“The use Shakespeare has made of your monks’ tales would seem to augur3 a certain popularity of the work in the days in which he wrote,” said Herbert, when the friends met on their sixth evening.
“A greater popularity than will now be credited: in the reign4 of Elizabeth and her successor, the Gesta Romanorum seems to have been sufficiently5 well known to admit of a frequent reference to it on the stage,” replied Lathom.
“Allusions to the work, not incidents from it?” asked Herbert.
“Yes, in the anonymous6 comedy of Sir Giles’ Goose Cap, published early in James’ reign, one of the characters speaks of the ‘quips and quick jests of his lordship as so good that Gesta Romanorum were nothing to them’; whilst Chapman in his ‘May-Day,’ which dates in 1611, says, ‘one that has read Marcus Aurelius, Gesta Romanorum, and the Mirror of Magistrates7, to be led by the nose like a blind bear that has read nothing!’”
“The slightest knowledge of the accomplishments8 of the Tudor and early Stuart times compels us to admit 91the extensive acquaintance with Latin writers possessed9 by classes to whom now they seem so little fitted,” remarked Herbert.
“An acquaintance arising in all probability from the absence of a native literature, as well as from the position held by the Latin language in that age; the French of the present generation,” rejoined Thompson.
“Whose conversions10 have we to-night?” asked Herbert.
“Not any: not that my catalogue is run out, but partly because I have not been able to keep up with the speed of our reading; and partly because I wished to illustrate11 the moralizations attached to the tales, which we have lately rather lost sight of.”
“The 26th article of our Church, that the effect of the ordinance14 is not taken away, nor the grace of God’s gifts diminished by the ministration of evil men; it is the story of
“THE WICKED PRIEST.”
In the reign of Otho there was a certain wicked priest who created much dissatisfaction among his parishioners; and many were extremely scandalized. One of them, in particular, always absented himself from the mass when it was the turn of this priest to celebrate it. Now it happened on a festival day, during the time of mass, that as this person was walking alone through a meadow, a sudden thirst came upon him, insomuch that he was persuaded, 92unless present relief could be obtained, he should die.
In this extremity15 continuing his walk, he discovered a rivulet16 of the purest water, of which he copiously17 drank; but the more he drank the more violent became his thirst. Surprised at so unusual a circumstance, he said to himself:
“I will find out the source of this rivulet, and there will I satisfy my thirst.”
With these thoughts he went up the stream. And as he went a venerable old man met and asked him whither he was going.
“Father,” he replied, “I am oppressed with an unquenchable thirst, and even now I drank of this rivulet; and lo, the more I drink, so much the more I thirst; and I now seek its source, if, perchance, I may there quench18 my thirst, and not die.”
The old man pointed19 with his finger: “There,” said he, “is the spring-head of the rivulet. But tell me, my honest friend, why are you not at church, and, with other good Christians20, hearing mass?”
“Truly, master,” answered the man, “our priest leads such an execrable life that I think it utterly21 impossible that he should celebrate it so as to please God.”
“Suppose what you say is true,” replied the old man; “observe this fountain, from which 93so much excellent water issues, and from which you have so lately drunk.”
He looked in the direction pointed out, and beheld22 a putrid23 dog, with its mouth wide open, and its teeth black and decayed, through which the whole fountain gushed24 in a surprising manner. The man regarded the stream with terror and confusion of mind, ardently25 desirous of quenching26 his thirst, but apprehensive27 of poison from the fetid and loathsome28 carcass, with which, to all appearance, the water was imbued29.
“Be not afraid,” said the old man, observing his repugnance30, “thou hast already drank of the rivulet, drink again; it will not harm thee.”
Encouraged by these assurances, and impelled31 by the intensity32 of his thirst, he partook of it once more, and instantly recovered from the drought.
“Master, dear master,” exclaimed the man, “never man drank of such delicious water.”
