Gesta Romanorum

by Charles Swan

“Take care,” said the master, “as soon as yon see him bend the bow, immerse your body as I before told yon.” The knight watched attentively, and as soon as he saw the clerk draw back the bow to shoot, plunged below the water. “Rise quickly, and look into the mirror.” When he had done so, he began to laugh. “My friend,” said the master, “why do you laugh?” “I observe,” answered he, “very distinctly, that the clerk has missed the effigy, and that the arrow, rebounding, has entered his bowels and destroyed him. My wife makes a hole under my bed, and there he is buried.”

  “Rise, then, dress yourself, and pray to God.”

  The knight returned sincere thanks for his life, and, having performed his pilgrimage, journeyed toward his own home. His wife met and received him with much apparent pleasure. He dissembled for a few days, and then sending for her parents, said to them, “My dear friends, hear why I have desired your presence. This woman, your daughter and my wife, has committed adultery; and, what is worse, designed to murder me.” The lady denied the accusation with an oath. The knight then began to relate the whole story of the clerk’s actions and end. “And,” he continued, “if you do not credit this, come and see where the clerk is buried.” He then led them into the bed-chamber, and dragged the body from its hiding-place. The judge was called, and sentenced her to be burnt, and her ashes to be scattered in the air. The knight soon afterwards espoused a beautiful virgin, by whom he had many children; and with whom he finished his days in peace.* (8)

  APPLICATION.

  My beloved, the emperor is Christ; the knight is man; and the wife, the flesh. To visit the Holy Land is by good works to attain Heaven. The wise master is a prudent confessor. The clerk is the devil, and the image represents human pride and vanity. The bath is confession; the mirror, the Sacred Writings, which ward off the arrows of sin.

  * [This is one of the best stories of the whole collection, and it is a pity that it is so poorly worked out.—ED.]

  TALE CIII.

  OF DOING ALL THINGS WITH CONCORD AND FORETHOUGHT.

  DOMITIAN was a very wise and just prince,* and suffered no offender to escape. It happened that as he once sat at table, a certain merchant knocked at the gate. The porter opened it, and asked what he pleased to want. “I have brought some useful things for sale,” answered the merchant. The porter introduced him; and he very humbly made obeisance to the emperor. “My friend,” said the latter, “what merchandise have you to dispose of?” “Three maxims of especial wisdom and excellence, my lord.” “And how much will you take for your maxims?” “A thousand florins.” “And so,” said the king, “if they are of no use to me, I lose my money?” “My lord,” answered the merchant, “if the maxims do not stand you in stead, I will return the money.” “Very well,” said the emperor; “let us hear your maxims.” “The first, my lord, is this—‘Whatever you do, do wisely, and think of the consequences.’ The second is—‘Never leave the highway for a byway.’ And, thirdly, ‘Never stay all night as a guest in that house where you find the master an old man, and his wife a young woman.’ These three maxims, if you attend to them, will be extremely serviceable.” The emperor, being of the same opinion, ordered him to be paid a thousand florins; and so pleased was he with the first, that he commanded it to be inscribed in his court, in his bed-chamber, and in every place where he was accustomed to walk; and even upon the tablecloths of the palace. Now, the rigid justice of the emperor occasioned a conspiracy among a number of his subjects; and finding the means of accomplishing their purposes somewhat difficult, they engaged a barber, by large promises, to cut his throat as he shaved him. When the emperor, therefore, was to be shaved, the barber lathered his beard, and began to operate upon it; but casting his eyes over the towel which he had fastened round the royal neck,* he perceived woven thereon—“Whatever you do, do wisely, and think of the consequences.” The inscription startled the tonsor, and he said to himself, “I am to-day hired to destroy this man; if I do it, my end will be ignominious; I shall be condemned to the most shameful death. Therefore, whatsoever I do, it is good to consider the end, as the writing testifies.” These cogitations disturbed the worthy tonsor so much that his hand trembled, and the razor fell to the ground. The emperor seeing this, inquired the cause. “Oh, my lord,” said the barber, “have mercy upon me: I was hired this day to destroy you; but accidentally, or rather by the will of God, I read the inscription on the towel, ‘Whatever you do, do wisely, and think of the consequences.’ Whereby, considering that, of a surety, the consequence would be my own destruction, my hand trembled so much, that I lost all command over it.” “Well,” thought the emperor, “this first maxim hath assuredly saved my life: in a good hour was it purchased. My friend,” said he to the tonsor, “on condition that you be faithful hereafter, I pardon you.”

