by Charles Swan
* [The speech here begun by the philosopher is not completed, and gradually becomes nothing more than a moralization. Perhaps a part of the original is lost, and the speech has become confused and blended with the moralization.—ED.]
* “An evil soul, producing holy witness,
Is like a villain with a smiling cheek;
A goodly apple rotten at the heart.”
SHAKESPEARE, Merch. of Venice, Act i. Sc. 3.
* This fable of the partridge is popular; but it seems more applicable to the lapwing.
† Here is a remarkable coincidence or plagiarism. Pope has given a complete and literal version of the passage in this moral.
“Ecce quomodo mundus suis servitoribus reddit mercedem.”
“See how the world its veterans rewards !”
Moral Essays, “On the Character of Women.”
* Solinus wrote De Mirdbilibus Mundi. He was a Latin grammarian; but the period in which he flourished is doubtful. Moreri says his work was entitled Polyhistor, “qui est un recueil des choses les plus memorables qu’on voit en divers païs.”
TALE XXXVII.
OF LIFTING UP THE MIND TO HEAVEN.
PLINY† mentions the story of an eagle that had built her nest upon a lofty rock, whose young a kind of serpent called Perna ‡ attempted to destroy. But finding that they were beyond her reach, she stationed herself to windward and emitted a large quantity of poisonous matter, so as to infect the atmosphere and poison the young birds. But the eagle, led by the unerring power of instinct, took this precaution. She fetched a peculiar sort of stone called Achates, § which she deposited in that quarter of the nest which was opposite to the wind; and the stone, by virtue of certain occult properties which it possessed, prevented the malicious intentions of the serpent from taking effect.
APPLICATION.
My beloved, the eagle is any man of quick perception and aspiring mind. The young birds are good works, which the devil—that is, the serpent—endeavours to destroy by temptation. The rock on which the eagle built is Christ.
† This story does not appear in Pliny.
‡ There is no such monster in Pliny. He uses the word for a scion or graft, book 17, c. x., and it also signifies a kind of shell-fish, according to Basil.—FABER.
§ Achates is the Latin name for agate. “Found it was first in Sicilie, near unto a river called likewise Achates; but afterwards in many other places.” “People are persuaded that it availeth much against the sting of venomous spiders and scorpions: which propertie could very well believe to be in the Sicilian agaths, for that so soone as scorpions come within the aire, and breath of the said province of Sicilie, as venomous as they bee otherwise, they die thereupon.” “In Persia, they are persuaded, that a perfume of agathes turneth away tempests and all extraordinarie impressions of the aire, as also staieth the violent streame and rage of rivers. But to know which be proper for this purpose, they use to cast them into a cauldron of seething water: for if they coole the same, it is an argument that they bee right.”—PLINY, Nat Hist. xxxvii. 10.
TALE XXXVIII.
OF THE PRECAUTION NECESSARY TO PREVENT ERROR.
IN the reign of the Emperor Henry II., a certain city was besieged by its enemies. Before they had reached its walls a dove alighted in the city, around whose neck a letter was suspended, which bore the following inscription:— “The generation of dogs is at hand; it will prove a quarrelsome breed; procure aid, and defend yourselves resolutely against it.”
APPLICATION.
My beloved, the dove is the Holy Spirit, which thus descended on Christ.
TALE XXXIX.
OF RECONCILIATION BETWEEN GOD AND MAN.
THE Roman annals say, such discord existed between two brothers, that one of them maliciously laid waste the lands of the other. The Emperor Julius * having heard of this, determined to punish the offender capitally. The latter, therefore, understanding what was meditated, went to the brother whom he had injured, and besought forgiveness; at the same time requesting that he would screen him from the emperor’s vengeance. But they who were present at the interview rebuked him, and declared that he deserved punishment, not pardon. To which he from whom forgiveness was asked made the following reply: “That prince is not worthy of regard who in war assumes the gentleness of a lamb, but in peace puts on the ferocity of a lion.† Although my brother should not incline towards me, yet will I endeavour to conciliate him. For the injury he did me is sufficiently avenged now that he is asking for pardon.” And thus he restored peace between the enraged emperor and his brother.
