and climb up a pear-tree which has many fine pears, and wait -for me up there, and I will come up to you. - -The good man went at once into the garden, and climbed up the -pear-tree, and awaited the woman. - -Now came the time when the woman was in the garden, and she wished to -help the good man, and her husband was still by her side, and she said: -I have a fancy for those pears which are at the top of that pear-tree, -for they are very fine. And the husband said: call some one to pluck -them for you. And the woman said: I will pluck them myself; otherwise I -should not enjoy them. - -Then the woman approached the tree to climb it, and her husband came -with her to the foot of the tree, and he put his arms around the trunk -of the tree, so that no one could follow her up it. - -Now it happened that the woman climbed up the pear-tree to her friend, -who was awaiting her, and they were very happy together, and the -pear-tree shook with their weight, and the pears fell down on top of -the husband. - -Then the husband said: what are you doing, woman, you are knocking all -the pears down? And the woman replied: I wanted the pears off a certain -branch, and only so could I get them. - -Now you must know that the Lord God and Saint Peter seeing this -happening, Saint Peter said to the Lord God: do you not see the trick -that woman is playing on her husband? Order that the husband see again, -so he may perceive what his wife does. - -And the Lord God said: I tell you, Saint Peter, that no sooner does he -see the light than the woman will find an excuse, so I will that light -come to him, and you shall see what she will say. - -Then the light came to him, and he looked up and saw what the woman was -doing. What are you doing with that man? You honour neither yourself -nor me, nor is this loyal in a woman. And the woman replied at once: if -I had not done so, you would not have seen the light. - -And the husband, hearing this, was satisfied. - -So you see how women and females are loyal, and how quickly they find -excuses. [107] - - - - - - - - -LVIII - -THE WISEST OF THE BEASTS - - -The most understanding beasts are monkeys, dogs and bears. These are -the most understanding beasts that there are. God has given them more -cleverness than all the others. - -So we find in the book of Noah Servus Dei that when he was in the ark -during the deluge, these three beasts kept closer to him than all the -others. - -And when they came out of the ark, they were the last to leave him, for -out of their cleverness, they feared that the deluge might begin again -[108]. - - - - - - - - -LIX - -HERE IT IS TOLD OF A GENTLEMAN WHOM THE EMPEROR HAD HANGED - - -The Emperor Frederick one day had a great nobleman hanged for a certain -misdeed. And that his justice might be visible to all, he had him -guarded by a noble knight with the severe command not to let him be -removed; but the knight paid little attention, and the hanged man was -carried away. - -When the knight became aware of this, he took thought with himself as -to what he might do to save his head. - -And during the night, deep in thought, he went to a neighbouring abbey -to see if he could find some one newly buried there, that he might -swing him from the gallows in the other one’s place. - -That same night he reached the abbey, and found a woman in tears -dishevelled and ungirt and weeping loudly; and she was grievously -afflicted and bewailed her dear husband who had died that very day. - -The knight asked her softly: what manner of grief is this? - -And the lady replied: I loved him so much that I never wish to be -consoled but desire to end my days here in lamentation. - -Then the knight said to her: lady, what sense is there in this? Do you -wish to die here of grief? Neither with tears nor with lamentations can -you bring back to life a dead body. Therefore what folly is this in -which you are indulging? Do as I say: take me to husband, for I have no -wife, and save my life, for I am in danger. And I do not know where to -hide, for at my lord’s bidding I was guarding a knight who had been -hanged by the neck, and some men of his kindred carried him off. Show -me how I may escape, if you can, and I will be your husband and -maintain you honourably. - -Then the woman, hearing this, fell in love with the knight, and said: I -will do even as you bid me; so great is the love I bear you. Let us -take this husband of mine, and draw him out of his sepulchre, and hang -him in the place of the man who was taken from you. - -And she ceased her plaint, and helped him to draw her husband from his -grave, and assisted him to hang him by the neck, dead as he was. - -The knight said: lady, he had one tooth missing from his mouth, and I -fear that if they came and saw him again, I might be dishonoured. And -she, hearing this, broke off a tooth from his mouth, and if more had -been required, she would have done it. - -Then the knight, seeing what she had done with her husband, said: lady, -since you showed so little regard for one towards whom you professed -such love, so would you have even less regard for me. - -Then he left her, and went about his business, and she remained behind -in great shame. [109] - - - - - - - - -LX - -HERE IT IS TOLD HOW CHARLES OF ANJOU LOVED A LADY - - -Charles, the noble king of Sicily and Jerusalem, when he was Count of -Anjou, loved deeply the fair Countess of Teti, who in her turn loved -the Count of Nevers. [110] - -At that time the King of France[110] had forbidden all tourneying under -pain of death. - -The Count of Anjou, wishing to put it to the proof whether he or the -Count of Nevers were more valiant in arms, took thought, and went most -beseechfully to Messer Alardo de’ Valleri and told him of his love, -saying that he had set his heart on measuring himself with the Count of -Nevers, and he begged him by the love he bore him to obtain leave of -the King that one sole tourney might be held with his licence. The -other sought a pretext. - -The Count of Anjou showed him the way. The King is almost a bigot, he -said, and because of the great goodness of your nature, he hopes to -induce you to put on the habit of a religious, that he may have your -company. Therefore in putting this question, let it be asked as a boon, -that he allow you to hold a tournament. And you will do whatever he -wishes. - -And Messer Alardo replied: now tell me, Count, shall I give up all my -knightly company for a tourney? - -And the Count replied: I promise you loyally that I will release you -from your pledge. And so he did, as I shall tell you later. - -Messer Alardo went off to the King of France and said: Sire, when I -took arms on the day of your coronation, then all the best knights of -the world did bear arms; wherefore, since for love of you, I wish by -all means to leave the world, and to don the religious habit, so let it -please you to grant me a boon, that a tournament may be held in which -all noble knights bear arms, so that I may forsake my arms in as great -a feast as that in which I took them up. - -Thereupon, the King gave the leave. - -A tournament was ordered. - -On one side, was the Count of Nevers, and on the other side was the -Count of Anjou. The Queen with countesses, ladies and damsels of high -lineage were in the tribunes, and the Countess of Teti was with them. - -On that day the flower of knighthood was in arms from one end of the -world to the other. After much tourneying, the Count of Anjou and he of -Nevers had the field cleared [111], and moved against one another with -all the force of their weighty chargers and with great lances in their -hands. - -Now it chanced that in the midst of the field the steed of the Count of -Nevers fell with the Count all in a heap, and the ladies descended from -the tribunes, and bore him in their arms most tenderly. - -And the Countess of Teti was with them. - -The Count of Anjou lamented loudly, saying, alas! why did not my horse -fall like that of the Count of Nevers, so that the Countess might have -been as close to me as she was to him? - -When the tourney was ended, the Count of Anjou went to the Queen, and -begged of her a grace: that for love of the noble knights of France she -would make a show of being angry with the King, and when they made -peace, she would ask him for a boon, and the boon should be this: that -it should be the King’s pleasure that the youthful knights of France -should not lose so noble a companion as Messer Alardo de’ Valleri. - -The Queen did as he said. - -She feigned anger with the king, and when they made peace, she asked -him for her wish. - -And the King promised her a boon. - -And Messer Alardo was set free of his promise, and remained with the -other noble knights tourneying and performing feats of arms, so that -his fame spread throughout the world for his great skill and his most -wonderful prowess. - - - - - - - - -LXI - -HERE IT IS TOLD OF THE PHILOSOPHER SOCRATES, AND HOW HE ANSWERED THE -GREEKS - - -Socrates was a noble Roman philosopher [112], and in his days the -Greeks sent a great and noble embassy to the Romans. - -The purpose of their embassy was to adduce arguments to free themselves -of the tribute they paid to the Romans. And the Sultan gave them these -instructions: go and make use of arguments, and if necessary, use -money. - -The ambassadors reached Rome. - -The purpose of their embassy was set forth in the Roman Council. - -The Roman Council decided that the reply to the Greeks’ question should -be made by the philosopher Socrates; it being decided without any -further conditions that Rome would stand by whatever Socrates answered. - -The ambassadors went to Socrates’ dwelling, very far from Rome, to set -their arguments before him. - -They arrived at his house, which was quite unpretending. They found him -picking parsley. They caught sight of him from a distance. He was a man -of simple appearance. They conversed with one another, and considered -the above-mentioned facts. And they said to one another: this man will -be an easy bargain for us, for he seemed to them to be poor rather than -rich. - -They arrived and said: may God save you, O man of great wisdom, for so -you must be since the Romans have entrusted so weighty a matter as this -to you. - -They showed him the decision of Rome, and said to him: we shall set our -reasonable arguments, which are many, before you. Your own sense will -ensure our rights. And know that we obey a rich master: you will take -these perperi [113] which are many, and yet for our lord are nothing, -though to you they may be very useful. - -And Socrates answered the ambassadors, and said: first you will dine, -and then we will attend to your business. - -They accepted the invitation and dined very poorly without leaving a -morsel. - -After dinner, Socrates spoke to the ambassadors and said: gentlemen, -what is better, one thing or two things? The ambassadors replied: two. -And he said: now go to the Romans with your persons, for if the city of -Rome has the persons of the Greeks, it will have their persons and -their goods. And if I took the gold, the Romans would lose their trust -in me. - -Then the ambassadors left the philosopher, full of shame, and obeyed -the Romans. - - - - - - - - -LXII - -HERE IS TOLD A TALE OF MESSER ROBERTO - - -Mount Arimini is in Burgundy, and there is a lord