(Translation)
The Legendary of the Saints of Cupid*
Prologue
A thousand times I have heard it said that in heaven is joy and in hell pain; and I grant well that it is so. Nevertheless, I know this well, that there is no person dwelling in this land who has been in either hell or heaven, or who can know of them in any other way than as he has heard tell or found it written, for no person can put his knowledge to the test. But God forbid but men should believe far more than they have seen with their eyes! A man shall not deem all things false because he has not beheld them since long ago. God knows, a thing is nonetheless true even if every creature cannot see it. Even Bernard the monk* saw not all things, by God! 16
Then in all reason must we give credence to these books, through which ancient things are kept in mind, and to the instruction of these sages from ancient times, and believe in these old, approved histories of holiness, of kingdoms, of victories, of love, hate, and various other things that I cannot now recount. And if old books were all gone, then the key of remembrance would be lost. Well ought we then to believe old books, where there is no other test by experience. 28
As for me, though my wit may be little, I delight to read in books and revere them in my heart. In them I have such joy and faith, that there is scarcely any activity to draw me from my books, unless it would be some festival or else the lovely time of May. But when I hear the little birds singing, and when the flowers begin to spring, then farewell to my studies for that season! 39
Now I have also this disposition, that of all the flowers in the meadow I most love those white and red flowers, which men in our town call daisies. I have such affection for them, as I have said, that when May has arrived, no day dawns upon me in my bed, but I am up and walking in the meadow to see these flowers opening to the sun when it rises, in the bright morning, and through the long day thus I walk in the green. 50
That blissful sight softens all my sorrow, so glad I am for it, when I am in the presence of it, to give reverence to her. And I love it, and continually do, and ever shall, until my heart should die. I swear all this; I will not lie about this; no creature ever loved so passionately in his life. All day long I wait for nothing else, and I shall not lie, but to look upon the daisy, that well by reason people may call it the "day's-eye," or else the "eye of day," the empress and flower of all flowers. (52-60F)*
And when the sun draws toward the west, then they close and take them to slumber until the morning when the day comes, so sorely they fear the night. This daisy, flower of all flowers, filled with all excellence and honor, always and alike fair and lusty of hue, fresh in winter as well as in summer, gladly would I praise it if I properly could. But I am filled with woe, for it lies not in my power! 60
For well I know that people have reaped the field of poetry before me and have harvested the corn. I come after, gleaning here and there, and am very glad if perhaps I find an ear of any goodly words that they have left behind. And if I chance to recount again what they have said in their lusty songs, I hope that they will not be displeased, since all is said in furthering and worship of them who are followers of either the leaf or flower;* 70 but offer help, you who have knowledge and power, you lovers who can write about emotions. (68-69F)
For trust well, I have not undertaken to sing in honor of the leaf against the flower, or of the flower against the leaf, any more than of the wheat against the chaff.* For to me neither is dearer; as yet I am retained by neither. I know not who serves the leaf, who the flower; that is in no way the object of my labor. For this work is all drawn out of another cask, of ancient story, before there was any such strife. 80
She is the brightness and the true light that in this dark world leads and directs me. The heart within my sorrowful breast fears and loves you so sorely that you are truly the mistress of my mind, and I am nothing. My word, my work is knit so to your service that, just as a harp obeys the hand and makes it sound according to its fingering, so too can you out of my heart bring such voice, just as you wish, to laugh or lament. Be my guide and sovereign lady! As to my earthly god I call to you as well, both in this work and in all my sorrows. (84-96F)
But the reason I spoke of giving credence to old books and revering them is that men should believe authorities in all things where there lies no other means of proof. For my intent is, before I go from you, to make known in English the naked text of many histories or many tales, just as authors tell them. Believe them if you wish. 88
When the month of May was almost gone, and I had roamed all the summer's day over the green meadow of which I have told you to gaze upon the fresh daisy, and when the sun out of the south drew towards the west, and the flower had closed and gone to sleep, for darkness of the night which she feared, I sped swiftly home to my house; and in a little shady bower that I have, newly embanked with fresh-cut turfs, I asked people to lay my couch, and flowers to be strewn on it, for joy of the new summer. When I had laid me down and closed my eyes, I fell asleep within an hour or two. 103