APPLICATION.
My beloved, these two brothers are the sons of God and man; between whom there is discord as often as man commits a mortal sin. The emperor is God.
* “We must not forget that there was the romance of Julius Cæsar. And I believe Antony and Cleopatra were more known characters in the dark ages than is commonly supposed. Shakspeare is thought to have formed his play on this story from North’s translation of Amyot’s unauthentic French Plutarch, published at London in 1579.”
From such sources, in all probability, the monks derived the little-they knew of the GESTA ROMANORUM.
† “In peace, there’s nothing so becomes a man,
As modest stillness and humility:
But when the blast of war blows in our ears,
Then imitate the action of the tiger.”
SHAKESPEARE, Hen. V. Act iii. Sc. 1.
TALE XL.
OF THE MEASURE OF TEMPTATION, AND OF SKILL.
MACROBIUS relates* that a certain knight, in consequence of something he had witnessed, suspected his wife of transferring her affections from himself to another. He interrogated her on the subject, but she firmly denied it. Not satisfied with her asseverations, the knight inquired for a cunning clerk; and having found such as he wanted, he proposed to him the question which disturbed his rest. The clerk answered, “Unless I am permitted to see and converse with the lady, I cannot take upon me to decide.” “I pray you, then,” said the knight, “dine with me today, and I will give you the opportunity you require.” Accordingly the clerk went to the knight’s house to dinner. The meal being concluded, our clerk entered into conversation with the suspected lady, and spoke to her on various topics. This done, he took hold of her hand; and, as if accidentally, pressed his finger upon her pulse. Then, in a careless tone, adverting to the person whom she was presumed to love, her pulse immediately quickened to a surprising degree, and acquired a feverish heat. By and by the clerk mentioned her husband, and spoke of him in much the same way as he had done of the other; when the motion of her pulse abated, and its heat was entirely lost. Whereby he plainly perceived that her affections were alienated; and, moreover, that they were placed upon the very person respecting whom she had been accused. Thus, by the management of a learned clerk, the knight ascertained the truth of his suspicion.
APPLICATION.
My beloved, the knight is Christ, who, having warred in our behalf against the devil, was joined to the soul in baptism, which is emblemed by the wife. That wife too often regards another—that is, the world. As the motion of the pulse revealed the lady’s attachment, so does the beating of the heart our love of worldly vanities.
* Macrobius, I believe, furnishes no relation resembling the present: nor is it likely, perhaps.
TALE XLI.
OF THE CONQUESTS AND CHARITY OF OUR LORD.
COSDRAS, king of the Athenians,* having declared war against the Dorians, assembled an army, and despatched messengers to the oracle of Apollo, to ascertain the fortune of the engagement. The god answered that, unless he himself fell by the sword of the enemy, he should not win the battle. The Dorians, also, understanding the response of the oracle, strictly enjoined their soldiers to spare the life of Cosdras; but the king, disguising himself, cut his way into the heart of the hostile army. One of their soldiers seeing this, pierced him to the heart with a lance. Thus, by the sacrifice of his own life, he rescued his people from the h
ands of their enemies, and his death was bewailed not less by the adverse host than by his own subjects.
APPLICATION.
My beloved, thus did our blessed Lord, by the predetermined counsel of God, die to liberate mankind from their worst enemies. As Cosdras changed his regal state for the humiliating garb of a servant, so did Christ put on mortality, and by His death triumphed over our demoniacal foes.
* By Cosdras is meant CODRUS, the last king of Athens. See Justin ii. ch. 6 and 7.
[It is curious that the Greek history of the Gesta should be so much more accurate than its Roman history. Comp. the story of Demaratus, Tale XXI.—ED.]
TALE XLII.
OF WANT OF CHARITY.