  The noblemen, who had conspired against the emperor, finding that their project had failed, consulted with one another what they were to do next. “On such a day,” said one, “he journeys to a particular city; we will hide ourselves in a bypath, through which he will pass, and so kill him.” The counsel was approved. The king, as had been expected, prepared to set out; and riding on till he came to the bypath, his knights said, “My lord, it will be better for you to go this way, than to pass along the broad road; it is considerably nearer.” The king pondered the matter within himself. “The second maxim,” thought he, “admonishes me never to forsake the highway for a by-way. I will adhere to that maxim.” Then turning to his soldiers, “I shall not quit the public road; but you, if it please ye, may proceed by that path, and prepare for my approach.” Accordingly a number, of them went; and the ambush, imagining that the king rode in their company, fell upon them and put the greater part to the sword. When the news reached the king, he secretly exclaimed, “My second maxim hath also saved my life.”

  Seeing, therefore, that by this piece of cunning they were unable to slay their lord, the conspirators again took counsel, and said among themselves, “On a certain day he will lodge in a particular house, where all the nobles lodge, because there is no other fit for his reception. Let us then agree with the master of that house and his wife, for a sum of money, and then kill the emperor as he lies in bed.” This was agreed to. But when the emperor had come into the city, and had been lodged in the house to which the conspirators referred, he commanded his host to be called into his presence. Observing that he was an old man, the emperor said, “Have you not a wife?” “Yes, my lord.” “I wish to see her.” The lady came; and when it appeared that she was very young—not eighteen years of age—the king said hastily to his chamberlain, “Away, prepare me a bed in another house. I will remain here no longer.” “My lord,” replied he, “be it as you please. But they have made everything ready for you: were it not better to lie where you are, for in the whole city there is not so commodious a place.” “I tell you,” answered the emperor, “I will sleep elsewhere.” The chamberlain, therefore, removed; and the king went privately to another residence, saying to the soldiers about him, “Remain here, if you like; but join me early in the morning.” Now, while they slept, the old man and his wife arose, being bribed to kill the king in his sleep, and put to death all the soldiers who had remained. In the morning the king arose and found his soldiers slain. “Oh,” cried he, “if I had continued here, I should have been destroyed. So the third maxim hath also preserved me.” But the old man and his wife, with the whole of their family, were crucified. The emperor retained the three maxims in memory during life, and ended his days in peace. (9)

  APPLICATION.

  My beloved, the emperor is any good Christian; the porter is free will. The merchant represents our Lord Jesus Christ. The florins are virtues, and the maxims received for them are the grace and favour of God. The highway is the ten commandments; the byway, a bad life; those who lay in ambush are heretics. The old man is the world, and his wife is vanity. The conspirators are devils.

  * A strange contradiction of history.

  * A curious picture. One sees the whole
process—the towel twisted under his jaws, the lather shining round the chin, and the razor elevated for the operation. If he “shaved for twopence,” the description would be complete.

  TALE CIV.

  OF THE REMEMBRANCE OF BENEFITS.

  THERE was a knight who devoted much of his time to hunting. It happened one day, as he was pursuing this diversion, that he was met by a lame lion, who showed him his foot. The knight dismounted, and drew from it a sharp thorn; and then applied an unguent to the wound, which speedily healed it. A while after this, the king of the country hunted in the same wood, and caught that lion, and held him captive for many years. Now, the knight, having offended the king, fled from his anger to the very forest in which he had been accustomed to hunt. There he betook himself to plunder, and spoiled and slew a multitude of travellers. But the king’s sufferance was exhausted; he sent out an army, captured, and condemned him to be delivered to a fasting lion. The knight was accordingly thrown into a pit, and remained in terrified expectation of the hour when he should be devoured. But the lion, considering him attentively, and remembering his former friend, fawned upon him; and remained seven days with him destitute of food. When this reached the ears of the king, he was struck with wonder, and directed the knight to be taken from the pit. “Friend,” said he, “by what means have you been able to render the lion harmless?” “As I once rode along the forest, my lord, that lion met me lame. I extracted from his foot a large thorn, and afterwards healed the wound, and therefore he has spared me.” “Well,” returned the king, “since the lion has spared you, I will for this time ratify your pardon. Study to amend your life.” The knight gave thanks to the king, and ever afterwards conducted himself with all propriety. He lived to a good old age, and ended his days in peace.*

