Gesta Romanorum

by Charles Swan

  The wise knight said to his companion, “My friend, let us go through the world as other knights are wont to do,* and seek our fortune.” His friend acquiesced; they set out upon their travels, and presently came to a place where two roads met. “See,” said the wise knight, “here are two roads. The one leads to the noblest city in the world, and if we go thither, we shall obtain whatsoever our hearts desire. But the other path conducts to a city which is built in a valley; if we venture there, we shall be thrown into prison, and afterwards crucified. I advise, therefore, that we avoid this road, and pursue the other.” “My friend,” replied the foolish knight, “I heard long ago of these two cities; but the way to that upon the mountain is very narrow and dangerous, because of the soldiers who attack those that enter; nay, they frequently rob and murder them. But the other way is open and broad; and the soldiers who are stationed there receive passengers with hospitality, and supply them with all things necessary. This is sufficiently manifest; I see it, and had rather believe my own eyes than you.” “It is true,” returned his companion, “one way is difficult to walk along, but the other is infinitely worse at the end: ignominy and crucifixion will certainly be our doom. But fear you to walk the strait road, on account of a battle, or because of robbers ? you, who are a soldier, and therefore in duty bound to fight valiantly ! However, if you will go with me the way I desire, I promise to precede you in the attack; and be assured with your aid we shall overcome every obstacle.” “I protest to you,” said the other, “I will not go your way, but will take mine own.” “Well,” replied the wise knight, “since I have pledged you my word, and drank your blood in token of fidelity, I will proceed with you, though against my better judgment.” So they both went the same path.

  The progress was extremely pleasant till they reached the station of the three soldiers, who honourably and magnificently entertained them. And here the foolish knight said to the wise one, “Friend, did I not tell thee how comfortable this way would be found; in all which the other is deficient?” “If the end be well,” replied he, “all is well;* but I do not hope it.” With the three soldiers they tarried some time; insomuch that the seneschal of the city, hearing that two knights, contrary to royal prohibition, were approaching, sent out troops to apprehend them. The foolish knight he commanded to be bound hand and foot, and thrown into a pit, but the other he imprisoned. Now, when the judge arrived, the malefactors were all brought before him, and among the rest our two knights—the wiser of whom thus spoke : “My Lord, I complain of my comrade, who is the occasion of my death. I declared to him the law of this city, and the danger to which we were exposed, but he would not listen to my words, nor abide by my counsels. ‘I will trust my eyes,’ said he, ‘rather than you.’ Now, because I had taken an oath never to forsake him in prosperity or in adversity, I accompanied him hither. But ought I therefore to die? Pronounce a just judgment.” Then the foolish knight addressed the judge: “He is himself the cause of my death. For every one knows that he is reckoned wise, and I am naturally a fool. Ought he then so lightly to have surrendered his wisdom to my folly ? And had he not done so, I should have returned to go the way which he went, even for the solemn oath which I had sworn. And therefore, since he is wise, and I am foolish, he is the occasion of my death.” The judge, hearing this, spoke to both, but to the wise knight first: “Thou who art wise, since thou didst listen so heedlessly to his folly and followedst him, and thou, foolish man, since thou didst not credit his word, but acted out thine own folly, ye shall both be suspended on the cross this very day.” Thus it was done.

  APPLICATION.

  My beloved, the emperor is Christ; the two knights, body and soul; of which the last is the wise one. In baptism they were united. They drank blood; that is, the blood in the veins prevents their separation, and preserves life. The two ways are penitence and the world’s glory. The way of penitence is narrow, but the other is broad and alluring. The city on the mountain is heaven; that in the valley is hell. The three soldiers are the world, the flesh, and the devil, &c, &c.

  * “Sicut cæteri milites.” Here we discover those features of chivalry, so admirably ridiculed by Cervantes. But, in times of oppression, when every one followed

  “the simple plan,

  That he may take who has the power,

  And he may keep who can,”

  the wandering hero, ever ready to risk his life in defence of the injured, was governed by a noble and useful institution.

  * “Si finis bonus est, totum bonum erit.” This gives us the origin, probably, of the proverb, “All’s well that ends well.” “Finis coronat opus” is of a similar character.

  TALE LXVIII.

  OF MAINTAINING TRUTH TO THE LAST.

  IN the reign of Gordian, there was a certain noble soldier who had a fair but vicious wife. It happened that her husband having occasion to travel, the lady sent for her gallant. Now, one of her handmaids, it seems, was skilful in interpreting the song of birds; and in the court of the castle there were three cocks.* During the night, while the gallant was with his mistress, the first cock began to crow. The lady heard it, and said to her servant, “Dear friend, what says yonder cock? “She replied, “That you are grossly injuring your husband.” “Then,” said the lady, “kill that cock without delay.” They did so; but soon after the second cock crew, and the lady repeated her question. “Madam,” said the handmaid, “he says “My companion died for revealing the truth, and for the same cause, I am prepared to die.’” “Kill him,” cried the lady, —which they did. After this, the third cock crew. “What says he ?” asked she again. “Hear, see, and say nothing, if you would live in peace.” “Oh, oh!” said the lady, “don’t kill him.” And her orders were obeyed.