VALERIUS records† that he once saw in the city of Rome a very lofty column, on which were inscribed four letters, three times repeated—three P’s, three S’s, three E’s, and three F’s. When the letters had attracted attention, he exclaimed, “Woe, woe; I see confusion to the city.” The nobles, hearing what had been done, said to him, “Master, let us understand thy conceit.” He answered, “The meaning of the inscription is this: ‘Pater patriae perditur.’ [The father of his country is lost.] ‘Sapientia secum sustollitur.’ [Wisdom has departed with him.] ‘Ruunt reges Romae.’ [The kings of Rome perish.] ‘Ferro, flamma, fame.’” [By the sword, by fire, by famine.] The event afterwards fully approved the veracity of the prediction.
APPLICATION.
My beloved, spiritually speaking, the father of his country is charity, which is the result of love to God; when that is lost, wisdom also departs. Hence, the kings of the earth fall; and the sword, fire, and dearth devour mankind.
† There is no foundation in Valerius Maximus for this story.
TALE XLIII.
OF CHRIST, WHO, BY HIS PASSION, DELIVERED US FROM HELL.
IN the middle of Rome there was once an immense chasm, which no human efforts could fill up. The gods being questioned relative to this extraordinary circumstance, made answer that, unless a man could be found who would voluntarily commit himself to the gulf, it would remain unclosed for ever. Proclamations were sent forth, signifying that he who was willing to offer himself a sacrifice for the good of his country should appear — but not a man ventured to declare himself. At length Marcus Aurelius * said, “If ye will permit me to live as I please during the space of one whole year, I will cheerfully surrender myself, at the end of it, to the yawning chasm.” The Romans assented with joy, and Aurelius indulged for that year in every wish of his heart. Then, mounting a noble steed, he rode furiously into the abyss, which immediately closed over him.
APPLICATION.
My beloved, Rome is the world, in the centre of which, before the nativity of Christ, was the gulf of hell, yawning for our immortal souls. Christ plunged into it, and by so doing ransomed the human race.
* Marcus Curtius was the name of the youth who devoted himself, according to Roman history. The condition upon which the sacrifice was to be performed is purely monastic.
TALE XLIV.
OF ENVY.
BEFORE Tiberius ascended the throne, he was remarkable for his wisdom. His eloquence was brilliant, and his military operations invariably successful. But when he became emperor his nature seemed to have undergone a perfect revolution. All martial enterprises were abandoned, and the nation groaned beneath his relentless and persevering tyranny. He put to death his own sons, and therefore it was not to be expected that he should spare those of others. The patricians threatened, and the people cursed him. Formerly he had been noted for temperance, but now he showed himself the most intemperate of a dissolute age; insomuch that he obtained the surname of Bacchus.* It happened that a certain artificer fabricated a plate of glass, which, being exhibited to the emperor, he attempted, but ineffectually, to break it. It bent, however, beneath his efforts, and the artificer, applying a hammer and working upon the glass as upon copper, presently restored it to its level. Tiberius inquired by what art this was effected; and the other replied that it was a secret not to be disclosed. Immediately he was ordered to the block, the emperor alleging that if such an art should be practised, gold and silver would be reckoned as nothing.*
APPLICATION.
My beloved, Tiberius is any man who in poverty is humble and virtuous, but raised to affluence forgets every honest feeling. The artificer is any poor man who presents the rich with unacceptable gifts.
* The orgies of Tiberius might qualify him for this title; but it does not appear that it was ever conferred. Seneca said pleasantly of this emperor, that “he never was drunk but once; and that once was all his life.”
* “This piece of history, which appears also in Cornelius Agrippa DE VANITATE SCIENTIARUM, is taken from Pliny, or rather from his transcriber Isidore.1 Pliny, in relating this story, says that the temperature of glass, so as to render it flexible, was discovered under the reign of Tiberius.
