Andreas Capellanus: DE AMORE LIBRI TRES

[1] Cogit me multum assidua tuae dilectionis instantia, Gualteri venerande amice, ut meo tibi debeam famine propalare mearumque manuum scriptis docere qualiter inter amantes illaesus possit amoris status conservari, pariterve qui non amantur quibus modis sibi cordi affixa valeant Veneris iacula declinare.

[1] The assiduous insistence of your affection compels me greatly, Walter, venerable friend, that I ought to divulge to you by my own speech and to teach by the writings of my hands how, among lovers, the status of love can be preserved unharmed, and likewise by what modes those who are not loved may be able to deflect from themselves the darts of Venus affixed to the heart.

[2] Asseris te namque novum amoris militem novaque ipsius sauciatum sagitta illius nescire apte gubernare frena caballi, nec ullum posse tibi remedium invenire. Quod quam sit grave quamque molestet meum animum nullis tibi possem sermonibus explicare.

[2] You assert, indeed, that you are a new soldier of Love and, wounded by his very new arrow, you do not know how aptly to govern the reins of the horse, nor can you find any remedy. How grave that is, and how it troubles my mind, I could explicate to you with no discourses.

[3] Novi enim et manifesto experimento percepi quod qui Veneris est servituti obnoxius nil valet perpensius cogitare nisi ut aliquid semper valeat suis actibus operari, quo magis possit ipsius illaqueari catenis; nihil credit se habere beatum nisi id quod penitus suo debeat amori placere.

[3] For I know, and by manifest experiment I have perceived, that he who is subject to the servitude of Venus is able to consider nothing more earnestly except that he may always be able to effect something by his acts, whereby he may the more be ensnared by her chains; he believes he has nothing blessed except that which ought utterly to please his own love.

[4] Quamvis igitur non multum videatur expediens huiusmodi rebus insistere, nec deceat quemquam prudentem huiusmodi vacare venatibus, tamen propter affectum quo tibi annector, tuae nullatenus valeo petitioni obstare; quia luce clarius novi quod docto in amoris doctrina cautior tibi erit in amore processus, tuae prout potero curabo postulationi parere.

[4] Although, therefore, it does not seem very expedient to persist in matters of this kind, nor does it befit any prudent person to be free for venery of this kind, nevertheless, on account of the affection by which I am bound to you, I am by no means able to oppose your petition; for I know clearer than light that, once taught in the doctrine of love, the process for you in love will be more cautious; I will take care, as I am able, to comply with your request.

LIBER PRIMUS

BOOK ONE

Accessus ad amoris tractatum

Approach to the treatise on love

Est igitur primo videre quid sit amor, et unde dicatur amor, et quis sit effectus amoris, et inter quos possit esse amor, qualiter acquiratur amor, retineatur, augmentetur, minuatur, finiatur; et de notitia amoris mutui, et quid unus amantium agere debeat altero fidem fallente.

Therefore, first it is to be seen what love is, and whence love takes its name, and what the effect of love is, and between whom love can be, how love is acquired, retained, augmented, diminished, brought to an end; and concerning the knowledge of mutual love, and what one of the lovers ought to do when the other is betraying faith.

Capitulum I: Quid sit amor

Chapter 1: What love is

[1] Amor est passio quaedam innata procedens ex visione et immoderata cogitatione formae alterius sexus, ob quam aliquis super omnia cupit alterius potiri amplexibus et omnia de utriusque voluntate in ipsius amplexu amoris praecepta compleri.

[1] Love is a certain innate passion proceeding from vision and immoderate cogitation of the form of the other sex, on account of which someone above all desires to possess the other's embraces, and that, by the will of both, all the precepts of love be fulfilled in its very embrace.

[2] Quod amor sit passio facile est videre. Nam antequam amor sit ex utraque parte libratus, nulla est angustia maior, quia semper timet amans ne amor optatum capere non possit effectum, nec in vanum suos labores emittat.

[2] That love is a passion is easy to see. For before love is balanced on both sides, there is no greater anguish, because the lover always fears lest love cannot attain the desired effect, and lest he discharge his labors in vain.

[3] Vulgi quoque timet rumores et omne quod aliquo posset modo nocere; res enim imperfectae modica turbatione deficiunt.

[3] He also fears the rumors of the vulgar crowd and everything that could in any manner do harm; for imperfect things fail by a slight perturbation.

[4] Sed et si pauper ipse sit, timet ne eius mulier vilipendat inopiam; si turpis est, timet ne eius contemnatur informitas vel pulchrioris se mulier annectat amori; si dives est, praeteritam forte tenacitatem sibi timet obesse.

[4] But even if he himself be poor, he fears lest his woman vilipend his indigence; if he is ugly, he fears lest his deformity be contemned, or lest the woman attach herself to the love of someone more beautiful; if he is rich, he fears that perhaps his past stinginess may be to his detriment.

[5] Et ut vera loquamur, nullus est qui possit singularis amantis enarrare timores. Est igitur amor ille passio, qui ex altera tantum est parte libratus, qui potest singularis amor vocari.

[5] And, to speak truths, there is no one who can enarrate the fears of a singular lover. Therefore that love is a passion, which is balanced only on one side, which can be called singular love.

[6] Postquam etiam amor utriusque perficitur, non minus timores insurgunt; uterque namque timet amantium ne quod est multis laboribus acquisitum per alterius labores amittat, quod valde magis onerosum constat hominibus quam si spe frustrati nullum sibi suos fructum sentiant [sibi] afferre labores.

[6] After even the love of both is perfected, fears no less rise up; for each of the lovers fears lest he lose, through the other’s labors, what has been acquired by many labors, which is assuredly far more onerous to human beings than if, frustrated in hope, they feel that their labors bring no fruit for themselves [to themselves].

[7] Gravius est enim carere quaesitis quam sperato lucro privari. Timet etiam ne in aliquo offendat amantem; tot enim timet quod nimium esset narrare difficile.

[7] For it is more grievous to lack the things sought than to be deprived of the hoped-for lucre. He also fears lest in some respect he offend the beloved; for he fears so many things that it would be too difficult to narrate.

[8] Quod autem illa passio sit innata, manifesta tibi ratione ostendo, quia passio illa ex nulla oritur actione subtiliter veritate inspecta; sed ex sola cogitatione quam concipit animus ex eo quod vidit passio illa procedit.

[8] But that that passion is innate, I show to you by manifest reason, since that passion arises from no action, the truth having been inspected with subtlety; rather, from the cogitation alone which the mind conceives from what it has seen, that passion proceeds.

[9] Nam quum aliquis videt aliquam aptam amori et suo formatam arbitrio, statim eam incipit concupiscere corde; postea vero quotiens de ipsa cogitat, totiens eius magis ardescit amore, quousque ad cogitationem devenerit pleniorem.

[9] For when someone sees a certain one apt for love and formed to his own judgment, at once he begins to conceive concupiscence for her in his heart; afterward indeed, as often as he cogitates about her, so often he grows more ardent with love for her, until he has come to a fuller cogitation.

[10] Postmodum mulieris incipit cogitare facturas, et eius distinguere membra suosque actus imaginari eiusque corporis secreta rimari ac cuiusque membri officio desiderat perpotiri.

[10] Afterwards he begins to think upon the woman's features, and to distinguish her members and to imagine his own acts, and to scrutinize the secrets of her body, and he desires to make full use of the office of each member.

[11] Postquam vero ad hanc cogitationem plenariam devenerit, sua frena nescit continere amor, sed statim procedit ad actum; statim enim iuvamen habere laborat et internuntium invenire.

[11] But after he has come to this plenary thought, love does not know how to hold its own reins, but immediately proceeds to the act; for at once he labors to have aid and to find an intermediary.

[12] Incipit enim cogitare qualiter eius gratiam valeat invenire, incipit etiam quaerere locum et tempus cum opportunitate loquendi, ac brevem horam longissimum reputat annum, quia cupienti animo nil satis posset festinanter impleri; et multa sibi in hunc modum evenire constat.

[12] For he begins to think how he may be able to find her grace, he also begins to seek a place and a time with an opportunity of speaking, and he reckons a brief hour the longest year, because to a desiring mind nothing could be fulfilled hastily enough; and it is clear that many things befall him in this manner.

[13] Est igitur illa passio innata ex visione et cogitatione. Non quaelibet cogitatio sufficit ad amoris originem, sed immoderata exigitur; nam cogitatio moderata non solet ad mentem redire, et ideo ex ea non potest amor oriri.

[13] Therefore that passion is innate from vision and cogitation. Not just any cogitation suffices for the origin of love, but an immoderate one is required; for a moderated cogitation is not wont to return to the mind, and therefore from it love cannot arise.

Capitulum II: Inter quos possit esse amor

Chapter 2: Among whom love may exist

[1] Hoc autem est praecipue in amore notandum, quod amor nisi inter diversorum sexuum personas esse non potest. Nam inter duos mares vel inter duas feminas amor sibi locum vindicare non valet; duae namque sexus eiusdem personae nullatenus aptae videntur ad mutuas sibi vices reddendas amoris vel eius naturales actus exercendos. Nam quidquid natura negat, amor erubescit amplecti.

[1] This, moreover, is to be noted chiefly in love, that love cannot exist except between persons of different sexes. For between two males or between two females love is not able to vindicate a place for itself; for two persons of the same sex seem in no way apt to render to one another the mutual offices of love or to exercise its natural acts. For whatever nature denies, love blushes to embrace.

[2] Ad hoc totus tendit conatus amantis, et de hoc illius assidua est cogitatio, ut eius quam amat fruatur amplexibus; optat enim ut cum ea omnia compleat amoris mandata, id est ea quae in amoris tractatibus reperiuntur inserta.

[2] To this the entire endeavor of the lover tends, and upon this is his assiduous cogitation, that he may enjoy the embraces of her whom he loves; for he desires that with her he may complete all the mandates of love, that is, those which are found inserted in the tractates of love.

[3] In amantis ergo conspectu nil valet amoris actui comparari, potiusque verus amans cunctis exspoliari divitiis vel omni eo quod humano posset excogitari ingenio, sine quo quis vivere non potest, penitus privari eligeret quam sperato vel acquisito amore carere.

[3] Therefore, in the lover’s sight nothing can be compared to the act of love; rather, a true lover would choose to be despoiled of all riches, or to be utterly deprived of all that could be devised by human ingenuity—without which one cannot live—than to be without the hoped-for or the acquired love.

[4] Quid enim homo posset possidere vel habere sub coelo, pro quo vellet tot subiacere periculis quot assidue videmus amantes ex libero arbitrio se subiugare? Videmus enim ipsos mortem contemnere nullasque timere minas, divitias spargere et ad multas devenire inopias.

[4] What, indeed, could a man possess or have under heaven, for the sake of which he would wish to undergo so many dangers as we continually see lovers, of their own free will, subjugate themselves to? For we see them contemn death and fear no threats, scatter riches, and come into many wants.

[5] Sapiens tamen amator divitias non abiicit tanquam prodigus consuevit dispensator abiicere, sed iuxta patrimonii facultates suis ab initio modum ponit impendiis. Nam inopiae quisque necessitati suppositus deflexo incipit incedere vultu et multis cogitationibus cruciari, et omnis eum alacritas derelinquit.

[5] The wise lover, however, does not cast away riches as a prodigal dispenser is accustomed to cast them away, but, according to the resources of his patrimony, from the beginning he sets a limit to his expenditures. For anyone subjected to the necessity of want begins to go with a bent countenance and to be tortured by many thoughts, and all alacrity abandons him.

[6] Qua quidem cessante illico melancolia ex adverso consurgit, in eo suum sibi locum vindicat ira, et ita incipit esse alteratus amanti et ei terribilis apparere, sicque incipiunt amoris incrementa deficere; ergo incipit amor diminui. Amor enim semper minuitur vel augetur.

[6] With which indeed ceasing, straightway melancholy on the contrary arises; in him anger vindicates for itself its own place, and so he begins to be altered toward the lover and to appear terrible to him, and thus the increments of love begin to fail; therefore love begins to diminish. For love is always diminished or augmented.

[7] Manifesto igitur experimento cognosco quod dura superveniente inopia incipiunt fomenta amoris deficere, quia 'Non habet unde suum paupertas pascat amorem.'

[7] Therefore by manifest experiment I recognize that, with hard poverty supervening, the fomentations of love begin to fail, because “Poverty has not whence to feed its love.”

[8] Non autem haec tibi enarro, amice, quasi velim avaritiam sectandam esse meis tibi faminibus indicare, quam cunctis constat in eodem cum amore non posse domicilio permanere, sed ut tibi ostendere valeam prodigalitatem esse modis omnibus fugiendam, et ipsam largitatem utroque brachio amplectendam. Nota etiam quod amans nihil sapidum ab amante consequitur nisi ex illius voluntate procedat.

[8] I do not recount these things to you, friend, as though I wished to indicate to you by my utterances that avarice is to be pursued, which it is agreed by all cannot remain in the same domicile with love, but so that I may be able to show you that prodigality is in every way to be fled, and that largess itself is to be embraced with both arms. Note also that the lover obtains nothing savory from the beloved unless it proceeds from that one’s will.

Capitulum III: Unde dicatur amor

Chapter 3: Whence love is called

[1] Dicitur autem amor ab amo verbo, quod significat capere vel capi. Nam qui amat captus est cupidinis vinculis aliumque desiderat suo capere hamo.

[1] Moreover, love is said from the verb amo, which signifies to capture or to be captured. For he who loves is captured by Cupid’s bonds and desires to capture another with his own hook.

[2] Sicut enim piscator astutus suis conatur cibiculis attrahere pisces et ipsos sui hami capere unco, ita vero captus amore suis nititur alium attrahere blandimentis, totisque nisibus instat duo diversa quodam incorporali vinculo corda unire, vel unita semper coniuncta servare.

[2] For just as a shrewd fisherman endeavors to attract fish with his little baits and to seize them with the barb of his own hook, so indeed one captured by love strives by his own blandishments to attract another, and with all endeavors presses on to unite two different hearts by a certain incorporeal bond, or, once united, to keep them always conjoined.

Capitulum IV: Quis sit effectus amoris

Chapter 4: What is the effect of love

[1] Effectus autem amoris hic est, quia verus amator nulla posset avaritia offuscari; amor horridum et incultum omni facit formositate pollere, infimos natu etiam morum novit nobilitate ditare, superbos quoque solet humilitate beare; obsequia cunctis amorosus multa consuevit decenter parare. O, quam mira res est amor, qui tantis facit hominem fulgere virtutibus, tantisque docet quemlibet bonis moribus abundare!

[1] But the effect of love is this: that the true lover could be obscured by no avarice; love makes the rough and uncultivated excel in every beauty, it knows how to enrich even the lowliest by birth with nobility of character, and it is wont also to bless the proud with humility; the lover, in his affections, is accustomed becomingly to prepare many services for all. O, how wondrous a thing is love, which makes a human being shine with such great virtues, and teaches anyone to abound in so great good morals!

[2] Est et aliud quiddam in amore non brevi sermone laudandum, quia amor reddit hominem castitatis quasi virtute decoratum, quia vix posset de alterius etiam formosae cogitare amplexu, qui unius radio fulget amoris. Est enim suae menti, dum de amore suo plenarie cogitat, mulieris cuiuslibet horridus et incultus aspectus.

[2] There is also another certain thing in love not to be commended in a brief discourse, because love renders a man as though adorned with the virtue of chastity, since he could scarcely even think of the embrace of another woman, even a beautiful one, who shines with the ray of a single love. For to his mind, while he thinks fully about his own love, the aspect of any woman is horrid and uncultivated.

[3] Hoc ergo tuo pectori volo semper esse affixum, Gualteri amice, quod si tali amor libramine uteretur ut nautas suos post multarum procellarum inundationem in quietis semper portum deduceret, me suae servitutis perpetuo vinculis obligarem.

[3] This, then, I wish to be always affixed to your heart, friend Walter: that, if love were to employ such a balance as to lead its sailors, after the inundation of many storms, into a harbor of everlasting quiet, I would bind myself with the perpetual chains of its service.

[4] Sed quia inaequale pensum sua solet manu gestare, de ipsius tanquam iudicis suspecti non ad plenum confido iustitia. Ideoque ad praesens eius recuso iudicium, quia 'Saepe suos nautas valida relinquit in unda'.

[4] But because it is accustomed to bear an unequal weight in its own hand, I do not fully trust the justice of it as of a suspect judge. And therefore for the present I recuse its judgment, because 'It often leaves its sailors in the strong wave'.

[5] Sed quare amor quandoque ponderibus non utatur aequalibus, alibi tractatu latiori te plenius edocebo.

[5] But why love sometimes does not employ equal weights, elsewhere, with a broader tractate, I will instruct you more fully.

Capitulum V: Quae personae sint aptae ad amorem

Chapter 5: Which persons are apt for love

[1] Est nunc videre quae sint aptae personae ad amoris arma ferenda. Et scire debes quod omnis compos mentis qui aptus est ad Veneris opera peragenda, potest amoris pertingi aculeis, nisi aetas impediat vel caecitas vel nimia voluptatis abundantia.

[1] It is now time to see which persons are apt to bear love’s arms. And you ought to know that everyone compos mentis who is apt for performing the works of Venus can be reached by love’s stings, unless age impedes, or blindness, or an excessive abundance of voluptuousness.

[2] Aetas impedit, quia post sexagesimum annum in masculo et post quinquagesimum in femina, licet coire homo possit, eius tamen voluptas ad amorem deduci non potest, quia calor naturalis ab ea aetate suas incipit amittere vires, et humiditas sua validissime inchoat incrementa fovere, atque hominem in varias deducit angustias et aegritudinum diversarum molestat insidiis, nullaque sunt sibi in hoc saeculo praeter cibi et potus solatia.

[2] Age impedes, because after the sixtieth year in the male and after the fiftieth in the female, although a human can have intercourse, nevertheless his pleasure cannot be led down into love, because from that age the natural heat begins to lose its powers, and its moisture very vigorously begins to foster increases, and it leads the human into various straits and troubles him with the snares of diverse illnesses, and there are for him in this world no consolations except those of food and drink.

[3] Similiter ante duodecim annos femina et ante decimum quartum annum masculus non solet in amoris exercitu militare.

[3] Similarly, before twelve years the female, and before the fourteenth year the male, is not wont to serve in the army of love.

[4] Dico tamen et firmiter assero quod masculus ante decimum octavum annum verus esse non potest amans, quia usque ad id tempus pro re satis modica verecundo rubore perfunditur, qui non solum perficiendum impedit amorem sed bene perfectum exstinguit.

[4] I say, however, and I assert firmly that a male before the 18th year cannot be a true lover, because up to that time he is suffused with a modest blush over quite a slight matter, which not only hinders love from being brought to perfection, but even extinguishes love well perfected.

[5] Sed et alia ratio efficacior invenitur, quia ante praefatum tempus nulla in homine constantia viget, sed in omnibus variabilis reperitur. Nec enim aetatis de amoris imperii arcanis posset tanta infirmitas cogitare. Cur vero citius in muliere amor quam in masculis exardescit, alibi forte docebo.

[5] But also another, more efficacious rationale is found, because before the aforesaid time no constancy thrives in the human being, but he is found variable in all things. For such weakness of age could not think upon the arcana of love’s empire. Why indeed love blazes up more quickly in woman than in males, elsewhere perhaps I will teach.

[6] Caecitas impedit amorem, quia caecus videre non potest unde suus possit animus immoderatam suscipere cogitationem; ergo in eo amor non potest oriri, sicut plenarie supra constat esse probatum. Sed hoc verum esse in amore acquirendo profiteor; nam amorem ante caecitatem hominis acquisitum non nego in caeco posse durare.

[6] Blindness impedes love, because a blind man cannot see whence his mind might be able to take up an immoderate cogitation; therefore in him love cannot arise, as fully above it is established to have been proved. But I profess this to be true in acquiring love; for I do not deny that love acquired before a man’s blindness can endure in the blind man.

[7] Nimia voluptatis abundantia impedit amorem, quia sunt quidam qui tanta voluptatis cupidine detinentur quod amoris non possent retineri reticulis; qui post multas etiam de muliere cogitationes habitas vel fructus assumptos, postquam aliam vident statim illius concupiscunt amplexus, et obsequii a priore amante suscepti obliviosi et ingrati exsistunt.

[7] Excessive abundance of pleasure hinders love, because there are some who are so detained by a craving for pleasure that they cannot be held fast in the nets of love; who, even after many thoughts about a woman have been entertained or enjoyments reaped, as soon as they see another immediately covet her embraces, and they prove forgetful and ungrateful for the obsequy received from the former lover.

[8] Illi tales quot vident tot cupiunt libidini immisceri. Istorum talis amor est qualis est canis impudici. Sed nos credimus asinis comparandos; ea namque solummodo natura moventur quae ceteris animantibus homines ostendit aequales, non vera quae rationis differentia nos a cunctis facit animalibus separari.

[8] Such men, as many as they see, so many they desire to be intermingled with in libido. The love of these is such as that of a lewd dog. But we believe they are to be compared to asses; for they are moved only by that nature which shows men equal to the other animate beings, not by the true one which, by the difference of reason, makes us be separated from all animals.

De talibus amantibus alibi dicetur.

Concerning such lovers, it will be said elsewhere.

Capitulum VI: Qualiter amor acquiratur et quot modis

Chapter 6: How love is acquired and by how many modes

[1] Nunc igitur sequenti restat loco videre quibus modis amor sit acquirendus. Et quorundam fertur narrare doctrina quinque modos esse quibus amor acquiritur, scilicet formae venustate, morum probitate, copiosa sermonis facundia, divitiarum abundantia et facili rei petitae concessione.

[1] Now therefore in the following place it remains to see by what modes love is to be acquired. And the doctrine of certain persons is said to relate that there are five modes by which love is acquired, namely: by the comeliness of form, by the probity of morals, by a copious eloquence of speech, by an abundance of riches, and by the easy concession of the thing sought.

[2] Sed nostra quidem credit opinio tantum tribus prioribus modis amorem acquiri, duos autem ultimos modos omnino credimus ab aula propulsandos amoris, sicut mea tibi suo loco doctrina monstrabit.

[2] But our opinion indeed holds that love is acquired only by the three prior modes, whereas the last two modes we believe must be wholly driven out from the court of love, as my doctrine will show you in its proper place.

[3] Formae venustas modico labore sibi quaerit amorem, maxime si amorem simplicis requirit amantis. Simplex enim amans nil credit aliud in amante quaerendum nisi formam faciemque venustam et corporis cultum.

[3] The comeliness of form with slight labor seeks love for itself, especially if it seeks the love of a simple lover. For the simple lover believes nothing else is to be sought in the beloved except a comely form and face, and the grooming of the body.

[4] Horum autem amorem improbare non insisto, sed nec multum approbare contendo, quia inter incautos vel minus sapientes amantes amor diu latere non potest; ergo sua statim incipit incrementa nescire.

[4] But I do not insist on disapproving the love of these, nor do I contend to approve it much, because among incautious or less-wise lovers love cannot lie hidden for long; therefore it at once begins not to know its own increments.

[5] Divulgatus enim amor aestimationem non servat amantis, sed eius famam sinistris solet cauteriare rumoribus et poenitentem prorsus saepe reddit amantem.

[5] For love, once divulged, does not preserve the lover’s estimation, but is wont to cauterize his reputation with sinister rumors, and very often renders the lover altogether repentant.

[6] Raro inter ipsos amor perdurat amantes, sed si inter tales amor forte quandoque remaneat, sua non potest pristina solatia capere, quia rumoris percepta suspicio custodiam facit cautiorem exhibere puellae, et omnem loquendi opportunitatem excludit, et sollicitos attentosque reddit cognatos amantis, et exinde inimicitia capitalis insurgit.

[6] Rarely does love endure between the lovers themselves; but if among such people love perchance at times remains, it cannot take up its own pristine solaces, because, once a suspicion of rumor has been perceived, it makes the guard show a more cautious watch over the girl, and it excludes every opportunity of speaking, and it renders the lover’s kinsfolk solicitous and attentive, and from that a capital enmity arises.

[7] In talibus amor, quum non possit sua solatia capere, immoderata suscipit incrementa et in immanium lamenta poenarum deducit amantes, quia 'Nitimur in vetitum cupimus semperque negatum'.

[7] In such cases love, when it cannot seize its own solaces, takes on immoderate increments and leads lovers down into immense laments of punishments, because 'We strive toward the forbidden and always desire what is denied'.

[8] Sapiens igitur mulier talem sibi comparare perquirat amandum qui morum sit probitate laudandus, non autem qui mulierum se more perungit vel corporis se cultu perlustrat. Non enim potest virili congruere formae mulierum se more ornare vel corporis ornatui deservire. Tales etiam mirificus Ovidius redarguendo notavit:

[8] Therefore let a wise woman seek to procure for herself such a man to be loved as is to be praised for the probity of his morals, and not one who anoints himself in the manner of women or over-polishes himself with the cultivation of the body. For it cannot be congruent with a manly form to adorn oneself in the manner of women or to be subservient to the ornament of the body. Such men too the marvelous Ovid, in rebuking, has noted:

'Sint procul a nobis iuvenes ut femina compti, Fine coli modico forma virilis amat.'

"Let youths groomed like a woman be far from us, the virile form likes to be cultivated with a modest polish."

[9] Sed et si mulierem videris nimia colorum varietate fucatam, eius non eligas formam nisi alia vice primo ipsam extra festiva diligenter aspicias, quia mulier in solo corporis fuco confidens non multum solet morum muneribus ornari. Sicut igitur in masculo diximus, ita credimus in muliere non formam tantum quantum morum honestatem sectandam.

[9] But also, if you see a woman painted with an excessive variety of colors, do not choose her form unless, at another time, you first carefully look upon her herself outside of festive adornment, because a woman trusting in the mere paint of the body is not much wont to be adorned with the gifts of morals. Therefore, just as we have said in the male, so we believe that in the woman not form so much as the honesty of morals is to be pursued.

[10] Cave igitur, Gualteri, ne inanis te decipiat mulierum forma, quia tanta solet esse mulieris astutia et eius multa facundia quod, postquam coeperis eius acquisitis gaudere muneribus, non videbitur tibi facilis ab ipsius amore regressus.

[10] Therefore beware, Walter, lest the vain form of women deceive you, for so great is wont to be a woman’s astuteness and her manifold facundity that, after you have begun to rejoice in the gifts acquired from her, a return from her love will not seem easy to you.

[11] Morum probitas acquirit amorem in morum probitate fulgentem. Doctus enim amans vel docta deformem non reiicit amantem, si moribus intus abundet. Qui enim probus invenitur et prudens nunquam facile posset in amoris semita deviare vel suum coamantem afficere turbatione.

[11] The probity of morals acquires love shining in the probity of morals. For a learned lover or a learned woman does not reject a deformed lover, if he abound inwardly in morals. For he who is found upright and prudent could never easily deviate on the path of love or affect his co-lover with perturbation.

[12] Sapiens igitur, si sapientem suo connectit amori, suum amorem in perpetuum facillime poterit occultare, et sapientem coamantem sapientiorem sua solet exhibere doctrina, et minus sapientem sua consuevit moderatione reddere cautiorem.

[12] Therefore the sapient man, if he connects a sapient person to his love, will be able most easily to conceal his love in perpetuity; and his doctrine is wont to render a sapient co-lover more sapient, and by his moderation he is accustomed to render the less sapient more cautious.

[13] Mulier similiter non formam vel cultum vel generis quaerat originem, quia 'Nulli forma placet, si bonitate vacet'; morum atque probitas sola est quae vera facit hominem nobilitate beari et rutilanti forma pollere.

[13] A woman likewise should not seek form or dress or the origin of lineage, because 'Form pleases no one, if it is vacant of goodness'; moral probity alone is that which truly makes a person to be blessed with nobility and to excel with a rutilant form.

[14] Nam quum omnes homines uno sumus ab initio stipite derivati unamque secundum naturam originem traximus omnes, non forma, non corporis cultus, non etiam opulentia rerum, sed sola fuit morum probitas quae primitus nobilitate distinxit homines ac generis induxit differentiam.

[14] For since all human beings are derived from one stock from the beginning and we have all drawn one origin according to nature, neither form (beauty), nor the cultivation of the body, nor even the opulence of possessions, but probity of morals alone was what first distinguished humans by nobility and introduced a difference of lineage.

[15] Sed plures quidem sunt qui ab ipsis primis nobilibus sementivam trahentes originem in aliam partem degenerando declinant: 'Et si convertas, non est propositio falsa'. Sola ergo probitas amoris est digna corona.

[15] But indeed there are more who, drawing a seminal origin from those very first nobles, decline into another part by degenerating: 'And if you convert it, the proposition is not false.' Therefore only the probity of love is worthy of a crown.

[16] Sermonis facundia multotiens ad amandum non amantium corda compellit. Ornatum etenim amantis eloquium amoris consuevit concitare aculeos et de loquentis facit probitate praesumi. Quod qualiter fiat, quam brevi potero curabo tibi sermone narrare.

[16] The facundity of speech very often compels the hearts of those not loving to love. For the ornate eloquence of the lover is accustomed to stir up the stings of love, and makes probity to be presumed of the speaker. How this is brought about, I will take care to narrate to you in as brief a discourse as I shall be able.

[17] Ad hoc imprimis istam tibi trado doctrinam, quod mulierum alia est plebeia, alia nobilis, alia nobilior. Item masculus alius est plebeius, alius est nobilis, alius nobilior, alius nobilissimus.

[17] To this, first and foremost, I hand over to you this doctrine: that among women one is plebeian, another noble, another nobler. Likewise the male: one is plebeian, another noble, another nobler, another most noble.

[18] Mulier plebeia tibi satis est manifesta; nobilis mulier dicitur ex vavassoris vel proceris sanguine orta vel eorum uxores. Nobilior femina nominatur a proceribus sumpta.

[18] A plebeian woman is sufficiently manifest to you; a noble woman is said to be one sprung from the blood of a vavasor or of magnates, or their wives. A more noble woman is termed one taken by magnates.

[19] Idem dicimus in masculis, nisi quod masculus nobiliori vel ignobiliori vinctus uxori ordinem non mutat. Mulier enim vincta marito ex mariti ordine suam nobilitatem variando commutat.

[19] We say the same concerning males, except that a male, bound to a wife more noble or more ignoble, does not change his rank. For the woman, bound to her husband, changes her own nobility, varying it according to the husband’s order.

[20] Masculi vero nobilitas mulieris nunquam potest coniunctione mutari. Praeterea unum in masculis plus quam in feminis ordinem reperimus, quia quidam masculus nobilissimus invenitur, ut puta clericus.

[20] But the male’s nobility can never be changed by conjunction with a woman. Furthermore, we find one order among males more than among females, because a certain most noble male is found, for example, a cleric.

A. Loquitur plebeius ad plebeiam

A. A plebeian speaks to a plebeian woman

[21] Accedat igitur ad plebeiam plebeius et tali ad eam sermone loquatur. Primitus ipsam suo more salutet; sed haec sunt generaliter dicenda et omni credantur amanti, ut post salutationem non statim a verbis amoris incipiant, quia pellicibus talia sunt initia facienda.

[21] Let therefore a plebeian approach the plebeian woman and speak to her with such a discourse. First, let him salute her according to his own custom; but these things are to be said generally and be believed by every lover: that after the salutation they should not immediately begin with words of love, because such beginnings are to be made by seductresses.

[22] Immo et domina salutata quoddam moderatum debet a masculo tempus interponi, ut mulier, si velit, primo loquatur. Nam si mulier ipsa loquendi praestet initium, gaudere non immerito poteris si verborum tibi copia non abundet, quia ipsius elocutio copiosam tibi sermonis materiam propinabit.

[22] Indeed, even after the lady has been greeted, a certain moderate interval ought to be interposed by the male, so that the woman, if she wills, may speak first. For if the woman herself furnishes the beginning of speaking, you may with good reason rejoice, should a supply of words not abound for you, because her elocution will proffer to you copious material of discourse.

[23] Sunt enim quidam qui in dominarum aspectu adeo loquendi vigorem amittunt quod bene concepta recteque in mente disposita perdunt, nec possunt aliquid ordine recto proponere, quorum satis videtur arguenda fatuitas. Non enim decet aliquem nisi audacem et sapienter instructum ad dominarum colloquia devenire.

[23] For there are certain men who, in the aspect of ladies, so far lose the vigor of speaking that they let slip things well conceived and rightly disposed in the mind, nor can they set forth anything in right order—whose fatuity seems sufficiently worthy of reproof. For it is not becoming that anyone should come to colloquies with ladies unless he be bold and wisely instructed.

[24] Sed si nimis ipsius mulieris loquendi differantur initia, post spatium moderatum sapienter in sermone prorumpas. Primo extrinseca verba proponas, quae ludificum aliquid contineant vel illius patriae vel gentis vel personae laudationem.

[24] But if the beginnings of speaking by the woman herself are too long deferred, after a moderate interval you should wisely break forth into discourse. First you should put forward extrinsic words, which contain something playful, or a laudation of her fatherland, or of her nation, or of her person.

[25] Nam mulieres pro maxima parte in suae personae commendatione laetantur, et cuncta quae suas pertinere videntur ad laudes facile per omnia credunt, plebeiae maxime ac rusticanae. Post illa igitur extrinseca verba tali potes ratione procedere:

[25] For women, for the greatest part, rejoice in the commendation of their own person, and they readily believe, in all respects, everything which seems to pertain to their own praises, especially the plebeian and rustic. After those extrinsic words, therefore, you can proceed by such a method:

[26] Quando te divina formavit essentia, nulla sibi alia facienda restabant. Tuo decori nihil deesse cognosco, prudentiae nihil, immo nil prorsus in te deficit quidquam, nisi quod tuo, ut mihi videtur, neminem ditasti amore.

[26] When the divine essence fashioned you, no other things remained for itself to make. I recognize nothing to be lacking to your beauty, nothing to prudence; nay, nothing whatsoever is deficient in you, except that, as it seems to me, you have enriched no one with your love.

[27] Miror tamen plurimum si mulierem tam formosam et tanta prudentia decoratam amor extra sua castra diu militare permittit. O si inceperis militare amori, beatus erit ille super omnibus quem tuo coronabis amore! Nam si ego tanto meis meritis essem dignus honore, nullus in orbe vivens recte mihi esset coaequandus amator.

[27] I marvel, however, very much if Love permits a woman so beautiful and adorned with such prudence to soldier long outside his own camp. O, if you should begin to soldier for Love, blessed above all will be the one whom you will crown with your love! For if I were by my merits worthy of so great an honor, no lover living in the orb could rightly be made coequal with me.

[28] Mulier ait: Tui videntur falsitatem continere sermones, quia, quum mihi non sit pulchritudinis forma decora, me quasi super omnes formosam mulieres extollis, et quum sim ornatu sapientiae destituta, me tanquam prudentem tua verba commendant. Mulieribus enim ex plebe trahentibus originem sapientia non debet summa requiri.

[28] The woman said: Your words seem to contain falsity, because, since I have not a comely form of beauty, you exalt me as though above all beautiful women; and, since I am destitute of the ornament of wisdom, your words commend me as though prudent. For in women drawing their origin from the plebs, the highest wisdom ought not to be required.

[29] Homo ait: Consuetudo est sapientum ut nunquam suam formam vel probitatem ore proprio fateantur, et ex hoc eorum manifeste probitas denotatur, quia tam caute suis prudentes consueverunt sermonibus uti, ut nunquam illo vulgari iuste valeant proverbio denotari, quo fertur omnem in ore proprio sordescere laudem.

[29] The man says: It is the custom of the wise never to confess their own form or probity with their own mouth; and from this their probity is manifestly denoted, because the prudent have been accustomed to use their words so cautiously that they can never justly be denoted by that vulgar proverb, by which it is said that every praise grows sullied in its own mouth.

[30] Cuius proverbii tu quoque tanquam sapiens volens evitare sententiam te aliis tantum laudandam relinquis; tot enim sunt qui tuas insistant extollere laudes, quod nunquam dicere fas esset quod quaecunque persona vellet falsa narrare.

[30] Of which proverb you too, like a wise person, wishing to evade the sentence, leave yourself to be lauded by others only; for there are so many who insist on extolling your praises that it would never be lawful to say that any person whatsoever would wish to narrate falsehoods.

[31] Nam et qui te gentis tuae ratione non diligunt de te attente laudes referre cognovi. Sed et si credas non esse formosam, ex hoc me verum reputare debes amantem, quum tua mihi formositas videatur aliarum omnium summittere formas; amor enim deformem quoque mulierem tanquam valde formosam representat amanti.

[31] For even those who, by reason of your people, do not love you, I have known to relate praises of you attentively. But even if you believe yourself not to be beautiful, from this you ought to reckon me a true lover, since your beauty seems to me to make the forms of all others submit; for love represents even a deformed woman to the lover as very beautiful.

[32] Dixisti etiam te ex vili generi ortam. Sed in hoc longe maioribus te dignam fore laudibus ostendisti et maiori nobilitate gaudere, quum nobilitatem tibi non generis vel sanguinis propinavit origo, sed sola probitas et compositio morum digniori te nobilitatis specie ditaverunt.

[32] You also said that you were sprung from a low lineage. But in this you have shown yourself worthy of far greater praises and to enjoy greater nobility, since nobility was not proffered to you by the origin of lineage or blood, but sole probity and the composition of morals have enriched you with a more worthy semblance of nobility.

[33] Nam homines universos ab initio prodidit una natura, unaque omnes usque ad hoc tempus tenuisset aequalitas, nisi magnanimitas et morum probitas coepisset homines nobilitatis inaequalitate distinguere.

[33] For one nature produced all men universally from the beginning, and one equality would have held all up to this time, had not magnanimity and the probity of morals begun to distinguish men by an inequality of nobility.