“See now,” the old man answered, “as this water, gushing33 through the mouth of a putrid dog, is neither polluted, nor loses aught of its natural taste or color, so is the celebration of the mass by a worthless minister; and, therefore, though the vices35 of such men may displease36 and disgust, yet should you not forsake37 the duties of which they are the appointed organ.”
94Saying these words, the old man disappeared; and what the other had seen he communicated to his neighbors, and ever after punctually attended mass. He brought this unstable38 and transitory life to a good end, and passed from that which is corruptible39 to inherit incorruption.
“There is but one fiction,” said Herbert, “in this legend which requires further explanation; why the stream of the fountain of life is made to flow through the rank jaws40 of a putrid dog rather than that of any other animal.”
“The incident is intentional,” rejoined Lathom; “an old couplet ascribes to the dog four special qualities: a healing tongue, a distinguishing sense of smell, a perfect love, and unremitting watchfulness42.”
Naris odoratus, amor integer, atque latratus,’”
said Thompson.
“Yes,” rejoined Lathom, “these four qualities, say the old writers, ought to be diligently45 cultivated by a priest. By his tongue he should heal the sick at heart, and probe the wounds of sin, careful not to heal with roughness the soul’s wounds, but to lick them as the dog does those of the body. His keenness of perception should be able to distinguish the true confession46 from the false one; to see what is due to cunningness, what to internal struggles, what to reckless contempt of consequences. He, too, should have as unshaken a love for the Church and the faith as the dog for its master or its charge; ready to lay down his life for his flock. As the watch-dog of the great King, his warning voice must be raised against enemies from without, preventing, by his diligence in 95his calling, the machinations of the world and its master against the soul.”
“The mass is a slight anachronism in the reign of Otho,” said Herbert.
“You must not mind such trifles. Otho has as little to do with the wicked priest, as Pompey, whether the great or an unknown namesake of his, with the incidents of the story of
“THE EMPEROR’S DAUGHTER.”
Many centuries ago there reigned47 a great and good emperor, whose name was Pompey. He had an only daughter, of remarkable48 beauty, whom he loved so dearly, that day and night he ordered five of his most valiant49 knights50 to watch over her; and on pain of their lives to guard her from harm. Day and night did these brave men keep watch and ward52 over the lady’s chamber53. A lamp burned above the door, that the approach of an enemy might be more readily detected; and a faithful mastiff lay on the threshold, whose watchfulness was as unremitting as his bark was loud and shrill54. But all these precautions were fruitless. The princess loved the world and its pleasures; and sighed to mingle55 in its busy scenes, and gaze upon its gorgeous pageants56. One day as she looked from her window a certain duke rode by, and he looked upon her beauty, and loved her with a false love.
96Day after day did the duke endeavor to withdraw the princess from her guardians57, and numerous were the devices by which he sought to accomplish his designs upon her and her father’s throne. At length by the promise of unbounded pleasure, the duke persuaded the princess to overturn the lamp that burned at her chamber door, and to poison the dog that lay at her threshold.
That same night, when the lamp was quenched58, and the mastiff silenced, the duke stole upon the guard and bore away with him the maiden59.
On the morrow, great was the confusion at the emperor’s court. Men rode hither and thither60 in pursuit of the fugitives61, for no one knew which way they had fled. One knight51 alone hit upon their track; a great and terrible knight he was, the emperor’s champion; and he came upon them and slew62 the duke, and brought the maiden back to her father.
Very wroth was the emperor with his daughter, and he left her to bewail her sins in solitude63. Time and reflection brought repentance64, and the princess bewailed her sins bitterly.
Now there was a good old man at Pompey’s court, who was ever ready to intercede65 with the emperor on behalf of penitent66 offenders67, and to whose words Pompey listened willingly. This lord came to the emperor and told him of his 97daughter’s repentance; and his words were pleasant to the emperor, so that the father was reconciled to his child, and she was betrothed68 by him to a nobleman of worth and power.
