Gesta Romanorum

by Charles Swan

  * “The most curious anecdote of chivalry, now on record, occurs in the ecclesiastical history of Spain. Alphonsus the Ninth, about the year 1214, having expelled the Moors from Toledo, endeavoured to establish the Roman missal in the place of Saint Isidore’s. This alarming innovation was obstinately opposed by the people of Toledo, and the king found that his project would be attended with almost insuperable difficulties. The contest at length between the two missals grew so serious, that it was mutually resolved to decide the controversy, not by a theological disputation, but by single combat; in which the champion of the Toletan missal proved victorious.”—WARTON.

  In illustration of the mode of conducting tournaments, a short quotation from Froissart may be adduced:—

  “They ordayned in a fayre playne betwene Calays and Saynt Ingilbertes thre fressh grene pauilyons to be pyght up; and at the entre of every pauilion there hanged two sheldes, with the armes of the knightes; one shelde of peace, another of warre; and it was ordayned that suche as shoulde ryn and do dedes of armes shoulde touch one of the sheldes, or cause to be touched whiche as pleaseth them, and he should be delyuered according to his desire.”—BERNER’S Frois-sard, vol. ii. cap. clxviii.

  TALE CXIV.

  OF DELIVERANCE FROM HELL.

  IN the reign of a certain king there lived a poor man who was accustomed to go every day to a neighbouring forest to cut wood for sale. On one occasion, as he went with an ass, the thickness of the underwood caused him to lose his footing, and he fell unawares into a pit, from which he was unable to deliver himself. In this pit lay a horrible dragon, whose scaly length completely encompassed it. The higher part was occupied by a number of serpents; as also the bottom; half way down was a round stone, which the serpents daily ascended and licked. After that the dragon licked it. The poor man wondered at what he saw, and deliberated upon the meaning. “I have already remained here many days,” thought he, “without sustenance; and unless I can obtain food, with out doubt I must perish. I will do, therefore, as the serpents and dragon do.” Accordingly, he went up to the stone and began to lick it, when, to his astonishment, he found, that it partook of every delicious flavour that imagination could devise, and was as much invigorated as if he had eaten all the food in the world. A few days after, a dreadful thunderstorm burst overhead; insomuch that the serpents left their retreat one after another: and when they had departed, the dragon which lay at the bottom of the well raised itself above, and would have flown away; but the poor man, observing this, caught hold of it by the tail, and by these means succeeded in escaping from the pit. The dragon carried him a considerable distance, and dropped him in the same wood; but, ignorant of his situation, he was unable to find the way out. A company of merchants, however, happening to travel through that forest, showed him the path he wanted. Very happy at his marvellous deliverance, he returned to his own city, and published what had occurred; but his death followed immediately afterwards.

  APPLICATION.

  My beloved, the king is our heavenly Father; the poor man is as men are naturally, who enter a wood—that is, the world. The pit is mortal sin. The round stone in the centre is Christ. The thunderstorm typifies confession, which being heard, the serpents—that is, sins and devils—are affrighted, and depart. The dragon is the devil, and the merchants are preachers.

  TALE CXV.

  OF RECONCILIATION THROUGH CHRIST.

  A CERTAIN emperor possessed a forest, in which was an elephant whom no one dare approach. This caused his majesty no little surprise, and calling together his nobles and wise men, he asked them what was the nature of this elephant. They replied that he mightily approved pure and modest virgins. Thereupon, the emperor wished to despatch two beautiful and virtuous maids, who were likewise skilled in music, if any such were to be found in his kingdom. At last, his emissaries discovered two who were honest and fair enough, and causing them to be stripped, one of them was required to carry a basin, and the other a sword. They entered the forest, and began to sing; and the elephant, attracted by the sound, soon approached. In the mean time the virgins continued their song, till the elephant fondled them, and by and by fell asleep in the lap of one of the maids. The other, perceiving this, slew him with the sword she had carried, while her companion filled the bowl with blood. Thus they returned to the king; and when he heard of their success, he rejoiced succeedingly, and ordered a very beautiful purple, and many other curious matters, to be made of the blood.*

  APPLICATION.

  My beloved, the emperor is our heavenly Father; the elephant is Christ; and the two virgins, Mary and Eve, who were both born free from sin,* Mary being sanctified in the womb. She carries a sword, that is, sin, by which Christ died.

  * “In this wild tale, there are circumstances enough of general analogy, if not of peculiar parallelism, to recall to my memory the following beautiful description, in the MS. romance of Syr Launfal, of two damsels, whom the knight unexpectedly meets in a desolate forest:—

  “As he sat in sorrow sore

  He saw come out of holt-es hoar,

  Gentle maidens two;

  Their Kirtles were of Ind sandal1

  Ylaced small, jolyf2 and well,

  There might none gayer go.