[34] Mulier ait: Si tanta sum nobilitate praeclara ut tuis niteris sermonibus indicare, et quum sis plebeius, aliquam de plebe tuo studeas amori coniungere, et ego nobilis amorem mihi ex nobilitate requiram. Nobilitas enim et popularitas in diversis sexibus 'non bene conveniunt nec in una sede morantur'.

[34] The woman said: If I am so illustrious in nobility as you strive to indicate by your discourses, and since you are plebeian, you should endeavor to join someone from the plebs to your love, and I, being noble, will seek for myself a love from nobility. For nobility and popularity, in different sexes, 'do not well agree nor abide in one seat'.

[35] Homo ait: Tua satis idonea responsio videretur, si tantum mulieribus esset indultum ut in eis per bonos mores generis nobilitari posset infimitas. Sed quum non solum feminis sed etiam masculis morum probitas nobilitatem inducat, a tuo me forsitan minus recte repellis amore, quum et mei mores nobilitatis me forte virtute coruscant.

[35] The man says: Your response would seem quite suitable, if only to women had it been granted that in them the lowliness of lineage could be ennobled through good morals. But since the probity of morals induces nobility not only in females but also in males, you perhaps repel me from your love less rightly, since my own manners too perhaps coruscate with the virtue of nobility.

[36] Noscas ergo primitus an morum me cultura destituat, et si meum inveneris genus ultra suam nobilitari naturam, nullatenus me debeas spe tui frustrare amoris. Magis enim morum congruit nobilitati ex morum nobilitate amantem sibi eligere quam altum sibi et incultum quaerere genus.

[36] Know, therefore, first, whether the cultivation of morals fails me; and if you find my lineage being ennobled beyond its own nature, you ought by no means to frustrate me of the hope of your love. For it is more congruent with the nobility of morals to choose for itself a lover from the nobility of morals than to seek for itself a high and uncultivated lineage.

[37] Immo et si aliquis reperiatur utraque nobilitate praeclarus, magis illius amor est eligendus qui sola morum nobilitate lustratur. Nam ille ab antiquo stipite maiorique parente sibi nobilitatem accipit et illam ab eis quasi ex quodam traduce sumpsit, a quibus sementivam traxit originem; iste vero ex ipso tantum suam habet nobilitatem et eam sibi a nullo stipite derivatam assumpsit, sed ex sola suae mentis optima dispositione retinuit ortam.

[37] Nay rather, even if someone be found distinguished by both kinds of nobility, the love of him is rather to be chosen who is illumined by the sole nobility of morals. For that man receives his nobility from an ancient stock and a greater parent, and he took it from them as if from a certain scion, from whom he drew his seminal origin; but this man has his nobility from himself alone, and he has assumed it as derived from no stock, but has retained it as arisen from the best disposition of his own mind alone.

[38] Magis ergo istius quam illius est nobilitas approbanda. Video enim quod ille rex maiori laude censetur vel praemio dignus, qui ex suis genitoribus modico regno assumpto infinitas postea sua virtuosa potentia nationes suae subiugaverit dicioni quam ille qui plura regna hereditario sibi iure transmissa penitus conservat illaesa.

[38] Therefore the nobility of this man rather than that man’s is more to be approved. For I see that that king is assessed with greater laud and deemed worthy of reward, who, having assumed from his progenitors a modest kingdom, afterwards by his virtuous puissance has subjugated countless nations to his dominion, than he who keeps entirely uninjured the more numerous kingdoms transmitted to him by hereditary right.

[39] Si ergo cognoscas me morum nobilitate gaudere, tuam me versus probitatem inclina et dona mihi spem saltem tui tam diu desiderati amoris, ut vivere possim; non enim est spes ulla salutis si de tuo me desperes amore.

[39] If therefore you recognize me to rejoice in nobility of morals, incline your probity toward me and grant me at least the hope of your love so long desired, so that I may be able to live; for there is no hope at all of salvation if you make me despair of your love.

[40] Mulier ait: Quamvis multa sis probitate laudandus, ego tamen iuvencula veterum horresco solatia.

[40] The woman said: Although you are to be praised for much probity, I, however, a young maiden, shudder at the solaces of the old.

[41] Homo ait: Senectus quidem res improbanda non est, quia pariter ad eam trahimur omnes unaque ad ipsam cunctos natura deducit, cui nemo resistere potest. Non enim potentiae valui divinae resistere, ut meam nativitatem contra suam differret provisionem tardiusque me produceret in lucem.

[41] The man says: Old age indeed is not a thing to be disapproved, because we are all equally drawn to it and nature likewise leads all to it itself, to which no one can resist. For I did not have the strength to resist the divine potency, so that it might defer my nativity contrary to its own provision and bring me forth into the light more tardily.

[42] Ergo quod in meis tantum processi diebus, mihi nullatenus est adscribendum, et ideo in damnum mihi nequaquam cedere debet; immo amplius dico quod, si sapientia te ulla detentat, aetatis prolixitas magnum mihi est argumentum pro tuo lucrando amore, quia in tam tempore longo laudabilia multa peregi, urbanitates multas exercui, infinita quibus potui obsequia contuli, tot et alia bona feci quae temporis modico lapsu nullus agere potuisset, ideoque magnis sum meritis dignus et retributione maxima honorandus.

[42] Therefore, the fact that I have advanced thus far in my days is by no means to be ascribed to me, and so it ought by no means to turn to my detriment; nay rather I say further that, if any wisdom holds you, the prolixity of my age is for me a great argument for gaining your love, because in so long a time I have accomplished many laudable things, I have exercised many urbanities, I have bestowed countless services as I was able, I have done so many other good things which in a brief lapse of time no one could have accomplished; and therefore I am worthy by great merits and to be honored with the greatest recompense.

[43] Et econtra, si vixissem tempore brevi, non essem tanto munere dignus, quia tempore modico bona fieri paucissima possunt. Eum autem qui plus servit et obsequia plura facit praemiis esse maioribus dignum quam qui pauciora laudabilia fecit, ex eo satis est manifestum quod tam in coelestis curia regis quam etiam principum terrenorum omnes cernimus iuris istius peritia censeri, ut qui plus servit maiora praemia ferat.

[43] And on the contrary, if I had lived for a brief time, I would not be worthy of so great a boon, because in a short time very few good things can be brought to pass. Moreover, that he who serves more and performs more services is worthy of greater rewards than he who has done fewer laudable deeds is sufficiently manifest from this: that both in the celestial court of the King and also in that of earthly princes we see all to be appraised by the practice of this law, that he who serves more should bear greater rewards.

[44] Haec autem dico non quasi asserendo me senectutis gloria decoratum, sed errorem istum a tuo volens depellere corde, hominem qui adolescentiae praeterivit aetatem ab amoris esse militia repellendum, quum vix in adolescentia reperiatur aliquis qui in cunctis variabilis et inconstans non exsistat.

[44] I say these things not as though asserting myself to be adorned with the glory of senectitude, but wishing to drive this error from your heart, that a man who has passed beyond the age of adolescence is to be repelled from the militia of love, since scarcely in adolescence is anyone found who is not variable and inconstant in all things.

[45] Non enim ex corporis canitie recte deprehenditur ipsa senectus. Multos enim assidue videmus in minori positos aetate canescere multosque etiam in decrepito conspicimus senio et nulla canitie dealbari. Ergo magis ex corde quam ex pilo senectus ipsa deprehenditur.

[45] For old age itself is not rightly apprehended from the hoariness of the body. For we constantly see many, placed in a lesser age, grow gray, and we also behold many in decrepit senility whitened by no hoariness. Therefore old age itself is apprehended more from the heart than from the hair.

[46] Sed et si sit aliquis forte nimia iuventute detentus, tali fortassis contra eum mulier utetur obiectu: Non in te quidem illa perficitur aetas, qua digne possis amorem alicuius postulare prudentis; unde tua multum videtur arguenda temeritas, quod ea petis quibus penitus reperiris indignus. Multa enim debet probitate gaudere multisque ipsum beneficiis iuvari oportet, qui dominae probioris petit amorem.

[46] But even if there should be someone perhaps detained by excessive youth, perhaps a woman will use such an objection against him: Not in you, indeed, is that age accomplished in which you could worthily demand the love of any prudent lady; whence your temerity seems much to be arraigned, because you seek those things for which you are found utterly unworthy. For he who seeks the love of a worthier lady ought to be endowed with much probity and himself to be aided by many benefactions.

[47] Quae autem in te sint probitatis indicia vel quae te benefacta commendent videre non possum, nec alicuius relatione percepi propter quae tam grandia tua tam audacter petat improbitas. Si enim in amoris vellem exercitu militare, plures mecum viri assidua confabulatione loquuntur, qui multa strenuitate famae sunt et probitate decori, ex quibus mihi possem amorem eligere competentem.

[47] But what indications of probity there are in you, or what benefactions commend you, I cannot see, nor have I learned by anyone’s report on account of which your shamelessness so boldly seeks such grand things. For if I wished to soldier in the army of love, many men speak with me in assiduous conversation, who are of much strenuity of reputation and adorned with probity, from whom I could choose a love fitting for me.

[48] Primo ergo, antequam petas, ea facere studeas quae petitis iudicentur digna muneribus.

[48] First, therefore, before you petition, strive to do those things which are judged worthy of the gifts being requested.

[49] Homo ait: Nisi te crederem ista ludendo narrasse, vel ut mihi verecundiae ruborem induceres, dicerem tuam plurimum errare prudentiam. Profiteor etenim quod magnis sunt digna praeterita facta muneribus, verumtamen universis constat hominibus quod nullum in mundo bonum vel curialitas exercetur nisi ex amoris fonte derivetur.

[49] The man says: Unless I believed that you recounted those things in jest, or in order to clothe me with the blush of modesty, I would say your prudence errs greatly. For I profess that the deeds now past are worthy of great gifts; nevertheless it is evident to all men that no good in the world, nor courtliness, is exercised unless it be derived from the fount of love.

[50] Omnis ergo boni erit amor origo et causa. Cessante igitur causa eius de necessitate cessat effectus. Nullus ergo poterit homo facere bona nisi amoris suasione cogatur.

[50] Therefore love will be the origin and cause of every good. Therefore, with its cause ceasing, of necessity the effect ceases. Therefore no man will be able to do good unless he is compelled by the suasion of love.

Petitum itaque largiri debes amorem, ut benefaciendi causa mihi a te videatur indulta et per te valeam bonis moribus informari et stabili semper in firmitate durare.

Therefore you ought to bestow the sought love, so that the cause of benefaction may appear to me to have been granted by you, and through you I may be able to be informed in good morals and to endure always in stable firmness.

[51] Magis enim ad tuam laudem pertinere cognosco si ex tua gratia tantum mihi amorem vel spem largiaris amoris, quam si eum mihi praeteritorum factorum remunerationem concedas; ibi enim quasi ex debito faceres, hic vero largitas pura versatur.

[51] For I recognize that it pertains more to your praise if, out of your grace, you bestow upon me only love, or the hope of love, than if you grant it to me as remuneration for past deeds; for there you would act as if from debt, but here pure largess is in play.

[52] Praeterea, nonne maiori doctor est dignus honore vel laude, qui omnino discipulum imperitum sua facit doctrina prudentem, quam qui reddit doctum sua sapientia doctiorem? Novus ergo miles amoris ac in amore rudis te mihi peto magistram et tua doctrina plenius erudiri.

[52] Moreover, is not the doctor worthy of greater honor or praise who by his doctrine makes an altogether unskilled disciple prudent, than he who by his sapience renders a learned man more learned? Therefore, as a new soldier of love and raw in love, I seek you for myself as a mistress-teacher, and by your doctrine to be more fully erudite.

[53] Magno enim tibi adscribetur honori si me rudem et indoctum tua feceris prudentia doctum. Rudes enim et indoctos tali decet amori servire, cuius industria incauta valeat obumbrari iuventus.

[53] For a great honor will be ascribed to you if by your prudence you make me, rude and unlearned, learned. For it befits the rude and unlearned to serve such a love, by whose industry the incautious youth may be able to be overshadowed.

[54] Mulier ait: Non recte in amore sapis, quum aperte videaris amoris regulas tuis sermonibus obviare. Nam amoris praecepto docemur ut qui plura bona facit, maiori debeat honore gaudere ac meritis pluribus adiuvari. Nam si tuos veros iudicemus esse sermones, suis actoribus benefacta nocebunt, et econtra aliis prodesse videbitur a beneficiis abstinuisse nullaque bona fecisse.

[54] The woman says: You do not judge rightly in love, since you openly seem, by your discourses, to run counter to the rules of love. For by the precept of love we are taught that he who does more good things ought to enjoy greater honor and be aided by more merits. For if we should judge your words to be true, good deeds will harm their own actors, and conversely it will seem to profit others to have abstained from benefactions and to have done no good things.

[55] Sed dicis in hoc mea te velle disciplina doceri; hunc autem penitus recuso laborem, quia magis doctus videtur eligendus amator quam qui meo labore est docendus. Parisius igitur exspecta erudiri, non a muliere doceri, quia nimia videtur imperitia laborare qui rudis et indoctus prudentis et instructae feminae sibi quaerit amorem.

[55] But you say that in this you wish to be taught by my discipline; but I utterly refuse this labor, for a learned lover seems rather to be chosen than one who must be taught by my labor. At Paris, therefore, expect to be educated, not to be taught by a woman, since he seems to labor under excessive inexperience who, raw and unlearned, seeks for himself the love of a prudent and instructed woman.

[56] Homo ait: Mirandum est quod dicis, et quod tam sophistice meos niteris sermones arguere. Nam quae proposui non recte intellexisse videris; quod enim superius enarravi magis ad tuam pertinere laudem, si ex tua gratia largiaris [et concedas] amorem quam si eum praeterita facta remunerando concedas, taliter intelligere debes, quod si duo sint quorum unus plurima bona fecit, alter vero nulla et in plena reperitur aetate et a benefactis habita opportunitate benefaciendi abstinuit, hic qui nulla bona fecit repellitur, et qui bona peregit est assumendus amator.

[56] The man says: It is marvelous what you say, and that you strive so sophistically to argue against my discourses. For you seem not to have correctly understood the things I proposed; for what I set forth above—that it pertains more to your praise, if out of your favor you lavish [and grant] love than if you grant it by remunerating past deeds—you ought thus to understand: that if there are two, of whom one has done very many good deeds, while the other none, and he is found in full age and, having had opportunity for doing good from benefactions received, has abstained from doing good, this one who has done no goods is to be repelled, and he who has accomplished good is to be assumed as lover.

[57] Sed si ponas qui nulla bona peregit in iuventute positum, in qua benefaciendi non habuit facultatem, in articulo isto iuvenis qui bona nulla peregit est eligendus amator, non quod magis sit dignus amari quam qui bona plurima fecit, sed quia maius inde bonum sequitur mundo.

[57] But if you posit that the one who has accomplished no good is placed in youth, in which he did not have the faculty of doing good, in this instance the youth who has accomplished no good is to be chosen as the lover, not because he is more worthy to be loved than he who has done very many good deeds, but because from this a greater good follows for the world.

[58] Sicut enim magis ille quoque Rex coelestis super unius peccatoris gaudet conversione quam super nonaginta novem iustis, et hoc propter bonum quod sequitur inde, ita melius facit mulier si aliquem minus bonum per suam doctrinam aulae coniungat amoris suaque faciat probitate laudandum, quam si bonum aliquem faciat meliorem; id est, sicut est maius Deo lucrum super unius peccatoris conversione quam super nonaginta novem iustorum melioratione, ita maius fit mundo lucrum si quis non bonus probus efficiatur quam si alicuius boni probitas augmentetur.

[58] For just as that heavenly King too rejoices more over the conversion of one sinner than over 99 just men, and this on account of the good that follows therefrom, so a woman does better if by her doctrine of the court she join someone less good to the love of the court and by her own probity make him worthy of praise, than if she make some good man better; that is, just as there is a greater gain to God over the conversion of one sinner than over the improvement of 99 just men, so a greater gain comes to the world if someone not good be made upright than if the probity of some good man be increased.

[59] Quod autem dixi eius qui nulla bona fecit amorem potius eligendum quam qui bona plurima peregit, hoc non in quarto gradu sed in tribus praecedentibus gradibus interpreteris amoris. Sed si forte horum te sermonum perturbet obscuritas, eorum tibi sententiam indicabo.

[59] But as to what I said—that the love of him who has done no good deeds is rather to be chosen than that of one who has accomplished very many good deeds—you are to interpret this not in the fourth degree but in the three preceding degrees of love. But if perchance the obscurity of these discourses troubles you, I will indicate to you their meaning.

[60] Ab antiquo quatuor sunt gradus in amore constituti distincti. Primus in spei datione consistit, secundus in osculi exhibitione, tertius in amplexus fruitione, quartus in totius personae concessione finitur.

[60] From antiquity four grades in love have been constituted, distinct. The first consists in the giving of hope, the second in the exhibition of a kiss, the third in the fruition of an embrace, the fourth is finished in the concession of the whole person.

[61] Quod asserui ergo, si duo sint, quorum unus plurima alter vero nulla bona fecit, illius qui nulla bona fecit potius est eligendus amor, non intelligere debes in quarto gradu, id est in totius personae concessione, sed in primo, id est in spei largitione.

[61] Therefore, what I have asserted—that, if there are two, of whom one has done very many good deeds, but the other none, the love of the one who has done no good is rather to be chosen—you ought not to understand in the fourth degree, that is, in the concession of the whole person, but in the first, that is, in the largess of hope.

[62] Nam si statim mulier velit quarti gradus amantem eligere sine deliberationis dilatione, potius eum qui plurima bona fecit quam qui nulla, sibi expedit amantem eligere; et hoc ideo quia de illius est bonitate secura, de istius vero nequaquam, et pro certis saepius non incaute relinquuntur incerta.

[62] For if immediately a woman should wish to choose a lover of the fourth degree without delay of deliberation, it is more expedient for her to choose as lover the one who has done very many good deeds rather than the one who has done none; and this for the reason that she is secure about that one’s goodness, but about this one by no means; and, for certainties, uncertainties are more often prudently left behind.

[63] Sapientes tamen feminas non decet tam repentina quemquam concessione ditare, ut prioribus praetermissis gradibus ad quarti statim gradus prosiliant largitionem, sed ordine solent procedere tali. Debet enim primo spei uti largitione mulier, et si cognoverit amantem spei largitione accepta in bonis moribus augmentari, ad gradum mulier non vereatur devenire secundum.

[63] Nevertheless, it does not befit wise women to enrich anyone by so sudden a concession as to spring at once to the largess of the fourth grade, the earlier grades being passed over; rather, they are accustomed to proceed in such an order. For a woman ought first to make use of the largess of hope, and if she has learned that, once the largess of hope has been received, the lover is being augmented in good morals, the woman should not fear to come to the second grade.

[64] Et sic gradatim usque ad quartum deveniat gradum, si ipsum hac re invenerit per omnia dignum. Si rationem quaeris cur in articulo praescripto iuvenis qui nulla bona fecit in primo gradu amandus eligitur, in alio vero articulo quarti gradus eligitur qui bona plurima fecit, ratio evidenter apparet, quia usque ad tertium gradum potest mulier retro sine blasmo abire; si vero in quarto gradu consolidavit amorem, non postea sine causa iustissima retro decet abire, et hoc non solum propter amoris confirmationem, quae quarto consuevit fieri gradu, sed etiam propter rem magnam quam in sua mulier est largita persona. Quid enim mulier maius dare potest quam si suam personam alieno disponat arbitrio?

[64] And so let her come step by step as far as the fourth grade, if she finds him in this matter in all ways worthy. If you seek the rationale why in the prescribed article the youth who has done no good deeds is chosen to be loved in the first grade, but in another article of the fourth grade he is chosen who has done very many good deeds, the reason plainly appears: because up to the third grade a woman can go back without blame; but if in the fourth grade she has consolidated love, thereafter it is not fitting to go back without a most just cause—and this not only on account of the confirmation of love, which is accustomed to be done in the fourth grade, but also on account of the great thing which the woman has bestowed in her own person. For what greater thing can a woman give than if she were to dispose her own person to another’s discretion?

[65] Quod autem dixisti te oneris evitandi causa velle magis amantem deligere doctum quam tuo labore docendum, satis in hoc tua videtur opinio reprobanda; dulcior enim cuilibet fructus sapere debet ex propria plantatione perceptus, quam qui ex aliena arbore assumitur, et carius habetur quod pluribus est laboribus acquisitum quam quod sollicitudine modica possidetur; nam 'Absque labore gravi non possunt magna parari'.

[65] But as to what you said, that for the sake of avoiding burden you wish rather to choose a lover learned than one to be taught by your labor, your opinion in this seems sufficiently to be reprobated; for sweeter to anyone ought the fruit to taste that is taken from one’s own plantation than that which is taken from another’s tree, and what has been acquired by more labors is held more dearly than what is possessed with slight solicitude; for 'Without grave labor great things cannot be procured'.

[66] Mulier ait: Si absque gravi labore magna parari non possunt, quum id quod postulas sit de maioribus unum, multis te oportet laboribus fatigari, ut ad quesita munera valeas pervenire.

[66] The woman says: If great things cannot be procured without grave labor, since that which you demand is one of the greater things, you must be wearied by many labors, so that you may be able to arrive at the sought gifts.

[67] Homo ait: Omnes quas possum tibi refero grates, quod post labores multos amorem mihi tuum tam provide promisisti. Absit enim ut tantae probitatis feminae ego vel alius quilibet possit lucrari amorem nisi multis fuerit primo laboribus acquisitus. Non enim est verisimile mulierem tam prudentem amorem suum alicui repente concedere vel alicuius probi viri labores apud se permittere sine munere demorari.

[67] The man says: I render to you all the thanks that I can, because after many labors you have so providently promised me your love. Far be it that I, or anyone else, could gain the love of a woman of such probity, unless it had first been acquired by many labors. For it is not likely that so prudent a woman would suddenly grant her love to someone, or permit the labors of any upright man to linger with her without a gift.

A bonae videtur rationis ordine deviare, si non benefacta suis actoribus debita commoda ferant.

It seems to deviate from the order of good reason, if benefactions do not bear to their agents the due benefits.

B. Loquitur plebeius nobili

B. The plebeian speaks to the noble

[68] Si plebeius sibi quaerat nobilis mulieris amorem, hoc poterit procedere modo. Si mulier quamvis nobilis simplex inveniatur tamen, ea per omnia possunt habere locum, quae in plebeii et plebeiae sunt dicta colloquio, eo excepto quod hic potest locum sibi commendatio sanguinis vindicare.

[68] If a plebeian seeks for himself the love of a noble woman, this can proceed in the following manner. If the woman, although noble, is nevertheless found to be simple, all those things which have been said in the colloquy of a plebeian man and a plebeian woman can in every respect have place, with this exception: that here a commendation of blood (lineage) can claim a place for itself.

[69] Si vero nobilis mulier fuerit sapiens et astuta, providenter caveat ipsius personae moderate insistere laudi. Nam si nobilem et prudentem feminam ultra modum suo voluerit sermone laudare, credet eum plenam sermonis facundiae copiam non habere vel adulatione falsa narrare ipsamque fatuam reputare.

[69] But if the noble woman be wise and astute, let him prudently beware to insist moderately on the praise of her person. For if he should wish by his discourse to laud a noble and prudent woman beyond measure, she will believe him not to have a full abundance of eloquence of speech, or to be narrating by false adulation, and that he reckons her a fool.

[70] Post prima igitur sermonis initia taliter ad amoris verba descendat. Si possem cor meum intra propriae voluntatis saepta recludere, multa forte sub silentio praeterirem quae me coactum oportet instanti sermone narrare. Cor namque meum acutis meam cogit calcaribus voluntatem extra suae naturae semitam divertendo vagari, et maiora petere quam sim narrare sufficiens.

[70] After, therefore, the first initia of discourse, let him thus descend to words of love. If I were able to shut up my heart within the enclosures of my own will, I would perhaps pass over many things in silence which I, compelled, ought to narrate in the present discourse. For my heart, with sharp spurs, drives my will to wander by diverting outside the path of its nature, and to seek greater things than I am sufficient to narrate.

[71] Si amor tamen me cogit aliquid improvide vel minus sapienter proferre, vestra nobilitas rogo ut patienter sustineat et leni sermone me redarguat. Cognosco igitur manifeste quod amor non consuevit homines discretionis stilo discernere, sed omnes pariter angit in suo, id est, amoris exercitu militare, non excipiens formam, non genus, neque sexum neque sanguinis inaequalitatem distinguens, sed hoc solum discernens, an aliquis sit aptus ad amoris arma ferenda.

[71] If love, however, compels me to utter something imprudently or less wisely, I ask that your nobility bear it patiently and with gentle speech reprove me. I recognize, then, plainly that love is not accustomed to distinguish people by the stylus of discretion, but urges all alike to soldier in its own army—that is, the army of love—making no exception for form, nor for lineage, distinguishing neither sex nor inequality of blood, but discerning this alone: whether someone is apt to bear the arms of love.

[72] Res enim est amor quae ipsam imitatur naturam; ergo nec amantes ipsi aliter discernere debent hominum genera, quam amor suo discernit iudicio. Sicut igitur uniuscuiusque generis homines amor cogit accendi, ita et amantes non genera discernere debent sed hoc solum, an sit sauciatus amore qui petit amari. Hac ergo invincibili ratione munitus cuiuslibet mihi licet amorem mulieris eligere, si nullius mores me coinquinent pravitatis.

[72] For love is a reality that imitates nature itself; therefore lovers themselves ought not to distinguish the kinds of human beings otherwise than love distinguishes by its own judgment. Just as, then, love compels men of every and each kind to be enflamed, so too lovers ought not to distinguish classes but only this: whether he who seeks to be loved is wounded by love. Therefore, fortified by this invincible reasoning, it is permitted me to choose the love of any woman whatsoever, provided that no depravity of morals contaminates me.

[73] Si igitur mihi praestare velitis audientiam patienter, id solummodo postulare curabo quod nulla mihi poteritis iusta ratione negare. Sed si mea in aliquo verba vestram exacerbarent personam, et si contra me vestro vos aspero contendatis sermone tueri, hoc mihi esset intolerabile malum et omnium causa dolorum.

[73] If therefore you should be willing to grant me a patient audience, I will take care to ask only that which by no just reasoning will you be able to deny me. But if in any respect my words should exacerbate your person, and if you should contend with your harsh speech to defend yourselves against me, this would be to me an intolerable evil and the cause of all dolors.

[74] Sciatis itaque quod a multis retro diebus amoris vestri me sagitta percussit, ipsumque vulnus totis sum viribus conatus abscondere, non quod insufficientem militem me credam amoris, sed quia vestrae altitudinis sapientiam pertimesco. Visus enim vestri aspectus adeo meum perterret ingenium mentemque perturbat quod eorum etiam quae mente attente conceperam penitus obliviosus exsisto.

[74] Know, therefore, that many days back the arrow of your love has struck me, and I have with all my forces endeavored to conceal that very wound, not because I deem myself an insufficient soldier of love, but because I greatly fear the wisdom of your altitude. For the sight of your gaze so terrifies my wit and perturbs my mind that I become utterly oblivious even of those things which I had attentively conceived in mind.

[75] Merito ergo meum studebam celare dolorem; quanto tamen magis meum conabar tegere vulnus, tanto magis mihi crescebat poena doloris. Tam diu tamen vulnus permansit absconsum, quam diu me dolor suis non potuit viribus superare.

[75] Rightly, therefore, I strove to conceal my pain; yet the more I tried to cover my wound, the more the penalty of pain grew for me. Nevertheless the wound remained hidden just as long as the pain could not overcome me by its own forces.

[76] Postquam vero sua virtute me devicit, pro magna potentia sui grandia me postulare cogit et instantis doloris remedia cogitare. Vos quidem estis mei causa doloris et mortalis poenae remedium; meam namque simul cum morte vitam tenetis vestro pugno reclusam.

[76] But after it overcame me by its own virtue, on account of its great potency it compels me to demand grand things and to think upon remedies for the instant pain. You indeed are the cause of my pain and the remedy of my mortal penalty; for my life, together with death, you hold enclosed in your fist.

[77] Si concesseritis postulata, vitam praestatis amissam et solatia multa vivendo; sed si ea mihi denegare velitis, erit mihi vita poena, quod gravius est quam subito incurrere mortem. Potius enim esset festinantem eligere mortem quam poenis tam gravibus assidue subiacere. Singula quidem quae meus animus narranda concepit vobis aperire non possum, sed Deus ipse novit quos sermones velit exprimere mutus.

[77] If you grant the requests, you restore the life that was lost and many consolations in living; but if you should wish to deny these to me, life will be a punishment to me, which is heavier than to incur death suddenly. For it would be preferable to choose a hastening death rather than to be continually subject to such grave penalties. The individual things which my mind has conceived to be narrated I cannot lay open to you; but God himself knows what speeches a mute wishes to express.

[78] Ait mulier: Plurimum miror et miranda res est quod ad tantam rerum turbationem ipsa non deficiunt elementa, nec mundus corruit ipse. Si meae quidem nobilitatis ignoscere pudori non insisterem, acerrime tuos compesceret mea lingua sermones; quia tamen in nobilis ore nimis res esset inconcinna aspera contra quemlibet et inurbana verba proferre, patienter meus animus tolerat tua dicta vesana et suavi tibi respondet affatu.

[78] The woman says: I marvel greatly, and it is a thing to be wondered at, that at so great a perturbation of things the elements themselves do not fail, nor does the world itself collapse. If indeed I did not insist upon the modesty of my nobility, my tongue would most sharply restrain your discourses; yet, because on the mouth of a noble it would be a thing all too inelegant to utter harsh and unurbane words against anyone whatsoever, my spirit patiently endures your insane sayings and answers you with a suave address.

[79] Quis ergo tu es, qui tanta munera petis? Tua mihi satis patet forma, ac genus est manifestum. Sed ubi deprehendi maior audacia potest quam illius qui totius hebdomadae tractu variis mercimonii lucris toto mentis intendit affectu, septima suae quietis die quaerat amoris vacare muneribus eiusque dehonestare mandata et ordines in hominibus ab antiquo statutos confundere?

[79] Who then are you, who ask for such great munera? Your form lies sufficiently open to me, and your genus is manifest. But where can greater audacity be apprehended than that of the man who, in the tract of the whole hebdomad, with various gains of merchandise, directs the whole affect of his mind, and on the seventh day of his quiet seeks to be free for the munera of love and to dishonor its mandates, and to confound the orders among human beings established from of old?

[80] Non enim otiose vel sine causa fuit ab aevi primordio inter homines ordinum reperta distinctio, sed ut quisque intra generis saepta permaneat et per omnia sui ordinis finibus contentus exsistat, et ea quae maioris sunt ordinis stabilita natura sibi nullus usurpare praesumat, sed ipsa tanquam aliena relinquat.

[80] For not idly nor without cause was a distinction of orders discovered among men from the beginning of the age, but so that each may remain within the enclosures of his genus and in all respects exist content within the boundaries of his own order, and that no one presume to usurp for himself those things which, of a higher order, are established by nature, but leave them as though alien.

[81] Quis ergo tu es, qui tam antiqua conaris temerare statuta et sub amoris commento maiorum praecepta subvertere tuique generis tanta niteris praesumptione metas excedere? Nam si adeo mei sensus obliviosa manerem ut tua verba me cogerent his quae dicis annuere, cor tamen tuum non esset tam grandia tolerare sufficiens.

[81] Who then are you, who try to profane such ancient statutes and, under the pretext of love, to subvert the precepts of the ancestors, and who strive with such presumption of your order to exceed the metes? For if I should remain so forgetful of my senses that your words would compel me to assent to the things you say, yet your heart would not be sufficient to endure matters so great.

[82] Numquid enim lacertiva avis perdicem vel fasianum sua potuit unquam superare virtute? Falcones igitur vel astures hanc decet capere praedam, non autem a milvorum pusillanimitate vexari. Tua igitur est multum fatuitas cohibenda, quod alti generis indignus tibi quaeris amantem.

[82] For has a lizard-hunting bird ever been able by its own virtue to surpass a partridge or a pheasant? Therefore falcons or goshawks are the ones it is fitting to seize this prey, and not to be vexed by the pusillanimity of kites. Therefore your foolishness must be much restrained, in that, unworthy of high lineage, you seek a lover for yourself.

[83] Nec enim quod asseruisti ante tuam potest tueri sententiam. Dixisti etenim amorem non distinguere genera sed cunctos cogere ad amandum qui apti reperiuntur ad amoris arma ferenda, et quod amantes non debent aliter distinguere, sed hoc requirere solum, an sit sauciatus amore qui petit amari.

[83] For what you asserted before cannot defend your opinion. You said, indeed, that love does not distinguish ranks, but compels all to love who are found apt to bear love’s arms, and that lovers ought not to distinguish otherwise, but to require this alone: whether he who seeks to be loved is wounded by love.

[84] Sed sine omni contradictione profiteor quod amor indifferenter cogit amare, sed aliud quod sequitur, scilicet amantem non debere distinguere nisi an amet qui petit amari, non suscipio, quia penitus est falsitati subnixum. Nam si hoc esset, illa sibi verba locum vindicare non possent quibus fertur amor sua manu pensum inaequale gestare.

[84] But without any contradiction I profess that love indifferently compels to love; but the other thing that follows, namely that the lover ought not to distinguish except whether he loves who seeks to be loved, I do not accept, because it rests utterly upon falsity. For if this were so, those words could not vindicate a place for themselves, by which love is said to carry in his own hand an unequal weight.

[85] Huius hypotheticae consequenti destructo, e contrario tibi concluditur; ergo et meam sententiam in sua videbis firmitate durare. Sed et si forte narrare velis quod multi consueverunt audaci lingua proferre, amorem scilicet iniquum a cunctis debere iudicem nominari quum inaequalia pondera ferat, tali te responsione repello. Quamvis enim amor inaequalia pondera ferat, iustus tamen iudex poterit vere vocari.

[85] With the consequent of this hypothetical destroyed, conversely it is concluded for you; therefore you will also see my opinion endure in its own firmness. But even if perchance you should wish to relate what many have been accustomed to bring forth with an audacious tongue, namely that love ought by all to be named an iniquitous judge, since he bears unequal weights, I repel you with such an answer. For although love bears unequal weights, nevertheless he can truly be called a just judge.

[86] Amor enim ponderis inaequalitate non utitur nisi iustissima causa cogente. Nam quum cerneret amor homines universos ex ipso instinctu cupidinis naturaliter in cuiuslibet alterius sexus personae libidinem provocari, turpe nimis putavit exemplum sua statim ex adverso tentoria ponere, ut eam cuius quaeritur amor statim compellat amare. Si hoc enim esset, quilibet horridus, hispidus, agriculturae deserviens vel in plateis publice pro cibo mendicans reginae sibi provocare posset amorem.

[86] For Love does not employ inequality of weight except when a most just cause compels. For when Love perceived that all humans, by the very instinct of cupidity, are naturally provoked into libido toward the person of any of the other sex, it judged it a too shameful precedent to pitch its own tents straightway over against, so as immediately to compel her whose love is sought to love. For if this were so, any rough, shaggy fellow, one serving agriculture or publicly begging in the streets for food, could provoke to himself the love of a queen.

[87] Sed ne unquam huiusmodi posset inconcinnitas vel rerum absurditas evenire, cuiuslibet generaliter personae amor commisit arbitrio, ut si velit amet eum qui petit amari, vel non amet si nolit amare. Sed et si hanc quam dicis regulam amor sine omni exceptione servaret illaesam, scilicet ut omnis semper, qui amat, ametur, alterius regulae cursui occurreret naturali.

[87] But lest an inconcinnity of this sort or an absurdity of things could ever occur, love has committed it to the arbitrament of any person in general, that, if one wishes, one may love him who seeks to be loved, or may not love if one is unwilling to love. But even if love, without any exception, preserved inviolate this rule which you name—namely, that everyone who loves should always be loved—it would run counter to the course of another natural rule.

[88] Quilibet enim hominum alterius maioris ordinis libentius quam ordinis aequalis sive minoris sibi quaerere solet amantem, et ideo versa vice mulier, cuius petitur amor, propter regulam dictam et cursum naturae praefatum ordinis aequalis sive maioris libenter petit amorem, ne ab amoris regula generali inique videatur exempta. Apparet igitur ex his manifeste quod supervacuis laboras impendiis, et tuos postmodum cognosces in vanum emisisse labores.

[88] For any of men is accustomed more willingly to seek for himself a lover of another higher order rather than of an order equal or lower; and therefore, conversely, the woman whose love is sought, on account of the said rule and the aforesaid course of nature, gladly seeks the love of an equal or higher order, lest she seem unjustly exempted from the general rule of love. It appears therefore from these things manifestly that you toil with superfluous expenditures, and afterward you will recognize that you have sent forth your labors in vain.

[89] Homo ait: Quod mihi benignum et suave praestitistis responsum, multum in hoc vestra probitas denotatur, quia vestrae voluistis naturae consulere, ac vestra verba generi convenire. Nihil enim magis generosae personae potest congruere laudibus quam si in suis dictis dulci sermone fruatur, et nulla videntur magis nobili contraire generi et sanguinis nobilitati detrahere quam aspera et inurbana verba proferre.

[89] The man says: That you have furnished to me a benign and suave response, your probity is much denoted in this, since you have wished to consult your nature, and to have your words be fitting to your lineage. For nothing can more be congruent to the praises of a noble person than if, in his own sayings, he enjoys sweet speech; and nothing seems more to contravene a noble lineage and to detract from the nobility of blood than to utter harsh and inurbane words.

[90] Quod autem dixistis meam faciem vobis esse cum genere manifestam, vehementer admiror quia vestram video in hoc errare prudentiam, quum illis videamini erratibus assentire, qui morum probitatem sine genere ac forma reiiciunt et formae venustatem ac sanguinem generosum sine omni probitate recipiunt.