Then I dreamed that I was in the meadow, and was roaming about to see that flower, just as you have heard me tell. This meadow was beautiful; it seemed to me to be entirely embroidered with sweet flowers. No herbs or trees or spicy resins could compare with it; for it utterly surpassed all odors and all flowers as well for its rich beauty. The earth had forgotten his poor estate of winter, which had made him naked and dejected and with the sword of cold had struck him so sorely. 115
Now the mild sun had relieved all that, and clothed him in green all afresh. Rejoicing in the season, the little birds that had escaped the snare and the net mocked the fowler who had frightened them in winter and destroyed their brood, and eased their hearts to sing of him in scorn, and to flout the foul churl who for his greed had betrayed them with his tricks. This was their song, "The fowler we defy, and all his craft!" 127
On the branches some sang sweet songs of love and spring, in honor and praise of their mates, and for the new, joyous summer; it was a joy to listen. Upon those branches full of soft blossoms, in their delight they turned themselves often and sang, (143-44F)
For on his day I chose you to be mine,
My sweetheart, and never have I repented." 133
And then they joined their beaks, and they paid honor and tenderness to each other, and then did other ceremonies pleasing to love and nature. (I listened carefully to their song, for I dreamed I understood their meaning.) 140
And those that had been unfaithful--as the tydif bird is, for the sake of novelty--sought mercy for their trespassing, and humbly sang their repentance, and swore on the blossoms to be true, so that their mates would have mercy upon them, and at the last made their accord. (153-59F)
They all found a lord named Danger* for a time, yet Pity, through his strong gentle might, forgave, and allowed Mercy to surpass Justice, through innocence and self-controlled Courtesy. But I do not call innocence folly, nor false pity, for virtue lies in the mean, as Etik* says. This is the manner to which I am referring. (160-66F)
And thus these birds, void of all malice, agreed to love, and gave up the vice of hate, and sang all of one accord, "Welcome, summer, our governor and lord!" And Zephyrus and Flora gently gave to the flowers, soft and tenderly, their sweet breath, and made them spread, as god and goddess of the flowery meadow. In this place it seemed to me I might, day by day, dwell always, the jolly month of May, without sleep, without food or drink. (167-177F)
Then at last a lark sang on high. She said, "I see the mighty god of Love! Lo, yonder he comes! I see his wings spread!" Then I looked along the meadow and saw him come, leading by the hand a lady clothed in a royal habit of green. She had a net of gold around her hair, and over that a white crown with many flowers; for all the world just as the flower of the daisy is crowned with little white leaves, such were the flowers of her white crown, for it was made all of one fine oriental pearl; for this reason the white crown above the green, with the golden ornament in her hair, made her appear like a daisy. 157
This mighty god of Love was clothed in silk embroidered full of green sprigs; on his head was a garland of rose-leaves, all set with fresh lilies. But the hue of his face I cannot tell, for truly his face shone so bright that the eye was dazzled by the gleam. For several minutes I could not look at him, but at last I saw that he held in his hands two fiery arrows, red as glowing coals. And he spread his wings like an angel. Albeit men say he is blind, but it seemed to me that he could see well enough; for he looked sternly upon me, so that his look even now makes my heart cold. 172
He held by the hand this noble lady, crowned with white and clothed all in green, who was so womanly, benign and gentle that though men should seek throughout this world they should not find half her beauty in any being formed by nature. Her name was Alceste the gentle. May fair fortune ever come to her, I pray to God! For had it not been for the comfort of her presence, I would have been dead without help, for fear of Love's words and look, as you shall learn hereafter, when the time comes. 184
On the grass, behind this god of Love, I saw a company of nineteen ladies in royal garb coming at a gentle pace. And after them came such a train of women that I believed that all the possible women who had ever lived in this world since God made Adam from earth composed only one third of them or one fourth. And every one of these women was faithful in love. Now was this a wondrous thing or not? For as soon as they perceived this flower that I call the daisy, they quickly stopped altogether and kneeled down by that very flower and sang with one voice, (282-96F)
To faithful womanhood, and this flower
That bears the symbol of our faithfulness!