called Roberto, and -it is a great county. - -The Countess and her maids had a sottish door-keeper, who was, however, -a man of robust build, and his name was Baligante. One of the maids -began to lie with him; then she spoke of him to another until the -Countess heard of him. - -When the Countess heard how robust a man he was, she lay with him too. - -The lord found them out. He had the man killed, and made a pie of his -heart, and presented it to the Countess and her maids, and they ate of -it. - -After the meal, the lord came to the hall, and asked how the pie had -been. They all answered: good! Then the lord said: it is no wonder, -seeing that you liked Baligante alive, that you should like him dead. - -And the Countess and the maids when they heard this, were ashamed, and -saw clearly that they had lost their honour in this world. - -They became nuns and founded a convent, which is called the Convent of -the Nuns of Rimino Monte. - -The house grew apace, and became passing rich. - -And this tale is told, and it is true. For there they have this custom -that whenever any gentleman passes with a great quantity of chattels -they invite him, and show him honour. - -And the Abbess and the sisters come out to meet him, and after some -conversation [114] whichever he likes best, serves him and accompanies -him to board and to bed. - -In the morning, when he rises, he finds water and fine linen, and when -he has washed, she prepares a needle for him with a silk thread, and he -must pass the thread through the eye of the needle, and if at the third -trial he finds he cannot succeed, then the women deprive him of all his -chattels, and give him nothing back. - -And if at the third trial, he threads the needle, they give him back -his arms, and present him with beautiful jewels. - - - - - - - - -LXIII - -OF GOOD KING MELADIUS AND THE KNIGHT WITHOUT FEAR - - -Good King Meladius and the Knight Without Fear were mortal enemies in -the field. - -One day as this Knight Without Fear was wandering about disguised, -after the manner of knights-errant, he met his squires who loved him -dearly, but who did not recognize him. - -And they said: tell us O knight-errant, by the honour of chivalry, -which is the better knight, the Knight Without Fear or good King -Meladius? - -And the knight answered: may God prosper me! King Meladius is the best -knight who ever mounted a saddle. - -Then the squires, who could not abide King Meladius, for love of their -master, took their lord by surprise, and lifted him thus armed from his -saddle, and set him on a jade, and said aloud that they were going to -hang him. - -As they went on their way, they fell in with King Meladius. They found -him disguised as a knight-errant on his way to a tournament, and he -asked the fellows why they were treating that knight so villainously. - -And they replied: Messer, because he has well deserved to die, and if -you but knew the reason, you would treat him worse yourself than we do. -Ask him of his misdeed. - -King Meladius drew nearer and said: knight, what wrong have you done to -these fellows that they treat you so knavishly? And the knight replied: -naught. No wrong have I done to them unless it be that I favoured the -cause of truth. - -Said King Meladius: that cannot be. Tell me more narrowly in what way -you offended. And he replied: gladly, sir. I was bent on my way, after -the fashion of a knight-errant. I came across these squires, and they -asked me, by the truth of chivalry to say whether good King Meladius or -the Knight Without Fear were the better knight. And I, to favour, as I -said before, the cause of truth, said that King Meladius was the -better, and I spoke but to tell the truth, considering that King -Meladius is my mortal enemy, and I hate him mortally. I do not wish to -lie. No other wrong have I done. And therefore they at once treated me -so shamefully. - -Then King Meladius began to beat the servants, and had the knight -unbound, and gave him a rich charger with his own arms (worked on the -trappings) though they were covered, and he begged him not to raise the -cover before reaching his castle: and they departed, and each went his -way, King Meladius and the squires and the knight [115]. - -In the evening, the knight reached the castle. He took the cover off -the saddle. He found the arms of King Meladius who had set him free so -handsomely, and given him a rich gift, and yet was his mortal enemy -[116]. - - - - - - - - -LXIV - -A TALE TOLD OF THE COURT OF PUY IN PROVENCE - - -At the court of Puy-Notre-Dame in Provence, when the son of Count -Raymond [117] was made knight, a great court was held, to which were -invited all good people, and so many came willingly that the robes and -silver ran short. And it was necessary to have recourse to the knights -of the feud itself that sufficient might be supplied for the knights -who came to the court. Some refused, and some gave with good grace. - -The day the feast was ordered a tame hawk was placed on a pole. - -Now it was arranged that whosoever felt himself a man of courage and -means enough and should take the hawk in his hand, should provide a -feast for the court that year. - -The knights and squires all joyous and gay, made beautiful songs and -poems, and four judges were chosen that those which had merit might be -rewarded. - -Then they sang and said much good of their lord. - -And their sons were noble knights and gentle. - -Then it happened that one of those knights (whose name was Messer -Alamanno), a man of much valour and goodness, loved a very beautiful -woman of Provence who was called Madonna Grigia; and he loved her so -secretly that none could guess the truth. - -It came about that the squires of Puy plotted together to deceive him -and make him boast of his love. They spoke thus to certain knights and -barons: we pray you that at the first tournament which is held, it be -ordered that there be boastings [118]. For they thought: Messer So and -So is a great knight, and will do well on the day of the tourney, and -will be exalted with delight. The knights will take up the boasts; and -he will not be able to hold himself from boasting of his lady. - -Thus it was ordered. - -The tournament took place. The knight won honour and was victorious. He -was excited with joy. - -In the repose of the evening, the knights began the boasts: such a one -of a beautiful castle; another of a fine goshawk; another of a lucky -chance. - -And the knight could not hold himself from boasting that he had such a -beautiful lady. - -Then it happened that he returned to pay her homage as was the custom. -And the lady dismissed him [119]. - -The knight was all dismayed, and departed from her and the company of -the knights and went into a forest, and shut himself up in a hermitage, -so secret that none knew of it. - -Then anyone who had seen the grief of the knights and the ladies and -the damsels who constantly lamented the loss of so noble a knight might -well have felt pity. - -One day it came about that the young squires of Puy lost their prey and -their bearings during a hunt, and chanced upon the aforesaid hermitage. -The knight asked them if they were from Puy. They replied yes. He asked -them for news. - -And the squires began to tell him how they had sad tidings; how for a -small misdeed they had lost the flower of knights, and how this lady -had dismissed him, and no one knew what had become of him. But soon, -they said, a tournament will be proclaimed at which there will be many -good people, and we think that he has so gentle a heart, that wherever -he may be, he will come and joust with us [120]. And we have marshalled -guards of great strength and knowledge who will surely bring him back. -So we hope to regain our great loss. - -Then the hermit wrote to a faithful friend of his to send him secretly -on the day of the tournament arms and a horse. And he sent away the -squires. - -The friend supplied the needs of the hermit, and on the day of the -tournament sent him arms and a horse, and it was the day of the -challenges between the knights, and he won the prize at the tournament. - -The guards saw him and recognized him. They bore him among them in -triumph. And the people rejoiced, and lowered his visor, and begged him -for love that he would sing. And he replied: I shall never sing unless -I am at peace with my lady. - -Then the noble knights were persuaded to go to the lady, and begged her -that she would pardon him. - -The lady replied: tell him I will never pardon him unless a hundred -barons and a hundred knights, a hundred ladies and a hundred damsels -shall cry to me with one voice for mercy, and know not to whom they -cry. - -Then the knight, who was a man of great wisdom, bethought himself that -the feast of Candlemass was approaching, when there would be great -rejoicing in Puy, and all good folk would go to the monastery. And he -argued: my lady will be there and many good people, such as she -(Madonna Grigia) has asked herself shall cry out to her for mercy. - -Then he composed a very beautiful song; and in the morning early went -up into the pulpit and began to sing his song as best he knew, and well -he knew how to sing it, and thus it ran: - - - Like the stag which has run a great course and comes to die - ’mid the sound of the hunters’ cries, so, lady, to your pity, - I turn.... [121] - - -Then all the folk who were in the church cried out mercy, and the lady -pardoned him. - -And he entered into her good grace as he had been before. - - - - - - - - -LXV - -HERE IT IS TOLD OF QUEEN ISEULT AND MESSER TRISTAN OF LYONESSE - - -Messer Tristan of Cornwall loved Iseult the fair [122], who was King -Mark’s wife, and between them they fashioned a love signal in this -wise: that when Messer Tristan wished to speak to her, he went to a -garden of the king where there stood a fountain, and he muddied the -water of the rivulet made by the fountain: which rivulet passed by the -palace where the lady Iseult lived. - -So when she saw the water disturbed, she knew that Messer Tristan was -at the fountain. - -Now it happened that an inquisitive gardener [123] perceived the plan -in such a manner that the two lovers could in no way be aware of his -knowledge. - -This gardener went to King Mark and told him everything as it had -happened. King Mark believed him. - -He ordered a hunt, and separated from his knights as though he had lost -his way. The knights searched for him, wandering about the forest. King -Mark climbed up the pine tree which stood above the fountain where -Tristan spoke with the queen. - -And King Mark staying in the pine-tree at night, Messer Tristan came to -the fountain and disturbed its water. - -A little while after, the queen came to the fountain. And by chance she -had a happy thought to look at the pine-tree. And she saw that its -shadow was deeper than usual. Then the queen became afraid, and being -afraid, she stopped and spoke with Tristan in this manner and said: -disloyal knight, I have made you come here to complain of your misdeed, -for never was such disloyalty in a knight as you have shown by your -words which have dishonoured me, and your uncle king Mark who has loved -you so much. And you have been saying things about me among the -wandering knights that could never have place in my heart. I would give -myself to the