[90] But that you said my face is manifest to you together with my lineage, I marvel greatly, because I see your prudence erring in this, since you seem to assent to those errors which reject the probity of morals when without lineage and form, and accept the comeliness of form and noble blood without any probity.

[91] Quod quam sit asserere grave ac difficile quamque narrare absurdum, illa vos edocet ratio manifesteque irrefragabili ratione demonstrat, quae dicit quod ex bonis tantum moribus et hominis probitate ac curialitatis fomite a primordio fuit orta nobilitas. Si homines igitur sola morum probitas nobilitatis meruit virtutibus decorare ac generositatis assumere nomen, errorem praedictum penitus deponere curate, et sola morum probitas compellat vos amare.

[91] How grave and difficult it is to assert that, and how absurd to relate, that rationale instructs you and manifestly demonstrates by irrefragable reasoning, which says that from good morals alone, and from a man’s probity and the fuel of curiality, from the beginning nobility arose. If, therefore, the probity of morals alone has merited to adorn men with the virtues of nobility and to assume the name of gentility, take care utterly to lay aside the aforesaid error, and let the probity of morals alone compel you to love.

[92] Illud autem, quod de mercimoniis in contumeliam est mihi a vobis obiectum, si attentis mea curaveritis verba auribus percipere, sine omni dubitatione cognoscetis nullo mihi posse de iure nocere. Nam quod mercimoniorum honorabilia lucra diligenter attendo, contendo proprio generi deservire, quia talia studeo meis actibus exercere quae meae possunt naturae congruere.

[92] But as to that which, concerning merchandises, has been objected to me by you in contumely, if you will take care to receive my words with attentive ears, you will, without any doubt, recognize that it can by no right harm me. For that I diligently attend to the honorable profits of merchandise, I contend is to serve my own lineage, because I strive to exercise in my deeds such pursuits as can be congruent to my nature.

[93] Et ex hoc murmura vulgi depellere curo, quod dicere consuevit: 'Talia quemque facere decet, quae genus pariter cum ordine quaerit.' Sed quod praedicta lucra improbe futuri intuitu cumulare non insisto, sed ea provide et largissime suo loco et tempore aliis dispensare contendo, in hoc meam morum et probitatis nobilitatem defendo.

[93] And from this I take care to dispel the murmurs of the vulgar crowd, which is accustomed to say: 'It befits each to do such things as his lineage together with his order seeks.' But because I do not persist in heaping up the aforesaid lucre improperly with a view to the future, but strive providently and most liberally to dispense it to others in its proper place and time, in this I defend the nobility of my morals and probity.

[94] Praeterea, si honestis et licitis non curem insistere lucris, obscura me detinebit inopia, et ideo nobilitatis opera exercere non potero, et sic mea morum nobilitas in solo et nudo verbo manebit, quae curialitas vel nobilitas ab hominibus nullatenus credi consuevit.

[94] Moreover, if I do not care to insist upon honest and licit lucre, obscure indigence will detain me, and therefore I shall not be able to exercise the works of nobility, and thus my nobility of morals will remain in the bare and naked word alone, which curiality or nobility is by no means accustomed to be believed by men.

[95] Immo si pauper et inops curialis largitatis sermone utatur, in hunc sibi modum vulgares illudunt: 'Homo iste, quia nulla possidet quae valeat hominibus exhibere, largitatem se iactat habere plenariam. Sed si aliquid possidet in orbe, talem se debet hominibus exhibere qualem suum genus et natura permittit. De nulla enim possidentium bona ratione procedit suam effuso sermone largitatem effundere.'

[95] Nay rather, if a poor and needy man should use the discourse of curial largess, the vulgar mock him in this wise: 'This man, because he possesses nothing which he is able to exhibit to men, boasts that he has largess in plenary measure. But if he possesses anything in the orb, he ought to show himself to men such as his stock and nature permit. For from no good reasoning of possessors does it proceed to pour out one’s largess in an outpoured speech.'

[96] Sed et si sufficientem substantiam mihi adesse obiicias, adhuc meo generi honesta lucra defendo. Praeterea illud quod dixisti, quia quisque intra sui generis saepta debeat permanere et maioris ordinis amorem nullatenus postulare, diffiteri non possum.

[96] But also, if you object that sufficient substance is at hand for me, still I defend honest gains for my rank. Moreover, that which you said, that each person ought to remain within the enclosures of his own kind and by no means to demand the love of a higher order, I cannot deny.

[97] Sed si me morum probitatis cultura perlustrat, intra nobilitatis me credo moenia constitutum et vera generis coruscare virtute, et sic me morum probitas intra nobilitatis ordinem facit esse repositum; et ideo nulla potest reputari praesumptio, si ex nobilitate mihi quaeram amorem eligere; magis enim ex moribus quam ex sanguine deprehenditur cuiusque nobilitas.

[97] But if the culture of moral probity illuminates me, I believe myself to be set within the walls of nobility and to gleam with the true virtue of lineage; and thus the probity of morals makes me to be placed within the order of nobility; and therefore no presumption can be reckoned, if I seek to choose for myself a love out of the nobility; for the nobility of each is apprehended more from morals than from blood.

[98] Dixisti etiam quod, etsi meis te possem verbis allicere ut meae voluntati condescenderes, cor tamen meum non esset tam grandia tolerare sufficiens. Sed stultus est ille miles qui talia sibi quaerit arma ferenda, quae sui non possit corporis tolerare compages, nullusque sibi eligat talem equum appetere qui suis non valeat regi vel gubernari virtutibus; tales enim plebis sunt subiecti derisui.

[98] You also said that, even if I could allure you with my words to condescend to my will, yet my heart would not be sufficient to tolerate such grand things. But that soldier is foolish who seeks for himself such arms to be borne as the framework of his body cannot endure, and let no one choose to crave such a horse as cannot be ruled or governed by his own powers; for such men are subject to the derision of the plebs.

[99] Concedo ergo, quia valde sunt quae postulo grandia; si me igitur ad id quod peto percipiendum minus sufficientem recogitas, id concedat gratia tua quod sine vulgi potest rumoribus exhiberi, et si me indignum omnino reppereris, tuo et cuiusvis alterius me facias patere derisui. Fiduciam tamen gero plenariam quod illa eadem mei cordis magnanimitas quae me cogit tam grandia petere, si ea mihi concesserit tua gratia, in perpetuum ipsa mihi parta tuebitur.

[99] I concede, therefore, that the things I request are very grand; if, therefore, you reckon me less sufficient for the receiving of that which I seek, let your favor grant that which can be exhibited without the rumors of the crowd; and if you should find me altogether unworthy, make me lie open to derision by you and by any other. Nevertheless I bear plenary confidence that that same magnanimity of my heart which compels me to petition things so grand, if your favor shall have granted them to me, will itself safeguard for me in perpetuity the things thus won.

[100] Sed nec obstare potest illud quod de milvo et lacertiva mihi ave dixisti. Nam falcones, astures et accipitres sola facit audacia caros. Videmus enim quandoque falcones de genere levium magnos fasianos et perdices sua detinere virtute; nam a cane non magno saepe tenetur aper.

[100] But nor can that stand in the way which you told me about the kite and the lizard‑eating bird. For falcons, goshawks, and accipiters are made valuable by audacity alone. For we sometimes see falcons of the lighter kind, by their own prowess, hold great pheasants and partridges; for a not‑large dog often holds a boar.

Et econtra multos aspicimus nobiles et marinos falcones vilissimos pertimescere passeres et a lacertiva saepe ave fugari.

And on the contrary we behold many noble and marine falcons to dread most wretched sparrows, and to be often put to flight by a lacertine bird.

[101] Si ergo milvus et lacertiva avis arditus reperitur et audax et a suis degenerare parentibus, asturnina et falconina est dignus pertica honorari et militari laeva deferri. Si me igitur noveris a meis degenerare parentibus, non contumeliosa milvi appellatione vocandus reperior, sed honorabili falconis vocabulo nuncupandus exsisto.

[101] If therefore the kite and the lacertine bird are found daring and audacious and to degenerate from their parents, the goshawk-kind and falcon-kind is worthy to be honored with the perch and to be borne on the military left hand. If, therefore, you should know me to degenerate from my parents, I am not found to be called by the contumelious appellation of kite, but I prove to be designated by the honorable name of falcon.

[102] Nec tibi vilescat apud quemcunque reperta probitas, quum ex pungentibus rosas spinis colligimus ortas, et in vilis materiae vasculo aurum repertum sua non possit pretiositate privari.

[102] Nor let probity, found in whomever, be cheap in your eyes, since from stinging thorns we gather roses that have sprung, and gold found in a small vessel of base material cannot be deprived of its own preciousness.

[103] Illud quod dixi, neminem debere distinguere nisi an sit sauciatus amore qui petit amari, ex tua manifeste responsione cognovi te non recte intellexisse; verbi enim generalitas tibi induxit obscuritatem. Nam quod dixi amantem non debere distinguere, ita recipias quia non debet, cuius postulatur amor, distinguere utrum de nobili an de ignobili sit genere ortus qui petit amari; debet tantum distinguere utrum bonis moribus et an sit multa probitate decoratus.

[103] That thing which I said, that no one ought to distinguish anything except whether he who seeks to be loved is wounded by love, from your answer I plainly recognized that you did not rightly understand; for the generality of the word induced obscurity for you. For what I said—that the lover ought not to distinguish—you should take thus: the one whose love is being requested ought not to distinguish whether the one who seeks to be loved is sprung from a noble or from an ignoble lineage; he ought only to distinguish whether he has good morals and whether he is adorned with much probity.

[104] Ergo bene illa sibi possunt verba locum vindicare: amor quandoque inaequale pensum solet sua manu gestare. Sed quamvis verum sit amorem quandoque inaequalia pondera ferre, eius tamen non potest iniustitiae imputari; sufficit enim, si amor alterum amantium sui roris pertingat afflatu et ex suae plenitudinis fonte initia praestet amandi.

[104] Therefore those words can well vindicate a place for themselves: love is wont at times to bear with its own hand an unequal burden. But although it is true that love sometimes bears unequal weights, yet it cannot be imputed to injustice; for it suffices if love, by the afflatus of its own dew, reaches one of the lovers and, from the font of its plenitude, furnishes the beginnings of loving.

[105] Nam altero amantium amoris sagitta pertacto non immerito alter proprio servatur arbitrio, ut, si ea fecerit quae bene placita inveniantur amori, magnis ab eo sit dignus honorari muneribus multisque in plebe laudibus efferendus, si vero eius voluntati contraria, contraria debet munera ferre. Ideo ergo amor in arbitrio posuit amantis, ut quum amatur et ipsa si velit amet, si vero nolit non cogatur amare, quia maioribus censetur meritis dignus qui bona sponte peregit quam qui ea coactus exercuit.

[105] For when one of the lovers has been pierced by love’s arrow, not undeservedly the other is reserved to her own arbitrament, so that, if he has done the things that are found well-pleasing to Love, he may be worthy to be honored by him with great gifts and to be borne aloft with many praises among the plebeians; but if (he does) things contrary to Love’s will, he ought to bear contrary gifts. Therefore Love has placed the decision in the lover’s arbitrament, that, when she is loved, she too, if she wills, may love; but if she is unwilling, she is not compelled to love, because he is assessed worthy of greater merits who has accomplished good things spontaneously than he who has performed them under compulsion.

[106] Et hoc ad instar coelestis regis creditur esse indultum, qui boni et mali percepta notitia quemque hominum proprio relinquit arbitrio, bene quidem agentibus ineffabilia praemia pollicendo, mala vero operantibus poenas intolerabiles comminando. Debet ergo mulier diligenti animo investigare an sit dignus amari qui petit amari, et si ipsum dignum omnino invenerit, nullatenus eum suo debet amore frustrare, nisi forte sit alterius amore ligata. Si alterius igitur non es obligata amori, nulla te poterit ratio excusare.

[106] And this is believed to have been granted after the manner of the celestial king, who, the knowledge of good and evil having been received, leaves each human being to his own arbitrament, indeed by promising ineffable rewards to those who act well, but by threatening intolerable punishments to those who work evil. Therefore a woman ought with a diligent mind to investigate whether he who seeks to be loved is worthy to be loved; and if she has altogether found him worthy, by no means ought she to frustrate him of her love, unless perhaps she is bound by the love of another. If, therefore, you are not obligated to the love of another, no rationale will be able to excuse you.

[107] Mulier ait: Tanta tuos niteris errores tueri facundia quod non esset mihi facile tuis supervacuis respondere sermonibus. Quosdam tamen ex eis mea curabo ratione comprimere. Si enim, prout asseris, sola morum probitas amoris invenitur digna muneribus et nobilem facit hominem reputari, superfluo antiquitus nobilitatis fuit ordo repertus et tam aperta distinctione discretus, quum manifestum erat omnem hominem moribus et probitate fulgentem nobilem fore vocandum.

[107] The woman said: You strive to defend your errors with such facundity that it would not be easy for me to answer your superfluous discourses. Yet I shall take care to check some of them by my own reasoning. For if, as you assert, the probity of morals alone is found worthy of the gifts of love and makes a man be reputed noble, then the order of nobility was superfluously discovered of old and set apart by so open a distinction, since it was manifest that every man shining in morals and probity would be called noble.

[108] Et sic nos oportet instanter asserere nobilitatis ordinis institutores suos in vanum emisisse labores, quod quam sit absurdum probare non insisto. Ideoque firmiter assero, neminem sui ordinis debere metas excedere, sed intra suum ordinem quemque probum alicuius probae feminae amorem perquirere et mediocris personae mediocrem postulare amorem, et sic cuiusque intemeratus ordo servabitur, et sui laboris quisque remuneratus abibit.

[108] And thus it behooves us urgently to assert that the institutors of the order of nobility have expended their labors in vain, which how absurd it is I do not insist on proving. Therefore I assert firmly that no one ought to exceed the bounds of his own order, but that within his own order each worthy man should seek the love of some worthy woman, and that a person of middling station should ask for a middling love, and thus the inviolate order of each will be preserved, and each will depart remunerated for his labor.

[109] Ad hoc quod tuo congruentia ordini et honesta exerces mercimonia meo sermone non arguo, sed quia mercimoniis intendens nobilem tibi quaeris amicam, quod inconcinna res est et amara valde tristisque plena eventus. Quod autem mercimonii lucra effluenter largiaris, hoc te facit tui ordinis feminae amore dignissimum.

[109] As to this—that you exercise mercantile dealings congruent with your order and honest—I do not, in my discourse, arraign; but that, being intent on commerce, you seek for yourself a noble lady as a sweetheart, which is an incongruous thing and very bitter and full of a sad outcome. However, that you lavish profusely the profits of merchandise—this makes you most worthy of the love of a woman of your order.

[110] Praeterea, licet falco a lacertiva ave quandoque fugetur, nihilominus falco inter falcones et lacertiva avis inter lacertivas computabitur aves; ille tamen vilis falco, ista vero optima lacertiva vocabitur avis.

[110] Moreover, though a falcon may sometimes be put to flight by a lizard-eating bird, nonetheless the falcon will be counted among falcons and the lizard-eating bird among lizard-eating birds; that one, however, will be called a base falcon, but this one an excellent lizard-eating bird.

[111] Sic et tua te probitas non in nobilium facit ordine stare, sed bonum te suadet vocari plebeium et bonae dignum amore plebeiae. Apparet igitur et est manifestum: et si nullius sim amoris vinculo colligata, tu tamen quasi alienigena indignus meo reperiris amore.

[111] Thus too your probity does not make you stand in the order of the nobles, but urges that you be called a good plebeian and worthy of the love of a good plebeian. It appears therefore and is manifest: and even if I be bound by the bond of no love, you nevertheless, as if alien-born, are found unworthy of my love.

[112] Homo ait: Quamvis nolim tuos sermones arguere, nulla tamen possum ratione videre, si plebeius nobilem in probitate transcendat, quare ipsum non debeat in suscipiendis superare muneribus, quum ab eodem Adam stipite derivemur.

[112] The man says: Although I would not wish to argue against your discourses, yet by no reasoning can I see, if a plebeian transcend a noble in probity, why he ought not to surpass him in the undertaking of honors, since we are derived from the same stock of Adam.

[113] Mulier ait: Melius in mensa regia sedet aurum quam in pauperis domo vel rusticano tugurio, et longe honorabilius trotonerius et macer equitatur equus quam pinguis valde et opimae et suavis ambulaturae asinus. A tuis ergo resipisce erroribus et aliis haec sumenda relinque.

[113] The woman says: Better does gold sit on a regal table than in a poor man’s house or a rustic hovel, and far more honorably is a trotting and lean horse ridden than a very fat donkey of opulent and pleasant amble. Therefore recover your senses from your errors and leave these things to be taken up by others.

[114] Homo ait: Quamvis tuus me sermo depellat, quam diu tamen vixero a tui amoris proposito non recedam, quia etsi meae cogitationis fructum non sim percepturus spes tamen sola, quam ex mei ipsius cordis mera liberalitate assumpsi, meum faciet corpus tranquillam ducere vitam, et subsequenter forte Deus mei doloris tuae menti inseret remedium.

[114] The man says: Although your discourse repels me, yet as long as I live I will not recede from the purpose of loving you, because even if I should not be about to obtain the fruit of my cogitation, nevertheless the sole hope which I have assumed from the mere liberality of my own heart will make my body lead a tranquil life, and subsequently perhaps God will insert into your mind a remedy for my pain.

[115] Mulier ait: Tuo Deus labori digna praemia ferat.

[115] The woman says: May God bear to your labor worthy rewards.

Homo ait: Hoc solum verbum mihi spem indicat fructuosam, sed et ego Deum rogo ut semper tibi sit meae cura salutis, et mea vela quietis portum inveniant.

The man says: This single word indicates to me a fruitful hope; but I too ask God that the care of my salvation may always be yours, and that my sails may find the harbor of quiet.

C. Loquitur plebeius nobiliori feminae

100. A plebeian speaks to a nobler woman

[116] Si plebeius nobilioris quaerat amori coniungi, multa ipsum oportet nobilitate gaudere. Nam ut plebeius nobilioris feminae dignus inveniatur amore, innumerabilibus oportet eum bonis abundare, convenitque ut infinita ipsum benefacta extollant.

[116] If a plebeian should seek to be conjoined to the love of a more noble woman, it behooves him to rejoice in much nobility. For, that a plebeian be found worthy of the love of a nobler woman, it is necessary that he abound in innumerable goods, and it is fitting that infinite benefactions extol him.

[117] Verecundum namque nimis nobili videtur mulieri exsistere et in eius plurimum contumeliam redundare, si inferioris ordinis sibi deposcat amorem, superiori et medio praetermissis ordinibus, nisi morum probitas supereffluente valeat penso nobilitatis compensationem inducere. Nec enim apud quoscunque prudentes verisimile potest videri in inferiori hominum ordine probos reperiri et bonos et tam alti generis dignos amore, et in duobus superioribus neminem dignum reperiri ordinibus, sed omnes tanquam reprobos propulsari.

[117] For it seems excessively bashful—indeed, it redounds most greatly to her contumely—for a noble woman to have a man of inferior order demand love for himself from her, with the superior and the middle orders passed over, unless uprightness of morals, with an overflowing counterweight, can introduce a compensation for nobility. For nor among any prudent persons can it seem plausible that in the inferior order of men there are found the upright and the good and those worthy of the love of so high a lineage, while in the two superior orders no one worthy is found, but all are repelled as though reprobate.

[118] Et hoc generalis tradit tibi regula logicorum quae dicit: si quod magis videtur inesse non inest, nec quod minus creditur adesse. Multa ergo nobilitate debet nobiles omnes et nobiliores plebeius excedere, ut a nobiliori femina mereatur amari.

[118] And this the general rule of the logicians hands down to you, which says: if that which more seems to be present is not present, neither is that which is less believed to be present. Therefore with much nobility the plebeian ought to exceed all nobles and the more noble, so that he may merit to be loved by a more noble woman.

[119] Nam et quantumcunque probus ex plebe aliquis inveniatur, absonum videtur nimis et inter ipsos vulgares pro maximo reputatur occasu atque descensu, si comitissa vel marchionissa vel aequalis vel maioris ordinis femina suo plebeium adnectat amori. Prima namque facie praesumitur exinde nimia voluptatis abundantia, quam per omnia reprobandam infra demonstrabimus, nisi publica de plebeio probitatis fama praedictam auferat suspicionem.

[119] For even if some plebeian, however upright, be found, it seems most discordant, and among the very commoners it is reckoned a very great fall and descent, if a countess or a marchioness or a woman of equal or higher order should annex a plebeian to her love. For at first sight there is presumed from this an excessive abundance of voluptuousness, which we will show below is in every respect to be reprobated, unless a public fame of probity concerning the plebeian removes the aforesaid suspicion.

[120] Quid ergo? Numquid non decet nobilioris mulierem ordinis suum plebeio largiri amorem, si eum per omnia studiosum invenerit? Respondeo: si in superioribus quis dignior vel aeque dignus reperiatur ordinibus, ille potius est in amore quaerendus; si vero nullus in eis inveniatur ordinibus, non est abiiciendus plebeius.

[120] What then? Is it not fitting for a woman of a more noble order to bestow her love upon a plebeian, if she finds him in every respect studious? I answer: if in the higher orders someone more worthy or equally worthy be found, he rather is the one to be sought in love; but if no one is found in those orders, the plebeian is not to be cast aside.

[121] Multis tamen oportet experimentis examinari eius constantiam, antequam spem amoris consequi mereatur largitam. Nam quod ultra cuiusque noscitur pervenire naturam, modica solet aura dissolvi et brevi momento durare.

[121] Yet by many experiments it is fitting that his constancy be examined, before he may merit to obtain the bestowed hope of love. For that which is known to go beyond anyone’s nature is wont to be dissolved by a slight breeze and to endure for a brief moment.

[122] Nam inter lacertivas fertur aves nasci quandoque quasdam, quae sua virtute vel ferocitate perdices capiunt; sed, quia istud ultra ipsarum noscitur pervenire naturam, fertur quod in eis nisi usque ad annum ab earum computandum nativitate haec non possit durare ferocitas.

[122] For among the birds of prey it is reported that certain ones are sometimes born who by their own prowess or ferocity capture partridges; but, because this is known to go beyond their nature, it is said that in them this ferocity cannot endure except up to a year to be reckoned from their nativity.

[123] Post multam ergo probationem, si dignus inveniatur, eligi in amore potest a nobiliori muliere plebeius, et eisdem omnibus possunt ad invicem inter se uti faminibus quae supra in plebeii et nobilis mulieris sunt dicta colloquio. Potest etiam hoc alio uti sermone plebeius:

[123] After much probation, therefore, if he be found worthy, a plebeian can be chosen in love by a more noble woman, and both can use with one another, mutually between themselves, all the same sayings which above were spoken in the colloquy of a plebeian and a noble woman. The plebeian can also use this other sermon:

[124] Vestrae personae multum insistere laudibus nullatenus expedire videtur; per diversas namque mundi partes vestra probitas resonat atque venustas. Praeterea callidi videntur blandimenti obtinere commentum laudes in aspectu laudati prolatae.

[124] To insist much upon the praises of your person seems by no means expedient; for through the diverse parts of the world your probity and comeliness resound. Moreover, crafty blandishment seems to employ the contrivance of praises put forth in the sight of the one praised.

[125] Est igitur meum ad praesens propositum et principalis intentio, quae me ad vos venire suasit, me et mea vobis offerre servitia vobisque supplicare attente, ut ea dignetur suscipere gratia vestra; coelestemque obsecro Deum, ut ea ex gratia sua mihi facere largiatur quae vestrae per omnia sint placita voluntati.

[125] Therefore my present purpose and principal intention, which persuaded me to come to you, is to offer to you myself and my services, and to supplicate you attentively that your favor deign to receive them; and I beseech the celestial God to grant me, out of his grace, to do those things which in all respects are pleasing to your will.

[126] Firma namque in meo corde et stabilita conceptio est, nedum vobis sed pro vobis obsequia omnibus exhibere et humili animo placitoque servire. Spem namque gero plenariam quod nunquam apud vos permanere posset meus [animus] sine fructus dulcedine labor.

[126] For firm and stabilized in my heart is the conception, not only to you but for you to exhibit services to all and to serve with a humble and pleasing spirit. For I bear full hope that among you my [spirit]’s labor could never remain without the sweetness of fruit.

[127] Si mea namque inveniretur infructifera sollicitudo, post multas me oporteret fluctuationes atque procellas mortis subire naufragium, nisi forte spe meus animus quamvis fallaci regatur. Nam spes sola, quamvis animo sit indulta fallenti, sustentationis mihi posset ancoram conservare illaesam.

[127] If indeed my solicitude were found unfruitful, after many fluctuations and storms it would be incumbent on me to undergo the shipwreck of death, unless perhaps my spirit is governed by hope, even if deceptive. For hope alone, although it be indulged to a deceived mind, could conserve for me the anchor of sustentation uninjured.

[128] Mulier ait: Nec tua nec cuiusque alterius meus disposuit animus obsequia recusare vel susceptis decentibus non respondere muneribus. Qui enim servitia recusat oblata recipere, offerentem nimio rubore conturbat et se ipsum indicat avaritiae vitio contineri. Qui ergo aliis libenter sua largitur obsequia, non incompetenter ab aliis oblata recipit beneficia.

[128] The woman said: Neither to yours nor to anyone else’s has my mind disposed itself to refuse courtesies, nor, when I have received them, to fail to respond with becoming gifts. For whoever refuses to receive services that are offered confounds the offerer with excessive shame and shows himself to be held by the vice of avarice. Therefore he who gladly bestows his own services upon others not inappropriately receives benefits offered by others.

[129] Tu tamen aliorsum tendis, et aliud venari videris quam sis capere dignus; nam ut tui videntur indicare sermones, a me petis amari. Ego autem amare fugio maxime hominem tertio mihi gradu inferiorem constitutum, licet infinita sis alias probitate decoratus.

[129] You, however, tend in another direction, and you seem to hunt something other than what you are worthy to seize; for, as your discourses seem to indicate, you ask to be loved by me. But I flee from loving, especially a man constituted as inferior to me by the third degree, although you are otherwise adorned with infinite probity.

[130] Sed dicis solam mei spem concessam amoris tibi sufficere ad mortis evitanda pericula; ego autem in hunc tibi modum respondeo: dico enim quod ex eo solo, quod me fraudis dicis et mendacii habere calliditatem, ostendis te eiusdem erroris contagio maculari et aliud in corde retinere conceptum aliudque fallaci lingua proferre.

[130] But you say that the mere hope of my conceded love suffices for you for avoiding the perils of death; but I in this manner answer you: for I say that from this alone—that you say that I have the cunning of fraud and of mendacity—you show that you are stained by the contagion of the same error, and that you keep one thing conceived in your heart and proffer another with a fallacious tongue.

[131] Merito ergo es ab amoris gremio repellendus, quia varii et mendaces intra palatii amoris solium introire non debent. Praeterea mihi suadere videris ut propriam curem negligere famam, quod est priore deterius. Nihil enim nobili est probrosius mulieri quam de se ipsa non exspectare promissa et spem frustrare largitam suoque sermone fallere egentem.

[131] Deservedly, therefore, you are to be repelled from Love’s bosom, because the inconstant and the mendacious ought not to enter within the throne of the palace of Love. Moreover, you seem to me to persuade that I should take care to neglect my own reputation, which is worse than the former. For nothing is more opprobrious to a noble woman than not to make good on the promises about herself, and to frustrate the hope she has bestowed, and by her own speech to deceive the one in need.

[132] Hoc videtur illis mulieribus convenire quae meretricio more versantur, et quae muneris gratia amoris nituntur mandata subvertere et ob lucrum eius dehonestare militiam. Tuum ergo non videtur sanum consilium, postquam ex eo tot imminent pericula graviora.

[132] This seems to befit those women who conduct themselves in meretricious fashion, and who, for the sake of a gift, strive to subvert the mandates of love and, for profit from it, to dishonor its militia. Your counsel, therefore, does not seem sound, since from it so many graver dangers impend.

[133] Homo ait: Fateor quod amari posco, quia dulcior quam sit in orbe vita est in amore vivere. Sed verba vestra manifeste demonstrant quod me recusatis amare et hoc propter inferioris ordinis vilitatem, quamvis in multa constituar probitate.

[133] The man says: I confess that I ask to be loved, because to live in love is sweeter than any life that is in the world. But your words plainly demonstrate that you refuse to love me, and this on account of the vileness of a lower order, although I am constituted in much probity.

[134] Quibus ego sic respondeo, quia meum genus in mea non potuit persona propriis finibus contineri, instinctu quidem istud cooperante naturae. Quum ergo natura ipsa noluit mihi certos ordinis terminos stabiliri nec sublimiorum ordinum mihi voluit claudere fores, si morum non obstet improbitas, unde vos mihi praesumitis certos praefingere fines et ordinum me iugo subiicere?

[134] To which I thus reply, that my lineage could not be contained within its own bounds in my person, indeed with the instinct of nature cooperating in this. Since therefore nature herself did not wish fixed limits of order to be established for me, nor did she wish to shut the doors of the more sublime orders to me, if the improbity of morals does not stand in the way, whence do you presume to predefine fixed bounds for me and to subject me to the yoke of orders?

[135] Nam antiquitus illa ordinum reperta distinctio non nisi illis fuit imposita solis qui praetaxato sibi ordine reperiuntur indigni, vel qui proprium ordinem servant, maiori vero digni nullatenus inveniuntur. Et hoc ad eius assero similitudinem quod in theologica invenitur exaratum scriptura, quae dicit legem non esse positam iusto sed peccare volentibus.

[135] For in antiquity that discovered distinction of orders was imposed on none save those alone who are found unworthy of the order prescribed beforehand for them, or who keep their own order, yet are in no way found worthy of a greater. And this I assert by a similitude to that which is found written in theological scripture, which says that the law is not set for the just but for those willing to sin.

[136] Praedicta ergo ordinis antiqua distinctio non prohibet me in quorumlibet maiorum militiam numerari vel maioris ordinis praemia postulare, dum tamen nihil possit aliquis meis iuste obiicere moribus.

[136] Therefore the aforesaid ancient distinction of order does not prohibit me from being numbered in the militia of whatsoever superiors, or from petitioning the rewards of a higher order, provided, however, that no one can justly object anything to my morals.

[137] Praeterea, quod asserui spem quamvis ingeniose largitam mihi sufficere ad causam mortis declinandam, non istud enarravi quasi vestrae volens gloriosae famae detrahere, vel quod ullius contra vos sim fraudis maculae conscius, sed ut vobis aperta ratione monstrarem quanta vobis affectione adnector, quantumque carum haberem vestrum ad plenum mihi tributum amorem, ut mei vobis amoris nota immensitate sic saltem vestrum facilius animum inclinetis.

[137] Moreover, as to what I asserted—that a hope, however ingeniously bestowed upon me, suffices to decline the cause of death—I did not set this forth as if wishing to detract from your glorious fame, nor because I am conscious of any stain of fraud against you, but in order that by plain reason I might show you with how great an affection I am attached to you, and how dear I would hold your love, granted to me to the full, so that by the known immensity of my love for you you may thus at least more easily incline your mind.

[138] Mulier ait: Quamvis probitas possit nobilitare plebeium, ei tamen ordinem mutare non potest, ut plebeius procer efficiatur sive vavassor, nisi per principis ei forsan potentiam tribuatur, qui potest quibuslibet bonis moribus nobilitatem adiungere. Merito ergo tibi denegatur ad amorem comitissae processus.

[138] The woman said: Although probity can ennoble a plebeian, yet it cannot change his order, so that a plebeian be made a magnate or a vavassor, unless perhaps by the power of the prince it be granted to him, who can adjoin nobility to any good morals. Rightly, therefore, your progress toward the love of the countess is denied to you.

[139] Praeterea spes te nimium comitissae decepit, quum audacter falsa in eius non erubuisti aspectu proferre. Nam in numero te contendis militantium nominare, et in te multa ad militandum nociva et contraria cerno.

[139] Moreover, hope concerning the countess has deceived you too much, since you did not blush to proffer falsehoods in her sight. For you strive to nominate yourself among the number of the men-at-arms, and in you I discern many things noxious and contrary to military service.

[140] Quum enim milites ex sua natura subtiles debeant suras habere atque prolixas modicumque pedem quasi artificio quodam per singulas dimensiones inaequaliter pertractum, tuas in contrario suras aspicio grossas rotundeque intensas brevique tractu finiri, pedesve prolixos per singulas dimensiones equaliter et in immensum protractos.

[140] For since soldiers, by their nature, ought to have calves that are slender and prolonged, and a moderate foot, as if by a certain artifice worked unevenly in each dimension, I see yours, on the contrary, thick calves, roundedly compacted and brought to an end in a short stretch, and feet long, extended equally in each dimension and to an immense degree.

[141] Homo ait: Si propter suos mores et probitatem aliquis plebeius dignus a principe nobilitari inveniatur, cur nobili non dignus sit amore non video. Nam quum sola probitas faciat hominem dignum nobilitari, et sola nobilitas nobili reperiatur digna amore, merito sola probitas nobilis amoris est digna corona.

[141] The man says: If on account of his own morals and probity some plebeian is found worthy to be ennobled by the prince, I do not see why he should not be worthy of a noble’s love. For since probity alone makes a man worthy to be ennobled, and nobility alone is found by a noble to be worthy of love, deservedly probity alone is worthy of the crown of noble love.

[142] Sed id quod de intenso et remisso mihi crure opposuistis ac pede prolixo, non multum de ratione procedit. Fertur etenim quendam in Italiae finibus degere comitem habentem subtilia crura et ab optimis parentibus derivatum et in sacro palatio clarissima dignitate pollentibus omnique decoris specie coruscantem, cunctisque fertur abundare rerum divitiis, omni tamen probitate, ut dicitur, destitutus est, omnesque ipsum boni mores ornare verentur, pravique omnes dicuntur in eo domicilium invenisse.

[142] But that which you have opposed to me about an intense and a remiss calf, and a prolonged foot, does not proceed much according to reason. For it is reported that there dwells within the bounds of Italy a count, having slender calves, and derived from the best parents—parents excelling in the most illustrious dignity in the sacred palace—and coruscating with every species of comeliness; he is said to abound in the riches of all things; yet, as they say, he is destitute of all probity, and all good morals shrink from adorning him, while every depravity is said to have found a domicile in him.

[143] Et econtra rex est in Ungaria intensa plurimum habens crura simulque rotunda, prolixosque et aequales pedes et omnibus fere decoribus destitutos. Quia tamen nimia morum invenitur probitate fulgere, regalis coronae meruit accipere gloriam et per universum paene mundum resonant eius praeconia laudis.

[143] And on the contrary, there is a king in Hungary having legs very stout and at the same time rounded, and feet prolonged and equal, and deprived of almost all decors. Yet because he is found to shine with excessive probity of morals, he has merited to receive the glory of the regal crown, and through almost the whole world the proclamations of his praise resound.

[144] Non ergo, qualia sint mihi pedes vel crura debetis inspicere, sed quibus sim moribus indutus qualisque propriis constituar actibus. Non enim quantum sit quisque formosus, sed quantum ex propriis mereatur meritis in percipiendis est inspiciendum muneribus. Non ergo suras sed mores discatis obiicere, quia suras obiiciendo divinam videmini naturam contemnere.

[144] Therefore you ought not to inspect what sort of feet or legs I have, but with what morals I am clad and of what sort I am constituted by my own acts. For it is not how much each person is beautiful that is to be considered, but how much he deserves by his own merits in the receiving of gifts. Therefore learn to reproach not the calves but the morals, because by objecting the calves you seem to contemn divine nature.

[145] Mulier ait: Rationabili videris te tuitione defendere; sed quae te benefacta glorificent, quae te probitas eorum quae postulas dignum impetratione constituat, nullius relatione percepi. Qui enim alicuius probitatis feminae maxime nobilioris ordinis exposcit amorem, multa ipsum debet attollere fama, et eum oportet omni curialitate muniri; de te quippe omnis sublimis videtur fama silere. Ea igitur tuis in primo studeas actibus exercere, ut quae petis sint digna muneribus, ut tua nimis postulatio improba non iudicetur.

[145] The woman said: You seem to defend yourself by a reasonable tutelage; but benefactions that would glorify you, and a probity that would render you, in respect of the things you request, worthy of obtaining them, I have learned by the report of no one. For he who solicits the love of a woman of some probity, especially of nobler order, ought to be exalted by much fame, and it is proper that he be furnished with all curiality; for as to you, every lofty renown seems to be silent. Therefore strive first to exercise those things in your own acts, so that the things you seek may be worthy of gifts, so that your overly pressing petition may not be judged improper.

[146] Homo ait: Vestris omnimoda videtur urbanitas contineri sermonibus, quibus tam evidenter curatis in cunctis mihi laudabilibus actibus suadere. Ideoque quum videam vos omnino in amoris arte instructam, vestram in amore deposco doctrinam ut me scilicet docere dignetur gratia vestra quae sint ea quae exiguntur in amore praecipua, id est, quae constituant hominem amore dignissimum, quia, quum instructus fuero, nullius me poterit erroris obumbrare defensio vel occasio excusare.

[146] The man says: An all‑mode urbanity seems to be contained in your discourses, by which you so evidently take care to persuade me toward all praiseworthy acts. And therefore, since I see you altogether instructed in the art of love, I earnestly request your doctrine in love, that your grace may deign to teach me what are those things which are required as principal in love, that is, which constitute a man most worthy of love; because, when I shall have been instructed, no defense of any error will be able to overshadow me nor will any occasion excuse me.

[147] Quum enim omnis ex amoris rivuli plenitudine procedat urbanitas, eoque magistro omni benefacto praestetur initium omnisque exitus bonitatis peragatur, et usque modo expers sim et ignarus amoris inventus, non est mirandum si ab eius inveniar alienus effectu et eius instanter petam praecepta doceri, quia quod quis toto mentis scire cupit affectu, improba solet petitione deposcere avidaque mente suscipere.