Her white crown bears for us all the witness." (296-99F)
And after that they went in a circle slowly dancing around it, and sang, as it were in the fashion of a carol, this ballade which I shall tell you. 202
Hide, Absalom, your bright golden tresses;
And Esther also, lay your meekness down;
And Jonathan, hide your friendly address;
And Penelope and Marcia Catoun,
Make of your wifehood no comparison;
Hide now your beauties, Isolt and Elaine,
Alceste comes, who makes all this pale and vain. 255
Lavinia; and Lucrece too of Rome-town,
And Polyxena, who paid for love so dear,
And Cleopatra, with all your passion,
Hide your truth in loving and your renown,
And Thisbe, who for love had borne such pain;
Alceste comes, who makes all this pale and vain. 262
And Phyllis, hanging for your Demophon,
And Canace, known ever by your heavy cheer,
Hypsipyle, who Jason falsely won,
Make now of your love-pledge no boast or moan,
Hypermnestra, Ariadne, cease complaint;
Alceste comes, who makes all this pale and vain. 269
This ballad may have been well sung, as I have said earlier, about my noble lady; for certainly al these can not suffice to be equal with my lady in no way. For as the sun will make the fire appear pale, so too my lady, who is so good, so fair, so gracious, surpasses all. I pray to God that goodness may come to her! (270-81)
When this ballad was all sung, they sat full gently down upon the sweet and soft green grass, in order all in a circle about. First sat the god of Love, and then this lady clad in green wit the white crown; and then near them all the rest sat courteously, according to their station. And then, for several minutes, in the entire place not a word was spoken. 233
Close by, reclining beneath a grassy slope, I waited, still as any stone, to learn what this group intended; until at last the god of Love turned his eyes on me and said, "Who is it who rests there?" 238
And I answered his question and said, "Sir, it is I." And I came nearer, and greeted him. 240
He said, "What are you doing here in my presence, and so boldly? For truly a worm would be more worthy to come into my sight than you." 244
"And why, sir," I said, "if it please you?" 245
"Because," he said, "you are in no way fit. My servants are all wise and honorable; you are my mortal foe, and war against me, and speak evil of my old servants. And with your works of translation you plague them and hinder people's devotion in my service, and hold it to be folly to trust in me. You cannot deny it; for in text so plain that it needs no commentary you have translated the Romance of the Rose, which is heresy against my religion; and you cause wise folk to withdraw from me, and think in your cool wit that anyone is but a proper fool who loves with passion, too hard and hot. Well I know by this that you begin to drivel, as these old fools when their spirit fails; for then they abuse others, and know not what is amiss with themselves. 263
"Have you not also made in English the poem which tells how Criseyde forsook Troilus8, to show how women have gone astray? But nevertheless answer me this now, why would you not also speak well of women, as you have spoken evilly? Was there no good matter in your memory, and in all your books could you not find some story of good and faithful women? 272
"Yes, God knows! You have sixty books, old and new, all full of long stories, in which both Romans and Greeks treat of various women, what kind of life they led, and there is always a hundred good to one bad. This God knows, and all clerks as well who use them to seek out such matters. What says Valerius or Livy or Claudian9? What says Jerome, in his treatise against Jovinian?* Jerome tells of pure maidens and faithful wives, of widows steadfast unto death; and he tells not of a few, but I dare say a hundred in succession, until it is piteous and sorrowful to read of the woe they endured for their faithfulness. 287
"For they were so true to their love that, rather than take a new mate, they chose death in various manners, and died just as the story will relate. Some were burned, some had their throats cut, and some were drowned, because they would not be false. For they all kept their maidenhood, or else widowhood or wedlock. And this was not done for devoutness, but for true virtue and purity, and so that men should put no blame on them. And yet they were heathen, all of them, who so sorely dreaded all disgrace. These women of old so guarded their good name that I believe men shall not find in this world a man who could be so true and kind as was the least woman in those days. Likewise, what do the epistles of Ovid* say about true wives and their travail? 306
"What says Vincent, in his Historical Mirror?* You may also hear the whole world of authors, Christian and heathen, discuss such matters. There is no need to write all day about them; but again I say, what ails you to write the chaff of stories and overlook the corn? By Saint Venus, by whom I was born, though you have rejected my faith, as other old fools have done in many days gone by, you shall repent your action in the sight of all men. 316