  APPLICATION.

  My beloved, the knight is the world; the lame lion is the human race; the thorn, original sin, drawn out by baptism. The pit represents penitence, whence safety is derived.

  * “The learned reader must immediately recollect a similar story of one Androehis, who being exposed to fight with wild beasts in the Roman amphitheatre, is recognized, and unattacked by a savage lion, whom he had formerly healed exactly in the same manner. But I believe the whole is nothing more than an oriental apologue on gratitude, written much earlier; and that it here exists in its original state. Androclus’s story is related by Aulus Gellius, on the authority of a Greek writer, one Appion, called Plistonices, who flourished under Tiberius. The character of Appion, with which Gellius prefaces this tale, in some measure invalidates his credit; notwithstanding he pretends to have been an eye-witness of this extraordinary fact. ‘Ejus libri,’ says Gellius, ‘non incelebres feruntur; quibus omnium ferme quæ mirifica in Ægypto visuntur audiunturque, historia compre-henditur. Sed in his quae audivisse et legisse sese dicit, fortasse a vitio studioque ostentationis fit loquacior,’ &c.1 Had our compiler of the GESTA taken this story from Gellius, it is probable he would have told it with some of the same circumstances; especially as Gellius is a writer whom he frequently follows, and even quotes; and to whom, on this occasion, he might have been obliged for a few more strokes of the marvellous. But the two writers agree only in the general subject. Our compiler’s narrative has much more simplicity than that of Gellius; and contains marks of Eastern manners and life. Let me add that the oriental fabulists are fond of illustrating and enforcing the duty of gratitude, by feigning instances of the gratitude of beasts towards men. And of this the present compilation, which is strongly tinctured mith orientalism, affords several other proofs.”—WARTON.

  Warton is clearly correct in his idea of the oriental origin of this apologue. It also occurs in Æsop’s fables, but he has not noticed this.

  1 Noct. Attic. lib. v. cap. xiv.

  TALE CV.

  OF THE VICISSITUDE OF EVERYTHING GOOD, AND ESPECIALLY OF A RIGHT JUDGMENT.

  THE Emperor Theodosius had the misfortune to lose his sight. He put up a bell in his palace; and the law was, that whoever had any suit to make should pull the string with his own hands. When the bell rang, a judge, appointed to this end, descended and administered justice. It chanced that a serpent made her nest immediately under the bell-rope, and in due time brought forth young. When they were old enough, one day she conducted them forth to enjoy the fresh air beyond the city. Now, while the serpent was absent, a toad entered and occupied her nest. When, therefore, the former returned with her young, she found the toad in possession, and instantly began an attack. But the latter baffled her attempts, and obstinately maintained his station. The serpent, perceiving her inability to eject the intruder, coiled her tail around the bell-rope, and forcibly rang the bell; as though she had said, “Descend, judge, and give me justice; for the toad has wrongfully seized my nest.” The judge, hearing the bell, descended; but not seeing any one, returned. The serpent, finding her design abortive, once more sounded the alarm. The judge again appeared, and upon this occasion, seeing the serpent attached to the bell-rope, and the toad in possession of her nest, declared the whole circumstance to the emperor. “Go down, my lord,” said the latter, “and not only drive away the toad, but kill him; let the serpent possess her right.” All which was done. On a subsequent day, as the king lay in his bed, the serpent entered the bed-chamber, carrying a precious stone in her month. The servants, perceiving this, informed the emperor, who gave directions that they should not harm it; “for,” added he, “it will do me no injury.” The serpent, gliding along, ascended the bed, and approaching the emperor’s eyes, let the stone fall upon them, and immediately left the room. No sooner, however, had the stone touched the eyes than their sight was completely restored. Infinitely rejoiced at what had happened, the emperor made inquiry after the serpent, but it was not heard of again. He carefully treasured this invaluable stone, and ended his days in peace.*

  APPLICATION.