[147] Since indeed all urbanity proceeds from the plenitude of love’s rivulet, and with it as master the beginning is furnished to every benefaction and every outcome of goodness is accomplished, and since up to now I have been found devoid and ignorant of love, it is not to be wondered at if I am found alien from its effect and urgently ask to be taught its precepts, because what one longs to know with the entire affection of the mind, one is wont to demand with an immoderate petition and to receive with an avid mind.

[148] Mulier ait: Ordinem videris et cursum turbare naturae, quod primo petis amari, et ipse postmodum probas te modis omnibus indignum amari, quum velut indoctus in amoris petis disciplina doceri. Quia tamen turpe nimis videtur exemplum et ab avaritiae stimulis derivari, si minus eruditis quum postulant edoceri sua periti documenta negarent, nostrae siquidem doctrinae mereberis largitatem. Et si nostra curaveris diligenter verba percipere, super eo quod postulas edoctus abibis.

[148] The woman says: You seem to disturb the order and course of nature, in that first you seek to be loved, and afterward you yourself prove by every mode that you are unworthy to be loved, since, as though untaught in the discipline of love, you ask to be taught. Yet because it would seem too shameful an example and to be derived from the goads of avarice, if the skilled were to deny their own documents to the less erudite when they ask to be taught, you shall merit the largess of our doctrine. And if you shall have diligently cared to perceive our words, you will depart fully taught with respect to that which you ask.

[149] Qui vult ergo dignus haberi in amoris exercitu militare, nulla ipsum convenit avaritia detineri, sed nimia largitate pollere; largitatem quippe omnibus porrigere debet quibus potest. Et, quum viderit esse necessarium maxime(e) nobilibus et probitate decoratis, et ubi perpenderit suam opportunam esse alicui largitatem, non debet exspectare petitoris instantiam. Nam res cuiuscunque concessa petitione cara videtur emptione quaesita.

[149] Therefore, whoever wishes to be held worthy to soldier in the army of love, it is fitting that he be detained by no avarice, but excel in excessive largess; indeed he ought to extend largess to all to whom he can. And, when he has seen it to be most necessary, especially for nobles and those adorned with probity, and when he has perceived his largess to be opportune for someone, he ought not to await the insistence of a petitioner. For a thing of whatever sort granted upon petition seems dear, as if sought by purchase.

[150] Sed si instans largiendae rei ita non valeat ab ipso opportunitas deprehendi, rem opportunam petenti tam gratanti deferat animo, ut gratius in suo corde acceptiusque residere appareat rem amico esse largitam quam si eiusdem rei possessioni accumberet. Sed et si viderit pauperes esurire et eis alimenta praestiterit, magna curialitas atque largitas reputatur.

[150] But if the opportunity for the thing to be bestowed cannot thus be detected by the very one pressing for it, let him deliver the fitting thing to the petitioner with so gladdened a spirit that it may appear to settle more gratefully and more acceptably in his own heart that a thing has been bestowed upon a friend than if he himself were to sink into possession of the selfsame thing. But even if he sees the poor hungering and provides them with nourishment, it is reckoned great curiality and largess.

[151] Sed si dominum habet, debitam ei debet reverentiam praestare. Et Deum vel sanctos suos nullo debet blasphemare sermone; humilem se debet omnibus exhibere et cunctis servire paratus adesse. Hominum nulli debet suis dictis detrahere, quia maledici intra curialitatis non possunt limina permanere.

[151] But if he has a lord, he ought to render to him the due reverence. And he ought by no speech to blaspheme God or His saints; he ought to show himself humble to all and to be present, ready to serve everyone. He ought to detract from no man by his words, because revilers cannot remain within the thresholds of courtesy.

[152] Malos non debet suo laudare mendacio, secretis tamen eos debet si potest correptionibus emendare. Sed et, si incorrigibiles omnino eos notaverit permanere, tanquam contumaces eos expedit a suo comitatu depellere, ne erroris merito valeat fautor et socius deputari.

[152] He ought not to praise the wicked with his own mendacity; nevertheless he ought, if he can, to amend them by secret correptions. But also, if he has noted them to remain altogether incorrigible, as contumacious it is expedient to drive them from his company, lest he be reckoned, by reason of the error, a fautor and associate.

[153] Nullarum maxime miserabilium personarum debet illusor exsistere, litigiosus vel ad rixas faciendas promptus esse non debet, sed, prout possibile est, iurgiorum ipsum convenit sedatorem exsistere. Modico risu in mulierum utatur aspectu, quia iuxta Salomonis eloquium stultitiam videtur risus nimius indicare, et stultos quidem omnes vel minus sapientes viros astutae consuerunt mulieres abiicere atque contemnere pulchreve satis eludere.

[153] He ought not to become a mocker of any persons, most of all the most miserable; nor ought he be litigious or ready to make brawls, but, in so far as is possible, it befits him himself to be a calmer of quarrels. Let him employ a modest smile in the sight of women, because, according to the saying of Solomon, excessive laughter seems to indicate stupidity; and astute women are accustomed to cast off and despise all foolish or less-wise men, and to make pretty enough sport of them.

[154] In amoris namque gubernatione prudentia grandis exigitur, et omnium in ea requiritur industria artium. Magnatum debet coetum frequentare magnasque curias visitare. Moderate debet taxillorum deservire ministeriis.

[154] For in the governance of love great prudence is required, and in it the industry of all arts is demanded. He ought to frequent the company of magnates and visit great courts. He ought to attend, moderately, to the ministrations of dice.

Magna debet antiquorum libenter gesta recolere atque asserere.

He ought gladly to recollect and assert the great deeds of the ancients.

[155] Animosus debet esse in proelio et contra inimicos arditus, sapiens, cautus et ingeniosus. Plurium non debet simul mulierum esse amator, sed pro una omnium debet feminarum servitor exsistere atque devotus.

[155] He ought to be spirited in battle and ardent against enemies, wise, cautious, and ingenious. He ought not to be at once a lover of several women, but for one—above all women—he ought to show himself a servitor and devoted.

[156] Corporis cultui moderate debet insistere et sapientem atque tractabilem et suavem se omnibus demonstrare, licet quidam credant se plurimum mulieri complacere, si stulta quasi vesana proferant verba suisque se valeant gestibus hominibus demonstrare dementes.

[156] He ought to apply himself moderately to the cultivation of the body and to show himself wise and tractable and suave to all, although some believe that they most please a woman if they utter foolish, as if maniacal, words and are able by their own gestures to display themselves to people as demented.

[157] Praeterea mendacibus non debet uti faminibus; sed et cavere debet, ne nimis effuso sermone utatur vel nimio teneatur silentio. Item neminem debet veloci et repenti promissione ditare, quia reddere tardus erit hilaris [enim] promissor, et audax ad promissa parum credulitatis habet.

[157] Moreover, he ought not to make use of mendacious servants; but he ought also to beware, lest he employ too effusive speech or be held by excessive silence. Likewise, he ought to enrich no one with a rapid and sudden promise, because the cheerful promiser will be slow to render, and he who is audacious in promises has little credibility.

[158] Si probus aliquis in eum suam conferre largitatem cupiat, hilari eam debet suscipere facie et nullo modo recusare, nisi forte largitor eam sibi credebat opportunam, quum non esset. Tunc enim taliter recusare potest: 'res ista quum ad praesens mihi non sit opportuna, eam donatam habeo, vobisque relinquo, ut, quantum placuerit, ipsam meo nomine servetis.'

[158] If some upright man should desire to confer his largess upon him, he ought to receive it with a cheerful face and by no means refuse it, unless perhaps the largitor believed it to be opportune for him, when it was not. Then indeed he can refuse in such a way: 'since at present this thing is not opportune for me, I hold it as donated, and I leave it to you, that, in so far as it shall please, you keep it in my name.'

[159] Sed et turpia verba suo non debet ore proferre, gravia delicta et maxime notoria debet evitare. Neminem debet falsa promissione frustrare, quia pollicitis dives quilibet esse potest. Si quis eum falsa promissione deceperit vel minus erga eum curialis exstiterit, non debet ipsum suo dehonestare sermone, sed econtra bona sibi retribuat et in cunctis praestet obsequia, et sic prudenter eum coget suam agnoscere culpam.

[159] But he ought not to bring forth base words from his own mouth, and he ought to avoid grievous delicts, and most especially those that are notorious. He ought to frustrate no one by a false promise, for by promises anyone can be rich. If someone has deceived him by a false promise or has proved less courteous toward him, he ought not to dishonor him with his own speech; but on the contrary let him repay him with good, and in all things render services, and thus he will prudently compel him to acknowledge his fault.

Hospitalem se cunctis debet praestare libenter.

He ought gladly to show himself hospitable to all.

[160] Contra Dei clericos vel monachos sive contra religiosae domus quamque personam iniuriosa non debet vel turpia sive irrisoria verba proferre, sed eis totis viribus totaque mente eius gratia, cuius funguntur officio, semper et ubique debitum honorem impendere.

[160] Against the clerics of God or the monks, or against any person whatsoever of a religious house, he ought not to utter injurious or base or derisive words; but to them, with all his strength and with his whole mind, for the sake of Him whose office they discharge, always and everywhere to render the due honor.

[161] Ecclesiae frequenter debet limina visitare ibique assidue officia celebrantes libenter audire divina, licet quidam fatuissime credant se satis mulieribus placere si ecclesiastica cuncta despiciant. Suis in omnibus veridicus debet esse sermonibus, nullius hominis gloriae invidus permanere. His tibi breviter et in summa notatis, si attentis ea tuis auribus percepisti et factis exercere curaveris, dignus invenieris in amoris curia perstare.

[161] He ought frequently to visit the thresholds of the Church, and there gladly to hear the divine things, as the offices are assiduously celebrated, although certain men most foolishly believe that they please women enough if they despise all ecclesiastical things. In all his discourses he ought to be veridical, to remain envious of no man’s glory. These matters having been noted for you briefly and in sum, if with attentive ears you have perceived them and have taken care to exercise them in deeds, you will be found worthy to stand fast in the court of love.

[162] Homo ait: Dignitati vestrae omnimodas cogor reddere grates, quod tam diligenter et tam prudenter mihi voluistis amoris articulos explicare eiusque propinare notitiam. Sed adhuc indesinenter postulare non cesso, ut spem dignemini mihi largiri petitam, sub hac saltem condicione, si ea quae docuistis per omnia curabo perficere.

[162] The man says: I am compelled to render all manner of thanks to your Dignity, because you have willed so diligently and so prudently to explicate to me the articles of Love and to proffer knowledge of it. But still I do not cease unceasingly to petition, that you would deign to grant to me the requested hope, under at least this condition, if I shall take care to perfect in all respects the things which you have taught.

[163] Spes enim desiderati amoris benefaciendi semper mihi propositum conservabit, nec mihi obstare potest, quod de turbato ordine est dictum. Nam quum omnibus quae fiunt in saeculo bonis amor praestet initium, merito in primis tanquam omnium bonorum radix et causa principalis est postulandus.

[163] For the hope of the desired love of beneficence will always preserve my purpose, nor can what has been said about the disturbed order stand in my way. For since love supplies the beginning to all good things that are done in the world, deservedly above all it is to be asked for as the root of all goods and the principal cause.

[164] Mulier ait: Indecens esset et inurbanum spem alicui amoris sub hoc modo largiri; sed aut pure eam concedere debet aut pure negare, quia spe quoque largita potest femina retrahere manum et spem auferre concessam. Studeas bona cuncta peragere, ut nostrae tibi appareant verba profuisse doctrinae.

[164] The Woman says: It would be indecent and unmannerly to bestow upon someone the hope of love under this manner; but one ought either purely to grant it or purely to deny it, because, even with hope bestowed, a woman can retract her hand and take away the hope that was granted. Strive to accomplish all good things, so that the words of our doctrine may appear to have profited you.

[165] Homo ait: Merito vos coelestis maiestas in maiorum constituit ordine mulierum, quod tam prudenter omnibus pro meritis respondere voluistis mihique plura concedere quam noverim postulare, et ego Deum rogo ut ad vobis serviendum meum semper propositum augeat vobisque mentem inducat atque conservet mihi semper, prout propria postulaverint merita, retribuere.

[165] The Man says: Deservedly has the celestial majesty set you in the order of the greater women, because you have wished so prudently to respond to all according to their merits and to concede to me more than I have known to ask; and I ask God that, for serving you, he may always increase my purpose, and that in you he may induce and preserve a mind always to repay me, according as my own merits shall have demanded.

D. Nobilis plebeiae

The Nobleman to the plebeian woman

[166] Si nobilis sibi velit plebeiae amorem eligere, tali eam debet sermone allicere. Primitus eam suo more salutet; secundo potest, si voluerit, etiam sine licentia iuxta ipsam sibi eligere sedem, et hoc propter maioris ordinis praerogativam.

[166] If a nobleman should wish to choose for himself the love of a plebeian woman, he ought to allure her with such a discourse. First, let him greet her in his customary manner; secondly, he may, if he wishes, even without leave, choose for himself a seat next to her, and this by reason of the prerogative of the higher order.

[167] Regulariter enim tibi trado, Gualteri, quod ubicunque masculus maiori censetur ordinis praerogativa quam mulier, potest sine licentia iuxta ipsius latus sedere, si velit. Si vero eiusdem ordinis inveniatur, potest licentiam petere ut sibi iuxta eam pateat sedendi licentia, qua concessa cum ea sedere poterit, aliter vero nequaquam.

[167] As a rule I transmit to you, Walter, that wherever a male is deemed to have a greater prerogative of order than a woman, he can, without license, sit at her side, if he wishes. But if he is found to be of the same order, he can seek license that a license of sitting next to her be open to him; which, once granted, he will be able to sit with her—otherwise, by no means.

[168] Ubi autem minoris ordinis sit masculus quam femina, licentiam iuxta eam sedendi non debet exposcere, sed inferiori sibi loco licet sedendi postulare licentiam. Si tamen ipsa concesserit ei iuxta suum latus sedere, sine timore potest eius voluntati annuere. Postmodum autem sic ei loquatur:

[168] But where the male is of a lesser order than the female, he ought not to ask for license to sit next to her, but he may request license to sit in a lower place for himself. If, however, she herself has granted him to sit beside her side, he can without fear assent to her will. Afterwards, however, let him speak to her thus:

[169] Nuntius sum quidem vobis ab amoris aula transmissus, qui vestrae prudentiae cuiusdam dubitationis mandat dissolvere nodum, cuius scilicet sit mulieris magis laudanda probitas, utrum nobilis sanguine an illius quae cognoscitur generis nobilitate destitui?

[169] I am indeed a messenger to you, sent from the court of Love, who entrusts to your prudence the mandate to dissolve the knot of a certain doubt, namely, of which woman’s probity is more to be praised, whether of one noble by blood, or of her who is recognized to be destitute of the nobility of lineage?

[170] Mulier ait: Minus apte mihi tale videtur dari definiendum iudicium, quum me ipsam praesens tangat articulus, et in propria causa cuilibet sit iudicare prohibitum; quia tamen mihi non licet delegationem recusare amoris, quid super isto sentiam articulo mea curabo definitione monstrare. Ex tuis tamen assertionibus aliquid super hoc primitus volo percipere, ut patrocinio instructam laudabili nulla super hoc negotio me valeat falsitas obumbrare.

[170] The woman says: It seems to me less apt that such a judgment to be defined be given to me, since the present article touches me myself, and in one’s own cause it is forbidden for anyone to judge; yet because it is not permitted me to refuse the delegation of Love, I will take care to show by my definition what I think on this article. From your assertions, however, I wish first to apprehend something on this, so that, equipped with praiseworthy patronage, no falsity may be able to overshadow me concerning this business.

[171] Nam prima videtur facie sanguinis probitas magis laudanda; ea namque quae secundum cuiusque noscuntur provenire naturam, magis videntur appetenda quam quae extrinsecus et quasi aliunde adveniunt. Nam et in ipsis mulieribus magis naturalis quam appositivus color dignoscitur honorari, magisque placent ab homine verba prolata quam a pica loquente.

[171] For, at first sight (prima facie), the probity of blood seems more laudable; for those things which are known to come forth according to each one’s nature seem more to be sought than those which come from outside and, as it were, arrive from elsewhere. For even in women themselves, the natural rather than the appositive (applied) color is recognized as honored, and words brought forth by a human please more than those by a speaking magpie.

[172] Et aptius valde rubentis scarlati color in Anglicana videtur lana residere quam in agnino pilo Campaniae sive Italiae. Sic magis forte congruit nobili sanguini probitas quam ex plebeiorum stipite derivatis.

[172] And the color of reddening scarlet seems far more apt to reside in English wool than in the lamb’s fleece of Campania or of Italy. Thus probity more strongly accords with noble blood than with those derived from the stock of plebeians.

[173] Homo ait: Miror si hoc mente geris animoque sentis, quod lingua narrare videris. Nec enim quod dicis recte potest per exempla demonstrari proposita, quum in illis omnibus humanum artificium commendetur, et naturalia accidentalibus praeferantur. Sed in plebeia probitas ex solius animi innata virtute optima mentis dispositione procedit, et sic quasi naturale censetur.

[173] The man says: I marvel whether you bear this in your mind and feel it in your spirit, which you seem to relate with your tongue. For neither can what you say be rightly demonstrated through the proposed examples, since in all of them human artifice is commended, and natural things are preferred to accidentals. But in the plebeian, probity proceeds from the innate virtue of the mind alone, with the best disposition of mind, and thus is reckoned as, so to speak, natural.

[174] Tua igitur non possunt exempla procedere, unde merito dicendum credo magis in plebeia quam in nobili probitatem esse laudandam. Carior enim reputatur fasianus ab accipitre quam ab asture captus, magisque meretur praemium qui plus quam debet exsolvit, quam qui quod praestare tenebatur exhibuit.

[174] Your examples, therefore, cannot proceed; whence I believe it is rightly to be said that probity is more to be praised in the plebeian than in the noble. For a pheasant is reckoned dearer when captured by a hawk than by a goshawk, and he more deserves a reward who discharges more than he owes, than he who furnished what he was bound to provide.

[175] Praeterea magis approbatur illius doctrina magistri qui ex ineptis noverit lignis aptam fabricare naviculam, quam qui ex optimis et bene compositis lignis aedificat. Et nonne maius ac laudabilius homini reputatur, si aliquam ex se ipso peroptime artem retineat, quam si eam ex artificio sumpserit alieno? Certe utique est, verum si fateri volueris.

[175] Moreover, the doctrine of that master is more approved who knows how to fabricate a fit little boat from inept timbers, than he who edifices from the best and well-composed woods. And is it not reckoned greater and more laudable for a man, if he retains some art most excellently from himself, than if he has taken it from another’s artifice? Surely, indeed, it is, if you are willing to confess it.

Merito ergo in praesenti negotio nobilis sanguine contrarium meretur calculum reportare.

Deservedly, therefore, in the present business, the noble by blood merits to receive the adverse vote.

[176] Mulier ait: Multum videtur mihi super tua admirandum prudentia, quod tam evidenter contra te ipsum tuis niteris sermonibus allegare. Nam quum nobilis sanguine ac generosus inveniaris, patenter ipsi conaris nobilitati detrahere et contra ipsius placitare iura contendis; quia vero tua rationabiliter dicta defendis, in hanc declino sententiam, ut magis in plebeia quam nobili probitatem laudandam existimem, quia omne bonum quod est rarum caro carius esse nullatenus dubitatur.

[176] The woman said: It seems to me a very great thing, most admirable in your prudence, that you strive so plainly to allege against yourself by your own discourses. For although you are found of noble blood and generous (well-born), you openly try to detract from nobility itself and you strive to plead against its rights; yet because you rationally defend what you have said, I incline to this opinion: that I deem probity more to be praised in the plebeian than in the noble, for every good that is rare is in no wise doubted to be the dearer.

[177] Homo ait: Tuam valde iustam sententiam reputo atque rectam satis opinor, et ideo necessario me fateri oportet potius esse quaerendem amorem probitatis multae plebeiae quam nobilis nimia probitate decorae. Quum ergo plebeiorum genus nimia in tua persona probitate meruit exaltari, non immerito te mihi solam ex universo mulierum consortio dominam praeelegi et per te solam cuncta disposui peragere bona.

[177] The man said: I reckon your judgment very just and I deem it sufficiently right, and therefore of necessity I must confess that the love of abundant plebeian probity is rather to be sought than that of a noblewoman adorned with excessive probity. Since therefore the plebeian race has, by the excessive probity in your person, deserved to be exalted, not undeservedly have I chosen you alone for myself as lady out of the entire consortium of women, and through you alone I have arranged to accomplish all good things.

[178] Et ideo Deum indesinenter exoro, ut tuo semper inserat firmum cordi propositum mea servitia continuo capere, ut quotidie in benefaciendo meus possit animus incrementa suscipere, atque per hoc valeam ad optata digne munera pervenire.

[178] And therefore I incessantly beseech God, that he may always implant in your heart a firm purpose to continually accept my services, so that day by day my spirit may be able to receive increments in beneficence, and through this I may be able worthily to arrive at the desired gifts.

[179] Mulier ait: Non videtur multum tuae nobilitati congruere ad plebeiae mulieris ordinem declinare vel ex plebeia amorem appetere, nec videris ex meritis nobilitatis nomen adeptus, quum a nulla tui ordinis femina amari merearis; et qui in proprio minus bene invenitur ordine militare, non creditur in alieno suam recte gestare militiam. In proprio igitur ordine requiras amorem, et in alieno genere constitutam non coneris impetere, ne propter talem valeas praesumptionem digne pati repulsam.

[179] The woman says: It does not seem much congruent to your nobility to decline to the order of a plebeian woman or to seek love from a plebeian, nor do you seem to have obtained the name of nobility by merits, since you deserve to be loved by no woman of your own order; and he who is found to soldier less well in his own order is not believed to bear his militia rightly in another’s. In your own order, therefore, seek love, and do not try to assail one established in an alien genus, lest on account of such presumption you deservedly suffer a repulse.

[180] Homo ait: Multum videris amoris ignara doctrinae, quum id quod omnibus est manifestum te prorsus ignorare demonstras. Lippis namque videtur omnibus atque patere tonsoribus, quod nec sanguinis generositas nec decora multum species pertinet ad amoris emittendam sagittam, sed amor est ille solus, qui hominum ad amandum corda compellit, et saepius ipsos instanter cogit amantes alienigenae mulieris amorem exigere, id est ordinis et formae nullatenus aequalitate servata.

[180] The man says: You seem very ignorant of the doctrine of love, since you show that you are utterly unaware of that which is manifest to all. For it appears to all the bleary-eyed and is patent to the barbers, that neither the nobility of blood nor a very decorous appearance pertains much to the shooting forth of love’s arrow; but it is love alone which compels the hearts of men to love, and very often urgently drives the lovers themselves to exact the love of an alien-born woman, that is, with no equality at all being kept of order and form.

[181] Amor enim personam saepe degenerem et deformem tanquam nobilem et formosam repraesentat amanti, et facit eam plus quam omnes alias nobilem atque pulcherrimam deputari. Semper enim forma mulieris, quam aliquis recto corde amare dignoscitur, nimium consuevit amanti placere, quamvis omnino deformis inveniatur atque abiecta.

[181] For Love often represents to the lover a person degenerate and deformed as if noble and beautiful, and makes her be deemed more than all the others noble and most beautiful. For the form of the woman whom someone is recognized to love with an upright heart is always wont to please the lover exceedingly, although she be found altogether deformed and abject.

[182] Praeterea omnium aliarum mulierum istius respectu incultus sibi quasi videtur aspectus. Mirari ergo non debes, si te quamvis ignobilem genere omni tamen decoris fulgore et morum probitate fulgentem tota contendo amare virtute, quia non talia postulo quasi a mei ordinis mulieribus recusatus, sed ab amore taliter amare coactus, et quia tua mihi super omnibus aliis probitas complacuit atque nobilitas. Ex quibus omnibus tuae satis debet esse prudentiae manifestum quod a tuo sum nullatenus repellendus amore, si morum in me compositio propriae noverit origini respondere.

[182] Furthermore, in comparison with this one, the aspect of all other women seems to him as if uncultivated. Therefore you ought not to marvel, if I, although ignoble in lineage, yet shining with every splendor of decor and with the probity of morals, strive with all my power to love you, because I do not ask for such things as though rejected by women of my own order, but am compelled by Love to love in such a manner, and because your probity and nobility have pleased me above all others. From all of which it ought to be sufficiently manifest to your prudence that I am by no means to be repelled from your love, if the composition of morals in me shall know how to correspond to my proper origin.

[183] Mulier ait: Etsi ea quae proponis clara forte veritate niteantur, aliam tamen ex tui ipsius verbis tibi possum iustam recusationis causam opponere, quia, ut superior a me lata et a te approbata videtur sententia continere, magis in plebeio quam in nobili genere sedet laudanda probitas. Ex quibus verbis concludendo intulisti quod potius sit studiosae unumquemque amorem sibi copulare plebeiae quam nobilis et multa probitate decorae. Quare igitur non magis plebeius morum compositione perfectus quam multa nobilitate decorus mihi est eligendus amator?

[183] The woman said: Although those things which you propose perhaps shine with clear truth, nevertheless from your very own words I can oppose to you another just cause of recusation; because, as the sentence set forth above by me and approved by you seems to contain, laudable probity sits more in plebeian than in noble stock. From which words, by concluding, you have inferred that it is rather preferable for the studious one to couple his love to a plebeian woman than to a noble woman adorned with much probity. Why therefore is not a plebeian, perfected in moral composition, rather than one graced with much nobility, to be chosen by me as lover?

Quaeso ut mihi respondeas.

I request that you respond to me.

[184] Homo ait: Quamvis simplici verbo asserui, magis studiosae plebeiae requirendum amorem quam nobilis mulieris atque decorae, non tamen intelligere debes nobilis mulieris non esse laudandum atque peroptandum amorem. Immo magis nobilis mulieris amor est eligendus, si maiori gaudeat probitate quam ipsa plebeia.

[184] The man says: Although I asserted in a simple word that the love of a studious plebeian woman is rather to be sought than that of a noble and decorous woman, nevertheless you ought not to understand that the love of a noble woman is not to be laudable and very much to be desired. Nay rather, the love of a noble woman is more to be chosen, if she rejoices in greater probity than the plebeian herself.

[185] Tali ergo intentione verbum protuli 'magis' ut, si plebeia probior quam nobilis inveniatur, potius sit quam nobilis eligenda; si aequis in probitate passibus ambulare noscuntur, aequaliter earum amor est eligendus secundum Angliae reginae Alinoriae opinionem. Ego tamen in aequalitate praefata minorem dico ordinem praeferendum esse maiori et potius eligendum.

[185] With such an intention, therefore, I advanced the word 'more,' so that, if a plebeian be found more proved/upright than a noblewoman, she is rather to be chosen than the noblewoman; if they are known to walk with equal steps in probity, their love is to be chosen equally, according to the opinion of Alinor, Queen of England. I, however, in the aforesaid equality, say that the lesser order is to be preferred to the greater and rather to be chosen.

[186] Sin autem aliter adverbium 'magis' intelligatur quam tibi sim conatus exponere, summa sequeretur absurditas et grandis inde oriretur iniquitas. Iam enim videretur sanguinis generositas hominibus intolerabile damnum adducere nullaque commoda ferre, si probior nobilis minus probae postponatur plebeiae.

[186] But if, however, the adverb “more” be understood otherwise than I have tried to set forth to you, the utmost absurdity would follow, and from it great iniquity would arise. For then it would seem that nobility of blood brings to men an intolerable loss and bears no advantages, if a more upright noblewoman is set after a less upright plebeian woman.

[187] Si talem ergo plebeium inveneris, in quo magis quam in me cognoveris probitatem vigere, et tuum fueris sibi amorem largita, tuum non insistam improbare propositum, quum haec in superioribus tibi videatur concessa licentia. Tua igitur diligenti perquirat indagatione prudentia et digniori se adnectat amori.

[187] If therefore you shall have found such a plebeian, in whom you have recognized probity to thrive more than in me, and shall have bestowed your love upon him, I will not persist in disapproving your purpose, since this license seems to have been granted to you in the foregoing. Let your prudence, therefore, by diligent inquiry search out, and attach itself to, a more worthy love.

[188] Mulier ait: In tuis videris sermonibus tanquam cancer in ambulando retrogradus, quod nunc negare contendis quod statim audaci lingua laudando firmaveras. Sed non videtur recte virili conformari astutiae ad mulieris quantumcunque prudentis sermonem contra suam quemque tam inverecunde venire sententiam, et quod dilucide paullo ante concesserat, sua nunc assertione negare.

[188] The woman said: In your discourses you seem, like a crab in walking, retrograde, since now you strive to deny what straightway you had made firm by lauding it with an audacious tongue. But it does not seem right for virile astuteness to be conformed to the speech of a woman, however prudent, and for each to come so shamelessly against his own sentence, and to deny by his own assertion now what a little before he had clearly conceded.

[189] Quia tamen fas est ab errato discedere et ab eo quod quisque minus bene sententiaverat resipiscere, si tuam simplicem et incautam studes emendare doctrinam, in hoc invenieris laude dignissimus et ab omni prudentia commendandus.

[189] Because, however, it is right to depart from an error and to recover one’s senses from that which each has less well sententia-ted, if you strive to emend your simple and incautious doctrine, in this you will be found most worthy of praise and to be commended by all prudence.

[190] Tuorum igitur verborum non modice mihi placet interpretatio, qua mihi deliberare concedis quis mihi tanquam potior sit eligendus amator, quia illam mihi palatii amoris portam defendo quae nec quemlibet a palatii repellit ingressu nec omnem permittit intrare petentem, sed eum demum qui ex propria probitate, consilii tenore perpenso et subtili habita deliberatione, admittitur. Deliberabo itaque et post libramina multa consilii digniorem curabo admittere.

[190] Therefore the interpretation of your words pleases me not moderately, by which you concede to me to deliberate who should be chosen by me as, so to speak, the preferable lover, because I claim for myself that portal of the palace of love which neither repels just anyone from the palace’s ingress nor permits everyone seeking to enter to go in, but only he—who, on the basis of his own probity, the tenor of counsel having been weighed and a subtle deliberation held—is admitted. I shall deliberate, therefore, and after many balancings of counsel I shall take care to admit the more worthy.

[191] Homo ait: Si anguis hic non lateret in herbis, et hanc sub calliditatis ingenio deliberationem non exposceres, suavissima mihi esset et gratiosa deliberatio talis. Sed quia vehementer timeo ne ex dilationis istud procedat origine, non videtur mihi tutum huic praebere proprium deliberationi assensum. Gravissimum namque mihi est et mortis videtur demonstrare vestigia, si praeter spem largiendi amoris patiaris me abire.

[191] The man says: If the serpent did not lie hidden in the grass here, and you did not demand this deliberation under the artifice of craftiness, such a deliberation would be most suave and gracious to me. But because I greatly fear lest this proceed from the origin of delay, it does not seem safe to me to offer my own assent to this deliberation. For it is most grievous to me, and seems to point out the vestiges of death, if, beyond the hope of the bestowing of love, you suffer me to depart.

[192] Morosa namque dilatio pereuntis solet amoris indicare praesagia, et modica consuevit mora eventus mutare fortunae; si me igitur tui amoris spe frustratum dimiseris, me protinus mortem subire compellis, cui tua postea nullatenus poterit prodesse medela, et ita poteris homicida vocari.

[192] For a morose delay is wont to indicate the presages of perishing love, and a slight delay is accustomed to change the outcomes of Fortune; if therefore you dismiss me, frustrated of the hope of your love, you forthwith compel me to undergo death, for which afterwards your remedy will be able to profit in no way, and thus you can be called a murderer.

[193] Mulier ait: Homicidium aliquod perpetrare non affecto; mihi tamen consilium nulla potest ratione negari, quia iuxta cuiusdam sapientis eloquium quidquid consilii moderatione perficitur, non assuevit poenitudinis rubore perfundi sed perpetua firmitate durare.

[193] The woman says: I do not aim to perpetrate any homicide; nonetheless counsel can by no reasoning be denied to me, because, according to the saying of a certain sapient man, whatever is brought to completion by the moderation of counsel is not wont to be suffused with the blush of penitence but to endure with perpetual firmness.

Homo ait: Consilium tibi denegare non possum. Deum tamen assidue rogare non desinam, ut te faciat amare quem debes.

The man says: I cannot deny counsel to you. Nevertheless I will not cease to ask God assiduously, that he may make you love whom you ought.

[194] Mulier ait: Si amori vacare eligerem, indubitanter scias quod pro posse studerem potioris mihi solatia quaerere.

[194] The woman says: If I were to choose to devote myself to love, know indubitably that, to the extent of my power, I would strive to seek for myself the consolations of a superior.

Homo ait: Liberum tibi eligendi amoris esse non dubitatur arbitrium. Ego tamen tibi nunquam servire cessabo et pro te omnibus semper obsequia cuncta praestare.

The man says: It is not doubted that the free will of choosing a love is yours. Yet I will never cease to serve you, and for you I will always render all services in all matters.

[195] Mulier ait: Si, ut verbis assertive proponis, facto curaveris adimplere, facile non posset accidere quin a me vel alia retributionem susciperes abundanter.

[195] The woman said: If, as you assertively propose in words, you take care to fulfill it in deed, it could hardly happen that you would not receive recompense abundantly from me or from another.

Homo ait: Tua verba Deus velit ut veridicam sententiam ferant, et ego, quamvis corpore videar discedere, corde tamen vobis colligatus exsisto.

The man says: May God will that your words bear a veridical judgment, and I, although I may seem to depart in body, yet in heart I remain bound to you.

E. Loquitur nobilis nobili

E. A noble speaks to a noble

[196] Si nobilis aliquis mulieris alicuius nobilis deposcat amorem, his illam verbis conetur attrahere. Post proposita sermonum initia taliter cordis concepta dissolvat.

[196] If some noble man should solicit the love of some noble woman, let him try to attract her with these words. After the proposed beginnings of the discourses, let him thus unfold the conceptions of the heart.

[197] Tanta deprehenditur in vobis nobilitas tantaque vos curialitas exornare dignoscitur, quod omnia, quae meo resident cordi dicenda, vestrae probitatis aspectu credo mihi licere sine reprehensionis timore narrare. Nam si non liceret hominibus sui, quum vellent, cordis dominabus aperire secreta, iam amor perisset omnino, qui omnium dicitur fons et origo bonorum, et nullus sciret aliis subvenire, omniaque curialitatis opera hominibus essent ignota.

[197] So great a nobility is apprehended in you, and so great a courtliness is recognized to adorn you, that all the things which reside in my heart to be said, at the sight of your probity I believe it is permitted me to relate without fear of reprehension. For if it were not permitted to men, when they wished, to open the secrets of their heart to the mistresses of their heart, then Love would have utterly perished, who is called the fount and origin of all good things, and no one would know how to succor others, and all the works of courtliness would be unknown to men.

[198] Mulier ait: Recte sapis, et multum mihi placet audire.

[198] The woman says: You are wise, and it greatly pleases me to hear.

Homo ait: Licet me raro corporaliter vestro repraesentem aspectui, corde tamen et animo a vestra nunquam abscedo praesentia; assidua namque de vobis habita cogitatio saepe saepius me vobis praesentem constituit et illum thesaurum, circa quem mea versatur intentio, cordis me facit oculis semper aspicere poenasque mihi affert et solatia multa. Nam, quod quis toto mentis affectu desiderat, semper timet ne adverso turbetur eventu.

The man says: Though I rarely corporally present myself to your gaze, yet in heart and mind I never depart from your presence; for assiduous thought held about you very often sets me as present with you, and makes me, with the eyes of the heart, always behold that treasure about which my intention revolves, and it brings me pains and many consolations. For what one desires with the whole affection of the mind, one always fears lest it be disturbed by an adverse event.

[199] Quantum igitur fidelis vobis exsistam quantaque vobis devotione astringar, sermone narrare non possem. Nam ut videtur, si viventium omnium fidelitates in unius possent congregari persona, nequaquam tanta esset quanta est fides quae me vobis servire suadet, nihilque tam meo cordi immutabile perseverat quam gloriae vestrae serviendi propositum; et illud mihi super omnia gloriosum exsisteret, et pro magna victoria reputarem, si qua possem meis actibus operari quae vobis exsisterent gratiosa vestraeque accepta gratiae residerent.

[199] How faithful therefore I am to you, and with how great a devotion I am bound to you, I could not narrate in speech. For, as it seems, if the fidelities of all living men could be gathered into the person of one, they would by no means be so great as the fidelity which persuades me to serve you, and nothing so immutably perseveres in my heart as the purpose of serving your glory; and that would be to me above all things most glorious, and I would reckon it a great victory, if by my deeds I could accomplish anything which would be gratifying to you and would remain as accepted into your favor.

[200] Quum vos igitur videre valeo, nulla me posset poena pertingere, nullius me possent insidiae perturbare; immo locorum, quibus inhabitare videmini, solus ad aÎra transmissus aspectus efficacia mihi praestat fomenta vivendi et solatia multa praestat amanti.

[200] When therefore I am able to see you, no punishment could reach me, the insidiae of no one could perturb me; nay rather, the mere sight, transmitted through the air to the places which you seem to inhabit, affords me efficacious fomentations for living and grants many solaces to the lover.

[201] Quando vero vos non possum corporali visu aspicere nec super vos constitutum aÎrem deprehendere, undique contra me cuncta incipiunt elementa consurgere, et varia me poenarum incipiunt allidere genera, nullo possum gaudere solatio, nisi quantum falsa mihi demonstratione dormienti somni sopor adducit.

[201] But when indeed I cannot behold you with corporal vision nor apprehend the air set above you, on every side all the elements begin to rise up against me, and various kinds of punishments begin to batter me, I can rejoice in no solace, except in so far as the slumber of sleep, by a false demonstration to me while sleeping, brings.