“In the same chapter Pliny observes that glass is susceptible of all colours. ‘Fit et album, et murrhenum, aut hyacinthos sapphirosque imitatum, et omnibus aliis coloribus. Nee est alia nunc materia sequacior, aut etiam picturæ accommodatior. Maximus tamen honor in candido.’2 But the Romans, as the last sentence partly proves, probably never used any coloured glass for windows. The first notice of windows of a church made of coloured glass occurs in Chronicles quoted by Muratori. In the year 802 a pope built a church at Rome, and ‘fenestras ex vitro diversis coloribus conclusit atque decoravit.’ And in 856 he produces ‘fenestra vero vitreis coloribus,’ &c. This, however, was a sort of Mosaic in glass. To express figures in glass, or what we now call the art of painting in glass, was a very different work: and I believe I can show it was brought from Constantinople to Rome before the tenth century, with other ornamental arts. Guicciardini, who wrote about 1560, in his Descrittione de tutti Paesi Bassi, ascribes the invention of baking colours in glass for church-windows to the Netherlanders; but he does not mention the period, and I think he must be mistaken. It is certain that this art owed much to the laborious and mechanical genius of the Germans; and, in particular, their deep researches and experiments in chemistry, which they cultivated in the dark ages with the most indefatigable assiduity, must have greatly assisted its operations. I could give very early anecdotes of this art in England.” —WARTON.
1 Isidore was a favourite repertory of the Middle Ages.
2 PLINY, Nat. Hist, xxxvi. 26.
TALE XLV.
OF THE GOOD, WHO ALONE WILL ENTER THE KINGDOM OF HEAVEN.
THERE was a wise and rich king who possessed a beloved, but not a loving wife. She had three illegitimate sons, who proved ungrateful and rebellions to their reputed parent.* In due time she brought forth another son, whose legitimacy was undisputed; and after arriving at a good old age, he died, and was buried in the royal sepulchre of his fathers. But the death of the old king caused great strife amongst his surviving sons, about the right of succession. All of them advanced a claim, and none would relinquish it to the other; the three first presuming upon their priority in birth, and the last upon his legitimacy. In this strait, they agreed to refer the absolute decision of their cause to a certain honourable knight of the late king. When this person, therefore, heard their difference, he said, “Follow my advice, and it will greatly benefit you. Draw from its sepulchre the body of the deceased monarch; prepare, each of you, a bow and single shaft, and whosoever transfixes the heart of his father shall obtain the kingdom.” The counsel was approved, the body was taken from its repository and bound to a tree. The arrow of the first son wounded the king’s right hand—on which, as if the contest were determined, they proclaimed him heir to the throne. But the second arrow went nearer, and entered the mouth; so that he, too, considered himself the undoubted lord of the kingdom. However, the third perforated the heart itself, and consequently imagined that his claim was fully decided, and his succession sure. It now came to the turn of the fourth and last son to shoot? but he broke forth into a lamentable cry, and with eyes swimming in tears, said, �
�Oh! my poor father; have I then lived to see you the victim of an impious contest—thine own offspring lacerate thy unconscious clay ?—Far, oh! far be it from me to strike thy venerated form, whether living or dead.” No sooner had he uttered these words, than the nobles of the realm, together with the whole people, unanimously elected him to the throne; and depriving the three barbarous wretches of their rank and wealth, expelled them for ever from the kingdom.*
APPLICATION.
My beloved, that wise and rich king is the King of kings and Lord of lords, who joined Himself to our flesh, as to a beloved wife. But going after other gods, it forgot the love due to Him in return, and brought forth by an illicit connection, three sons, viz. Pagans, Jews, and Heretics. The first wounded the right hand—that is, the doctrine of Christ by persecutions. The second, the mouth—when they gave Christ vinegar and gall to drink; and the third wounded, and continue to wound, the heart —while they strive, by every sophistical objection, to deceive the faithful. The fourth son is any good Christian.
* It is stated in the first book of Herodotus that the Persians considered a rebellious son undoubtedly illegitimate. This is another strong proof of the oriental structure of these stories. See Tales. IX. and XXVI.
* This tale, containing an appeal to natural affection, in all probability takes its rise from the judgment of Solomon. But whether or not, the analogy is sufficiently striking to betray its Eastern derivation.