Then spoke Alceste, the worthy queen: "God, by your true courtesy, you must listen and see whether he can make any reply to these charges that you have made against him. A god should not thus be moved to anger, but being a deity he should be stable, and righteous and merciful as well. He cannot rightfully vent his ire before he has heard the other party speak. All that is carried to you in complaint is not the gospel truth; the god of Love hears many false tales. For in your court there are many flatterers, and many artful, tattling accusers, who drum many things in your ears out of hatred or jealous imaginings, or to have friendly talk with you. Envy--I pray God may give her bad luck!--forever washes the foul linen in a great court; out of the house of Caesar she departs neither by night nor day (thus says Dante). No matter who departs, never will she be lacking. This man may be accused wrongly, and by rights should be absolved. 339
"Or else, sir, because this man is unwise, he might translate a thing not out of malice but because he is so used to writing books that he heeds not the substance of them; therefore, he wrote the Rose and Criseyde entirely innocently and knew not what he was saying. Or else he was told by some person to write those poems, and dared not refuse it, for before this he has written many books. In translating what old clerks have written, he has not sinned so grievously as if he should in malice write scornfully of love from his own point of view. 352
"A righteous lord should have this in mind, and not be like Lombard tyrants who practice willful tyranny;* for a king or lord by natural right ought not to be tyrannical or cruel like a tax collector, doing all the harm he can. He must bear in mind that they are his subjects, and that his true duty is to show all kindness toward his people, to hear their defenses readily, and their complaints and petitions in due time when they present them. This is the philosopher's* saying, that a king shall maintain his subjects through justice; that is his duty, in truth, and to this end a king is sworn deeply and has been for hundreds years; and he shall maintain his lords in their station, as it is right and reasonable that they be exalted and honored and held most dear, for they are demi-gods here in this world. 373
"Thus shall he do to both rich and poor, albeit their conditions may not be alike, and have compassion on the poor. For behold the noble nature of the lion! When a fly annoys or bites him, he gently drives the fly away with his tail; for in his noble nature he does not stoop to avenge himself upon a fly, as a dog and other beasts may do. A noble nature should show restraint and weigh all things by equity, and ever regard his own high station. For, sir, it is no noble act for a lord to condemn a man without speech or answer; in a lord that is a very foul practice. And if it should happen that the man cannot excuse himself, yet with sorrowful heart asks mercy, and humbly in his bare shirt yields himself up wholly to your judgment, then a god with brief consideration ought to weigh his own honor against the other's trespass. For since there is no cause of death here, you ought more readily to be merciful. Lay aside your wrath, and be a little yielding! 397
"This man has served you with his art and has furthered your religion with his poetry. While he was young he followed you; I know not whether he is now a renegade. But well I know that by what he has been able to write in praise of your name he has caused unlearned people to rejoice in serving you. He wrote the book called the House of Fame, and the Death of Blanche the Duchess* as well, and the Parliament of Birds, I believe, and all the love of Palamon and Arcite of Thebes,* though the tale is little known; and for your holy days many hymns, which are called Ballades, Roundels, and Virelays;* and to speak of other laborious works, he has translated Boethius* in prose, and Of the Wretched Engendering of Mankind,* which may be found in Pope Innocent; and he also wrote the life of Saint Cecilia;* and also, a long while ago, Origen upon the Magdalene.* He ought now to have the lesser penalty; he has written many lays and many works. 420
"Now as you are a god and a king, I, your Alceste, once queen of Thrace, ask you of your mercy never to harm this man so long as he lives. And he shall swear to you, and do so without delay, that he will sin no more thus. But just as you shall direct, so shall he write of women ever faithful in love, maidens or wives, whatsoever you wish. And he shall further you as much as he spoke amiss in the Rose or in Criseyde." 431
Forthwith the god of Love answered her thus: "Madame," he said, "it is long that I have known you to be so charitable and faithful that never, since the world was new, have I found any person who acted better toward me. Therefore, if I wish to safeguard my honor, I neither may nor will refuse your petition. All lies with you; do with him as pleases you, and forgive all, without further delay. For whosoever gives a gift or does a kindness, let him do it in good time, and his thanks will be greater for it. Judge, therefore, what he shall do. Go now, thank my lady here," he said. 444