flames should I dishonour so noble a king as my lord the -king Mark. Therefore I no longer recognise you as my knight, and I -dismiss you as an unloyal knight with all my force and with no respect. - -Tristan, hearing these words, doubted strongly, and said: my lady, if -some malicious knights of Cornwall speak of me in this fashion, I say -first of all that I was never guilty of such things. May it please your -ladyship, but by the Lord, these knights are envious of me. I have -never said or done anything that meant dishonour for you or for my -uncle, the king Mark. But since it is your pleasure, I will obey your -commands. I will go away to other parts to end my days. And maybe -before I die, the malicious knights of Cornwall will have felt need of -me as they did at the time of Amoroldo [124], when I delivered them and -their lands from a vile and painful servitude. - -And he went away without saying another word. - -King Mark who was above the two when he heard this, grew glad with a -great gladness. - -When morning came, Tristan made feint to go riding. He had horses and -pack mules shod. Valets ran to and fro, some carrying saddles, others -bridles. The commotion was great. - -The king grew angry at Tristan’s departure, and summoned his barons and -knights. He sent an order to Tristan not to depart without his leave -under pain of incurring his displeasure. Thus ordered the king, and so -vigorously, that the queen sent to Tristan and bade him not to go. - -And so Tristan remained there, and did not depart. - -Nor was he surprised or deceived again owing to the shrewd -circumspection that grew up between the two. - - - - - - - - -LXVI - -HERE IT IS TOLD OF A PHILOSOPHER WHO WAS CALLED DIOGENES - - -There was a very wise philosopher whose name was Diogenes. This -philosopher had been taking a bath in a pool and was standing by a cave -in the sun. Alexander of Macedon passed with a great force of cavalry. -He saw the philosopher, spoke to him and said: O man of miserable -existence, ask me something, and whatever you wish I will give it you. - -And the philosopher replied: I beg you to remove yourself from my -light. - - - - - - - - -LXVII - -HERE IT IS TOLD OF PAPIRIUS AND HOW HIS FATHER BROUGHT HIM TO THE -COUNCIL - - -Papirius was a Roman, a powerful man, wise and very fond of war. And -the Romans wishing to defend themselves against Alexander, put their -trust in the valour of this Papirius. - -When Papirius was a child, his father took him with him to the council. -One day the council ordered that its sittings should be kept secret. -And his mother, who wanted to know what the Romans had been discussing, -plied him with many questions. - -Papirius perceiving the desire of his mother, concocted a splendid lie, -and said thus: the Romans were discussing which was better: for the men -to have two wives, or the women two husbands, so that the race may -multiply to meet those who are rebellious against Rome. The council -decided that it was better and more convenient that the men should have -two wives. - -The mother, who had promised the boy to keep the matter a secret, told -the thing to another woman, who told it to yet another. - -Thus it went from one to another until all Rome knew of it. The women -came together and went to the senators, and made great complaint. And -they feared still graver novelties. Hearing the complaints, they -courteously dismissed the women, and commended Papirius for his wisdom. - -And then the commune of Rome decided that no father should take his son -with him to council [125]. - - - - - - - - -LXVIII - -OF A QUESTION WHICH A YOUNG MAN PROPOSED TO ARISTOTLE - - -Aristotle was a great philosopher. - -There came to him one day a young man with a singular question. Master, -he said, I have seen a thing which much displeases my mind. I have seen -an old man ripe in years doing wanton follies. Now if the cause of such -things be age, I have decided to die young. Therefore for the love of -God give me counsel, if you can. - -Aristotle replied: I cannot do other than tell you that when the nature -of man grows old, the good natural heat changes into weakness, while -the reasonable virtue fails and alters [126]. For your instruction I -will teach you what I can. Do so that in your youth you practice all -beautiful, pleasant and honest things, and guard yourself from -indulging in what is contrary to these; so when you are old, you will -live without evil, not from nature or from reason, but owing to the -long pleasant and noble habit you have formed. - - - - - - - - -LXIX - -HERE IT IS TOLD OF THE GREAT JUSTICE OF THE EMPEROR TRAJAN - - -The Emperor Trajan was a most just lord. - -Going one day with his host of cavalry against his enemies, a widow -woman came before him, and taking hold of his stirrup said: Sire, -render me justice against those who have wrongfully put my son to -death. And the Emperor answered: I will give you satisfaction when I -return. And the woman said [127]: and if you do not return? To which he -replied: my successor will give you satisfaction. And if your successor -should fail me, you will be my debtor. And supposing that he give me -satisfaction, the fact of another man rendering me justice will not -absolve you of blame. Moreover, your successor may have enough to do to -think of himself. - -Then the Emperor got down from his horse, and did justice on those who -had killed the woman’s son, and then rode off and defeated his enemies. - -And not a long time after his death [128] there came holy Saint Gregory -the pope, and learning of his work of justice, went to his monument. -And with tears in his eyes, he honoured the Emperor with mighty praise -and had him disinterred. It was found that all the body had turned to -dust save the bones and the tongue. - -And this showed how just a man he had been, and how justly he had -spoken. - -And Saint Gregory prayed to God for him. And it is related that by -evident miracle, owing to the prayers of this holy pope, the soul of -the Emperor was freed from the torments of hell and passed into eternal -life, pagan though he had been [129]. - - - - - - - - -LXX - -HERE IT IS TOLD HOW HERCULES WENT INTO THE FOREST - - -Hercules was a very strong man beyond other men’s strength, and he had -a wife who caused him much trouble. - -One day he went off suddenly and entered a great forest where he found -bears and lions and very fierce wild beasts. He tore them apart, and -killed them all with his mighty strength. No beast did he find strong -enough to be able to protect itself from him. - -And he remained a long time in this forest. - -He returned to his wife and house with his garments all torn and -wearing lion skins on his back. His wife came forward to meet him, -making great festivity, and began to say: welcome, my lord, what news -have you? - -And Hercules replied: I come from the forest. I have found all the wild -beasts more gentle than you, for I have subdued all those I have come -across save you. Indeed it is you who have subdued me. You are -therefore the strongest thing [130] I have ever encountered, for you -have conquered him who has conquered all the others. - - - - - - - - -LXXI - -HERE IT IS TOLD HOW SENECA CONSOLED A WOMAN WHOSE SON HAD DIED - - -Seneca wishing to console a woman whose son had died, as we read in the -Book of Consolation [131], he said these words: if you were a woman -like other women, I should not speak to you as I am going to speak. But -for the fact that you, though woman, have the intellect of a man, I -will speak to you so. There were two women in Rome, and the son of each -of them died. One was one of the dearest lads in the world, and the -other was most lovable, too. One woman let herself receive consolation, -and was content to be consoled; the other woman hid herself in a corner -of the house and refused every consolation, and gave herself to tears. -Which of these two acted the more wisely? If you say she who was -willing to be consoled, you say rightly. Therefore, why weep? If you -tell me: I weep for my son, because his goodness did me honour, I tell -you you are not mourning him, but rather your own loss, whence it is -for yourself you are weeping, and it is a very ugly thing to weep over -oneself. And if you will say to me: my heart is weeping because I loved -him so much, it is not true, for you love him less now that he is dead, -than when he was alive. And if your grief be for love, why did you not -weep when he was alive, knowing that he had to die? Hence, do not -excuse yourself: cease your tears. If your son is dead, it cannot be -otherwise. Death is second nature, and therefore a thing meet and -necessary for all. - -And so he consoled her. - -We read further of Seneca that being Nero’s master, he beat him when he -was young and his scholar, and when Nero was made emperor, he -remembered the beatings received from Seneca, and he had him taken and -condemned to death. - -But he did him the favour of letting him choose what kind of death he -would have. - -And Seneca chose to have his veins opened in a hot bath. - -And his wife wept and cried out: alas! my lord, what grief that you -should die for no fault of yours. - -And Seneca replied: it is better that I should die without fault than -through some fault of mine. For then he who kills me wrongfully would -be excused. - - - - - - - - -LXXII - -HERE IT IS TOLD HOW CATO LAMENTED AGAINST FORTUNE - - -Cato the philosopher, one of Rome’s greatest men, being in prison and -in poverty, rallied against his fate, and was sorely grieved and said: -why have you taken so much away from me? Then he answered himself in -the place of fate and said: my son, how finely have I not brought you -up and educated you. I have given you all you have asked me. I have -given you the lordship of Rome. I have made you master of many -delights, of great palaces, of much gold, fine horses and beautiful -accoutrements. O my son, why do you complain? Is it because I leave -you? - -And Cato answered: yes, I grieve for this. And fate replied: my son, -you are a wise man. Do you not remember that I have other little sons, -whom I must take care of? Do you want me to abandon them? That would -not be right. Ah! what a host of children I have to support! My son, I -cannot stay longer with you. Do not complain, for I have taken away -from you nothing, since what you have lost was not yours. For what can -be lost is not one’s own. And what is not personal to you is not yours. - - - - - - - - -LXXIII - -HOW THE SULTAN BEING IN NEED OF MONEY, SOUGHT TO FIND OCCASION TO -PROCEED AGAINST A JEW - - -The Sultan, being in need of money, was advised to proceed against a -rich Jew, who lived in his country, and to try to take away his -substance from him. - -The Sultan sent for this Jew and asked him what was the best religion, -thinking he will say surely the Jewish faith, when I will tell him that -he sins against mine. And if he says the Saracen, I will ask him why he -is a Jew. - -The Jew, hearing the question, replied: Sire, there was a father who -had three sons, and he had a ring with a precious stone, one of the -finest in the world. Each of the sons begged this father that he should -leave him this ring at his death. The father, seeing that each of them -desired it, sent for a good jeweller and said to him: master, make me -two