[202] Sed licet falsa me somnus quandoque largitione decipiat, nihilominus tamen ei affectuosas offero grates, quod tam dulci atque nobili me voluit deceptione frustrare. Talis namque somniculosa largitio mihi vivendi viam modumque conservat mortisve me defendit ab ira, quod maximum munus mihi videtur atque praecipuum. Mortuo namque frustra medicina porrigitur.

[202] But although sleep sometimes deceives me with a false largess, nonetheless I offer it affectionate thanks, because it has wished to frustrate me by so sweet and noble a deception. For such a somnolent largess preserves for me the way and the measure of living, and defends me from the ire of death, which seems to me the greatest and chief gift. For medicine is proffered to the dead in vain.

[203] Sed quousque mihi affuerit licet vita poenalis, levis potest aura imbrem mihi liberationis infundere et rorem suavitatis inducere. Credo namque et plenariam gero fiduciam quod tam nobilis tantaeque femina probitatis non diu permittet me poenis subiacere tam gravibus, sed a cunctis me relevabit angustiis.

[203] But so long as, albeit penal, life is present to me, a light breeze can pour upon me the shower of liberation and bring in the dew of sweetness. For I believe and bear full confidence that so noble a woman of such probity will not long permit me to be subject to such grave punishments, but will relieve me from all anguish.

[204] Mulier ait: Re vera in tua persona nobilitari novit prudentia, et habitaculum invenerunt suavitatis eloquia, quod tam provide tamque prudenter tua novisti proponere iura. Quod igitur tibi placet de mea in absentia mei cogitare persona, mihique in omnibus in quibus poteris serviendi habere propositum, debitas tibi refero grates, et ego versa quidem vice in absentia quoque tui de te cogitabo libenter, tuaque servitia suo loco et tempore non detractabo suscipere, quia tantus es tantave probitate refulges quod nulli feminae ascriberetur honori, si tua obsequia recusaret.

[204] The woman said: In truth, in your person prudence knows how to be ennobled, and the utterances of suavity have found a habitation, in that so providently and so prudently you have known how to propound your rights. Since, therefore, it pleases you to think concerning my person in my absence, and to have the purpose of serving me in all things in which you can, I render to you the due thanks; and I, in turn indeed, also in your absence, will gladly think about you, and I will not refuse to accept your services in their proper place and time, because you are so great and you shine with such probity that no honor would be ascribed to any woman, if she should refuse your attentions.

[205] Praeterea nolo ut solius sis aÎris inspectione contentus, sed nostra specie poteris corporali visione potiri et opposita me facie intueri. Malo etenim ad vitae tibi conservanda gubernacula laborare quam mortis praestare causam vel homicidii incurrere crimen.

[205] Moreover I do not wish you to be content with the inspection of the air alone, but by our appearance you will be able to obtain corporeal vision and behold me with my face set opposite. For I prefer to labor at the helms for conserving your life rather than to furnish a cause of death or incur the crime of homicide.

[206] Homo ait: Licet aestus temporibus tenuibus posset imbribus vita segetum prorogari, ariditatis tamen periculum evitare non possunt nisi rore fuerint pluviali perfusae. Potestis igitur in hunc modum quem dixistis vitam prorogare amantis, non autem a mortis liberare periculo graviori.

[206] The man says: Although in tenuous seasons of heat the life of the crops could be prolonged by showers, yet they cannot evade the peril of aridity unless they should be perfused by pluvial dew. You can therefore, in the manner which you have said, prorogue the life of the lover, but not free him from the graver peril of death.

[207] Gravius enim recidivus quam initialis videtur affligere morbus, et duriori cogit hominem morte deficere, et acrius amittitur quod spe aliqua videtur possideri largita quam quod nuda voluntate speratur. Potius ergo eligerem momentaneo perire interitu quam multas poenales angustias mortis subiacere periculis.

[207] For a relapsing disease seems to afflict more grievously than an initial one, and it compels a man to fail with a harsher death; and more sharply is lost that which, by some hope, seems to be possessed as a largess bestowed than that which is hoped for by naked will. Therefore I would rather choose to perish by a momentary extinction than to be subject to many penal straits, the perils of death.

[208] Deliberet ergo prudentia vestra et indagatione subtili perquirat quid vestro magis expedire videatur honori, utrumne spem amnanti largiri et ab ira ipsum mortis eripere eique ad omnia peragenda bona viam aperire incognitam, an hoc denegando cunctorum bonorum praecludere viam et mortis semitam aperire.

[208] Therefore let your prudence deliberate, and by subtle indagation inquire what seems more expedient to your honor: whether to grant hope to the lover and snatch him from the wrath of death, and open to him an unknown way for accomplishing all good things; or, by denying this, to preclude the way of all goods and open the path of death.

[209] Mulier ait: Illud quod tibi possum praestare suffragium libera tibi voce promisi, scilicet ut quotidiana mei corporali visione utaris. Nam quod postulas, nullis posses precibus vel laboribus impetrare; firmum etenim est et totius meae mentis propositum Veneris me nunquam supponere servituti nec amantium me poenis subiicere.

[209] The woman said: That aid which I can render you I have promised you openly, namely that you may make use of the daily corporeal sight of me. For what you ask, you could obtain by no prayers or labors; for firm is the resolve and settled purpose of my whole mind never to subject myself to the servitude of Venus nor to submit myself to the pains of lovers.

[210] Quot namque subiaceant amantes angustiis, nemo posset nisi experimento cognoscere. Tot enim poenis atque languoribus exponuntur quod nullus posset nisi experientia doceri. Sed quamvis amoris omnino fugiam illaqueari catenis, tibi tamen et aliis benefacientibus viris benefaciendi nunquam recusabo praestare favorem.

[210] For how many straits lovers are subject to, no one could know except by experience. For they are exposed to so many penalties and languors that no one could be taught save by experience. But although I altogether flee being ensnared by the chains of love, yet to you and to other beneficent men I will never refuse to grant the favor of doing good.

[211] Homo ait: Absit, [te], domina mea, te in tam acerrimo errore durare. Illae namque solummodo mulieres quae amoris noscuntur aggregari militiae veris apud homines laudibus dignae iudicantur et propter suam probitatem meruerunt in omnium curia nominari. Quid enim valeat in saeculo bonum ab aliquo exerceri, nisi ex amore suam sumat originem, videre non possum.

[211] The man says: Far be it, [you], my lady, that you should persist in so very bitter an error. For only those women who are known to be aggregated to the soldiery of Love are judged worthy of true praises among men, and on account of their probity have deserved to be named in the court of all. For what good can be exercised in the world by anyone, unless it takes its origin from love, I cannot see.

[212] Curet ergo tantus decor tantave morum probitas amoris perambulare semitas eiusque probare fortunas. Nihil enim, quid sit vel quale, aperta potest veritate cognosci, nisi primitus illud experientiae probaverit usus. Post rei tantum experientiam decet recusare probatum.

[212] Let therefore so great a decor or such probity of morals perambulate the pathways of love and test its fortunes. For nothing, what it is or of what kind, can be known in open truth, unless first use has approved it by experience. Only after the experience of the matter is it fitting to refuse what has been put to the proof.

[213] Mulier ait: In amoris curiam facillimus est inventus ingressus, sed propter imminentes amantium poenas ibi est perseverare difficile, ex ea vero propter appetibiles actus amoris impossibilis deprehenditur exitus atque durissimus. Nam post verum amoris curiae ingressum nihil potest amans velle vel nolle, nisi quod mensa sibi proponat amoris, et quod alteri possit amanti placere.

[213] The woman says: Into the court of love an entrance is found most easy, but, on account of the imminent penalties of lovers, to persevere there is difficult; out of it, however, because of the appetible acts of love, an exit is discovered to be impossible and most hard. For after the true entrance of the court of love, a lover can wish or not wish nothing, except what the table of love sets before him, and what can please the other lover.

[214] Ergo talis non est curia appetenda; eius namque loci est omnino fugiendus ingressus, cuius libere non patet egressus. Tartareae etenim talis potest locus curiae comparari; nam, quum Tartari porta cuilibet intrare moretur aperta volenti, nulla est post ingressum exeundi facultas.

[214] Therefore such a court is not to be sought; for the ingress of that place is altogether to be fled, whose egress does not lie open freely. For indeed such a place of court can be compared to Tartarean; for, while the gate of Tartarus remains open to anyone willing to enter, there is no faculty of going out after the ingress.

[215] Malo igitur aÎre modico Franciae contenta adesse et liberum eundi quo voluero possidere arbitrium quam Ungarico quidem onusta argento alienae subiici potestati, quia tale multum habere est nihilum habere. Merito ergo amoris aula mihi odiosa exsistit, quare aliunde te oportet amorem petere, frater.

[215] Therefore I prefer to be present in France, content with modest coin, and to possess the free arbitrium of going where I shall have wished, rather than, indeed, in Hungary, laden with silver, to be subjected to another’s power; because to have much of such a kind is to have nothing. Rightly, therefore, the aula of love is odious to me; wherefore from elsewhere you ought to seek love, brother.

[216] Homo ait: Liberius nulli potest esse arbitrium, quam si ab eo, quod quis tota mentis intentione desiderat, velle separari non possit. Gratum namque cuilibet esse debet, si illud nolle non possit, quod tota virtute desiderat, si tantum res illa sit appetibilis.

[216] Man says: To no one can free choice be more free than if he cannot will to be separated from that which one desires with the whole intention of the mind. For it ought to be welcome to anyone, if he cannot be unwilling toward that which he desires with all virtue, provided only that the thing be appetible.

[217] Sed amore in orbe nihil appetibilius reperitur, quum ex eo omnis boni procedat instructio, et sine eo nihil boni aliquis operetur in orbe. Ergo illius videtur curia utrisque amplectenda lacertis. Illius igitur aula nullatenus vobis sit odiosa.

[217] But nothing more desirable is found in the orb than love, since from it proceeds the whole ordering of every good, and without it no one accomplishes anything good in the world. Therefore its court seems to be to be embraced with both arms. Let, therefore, its hall be by no means odious to you.

[218] Mulier ait: Cuicunque sub amoris clipeo ipsa videatur militare libertas et res apprehendenda, mihi tamen deterrima videtur servitus et res per omnia fugienda. In vanum ergo laboras, quia mundus universus me non posset ab isto proposito revocare.

[218] The woman says: To whomsoever liberty itself seems to soldier under love’s shield and to be a thing to be apprehended, yet to me it seems the worst servitude and a thing to be fled in every respect. In vain, therefore, you labor, because the whole universe could not recall me from this purpose.

[219] Homo ait: Si tali curaveritis via ambulare, intolerabilis vos poena sequetur, cui nulla similis reperitur, et quam erit recitare difficile.

[219] The man says: If you shall have cared to walk along such a way, an intolerable penalty will follow you, to which no similar is found, and which it will be difficult to recite.

[220] Mulier ait: Quaeso ut mihi asseras quae sint iliae poenae quae propter hoc imminere videntur, ut, quum praevisae fuerint, earum me minus valeant iacula laedere, quia praevisa minus iacula ferire dicuntur.

[220] The woman says: I beg that you set forth to me what those penalties are which seem to be imminent on account of this, so that, when they shall have been foreseen, their javelins may be able to wound me less, since foreseen javelins are said to strike less.

[221] Homo ait: Haec a vobis a longe praevisa iacula vos minus ferire non possunt, nisi praefatum curaveritis errorem deponere. Poenas tamen, si placet, audire potestis, sed primitus vos exorare cupio ut me docere dignetur gratia vestra, quis amoris vobis palatii locus est constitutus.

[221] The man says: These javelins, foreseen by you from afar, cannot strike you the less, unless you take care to lay aside the aforesaid error. The penalties, however, if it please, you can hear; but first I desire to beseech you that your grace may deign to teach me which place of the palace of Love has been constituted for you.

[222] Fertur enim et est verum, in medio mundi constructum esse palatium quattuor ornatissimas habens facies, et in facie qualibet est porta pulcherrima valde. In ipso autem palatio solus amor et dominarum meruerunt habitare collegia. Orientalem quidem portam solus sibi deus appropriavit amoris, aliae vero tres certis dominarum sunt ordinibus destinatae.

[222] It is said, and it is true, that in the middle of the world a palace has been constructed, having four most ornate faces, and on each face there is a very beautiful portal. But in the palace itself only Love and the colleges of ladies have merited to dwell. The eastern gate indeed the god of Love alone has appropriated to himself, but the other three are destined for certain orders of ladies.

[223] Et dominae portae meridianae ianuis semper morantur apertis et ostii semper reperiuntur in limine, sicut et dominae occidentalis portae, sed ipsae extra ipsius limina portae semper reperiuntur vagantes. Quae vero septentrionalis meruerunt portae custodiam, semper clausis morantur ianuis et extra palatii terminos nihil aspiciunt. In quarum ergo istarum contenditis vos esse consortio?

[223] And the ladies of the meridional gate linger with the doors always open and are always found on the doorway’s threshold, just as the ladies of the occidental gate; but they themselves are always found wandering beyond the thresholds of that very gate. Those who have merited the custody of the septentrional gate, however, remain with the doors closed always and behold nothing beyond the palace’s boundaries. In the companionship of which of these, then, do you strive to be?

[224] Mulier ait: Hi mihi sunt nimis sermones obscuri nimisque verba reposita, nisi ipsa tua faciat interpretatio manifesta.

[224] The woman said: These discourses are too obscure for me and the words too recondite, unless your own interpretation itself make them manifest.

[225] Homo ait: Quae semper ianua morantur aperta et ostii semper reperiuntur in limine, sunt illae mulieres et dominae quae, dum aliquis petit ingressum, diligenter indagare noverunt quibus sit meritis dignus ac quam probitatem retineat, qui patentis ianuae desiderat aditum, et post meritorum habitam fidem plenariam cum omni dignos honore admittunt, indignos vero procul ab amoris aula repellunt.

[225] The man says: Those whose door always remains open and whose entrance’s doors are always found at the threshold are those women and ladies who, whenever someone seeks ingress, know how to investigate diligently by what merits he is worthy and what probity he retains—he who desires access to the open door—and, after a plenary confidence has been held regarding his merits, they admit the worthy with every honor, but the unworthy they drive far from the court of love.

[226] Quae vero locum sibi portae vindicant occidentalis, sunt illae mulieres communes quae neminem reiiciunt sed omnes indifferenter admittunt et universorum sunt expositae voluptati. Quae autem septentrionalis custodiae mancipantur et clausa semper porta morantur, sunt illae feminae quae nemini pulsanti aperiunt, sed denegant ad amoris palatium cunctis ingressum.

[226] But those who claim for themselves the place of the occidental gate are those common women who reject no one but admit all indifferently, and are exposed to the pleasure of all. But those who are consigned to septentrional custody and remain with the gate always closed are those women who open to no one knocking, but deny to all ingress to the palace of love.

[227] Meridianae sunt illae igitur quae amare volunt et dignos non repellunt amantes, et merito quia, quum sint in meridie cunctae dispositae, ab ipsius in oriente habitantis amoris meruerunt radio coruscari. Occidentales vero sunt meretrices quae vix aliquem amant nec ab aliquo probo inveniuntur amari, et merito quia, quum in occidente ipsarum reperiatur habitatio sita, igneus amoris radius ab oriente ad illas usque pervenire non potest.

[227] Meridional are therefore those who wish to love and do not repel worthy lovers, and deservedly, because, since they are all disposed in the south, they have merited to be coruscated by the ray of love itself dwelling in the east. Occidental, however, are the meretrices who scarcely love anyone, nor are they found to be loved by any upright man, and deservedly, because, since their habitation is found to be situated in the west, the fiery ray of love from the east cannot reach all the way to them.

[228] Septentrionales vero sunt illae mulieres quae amare recusant, quamvis illae amentur a multis, et merito, quia in sinistra positas deus non respicit ipsas, quia sunt maledictae. Ex his vero verbis amoris patet palatii dispositio manifesta.

[228] But northern are those women who refuse to love, although they are loved by many, and deservedly: because, placed on the left (the sinister side), God does not regard them, for they are accursed. From these words, moreover, the disposition of the palace of love is manifest.

Mulier ait: Intra septentrionalem portam me profiteor esse securam, non maledictam.

The woman says: Within the northern gate I profess myself to be secure, not accursed.

[229] Homo ait: Audias igitur poenas tibi sine fine paratas.

[229] The man says: Therefore, hear the penalties prepared for you without end.

Quum cuiusdam enim mei domini nobilissimi viri Roberti armiger adessem et die quadam in aestu magni caloris per regiam Franciae silvam cum ipso et multis aliis militibus equitarem, in quendam nos amoenum valde locum et delectabilem via silvestris direxit. Erat quidem locus herbosus et nemoris undique vallatus arboribus.

When, indeed, I was in attendance as armiger to one of my lords, the most noble man Robert, and on a certain day in the swelter of great heat I was riding with him and many other knights through the royal forest of France, a woodland path directed us into a certain place very pleasant and delectable. The place was indeed grassy and on all sides walled about with the trees of the grove.

[230] In quem quum descenderemus omnes, equis per pascua dimissis et nobis aliquantum somni refectis sopore, excitati postmodum vagantes festinanter stravimus equos. Sed quum meus parumper equus longius cunctis per pascua divertisset, tam diu me detinuit equi praeparatio proprii quod me solum in ipso prato conspexi relictum.

[230] Into which when we had all descended, the horses having been dismissed through the pastures and we having been refreshed with some sleep by slumber, awakened afterward and wandering about, we hastily made ready the horses. But when my horse had for a little while diverted farther than all through the pastures, the preparation of my own horse detained me so long that I beheld myself left alone in that very meadow.

[231] Quumque viam ignorans errabundus per prata vagarer, undique diligenter aspiciens a longe prospexi multitudinem equitantium infinitam per ipsius pascui deambulantem extremitates. Quum autem vehementer crederem meum inter ipsos dominum equitare, non modice gavisus, prout poteram, nitebar praedictae appropinquare militiae.

[231] And when, ignorant of the way, I, wandering errant, roamed through the meadows, carefully looking on every side, from afar I espied an infinite multitude of horsemen perambulating the extremities of that pasture. And when I vehemently believed that my lord was riding among them, rejoicing not a little, I strove, as I could, to draw near to the aforesaid soldiery.

[232] Intuens autem diligenter oculorum ipsum visu nullatenus percipere potui, quia non aderat inter ipsos, quumque magis equitantibus appropinquarem et attentius decoram valde multitudinem intuerer aspiciens, vidi hominem praecedentem et in spectabili equo nimis formoso sedentem aureo diademate coronatum. Hunc autem sequebatur primo loco ingens mulierum chorus atque venustus, quarum quaelibet in equo pinguissimo et formoso et suavissime ambulante sedebat.

[232] But as I looked carefully, I could by no means perceive him with the sight of my eyes, because he was not among them; and as I drew nearer to the riders and, looking more attentively, gazed upon the very decorous multitude, I saw a man going before and sitting upon a notable and exceedingly beautiful horse, crowned with a golden diadem. Him there followed, in the foremost place, a huge and charming chorus of women, each of whom sat upon a very plump and handsome horse, pacing most suavely.

[233] Pretiosissimis et variis erat vestibus et deauratis amicta chlamydibus, et uno a dextris et altero a sinistris decorata militibus, et tertium habebat militem in obsequio qui pedes incedebat coram ipsius aspectu eiusque semper frenum tenebat in manu, ut sine laesionis offendiculo suavius equitaret in equo. Cuiuslibet primi ordinis mulierum talis erat cultus atque incessus. Postea vero equitum ornatorum acies sequebatur infinita, qui ab omni eas sequentium strepitu tuebantur et laesione.

[233] She was clothed with most precious and various garments and with gilded chlamyses, and was adorned with a soldier on the right and another on the left, and she had a third soldier in attendance, who, going on foot, proceeded before her sight and always held her bridle in his hand, so that, without the hindrance of injury, she might ride more sweetly on the horse. Such was the adornment and gait of any woman of the first rank. Afterwards indeed an infinite array of ornate horsemen followed, who protected them from all the noise of those following and from injury.

[234] Secundo sequebatur loco mulierum non modica multitudo, quarum obsequiis varia hominum genera insistebant peditum ac militantium; sed tantus erat servire volentium strepitus tantaque multitudo nociva quod nec ipsae obsequia capere nec illi commode poterant esse servire parati, et sic servitii copia in maximam eis vertebatur inopiam atque angustiam, et pro magno quidem solatio sibi reputarent, si suis propriis relinquerentur obsequiis.

[234] In the second place there followed no small multitude of women, upon whose service various kinds of men were pressing, footmen and men-at‑arms; but so great was the din of those willing to serve, and so harmful a multitude, that neither could they themselves receive the services, nor could those prepared to serve be able to serve commodiously, and thus the abundance of service was turning for them into the greatest want and distress; and they would indeed reckon it a great solace, if they were left to their own proper attendants.

[235] Tertio vero loco sequebatur quarundam mulierum vilis et abiectus exercitus. Erant enim mulieres pulcherrimae valde, sed vestimentis erant opertae turpissimis et temporis qualitati contrariis. Nam quum in validiori aestatis essent constitutae calore, vulpinis invitae vestibus utebantur; praeterea turpes nimis et indecentes indecenter equitabant caballos, scilicet macilentos valde et graviter trottantes et neque frena neque sellas habentes et claudicantibus pedibus incedentes.

[235] In the third place, however, there followed a vile and abject army of certain women. For they were women very beautiful indeed, but they were covered with most disgraceful garments and contrary to the quality of the season. For when they were set in the stronger heat of summer, they, unwilling, used fox-fur garments; moreover, being too foul and indecent, they rode horses indecently—namely, very scrawny and heavily trotting, and having neither bridles nor saddles, and advancing with limping feet.

[236] Istarum labores nullorum iuvabantur auxiliis; omnium quidem erant suffragiis destitutae, et praeterea tantum praecedentes pedites et equitantes commotum pedibus immittebant pulverem quod se ipsas videre vix poterant, quia oculos ex pulvere gravatos habebant et labia impedita.

[236] The labors of these were aided by the aid of no one; indeed they were left destitute of the suffrages of all, and, moreover, the footmen and the horsemen going before were sending in so much dust, stirred up by feet, that they could scarcely see themselves, because they had their eyes weighed down from the dust and their lips impeded.

[237] Haec autem omnia quum diligenter aspicerem, et, quid hoc esset vehementi coepissem animo cogitare, domina quaedam solemni forma composita, quae post omnium sequebatur incessum habens equum macerrimum et turpem et tribus pedibus claudicantem, proprio me vocavit nomine et etiam ad se me ire praecepit. Ad quam quum venissem et eius venustam cernerem faciem atque decoram et eam in tam turpi equo sedere, meum sibi statim obtuli equum.

[237] But while I was diligently gazing upon all these things, and had begun with a vehement mind to cogitate what this might be, a certain lady, composed in solemn form—who was following after the procession of all, having a most meager and turpid horse, claudicating on three feet—called me by my proper name and even commanded me to come to her. When I had come to her and discerned her charming and decorous face, and that she was sitting upon so turpid a horse, I straightway offered her my own horse.

[238] Sed quum eum recusasset accipere, talia mihi verba coepit proponere: 'Dominum petis tuum; sed hic illum invenire non poteris, quia longius ab eius digressus es itinere.'

[238] But when she had refused to accept it, she began to propose such words to me: 'You seek your lord; but here you will not be able to find him, because you have digressed farther from his way.'

Et ego respondi: 'Rogo, domina, ut rectam mihi, si placet, viam indicare digneris.'

And I responded: 'I beg, lady, that you deign, if it pleases you, to indicate to me the right way.'

[239] Cui et ipsa respondit: 'Nisi primo praesentem militiam in propriis positam castris aspexeris, securam tibi viam indicare non possum.'

[239] To whom she herself replied: 'Unless first you have beheld the present soldiery placed in its own camps, I cannot indicate to you a safe way.'

Et ego sic respondi: 'Rogo igitur ut mihi cures, si libet, asserere cuius sit haec quam cerno militia, et quare mulier tam formosa adeo vilem equum et tam sibi abiecta praeelegit vestimenta portare.'

And I thus replied: 'I ask therefore that you take care, if it pleases, to assert to me whose this militia is which I discern, and why a woman so beautiful has preferred to ride so vile a horse and to wear vestments so abject to herself.'

[240] Cui et ipsa mulier respondit: 'Hic, quem vides, est exercitus mortuorum.' Quod quum audissem, meus statim ultra modum turbatus est animus et facies alterata, et mea cuncta de propriis sedibus coeperunt ossa moveri. Tremebundus igitur factus et nimis exterritus libenter volui ab hac societate discedere; sed haec me coepit statim suo confortare sermone et ab omni me periculo illaesum conservare promisit.

[240] To whom the woman herself also responded: 'This, which you see, is the army of the dead.' When I heard this, my spirit at once was disturbed beyond measure and my face altered, and all my bones began to move from their own seats. Therefore, becoming trembling and exceedingly terror‑stricken, I willingly wished to depart from this society; but she at once began to comfort me with her discourse and promised to preserve me unharmed from every peril.

[241] Sic enim ait: 'Securior hic et tutior permanebis quam in domo paterna.' Quo audito iam quasi emissum vivificantem resumpsi spiritum et ei propius accedens de omnibus coepi diligenter inquirere, et ipsa seriatim cuncta narrare ita dicens:

[241] For thus she said: 'Here you will remain safer and more secure than in the paternal house.' On hearing this, I now, as if once sent forth, resumed the vivifying breath, and, drawing nearer to her, I began to inquire diligently about everything, and she began to narrate all things seriatim, saying thus:

[242] 'Miles, quem vides cuncto populo aureo diademate coronatum praecedere, deus est amoris, qui singulis septimanis una die praesenti cernitur adiunctus militiae et cuique, prout bene vel male gessit in vita, mirabiliter pro cuiusque retribuit meritis.

[242] 'Soldier, whom you see preceding the whole people, crowned with a golden diadem, is the god of Love, who on one day of each week is seen present, joined to the soldiery, and to each, according as he has conducted himself well or ill in life, he wondrously retributes according to each one’s merits.

[243] Mulieres igitur, quae tam ornatae et honorificae primo loco post ipsum sequuntur, sunt illae beatissimae feminae quae, dum viverent, sapienter se amoris noverunt praebere militibus, et amare volentibus cunctum praestare favorem, et sub commento amoris subdole amorem petentibus digna praenoverunt responsa tribuere, pro quo nunc plenariam consequuntur mercedem et infinitis muneribus honorantur.

[243] The women, therefore, who, so adorned and honorific, follow in the first place after him, are those most blessed women who, while they lived, wisely knew how to proffer themselves to the soldiers of Love, and to bestow every favor upon those willing to love, and, under the pretext of love, to those slyly seeking love, knew beforehand to give fitting responses; for which they now obtain a plenary reward and are honored with infinite gifts.

[244] Quae vero secundo loco sequuntur et tantorum affliguntur obsequiis, sunt mulieres istae immundae quae dum viverent non sunt veritae cunctorum se voluptati exponere, sed petentium omnium fuerunt annuentes libidini, et nulli petenti suac ianuae negaverunt ingressum. Et ideo talia in hac curia meruerunt praemia capere, ut pro immoderata sui largitione et hominum indiscreta susceptione indiscrete et sine modo innumerabilium fatigantur personarum obsequiis, et talia sibi servitia in nociva convertuntur contraria et in summam valde angustiam et contumeliam.

[244] Those indeed who follow in the second place and are afflicted by the attentions of so many, are those unclean women who, while they lived, did not fear to expose themselves to the pleasure of all, but were assenting to the libido of all who petitioned, and to no petitioner did they deny entrance to their door. And therefore they have deserved to receive such rewards in this court, that, in return for their immoderate largesse of themselves and their indiscriminate reception of men, they are indiscriminately and without measure wearied by the attentions of innumerable persons, and such services are turned for them into harmful contraries and into very great distress and contumely.

[245] Quae vero ultimo loco sequuntur tam vili compositione dispositae et habitu incedentes abiecto et quibuslibet carentes auxiliis omnique poenarum genere fatigatae, ut manifeste potes oculis conspicere propriis, in quarum et ego sum inserta collegio, sunt iliae omnium mulierum miserrimae, quae dum viverent cunctis amoris intrare palatium clausere volentibus nec aliquibus bona facientibus vel ab iis benefaciendi causam et favorem petentibus voluerunt pro meritis respondere, sed omnes amoris postulantes deservire militiae abiecerunt et tanquam sibi odiosos repulerunt, eum non recolentes omnino qui deus amoris dicitur, cui militare quaerebant qui postulabant amari; et ideo nunc merito haec patimur et ab amoris digna rege factis suscepimus praemia, per quem universus regitur mundus, et sine ipso nihil boni aliquis operatur in orbe.

[245] But those who follow in the last place, disposed in so vile a composition and proceeding in an abject habit, lacking any auxiliaries whatsoever and wearied by every kind of penalties—as you can plainly behold with your own eyes—among whose collegium I too am inserted, are those most wretched of all women, who, while they lived, shut the palace of Love to all who wished to enter, nor were willing to respond according to merits to those doing good, or to those asking from them the cause and favor of well-doing; but they cast off all petitioners of Love who sought to serve his militia, and repelled them as hateful to themselves, not at all recalling him who is called the god of Love, in whose army those who asked to be loved were seeking to soldier; and therefore now deservedly we suffer these things and from Love’s worthy king we have received rewards according to our deeds, by whom the whole world is governed, and without him no one works anything good in the orb.

[246] Praeterea tot sumus aliis poenarum addictae generibus, quas nullus posset nisi per experientiam scire docentem, quod mihi narrare impossibile tibique satis esset audire difficile. Caveant ergo mulieres in saeculo viventes ne harum sint nobis consortes poenarum, quia post mortem nulla sibi poterit poenitudine subveniri.'

[246] Moreover, we are addicted to so many other kinds of punishments, which no one could know except by experience teaching it; for me to narrate it is impossible, and for you it would be sufficiently difficult to hear. Let women therefore living in the world beware lest they be our consorts in these punishments, because after death no one will be able to be succored by penitence.'

[247] Et ego mulieri respondi: 'Ut video et manifeste cognosco, qui amori elegerit beneplacita facere centuplicata illa retributione suscipiet, et, eundem qui offendere fuerit ausus commissum impune transire non poterit, sed, ut mihi videtur, ultra millecuplum quam fuerit commissum in eum constat vindicari delictum. Talem igitur deum non est offendere tutum, sed in omnibus est sibi servire tutissimum qui talibus suos novit praemiis munerare et suos contemptores tam gravibus poenis affligere.

[247] And I replied to the woman: 'As I see and plainly know, whoever shall have chosen to do the things well-pleasing to Love will receive that retribution a hundredfold; and that same man who shall have dared to offend will not be able to let the committed offense pass unpunished, but, as it seems to me, it is established that the delict is avenged upon him beyond a thousandfold of what was committed. Such a god, therefore, it is not safe to offend, but in all things it is most safe to serve him who knows how to remunerate his own with such rewards and to afflict his contemners with such grievous penalties.'

[248] Rogo itaque, domina mea, et pro viribus supplico ut recedendi mihi licentiam largiaris, ut haec valeam dominabus quae vidi ita narrare.'

[248] 'I ask, therefore, my lady, and to the utmost of my powers I supplicate that you grant me license to withdraw, so that I may be able thus to narrate these things which I have seen to the ladies.'

[249] Et ipsa mihi taliter respondit: 'Recedendi licentiam habere non potes, nisi de nobis maiores et duriores poenas cognoveris, et maius aliarum gaudium atque beatitudinem aspexeris.'

[249] And she herself thus replied to me: 'You cannot have the license of withdrawing, unless you shall have come to know concerning us greater and harsher penalties, and shall have looked upon a greater joy and beatitude of others.'

[250] Dum igitur talia conferendo longum transitum fecerimus, in locum delectabilem valde pervenimus, ubi erant prata pulcherrima meliusque disposita quam unquam mortalium viderit ullus. Erat enim undique locus omnium generum pomiferis et odoriferis circumclusus arboribus, quarum quaelibet iuxta sui generis qualitatem fructibus decorabatur egregiis.

[250] While therefore by discussing such things we made a long transit, we came to a very delightful place, where there were most beautiful meadows, better disposed than any among mortals has ever seen. For on every side the place was enclosed with pomiferous and odoriferous trees of every kind, each of which, according to the quality of its own kind, was adorned with excellent fruits.

[251] Praeterea in rotunditatis modum locus erat redactus trinisque distinctus partibus. Prima pars quidem in interiori erat loco reposita et a media parte undique circumsaepta. Tertia vero pars in extremis posita inter se et primam ex omni parte mediam perfecte circumeundo vallabat.

[251] Moreover, the place had been fashioned in the mode of rotundity and distinguished into three parts. The first part indeed was reposed in the inner place and was on all sides enclosed by the middle part. The third part, however, set at the extremities, by perfectly circling the middle on every side, ramparted between itself and the first.

[252] In prima igitur et interiori parte in medio loci sedebat quaedam mirae altitudinis arbor universorum generum abundanter proferens fructus; cuius rami usque ad interioris partis prolongabantur extremitates. Ad arboris quidem radices surgebat fons quidam mirabilis mundissimam habens aquam, quae nectaris suavissimum praelibantibus inducebat saporem; in qua etiam omnium generum pisciculorum species apparebant.

[252] Therefore in the first and innermost part, in the middle of the place, there stood a certain tree of wondrous height, abundantly bringing forth fruits of every kind; whose branches were prolonged all the way to the extremities of the inner part. At the roots of the tree there rose a certain marvelous spring, having most pure water, which to those who sipped imparted the most sweet savor of nectar; and in it also the species of little fishes of every kind appeared.

[253] Iuxta praedictum autem fontem in throno quodam ex auro et omni lapidum ornatu constructo regina sedebat amoris splendidissimam suo capite gerens coronam, et ipsa pretiosissimis sedebat vestimentis ornata auream manu virgam retinens. Ad cuius dextram sedes erat parata omni pretiositate refulgens et claritudine, in qua nemo quidem sedebat.

[253] Beside the aforesaid spring, on a certain throne constructed of gold and with every lapidary ornament, a queen was sitting, bearing upon her head a most splendid crown of love, and she herself sat adorned with most precious vestments, holding a golden scepter in her hand. At her right hand a seat had been prepared, refulgent with every preciousness and brightness, on which indeed no one was sitting.

[254] Pars autem ista videlicet interior vocabatur amoenitas, quia in ea omnia inveniebantur delectabilia atque suavia. In hac autem parte interiori tori erant parati quam plurimi, qui miro erant modo perornati, siricinis scilicet ex omni parte operti palliis et purpureis ornamentis. Ex praedicto autem fonte undique quam plurimi derivabantur rivuli atque ramusculi, qui ex omni parte rigabant amoenitatem, et singuli tori singulis decorabantur rivulis.

[254] Moreover, this part, namely the inner, was called Amenity, because in it were found all things delightful and sweet. And in this inner part very many couches were prepared, which were adorned in a wondrous manner, namely covered on every side with silken palls and purple ornaments. From the aforesaid fountain on every side very many rivulets and little branchlets were derived, which from every quarter watered the amenity, and each couch was adorned with its own rivulet.

[255] Pars vero secunda vocabatur humiditas, cuius erat dispositio talis. Rivuli quidem, qui propriis contenti alveis irrigabant amoenitatem, in hac parte secunda suas nimio vires ostendebant et totam inundabant humiditatem, ita scilicet quod herba mixta simul apparebat cum aqua, sicut tempore veris solet in pratis pluvialibus apparere diebus.

[255] The second part, however, was called Humidity, whose disposition was such. The rivulets, indeed, which, content with their own channels, were irrigating the Amenity, in this second part were displaying their forces to an excessive degree and were inundating the whole Humidity, to wit, such that grass, mingled together with the water, appeared, just as in the time of spring it is wont to appear in pluvial meadows on rainy days.

[256] Aqua vero ista, postquam in hanc fluebat partem, adeo fiebat frigida quod nullus posset eam tactu tolerare vivens; desuper vero calor solis intolerabilis descendebat, nullis enim locus obumbrabatur arboribus. Haec quidem aqua ultra partis istius non extendebatur terminos.

[256] But this water, after it flowed into this part, became so frigid that no living person could tolerate it by touch; moreover from above the intolerable heat of the sun was descending, for the place was overshadowed by no trees. This water indeed did not extend beyond the boundaries of that part.

[257] Tertia vero pars et extrema vocabatur siccitas, et merito quia omnis deerat humiditas omnisque locum occupabat ariditas, et solaris radius caloris erat acutus et igneo vapori nequaquam absimilis, terrae autem superficies quasi solum fornacis calidae.

[257] The third part, indeed, and the outermost, was called aridity, and deservedly, because all moisture was lacking and aridity occupied the whole place, and the solar ray of heat was acute and by no means unlike to a fiery vapor, while the surface of the earth was as the floor of a hot furnace.

[258] Locus autem iste undique habebat infinitos spinarum fasciculos colligatos, et in quolibet fasciculo lignum erat quoddam pertractum per medium, excedens ex utraque parte fasciculum pro duorum cubitorum mensura, et ex utroque capite ligni vir quidam stabat fortissimus ligni tenens caput in manibus. Erat autem ibi via quaedam pulcherrima, per siccitatem et humiditatem ad amoenitatem deducens, in qua nullum omnino praedictorum sentiebatur incommodorum.

[258] The place moreover on every side had infinite fascicles of thorns bound together, and in each fascicle there was a certain piece of wood drawn through the middle, protruding from either side of the fascicle by the measure of two cubits, and at each end of the wood a certain most strong man was standing, holding the end of the wood in his hands. Moreover, there was there a certain most beautiful way, leading through dryness and humidity to amenity, in which none at all of the aforesaid incommodities was felt.