I rose, and then got down on my knee and said: "Madame, may God on high reward you because you have made the god of Love forgive his wrath against me; and may He grant me the grace to live so long until I may truly know who you are who have helped me and put me in such a hopeful state. But truly in this matter I thought not to have sinned or to have trespassed against love. For an honest man, in truth, has no part in the deeds of a thief; and a true lover ought not to blame me, though I speak in reproach of a false lover. He ought rather to remain on my side, because I wrote of Criseyde or of the Rose; whatsoever my author meant, it was my intention at least, God knows, to exalt faithfulness in love and to cherish it; and to warn people of falseness and evil by such examples. This was mine intent." 464
And she answered, "Set aside your arguing, for Love will hear no pleas against himself, just or unjust; learn this from me. You have your pardon; hold yourself to that. Now will I say what penance you shall do for your trespass; understand it now. As long as you live, year by year you shall spend the most part of your life in writing a glorious legend of good women, maidens, and wives, who were ever faithful in love, and you shall tell of the false men who betrayed them, men who all their life do nothing but see how many women they can shame--for in your world that is now seen as a sport. And though you care not be a lover, speak well of love. This penance I give you. And I will so pray the god of Love that he shall charge his servants in any way to aid you and shall requite your labor. And when this book has been completed, give it to the queen, on my behalf, at Eltham or at Sheene.(496-97F) Now go your way; your penance is only a small one." 485
The god of Love smiled, and then he said, "Do you know whether she is a maiden or wife, a queen or a countess, or of what degree, this woman who has given so little penance to you who have deserved to suffer more sorely? But pity runs soon into a noble heart; that you can see. She manifests what she is." 492
And I answered, "No, sir, as I hope for happiness, I know no more than that I see well she is kind." 494
"By my hood," Love said, "that is a true saying; and that you well know, by God, if you well consider. In a book that lies in your chest, do you not have the story of the great goodness of Queen Alcestis, who was turned into a daisy? She who chose to die for her husband and to go to hell also instead of him? She whom Hercules rescued, by God, and brought out of hell back to happiness?" 504
And I replied, "Yes, now I know her! And is this the good Alceste, the daisy, mine own heart's repose?* Now I feel well this woman's goodness, that both in her life and after her death her great goodness makes her renown double. Well has she requited me for my affection which I bear toward her flower, the daisy. It is no wonder that Jove should turn her into a star, as Agathon* tells, for her goodness. Her white crown bears witness of it; for she had as many excellences as there are small flowers in her crown. In remembrance and honor of her Cybele* created the daisy, the flower all crowned with white, as men can see; and Mars gave its redness* to her crown, set amidst the white instead of rubies." 522
At this the queen grew somewhat red from modesty, when she was so praised in her presence. Then said Love, "It was a great negligence to write about the lack of steadfastness of women, since you know their goodness by experience and by old stories as well. Set aside the chaff, and write well of the corn. Why would you not write of Alceste, and leave Criseyde sleeping in peace? For your writing should be of Alceste, since you know that she is a model of goodness; for she taught noble love, and especially how a wife ought to live, and all the bounds that she should keep. Your little wit was sleeping that time. But now I charge you on your life that in your Legend you write of this woman, after you have written of other lesser ones. And now farewell, I charge you no more. 540
"But before I go, this much I will tell you: no true lover shall go to hell. These other ladies sitting here in a row are in your ballad, if you can recognize them, and in your books you shall find them all. Set them now all in mind in your legend; I mean, of those that are in your knowledge. For sitting here are twenty thousand more than you know, all good women, and true in love for anything that may happen. The sun is drawing west. I must go home to paradise with this entire company. Make the verses of them as you wish, and serve always the fresh daisy. (552-565F)
"I wish you to begin with Cleopatra; and so continue. And so you shall gain my love. For let us see now what sort of man that lover would be, who would endure so strong a pain for love as she. I know well that thou may not set all that such lovers did in their time to rhyme; it would be too long to read and to hear. It will suffice me that you make it in this manner: that thou retell the important part of al their lives, following what these ancient authors wish to treat. For whosoever shall tell so many stories, may he tell them shortly, or he shall dwell too long." (568-577F)
And at these words I awoke from my sleep, and I began to write on my Legend even thus. 545
Explicit prohemium.*
___
1 Legend. As used by Chaucer in this case, a legend refers to a biography of a saint, and a legendary is a collection of a number of such stories.