  Their mantles were of green velvet,

  Y bordered with gold right well y set,

  Y pelured3 with gris and gro.4

  Their head-es were well dight withal,

  Each had on a jolyf coronal

  With sixty gems and mo.5

  Their faces were white as snow on down,

  Their rode6 was red, their eyen were brown,

  I saw never none such.

  The one bare of gold a basin,

  That other a towel white and fine,

  Of silk that was good and rich.

  Their kerchiefs wer well schyre7

  Arrayed with a rich gold wire.”—WARTON.

  1 Indian silk. Cendal, Fr. See Du Fresne.

  2 Pretty.

  3 Furred.

  4 Gris is fur; gris and gro [gray; meaning perhaps gray fur] is a common phrase in the metrical romances.

  5 More.

  6 Complexion.

  7 Cut.

  * We may observe that the Catholics lose no opportunity of honouring the Virgin Mary, at whatever expense.

  TALE CXVI.

  OF THE LOVE OF GOD.

  KING Pepin married a very beautiful girl, by whom he had a son; but the mother died in her confinement. He therefore espoused another, and she also brought forth a son, whom he sent with the elder-born to be educated in another country. Now, they so much resembled one another, that it was impossible to distinguish them; and when, after a length of time, the anxiety of the living mother to behold her son occasioned their return, although the one was younger by perhaps a year, he was as tall as his brother, which indeed frequently happens. But the resemblance to each other was so strong, that the mother knew not her own child. She earnestly entreated the king to determine her doubts, but he refused compliance with her wishes. This occasioned a flood of tears; and the king, feeling distressed at her trouble, said, “Weep not; that is your son,” and pointed to him who was born of the first wife. This deception comforted the queen; and without delay she studiously sought to supply all his wants, to the neglect of him who was really her offspring. The king, seeing this, asked, “Why do you deceive yourself? One of these two is your son, but which you have yet to learn.” “To what end is this ?” answered she; “tell me which is he ?” “No,” said the king; “certainly not, and for this reason. If I tell you the truth, you will love one and neglect the other. I desire you, therefore, to attend equally to both, and when they have arrived at man’s estate, I will show you which is which; then your happiness will be perfect.” The queen complied with her husband’s will; she conducted herself with the strictest impartiality, until they had attained to manhood. On discovering her own child, she gave free course to her joy. Thus her days glided on, and ended in peace.*

  APPLICATION
.

  My beloved, the king is Christ; the two sons are the elect and the reprobate. The mother of the last son is the Church. The dead mother represents the old law. The Church distinguishes not between those who are elect and reprobate; but when they come of age—that is, at the day of judgment—the truth will be declared.

  * “A favourite old romance is founded on the indistinctible likeness of two of Charlemagne’s knights, Amys and Amelion; originally-celebrated by Turpin, and placed by Vincent of Beauvais, under the reign of Pepin.”—WARTON.

  TALE CXVII.

  OF UNCONVERSION.

  THE Emperor Frederic decreed that, if any female were violated, whosoever freed her from the hand of the oppressor should have her for his wife if he wished. Now, it happened that a certain vile wretch caught up a young girl, and dragging her into a forest, there abused her. She shrieked violently; and a noble knight, riding by some chance in the same forest, heard her exclamations, and spurred on his horse to her assistance. He inquired the occasion of the clamour. “Oh, my lord,” said the damsel, “for the love of God, succour me. This villain has abused me, and threatened me with destruction.” “My lord,” answered the fellow, “she is my wife, whom I have taken in adultery, and I therefore menaced her with death.” “Do not believe it, my lord,” said the girl. “I never was his wife, nor have I been other than a maid, until treacherously maltreated by this ruffian. Help me, then, I implore you.” “I perceive plainly,” said the knight, “that this wretch has oppressed you, and I will therefore free you from his hands.” “You will d this at your peril,” answered the other; “I will defend my right to the last.” Saying which, he prepared himself for a contest. After a desperate struggle, the knight obtained the victory, but was dangerously wounded. He then said to the lady, “Are you pleased to espouse me?” “Willingly,” returned she; “I wish it from my heart, and here pledge my faith.” This done, the knight said, “You shall reside in my castle for a few days; and in the mean time I will go to my parents, and provide everything requisite for our union. After that, I will return and espouse you with great splendour.” “I am ready to obey you in all things,” answered the lady; and the knight, having placed her as he had said, bade her farewell. But while he was absent, an oppressive lord of that country went to the castle, where the girl was placed, and knocked at the gate. She denied him admission; and he had then recourse to magnificent promises. He declared himself ready to espouse her honourably; and she, lending too credulous an ear to what was said, at last opened the gate. He went in, and remained with her during the night. In about a month’s space, the knight returned to his castle. He knocked, but no one replied to him. Filled with the greatest bitterness of heart, he said, “Oh, dear girl, recall how I saved thy life, and the faith which you solemnly pledged me. Speak, dear girl, and let me behold thy face.” The lady, hearing this, opened the window, and said, “Look, you ass! what does it please ye to want?” “I marvel,” replied he, “at thy ingratitude. I received several dangerous wounds in defending thee; and if thou art incredulous, I will show them.” Saying this, he loosed his robe, and discovered the scars. “Do not,” added he, “be ungrateful; open the gate, that I may receive you as my beloved wife.” But she made no answer, and turned away. The knight complained to the judge, and alleged the services he had rendered her. He displayed the wounds taken in her behalf, and claimed her in recompence as his wife. The judge, therefore, sent for the seducer, and said, “Hast thou withheld the woman whom the knight’s bravery freed from uncourteous usage ?”