[259] Quum vero ad ista devenerimus loca, viam primus rex amoris ingressus in amplexu ab amoris est regina susceptus et ea iuvante in parata sibi sede receptus crystallinam sua manu tenens virgam, et eum per eandem viam universus primi ordinis mulierum ac militantium est chorus secutus. Et cuique mulierum ornatissimi erat sedes lecti parata; militantes vero suo sibi eligebant sedes arbitrio.

[259] When we had come down to those places, the king of love was the first to enter the way, and was received in the embrace by the queen of love, and, with her aiding, was admitted to a seat prepared for him, holding in his hand a crystalline rod; and along the same way the entire chorus of the first order of women and of the warriors followed him. And for each of the women a most ornate couch-seat had been prepared; but the warriors chose seats for themselves at their own discretion.

[260] Quanta quidem istis erat beatitudo et gloria, humana non posset vobis lingua referre. Nam totus amoenitatis locus istarum est voluptatibus assignatus, et cuiuslibet coram eis generis ludebant ioculatores atque psallebant, et omnia instrumentorum ibi musicae genera resonabant.

[260] As for how great was the beatitude and glory for them, a human tongue could not relate to you. For the whole place of amenity is assigned to their delights, and joculators of every kind were playing and psalming before them, and all the kinds of musical instruments resounded there.

[261] Secundo per eandem intravit viam totus sequentis ordinis mulierum communium et eisdem servire volentium masculorum chorus, et usque ad amoenitatis circulum pervenerunt; quem quum pertransire non possent, per humiditatem coeperunt sua frena laxare et quae poterant ibi solatia capere, quia ille sibi erat locus ab amoris curia deputatus; ubi quantus stridor erat et gemitus, satis esset narrare difficile.

[261] Secondly, through the same road entered the whole chorus of the next order, of common women and of males wishing to serve the same, and they came as far as the circle of amenity; which, when they could not pass through, by the humidity they began to loosen their reins and to take such solaces there as they could, because that place had been deputed to them by the court of love; where how great the grating and the groaning was, it would be quite difficult to narrate.

[262] Multum etiam istarum mulierum poenarum erat augmentum gloria quam habere videbant in amoenitate morantes. Tertio subintrabat per eundem locum mulierum chorus posterior, quae amoris compati militibus noluerunt, et usque ad humiditatis circulum devenerunt.

[262] Much also was the augmentation of the punishments of these women from the glory which they saw those abiding in Pleasantness to possess. Thirdly there entered by the same place a later chorus of women, who were unwilling to have compassion on the soldiers of Love, and they came down as far as the circle of Moisture.

[263] Sed quum eis non pateret ingressus, coeperunt per siccitatis circumfluere partes, quia ille sibi erat locus ab antiquo paratus. Ibi autem cuilibet illarum super spinarum fuit sedes parata fasciculo, et per viros ibi, ut supra dictum est, deputatos semper fasciculus movebatur, ut acrius spinarum dilacerarentur aculeis, et nudis plantis ignitum pertingebant solum. Tantus quidem dolor tantaque ibi erat afflictio quantam vix crederem inter ipsas Tartareas potestates adesse.

[263] But when ingress was not open to them, they began to circumflow through the parts of dryness, because that place had been prepared for them from of old. There, moreover, for each of them a seat was prepared upon a little bundle of thorns, and by the men deputed there, as was said above, the bundle was always being moved, so that they might be more sharply torn by the prickles of the thorns, and with bare soles they reached the fiery ground. So great indeed was the pain and so great the affliction there as I would scarcely believe to be present even among the Tartarean powers themselves.

[264] Haec autem quum vidissem, licentiam abeundi quaesivi. Et ipsa mihi dixit: 'Licentiam ego tibi dare non possum, sed tuum hic equum relinque unde rex intravit amoris; ad ipsum ire festina et ab eo tanquam domino licentiam petere cura, et quae tibi praecipiet studeas diligenter attendere. Etiam pro me ipsa non sis exorare obliviosus.'

[264] But when I had seen these things, I sought license to depart. And she herself said to me: 'I cannot give you license, but leave your horse here at the place where the king of Love entered; make haste to go to him and take care to ask license from him as to a lord, and strive to attend diligently to what he shall prescribe to you. Also, do not be forgetful to entreat on behalf of me myself.'

[265] Quo percepto per praedictam viam ad regis amoris sum deductus aspectum et ei dixi: 'Rex potens et gloriose, omnimodas tibi gratias ago, quia tua mihi magnalia et mirabilia tuique regni dignatus es revelare secreta.

[265] Upon this being perceived, by the aforesaid way I was led into the sight of the king of Love, and I said to him: 'Powerful and glorious king, I give you all manner of thanks, because you have deigned to reveal to me your great works and marvels and the secrets of your kingdom.'

[266] Tuae igitur indesinenter clementiae supplico, ut quae tibi placet mihi tuo digneris servo praecipere, et, quae sint in amore praecepta principalia veraciter indicare, et illam mulierem, per cuius sum operationem tali visione beatus, meae intercessionis iuvamine a poenis gravioribus propitius liberare, et cum istis, quas hic tam honorifice collocatas aspicio, intra huius amoenitatis misericorditer loca reponere; postmodum vero mihi commeatum praestare, si placet.'

[266] Therefore I unceasingly supplicate your clemency, that you may deign to enjoin upon me, your servant, what pleases you, and to indicate truly what the principal precepts in Love are; and that that woman, through whose operation I am blessed by such a vision, you would graciously free, with the aid of my intercession, from the graver penalties, and, with those whom I here behold so honorably placed, mercifully replace her within the places of this pleasantness; thereafter indeed to grant me leave, if it pleases.

[267] Ipse vero mihi talia responsa porrexit: 'Nostra tibi sunt concessa videre magnalia, ut per te nostra valeat ignorantibus gloria revelari, et ut tua praesens visio sit multarum dominarum salutis occasio. Tibi ergo firmiter mandamus atque iniungimus, ut, ubicunque dominam alicuius valoris inveneris a nostra semita deviare amoris recusando subire certamina, hanc sibi visionem narrare procures et eam ab erroris proposito revocare, ut poenas possit tam gravissimas evitare et in praesenti valeat gloria collocari.

[267] He himself, indeed, proffered to me such responses: 'Our magnalia have been granted you to see, so that through you our glory may be able to be revealed to the ignorant, and that your present vision may be the occasion of salvation for many ladies. To you, therefore, we firmly command and enjoin, that, wherever you shall find a lady of some valor deviating from our path, refusing to undergo the contests of Love, you endeavor to narrate this vision to her and recall her from the purpose of error, so that she may be able to avoid such most grievous penalties and may in the present be established in glory.'

[268] Duodecim autem scias esse principalia quae sequuntur amoris praecepta:

[268] Know, moreover, that the principal precepts of love which follow are twelve:

I. Avaritiam sicut nocivam pestem effugias et eius contrarium amplectaris.
II. Castitatem servare debes amanti.
III.

I. You should flee avarice as a noxious pestilence and embrace its contrary.
II. You ought to keep chastity for a lover.
III.

Alterius idonee copulatam amori scienter subvertere non coneris.
IV. Eius non cures amorem eligere, cum qua naturalis nuptias contrahere prohibet tibi pudor.
V. Mendacia omnino vitare memento.

Do not knowingly try to subvert the love of one fittingly coupled to another.
4. Do not endeavor to choose the love of her with whom natural modesty forbids you to contract nuptials.
5. Remember to avoid mendacity altogether.

VI. Amoris tui secretarios noli plures habere.

6. Do not have many secretaries of your love.

[269]
VII. Dominarum praeceptis in omnibus obediens semper studeas amoris aggregari militiae.
VIII.

[269]
7. Strive always, obedient in all things to the ladies’ precepts, to be aggregated to the soldiery of love.
8.

In amoris praestando et recipiendo solatia omnis debet verecundiae pudor adesse.
IX. Maledicus esse non debes.
X. Amantium noli exsistere propalator.

In the furnishing and receiving of love’s solaces, every pudency and verecundity ought to be present.
9. You ought not to be maledictive.
10. Do not become a propalator of lovers.

XI. In omnibus urbanum te constituas et curialem.
XII. In amoris exercendo solatia voluntatem non excedas amantis.

11. In all things, set yourself urbane and courtly.
12. In exercising the solaces of love, do not exceed the will of your lover.

Sunt et alia amoris praecepta minora, quorum tibi non expediret auditus, quae etiam in libro ad Gualterium scripto reperies.

There are also other lesser precepts of love, the hearing of which would not be expedient for you, which you will also find in the book written to Walter.

[270] Mulier autem pro qua rogasti intra istius non potest amoenitatis moenia, sicut postulas, collocari, quia propria opera contradicunt intra tam gloriosa domicilia permanere. Tuae tamen intercessionis gratia pinguem equum et suavem cum freno et sella concedimus, et ut nullos habeat ministros circa spinarum fasciculum frigidumque de nostra licentia teneat sub pedibus lapidem.

[270] The woman, however, for whom you asked cannot be settled, as you request, within the walls of this amenity, because her own deeds gainsay her remaining within so glorious domiciles. Nevertheless, for the sake of your intercession we grant a fat and pleasant horse with bridle and saddle, and that she have no attendants around the bundle of thorns and the cold stone; by our permission let her keep a stone under her feet.

[271] Accipias ergo hunc crystallinum baculum et cum nostra recedas gratia; in priori autem fluvio quem inveneris eum proiicias.'

[271] Receive, therefore, this crystalline staff, and depart with our favor; but into the first river which you find, you shall throw it.'

[272] Arrepto vero ad recedendum itinere et ad eam quae me duxerat dominam reverso, eam inveni super fasciculo sine ministris sedentem, et super recenti lapide suos pedes suavissime tenentem, ac pinguissimum et valde ornatum equum iuxta se habentem, et modicam satis poenam patientem; quae mihi grates immensas obtulit atque subiunxit:

[272] But when I had taken up the road to withdraw and had returned to the lady who had led me, I found her sitting upon a little fascicle without attendants, and most pleasantly resting her feet upon a fresh stone, and having beside her a very plump and highly ornate horse, and undergoing a punishment quite moderate; she offered me immense thanks and added:

[273] 'Cum superna gratia recedas, amice, quia de huius curiae negotiis amplius videre non potes. Est enim ultra duplum quam videris earum gloria maior nostraque poena intensa, quae nulli viventi sunt videre concessa.' Post haec autem equum ascendi proprium et in momento oculi circa fluenta sum deductus aquarum. Ibi crystallina virga dimissa illaesus ad propria remeavi.

[273] 'With heavenly grace depart, friend, since of the business of this curia you can see no more. For it is more than double beyond what you have seen—their glory greater and our punishment intensified—which things it has been granted to no living person to behold.' After these things I mounted my own horse, and in the twinkling of an eye I was led along the streams of the waters. There, the crystalline rod released, I returned unscathed to my own.

[274] Aspicias ergo, domina mea, quanta est amare afflictio nolentis quantisque subiiciatur angustiis, et quantum decus mereantur et gloriam quae amoris portam intrare non clausere volentibus, ut vestrae opinionis errore deposito praedicta mereamini suscipere praemia et praefatas angustias declinare. Indecens enim esset et desperabile malum induceret, si mulier tam sapiens tamque venusta specie decorata inveniatur poenis subiacere tam gravibus totve pericula sustinere.

[274] Look, then, my lady, how great is the affliction of loving for one unwilling, and to what straits he is subjected; and how much honor and glory they deserve who did not close the gate of love to the willing, so that, with the error of your opinion laid aside, you may merit to receive the aforesaid rewards and to decline the aforesaid straits. For it would be unbecoming and would introduce a desperate evil, if a woman so wise and adorned with so charming an aspect should be found to be subject to such heavy punishments and to sustain so many perils.

[275] Quantum igitur ad vestram videtur spectare personam, amoris sum delegationis onere liberatus; vos autem taliter eius studeatis exaudire praecepta, ut ad eius beatitudinis mereamini gloriam introire.

[275] Therefore, insofar as it seems to pertain to your person, I am released from the burden of Love’s delegation; but do you strive thus to heed his precepts, that you may merit to enter into the glory of his beatitude.

[276] Mulier ait: Si vera sunt quae tua proponit assertio, amoris est gloriosum deservire ministeriis, et eiusdem est periculosum valde refragari mandatis. Sive igitur vera sint sive falsa quae proponis, terribilium me deterret poenarum relatio, et ideo ab amoris nolo militia exsistere aliena, sed eius affecto consortio copulari et in meridiana mihi porta domicilium invenire.

[276] The woman said: If the things which your assertion puts forward are true, it is glorious to serve the ministries of Love, and it is very perilous indeed to gainsay the mandates of the same. Whether therefore the things you propose be true or false, the relation of terrible punishments deters me, and therefore I do not wish to be alien to Love’s militia, but I aspire to be coupled to his consortium and to find a domicile for myself in the meridian gate.

[277] Oportet me igitur meridianae portae dominarum consuetudinem per omnia reservare, ut nec quemlibet reiiciam nec quemlibet ad amoris portam pulsantem admittam. Curabo igitur cognoscere quis dignus reperiatur ingressu, et ipsum examinata et cognita veritate suscipiam.

[277] It behooves me, therefore, to preserve in all respects the custom of the ladies of the meridian gate, so that I may neither reject just anyone nor admit just anyone knocking at love’s gate. I will therefore take care to learn who is found worthy of ingress, and him, once the truth has been examined and known, I will receive.

[278] Homo ait: Gratias ago amoris potentissimo regi, qui vestrum dignatus est revocare propositum dirumque fugavit errorem; sed quod velle deliberare contenditis utrum clamans ad palatii portam amoris sim admittendus, res amara nimis verbumque satis mihi videtur acerbum. Nam si de meae vobis constat probitate personae, deliberationi non potest locus de iure patere.

[278] Man says: I give thanks to the most powerful king of Love, who deigned to recall your purpose and put to flight the dire error; but that you strive to wish to deliberate whether I, crying out at the palace-gate of Love, am to be admitted, is a matter too bitter and a word that seems to me sufficiently acerbic. For if the probity of my person is established with you, no place for deliberation can by right be open.

[279] Quia tamen non omnia benefacta facile possunt ad omnium devenire notitiam, esse potest quod mea vobis facta sunt incognita, et ideo forte, quo ad conscientiam vestram, iuste fuit a vobis postulata deliberatio. Adeo tamen de meae confido probitatis operibus et de vestrae nobilitatis libramine, quod licet quam quaero differatur mihi largitio; non tamen credo obsequia diu posse suis meritis defraudari.

[279] Because, nevertheless, not all benefactions can easily come into the knowledge of all, it may be that my deeds are unknown to you, and therefore perhaps, so far as concerns your conscience, deliberation was justly demanded by you. Nevertheless I have such confidence in the works of my probity and in the balance of your nobility, that although the largess which I seek is deferred to me; yet I do not believe that services can long be defrauded of their deserts.

[280] Velit ergo Deus ut meae spei fructum sentiam efficacem, et sicut mihi recedenti de vobis assidua cogitatio permanebit, ita de me absente divina vos faciat cogitare potentia.

[280] May God therefore will that I experience the efficacious fruit of my hope, and just as, as I am departing from you, assiduous cogitation of you will remain with me, so may the divine potency cause you to think of me in my absence.

F. Loquitur nobilior plebeiae

F. The woman nobler than the plebeian speaks

[281] Si nobilior plebeiae petat amorem, eundem potest retinere stilum quo usus est nobilis quum loqueretur plebeiae. Potest etiam commode sub hac alia forma procedere. A longinquis retro temporibus diem istam desideravi et plenarie in mente gessi propositum meam vobis aperire mentem et intentionem et quanta mihi sit de vobis assidue cogitatio.

[281] If the more noble man should seek the love of the plebeian woman, he can retain the same style which the noble employed when he was speaking to the plebeian woman. He can also suitably proceed under this other form. From long‑distant times past I have desired this day, and I have borne fully in mind the purpose to open to you my mind and intention, and how great my assiduous thought concerning you is.

[282] Temporis tamen inopportunitas usque nunc distulit amantis eloquium. Sciatis igitur me totius mentis in vobis cogitationem et ancoram posuisse, nihilique me posse in saeculo isto beare nisi pretiosissimum personae vestrae thesaurum. Nam sine ipso nihil mihi videtur in saeculo possidere, et omnium saecularium rerum abundantia pro summa mihi reputatur inopia.

[282] Yet the inopportuneness of the time has up to now deferred the lover’s eloquence. Know, therefore, that I have placed the thought and anchor of my whole mind in you, and that nothing can make me blessed in this age save the most precious treasure of your person. For without it, it seems to me that I possess nothing in the world, and the abundance of all secular things is accounted by me as the highest poverty.

[283] Solus vester amor regis me posset diademate coronare et in summa rerum inopia me cunctis facere divitiis abundare. Spes vestri amoris me vivum conservat in orbe, de quo desperatus sum coactus de vita migrare. Suis igitur obsequiis me conservare dignetur gratia vestra et comitis non repellat amorem.

[283] Only your royal love could coronate me with a king’s diadem and, in the utmost want of things, make me abound in all riches. The hope of your love conserves me alive in the world, despairing of which I was compelled to migrate from life. Let your Grace, therefore, deign to conserve me by its courtesies, and let it not repel the love of the count.

[284] Comes enim solus vel eo superior tanto reperitur dignus amore. Absit enim, ut tantus decor tantaque morum probitas ex plebe sibi curet amantem eligere. Cogitet ergo prudentia vestra super loquentis comitis fide atque devotione, et ei digna suis meritis responsa retribuat.

[284] For the Count alone, or someone superior to him, is found worthy of so great a love. Far be it, indeed, that such decor and such probity of morals should take pains to choose for herself a lover from the plebs. Let your prudence, therefore, consider the fidelity and devotion of the speaking Count, and render to him responses worthy of his merits.

[285] Mulier ait: Illa quidem plebeia esset vere beata, quae comitis digna reperiretur amore. Sed vos attente inspicite qua reperiatur laude vel praemio dignus comes vel marchio, qui plebeiae deposcit amorem. O, quam mirabilis astur debet ille iudicari, qui, perdicibus omissis gruibus et fasianis, ex parvis passeribus et gallinarum filiis sibi curat quaerere victum!

[285] The woman said: That plebeian indeed would be truly blessed who should be found worthy of a count’s love. But you, attentively inspect where there is found a count or a marquis worthy of laud or reward, who demands the love of a plebeian. O, how marvelous a goshawk ought he to be judged, who, partridges, cranes, and pheasants set aside, takes care to seek his victuals from little sparrows and the chicks of hens!

[286] Gaudeo ergo si comitis amore digna reperiar; timeo tamen hominis alti et grandis genere tam parvae mulieris petentis amorem eligere. Videtur namque quod ex sola cordis illud procedat inopia. Magnanimes enim soli merentur dominarum scire secreta et earum amore potiri.

[286] I rejoice, therefore, if I be found worthy of the count’s love; I fear, however, to choose the love of a man high and great in lineage, I being so small a woman seeking love. For it seems that that proceeds from mere poverty of heart. For only the magnanimous deserve to know the secrets of ladies and to possess their love.

[287] Si meum igitur vobis amorem fuero largita, et eorum quae in amore exiguntur in vestra persona defectus reperiatur et ego ipsa, generis hoc proprii prohibente natura, forsan habere non possem, non diu noster amor recte gubernari valeret. Melius est ergo ab initio abstinere quam post causam iam inceptam poenitudine coartari.

[287] Therefore, if I shall have bestowed my love upon you, and if in your person there be found a defect of those things which in love are exacted, and I myself, the nature of my own kind forbidding it, perhaps would not be able to have them, our love would not be able to be rightly governed for long. It is better therefore to abstain from the beginning than, after the matter is already begun, to be constrained by repentance.

[288] Homo ait: Ibi quisque debet sibi postulare amorem, ubi amoris suasione constringitur. Ille enim est amor electus, qui in quocunque ordine ex placibilitate et delectatione formae cuiusque solummodo sumpsit originem, non qui ob generis tantum quaeritur praerogativam. Amoris itaque non subverto praecepta si ex minori ordine mihi curem amorem eligere, sed eius in hoc videor mandatis obsecundare.

[288] The man says: There each person ought to petition love for himself where he is constrained by love’s suasion. For that is chosen love which, in whatever order, has taken its origin solely from the placibility and delectation of each one’s form, not that which is sought only on account of the prerogative of lineage. Therefore I do not subvert the precepts of love if I take care to choose love for myself from a lesser order, but in this I seem to comply with its mandates.

[289] Est namque tale praeceptum amoris: Qui vero cupit amore potiri, propriae fines non audeat voluntatis excedere nec ordines discernat amori, qui ex quolibet genere suum vult exornare palatium et omnes in sua curia aequaliter militare nulla ordinum praerogativa servata. Plebeia ergo in amoris curia aequali cum comite vel comitissa meruit ordine permanere.

[289] For there is such a precept of love: whoever truly desires to possess love, let him not dare to overstep the bounds of his own will, nor discern ranks for love, who wishes to adorn his palace from any kind of lineage and to have all in his court serve equally as soldiers, with no prerogative of orders observed. A plebeian woman, therefore, has deserved to remain in love’s court in equal rank with a count or a countess.

[290] Quum in vos tota mei animi dirigatur voluntas, sine omni vos possum reprehensione eligere, nec ex hoc parva sed valde magna petere iudicabor. Nam quum honorabili amoris curia digna permaneatis [honore] et ad vestrum voluntas me cogit amorem, inter magnanimes vestra me debet prudentia reputare.

[290] Since the whole will of my mind is directed toward you, I can choose you without any reprehension, nor shall I be judged from this to be asking for small things, but for very great ones. For since in the honorable curia of love you remain worthy [of honor], and my will compels me toward your love, among the magnanimous your prudence ought to repute me.

[291] A meo igitur non est abstinendum vobis amore, nisi bonis me videritis moribus destitutum et a bonis actibus alienum. Praeterea pulchrius accipiter suo volatu ingeniosam capit alaudam quam pigram qualiam et linea recta volantem.

[291] Therefore it is not to be abstained by you from my love, unless you shall have seen me bereft of good morals and alien from good acts. Moreover, a hawk by its own flight more beautifully takes the ingenious lark than the sluggish quail flying in a straight line.

[292] Mulier ait: Etsi dictis rationibus ad vestrum forte me possetis amorem coartare, alia me ratio ab hac necessitate defendit, quia, etsi omnia nostris succederent amplexibus prospera, si illud vulgi deveniret ad aures omnes aperte meam famam reprehensione confunderent, quasi ultra modum propriae naturae metas excesserim.

[292] The woman says: Although by the said reasons you might perhaps constrain me to your love, another reason defends me from this necessity, because, even if everything should turn out prosperous for our embraces, if that should descend to the ears of the crowd, all would openly confound my fame with reprehension, as if I had exceeded beyond the measure and metes of my proper nature.

[293] Praeterea maioris altitudinis homo feminam ordinis inferioris fideliter non solet amare, sed, si amet, cito eius fastidit amorem et ipsam pro levi causa contemnit, quod manifesta ratione cognoscitur amoris obviare mandatis, in cuius curia generis nunquam potuit sibi locum vindicare discrimen, sed ordinis cuiuscunque reperiantur amantes, aequali ordine consueverunt in amoris aula militiam promereri et nullius generis maioritatis praerogativa gaudere. Iusta igitur a vobis me tuetur defensionis occasio, ne generis inaequalitas vestrum possit impedire propositum.

[293] Moreover, a man of higher rank does not usually love a woman of a lower order faithfully; but, if he does love, he quickly is fastidious of her love and contemns her herself for a slight cause—which by manifest reason is known to run counter to the mandates of Love, in whose court the discrimination of birth has never been able to vindicate a place for itself; but lovers, of whatever order they are found, have been accustomed in the aula of Love to earn service in equal order and to rejoice in the prerogative of no superiority of birth. A just occasion of defense therefore shields me against you, lest inequality of birth be able to impede your purpose.

[294] Homo ait: Mirandum est nimis super prudentia vestra quae tam incauta nititur se defensione munire. Qualis enim esset amor ille, qui populo teste perficitur et vulgi dilaniatur affatibus? Nonne amoris praecepto testante in amore non licet secretarios plures habere?

[294] The man says: It is exceedingly to be wondered at concerning your prudence, which strives so incautiously to fortify itself with a defense. For what sort of love would that be, which is brought to completion with the people as witness and is torn apart by the utterances of the vulgar crowd? Does not the precept of love itself, bearing witness, declare that in love it is not permitted to have several secretaries (confidants)?

Praeterea valentiae alicuius vel probitatis mulier non debet aliquem hac intentione amare, ut propter assueta vaniloquia vulgi et insidiantium suspectos rumores retro ab incepti amoris tramite cedat, et malorum ex hoc voluntas optatum capiat effectum.

Moreover, a woman of some valor or probity ought not to love someone with this intention: that, on account of the accustomed vain loquacity of the vulgar crowd and the suspected rumors of the insidious, she should retreat back from the path of the love begun, and that from this the will of the wicked should seize its desired effect.

[295] Nam ut bene novistis, reproborum est hoc propositum semper et cunctis intentio manifesta, ubi libet facta impedire bonorum et amantium solatiis adversari. Vestra igitur discat serenitas malorum turpiloquia dolosa contemnere et eorum declinare insidias, ne malorum facta bonis inveniantur esse nociva. Maius enim pravis hominibus non posset praemium exhiberi quam si suas persenserint fraudes vias impedire bonorum.

[295] For, as you know well, this is the purpose of the reprobate always and the manifest intention to all: to impede wherever they please the deeds of the good and to oppose the solaces of lovers. Your Serenity therefore should learn to contemn the deceitful foul-speeches of the wicked and to decline their snares, lest the deeds of the wicked be found to be noxious to the good. For no greater premium could be exhibited to depraved men than if they should perceive that their frauds impede the ways of the good.

[296] De fide autem mea et legalitate amoris nec ego nec alius plenam vobis fidem facere posset, quia Deus ipse solus humani cordis est scrutator et testis; ei soli hominum est cogitatio manifesta. Factis ergo et operibus exterioribus a femina sapienti interior debet cogitatio deprehendi. Si propria igitur facta vel opera vestro me constituunt indignum amore et iustam vobis afferunt suspicionem, rogo ut nullam apud vos valeam misericordiam promereri.

[296] But concerning my faith and the legality of love, neither I nor anyone else could give you full credence, because God himself alone is the scrutinizer and witness of the human heart; to him alone the thought of men is manifest. Therefore by deeds and exterior works the interior thought ought to be apprehended by a wise woman. If, therefore, my own deeds or works render me unworthy of your love and bring to you a just suspicion, I ask that I may deserve no mercy with you.

[297] Et si proprios mihi actus noveritis de iure non posse nocere, plena vos exoro fiducia ut ex vestro iudicio nulla mihi procedat iniuria. Nam quum nullus alicui suam fidem ad plenum possit facere manifestam, eadem ratione quaelibet mulier unumquemque posset amantem repellere.

[297] And if you know that my own acts cannot by right harm me, I beseech you with full confidence that from your judgment no injury proceed to me. For since no one can make his fidelity fully manifest to another, by the same reasoning any woman could repel any lover.

[298] Videat ergo magna prudentia vestra et subtili indagatione perquirat quid deceat ad proposita respondere. Nam, ut bene superius vestris reperitur insertum faminibus, quantumcunque unus amantium altero inveniatur nobilior, post amoris initia aequalibus eos oportet in amoris aula gradibus ambulare.

[298] Let then your great prudence take heed, and by subtle investigation search out what it befits to reply to the things proposed. For, as is well found inserted above in your pages, however much one of the lovers may be found more noble than the other, after the beginnings of love it is proper that they walk with equal steps in the court of love.

[299] Mulier ait: Quamvis malorum insidiis non deceat cursum impediri bonorum, non tamen sequitur quod semper invenire debeat bonorum ancora ripas. Nam in cuiuslibet est positum mulieris arbitrio ut, quum ab ea postulatur amor, recuset amare si placet, nec ex hoc aliqua potest iniuria deprehendi, sicut vestris novistis dictis asserere. Quae enim potest iniuria aestimari, si quidquam ab aliquo postulanti petitae rei largitio denegatur?

[299] The woman says: Although it is not seemly that the course of the good be impeded by the snares of the evil, nevertheless it does not follow that the anchor of the good must always find the banks. For it is placed in the discretion of any woman that, when love is requested from her, she refuse to love if it pleases; and from this no injury can be detected, as you know how to assert by your own sayings. For what injury can be reckoned, if the bestowal of the requested thing is denied to someone petitioning?

[300] Homo ait: Vere profiteor in mulieris esse collatum arbitrium postulanti, si velit, amorem concedere, et si non concedat nullam videtur iniuriam facere; sed tunc sine dubio infertur iniuria amanti, quum ipse bonus propter facta malorum suis meritis defraudatur, vel quum propter vanam suspicionem eius non potest capere dignum labor effectum.

[300] The man says: Truly I profess that the discretion has been conferred upon the woman to grant love to the petitioner, if she wills, and if she does not grant it she seems to do no injury; but then without doubt injury is inflicted upon the lover, when the good man himself, on account of the deeds of the wicked, is defrauded of his merits, or when, because of her vain suspicion, he cannot attain the worthy effect of his labor.

[301] Debet enim mulier quae postulatur amari vel suum amorem promittere vel prorsus denegare petenti vel, si de postulantis dubitet probitate, dicat: 'Primo bona facias quam bonorum praemia petas.' Non enim sub simulantium amare velamento fidelis est recusandus amator, quia satis videtur iniquum aliquem alterius iniquitate gravari.

[301] For a woman who is asked to be loved ought either to promise her love, or utterly deny it to the petitioner; or, if she doubts the petitioner’s probity, let her say: 'First do good deeds before you seek the rewards of the good.' For a faithful lover is not to be refused under the veil of those who simulate loving, since it seems quite iniquitous that someone be burdened by another’s iniquity.

[302] Mulier ait: Postquam vobis magis placet denegari prorsus amorem quam sub forsitaneo dubio respondere, vobis morem gerere curo et vos amare recuso.

[302] The woman says: Since it pleases you more that love be absolutely denied than to respond under a tentative “perhaps” of doubt, I take pains to humor you and refuse to love you.

Homo ait: Rogo ut me certum reddat prudentia vestra si alium in corde amare disponitis.

The man says: I ask that your prudence make me certain if you dispose to love another in your heart.

[303] Mulier ait: Nec me cogit amoris lex nec consuetudo me cogit amantium ut quod corde gero vobis faciam manifestum. Nam etsi alium amare disponerem, nec vos quaerere nec me vobis insinuare deceret.

[303] The Woman says: Neither does the law of love compel me, nor does the custom of lovers compel me, to make manifest to you what I carry in my heart. For even if I were disposed to love another, it would be fitting neither for you to inquire nor for me to insinuate it to you.

[304] Homo ait: Ergo mihi nullum in disputatione praesenti reservatur auxilium nisi vobiscum pleno sermone certare, atque disputando cognoscere utrum vos deceat vel non mihi vestrum denegare amorem, si eum in neminem alium expendistis amantem. Probo ergo quod me non recte potestis amore vestro privare.

[304] The man says: Therefore no aid at all is reserved for me in the present disputation except to contend with you in full discourse, and by disputing to learn whether it befits you or not to deny me your love, if you have expended it on no other lover. I therefore prove that you cannot rightly deprive me of your love.

[305] Nam amare aut est bonum aut est malum. Quod sit malum non est asserere tutum, quia satis omnibus constat et est manifestum, et amoris hoc nobis doctrina demonstrat, quod neque mulier neque masculus potest in saeculo beatus haberi nec curialitatem nec aliqua bona perficere, nisi sibi haec fomes praestet amoris. Unde necessario vobis concluditur ergo bonum esse amare et appetibile.

[305] For to love is either good or evil. That it is evil it is not safe to assert, because it stands sufficiently for all and is manifest, and the doctrine of love demonstrates this to us: that neither woman nor man can be held blessed in the world nor accomplish curiality nor any good things, unless the fuel of love provides these to them. Whence it is necessarily concluded for you that to love is good and appetible.

[306] Satis ergo utriusque sexus homo amare tenetur, si bonus et laudabilis in orbe cupit haberi. Si autem amare tenemini, ergo aut malos aut probitate decoros. Malos quidem non, quia praeceptum contradicit amoris.

[306] Therefore a person of either sex is held/obliged to love, if one desires to be considered good and laudable in the world. But if you are obliged to love, then either the wicked or those adorned with probity. Not the wicked, indeed, because it contradicts the precept of Love.

Sequitur ergo solis bonis vestrum esse largiendum amorem. Quare, si me moribus noveritis decoratum, improbe mihi vestrum denegatis amorem.

It follows, therefore, that your love is to be bestowed upon the good alone. Wherefore, if you have known me adorned with morals, you improperly deny your love to me.

[307] Mulier ait: Fateor, bonum esse amare et bonis tantum largiendum amorem; sed licentiam cuilibet amanti ab amore concessam mihi vultis auferre. Nam unicuique licet amanti amorem non largiri petenti; ergo et ego amoris fulta doctrina meo vos possum sine reprehensione amore frustrare aliumque postulantem admittere.

[307] The woman says: I confess that it is good to love and that love is to be bestowed only upon the good; but you wish to take from me the license granted by love to any lover. For it is permitted to every lover not to bestow love upon one who asks; therefore I too, bolstered by the doctrine of love, can, without reproach, defraud you of my love and admit another who is requesting.

[308] Homo ait: Licentia amandi in vestrum collata arbitrium vobis auferri non potest, sed vestrum aequum debet esse arbitrium, ut quae debetis amare curetis. Non enim ob hoc vobis amor liberum voluit conferre arbitrium, ut concessa debeatis abuti licentia, sed ut maioribus apud ipsum mereamini praemiis honorari, si in tali posita bivio sibi studueritis serviendi viam eligere; unde, si in aliam contigerit vos divertere semitam, eum non mediocriter credatis offensum.

[308] The Man says: The license of loving, conferred into your arbitrement, cannot be taken away from you, but your arbitrement ought to be equitable, so that you take care to love those whom you ought. For it was not for this that Love wished to confer upon you free arbitrement, that you should abuse the license granted, but that you might deserve to be honored with greater rewards with him, if, placed at such a crossroad, you strive to choose the way of serving him; whence, if it should befall you to turn aside into another footpath, you should believe him not moderately offended.

[309] Nec vos tueri potestis, si alii in petendo posteriori vestrum concedatis amorem; nam priori digno petenti improbe denegatur amor et minus probe posteriori annectitur. Non enim amor voluit de suis militibus aliquem cum alterius iactura sentire iuvamen. Sic nec vos, rogo, velitis alii erogare quod alteri pleno iure debetur.

[309] Nor can you defend yourselves, if you grant your love to another who is later in petitioning; for to the earlier, worthy petitioner love is improperly denied, and less properly is it annexed to the later. For Love did not wish any of his soldiery to feel aid with another’s loss. Thus neither, I beg, should you be willing to disburse to one what by full right is owed to another.

[310] Mulier ait: Ea quae dicitis satis ratione nituntur, si cor meum propriae annueret voluntati. Mea namque voluntas esset quae proponitis adimplere, sed cor contradicit omnino et dissuadet per omnia fieri quod plena voluntate desidero. Ergo si cor contradicit amare, quaeso ut mihi asseratis cui potius sit favendum, cordi scilicet an voluntati.

[310] The woman says: The things you say are sufficiently supported by reason, if my heart would assent to my own will. For my will would be to fulfill what you propose, but my heart utterly contradicts and in every respect dissuades that what I desire with full will be done. Therefore, if the heart contradicts loving, I beg that you assert to me which should rather be favored, the heart, namely, or the will.

[311] Homo ait: Hanc discordiam me amplius audisse non recolo; quod aliud corde et aliud voluntate quaeratur. Sed si est quod verbis asseritis, illud prorsus debetis eligere quod iustitia et veritate defenditur.

[311] The man says: I do not recollect ever having heard of this discord, that one thing is sought by the heart and another by the will. But if what you assert in words is so, you ought altogether to choose that which is defended by justice and truth.

[312] Mulier ait: Quod dicitis stare non potest, quia coacta nemini sunt grata obsequia et nullis digna praemiis iudicantur. Quare igitur amori praestarem obsequia, si amoris praemia consequi non deberem? Praeterea qualis posset esse amor contra cordis voluntatem praesumptus?

[312] The woman says: What you say cannot stand, because services rendered under compulsion are pleasing to no one and are judged worthy of no rewards. Why, then, should I render attentions to Love, if I ought not to obtain Love’s rewards? Moreover, what sort of love could it be, presumed against the will of the heart?

Nam, quod primitus corde ac voluntate appetitur, illud solum amoris debet amplecti muneribus; quod autem corde non peto quo modo possem amare non video.

For what is at first appetited by heart and will, that alone ought to be embraced by the gifts of love; but what I do not seek with the heart, in what way I could love it I do not see.

[313] Sed et dixistis quod alteri non possum recte proprium largiri amorem, si ab aliquo primo fuerit postulatus. Sed nonne fera bestia, quae prioris venatoris fuerat venabulis sauciata, si eam posterior [non] apprehenderit, eius debet esse qui cepit? Certe utique; ergo et secundus amator muneris perceptione potior est habendus in amore quam primus.

[313] But you also said that I cannot rightly bestow my proper love upon another, if it has been requested by someone first. But is not a wild beast, which had been wounded by the hunting-spears of the earlier hunter, if the later [does not] apprehend it, to belong to him who has taken it? Certainly, indeed; therefore the second lover, by the reception of the gift, must be held as superior in love to the first.

[314] Homo ait: Etsi grata regi non possimus exhibere servitia, ei tamen offensam non debemus inferre. Nam qui sola obsequii subtractione offenditur, multo magis laeditur et laesus provocatur ad iram. Laeditur autem amor, si uni ex suis militibus debitus alii impendatur honor.