  APPLICATION.

  My beloved, the emperor is God; the soldier, Christ; and the wife, the soul. The gallant is the devil. The handmaid is conscience. The first cock is our Saviour, who was put to death ; the second is the martyrs; and the third is a preacher who ought to be earnest in declaring the truth, but, being deterred by menaces, is afraid to utter it.

  * The interpretation of the language of birds is clearly an oriental fiction; several instances of which are furnished by the Arabian Tales. It has since been made the vehicle of many instructive fables. See Spectator, vol. vii. No. 512, which is copied from the “Story of the two Owls,” in the Turkish Tales.

  TALE LXIX.

  OF CHASTITY.

  THE Emperor Gallus employed a singularly skilful carpenter in the erection of a magnificent palace. At that period, a certain knight lived who had a very beautiful daughter; and who, perceiving the extraordinary sagacity of the artificer, determined to give him the lady in marriage. Calling him, therefore, he said, “My good friend, ask of me what you will; so that it be possible, I will do it, provided you marry my daughter.” The other assented, and the nuptial rites were celebrated accordingly. Then the mother of the lady said to the carpenter, “My son, since you have become one of our family, I will bestow upon you a curious shirt. It possesses this singular property, that as long as you and your wife are faithful to each other, it will neither be rent, nor worn, nor stained. But if—which Heaven forbid!—either of you prove unfaithful, instantly it will lose its virtue.” The carpenter, very happy in what he heard, took the shirt, and returned great thanks for the gift.

  A short while afterward, the carpenter being sent for to superintend the building of the emperor’s palace, took with him the valuable present which he had received. He continued absent until the structure was complete; and numbers, observing how much he laboured, admired the freshness and spotless purity of his shirt. Even the emperor condescended to notice it, and said to him, “My master, how is it that in despite of your laborious occupation, and the constant use of your shirt, it still preserves its colour and beauty ?” “You must know, my Lord,” said he, “that as long as my wife and I continue faithful to each other, my shirt retains its original whiteness and beauty; but if either of us forget our matrimonial vows
, it will sully like any other cloth.” A soldier, overhearing this, thought within himself, “If I can I will make you wash your shirt.” Wherefore, without giving any cause of suspicion to the carpenter, he secretly hastened to his house, and solicited his wife to dishonour. She received him with an appearance of pleasure, and seemed to be entirely influenced by the same feelings. “But,” added she,” in this place we are exposed to observation; come with me, and I will conduct you into a private chamber.” He followed her, and closing the door, she said, “Wait here awhile; I will return presently.” Thus she did every day, all the time supplying him only with bread and water. Without regard to his urgency, she compelled him to endure this humiliating treatment; and before long, two other soldiers came to her from the emperor’s court, with the same evil views. In like manner, she decoyed them into the chamber, and fed them with bread and water.

  The sudden disappearance, however, of the three soldiers gave rise to much inquiry; and the carpenter, on the completion of his labours, received the stipulated sum, and returned to his own home. His virtuous wife met him with joy, and looking upon the spotless shirt, exclaimed, “Blessed be God! our truth is made apparent—there is not a single stain upon the shirt.” To which he replied, “My beloved, during the progress of the building, three soldiers, one after another, came to ask questions about the shirt. I related the fact, and since that time nothing has been heard of them.” The lady smiled, and said, “The soldiers respecting whom you feel anxious thought me a fit subject for their improper solicitation, and came hither with the vilest intent. I decoyed them into a remote chamber, and have fed them with bread and water.” The carpenter, delighted with this proof of his wife’s fidelity, spared their lives, and liberated them; and he and his wife lived happily for the rest of their lives.

  APPLICATION.

  My beloved, the emperor is God; the palace is the human heart. The knight who married his daughter to the carpenter is Christ; the carpenter is any good Christian, and the mother is the Church. The shirt is faith; the three soldiers are pride, lusts of the eyes, and lusts of the heart.

  TALE LXX.

  OF THE COMPUNCTIONS OF A FAITHFUL MIND.