Many and precious were the bridal gifts the princess received.
The good old lord gave her a robe of the finest and richest wool, on which was worked this moral: “I have raised thee up, beware how thou fall again.” He gave her also a ring, of which the legend was: “What have I done? How much? Why?”
From the king’s champion, who rescued her from her seducer70, she received a ring, and the legend was: “I have loved thee, do thou return my love.”
The king’s son gave her a ring, and on it was written: “Thou art noble, despise not thy nobility.” Whilst on that which her brother presented to her was engraved: “Approach, fear not, I am thy brother.”
The last gift was from her husband, a golden signet that confirmed her inheritance, and which bore this motto: “Now thou art espoused71, be faithful.”
“The meanings of some of these presents are clearly too recondite74 to be guessed at,” remarked Herbert on the conclusion of the tale.
“You will say so, when we read them. But first of the actors in the tale,” rejoined Lathom, “the emperor is our Heavenly Father, and his daughter, the human soul which he delivers to the five senses, armed by the powers of baptism, to guard from injury. The burning lamp is the will, shining brilliantly in good works and dispelling75 the gloom of sin. The watchful41 dog is conscience; as often as the soul breaks any of the commands of God, it may be said to look abroad on the world and its dangers. Then comes the devil, the great seducer, whose triumph over the soul is easy, when the lamp of the will is extinguished, and the barking of conscience is silenced. Then God arises as our champion, and fights for us against the world, the flesh, and the devil, and leads back the sinning soul to the palace of the heavenly king. The sage76 Lord, the Mediator77, is our Saviour78: ‘for he is our peace, who hath made both one.’”
“This is tolerably clear and probable,” said Thompson.
“The marriage presents will compensate79 for it. From him, continues the moral, we received the aforesaid gifts: first a cloak descending80 to the ankle, that is, his most precious skin; and said to be of delicate texture81, because it was woven with stripes, blood, bruises82, and other various instances of malice83; of which texture nothing more is meant than this: ‘I have raised thee up, because I have redeemed84 thee; do not throw thyself into further evil.’ That same Christ, our king, gave to us a glorious crown, that is, when he submitted to be crowned for our sakes. And of a truth, ‘thy dignity is from me,’ even from that crown. Christ is our champion, who 99gave us a sign—that is, the hole in his right hand; and we ourselves can see how faithfully it is written: ‘I have loved thee, do thou also love.’ He gave us another ring, which is the puncture86 in his left hand, where we see written: ‘What have I done? How much? Why?’ ‘What have I done?’ I have despoiled87 myself, receiving the form of a servant. ‘How much?’ I have made God and man. ‘Why?’ To redeem85 the lost. Concerning these three, Zechariah xiii., ‘What are the wounds in the middle of thy hands?’ and he answered, saying: ‘I am wounded by these men in their house, who loved me.’ Christ is our brother, and son of the Eternal King. He gave us a third ring,—to wit, the hole in his right foot; and what can be understood by it, but, ‘Thou art noble, despise not thy nobility?’ In like manner, Christ is our brother-german. And he gave us a fourth ring, the puncture in his left foot, on which is written, ‘Approach, fear not, I am thy brother.’ Christ is also our spouse72; he gave us a signet, with which he confirmed our inheritance: that is, the wound made in his side by the spear, on account of the great love with which he loved us. And what can this signify, but, ‘Thou art joined to me through mercy. Sin no more.’”
“You have established the character of the Gesta for recondite moralization,” said Thompson, “will you give us a tale rather more intelligible88?”
“Willingly,” rejoined Lathom, “you shall have the tale that Gower has versified.”
THE EMPEROR LEO AND THE THREE IMAGES.