[314] A man says: Although we cannot render services pleasing to the king, yet we ought not to inflict offense upon him. For he who is offended by the mere subtraction of obedience is much more injured, and, once hurt, is provoked to ire. But love is injured if the honor owed to one of his soldiers is expended upon another.

Ergo si vestrum postulavi primus amorem, quamvis vester non sit animus inclinatus, eum tamen in alium tam festinanter non decet expendere, quia forte 'Grata superveniet quae non sperabitur hora'.

Therefore, if I first requested your love, although your mind is not inclined, yet it is not fitting to expend it upon another so hastily, because perhaps ‘the welcome hour will supervene which will not be hoped for’.

[315] In brevi namque rex posset amoris vestram pietatis imbre superfundere mentem et vestri mihi amoris desperatum adducere fructum; quod fieri non posset, si alii vestra fuerit largitate concessus. Nec mihi obstare potest quod de venatione dixistis, quia illud obtinere constat de quorundam speciali consuetudine satis iniqua.

[315] In a short while, indeed, the king could super-pour your mind with a shower of love from your piety, and bring me the long-despaired fruit of your love; which could not come to pass, if by your largess it were conceded to another. Nor can what you said about the hunting stand in my way, because it is agreed that that prevails by the special consuetude of certain persons, quite iniquitous.

[316] Sed generalis per orbem consuetudo conservat ut, si aliquis feram bestiam de propriis commoverit abditis et eam venando persequitur, quamvis ipsam apprehenderit alter, priori tamen eam generalis consuetudo reservat. Ergo quum alium in petendo praecessi, vestro de iure non possum amore privari.

[316] But the general custom through the world preserves that, if someone has stirred a wild beast from its own hiding-places and pursues it by hunting, although another has apprehended it, nevertheless the general custom reserves it to the prior. Therefore, since I have preceded another in petitioning, by your right I cannot be deprived of love.

[317] Mulier ait: Inurbanum satis esse videtur et a bonis moribus manifeste deviare cognoscitur, si bonum, quod quisque sibi habere non potest, alteri prorsus velit denegare petenti. Ergo quum meum habere non potestis amorem, dilectionis et cordis affectionis hoc inhibente defectu, alios amandi mihi non debetis praecludere viam.

[317] The woman said: It seems quite inurbane and is recognized to deviate manifestly from good mores, if one should utterly wish to deny to another who is asking a good which he himself cannot have. Therefore, since you cannot have my love, this defect inhibiting of dilection and of the heart’s affection, you ought not to preclude for me the way of loving others.

[318] Nam, quum ipse amor me nolit adversus vos amoris inflammatione perfundere, sed adversus alium mihi spiraculum infundat amandi, ipsum sine aliqua possum blasphemia diligere. Ut tamen vobis contra me omnis removeatur occasio, vestri gratia amori non curabo vacare, et videbo an peccatrix virgo conceperit et pepererit mitis gallina draconem.

[318] For, since Love himself does not wish to suffuse me, against you, with the inflammation of love, but infuses into me, toward another, a breath for loving, I can love him without any blasphemy. Yet, so that every occasion against me may be removed for you, for your sake I will not care to be free for love, and I will see whether a sinful maiden has conceived and the gentle hen has borne a dragon.

[319] Homo ait: Quae proponitis verba, quamvis humanas videantur aures mulcere, tamen veritatis perquisita indagine sophistica palliatione teguntur. Numquid enim peccator, quia Deus sibi gratiam non infundit, apud ipsum Deum permanserit excusatus? Certe nequaquam, sed aeternis erit suppliciis mancipatus.

[319] The man says: The words which you propose, although they seem to soothe human ears, yet, when the searching inquest of truth is made, are covered by sophistic palliation. For does the sinner, because God does not infuse grace into him, remain excused before God himself? Assuredly by no means, but he will be mancipated to eternal punishments.

Ergo, si amoris vultis indignationem effugere et eius cupitis spiraculis inflammari, suscipiendi amoris gratiae vos habilem constituatis et dignam.

Therefore, if you wish to escape love’s indignation and desire to be inflamed by its inspirations, constitute yourselves apt and worthy of the grace of receiving love.

[320] Mulier ait: Et quantumcunque quisque bonum operetur in orbe, quo ad aeternae beatitudinis praemia capienda sibi valere non potest, nisi ex caritatis illud procedat affectu. Eadem igitur ratione, quantumcunque actibus propriis et operibus studeam regi servire amoris, si illud non ex cordis affectione procedat et ex actu derivetur amandi, ad amoris mihi praemia valere non potest. Ergo quoadusque me radius non pertinget amoris, mei non potestis amoris largitate potiri.

[320] The woman says: And however much anyone may work good in the orb, as regards being able to take to himself the rewards of eternal beatitude, he cannot, unless that proceeds from an affection of charity. By the same reasoning, however much by my own acts and works I strive to serve the king of Love, if that does not proceed from an affection of the heart and be derived from an act of loving, it cannot avail me for the rewards of love. Therefore, until the ray of love reaches me, you cannot obtain the largesse of my love.

[321] Homo ait: Et ego Deum flexis genibus exorabo semper, ut vos cogat amare quod decet et quod vestrae clareat celsitudini expedire.

[321] The man says: And I will always beseech God on bended knees, that he may compel you to love what is fitting and what may be clear to be expedient for your celsitude.

G. Loquitur nobilior nobili

G. The more noble speaks to the noble

[322] Quum nobilior nobilem feminam sui alloquatur affatu, quo nobilis et nobilior sunt usi sermone plebeiae, eodem utatur et ipse, eo excepto quod ad generis cognoscitur pertinere commendationem, et quod nobilis non est multum laudibus insistendum. Practerea sub hac formula poterit exordiri: Maiores mihi restant Deo gratiae referendae quam cuiquam in orbe viventi, quia hoc, quod meus animus videre super omnia cupiebat, nunc corporali mihi visu est concessum aspicere, et hoc mihi Deum credo praemium concessisse propter nimium desiderii mei affectum, et quia mei voluit exaudire preces importune precantis.

[322] When a more-noble addresses a noble woman with his speech, let him use the same mode which the noble and the more-noble have used in speaking to a plebeian woman, with this exception: the commendation that is recognized to pertain to lineage, and that, since she is noble, one must not insist much upon praises. Furthermore, under this formula he may begin his exordium: Greater thanks remain to be rendered by me to God than by anyone living in the world, because this, which my spirit desired to see above all things, it has now been granted to me to behold with bodily sight; and I believe that God has granted me this reward on account of the excessive affect of my desire, and because He willed to hear the prayers of me, importunately beseeching.

[323] Non enim poterat diei vel noctis hora pertransire continua, qua Deum non exorarem attentius, ut corporaliter vos ex propinquo videndi mihi concederet largitatem. Nec est mirum, si vos videndi tam magno agebar affectu et tam grandi voluntate angebar, quia vestri decoris ac sapientiae laudes mundus universus attollit, et per infinitas mundi partes curiae probitatis vestrae relatione quasi cibo quodam corporali pascuntur.

[323] For not a single continuous hour of day or of night could pass, during which I did not more attentively beseech God to grant me the largesse of seeing you bodily at close hand. Nor is it a marvel if I was driven by so great an affection of seeing you and was anguished by so grand a will, since the whole world exalts the praises of your decorum and sapience, and through the boundless parts of the world the courts are nourished, by the relation of your probity, as if by a certain bodily food.

[324] Et ego nunc aperta veritate cognosco quod nec lingua nec animus hominis vestram speciem atque prudentiam esset narrare vel cogitare sufficiens. Et ideo maxima quam habebam vos videndi ac serviendi voluntas non modica suscipit augmenta et maiora ulterius incrementa cognoscet, quia liquide mihi constat et est manifestum quod vobis servire solum est cunctis in hac vita regnare, et sine ipso nihil posset ab aliquo in hoc saeculo dignum laudibus adimpleri.

[324] And I now, with the truth laid open, recognize that neither the tongue nor the mind of man would be sufficient to narrate or even to conceive your appearance and prudence. And therefore the greatest desire I had of seeing and of serving you receives no small augment and will further know greater increments, because it is clear to me and manifest that to serve you alone is to reign over all in this life, and without this nothing could by anyone in this age be brought to fulfillment worthy of praises.

[325] Deum quidem exoro coelestem, ut id mihi solum ex sua gratia concedat propriis actibus semper operari quod vestrae debeat omnino dignitati placere. Nulla enim me posset demum perturbare adversitas vel sinistrum impedire fortunae.

[325] I indeed implore the celestial God, that he may grant me from his grace this alone: to perform by my own actions always that which ought wholly to be pleasing to your dignity. For no adversity could in the end disturb me, nor could ill (sinister) fortune hinder me.

[326] Et ego bona semper cuncta, quae fecero, vestris volo laudibus indulgere et per omnia vestro nomini deservire. Nam quidquid boni peregero, intuitu vestri et assidua contemplatione noveritis esse perfectum.

[326] And I wish always to indulge all good things, which I shall have done, to your praises, and through all things to be subservient to your name. For whatever good I shall have accomplished, you will know to have been perfected by regard for you and by assiduous contemplation.

[327] Mulier ait: Grates vobis multas constringor offerre, quod tantis me vultis commendare praeconiis tantisque vobis placuit me laudibus exaltare. Vester ergo mihi, sciatis, gaudium inducit adventus, vestraque mihi satis est grata praesentia eo quod dicitis grande vobis esse remedium quod corporali me potestis visu percipere. Gaudeo itaque si tanta beatitudine digna merear inveniri ut vobis vel aliis causa esse valeam vel benefaciendi occasio.

[327] The woman said: I am constrained to offer you many thanks, because you wish to commend me with such proclamations and it has pleased you to exalt me with such great praises. Your advent, then—know this—induces joy for me, and your presence is quite pleasing to me, in that you say it is a great remedy for you that you can perceive me by corporeal sight. I rejoice, therefore, if I may be found worthy of such beatitude, that I may be able to be for you or for others either a cause or an occasion of well‑doing.

[328] Volo tamen quandam vobis admonitionem dare praecipuam, ut neminem vestris tantum debeatis laudibus exaltare, quod postea vobis verba pudeat detractione supprimere; et nullius curetis tantum famae vestro derogare sermone, ut ipsum proinde non possitis nisi verecunde laudare. Praeterea nullam debetis tam effuso sermone laudare, ut alterius probitati vestro derogetur affatu.

[328] I wish, however, to give you a certain especial admonition: that you ought not to exalt anyone so much by your praises that afterwards it would shame you to have to suppress your words by detraction; and that you should not derogate anyone’s reputation so much by your speech that you can therefore praise him only with embarrassment. Moreover, you ought not to praise any woman with such effusive speech that by your utterance derogation is done to another’s probity.

[329] Nam ex eo quod mihi dicitis tantum servire esse in hac vita regnare, aliis dominabus omnibus iniuriam videmini patenter inferre, quibus forte aeque ut mihi vel plus quam mihi est servire laudandum. Vestra igitur nulli fas esset feminae recusare obsequia, quia, ut constare videtur, homo estis nimiae probitatis et multa urbanitate praeclarus ac generositate refulgens.

[329] For from the fact that you tell me that to serve me so greatly is in this life to reign, you seem patently to be inflicting injury upon all other ladies, for whom perhaps it is as laudable to be served as for me, or even more than for me. Therefore it would be lawful for no woman to refuse your services, because, as appears to be established, you are a man of exceeding probity, illustrious with much urbanity, and shining with generosity.

[330] Et ideo recte agitis, si ea vestris actibus facere studeatis quae vestro generi et probitati respondeant. Nobiliores enim viri nobiliores tenentur mores habere quam alii, et magis eorum fama modica rusticitate et a beneficiis abstinendo gravatur quam ignobilis viri [et pravae naturae progeniti] satis graviora committendo. Gaudeo ergo si vobis causa et origo bonorum exsisto, et in quibus potero benefaciendi semper vobis in cunctis praestabo favorem.

[330] And therefore you act rightly, if you strive by your deeds to do those things which answer to your lineage and probity. For more noble men are bound to have more noble manners than others, and their reputation is weighed down more by a slight rusticity and by abstaining from benefactions than is that of an ignoble man [and begotten of a depraved nature] by committing rather graver acts. I rejoice, therefore, if I am for you a cause and origin of good things, and in whatever I shall be able for beneficence I will always afford you favor in all things.

[331] Homo ait: Omnia quidem esse vera quae de vobis narrata sunt per orbem certissimo nunc experimento cognosco. Nam vestra liquide responsione docetur quantus in vobis sapientiae viget effectus, quantaque probitatis vos doctrina decoret. Vestra igitur curastis admonere prudentia, ut in laude vel detractione cuiusque modificatam studeam adhibere mensuram; in quo apparet vestra plenitudo scientiae manifesta.

[331] The man says: I now recognize by a most certain experience that all the things which have been told about you throughout the world are true. For by your clear response it is taught how great an effect of wisdom flourishes in you, and how the doctrine of probity adorns you. Therefore your prudence has taken care to admonish me that I should strive to apply a moderated measure in the praise or the detraction of each person; in which your plenitude of knowledge appears manifest.

[332] Sed absit me in evidenti fallacia reperiri, ut quod a cunctis laudatur hominibus mea debeat obumbrare facundia quum, sive malorum sive bonorum hominum famae quis si reperiatur propria relatione detrahere, eius de quo loquitur nullo modo possit apud prudentes allidere famam, sed suam ipsius affatu noscatur opinionem gravare. Quidquid ergo vultis dicere vel facere mihi, secure potestis, nullam meae linguae sinistram timentes relationem.

[332] But far be it that I be found in manifest fallacy, such that what is lauded by all men should be overshadowed by my eloquence; since, whether of evil or of good men, if anyone is found to detract from a reputation by his own relation, he can in no way, among the prudent, batter the fame of him of whom he speaks, but is known by his utterance to weigh down his own opinion. Whatever, therefore, you wish to say or to do to me, you can do safely, fearing no sinister report from my tongue.

[333] In hoc tamen plurimum est vobis negotio praecavendum, quia si bona feceritis vestrae personae laudes nullorum ora tacebunt, sin autem mala, etsi a vobis mala perpetrata reticeam, quia neminem decet probum de aliquo sinistra referre, at tamen vestras desistam attollere laudes. Et postea maledici, quibus in maledicendo nulla reperitur norma praefixa, sed aliorum est eis cibus et potus inique supprimere famam, non cessabunt more consueto iniqua facta referre.

[333] In this matter, however, you must pre‑caution yourselves very much, because if you shall have done good things, the praises of your person the mouths of none will keep silent; but if bad things, even if I should keep quiet about the evils perpetrated by you—since it befits no man of probity to report sinister things about anyone—yet I will desist from extolling your praises. And afterward the slanderers, for whom in slandering no prescribed norm is found, but whose food and drink is to unjustly suppress the reputation of others, will not cease, in their customary manner, to recount iniquitous deeds.

[334] Quod autem dixi solum servire vobis esse in hac vita regnare, nullam ex hoc credo aliis dominabus iniuriam exoriri [vel fieri], quia aliis subtrahendo servitia vobis nequaquam possem obsequia pretiosa praestare, et aliarum voluntatibus obsequendo vestrum credo protinus desiderium adimpleri, maxime ubi aliis vestra gratia dominabus impendantur obsequia.

[334] But as to what I said, that to serve you alone is to reign in this life, I believe that from this no injustice arises [or is done] to other ladies, because by subtracting services from others I could by no means render precious services to you, and by complying with the wills of others I believe your desire is forthwith fulfilled, especially where, for your sake, services are expended upon other ladies.

[335] Vestra me praeterea dulcis ac suavis doctrina commonuit ut propriis studeam actibus exercere quod meo possit generi convenire et meae per omnia naturae congruere, quam vestram suasionem omnimoda me sciatis alacritate suscipere et esse penitus obedire paratum. Neminem etenim quacunque generositate praeclarum decet suis actibus a tramite deviare bonorum, sicut vestra satis superius fecit relatio manifestum.

[335] Your sweet and suave doctrine has furthermore admonished me to strive, by my own acts, to exercise that which can befit my lineage and be congruent with my nature in all things; which suasion of yours know that I receive with all alacrity and that I am wholly prepared to obey. For it befits no one, illustrious by whatever nobility, to deviate by his acts from the path of the good, as your relation above has made sufficiently manifest.

[336] Sic ergo assimili videtur modo vestrae probitati congruere, ut vos sanguinis naturae, a qua vestra manifeste propagatur origo, propriis curetis actibus deservire. Nobilitati autem vestrae constat nihil magis esse conveniens quam ut id vestris studeatis actibus operari, quo vos respicientibus benefaciendi semper valeat augmentari propositum et plena conservari voluntas.

[336] Thus therefore in a like manner it seems congruent to your probity, that you take care by your own acts to devote service to the nature of blood, from which your origin is manifestly propagated. Moreover, it is established that nothing is more convenient to your nobility than that you strive by your acts to operate that whereby, for those who regard you, the purpose of benefacting may always be able to be augmented and the will kept entire.

[337] Scio enim quod, si homo quisquam in orbe propter fidei puritatem et promptum serviendi affectum vestrum dignus inveniretur promereri solatium et vestram gratiam pro suis meritis impetrare, apud vos ego prae omnibus maioribus praemiis merebor honorari. Vos enim inter omnes alias meliori electione mihi dominam praefeci potentem, cuius volo semper obsequiis mancipari, et cuius laudi desidero universa benefacta referre.

[337] I know, indeed, that if any man in the world, by reason of purity of faith and a prompt affection for serving, were found worthy to merit solace and to obtain your grace according to his merits, with you I, before all others, would deserve to be honored with greater rewards. For among all others I have, by a better election, set you as a powerful lady for myself, to whose services I wish always to be made over, and to whose praise I desire to refer all benefactions.

[338] Vestram autem clementiam pleno cordis affectu deposco, ut me vestrum specialem hominem reputetis, sicut vestris singulariter sum mancipatus obsequiis, et ut mea facta praemium mereantur coram vobis invenire quod opto.

[338] Moreover, I implore your clemency with the full affection of my heart, that you reckon me your special man, since I am singularly mancipated to your services, and that my deeds may merit to find before you the reward which I desire.

[339] Mulier ait: Nihil in orbe sedet quod meus tam avide desideret animus ut evidenter facere possim, quam quod laudibus sit et praemio dignum. Et quidem in Deo patre confidentiam gero plenariam quod, usque quo largitum mihi sensum conservabit illaesum, nil studebo perficere, quod omni non sit argutioni suppositum.

[339] The woman said: Nothing in the world stands that my spirit so avidly desires to be able to do manifestly, as that which is worthy of praises and reward. And indeed in God the Father I bear full confidence that, so long as he shall preserve unharmed the understanding granted to me, I will strive to accomplish nothing which is not subjected to every argumentation.

[340] Malorum autem detractionibus obviare mihi videtur impossibile prorsus et durum continere laborem, quia satis esset facilius fluvium naturaliter ad ima currentem per eundem alveum ad originis fontem veloci cursu reducere quam maledicorum ora compescere vel eorum insidias cohibere. Ideoque ipsos credo suo potius arbitrio relinquendos quam eorum insistere correctioni quos a malis dictis ipsa natura prohibuit emendari.

[340] But to counter the detractions of the wicked seems to me utterly impossible, and a hard labor to contain; for it would be far easier to lead back a river, which by nature runs down to the depths, along the same channel with a swift course to the fountain of its origin, than to restrain the mouths of the maledictors or to check their snares. And therefore I believe that they themselves are rather to be left to their own discretion than that one should insist upon their correction—those whom nature itself has forbidden to be amended from evil sayings.

[341] Eorum igitur prorsus sunt vaniloquia contemnenda et conversatio declinanda, quia cuiuscunque modi fuerint facta bonorum, maledicorum semper relatio ea faciet sua interpretatione sinistra. Et ideo cuilibet homini probo sufficiat conscientia pura defendi et per bonam famam hominum bonorum arbitrio sustentari.

[341] Their vain-babblings, therefore, are altogether to be contemned, and their conversation is to be declined; for whatever be the manner of the deeds of the good, the report of the maledicents will always make them such by its sinister interpretation. And therefore let it suffice for any upright man to be defended by a pure conscience and to be sustained by good fame, by the judgment of good men.

[342] Ad haec verum esse profiteor quod aliarum dominarum voluntatibus obsequendo mihi videntur obsequia exhiberi; sed quod ad me universa debeant benefacta referri, incompetens videtur et iniuria videretur non modica, quum aliae quam plurimae aequali forte vel maiori gaudeant probitate maiorique dignae reperiantur honore. Meam praeterea nobilitatem tali cupio moderamine gubernare, ut vobis et cuilibet alii pro me bona facienti per orbem benefaciendi propositum semper valeat augmentari et plena conservari voluntas.

[342] To these things I profess it to be true that, by obeying the wills of other ladies, services seem to be rendered to me; but that all benefactions should be referred to me seems incompetent and would appear no small injury, since very many others rejoice in equal perhaps or greater probity and are found worthy of greater honor. Moreover, I desire to govern my nobility with such moderation, that in you and in anyone else doing good on my behalf throughout the world the purpose of benefacting may always be able to be augmented and the will preserved full.

[343] Dicitis etiam per omnia vos meis mancipari obsequiis multisque apud me prae omnibus dignum esse praemiis honorari propter nimium serviendi affectum, et quia me dominam vobis specialem elegisse contenditis. Sed absit ut a vobis vel quolibet alio impensa mihi obsequia diu possint irremunerata iacere, si quacunque fuerint notitia mihi indicata.

[343] You also say that in all things you are made over to my services, and that with me you are worthy, before all others, to be honored with many rewards on account of an excessive zeal for serving, and because you contend that you have chosen me as your special lady. But far be it that services expended on me by you or by any other should be able to lie long unremunerated, if by whatever notice they have been made known to me.

[344] Quod autem rogatis ut meum vos hominem specialem debeam reputare, sicut specialiter meis estis mancipati obsequiis, et ut optatum vobis curem praemium exhibere, qualiter possit adimpleri non video. Talis enim specialitas aliis forte posset praeiudicium generare, quibus forsitan equalis vel maior quam vobis est mihi serviendi voluntas. Praeterea, quid sit illud quod a vobis apud me praemium exoptatur, non est mihi per omnia notum, nisi vestra illud primo mihi faciat indicatio manifestum.

[344] But as to your asking that I ought to reckon you my special man, just as you are specially mancipated to my services, and that I should take care to bestow upon you the desired reward, I do not see how it can be fulfilled. For such a speciality could perhaps generate prejudice to others, for whom perhaps the will of serving me is equal to or greater than yours. Furthermore, what that reward is which by you is most desired with me is not in all respects known to me, unless your indication first make it manifest to me.

[345] Homo ait: Quod vobis de maledicis enarravi, non illud asserui quasi vellem vobis onus inferre animos cohibendi malorum, sed ut vestra vos talem sedula facta demonstrent ut malorum inde invidia semper sua possit incrementa cognoscere, et ab eorum insidiis bonorum vos defendat opinio, sicut etiam vestra prudentissime superius indicavit auctoritas. Sufficit enim cuilibet apud bonos pura conscientia reservari.

[345] The man says: What I have narrated to you about the maledictors, I did not assert as though I wished to impose on you the burden of restraining the minds of the wicked, but so that your own diligent deeds might show you to be such that from there the envy of the wicked may always be able to recognize its own increments, and that the opinion of the good may defend you from their snares, just as your authority too has most prudently indicated above. For it suffices for anyone that a pure conscience be preserved among the good.

[346] Illud autem quod in aliarum dixistis iniuriam retorqueri, si vestris scilicet omnia benefacta laudibus referantur, nullius iura videtur allidere nullamque continere offensam. Quamvis enim a femina bonum cuiuslibet factum debeat approbari, quilibet tamen homo laudandus cuncta sua facta unius debet mulieris specialiter laudibus indulgere, et mulierum quaeque prudentium, quamvis singulorum sibi debeant beneficia placere, unius tamen laudabiliter potest actus approbare et suis ea debet specialiter laudibus reputare.

[346] But as to that which you said is turned back as an injury upon other women, namely, if all benefactions are referred to your praises, it seems to dash the rights of no one and to contain no offense. For although by a woman the good deed of anyone ought to be approbated, nevertheless any man worthy of praise ought specially to indulge all his deeds to the praises of one woman; and each of the prudent women, although the benefactions of individuals ought to be pleasing to her, nevertheless can laudably approbate the acts of one, and ought specially to reckon them in her praises.

[347] Ex hoc enim nulli procedit iniuria, si me propriosque actus universos et singulos vestris specialiter servitiis deputavi vosque mihi dominam recognovi praecipuam. Aliis igitur sufficiat ceterorum specialiter obsequiis honorari.

[347] From this, then, no injury accrues to anyone, if I have assigned myself and all and each of my own acts specifically to your services, and have recognized you as my preeminent lady. Let it suffice, therefore, for others to be honored by the special obsequious services of the rest.

[348] Nihil enim earum videtur expedire utilitatibus hac vos pro eis sollicitudine fatigari, quum vestris per omnia ministeriis mea sit annexa voluntas, cui imperari non potest peritissimi hoc Donati vobis insinuante doctrina: in tantum enim liberrima reperitur humana voluntas quod nullius eam posset a firmiter concepta dispositione conatus avertere.

[348] For nothing of their utilities seems to be expedited by your being fatigued with this solicitude for them, since in all things my will is annexed to your ministries, which cannot be commanded, as the doctrine of this most skillful Donatus intimates to you: for the human will is found to be most free to such an extent that no one’s effort could avert it from a firmly conceived disposition.

[349] Aliae igitur dominae nil mihi possunt ex debito postulare, nisi ut vestrae contemplationis intuitu mea sibi debeam beneplacita largiri obsequia et obsequiorum originem cauto reticere silentio; vobis autem tantum debiti obligatione constringor in cunctis laudabilia meis actibus operari et nullius improbitatis macula vitiari. Mihi autem a vobis hoc restat ex debito largiendum, sicut vestra novistis sponsione firmare, ut exhibita pro vobis obsequia non diu valeant muneris viduitate gravari.

[349] Other ladies, therefore, can demand nothing from me as of debt, except that, in the regard of your contemplation, I ought to lavish at my good-pleasure my services upon them and to keep with cautious silence the origin of the services; but to you alone I am bound by the obligation of debt to operate in all my acts things laudable and to be vitiated by the stain of no improbity. For me, however, from you this remains to be granted as of debt, as you know how to make firm by your pledge, that the services exhibited on your behalf may not for long be able to be burdened with the widowhood of a gift.

[350] Dixistis autem dominationem vestram, si in me speciali affectione resideat, aliis praeiudicium generare, quibus forte maior quam mihi vel aequalis est vobis serviendi voluntas. Et sic respondeo: si vobis serviendi cuiquam maius sit quam mihi vel aequale propositum, rogo ut nulla me possint apud vos iuvamina suffragari nec rationis aliqua iura tueri.

[350] But you have said that your Lordship, if there resides toward me a special affection, would generate prejudice for others, in whom perhaps the will of serving you is greater than mine or equal. And thus I reply: if the purpose of serving you be for anyone greater than mine or equal, I ask that no aids may be able to suffrage for me with you, nor may any rights of reason defend me.

[351] Dixistis autem exoptatum a me non plenius intelligere praemium, ad quod mea cuncta procedit intentio. Sed vestram cupio clementiam edoceri quod talis apud vos praemii largitionem promereri deposco, quo intolerabilis est poena carere, et illud possidere largitum cunctis esset divitiis abundare.

[351] You said, moreover, that I do not more fully understand the longed-for prize, toward which my whole intention proceeds. But I desire that your clemency be informed that I ask to merit with you such a bestowal of prize, to be without which is an intolerable penalty, and to possess that grant would be to abound in all riches.

[352] Idque vobis esset mihi satis exhibere suave, nisi vestra mihi forte reperiatur obviare voluntas. Vester igitur amor est illud quod mihi salutis quaero remedium, et quod mea studeo venatione percipere.

[352] And this would be sufficiently sweet for me, for you to bestow it upon me, unless by chance your will is found to oppose me. Therefore your love is that remedy of salvation which I seek for myself, and which I strive to apprehend by my own hunting.

[353] Mulier ait: Multum videmini a recto quodam amoris tramite deviare et optimae [et opportunae] amantium consuetudinis transgressor exsistere, quod tam festinanter postulatis amorem. Sapiens enim et instructus amator, quando aliquam dominam sibi antea prorsus incognitam prima visitatione alloquitur, non explicito debet affatu amoris postulare donaria, sed propria debet industria sui notitiam applicare amanti et in cunctis suis dictis se illi suavem et placabilem exhibere; post vero id agere curet, ut ipsum quoque absentem pleno iure valeant amanti sua facta laudare; tertio vero loco securius accedat postulaturus amorem.

[353] The woman said: You seem to deviate greatly from a certain straight path of love and to become a transgressor of the best [and opportune] custom of lovers, in that you so hastily demand love. For a wise and instructed lover, when he addresses some lady wholly unknown to him before, at the first visitation, ought not with explicit address to ask for the donatives of love, but by his own industry ought to bring about the acquaintance of himself to the beloved and in all his sayings to present himself to her as sweet and placable; afterwards let him take care to manage this, that even when he himself is absent they may be able by full right to praise his deeds to the lover; and in the third place let him approach more securely to ask for love.

[354] Sed hunc vos ordinem manifesta transgressione turbastis, quod ideo vos fecisse recogito quod nimis me facilem ad concedendum quod petitis credidistis, vel quia non estis in amoris arte peritus. Unde vester quidem amor est merito suspectus habendus.

[354] But you have disturbed this order by a manifest transgression, which I reckon you did because you believed me too easy to concede what you seek, or because you are not skilled in the art of love. Whence your love indeed is deservedly to be held suspect.

[355] Homo ait: Si verum est me amoris ordinem perturbasse, hoc mihi vestra videtur indulsisse licentia. Nam quum ex his quae cauto et implicato sermone narrabam mea vobis posset esse intentio manifesta, quasi quid peterem nullatenus intelligentes postulastis evidentiori vobis illud explicari sermone. Non ut ergo credens vestram facilitatem vel vestri repentinam amoris postulans largitatem volui petitionem emittere, sed meum propositum vobis cupiens quaerentibus indicare.

[355] The man says: If it is true that I have perturbed the order of love, this seems to me to have been indulged to me by your license. For since from those things which I was narrating in cautious and involved discourse my intention could be manifest to you, as though in no way understanding what I was seeking you demanded that it be explained to you in more evident speech. Not, therefore, believing in your facility or asking for the sudden largess of your love did I wish to emit a petition, but, wishing to indicate my purpose to you who were inquiring.

[356] Praeterea, licet ordo debeat ille servari quem dicitis, iusta tamen potest interveniente causa turbari. Nam si nimius me cogit affectus et intrinseco vulnere sum sauciatus amoris, iusta me necessitas ab hac improbitate tuetur. Importuna namque necessitas nulla potest iuris regula coartari.

[356] Moreover, although that order which you say ought to be observed, yet by an intervening just cause it can be disturbed. For if excessive affection compels me and I am wounded with an intrinsic wound of love, a just necessity shields me from this impropriety. For importunate necessity can be constrained by no rule of law.

[357] Sed et si aliquid mihi desit in amoris industria, necessario me oportet magnae sapientiae vel valoris amorem exigere, ut per hoc mea valeat imperitia removeri et amoris penitus edoceri doctrina. Nam si imperitus imperitae deposcat amorem, talium non posset amor idonea incrementa cognoscere nec in competenti diu posset statu durare.

[357] But even if something is lacking to me in the industry of love, it is of necessity that I demand the love of one of great wisdom or valor, so that by this my inexperience may be able to be removed and I may be thoroughly taught the doctrine of love. For if an unskilled man requests the love of an unskilled woman, the love of such could not recognize suitable increments, nor could it long endure in a competent state.

[358] Nam marinis angustiis exposita navis et aquarum subiugata procellis, licet iucundus sit ventus exortus, si sine instructo reperiatur gubernatore atque remige, inter ipsa ventorum prospera modica quidem aura submergitur et ad ima decurrit aquarum. Utraque igitur a vobis supposita ratio optima iacet responsione sopita et in nullo meis dictis valet obviare propositis.

[358] For a ship exposed to the sea’s straits and subjugated by the tempests of the waters, although a pleasing wind has arisen, if it be found without an instructed helmsman and oarsman, even amid the very prosperities of the winds it is submerged by a slight breeze and runs down to the depths of the waters. Both therefore of the excellent reasons posited by you lie, lulled to sleep by the reply, and in no respect do they avail to oppose the propositions in my statements.

[359] Mulier ait: Etsi per omnia inveniamini dignus amari, nimis tamen ampla et aspera terrarum intercapedo nos disiungit, ut amoris vicissim praestandi solatia locum sibi valeat et tempus idoneum opportunitas invenire. Amantes enim ex propinquo degentes poenarum, quae ex amore procedunt, alternatim sibi possunt esse remedia et in suis se compassionibus adiuvare et suum amoren mutuis vicibus ac laboribus enutrire; distantes vero suas non possunt mutuas agnoscere poenas, sed unumquemque oportet suis mederi angustiis et poenarum suarum esse remedium.

[359] The woman says: Even if in all respects you are found worthy to be loved, nevertheless an excessively ample and rugged interspace of lands sunders us, so that the consolations of rendering love in turn cannot find for themselves a place and an opportunity to discover a suitable time. For lovers dwelling in proximity can be, in alternation, remedies for the pains that proceed from love, and aid themselves in their compassions, and foster their love by mutual turns and labors; but those at a distance cannot recognize one another’s mutual pains, and each must treat his own distresses and be the remedy of his own pains.

[360] Ideoque noster non videtur amor perficiendus, quia regula nobis demonstrat amoris quod amantium quotidianus aspectus crescere facit amorem; unde ex contrario sensu percipio amorem contrahi et distantia deficere, et ideo sibi quisque ex propinquo lucrari curet amorem.

[360] And therefore our love does not seem capable of being brought to perfection, since the rule of love demonstrates that the daily sight of lovers makes love grow; whence by a contrary sense I perceive love to be contracted and to fail through distance, and therefore let each person take care to gain love for himself from proximity.

[361] Homo ait: Vos illud quidem curatis asserere quod omni videtur rationi contrarium. Cunctis enim claret hominibus quod facilis rei optatae perceptio vilitatis parit originem, et contemptibile facit haberi quod totus prius mentis desiderabat affectus. Sed econtra, bonum quodcunque praestationis difficultate differtur, maiori quidem illud aviditate suscipimus et diligentiori studio reservamus.

[361] The man says: You are indeed at pains to assert that which seems contrary to all reason. For it is clear to all men that the easy acquisition of a desired thing begets cheapness, and makes to be held as contemptible what earlier the whole affection of the mind desired. But on the contrary, whatever good is deferred by the difficulty of its rendering, we receive it with greater avidity and preserve it with more diligent study.

[362] Rarus igitur atque difficilis amantis amplexus ferventiori cogit amantes mutuo amoris vinculo colligari, et eorum animos propensiori et adstrictiori affectione vinciri. Constantia namque in ipsius turbationis inundatione perficitur, et perseverantia in adversis cognoscitur manifeste.

[362] Therefore the rare and difficult embrace of the lover compels lovers to be more fervently colligated by the mutual bond of love, and their minds to be bound by an affection more propense and more tightly bound. For constancy is perfected in the inundation of that very perturbation, and perseverance is manifestly known in adversities.

[363] Dulcior enim quies sapit multis fatigato laboribus quam in otio continuo commoranti, et magis umbra recens videtur anxiato vapore conferre quam in aÎris assidua degenti temperie. Non est igitur amoris regula quam dixistis, quum falsa reperiatur et fallax, scilicet ut amantium rarus aspectus amoris faciat attenuari potentiam.

[363] For sweeter quiet has a savor to one wearied by labors than to one abiding in continuous leisure, and a fresh shade seems to confer more to one distressed by vaporous heat than to one dwelling in the air’s assiduous temperateness. Therefore the rule of love which you have stated is not so, since it is found false and fallacious—namely, that the rare sight of lovers makes the potency of love be attenuated.

[364] Unde propter locorum distantiam longam atque prolixam ab amore vestro me iuste non potestis excludere, sed potius mihi quam habitationem propinquam habenti vos decet gerere morem; nam et facilius inter absentes occultatur amor quam inter frequenti conversatione connexos.

[364] Whence, on account of the long and prolonged distance of the places, you cannot justly exclude me from your love, but rather it befits you to comply with me more than with one having a proximate habitation; for love is more easily concealed among the absent than among those connected by frequent conversation.

[365] Mulier ait: Amoris occultandi respectu nunquam credo distantis eligendum amorem sive praesentis. Nam si sapiens invenitur et ingeniosus amator, sive longinquus sive propinquus amanti, adeo suos actus moderabitur et voluntatem quod nemo poterit amoris secreta perpendere. Et econtra neque longinquus neque propinquus amator stultus sui unquam poterit amoris occultare arcana.

[365] The woman said: With respect to the concealment of love, I never think the love of someone distant ought to be chosen rather than that of someone present. For if a lover is found wise and ingenious, whether far from or near to the beloved, he will so moderate his acts and his will that no one will be able to perpend the secrets of love. And conversely, neither a distant nor a near lover, if foolish, will ever be able to occult the arcana of his love.

Cessat ergo ratio vestra evidentissima ratione collisa.

Therefore your reasoning ceases, shattered by the most evident reason.

[366] Praeterea quoddam est aliud non modicum, quod me contradicit amare. Habeo namque virum omni nobilitate urbanitateque ac probitate praeclarum, cuius nefas esset violare torum vel cuiusquam me copulari amplexibus. Scio namque ipsum me toto cordis affectu diligere, et ego sibi cuncta cordis devotione constringor.