  “I have, my lord.”

  “And, according to law, she voluntarily became his wife? How, then, darest thou affect the wife of another? First, you entered his castle during his absence; next, you violated his bed; lastly, for a long time you have kept his wife from him: what have you to answer ?”

  He was silent; and the judge, turning to the woman, said, “Girl! by the law of the land, you are doubly the wife of this knight. First, because he freed you from a violator; and secondly, because you contracted yourself to him. Why hast thou opened the gate of thy husband’s castle to another than he?” She, also, was unable to answer; and the judge condemned both to be crucified. This was done accordingly, and much praise was given to the judge for the sentence he had pronounced.

  APPLICATION.

  My beloved, the emperor is God; the woman is the soul; and the violater, the devil. The knight is Christ; the castle, the human body.

  TALE CXVIII.

  OF DECEIT.

  A CERTAIN knight, who had made a temporary residence in Egypt, was desirous of laying up a sum of money which he possessed in that country. He inquired, therefore, for some person in whom he might repose confidence; and a certain old man being pointed out, he went and delivered to him ten talents. He then prepared for a pilgrimage. His business completed, he returned, and demanded the amount of what he had deposited. But his agent, proving a rogue, asserted that he had never seen him; and, totally regardless of the knight’s supplications and conciliatory language, bade him with much contumely trouble him no further. The knight, exceedingly disturbed at such unexpected usage, having accidentally met an old woman equipped in the garb of a devotee, and supported by a staff, removed a number of stones which stood in the way, and which might have cut her feet. Observing the despondency of the knight’s demeanour, and at the same time suspecting that he was a foreigner, she entreated him to come near, and questioned him upon the cause of his solicitude. He gave her a full account of it, and the old woman counselled him what he should do. “Bring me,” said she, “to a man of your own country whom we may trust.” He did so, and she directed him to fabricate ten chests, painted outwardly with curious devices and rich colours, bound with iron, and fastened with silver locks, but filled up with stones. All this was done, and the woman then bade the knight send them by ten porters to the warehouse of the rascally factor. “Let them come one after another, in order; and as soon as the first man has entered, do you boldly demand your money. I trust you will find it restored to you.” Accordingly, they proceeded to the factor’s house, and the old woman addressed him as follows:—“My master, this stranger “(pointing to the artificer of the chests) “lodges with me, and wishes to return to his native land. But first he would deposit his wealth, which is contained in ten chests, under the safeguard of some honourable and faithful person. And because I have heard this character of you, I should be unwilling to let any one else have the care of them.” As she spoke, a porter entered with the first chest; and at the same instant the knight appeared, to require his money. The knavish factor, fearing that if he disputed the right of the last, he should lose the golden harvest which the custody of ten such apparently valuable chests promised, came up to him in a soothing tone, and said, “My friend, where have you been? Receive, I pray you, the money which you laid up with me.” The knight was not slow in complying, and gave great thanks to God, and the old woman, for the sums he had almost despaired of. “Master,” said she to the factor, “I and my man will go and make inquiry about the other chests, and hasten back immediately. Expect us; and take care of that which we have brought.” Thus, by the assistance of the devotee, the knight recovered his property.

  APPLICATION.

  My beloved, the knight is any Christian; the ten talents are the ten commandments. The factor is the world. The old devotee is a good conscience; and the iron-bound chest, filled with stones, is a heart full of virtues.

  TALE CXIX.

  OF INGRATITUDE.