rings just like this one, and set in each of them a stone -resembling this one. The jeweller made the rings so that no one knew -the real gem apart save the father. He sent for his sons one by one, -and to each he gave a ring in secret, and each believed he had the true -ring, and no one knew the truth save the father. And so I tell you of -the faiths which are three. God above knows best of all, and his sons -who are ourselves each of us thinks he has the true one. - -Then the Sultan hearing the man get out of the difficulty in this -manner, did not know how to entrap him, and let him go [132]. - - - - - - - - -LXXIV - -THE STORY OF A VASSAL AND A LORD - - -A vassal of a lord who held his lands, it being at the season of the -new figs, and the lord walking through his land, saw a fine ripe fig at -the top of a fig-tree. The lord told the vassal to pluck it for him. - -The vassal then thought: since he likes them, I will keep them for him. -So he tended the tree and watched it carefully. - -When the figs were ripe, he brought the lord a basketful, thinking so -to win his favour. But when he brought them, the season was past, and -there was such an abundance of figs that they were almost given to the -swine. - -The lord, seeing the figs, grew indignant, and ordered his servants to -bind the vassal and take the figs from him and to throw them one by one -in his face. And when a fig came near his eye, he cried out: my lord, I -thank you. - -The servants owing to the strangeness of this, went and told their lord -who said: why did he say so? And the man answered: Sire, because I had -in mind to bring peaches, and if I had brought them, I should now be -blind. - -Then the lord began to laugh, and had the man unbound and gave him -wherewith to dress himself again, and made him a present for the novel -thing he had said [133]. - - - - - - - - -LXXV - -HOW THE LORD ENTERED INTO PARTNERSHIP WITH A MINSTREL - - -The Lord once formed a partnership with a minstrel. - -Now it befell one day that it had been made known that wedding -festivities were to be held, and it had also been made known that a -rich man had died. The minstrel said: I will go to the wedding, and you -shall go the funeral. The Lord went to the funeral, and succeeded in -raising the dead man. He received a reward of one hundred ducats. - -The minstrel went to the wedding, and ate his fill. And he returned -home, and found his companion, who had earned his reward. He praised -him. The Lord had eaten nothing. The minstrel obtained some money from -him, and bought a fat kid, and roasted it. And as he roasted it, he -drew out the kidneys, and ate them. - -When it was set before his companion, the latter asked for the kidneys. -The minstrel replied: the kids in this region have no kidneys. - -Now it befell, on another occasion, that another wedding was announced, -and another rich man died. And God said: this time I wish to go the -wedding, and do you go to the funeral; and I will show you how to raise -the dead man. You shall make the sign of the cross on him, and you -shall bid him to rise, and he will arise. But first of all, let them -promise you a reward. The minstrel said: indeed, so I will. - -He went, and promised to raise him; but he did not rise, for all his -signing. - -The dead man was the son of a great lord. - -The father waxed wroth, seeing that this man was making a mock of him. -He sent him away to be hanged by the neck. - -The Lord went out to meet him, and said: Do not fear, for I will raise -him; but tell me, on your honour, who did eat the kidneys of the kid? -The minstrel replied: By that holy world whither I must go, oh my -partner, I did not eat them. The Lord, seeing that he could not make -him confess, had pity on him. So he went, and raised the dead man. And -the other was set free, and received the recompense that he had been -promised. They returned home. The Lord said: O my partner, I wish to -leave you, because I have not found you to be as loyal as I thought you -were. - -And he, seeing that it must be so perforce, said: I am content. Do you -divide, and I will take my share. The Lord divided the money into three -parts. And the minstrel said: What are you doing? We are but two. Said -the Lord: That is indeed so; but this one part shall belong to him who -ate the kidneys, and the others shall be, one yours and one mine. - -Then the minstrel said: By my faith, since you speak this, I must -indeed tell you that I did eat them. I am so old, that I may tell no -more lies. And so such things can be proved for money, which a man will -confess who would not confess them in order to save his own life [134]. - - - - - - - - -LXXVI - -HERE IT IS TOLD OF THE GREAT KILLING DONE BY KING RICHARD - - -Good King Richard of England once crossed the seas with his barons, -counts and brave and valiant knights, but he brought no horses, and so -he arrived in the land of the Sultan. - -And it came about that he gave the order for battle, and made such a -great killing of the Saracens that the nurses say there to the children -when they cry: Here comes King Richard, for like death was he feared. - -They tell that the Sultan seeing his men fly, asked: how many are these -Christians who do such great slaughter, and they answered him: Sire, -there is only King Richard with his folk. Then the Sultan said: May God -forbid that so noble a man as King Richard should go on foot. He -ordered a fine steed to be sent to him. - -The messenger brought the fine steed and said: Sire, the Sultan sends -you this horse so that you need not remain on foot. - -But the King was wise, and ordered a squire of his to mount the horse -that he might try it. - -And this the squire did. The horse was trained to come back to the -Sultan’s camp. The horseman could not hold it in, for it raced with all -its might to the Sultan’s pavilion. The Sultan had been expecting to -see King Richard, but he did not come. - -Thus we see that we should have little trust in the kind offers of our -enemies. - - - - - - - - -LXXVII - -HERE IS TOLD OF MESSER RINIERI, A KNIGHT OF THE COURT - - -Messer Rinieri of Monte Nero [135], a knight of the court, went to -Sardinia, and dwelt with the lord of Alborea, and fell in love with a -Sardinian lady who was very beautiful. He lay with her. The husband -found them out. He did them no harm, but went to his lord, and made -great complaint. - -The Lord loved this Sardinian. He sent for Messer Rinieri; he spoke to -him words of severe menace. And Messer Rinieri begged his pardon, and -told him to send for the woman, and to ask her, whether what she had -done was for aught but for love. The lord did not like to be made fun -of. He ordered him to leave the country under penalty of his life. And -not having yet been rewarded for his services, Messer Rinieri said: May -it please you to send to Pisa to your seneschal to provide for me. That -will I do right gladly. He wrote him a letter and gave it to him. - -Now when he had reached Pisa, and went to the aforesaid seneschal, and -sat at table with many noble persons, he narrated what had happened, -and then gave this letter to the seneschal. This man read it, and found -that he was to give him a pair of linen hose without feet, and nothing -else. And he wished to receive them before all the knights present. - -When he had them, there was great merriment and much laughter. He was -not at all angered by this, for he was an exceedingly gentle knight. - -Now it befell that he entered into a boat with a horse and a servant of -his, and returned to Sardinia. - -One day when his lord was riding out with other knights, he met Messer -Rinieri who was tall and had long legs, and was sitting on a worn jade, -and had these linen hose on his legs. The lord recognised him, and with -angry mien sent for him, to come before him, and said: What does this -mean, Messer Rinieri, why have you not left Sardinia? Certes, said -Messer Rinieri. I did but return for the feet of the hose. He stretched -out his legs, and showed his feet. - -Then the lord was amused, and laughed, and forgave him, and presented -him with the robe that he wore, and said: Messer Rinieri, you have been -wiser than I, and know more than I taught you. And he rejoined: Messer, -that redounds to your honour. - - - - - - - - -LXXVIII - -HERE IS TOLD OF A PHILOSOPHER MUCH GIVEN TO THE VULGARISATION OF -SCIENCE - - -There was once a philosopher, who was much given to vulgarising -science, to please some lords and other persons. - -One night he saw in a vision the Goddesses of science, in the form of -beautiful women, in a bawdy-house. And seeing this, he wondered much, -and said: What is this? Are you not the Goddesses of Science? And they -replied: Of a surety we are. How is this that you are in a bawdy-house? -And they rejoined: Indeed it is true, for you are he who makes us to be -here. - -He awoke, and considered that to vulgarise science is to lower the -divinity. He ceased to do so, and repented sorely. - -So know that not all things are adapted to all persons. - - - - - - - - -LXXIX - -HERE IT IS TOLD OF A COURT PLAYER WHO ADORED A LORD - - -There was a lord who had a player at his court, and this player adored -his lord as though he were his god. - -Another player of the court, seeing this, spoke ill of him and said: -who is this man whom you call your god? He is nobody. And the first, -being bold for the favour he enjoyed of his lord, beat the other fellow -unmercifully. This man, being unable to defend himself, went to -complain to the lord and related the whole event. - -The lord made a jest of the matter. - -The beaten jongleur went away, and hid himself among people of mean -rank, for he feared to remain among better folk for the shame that had -come to him. - -Now it happened that the lord heard of this and was displeased, so that -he decided to dismiss his player and send him away. - -It was the custom in this court that when a man received a present from -his lord he knew himself dismissed from service. The lord took a great -deal of money and placed it in a tart, and when his jongleur came -before him, he gave it him, saying to himself: since I am constrained -to discharge him, I want him to be a wealthy man. - -When the jongleur saw the tart, he became distressed. He thought and -said to himself: I have eaten; I will keep it and give it to my -landlady. - -Taking it with him to the inn, he found there the man whom he had -beaten, and he was wretched and sad. The player feeling pity for him, -went towards him, and gave him the tart. And he took it, and went off -with it, and was well repaid for the punishment he had taken from the -other. - -Then the jongleur going back to his lord to take farewell of him, the -lord said: what, you are still here? Did you not have the tart? Sir, I -had it. What did you do with it? Sir, I had eaten then. I gave it to a -poor court player, who spoke ill of me because I called you my god. - -Then the lord said: go and bad fortune go with you, for certainly his -god is a better one than yours. - -And he told him all about the tart. - -The jongleur felt himself lost, and did not know what to do. He -separated from his lord and had nothing further from him. - -And he went out to seek for the man to whom he had given the tart. - -Nor was it true that he ever found him. - - - - - - - - -LXXX - -THE PILGRIM AND THE UGLY WOMAN - - -A pilgrim who had committed a crime was arrested; and it was made known -that he should pay a thousand franks or else lose the use of his eyes. - -Since the pilgrim was unable to pay, he was bound and blindfolded, as -is the custom of that place. - -When he was led through the town to the place of punishment, a woman, -who had great possessions, although she was extremely ugly, saw this -pilgrim, who was young and handsome, and asked why he was led to the -place of punishment. She was told that it was because he could not pay -a thousand franks. - -The woman sent word to him that if he would take her to wife, she would -pay the thousand franks. The pilgrim consented; he was brought before -the woman. - -When the pilgrim saw that the woman was so ugly, he said to those who -had taken off his bandage that he might see the woman: quickly, -quickly, blindfold me again, for it is better never to see, than always -to see something unpleasant. - -The lord of that country learned what the pilgrim had said: therefore -he sent for him, and condoned his punishment, and set him free [136]. - - - - - - - - -LXXXI - -HERE BELOW IT IS TOLD OF THE COUNCIL WHICH WAS HELD BY THE SONS OF KING -PRIAM OF TROY - - -When the sons of king Priam had re-made Troy, which the Greeks had -destroyed, and Talamon and Agamemnon had taken the lady Hesione, the -sons of Priam called a meeting of their powerful allies and spoke so -among their friends: dear friends, the Greeks have done us a great -wrong. They have killed our folk, and destroyed our city, and our lady -they have taken away. And we have re-made our city and strengthened it. -Our alliance is a powerful one. Moreover, we have gathered together no -little treasure. Now let us send and tell them they must make amend for -the injuries done us, that they must give us back our lady. And this -Paris said. - -Then the good Hector who surpassed in valour at that time all the -valorous men, spoke thus: my lords, war is not to my liking, nor do I -advise it, for the Greeks are more powerful than we are. They have -valour and wealth and science, and so we are not in a position to -combat them, for this great strength of theirs. And I say this not from -cowardice. For if it shall be that the war cannot be avoided, I will -uphold my part in it like anyone else. And I will support the weight of -the battle. And this is against those who would make the enterprise. - -Now the war came about. Hector was in the battle together with the -Trojans, and was as valiant as a lion. And with his own hands he killed -more than two thousand of the Greeks. - -Hector killed the Greeks and supported the Trojans and escaped death. - -But in the end Hector was slain, and the Trojans abandoned every -defence. The bold spirits who had urged the war grew fainter in their -hardihood, and Troy was again conquered by the Greeks and subjugated by -them. [137] - - - - - - - - -LXXXII - -HERE IT IS TOLD HOW THE LADY OF SHALOTT DIED FOR LOVE OF LANCELOT OF -THE LAKE - - -The daughter of a great vassal [138] loved Lancelot of the Lake beyond -measure, but he did not wish to give her his love, since he had given -it to Queen Guinevere. So much did the girl love Lancelot that she came -to death thereby, and she commanded that when her soul had left her -body, a rich boat should be prepared to be covered with a vermilion -cloth, and a fine bed laid therein with rich and noble coverings of -silk and adorned with precious stones. - -And her body was to be laid in this bed dressed in her finest garments -with a lovely crown on her head, rich in gold and ornamented with -precious stones, and she was to have a rare girdle and a satchel too. - -And in the satchel there was to be a letter of the following tenour. - -But first of all let us tell of what happened before the letter. The -damsel died of the sickness of love, and it was done with her as she -wished [139] about the vessel with no sails or oars and no one aboard. - -The sailless vessel was put into the sea with the woman, and the sea -took it to Camelot, and drifted it to the shore. - -A cry passed through the court. The knights and barons came down from -the palaces, and noble King Arthur came too, and marvelled mightily -that the boat was there with no guide. - -The king stepped on to it and saw the damsel and the furnishings. He -had the satchel opened and the letter was found. He ordered that it -should be read, and it ran: to all the knights of the Round Table this -lady of Shallot sends greetings as to the gentlest folk in the world. -And if you would know why I have come to this end, it is for the finest -knight in the world and the most villainous, that is my lord Sir -Lancelot of the Lake, whom I did not know how to beg that he should -have pity on me. So I died there for loving well as you can see. - - - - - - - - -LXXXIII - -HOW CHRIST GOING ONE DAY WITH HIS DISCIPLES IN A DESERTED PLACE, THEY -SAW GREAT TREASURE - - -Christ one day going with his disciples through a deserted place, the -disciples who followed Him saw some great pieces of fine gold shining -there. - -So they, calling Christ, and marvelling that He had not stayed to -observe, said to Him: Lord, let us take this gold which will serve us -for many needs. - -And Christ turned to them and reproved them and said: you want those -things which take from our kingdom the greatest number of souls. And -that this is true, on our return you will see the proof. - -And He passed on. - -A little while after, two dear companions found the gold and were -greatly rejoiced thereat, and one went to the nearest village to get a -mule, while the other remained on guard. - -Now listen to the guilty deeds that followed the guilty thoughts sent -them by the devil [140]. The one with the mule returned and said to his -companion: I have eaten in the village, and you must be hungry. Eat -these two fine breads and then we will load up. The other replied: I -have no great will to eat now. Therefore, let us load up first. - -And they began to load the mule. - -And when they had almost finished loading, the one who had gone for the -mule bent down to tie the bundle fast, and the other ran behind him -treacherously with a pointed knife, and killed him. Then he gave one of -the breads to the mule, and ate the other himself. The bread was -poisoned. The man fell down dead, and so did the mule, before they -could leave the spot, and the gold remained untouched as it had been -before [141]. - -Our Lord then passed with His disciples the same day, and showed them -the example He had spoken of [142]. - - - - - - - - -LXXXIV - -HOW MESSER AZZOLINO ROMANO ARRANGED A GREAT CHARITY - - -Messer Azzolino Romano once announced a great charity in his territory, -and invited the people there and elsewhere to attend. - -And so all the poor men and women were summoned to his meadows on a -certain day, that each should be given a new habit and plenty to eat. -The news spread abroad. Folk came from all parts. - -When the day of the assembly arrived, the seneschals [143] were ready -with the clothes and the food, and each person was made to undress and -cast off his old shoes, when new clothes were given and food handed -out. - -The poor people wanted their old clothes back, but it was of no avail, -for they were all piled up in a heap and fire was laid thereto. - -Then so much gold and silver were given as compensated them, and they -were told to go home in the name of God. - -It was in his [144] time that a certain peasant charged a neighbour -with having stolen his cherries. When the accused appeared, he said: -send and see if that be true, for the cherry tree is covered with -fruit. Then Messer Azzolino had proof that this was so, and condemned -the accuser to pay a sum of money, telling the other to look after his -cherries rather than rely on his lord’s justice. - -And the man decided to do this. - -For fear of his tyranny, a woman brought him a sack of walnuts of -splendid quality. And dressed up as well as she could contrive, she -reached the spot when he [145] was with his knights and said: Sire, may -God give you long life. - -And he was suspicious and asked: why do you say so? She replied: -because if it is so, we shall have a long rest. And Azzolino laughed -and ordered that she be given and put on a fine skirt which came to her -knees, and he made her hold it up and had all the nuts scattered on the -floor, and then he made the woman pick them up again one by one and -place them in the sack, and then he rewarded her handsomely. - -In Lombardy and the Marches, the pans are called pots [146]. Azzolino’s -retainers had, out of mischief, taken a potter one day to bring him to -judgment, and Messer Azzolino was in the room. He said: who is this -man? Some one answered: Sire, he is a potter. Go and hang him then. -But, sire, he is a potter. Therefore I say go and hang him. Sire, we -are only saying that he is a potter. Well, I say again that you take -him and hang him. - -Then the judge perceived the origin of the misunderstanding. And he -explained it, but it was of no avail for Azzolino had said it three -times, and the man had to be hung. - -It would take too long to tell how feared he was, and it is within the -knowledge of many. - -It is recorded how one day being with the Emperor on horseback with all -their followers, the two of them made a challenge which had the finer -sword. The Emperor drew his sword from its sheath, and it was -magnificently ornamented with gold and precious stones. - -Then said Messer Azzolino: it is very fine, but mine is finer by far. - -And he drew it forth. - -Then six hundred knights who were with him all drew forth theirs. When -the Emperor saw the swords, he said that Azzolino’s was the finer. - -Azzolino was taken in battle at a place which is called Casciano [147], -and he banged his head so hard against the pole supporting the tent -where he was imprisoned and bound, that he killed himself. - - - - - - - - -LXXXV - -OF A GREAT FAMINE THAT WAS ONCE IN GENOA - - -There was once a great famine in Genoa, and there were more poor people -to be found there than in any other place. - -The authorities seized a number of galleys, and they impressed sailors -and paid them, and published a notice that all the poor people should -go down to the sea-shore, where they would have bread from the commune. - -Everybody went, and it was a great marvel, and this was because many -who were not in need disguised themselves as beggars. - -And the officials said to the people: we cannot distinguish between all -these folk, but let the citizens go on to this ship here, and the -foreigners on to that one there; the women and children on to that -other, and all must go aboard. The sailors set to work at once, and put -their oars into the water, and bore the folk off to Sardinia. - -And there they left them, for there was plenty there, and the famine -ceased in Genoa. - - - - - - - - -LXXXVI - -THE EMPEROR AND THE PILGRIM - - -The Emperor [148] riding through the streets of Rome, saw a pilgrim who -seemed to him to bear a close resemblance to his own person, and he -asked his barons whether the said pilgrim was like him. - -Everyone said he was. Then the Emperor believed it was true what he -thought about the pilgrim, namely that the pilgrim’s mother might have -been