A certain Roman emperor, Leo, was so fond of looking upon a pretty face, that he made three fair female images, and placed them in a temple, that all his subjects might 100look on them and worship. One statue stood with its hand extended towards the worshippers, and bore on its finger a golden ring, on which was the legend, “My finger is generous.” The second figure had a beard of beaten gold, and on its brow was written: “I have a beard; if any one be beardless, let him come to me, and I will give him one.” The third figure had a cloak of gold and a purple tunic89, and on its breast was written, “I fear no one.” With so many temptations came a law, that whosoever stole either the ring, the beard, or the cloak, should surely die. A thief was soon found. According to the poet:
“There was a clerk, one Lucius,
Of every wit some what he can,
Out-take that him lacketh rule,
His own estate to guide and rule—”
“After the need of his desert,
So fell this clerke in poverte.”
The thief, whether poor man or ruined clerk, removed the treasures, was seen by the people, and brought before the emperor, on the charge of breaking the royal edict.
101But the thief said: “Good my lord—suffer me to speak.”
And the emperor said, “Speak on.”
Then said the man: “Lo, as I entered the temple of the three images, the first image extended to me its finger, as though it would say, ‘Take this ring’; but yet I doubted of its wishes, until I read the superscription, ‘My finger is generous’; then knew I that it was the pleasure of the statue to give the ring, and I obeyed and took it. Then came I to the image with the beard of gold. Methinks the maker92 of this had no beard; shall the creature be better than the creator? that were a plain and manifest wrong. But still I was modest, and hesitated, until the words of the inscription93, ‘Let him that is beardless come to me, and I will give him one,’ forbade me to refuse to supply my own wants by the statue’s gift. As for the golden cloak, it was in pure charity that I took it away. Stone is cold, and metal is cold; the image is of the former, the cloak of the latter. In winter it was adding cold to cold, in summer it was too heavy and warm for the season. Still should I have forborne to rob the statue of its cloak, had I not seen the words, ‘I fear no one.’ Such intolerable arrogance94, in a woman too, was to be punished. I took the cloak to humble95 the statue’s pride.” But all these excuses were useless.
102“Fair sir,” replied Leo, “do you not know the law, that he who robs the statues shall die?—let the law be obeyed”; and it was as the emperor said.
“Your tale reminds me strongly of the witticisms96 by which the elder Dionysius justified97 his theft of the golden cloak of Jupiter and the beard of ?sculapius,” said Herbert.
“What, when he exchanged the cold gold garment for the warm woollen robe, and took off the beard of the son of the beardless?” remarked Thompson; “but let us hear the moral.”
“The moral of this tale,” said Lathom, “is the least strained, and perhaps the best of all the applications attached to the legends. The emperor is God. The three images the three sorts of mankind in whom God takes delight. The first image, with its extended hand and proffered98 gift, is no bad symbol of the poor and simple of this world, who prevail little among the great and powerful unless their gift is ready in the extended hand.”
“Why fleecest thou the poor?” asks conscience. “May I not receive the proffered gift when freely offered?” replies the wicked man. “Did I not take it, men would laugh at me—to curb99 their tongues I take.”
“A bitter and too often true lesson in all times and all nations,” remarked Herbert. “We seldom want for a good excuse.”
“The second image,” continued Lathom, “is the symbol of those who are raised to wealth by God’s especial blessing100, and from whom the wicked seek to take away their property by every pretext101. ‘We are bald,’ cry they; ‘we are poor; let us divide this man’s riches among us.’”
“There were chartists in those days as well as now; 103levelling comes natural to some minds,” said Thompson. “But to the third figure.”
“The image with the golden cloak,” continued Lathom, “represents the good man in power and authority, who fears not the evil man, encourages virtue102, and eradicates103 vice34. ‘He is proud; he is a tyrant,’ cry the people; ‘we will not have this man to reign over us.’ But, says the old monk2, ‘The end of these men is according to the law of the Lord, for they perish miserably104.’”
“The old priest’s moral has so well satisfied me, that I am sorry that our evening is come to a close,” said Herbert.