  IN the reign of a certain king there lived a proud and oppressive seneschal. Now, near the royal palace was a forest well stocked with game; and by the direction of this-person various pits were dug there, and covered with leaves, for the purpose of entrapping the beasts. It happened that the seneschal himself went into this forest, and with much exaltation of heart exclaimed internally, “Lives there a being in the empire more powerful than I am?” This braggart thought was scarcely formed, ere he rode upon one of his own pitfalls, and
immediately disappeared. The same day had been taken a lion, a monkey, and a serpent. Terrified at the situation into which fate had thrown him, he cried out lustily, and his noise awoke a poor man called Guido, who had come with his ass into that forest to procure firewood, by the sale of which he got his bread. Hastening to the mouth of the pit, he was promised great wealth if he would extricate the seneschal from his perilous situation. “My friend,” answered Guido, “I have no means of obtaining a livelihood except by the faggots which I collect: if I neglect this for a single day, I shall be thrown into the greatest difficulties.” The seneschal reiterated his promises of enriching him; and Guido went back to the city, and returned with a long cord, which he let down into the pit, and bade the seneschal bind it round his waist. But before he could apply it to the intended purpose, the lion leaped forward, and seizing upon the cord, was drawn up in his stead. Immediately, exhibiting great signs of pleasure, the beast ran off into the wood. The rope again descended, and the monkey, having noticed the success of the lion, vaulted above the man’s head, and shaking the cord, was in like manner set at liberty, and hurried off to his haunts. A third time the cord was let down, and the serpent, twining around it, was drawn up, gave signs of gratitude, and escaped. “Oh, my good friend,” said the seneschal, “the beasts are gone, now draw me up quickly, I pray you.” Guido complied, and afterwards succeeded in drawing up his horse, which the seneschal instantly mounted and rode back to the palace. Guido returned home; and his wife observing that he had come without wood, was very dejected, and inquired the cause. He related what had occurred, and the riches he was to receive for his service. The wife’s countenance brightened. Early in the morning her husband went to the palace. But the seneschal denied all knowledge of him, and ordered him to be whipped for his presumption. The porter executed the directions, and beat him so severely that he left him half dead. As soon as Guido’s wife understood this, she saddled their ass, and brought him home in a very infirm state. The sickness which ensued consumed the whole of their little property; but as soon as he had recovered, he returned to his usual occupation in the wood. Whilst he was thus employed, he beheld afar off ten asses laden with packs, and a lion following close on them, pursuing the path which led towards Guido. On looking narrowly at this beast, he remembered that it was the same which he had freed from its imprisonment in the pit. The lion signified with his foot that he should take the loaded asses, and go home. This Guido did, and the lion followed. On arriving at his own door, the noble beast fawned upon him, and wagging his tail as if in triumph, ran back to the woods. Guido caused proclamation to be made in different churches,* that if any asses had been lost, the owners should come to him; but no one appearing to demand them, he opened the packages, and, to his great joy, discovered them full of money. On the second day Guido returned to the forest, but forgot an iron instrument to cleave the wood. He looked up, and beheld the monkey whose liberation he had effected; and the animal, by help of teeth and nails, accomplished his desires. Guido then loaded his asses and went home. The next day he renewed his visit to the forest; and sitting down to prepare his instrument, discerned the serpent, whose escape he had aided, carrying a stone in its mouth of three colours; on one side white, on another black, and on the third red. It opened its mouth and let the stone fall into Guido’s lap. Having done this, it departed. Guido took the stone to a skilful lapidary, who had no sooner inspected it than he knew its virtues, and would willingly have paid him an hundred florins† for it. But Guido refused; and by means of that singular stone obtained great wealth, and was promoted to a military command. The emperor having heard of the extraordinary qualities which it possessed, desired to see it. Guido went accordingly; and the emperor was so struck with its uncommon beauty, that he wished to purchase it at any rate ; and threatened, if Guido refused compliance, to banish him the kingdom. “My lord,” answered he, “I will sell the stone; but let me say one thing—if the price be not given, it shall be presently restored to me.” He demanded three hundred florins, and then, taking it from a small coffer, put it into the emperor’s hands. Full of admiration, he exclaimed, “Tell me where you procured this beautiful stone.” This he did; and narrated from the beginning the seneschal’s accident and subsequent ingratitude. He told how severely he had been injured by his command; and the benefits he had received from the lion, the monkey, and serpent. Much moved at the recital, the emperor sent for the seneschal and said, “What is this I hear of thee? “He was unable to reply. “O wretch!” continued the emperor—“monster of ingratitude! Guido liberated thee from the most imminent danger, and for this thou hast nearly destroyed him. Dost thou see how even irrational things have rendered him good for the service he performed? but thou hast returned evil for good. Therefore I deprive thee of thy dignity, which I will bestow upon Guido; and I further adjudge you to be suspended on a cross.” This decree infinitely rejoiced the noblemen of the empire; and Guido, full of honours and years, ended his days in peace.*