  A CERTAIN king had a beautiful and wise daughter, whom he was desirous of marrying. But she had sworn never to unite herself to any but upon three conditions. First, he was to state accurately how many feet there were in the length, breadth, and depth of the four elements. Secondly, he was to change the north wind. And thirdly, he was to carry fire in his bosom without injury. When the king, therefore, understood his daughter’s resolution, he proclaimed it through the kingdom, and promised to give her in marriage to whomsoever performed the conditions. Many endeavoured, but failed; until at length a certain knight from foreign parts heard of the girl’s oath. He hastened to the palace, conveying with him a single attendant, and an extremely fiery horse. On being admitted into the king’s presence, he said, “I am desirous of espousing your majesty’s daughter, and I am prepared to solve the questions which have been proposed.” The king assented, and the soldier, calling his servant, commanded him to lie upon the earth. And when he was thus laid, his master measured his length from one extremity to the other. When he had done this, he said to the king, “My Lord, your first question is resolved; I find in the four elements scarcely seven feet.” “How?” replied the king. “What has this to do with the four elements?” “My Lord,” answered the soldier, “every man, as well as every animal, is composed of the four elements.” “Amen,” said the king, “you have proved this very satisfactorily. Now then for the second condition, which is to change the wind.” Immediately he caused his horse to be brought into the area of the court, and there administered a potion, by which the animal was made perfectly quiet. This done, he turned his horse’s head towards the east, and said, “Observe, my Lord, the wind is changed from north to east.” “How?” answered the king, “what is this to the wind?” “Sire,” returned the soldier, “is it not obvious to your wisdom that the life of every animal consists in his breath, which is air? As long as he raged fiercely, so long was he in the north. But when I had given him the potion I turned him toward the east, so that he is ready to bear his burden.” “This also,” said the king, “you have well proved; go on to the third.” “My Lord,” replied the soldier, “this, so please you, I will perform before all your court.” Then, taking up a handful of burning coals, he deposited them in his bosom, without injury to his flesh. “Truly,” exclaimed the king, “you have done very well in these matters; but tell me, how happens it that you are unhurt by the fire.” “It was not,” returned the soldier, “by any power of my own, but by virtue of a singular stone, which I always carry about with me. And whosoever possesses this stone is able to resist the hottest fire.” The king, satisfied that the conditions had been accurately complied with, gave orders for his marriage with the lady. He loaded him with riches and honours, and they both ended their days in the greatest happiness.

  APPLICATION.

  My beloved, the king is our Lord Jesus Christ. The daughter is the human soul. To measure the elements is to subdue the lusts of the flesh. The fiery horse is any sinner, whom repentance changes. The fire in the bosom is luxury, pride, avarice, &c, and the stone is a true and lively faith in Christ.

  TALE LXXI.

  OF AN ETERNAL RECOMPENSE.

  A KING made a great feast, and despatched messengers with invitations, in which the guests were promised not only a magnificent entertainment, but considerable wealth. When the messengers had gone through town and country, executing everywhere the commands of their king, it happened that there dwelt in a certain city two men, of whom one was valiant and robustly made, but blind; while the other was lame and feeble, but his sight was excellent. Said the blind man to the lame, “My friend, ours is a hard case; for it is spread far and near that the king gives a great feast, at which every man will receive not only abundance of food, but much wealth; and thou art lame, while I am blind : how then shall we get to the feast?” “Take my counsel,” replied the lame man, “and we will obtain a share both of the dinner and wealth.” “Verily,” answered the other, “I will follow any counsel that may benefit me.” “Well, then,” returned the lame man, “thou art stout of heart, and robust of body, and therefore thou shalt carry me on thy back who am lame and weak, and I will guide you, since I have good sight; by this means we shall reach the festival and secure the reward.” “Be it as thou hast said,” replied he of the legs; “get upon my back immediately.” He did so; the lame man pointed the way, and the other carried him. They arrived at the feast, and received the same recompense as the rest.*

  APPLICATION.

  My beloved, the king is our Lord Jesus Christ, who prepared the feast of eternal life. The blind man is the powerful of this world, who are blind to their future safety. The lame man is any devout person, who has nothing in common with the man of the world, but sees the kingdom which is to come.*

  * This fable has crept into our story-books.

  * The latter part of this moralization recommends “fideliter viris ecclesiasticis decimas dare. Si haec feceritis nos viri religiosi tenemur vobis viam salutis ostendere quomodo poteritis ad vitam eternam per-venire.” The monks never forgot this—“If you pay us, we will show you the way; else, find it out yourself.” Such was the burden of their song.

  TALE LXXII.

  OF THE DESTRUCTION OF UNGRATEFUL MEN.

  A CERTAIN king had an only son, whom he ardently loved. When the boy arrived at man’s estate, day after day he solicited his father to resign the kingdom, and deliver to himself the sovereign power. “My dear son,” said the king, “if I were satisfied that you would treat me honourably and kindly during the remainder of my life, I should have no objection to relinquish the throne to you.” The son answered, “My Lord, I will bind myself by an oath, before all the noblemen of the empire, to do in every respect as a son ought to do. Be confident that I will show greater honour to you than to myself.” The old king trusted to his
assurances, and resigned the supreme command. But no sooner was the son crowned, and seated on the throne of his ancestors, than his heart underwent a total change. For a few years he gave due honour to his indulgent parent, but after that entirely neglected him. This unexpected and unmerited treatment naturally exasperated the old king, and he began to complain to the wise men of the empire that his son had broken the contract. They, therefore, having always loved the father, reproved the son for his ingratitude. But the new king spumed them from him with fury; imprisoned his father in a castle, and permitted not the smallest access to him. Here he often endured the extremity of hunger, and every other species of wretchedness.