in Rome, and that his Imperial father might have had to do with -her. He asked the pilgrim: Pilgrim, was your mother ever in Rome? And -the pilgrim understood why the Emperor said that, and replied: Sire, my -mother was never in Rome, but my father was, often. - -The Emperor appreciated how well the pilgrim had answered: he let him -come to his court, and showed him much honour [149]. - - - - - - - - -LXXXVII - -HOW A MAN WENT TO SHRIVE HIMSELF - - -A man went to a priest to confession; and among other things he said: I -have a sister-in-law, and my brother is far away; and whenever I go -home, her familiarity is so great that she sits down on my lap; how -should I behave? - -The priest answered: if she did so to me, she would be well requited -for it. - - - - - - - - -LXXXVIII - -HERE IS TOLD OF MESSER CASTELLANO DA CAFFERI OF MANTUA - - -When Messere Castellano of Mantua was the governor [150] of Florence, -there arose a quarrel between Messer Pepo Alemanni and Messer Cante -Caponsacchi, so that they threatened one another direly. - -Wherefore the governor, to put an end to the difference, sent them both -over the frontier. Messer Pepo he sent in one direction and Messer -Cante, since he was a great friend of his, he sent to Mantua. And he -recommended him to his family; and Messere Cante rewarded him in this -way: he lay with his wife. - - - - - - - - -LXXXIX - -HERE IT IS TOLD OF A COURT PLAYER WHO BEGAN A STORY THAT NEVER ENDED - - -A company of knights were dining one night in a great house in -Florence, and there was with them a court buffoon who was a famous -story-teller. - -When the knights had supped he began a story which never ended. - -A youth of the house who was waiting and was perhaps impatient, called -the story-teller by name, and said: he who taught you this story did -not teach you all of it. The other replied: why is that? - -And the young man said: because he did not teach you the end. - -Then the story-teller was ashamed and stopped. - - - - - - - - -XC - -HERE IT IS TOLD HOW THE EMPEROR FREDERICK KILLED A FALCON OF HIS - - -The emperor Frederick went hunting one day with his falcons, of which -he was fonder than of a city. He cast it at a crane, and the latter -flew high. The falcon too flew high, much above the other bird. He saw -below him an eagle. He drove it to earth and held it and killed it. - -The emperor ran up, thinking it was a crane, but soon saw what bird it -was. - -Then in anger he called his executioner, and ordered that the falcon’s -head should be cut off, because he had killed his lord and master -[151]. - - - - - - - - -XCI - -HOW A CERTAIN MAN CONFESSED TO A FRIAR - - -A certain man confessed to a friar, and told him that being once at the -plundering of a house it was my intention [152] to find in a certain -drawer a hundred gold florins. But I found the drawer empty; therefore -I believe that I did not sin. - -The friar replied, certainly you did sin just the same as if you had -found the florins. The man showed himself much troubled and said: for -the love of God give me the absolution [153]. The friar replied: I -cannot absolve you unless you make restitution. And the man answered, -that I will do with pleasure, but I do not know to whom to make it. The -friar answered: make it to me, and I will dispose of it in the name of -God. The man promised to do this, and went away, and so familiar [154] -had he become with the friar that he returned on the morrow. - -Talking with the friar, he said that some one had sent him a fine -sturgeon, and that he would send it to him for dinner. For this the -friar rendered him many thanks. - -The man went away, and sent the friar nothing at all, but he returned -to see him a day after with cheerful mien. The friar said: why have you -kept me waiting, and not sent me the sturgeon? [155] The other replied: -did you expect to have it? Yes, certainly, said the friar. And you -haven’t had it? No. Well, then, it is just the same as if you had had -it. - - - - - - - - -XCII - -HERE IT IS TOLD OF A GOOD WOMAN WHO HAD MADE A FINE PIE - - -There was a woman who had made a fine eel pie, [156] and had put it in -the cupboard. She saw a mouse enter by the window, attracted by the -good smell. The woman called the cat, and put it in the cupboard to -catch the mouse. The mouse hid itself among the flour, and the cat ate -the pie. When the woman opened the door the mouse jumped out. - -And the cat, because it was satisfied, did not catch it. - - - - - - - - -XCIII - -HERE IT IS TOLD OF A COUNTRYMAN WHO WENT TO SHRIVE HIMSELF - - -A countryman went one day to shrive himself. And he took holy water, -and saw the priest working in the fields. He called him and said: Sir, -I should like to be shriven. - -The priest replied: did you confess last year? and he rejoined: Yes. -Then put a penny in the alms-box, and for the same fine, I absolve you -this year as I did last year. - - - - - - - - -XCIV - -HERE IT IS TOLD OF THE FOX AND THE MULE - - -The fox going through a wood, happened upon a mule, and it had never -seen a mule before. - -The fox was greatly afraid, and fled and fleeing happened upon a wolf. -The fox said she had discovered a very strange beast [157], and did not -know its name. The wolf said: let us go and see it. And they came to -it. To the wolf it appeared very strange. The fox asked it its name. -The mule replied: to tell the truth I cannot remember very well, but if -you can read, you will find it written on my back right hoof. The fox -replied: never mind, I cannot read, much as I should like to. The wolf -then took up: leave it to me, for I can read very well indeed. The mule -then showed his right hoof, the cleaving whereof seemed like letters. -The wolf said: I cannot see them very well. The mule answered: come a -little closer, for the letters are very small. The wolf came nearer and -looked closely. The mule then gave him a kick which killed him. - -The fox went off saying: not everyone who can read is wise [158]. - - - - - - - - -XCV - -HERE IT IS TOLD OF A COUNTRYMAN WHO WENT TO THE TOWN - - -A peasant from the country came to Florence to buy a doublet. He asked -at a shop where the proprietor was. He was not there. But a youth in -the shop said: I am the master; what is it you want? I want a doublet. -The youth found him one. Try it on, he said. They argued over the -price. The countryman had only a quarter of the money. The apprentice, -pretending to help him with the doublet, sewed the man’s shirt to it -and then said: take it off. And the other removed it, remaining naked. - -The other apprentices were ready with sticks and they chased and beat -the man all through the city. - - - - - - - - -XCVI - -HERE IT IS TOLD OF BITO AND MESSER FRULLI OF SAN GIORGIO NEAR FLORENCE - - -Bito was a Florentine and a fine courtier, and dwelt at San Giorgio -beyond the city. There was also an old man called Ser Frulli, who had a -farm over at San Giorgio which was very pleasant, so that he lived -there almost the whole year with his family, and every morning he sent -his servant to sell fruit and vegetables at the market by the bridge. - -And he was so miserly and suspicious that he made up the bundles of the -vegetables, and counted them over to the servant, and then counted over -all that she brought back. - -His especial warning to her was not to loiter in San Giorgio, because -there were women thieves there. - -One morning the servant passed with her basketful of cabbages. Bito, -who had thought the thing out beforehand, had put on his finest fur -coat. And sitting by the bench outside, he called the serving-maid who -went over to him unthinkingly, and many women had called her even -before this, but she had not wished to go to them. - -Good woman, he said: how do you sell these cabbages? Two for a danaio -[159]. Surely that is cheap. But I tell you, said Bito, there are only -myself and my servant in the house, for all my family are in the town; -and two bunches are too much. Moreover, I like them fresh. - -At this time, there were in use in Florence the medaglie, two of which -were worth a danaio. Bito said: you pass by every morning; give me a -bunch now and give me a danaio, and take this medaglia, and to-morrow -morning when you return, you can give me the other bunch. It seemed to -the woman that what he said was right, and so she did as he asked. -[160] Then she went off to sell the rest of her vegetables at the price -which her master had fixed. She returned home and gave Messer Frulli -the money. He, counting it over several times, found it a danaio short. -And he told the servant. She replied: it cannot be so. - -Then the master, getting angry with her, asked her if she had not -dallied at San Giorgio. She sought to deny the fact, but he plied her -so with questions, that she admitted: yes, I stopped for a fine -gentleman, who paid me properly. And I must tell you that I have still -to give him a bunch of cabbages. [161] Messer Frulli replied: so you -are now a danaio out. - -He thought over the matter, and perceived the trick, and spoke very -roughly to the servant, and asked where the man lived exactly. - -And she told him. - -He perceived then it was Bito, who had already played some tricks on -him. - -Burning with rage, he got up early next morning, and put a rusty sword -under his coat, and came to the head of the bridge, and there found -Bito sitting in company of many excellent folk. He drew out the sword, -and would have wounded his man, if some one had not held him by the -arm. The people were amazed, wondering what was the matter, and Bito -was mightily afraid. But then remembering what had happened, he began -to smile. - -The folk who were standing around Messer Frulli asked him what it was -all about. He told them breathlessly as best he could. Bito ordered the -people to stand back (for he said), I want to come to an explanation -with you. Let us have no more words about it. Give me back my danaio -and keep your medaglia. And keep the cabbage with God’s curse on it. -Messer Frulli said: it pleases me well so. And if you had said this -before, all this would not have happened. - -And not perceiving the trick, he gave him a danaio and took a medaglia, -and went away content. - -There was great laughter thereat. - - - - - - - - -XCVII - -HERE IT IS TOLD HOW A MERCHANT CARRIED WINE OVERSEAS IN CASKS WITH TWO -PARTITIONS AND WHAT HAPPENED - - -A merchant carried wine overseas in casks with two partitions [162]. At -the top and the bottom (of the casks) there was wine, and in the middle -water, so that half of the cask was wine, and half water. There were -spigots at the top and the bottom, but none in the middle. He sold the -water for wine, and doubled his gains, and as soon as he was paid, he -got aboard a ship with his money. And by the will of God there was a -big monkey aboard the ship, who took the money from the merchant’s -pocket, and climbed up to the top of the mast with it. - -The man, fearing that the monkey might throw the purse into the sea, -went after it, trying to coax it. The beast sat down and opened the -purse with his mouth, and took out the gold pieces one by one. He threw -first one in to the sea and let another fall on to the deck. And he so -acted that one half of the money remained on the ship, which was the -just gain of the merchant. - - - - - - - - -XCVIII - -HERE IT IS TOLD OF A MERCHANT WHO BOUGHT CAPS - - -A merchant was travelling with caps. They got wet and he laid them out -to dry. Many monkeys appeared, and each one put a cap on its head, and -ran off up into the trees. This seemed a grievous matter to the man. He -went back and bought stockings (and there was bird-lime in them) and he -got back his caps (from the monkeys) and did good business [163]. - - - - - - - - -XCIX - -HERE IS TOLD A PRETTY TALE OF LOVE - - -A young man of Florence loved a gentle virgin carnally. She did not -love him at all, but loved another youth beyond measure, who loved her -too, but not nearly so much as the first one. - -And this was evident, for the other had abandoned everything, and had -worn himself out, and was quite beside himself; and especially on those -days when he did not see her. - -A friend of his was sorry for him. After much persuasion he took him -away to a most pleasant place; and there they stayed quietly for a -fortnight. - -In the meantime, the girl quarrelled with her mother. She sent her -maid-servant, and let her tell him whom she loved that she desired to -elope with him. He was exceedingly glad. The maid said: she desires you -to come on horse-back when it is fully night; she will pretend to go -down to the cellars. You will be ready at the door, and she will leap -on to the horse behind you; she is light, and can ride well. He -replied: I am well agreed. - -When they had thus arranged matters, he prepared everything at a place -of his. And there were his friends with him, on horse-back, and he let -them wait at the gate [164], lest it be closed. And he went on a fine -horse, and passed before her house. She had not been able to come yet -because her mother watched her too carefully. He went away to rejoin -his friends. But that other was all worn out in the country, and could -no longer contain himself. He had mounted his horse. And his companion -was unable to persuade him to remain, and he did not want his company. - -That evening he arrived at the wall. All the gates were closed, but he -went around the town until he chanced upon that gate where they were. -He entered; he went towards her dwelling, not with the hope of finding -or of seeing her, but only to see the place. As he stopped opposite the -house, the other had but shortly before gone away. The girl unlocked -the gate, and called him in an undertone, and told him to draw his -horse nearer. This he was not slow in doing; he approached, and she -leaped on the horse’s back, and away they went. - -When they reached the gate, the other youth’s companions did not molest -them, for they did not know them. Seeing that if it had been he for -whom they were waiting, he would have stayed with them. They rode for -well-nigh ten leagues, till they arrived at a fair meadow surrounded -with very tall fir-trees. Here they alighted, and bound their horse to -a tree; and he began to kiss her. Then she recognised him. She became -aware of her mishap, and commenced to weep bitterly. But he took to -comforting her, shedding tears, and showed her such respect, that she -ceased to weep, and began to grow fond of him, seeing that fortune too -was on his side. - -And she embraced him. - -That other youth rode to and fro several times, till he heard her -father making a noise in the privy, and learned from the servant the -manner of her escape. - -He was aghast. - -He returned to his companions, and told them. And they replied: Indeed, -we did see him pass with her, but we did not know him; and it is so -long since, that he may have gone very far, and be off on such and such -a road. They forthwith set off to pursue them. They rode until they -found them sleeping wrapt in one another’s arms; and they gazed upon -them in the light of the moon which had risen. Then they were loath to -disturb them, and said: Let us wait here till they wake, and then we -will do what we have to do: and so they waited until drowsiness came -upon them, and they all fell asleep. The other two meanwhile awoke, and -found themselves in this situation. - -They marvelled. And the youth said: These men have shown us such -courtesy, that God forbid we should do them any hurt. So he mounted his -horse, and she jumped on to another, among the best that were there, -and they rode off. - -The others awoke, and raised a great lamentation, because they could -not continue to search for them. - - - - - - - - -C - -HOW THE EMPEROR FREDERICK WENT TO THE OLD MAN OF THE MOUNTAIN - - -The Emperor Frederick once went to the Veglio, or Old Man of the -Mountain, and great honour was done him [165]. - -The Old Man, in order to show how he was feared, looked up and saw on a -tower two of his band who were called assassins [166]. And then he took -hold of his great beard, and the two men cast themselves down to earth -and died immediately [167]. - - - - - - - - -NOTES - - -[1] Presto Giovanni in orig. This Prester John or Prester Kan is the -hero of many stories and fables. See Marco Polo. - -[2] Administrators, sometimes treasurers of a court. - -[3] The ancients believed that certain stones and one especially called -the heliotrope, had the power of rendering a person invisible. - -[4] This story is of Oriental origin. It occurs in some versions of The -Thousand and One Nights. - -[5] Guillare: court minstrel, story-teller, buffoon. As these men -frequented the courts of kings and nobles, they were called men of the -court. - -[6] A mark had the value of four-and-a-half florins. - -[7] The story appears in the French poem of Lambert Le Tort and -Alexander de Bernay, with a slight variation. - -[8] lit.: “gave a sufficient reply”. - -[9] Biagi reads: Infermo—ill. - -[10] This reading follows Biagi. Others give “striking as he willed”. - -[11] The origin of this novella is, of course, Kings ii, chap. 24. It -is curious to notice the variations. - -[12] The original calls them “barons,” though the word sounds strange -in a Biblical connection. - -[13] Kings III, chap, xi.–xii. - -[14] These were: grammar, dialectic, rhetoric, arithmetic, music, -geometry, and algebra. - -[15] Apart from Alexandria in Egypt, there were of course A. Troas on -the sea-coast near Troy and Issum, seaport on the Syrian coast. Many of -the cities so-called soon lost their names. - -[16] lit.: smoke. - -[17] The story appears in slightly different forms in many languages. -See Lelli, Favole; Pappanti, Passano ed i novellieri in prosa. - -[18] Ancient gold money of the Eastern Empire of about the same value -as a ducat. It changed naturally in the course of the centuries. - -[19] According to Malaspina, the Slave of the Bari was “an idiot or -almost one, unlettered and unread, but of great natural talent, wit and -wisdom”. Ambrosoli, on the contrary, asserts that he was a certain -Michele Schiavo who was a Greek governor of Bari in the tenth century. - -[20] The source of the tale is Liber Ipocratis de infirmitibus equorum. - -[21] The city was Rabba and belonged to the Ammonites. - -[22] See Kings II, chap xii. The compilator has mixed up the names, -confounding Aminadab with Joab. The errors or variations occuring in -the Biblical themes treated in the Novellino have given rise to the -conjecture that the stories were taken from a book of Jewish legends, -the Midras Rabbolh written not later than the VIIIth century. - -[23] Other readings have “fire”. - -[24] The passage is obscure, but the above would seem to be the -meaning. - -[25] An Indian king conquered by Alexander and afterwards turned into a -friend and ally. - -[26] The story appears in slightly different form in several authors. -See the Decameron; Cavalca’s Lives of the Fathers of the Desert. - -[27] Other readings have Seleucus. - -[28] Appears also in Cicero, De Legg. II, 6. - -[29] The word in the original is tortori, literally torturers, though -it means, of course, the keepers of the prison. - -[30] Also in Saint Gregory, Dialogues, III, 1. - -[31] Peter or Piero. - -[32] The story appears in Cavalca’s Vite dei Santi Padri, and also in -other forms elsewhere. - -[33] Biagi’s version is a little more elaborate. The origin of the tale -is to be found in the Pseudo-Turpino. See Gaspary, History of Italian -Literature. - -[34] bontà in original—goodness. - -[35] The young King was Henry, eldest son of Henry II of England. He -was often known under this title. - -[36] Beltram, or Bertrand di Born. - -[37] This change from indirect to direct narrative occurs frequently in -the Novellino. - -[38] The story of the tooth appears also in Conti di antichi cavalieri. - -[39] The passage is not clear and is probably corrupt. I have added the -word “lost”. For Bertran see Dante, Inf. XXVIII, 134, 22. - -[40] uomini d’arti: men of arts literally, artificers, necromancers or -magicians. - -[41] Seated at table in accordance with the mediæval custom. - -[42] schiavine. Sacchetti says: “the first thing a pilgrim does when he -sets out is to put on his long cloak.” - -[43] lit.: the two masters. - -[44] A similar enchantment is told of in a Turkish tale translated by -Petit de la Croix: The Story of Sheik Schehabbedin. - -[45] An immense importance was attached to a good hawk at this time. - -[46] To wear striped cloth was considered unsuitable for a serious man. -Fantastic clothing of almost any kind was the property of the court -buffoons, story-tellers and the whole world of mediæval Bohemianism. - -[47] tamarix gallica, a wood supposed to have medicinal properties. - -[48] or else good clean food. - -[49] The incident is apparently historical, and the Emperor, is -Barbarossa. The wise men or savi being Bolgaro or Bulgaro and Martino, -sometimes called Gossia. The story seems to confuse two separate -episodes in the life of the Emperor. The titles are different in the -versions of Gualteruzzi and Borghini. - -[50] Selah-eddyn (1137–93), Sultan of Egypt, after 1174 famous -throughout medieval Christendom for his knightliness. He is one of the -chief characters of Scott’s Talisman. - -[51] The second part of this tale is to be found in the Cronaca of -Turpino, and in F. Sacchetti’s 125th tale. - -[52] cotta. This antiquated form has survived in the cotta which -priests put on during certain religious ceremonies of the Catholic -Church. - -[53] The meaning of this word is uncertain. Probably it is a kind of -Oriental wise man from the Arabic Muaddab, meaning sage or wise man. -There are several conjectures on this point. Another reading is Mago, -mage. - -[54] Lancelot of the Lake. - -[55] cavaliere di scudo in the original. Sacchetti says cavalieri di -scudo were those made knights by lords or by the people. - -[56] The Empyrean is the seventh and outermost Heaven of Paradise. - -[57] (sitting there). This novella is particularly abrupt and -characteristic in its elliptical constructions. - -[58] An untranslatable play on words: Cappello meaning hat and also -sometimes rebuff, snub. - -[59] lit.: over head what is? sopra capo che ha? - -[60] The circle that limits human knowledge. - -[61] The First Cause, or the Divinity. - -[62] Another reading is “honour”: onore instead of amore. - -[63] Azzolino or Ezzelino da Romano, born 1194, died 1259 in battle -against the Milanese. Known as tyrant of Padua and the Marca -Trevigiana. Dante (Inf. XII, 110, and Par. IX, 29) places him among the -tyrants. - -[64] Ancient coin belonging to the Eastern Empire. - -[65] Appears elsewhere in slightly different forms. See Don Quixote and -Disciplina clericalis. - -[66] It has been suggested that this Riccar dell’ Illa was a Riccar di -Lilla, Lille, in Flanders. - -[67] En Barral, or Sire Barral, lord of the noble house of Balzo in -Provence. He was a lover of letters, philosophy and the arcane arts. - -[68] The famous philosopher, reputed the founder of mathematics, was -not born in Spain but in Samos. This is another of the numerous -instances of the fantastic geographical and historical notions of the -compiler of the Novellino. - -[69] Imberal expects her to say towards which of the cardinal points -the bird’s tail was turned. - -[70] This novel probably derives from the ascetic or ecclesiastical -collections and purports to show the dangers of too lively a fantasy on -the morals. - -[71] Solanum insanum. Another reading is melon. - -[72] Medicine or science. - -[73] Balak, son of Zippor, king of the Moabites; see Numbers, chaps. 