2 Bernard the monk. Bernard of Clairvaux (1090-1153), Founder of the Cistercian order of monks, a major mystic and scholar in the medieval church
3 F. There are two major versions of the Prologue to the LGW, known as F and G. This translation follows the G version, but adds significant passages from the F version that are not included in G. In order to follow the logic of the narration, some minor rearrangement of material was necessary.
4 Flower and Leaf. The imagery of the flower and the leaf seems to have permeated court life in Chaucer's time, the flower signifying the glamour of the members of the court themselves and the leaf those who worked for or supported them. Cf. the contemporary poem by the name, The Flower and the Leaf.
5 Chaff. Chaucer, following the Church Fathers, distinguishes between the Corn (or wheat) of the story, which is the essential truth, and the Chaff, whish is the story's ornamentation,
6 Danger here refers to the quality in a woman to resist a lover, if only temporarily, for the sake of her honor.
7 Etik. The reference to the source of this commonplace idea that happiness comes through moderation is not clear. It might be a reference to Horace, but is more likely to the Ethics of Aristotle.
8 Troilus. Chaucer's Troilus and Criseyde.
9 Valerius or Livy or Claudian. Valerius. Identity is uncertain, but likely the author of Epistola Valerii ad Rufinum. Livy. Titus Livius (59 B.C.-17 A.D.), the Roman historian, author of an extensive History of Rome. Claudian. 4th-Century Roman poet, reputed as the last poet of classical Rome, author of De Raptu Prosperina. (All three recorded stories of rapes or abuses of women.)
10 Jovinian. A treatise known as Jerome against Jovinian, which is St. Jerome infamous attack on marriage. The work, however, does often praise women in general.
11 Ovid. Ovid's Heroides is a collection of letters written from famous women to the men who have left them.
12 Vincent of Beauvais' Speculum Historiale. Comprehensive history which includes the story of Cleopatra, the first of the nine tales to follow.
13 Lombard tyrants. A stereotype of the powerful men of 14th-Century Lombardy (Italy), though the stereotype may well be warranted.
14 The Philosopher. Aristotle.
15 Death of Blanche the Duchess. Chaucer's Book of the Duchess.
16 Palamon and Arcite of Thebes. Chaucer's Palamon and Arcite.
17 Hymns, Ballades, Roundels, and Virelays. Four types of formal poetry, the last two borrowed from the French tradition. Few of Chaucer's surviving poems, however, fit these descriptions.
18 Boethius. Ancius Manlius Severinus (c. 475-525), Roman philosopher, consul and minister to Theodoric, accused of treason. While awaiting execution he wrote De Consolatione Philosphiae (The Consolation of Philosophy), one of the most important books for the Middle Ages, which Chaucer translated into English (Boece).
19 The Wretched Engendering of Mankind. This work is apparently lost, though it was presumably a translation of Pope Innocent III's De miseria condicionis humane.
20 The life of St. Cecilia. The Second Nun's Tale in The Canterbury Tales.
21 Origen upon the Magdalene. Usually regarded as a lost translation of the pseudo-Origen homily De Maria Magdalena, though The Lamentation of Mary Magdalene, included in the early printed editions of Chaucer, seems to be at least an approximation of this early work.
22 Alceste. Chaucer has apparently forgotten that Alceste was introduced eighty lines earlier.
23 Agathon. This may refer to the Greek dramatist Agatone named in Dante's Pugatorio 22.107; it may also refer to Plato's Symposium, known as Agatho's Feast, which contains the story of Alcestis.
24 Cybele. In Phrygian relian the Great Mother of the gods, a goddess of fertility.
25 Redness. Some have suggested that this refers to the red tips of the petals, but it likely refers to the gold in the center. (Red is still often used as the term to refer to gold today.)
26 Explicit prohemium. Here ends the prologue.
Translated and Edited by Gerard NeCastro
© Copyright, 2007, All Rights Reserved
Citation. Chaucer, Geoffrey. The Legend of Good Women. NeCastro, Gerard, ed. and trans. eChaucer: https://www.echaucer.com. [Site Visit Date.]