  My beloved, the emperor is any worldly-minded man who is blind to spiritual affairs. The bell is the tongue of a preacher; the cord is the Bible. The serpent is a wise confessor, who brings forth young—that is, good works. But prelates and confessors are often timid and negligent, and follow earthly more than heavenly matters; and then the toad, which is the devil, occupies their place. The serpent carries a stone—and the confessor the Sacred Writings, which alone are able to give sight to the blind.

  * “This circumstance of the Bell of Justice occurs in the real history of some Eastern monarch, whose name I have forgot.

  “In the Arabian philosophy, serpents, either from the brightness of their eyes, or because they inhabit the cavities of the earth, were considered as having a natural, or occult, connection with precious stones. In Alphonsus’s CLERICALIS DISCIPLINA, a snake is mentioned, whose eyes were real jacinths. In Alexander’s romantic history, he is said to have found serpents in the vale of Jordian, with collars of huge emeralds growing on their necks. The toad, under a vulgar indiscriminating idea, is ranked with the reptile race: and Shakspeare has a beautiful comparison on the traditionary notion that the toad has a rich gem inclosed within its head. Milton gives his serpent eyes of carbuncle (Paradise Lost, ix. 500).”—WARTON.

  [The “Eastern monarch” of whom Warton was thinking is Jehanjeer.—ED.]

  TALE CVI.

  OF THE DECEITS OF THE DEVIL.

  THERE were once three friends, who agreed to make a pilgrimage together. It happened that their provisions fell short, and having but one loaf between them, they were nearly famished. “Should this loaf,” they said to each other, “be divided amongst us, there will not be enough for any one. Let us then take counsel together, and consider how the bread is to be disposed of.” “Suppose we sleep upon the way,” replied one of them; “and whosoever hath the most wonderful dream shall possess the loaf?” The other two acquiesced, and settled themselves to sleep. But he who gave the advice arose while they were sleeping and eat up the bread, not leaving a single crumb for his companions. When he had finished he awoke them. “Get up quickly,” said he, “and tell u
s your dreams.” “My friends,” nswered the first, “I have had a very marvellous vision. A golden ladder reached up to heaven, by which angels ascended and descended. They took my soul from my” body, and conveyed it to that blessed place, where I beheld the Holy Trinity, and where I experienced such an overflow of joy as eye hath not seen nor ear heard. This is my dream.” “And I,” said the second, “beheld the devils with iron instruments, by which they dragged my soul from the body, and plunging it into hell flames, most grievously tormented me, saying, ‘As long as God reigns in heaven this will be your portion.’” “Now then,” said the third, who had eaten the bread, “hear my dream. It appeared as if an angel came and addressed me in the following manner:—‘My friend, would you see what is become of your companions?’ I answered, ‘Yes, Lord. We have but one loaf between us, and I fear that they have run off with it.’ ‘You are mistaken,’ he rejoined, ‘it lies beside us: follow me.’ He immmediately led me to the gate of heaven, and by his command I put in my head and saw you; and I thought that you were snatched up into heaven and sat upon a throne of gold, while rich wines and delicate meats stood around you. Then said the angel, ‘Your companion, you see, has an abundance of good things, and dwells in all pleasures. There he-will remain for ever; for he has entered the celestial kingdom, and cannot return. Come now where your other associate is placed.’ I followed, and he led me to hell-gates, where I beheld you in torment, as you just now said. Yet they furnished you, even there, with bread and wine in abundance. I expressed my sorrow at seeing you in misery, and you replied, ‘As long as God reigns in heaven here I must remain, for I have merited it. Do you then rise up quickly and eat up all the bread, since you will see neither me nor my companion again’. I complied with your wishes, arose, and eat the bread.” *