22 -and 23. - -[74] The high places of Baal: Numbers xxii, 41. - -[75] This second part of the story is of course in contradiction to the -Biblical account. Another instance of extra-Biblical sources of the Old -Testament tales in the Novellino. - -[76] Another reading is “set on their breasts a fly”, reading mosca -fly, for nosca, buckle. - -[77] It would appear that the compiler of the Novellino is referring to -Thales of Miletus, one of the seven wise men of Greece, who lived -639–564 B.C. - -[78] St Augustine speaks of Thales in Book VIII, not Book VI. - -[79] The original version of this anecdote is to be found in Diogenes -Laertius, Book I. See also Æsop’s fable of the Astronomer. - -[80] Fra Aldobrandino, a Dominican of the noble family of the -Cavalcanti. He was the Pope’s Vicar in Rome during his absence at the -Council of Lyons, having been made a Bishop in 1271. - -[81] Perhaps Saladin of Pavia is meant, a poet who lived about 1250. - -[82] Paolo, or Paul. The Traversaro family was one of the principal -families of Ravenna. See Dante, Purg. XIV, 98 and 107. Also Boccaccio, -Decameron, Giorno X, Nov. 8. - -[83] Following the reading of Biagi. - -[84] Or “Bergdam”. - -[85] The last count of Provence, who died in 1245. See Dante, Par. VI, -135. - -[86] The boasts of the knights figure greatly in knightly legend and -story. - -[87] Underlined so in the original. - -[88] Orig.: ne metto, ne traggo. I do not put you among the number of -knights defeated by me nor do I exclude you from them. In other words: -I don’t know what to make of you. The tale is probably corrupt in the -MS. - -[89] The story is told of other knights in several different places. -See Livre du Chevalier de la Tour Landry. - -[90] Giacopino Rangone, son of Gherardo, was podestà (governor) of -Bologna in 1240. Also possibly at Cremona. There are doubts as to the -personality of the Giacopino referred to here. - -[91] lit.: do your combing elsewhere. - -[92] Marco Lombardo is mentioned by Dante (Purg. XVI, 46). - -[93] Saxony? - -[94] Narcis in the text. - -[95] The almond is the first tree to blossom but not to bear fruit. In -Ovid (Metam. III) Narcissus is, of course, changed into the flower that -bears his name. - -[96] These two knights are mentioned by Dante in the 14th Canto of the -Purgatorio, vv. 88–90 and 97. - -[97] Conrad IV of Svevia, son of Frederick II, elected Emperor of -Germany in 1250, came to Italy to take possession of the Kingdom of the -Two Sicilies. - -[98] Francis, son of the famous jurist of Florence, Accorso da Bagnolo, -was professor of Civil Law in the University of Bologna. He went to -England at the request of Edward I, where he remained until 1281. See -Dante, Inferno, XV, 110. - -[99] Guasca, a woman from Gascony. - -[100] The reference may be to Guido di Lusignano, fourth son of Hugh -VII. Called to the throne of Jerusalem in 1186, he was soon made -prisoner by Saladin. He ceded his title, when released to King Richard -of England, receiving in exchange the kingdom of Cyprus. - -[101] Or Atri. See Longfellow’s poem The Bell of Atri. - -[102] The tale is from Disciplina Clericalis. - -[103] Mangiadore was Bishop of Florence from 1251–74. Therefore the -ordinary editions are wrong when they write: mangiadore meaning -gluttonous. The tale is to be found in Wright’s Anecdota literaria, -London 1884, under the title “the Bishop and the Priest”. - -[104] See Novella XLIV. - -[105] No doubt this is thirteenth century wit, though to us neither of -the two minstrels seems to have had a particularly sharp tongue. In -original: tiello credenza a me et io a te. In other words: do not say -we are poor. Neither shall you say it to me, nor I to you. - -[106] Le Marche, the province of which Ancona is now the chief town. - -[107] This novella is not in the Gualteruzzi edition, but is to be -found in that by Papanti founded on the Panciatichiano MS. - -[108] From the Panciatichiano MS. - -[109] This story is well-known in many countries. The best known -version of it is perhaps The Ephesian Widow in Petronius’s Satyricon. - -[110] The king is Louis IX, the saint who forbade tourneys under pain -of death. The Count of Anvers or Universa, or Anversa or Unvers. - -[111] The tournament became a jousting bout. - -[112] Various commentators have observed that this tale is only a -garbled version of the story told of Curio by Cicero in his De -Senectute, 55. See also Gesta Romanorum, ch. LXI. - -[113] The perpero was a Byzantine gold coin. - -[114] Orig.: in sul donneare. The meaning is uncertain. The tale is of -course to be found in the Decameron, IV, 9. - -[115] I have changed the punctuation here considerably—to the benefit, -I hope, of the sense. - -[116] This story, according to Manni, is taken from one of the Round -Table romances. Meliadus (or Meliodas or Meliardus), King of Lyonesse, -was the son of King Felix, and husband of Eliabella, daughter of old -King Audrey of Sobis, and sister to King Mark of Cornwall. - -[117] Raimondo Berlinghieri, father-in-law of St Louis, King of France, -referred to in Novella XII. - -[118] The boasts formed a usual part of tournaments. - -[119] Sent him away in disgrace. - -[120] The narrative changes abruptly into the direct form here as in -several other places. I have kept to the original form here as -elsewhere. - -[121] The original of the “song” runs:— - - Aissi co’l sers que cant a fait lonc cors - Torna murir als crit del chassadors, - Aissi torn eu, dompna, en vostra mersé. - -A longer “song” is given in some of the readings. - -[122] Iseult la bionda, to distinguish her from Iseult dalla bianca -mano “of the white hand”. - -[123] Biagi has “an ill-disposed knight”. - -[124] Amoraldo, King of Ireland, who, in order to extort a tribute from -King Mark, laid siege to one of his towns, and was killed by Tristan. - -[125] See Aulus Gelius, Macrobius, and Polibius. - -[126] This passage is obscure and defective. - -[127] “she said”. - -[128] The compilator is considerably out of his reckoning here, as, of -course, Pope Gregory lived more than four centuries after Trojan. He -was elected Pope in 570. - -[129] The story probably originated from an episode mentioned by Dion -Cassius. - -[130] The text is subject to various readings. Biagi has “thing” (cosa) -while other versions give “woman” and “wild beast,” femina and fiera. - -[131] A book of Seneca’s. - -[132] The story derives from Jewish sources, and appeared for what was -probably the first time in the Scebet Jehuda. It is to be found in -several other places in slightly different forms. See Gesta Romanorum, -Avventuroso Ciciliano of Busone da Gubbio, etc. - -[133] Suetonius (Vita Tiber.) has a somewhat similar story of the -Emperor Tiberius. - -[134] This tale was widely known throughout Europe and a part of Asia -during the Middle Ages, and is still frequently found on the lips of -popular tellers of tales. The oldest version of it is to be found in -the Persian poet Ferid-ed-din-’Attar: see translation by Ruckert in -Zeitschrift deutschen morgenländischen Gesellschaft, XIV, 280. - -[135] Monte Nero is a little hill-town near Leghorn, with a famous -sanctuary of the Madonna. Rinieri, or rather Ranieri, is the name of -the patron-saint of Pisa. - -[136] I have taken this tale from the Magliabechiana MS, as given in -Papanti, No. 31. - -[137] The account is of course full of anachronisms and absurdities, -such as the two thousand Greeks killed by Hector. It is based on the -legend of Darete Frigio, it would seem, popularized in Italy by the -Poet Guido delle Colonne, a Sicilian. See also the Roman de Troie. - -[138] Vassal to a king, a lord, or noble. - -[139] The versions differ here. Biagi gives the lines about the -sailless vessel with oars and no one aboard. - -[140] lit.: the enemy (’l nemico). - -[141] lit.: free, unpossessed, libero. - -[142] See Rappresentazione di S. Antonio, Le Monnier (1872), II, 33. - -[143] Superior servants, major-domos. - -[144] Azzolino’s of course. - -[145] Throughout this novella Azzolino is nearly always referred to as -“he”. - -[146] “si chiamano le pentole, olle.” The point of this novella depends -on the play of the words untranslatable in English. They told Azzolino -that the man was “un olaro” a potter, while the tyrant understood them -to say uno laro, that is un ladro, or a thief. - -[147] Cassano on the Adda. - -[148] The Emperor Frederick II. - -[149] This tale comes from the Magliabechiana MS, as given in Papanti, -No. 27. - -[150] Podestà. - -[151] The eagle being the king of birds, the Emperor considered the -falcon as a kind of regicide, and so ordered it to be killed. - -[152] This brusque change into the direct narration is characteristic -of the Novellino. I have followed the original here, and elsewhere, -where it has been possible as tending to preserve the quality of the -quaint original. - -[153] consigliatemi, a rather unusual form. - -[154] The meaning may also be: he was so content. - -[155] “and not sent me the sturgeon” is missing in some texts. Biagi -gives the version as printed here. - -[156] crostate also means tart. - -[157] lit.: “a very new beast.” - -[158] The novella appears elsewhere, as in the Proverbi of Cinto de’ -Fabrizi. - -[159] A small piece of money. Two medaglie, which was a coin of mixed -silver and copper, were worth a danaio. - -[160] lit. “and so did”. - -[161] The text of this novella is corrupt. There are several slightly -different readings. - -[162] The cask was divided into three compartments. - -[163] The text is probably defective, but this seems to be the meaning -of this novella. - -[164] Of the town. Even in modern Italy the gates of many small towns -are closed at night. - -[165] The Veglio, or Old Man of the Mountain, spoken of in mediæval -legends, was an Arabian prince, who lived between Antioch and Damascus, -in an inaccessible mountain fastness. He was a tyrant, and had an army -of faithful followers. He was probably little more than a superior kind -of brigand. - -[166] Those who followed the Veglio were called assassins. - -[167] Touching his beard was the sign which the Old Man gave to his -followers to kill. See Marco Polo. - - -*** END OF THE PROJECT GUTENBERG EBOOK IL NOVELLINO *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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