“Well—it must be so; but come,” replied Lathom, “you shall have an enigma to discover. An emperor found a sarcophagus on which were three circles with these words: ‘I have expended105—I have given—I have kept—I have possessed—I do possess—I have lost—I am punished.’ Whilst on the front of the chest was written: ‘What I have expended I have; what I gave away I have.’ Read me this inscription.”
“Read it, read it,” remarked Thompson, with a smile; “‘it is very easy to say, Read it, read it,’ as Liston used to say; ‘but do it, do it’—that is a different matter. Well! it is a good night-cap at the worst.”
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1
enigma
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| n.谜，谜一样的人或事 | |
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monk
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| n.和尚，僧侣，修道士 | |
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augur
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| n.占卦师；v.占卦 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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sufficiently
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| adv.足够地，充分地 | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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accomplishments
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| n.造诣；完成( accomplishment的名词复数 )；技能；成绩；成就 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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doctrine
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| n.教义；主义；学说 | |
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ordinance
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| n.法令；条令；条例 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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rivulet
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copiously
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quench
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| vt.熄灭，扑灭；压制 | |
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pointed
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| adj.尖的，直截了当的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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utterly
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| adv.完全地，绝对地 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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putrid
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| adj.腐臭的；有毒的；已腐烂的；卑劣的 | |
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gushed
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| v.喷，涌( gush的过去式和过去分词 )；滔滔不绝地说话 | |
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ardently
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| adv.热心地，热烈地 | |
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quenching
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| 淬火，熄 | |
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apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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loathsome
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| adj.讨厌的，令人厌恶的 | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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repugnance
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| n.嫌恶 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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gushing
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| adj.迸出的；涌出的；喷出的；过分热情的v.喷，涌( gush的现在分词 )；滔滔不绝地说话 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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displease
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| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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unstable
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| adj.不稳定的，易变的 | |
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corruptible
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| 易腐败的，可以贿赂的 | |
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jaws
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| n.口部；嘴 | |
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watchful
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| adj.注意的，警惕的 | |
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watchfulness
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| 警惕，留心； 警觉（性） | |
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allude
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| v.提及，暗指 | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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diligently
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| ad.industriously;carefully | |
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confession
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| n.自白，供认，承认 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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knight
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| n.骑士，武士；爵士 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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pageants
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| n.盛装的游行( pageant的名词复数 )；穿古代服装的游行；再现历史场景的娱乐活动；盛会 | |
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57
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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58
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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61
fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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62
slew
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| v.（使）旋转；n.大量，许多 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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repentance
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| n.懊悔 | |
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intercede
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| vi.仲裁，说情 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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68
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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seducer
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| n.诱惑者,骗子,玩弄女性的人 | |
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espoused
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| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
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spouse
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| n.配偶(指夫或妻) | |
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73
gratitude
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| adj.感激，感谢 | |
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recondite
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| adj.深奥的，难解的 | |
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dispelling
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| v.驱散，赶跑( dispel的现在分词 ) | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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mediator
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| n.调解人，中介人 | |
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saviour
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| n.拯救者，救星 | |
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compensate
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| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
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descending
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| n. 下行 adj. 下降的 | |
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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bruises
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| n.瘀伤，伤痕，擦伤( bruise的名词复数 ) | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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85
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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puncture
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| n.刺孔，穿孔；v.刺穿，刺破 | |
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despoiled
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| v.掠夺，抢劫( despoil的过去式和过去分词 ) | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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tunic
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| n.束腰外衣 | |
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comely
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| adj.漂亮的，合宜的 | |
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riotous
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| adj.骚乱的；狂欢的 | |
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maker
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| n.制造者，制造商 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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arrogance
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| n.傲慢，自大 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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witticisms
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| n.妙语，俏皮话( witticism的名词复数 ) | |
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justified
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| a.正当的，有理的 | |
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proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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pretext
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| n.借口，托词 | |
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102
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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103
eradicates
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| 根除者( eradicate的名词复数 )； 褪色灵 | |
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104
miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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105
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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