[366] Moreover, there is another not inconsiderable thing that contradicts my loving. For I have a husband distinguished by every nobility, urbanity, and probity, whose marriage-bed it would be a nefas to violate, or for me to be coupled in anyone’s embraces. For I know that he loves me with the whole affection of his heart, and I am bound to him by the entire devotion of my heart.

Tanti ergo amoris praemio decoratam ab alterius amore ipsa iura praecipiunt abstinere.

Therefore, the laws themselves prescribe that one adorned with the prize of so great a love abstain from another’s love.

[367] Homo ait: Fateor et est verum virum vestrum omni probitate gaudere nec non prae cunctis in orbe viventibus beatitudinis gaudiis honorari, qui vestrae celsitudinis gaudia suo meruit amplexu percipere. Vehementer tamen admiror quod maritalem affectionem quidem, quam quilibet inter se coniugati adinvicem post matrimonii copulam tenentur habere, vos vultis amoris sibi vocabulum usurpare, quum liquide constet inter virum et uxorem amorem sibi locum vindicare non posse.

[367] The man says: I confess, and it is true, that your husband rejoices in every probity and is honored with the joys of beatitude above all living in the orb, he who has deserved to receive the joys of your loftiness by his embrace. I vehemently, however, admire that you wish to usurp for marital affection— which those conjoined in marriage are bound to have toward one another after the copula of matrimony— the vocable of love, since it is clearly established that between a husband and a wife love cannot vindicate a place for itself.

[368] Licet enim nimia et immoderata affectione coniungantur, eorum tamen affectus amoris non potest vice potiri, quia nec sub amoris verae definitionis potest ratione comprehendi. Quid enim aliud est amor nisi immoderata et furtivi et latentis amplexus concupiscibiliter percipiendi ambitio? Sed quis esse possit, quaeso, inter coniugatos furtivus amplexus, quum ipsi se adinvicem possidere dicantur et cuncta sine contradictionis timore suae voluntatis desideria vicissim valeant adimplere?

[368] Although indeed they may be conjoined by excessive and immoderate affection, yet their affection cannot take the place of love, because it cannot be comprehended by reason under the true definition of love. For what else is love if not an immoderate ambition of concupiscibly grasping a furtive and hidden embrace? But what furtive embrace, I ask, can there be between the married, since they themselves are said to possess one another mutually and are able in turn to fulfill all the desires of their will without fear of contradiction?

[369] Nam et ipsa excellentissima principum doctrina demonstrat suae rei neminem posse usum furtiva fruitione percipere. Nec vobis videatur absurdum quod dixerim, quamvis omnimoda coniugati dilectionis affectione iungantur, eorum tamen affectum amoris non posse vice perfungi; quia videmus idem in amicitia evenire.

[369] For even the most excellent doctrine of the leading authorities demonstrates that no one can receive the use of his own thing by a furtive fruition. Nor let what I have said seem absurd to you: although the wedded are joined by every manner of the affection of dilection, nevertheless their affection cannot discharge the office of amor; because we see the same to occur in friendship.

[370] Licet enim mutua se in omnibus pater et filius diligant affectione, vera tamen inter eos amicitia non consistit, quia Ciceronis hoc traditione testante sanguinis sola propago inter eos dilectionis conservat affectum. Tantum igitur distare constat inter omnimodam coniugatorum affectionem et amantium obligationem quantum distat inter patris et filii mutuam dilectionem et firmissimam duorum virorum amicitiam, quia, sicut nec ibi dicitur esse amor, ita et amicitia hic fertur abesse.

[370] Although father and son may love each other in all things with mutual affection, nevertheless true friendship does not consist between them, because—Cicero’s tradition attesting this—the lineage of blood alone preserves between them the affection of love. Therefore it is evident that there is just as much distance between the all-around affection of spouses and the obligation of lovers as there is between the mutual love of father and son and the most firm friendship of two men; for, just as love is not said to be there, so friendship is reported to be absent here.

[371] Sic ergo manifeste videtis amorem nullatenus posse suas inter coniugatos interponere partes, sed penitus voluit sua privilegia derogari. Sed alia iterum ratio coniugatis mutuum contradicit amorem, quia ipsius amoris substantia, sine qua verus amor esse non potest, scilicet zelotypia inter eos scilicet coniugatos per omnia reprobatur et ab eis tanquam pestis debet semper nociva fugari; amantes vero illam oportet semper tanquam matrem et amoris amplexari nutricem.

[371] Thus, therefore, you manifestly see that love can by no means interpose its part between the married, but has willed its privileges to be entirely derogated. But another reason again denies to spouses mutual love, because the very substance of love itself, without which true love cannot be—namely, zelotypy (jealousy)—among them, namely the married, is in every respect reprobated, and by them ought always to be shunned as a harmful pest; lovers, however, ought always to embrace it as the mother and nurse of love.

[372] Unde liquide vobis constat inter vos et virum vestrum amorem nullatenus posse vigere. Ergo, quum cuilibet probae expediat mulieri prudenter amare, sine vestra igitur iniuria potestis petentis preces admittere et vestro postulantem amore ditare.

[372] Whence it is clear to you plainly that love can in no way flourish between you and your husband. Therefore, since it is expedient for any upright woman to love prudently, you can, therefore, without injury to yourselves, admit the prayers of the petitioner and enrich the one requesting with your love.

[373] Mulier ait: Vestra quidem nitimini protectione tueri quod inter omnes constat etiam ab antiquo reprehensibile plurimum iudicari et tanquam odibile reprobari. Quis enim recte possit invidam zelotypiam commendare vel suo ipsam sermone tueri, quum zelotypia nil sit aliud quam turpis et sinistra de muliere suspicio? Absit ergo probum aliquem cuiuscunque zelotypia detineri, quia cunctis invenitur prudentibus inimica et universis bonis odiosa per orbem.

[373] The woman said: By your protection indeed you strive to defend that which among all is agreed, even from of old, to be judged most reprehensible and to be rejected as odious. For who could rightly commend invidious zelotypy, or defend it by his own speech, since zelotypy is nothing else than a base and sinister suspicion concerning a woman? Let it therefore be far from any upright person to be held by any sort of zelotypy, since it is found by all prudent people to be inimical, and hateful to all good people throughout the world.

[374] Praeterea sub amoris definitionis velamine inter coniugatos amorem damnare contenditis, dicentes eorum esse non posse furtivos amplexus, quod sine contradictionis metu adinvicem sua possunt desideria adimplere. Sed si recte definitionem intelligatis, ea inter coniugatos amor impediri non potest.

[374] Moreover, under the veil of the definition of love you strive to condemn love among the married, saying that their embraces cannot be furtive, since without fear of contradiction they can mutually fulfill their desires. But if you rightly understand the definition, by that the love between the married cannot be impeded.

[375] Nam quod in ea ponitur 'latentis amplexus', expositionem denotat termini praecedentis translate prolati, et latentes amplexus sibi vicissim porrigere coniugatos non videtur impossibilitatis ratio prohibere, nec obstare potest sua cuncta sine contradictionis timore omnimoda perficiendi facultas.

[375] For the phrase set there, 'hidden embraces,' denotes the exposition of the preceding term, expressed by metaphorical transference; and no rationale of impossibility seems to forbid spouses from in turn extending hidden embraces to one another, nor can their all-encompassing capacity of accomplishing all their own desires without fear of contradiction stand in the way.

[376] Ille enim amor ab omnibus est eligendus quem obsequendi securitas assiduis facit amplexibus enutriri, immo, quod maius est, qui sine crimine quotidianis potest actibus exerceri. Talis igitur est meis fruiturus amplexibus eligendus, qui mecum valeat mariti et amantis vice potiri, quia, quidquid definitio tradat amoris, non videtur aliud esse amor nisi de aliquo habita immoderata carnalis dilectionis ambitio, quam nil inter coniugatos contradicit haberi.

[376] For that love is to be chosen by all which the security of compliance makes to be nourished by assiduous embraces—nay, what is greater, which can be exercised without crime in quotidian acts. Therefore he is to be chosen to enjoy my embraces, who may be able with me to possess the place of both husband and lover; because, whatever the definition of love may hand down, love seems to be nothing other than an immoderate ambition of carnal affection held toward someone, which nothing forbids to be had among the married.

[377] Homo ait: Si plenius esset vobis amoris manifesta doctrina, et amoris vos unquam venabula tetigissent, re vera vestra sententia confirmasset sine zelotypia verum amorem non posse consistere, quia, ut plenius est vobis superius enarratum, zelotypia invenitur ab omni inter amantes amoris commendata perito et inter coniugatos in universis mundi partibus reprobata; quod quare contingat, zelotypiae descriptione percepta lucidissima vobis veritate constabit.

[377] The man says: If the manifest doctrine of love were more fully known to you, and if the hunting-spears of love had ever touched you, your opinion would in truth have confirmed that without zelotypy true love cannot subsist; for, as was more fully set out for you above, zelotypy is found by every expert in love to be commended among lovers and to be reprobated among spouses in all parts of the world; and why this comes to pass will stand forth to you in the clearest truth once the description of zelotypy has been grasped.

[378] Est igitur zelotypia vera animi passio, qua vehementer timemus propter amantis voluntatibus obsequendi defectum amoris attenuari substantiam, et inaequalitatis amoris trepidatio ac sine turpi cogitatione de amante concepta suspicio. Unde manifeste apparet tres species in se zelotypiam continere.

[378] Jealousy, therefore, is a true passion of the mind, by which we strongly fear, on account of a failure to comply with a lover’s wishes, that the substance of love is being attenuated, and it is a trepidation at an inequality of love, and a suspicion conceived about the lover without base thought. Whence it clearly appears that jealousy contains three species within itself.

[379] Nam verus zelotypus semper timet ne ad suum conservandum amorem propria non valeant sufficere obsequia, et ut qualiter amet ametur, atque recogitat quanto cogeretur anxiari dolore, si coamans eius alteri copularetur amanti, quamvis hoc credat posse nullatenus evenire. Hanc autem ultimam speciem coniugatis convenire non posse satis patet et est manifestum.

[379] For the true jealous lover always fears lest his own services may not be able to suffice for conserving his love, and that, as he loves, he may be loved; and he reconsiders how greatly he would be compelled to be anxious with pain if his fellow-lover were coupled to another lover, although he believes this can in no way come to pass. But that this last species cannot be fitting to the married is sufficiently clear and manifest.

[380] Nam maritus de uxore sine turpi cogitatione suspicionem habere non potest. Pura namque zelotypia applicata marito ex ipsius subiecti vitio maculatur, et desinit esse quod erat. Nam et aqua omnimoda limpiditate praeclara, si alveo incipiat arenoso decurrere, obscuritatem ab ipsa noscitur arena contrahere, et naturalis claritudo eam destituit; sicut ipsa elemosyna, quamvis aeternae beatitudinis praemia sui mereatur natura, ab hypocrita tamen vel vanae gloriae cupido pauperibus erogata suum naturale perdit officium et rem ipsam cum praemio facit amitti.

[380] For a husband cannot have suspicion about his wife without a shameful thought. For pure jealousy, when applied to a husband, is maculated by the vice of that very subject and ceases to be what it was. For even water, preeminent for limpidity of every sort, if it begins to run in a sandy channel, is known to contract obscurity from the sand itself, and its natural clarity deserts it; just as alms itself, although by its own nature it merits the rewards of eternal beatitude, yet when dispensed to the poor by a hypocrite or by one desirous of vain glory, loses its natural office and makes the thing itself along with the reward be lost.

[381] Satis igitur constat evidenter esse probatum, zelotypiam inter coniugatos naturalem sibi locum vindicare non posse, et per consequentiam inter eosdem amorem est cessare necesse, quia haec duo pariter se per omnia comitantur. Inter amantes vero ipsa zelotypia amoris conservativa narratur, quia omnes tres partes supra zelotypiae attributae necessariae iudicantur amanti; ergo zelotypia inter amantes ipsos non damnatur. Multi tamen in hoc reperiuntur esse decepti, qui turpem suspicionem zelotypiam esse asserentes falluntur.

[381] Thus it is sufficiently evident that it has been proved that jealousy cannot vindicate for itself a natural place among the married, and, by consequence, that love between those same persons must cease, because these two accompany one another alike in all things. Among lovers, however, that very jealousy is said to be preservative of love, because all three parts above attributed to jealousy are judged necessary for the lover; therefore jealousy among the lovers themselves is not condemned. Many, nevertheless, are found to be deceived in this, who, asserting that a shameful suspicion is jealousy, are mistaken.

[Sicut etiam saepe saepius quam plurimum optimum esse stagnum mentiuntur argentum.]

[Just as, too, they often—more often still—lie that pewter is the very best silver.]

[382] Unde non pauci zelotypiae originis et descriptionis ignari decipiuntur saepissime et in durissimum trahuntur errorem. Nam et inter non coniugatos falsa sibi potest zelotypia locum vindicare, qui postea non dicuntur amantes, sed amicus et amica vocantur. Quod autem voluistis vestra responsione firmare talem esse penitus eligendum amorem qui possit sine crimine exerceri, stare non posse videtur.

[382] Whence not a few, ignorant of the origin and definition of jealousy, are very often deceived and are dragged into a most severe error. For even among the unmarried a false jealousy can claim a place for itself; those are afterward not called lovers, but are called “friend” and “female friend.” But as to what you wished by your response to establish—that such a love is to be chosen utterly as can be exercised without crime—it seems unable to stand.

[383] Nam quidquid solatii ab ipsis coniugatis ultra prolis affectionem vel debiti solutionem alterna vice porrigitur, crimine carere non potest; immo satis acrius vindicatur, si sacrae rei usum deformet abusus, quam si consueta utamur abusione. Gravius est in uxore quam in alia reperitur. Nam vehemens amator, ut apostolica lege docetur, in propria uxore iudicatur adulter.

[383] For whatever solace by the married themselves, beyond the affection for offspring or the payment of the debt, is extended in reciprocal turn, cannot be without crime; rather, it is punished quite more sharply, if abuse deforms the use of a sacred thing, than if we employ a customary abuse. It is graver when it is found in a wife than in another woman. For the vehement lover, as is taught by the apostolic law, is judged an adulterer in his own wife.

[384] Interpretatio autem vestra, quae supra definitione processit amoris, a nullis approbanda videtur, quia ab ipsis maioribus traditum constat auctoribus expositiva verba non esse in ipsis rerum definitionibus adhibenda. Unde cunctis liquide constat interpretationem vestram rationis veritate destitui, quia contra mentem videtur definitionis inducta. Sed nec definitio vestra, quam constat vos de amore tulisse, aliqua potest ratione subsistere.

[384] However, your interpretation, which above proceeded from a definition of love, seems fit to be approved by no one, because it is established, as handed down by the very Ancients, the authorities, that expository words are not to be employed in the very definitions of things. Whence it is plainly evident to all that your interpretation is bereft of the truth of reason, because it seems to have been introduced contrary to the intent of the definition. But not even your definition, which it is agreed you have brought forward about love, can subsist by any reason.

[385] Nam ea caecus continetur et amens, quos ab amoris curia penitus esse remotos amatoris Andreae aulae regiae capellani evidenter nobis doctrina demonstrat. Quum meis igitur intentionibus vestra rationabili non potestis responsione obsistere, vobis nullus hominum reputabit honori, si vestro me feceritis amore languere et tanta pro vobis subire tormenta.

[385] For as blind and as mad are accounted those whom the doctrine of Andrew the Lover, chaplain of the royal court, plainly demonstrates to be utterly removed from the court of love. Since therefore you are not able to oppose my intentions with a reasonable response, none among men will reckon it to your honor if you make me languish with your love and undergo such great torments for you.

[386] Mulier ait: Nulla quidem a vobis videtur ratio demonstrata, quae meam possit infirmare sententiam vel iure me cogat vestrae annuere voluntati. Verum quia hinc inde verisimilia videntur iura proposita, ut vobis accusationis prorsus omnis tollatur occasio, cuiuscunque vultis dominae vel probi viri de positis a nobis capitulis non recuso iudicium, scilicet an inter coniugatos amor sibi locum valeat vindicare, et an inter amantes zelotypia valeat iuste laudari. Haec enim altercationis dissensio mihi videtur suum per nos non posse accipere finem vel calculo recto sopiri.

[386] The woman said: No reason indeed seems to have been demonstrated by you which could weaken my opinion or by right compel me to assent to your will. But because on both sides plausible rights seem to have been proposed, so that every occasion of accusation may be entirely taken away from you, I do not refuse the judgment of whatever lady or man of probity you wish, concerning the chapters set forth by us, namely whether between the married love can vindicate a place for itself, and whether between lovers jealousy can be justly praised. For this dissension of altercation seems to me not able to receive its end through us nor to be lulled to rest by a straight vote.

[387] Homo ait: Nullius in hac lite requirere curo arbitrium, si vestra vultis dicta recta indagatione perquirere.

[387] The man says: I care to seek the arbitration of no one in this suit, if you wish to perquire your sayings by straight investigation.

Mulier ait: Inauditum videtur a saeculo aliquem in sua causa iudicem consistere, ideoque hic meas interponere partes recuso et alii personae istud committendum relinquo.

The woman says: It seems unheard-of to the age for someone to stand as judge in his own cause, and therefore I refuse to interpose my part here and leave that to be committed to another person.

[388] Homo ait: Arbitrum super hac discordia nominandi vobis plena sit concessa potestas. Verumtamen non masculi sed feminae volo stare iudicio.

[388] The man says: Let full power be conceded to you of nominating an arbiter over this discord. Nevertheless I wish to stand to the judgment not of a male but of a female.

[389] Mulier ait: Si vobis placet, mihi videtur Campaniae comitissa super hoc honoranda negotio ac discordia sopienda.

[389] The woman said: If it pleases you, it seems to me that the Countess of Campania ought to be honored with regard to this business, and that the discord ought to be quieted.

Homo ait: Huius iudicium per omnia profiteor in perpetuum stabilito tenore servare et illibatum penitus custodire, quia de eius sapientia ac iudicii libramine nullus recte unquam poterit dubitare. Utriusque igitur nostrum consensu ac voluntate scribatur epistola litis demonstrans tenorem et compromissionem in ea factam significans. Sic etenim fiat:

The man says: I profess in all respects to preserve forever, with an established tenor, her judgment and to guard it utterly inviolate, since concerning her wisdom and the balance of judgment no one will ever rightly be able to doubt. Therefore, by the consent and will of each of us, let a letter be written, showing the tenor of the litigation and signifying the compromise made in it. So indeed let it be done:

[Epistola missa ad comitissam Campaniae.]

[A letter sent to the Countess of Campania.]

[390] Illustri feminae ac sapienti M. Campaniae comitissae mulier nobilis A. et comes G. salutem et quidquid in orbe iucundius.

[390] To the illustrious and wise lady M., countess of Campania, the noblewoman A. and Count G. send greeting and whatever is more delightful in the world.

Antiqua nobis consuetudo aperte demonstrat, et veterum illud ordo deposcit, ut inde iustitiae praecipue inquiratur effectus, ubi sapientia ipsa manifeste cognoscitur sibi domicilium invenisse, et rationis veritatem potius ex fontis quaerere plenitudine quam ex parvorum tenuitate rivorum emendicata postulare suffragia.

Ancient consuetude openly demonstrates to us, and that order of the ancients demands, that the effect of justice be chiefly inquired there where wisdom itself is manifestly recognized to have found for itself a domicile, and that the verity of reason be sought rather from the fountain’s plenitude than to request begged-for suffrages from the tenuity of small streams.

[391] Summa namque rerum egestas vix poterit alicui copiam propinare bonorum vel fertilitatis abundantiam derivare. Magna namque domino inopia fatigato erit impossibile prorsus divitiis abundare vasallum.

[391] For the utmost poverty of things will scarcely be able to proffer to anyone a copiousness of goods or to derive an abundance of fertility. For to a lord wearied by great want it will be altogether impossible for the vassal to abound in riches.

[392] Quadam ergo die, dum sub mirae altitudinis et extensae nimis latitudinis umbra pini sederemus et amoris essemus penitus otio mancipati eiusque suavi et acerrimo disputationis conflictu studeremus investigare mandata, duplicis dubitationis nos coepit instigare discretio et laboriosi fatigare sermones, an scilicet inter coniugatos verus amor locum sibi valeat invenire, et an inter amantes vigens sit zelotypia comprobanda.

[392] On a certain day, therefore, while we were sitting beneath the shade of a pine of wondrous height and of a breadth of spread excessively extended, and were wholly consigned to the leisure of love, and by its sweet and most sharp conflict of disputation were striving to investigate its mandates, a discernment of double doubting began to incite us and to weary us with laborious discourses—namely, whether among the married true love can find a place for itself, and whether among lovers a vigorous jealousy ought to be approved.

[393] Quarum quidem dubitationum quum frequens inter nos valde disputatio verteretur, et uterque nostrum suam partem videretur rationabili sententia roborare, neuter alterius voluit acquiescere voluntati vel productis rationibus consentire. Super quo vestrum postulamus arbitrium utriusque vobis partis plenarie disputatione transmissa, ut sic a vobis subtiliter veritate discussa nostrum valeat iurgium competenti fine sopiri et iusta definitione sedari.

[393] Since, indeed, over which doubts a frequent and very vigorous disputation was turning between us, and each of us seemed to strengthen his own side by a reasonable sentence, neither wished to acquiesce in the will of the other or to consent to the reasons that had been produced. Concerning which we ask for your arbitration, the disputation of each party having been plenarily transmitted to you, so that, the truth having been subtly examined by you, our quarrel may be able to be lulled to rest with a fitting end and to be settled by a just definition.

[394] Nam liquide et manifesta veritate scientes sapientiae vos omnimodam plenitudinem possidere, ac neminem iustitia velle decipere, decipi nullatenus credentes, Excellentiae vestrae instantissime iudicium imploramus et animi pleno desideramus affectu, praesenti vobis devotissime supplicantes affatu, ut huius negotii pro nobis frequens vos sollicitudo detentet, vestraeque prudentiae iustum super hoc procedat arbitrium, nulla temporis dilatione prorogante iudicium.

[394] For, knowing with limpid and manifest truth that you possess the all-around plenitude of wisdom, and that justice wills to deceive no one, believing by no means that you are deceived, we most urgently implore the judgment of Your Excellency and desire it with a full affection of mind, most devotedly supplicating you with this present address, that in this business on our behalf frequent solicitude may detain you, and that the just arbitration of your prudence may proceed on this matter, with no delay of time proroguing the judgment.

[Epistola remissa a comitissa Campaniae.]

[Epistle remitted by the Countess of Champagne.]

[395] Prudenti ac nobili feminae A. et viro illustri atque praeclaro G. comiti M. Campaniae comitissa salutem. Quoniam cunctorum iustas tenemur exaudire petitiones, et nullis digna quaerentibus nostrum decet denegari auxilium, maxime ubi in amoris oberrantes articulis nostro postulant arbitrio revocari, quod litterarum vestrarum series indicavit, cuiuslibet intensae dilationis mora reiecta, diligenti sollicitudine suo curavimus effectui mancipare.

[395] To the prudent and noble woman A., and to the illustrious and very renowned man G., Count M., the Countess of Campania, greeting. Since we are bound to hearken to the just petitions of all, and it befits that our aid be denied to none who seek what is worthy—especially when, wandering in the critical joints of love, they request to be recalled by our arbitration, as the series of your letters has indicated—casting aside the delay of any protracted dilatation, with diligent solicitude we have taken care to consign it to its effect.

[396] Vestra igitur pagina demonstravit talem inter vos dubitationis originem incidisse, utrum inter coniugatos amor possit habere locum, et an inter amantes zelotypia reprobetur, et in ambobus dubiis utrumque vestrum in suam declinare sententiam et alterius adversari opinioni; et cuius de iure mereatur obtinere sententia, nostro velle vos iudicio definiri. Ideoque utriusque diligenter assertione perspecta et ipsa veritate omnimoda inquisita indagine praesens litigium tali voluimus iudicio terminare.

[396] Your page, therefore, has demonstrated that such an origin of doubt has arisen between you: whether love can have a place among the married, and whether jealousy (zelotypy) among lovers is to be reprobated; and, in both doubts, that each of you inclines to his own opinion and opposes the view of the other; and that, as to whose opinion by right deserves to prevail, you wish it to be defined by our judgment. And therefore, with the assertion of each carefully inspected and the truth itself sought out by an all-around inquisition, we have wished to terminate the present litigation by such a judgment.

[397] Dicimus enim et stabilito tenore firmamus amorem non posse suas inter duos iugales extendere vires. Nam amantes sibi invicem gratis omnia largiuntur nullius necessitatis ratione cogente. Iugales vero mutuis tenentur ex debito voluntatibus obedire et in nullo se ipsos sibi invicem denegare.

[397] We say, and with a settled tenor affirm, that love cannot extend its powers between two spouses. For lovers grant to one another all things gratis, constrained by no reasoning of necessity. Spouses, however, are held by obligation to obey each other’s wills mutually, and in nothing to deny themselves to one another.

[398] Praeterea quid iugalis crescit honori, si sui coniugalis amantium more fruatur amplexu, quum neutrius inde possit probitas augmentari, et nihil amplius [augmento] videantur habere nisi quod primitus iure suo tenebant? Sed et alia istud ratione asserimus, quia praeceptum tradit amoris quod nulla etiam coniugata regis poterit amoris praemio coronari nisi extra coniugii foedera ipsius amoris militiae cernatur adiuncta.

[398] Moreover, what increases to conjugal honor, if one enjoys the embrace of one’s spouse after the manner of lovers, since the probity of neither can from that be augmented, and they seem to have nothing more [augmento] except what at first they held by their own right? But we also assert this by another rationale, because the precept of Love hands down that not even any married woman of a king can be crowned with Love’s prize, unless outside the bonds of marriage she is discerned to be adjoined to the soldiery of Love itself.

[399] Alia vero regula docet amoris neminem posse duorum sauciari amore. Merito ergo inter coniugatos sua non poterit amor iura cognoscere. Sed et alia quidem ratio eis obstare videtur, quia vera inter eos zelotypia inveniri non potest, sine qua verus amor esse non valet, ipsius amoris norma testante quae dicit: qui non zelat amare non potest.

[399] But another rule of love teaches that no one can be wounded by the love of two. With good reason, therefore, among spouses love will not be able to recognize its own rights. Yet another rationale also seems to stand in their way, because true jealousy cannot be found between them, without which true love cannot prevail, as the norm of love itself attests, which says: he who does not feel jealousy cannot love.

[400] Hoc igitur nostrum iudicium cum nimia moderatione prolatum et aliarum quam plurimarum dominarum consilio roboratum pro indubitabili vobis sit ac veritate constanti.

[400] Therefore let this our judgment, put forth with utmost moderation and strengthened by the counsel of as many other ladies as possible, be to you indubitable and of steadfast truth.

Ab anno MCLXXIIII Kal. maii. Indictione VII.

From the year 1174, the Kalends of May. In the 7th indiction.

H. Loquitur nobilior nobiliori

H. The nobler speaks to the nobler

[401] Si nobilior a nobiliori femina petat amorem, hanc primo debet servare doctrinam, ut dulcia prae cunctis ac suavia verba proponat, sibique quam plurimum in verbi prolatione praecaveat ne aliqua proferat quae digna reprehensione cernantur. Nobilis enim mulier sive nobilior promptissima reperitur et audax hominis nobilioris facta vel sermones arguere, multumque laetatur si suis ipsum pulchre possit dictis illudere.

[401] If a more-noble man should seek love from a more-noble woman, he ought first to observe this doctrine: that he set forth, before all others, dulcet and suave words, and that he take the greatest precaution for himself in the prolation of his words, lest he bring forth any things which may be seen as worthy of reprehension. For a noble woman, or a more-noble one, is found most prompt and bold to argue a more-noble man’s deeds or speeches, and she rejoices much if she can handsomely mock him with her own sayings.

[402] Ad multa igitur superius enarrata poterit hic praesens articulus adaptari, sicut diligens facile poterit lector advertere. Sed et hanc suis dictis poterit annectere formam:

[402] Therefore to the many things narrated above this present article will be able to be adapted, as the diligent reader will easily be able to notice. But he will also be able to annex this form to his words:

[403] Credo quidem et est verum bonos omnes ob hoc a Deo in hac vita disponi, ut vestris et aliarum dominarum voluntatibus obsequantur, et lucidissima videtur mihi ratione constare quod homines nil esse possunt nilque de bonitatis valent fonte praelibare, nisi dominarum hoc fecerint suadela commoti. Sed quamvis et mulieribus cuncta videantur bona procedere, et multam eis Dominus praerogativam concesserit, et omnium dicantur esse causa et origo bonorum, necessitas sibi tamen evidenter incumbit ut tales de debeant bona facientibus exhibere, ut eorum probitas earum intuitu de virtute in virtutem modis omnibus crescere videatur.

[403] I for my part believe, and it is true, that all good men are disposed by God in this life for this purpose: that they may comply with your wills and the wills of other ladies; and it seems to me to be established by most lucid reason that men can be nothing and can prelibate nothing from the fount of goodness, unless they have done this, moved by the suasion of ladies. But although all good things seem to proceed from women, and the Lord has granted to them much prerogative, and they are said to be the cause and origin of all goods, nevertheless a necessity clearly lies upon them that they ought to show themselves such toward those who do good, that their probity, under their gaze, may be seen by every means to grow from virtue into virtue.

[404] Nam, si nulli lucem ipsarum claritudo contulerit, erit tanquam candela sub modio latenter abscondita, cuius radius nullius meruit tenebras propulsare nec cuiusquam splendere profectui. Patet ergo quod quilibet toto debet elaborare conatu sua dominabus impartiri ministeria, ut earum possit gratia coruscari. Ipsae autem plurimum tenentur esse sollicitae in bonis actibus corda servare bonorum et quemlibet pro suis meritis honorare.

[404] For, if their clarity has conferred light upon no one, it will be like a candle hidden covertly under a bushel, whose ray has deserved to drive back the darkness of no one, nor to shine for anyone’s profit. It is evident, therefore, that each person ought with total endeavor to labor to impart his ministries to his ladies, so that their grace may coruscate. They themselves, moreover, are very much bound to be solicitous, by good acts to preserve the hearts of the good, and to honor each and every one according to his merits.

[405] Nam quidquid boni faciunt dicuntque viventes, totum mulierum solent laudibus indulgere et eis obsequendo ea perficere, ut earum possint gloriari muneribus, sine quibus nemo posset in hac vita proficere nec aliqua laude dignus haberi. Plurimos autem scio qui amoris noverunt perfectione ditari, alios vero novi qui solius spei nutrientis lacte aluntur; ego vero amoris perfectione et spei largitione nudatus, sola et pura de vobis cogitatione possessa sustentor prae omnibus amatoribus habendo solatia infinita.

[405] For whatever good things the living do and say, they are wont to indulge all to the praises of women and, by obsequing to them, to bring them to perfection, so that they may be able to glory in their gifts—without which no one could make progress in this life nor be held worthy of any praise. Very many, moreover, I know who have come to be enriched by the perfection of love; others indeed I know who are nourished by the milk of hope alone, which nourishes. But I, stripped of the perfection of love and the largesse of hope, am sustained, being possessed of the sole and pure thought of you, having infinite solaces beyond all lovers.

[406] Pietas ergo vestra conversa respiciat et meae solitariae cogitationi adminiculum praestet augmenti. Et vos quidem attentissima prece deposco ut amoris non studeatis curiam evitare. Nam ab amoris aula semotae sibi tantummodo vivunt ex earum vita nemine sentiente profectum; prodesse autem nulli volentes pro mortuis saeculo reputantur, et earum fama nullatenus est digna relatu sed monumento prorsus silentii subhumanda.

[406] Therefore let your piety, turned toward me, look back and afford to my solitary cogitation the prop of augmentation. And indeed I beseech you with the most attentive prayer that you not strive to avoid the curia of love. For, removed from the aula of love, they live only for themselves, with no one perceiving any progress from their life; and those willing to benefit no one are reckoned as dead to the age, and their fame is by no means worthy of relating but ought to be wholly interred beneath the monument of silence.

[407] Quae vero amoris student vacare solatiis, suae videntur probitatis incremento studere et aliorum profectui deservire. Unde merito dignissimae multo iudicantur honore, et ipsarum universi nituntur attollere famam. Haec autem me vobis non credatis asserere quasi ad haec vos bona perficienda meis intendam provocare sermonibus, quia toto corde confido et fide credo plenaria quod nulla vos posset occasio ab ea quae bona sunt faciendo subvertere.

[407] But those who are eager to devote themselves to the consolations of love seem to be striving for the increment of their own probity and to devote themselves to the advancement of others. Whence they are deservedly judged most worthy of much honor, and all strive to exalt their fame. Do not, however, believe that I assert these things to you as if I intended by my words to provoke you to bring these goods to completion, since with all my heart I trust and with full faith I believe that no occasion could subvert you from doing those things which are good.

[408] Sed ideo me sciatis in hac parte vos admonere curasse, quia saepius repetita placebunt, maiori soliditate firmantur et attentiori memoria servantur, ac, quum fuerit opportunum, exercentur.

[408] But know therefore that I have taken care to admonish you in this regard, because things more often repeated will be pleasing, are established with greater solidity and are kept by a more attentive memory, and, when it shall have been opportune, are exercised.

[409] Mulier ait: Quamvis vestra verba sint alta nimis et profunda et amoris subtilitatis attingentia muros, pro ingenii tamen capacitate curabo illis competenti respondere sermone. Quia igitur Tullii nobis insinuante peritia quae recentiori sunt dicta colloquio facilius possunt memoriae gremio commendari, vestris novissime dictis primitus respondere insistam.

[409] The woman said: Although your words are exceedingly lofty and deep, and reach to the walls of the subtlety of love, yet according to the capacity of my ingenium I will take care to respond to them with speech fitting. Since therefore, with Tully’s expertise insinuating to us, the things that have been spoken more recently in colloquy can more easily be commended to the bosom of memory, I will persist to respond first to your most recently spoken words.

[410] Nam, quod vestra me suadela commonuit ut ea facere studeam, quae mihi et aliis esse possint probitatis augmento, gratum mihi fuit et acceptabile satis, quia cordi mihi erat sine cuiusquam istud admonitione perficere. Scio ergo mulieres, ut vestra notavit assertio, esse debere causam et originem bonorum, ut hilari scilicet facie et urbanitatis quemlibet receptu suscipiant, et cuilibet pro suae qualitate personae verba competentia dicant, et omnibus patenter suadeant curialitatis opera exercere et omnia habentia rusticitatis instar declinare, et ut suam famam propriarum rerum non valeat tenacitas denigrare.

[410] For as to the fact that your suasion reminded me to strive to do those things which can be an augmentation of probity for me and for others, it was pleasing to me and quite acceptable, because it was at my heart to accomplish this without anyone’s admonition. I know therefore that women, as your assertion noted, ought to be the cause and origin of good things: namely, that with a cheerful face and with the reception of urbanity they welcome anyone; and that to each one they speak words competent to the quality of his person; and that they openly persuade all to exercise the works of curiality and to decline all things having the likeness of rusticity; and that tenacity with respect to their own goods not be able to denigrate their reputation.

[411] Amorem autem exhibere est graviter offendere Deum, et multis mortis parare pericula. Et praeterea ipsis amantibus innumeras videtur inducere poenas et assidua parare quotidiana tormenta. Quod ergo bonum esse potest in eo facto in quo coelestis sponsus offenditur, et ipse proximus laeditur, et ipsi actores mortis inde noscuntur pericula sustinere et poenis cruciari assiduis?

[411] Moreover, to exhibit Love is to gravely offend God, and to prepare many perils of death. And, besides, it seems to induce innumerable penalties for the lovers themselves and to prepare assiduous quotidian torments. What, then, can be good in that deed in which the celestial Bridegroom is offended, and one’s neighbor himself is injured, and the very actors are known from it to endure the perils of death and to be cruciated with assiduous penalties?

[412] Quamvis igitur amor cogat omnes curiales exsistere et a qualibet homines rusticitate constituat alienos, tamen propter magna quae sequuntur inconvenientia et poenas gravissimas imminentes res timenda videtur et a nullis optanda sapientibus et praecipue odio habenda militibus. Nam quibus ex fortuitu proeliorum eventu mortis quotidie videntur instare pericula, maximo debent studio praecavere ne talia committant propter quae supernae patriae regi iudicantur offensi.

[412] Although therefore love compels all to become curial and sets men as alien from any rusticity, nevertheless, on account of the great inconveniences which follow and the most grievous penalties imminent, the thing seems to be something to be feared and to be desired by no wise men, and especially to be held in hatred by soldiers. For those to whom, from the fortuitous event of battles, dangers of death seem to press daily, ought with the greatest zeal to take precautions lest they commit such things on account of which they are judged to have offended the king of the supernal fatherland.

[413] Nobis igitur expedire videbitur ab amore vacare et amantium laboriosas angustias evitare. Amantes enim non solum inter ipsas vigilias variis poenarum languoribus fatigantur, sed etiam dormiendo modis quam plurimis anxiantur. Sic asserunt quos amoris labor exagitat et quotidie in amoris aula versantur; amoris enim penitus inexperta fortassis eius indicare naturam non possem, nisi in quantum aliena potui relatione doceri.

[413] Therefore it will seem expedient for us to be free from love and to avoid the laborious straits of lovers. For lovers are wearied not only during their very vigils by various languors of pains, but even while sleeping they are troubled in very many ways. So assert those whom the toil of love harasses and who daily dwell in the court of love; for being utterly inexpert in love I could perhaps not indicate its nature, except insofar as I have been able to be taught by another’s relation.

[414] Homo ait: Vos talia dicitis qualia qui verbis tantum suos ditare studet amicos, rei autem ipsos intendit penitus effectu frustrare. Nam hilari vultu in suo quemlibet adventu suscipere et suavia sibi responsa praestare et ipsum necessitatis imminente periculo factis nullatenus adiuvare ac suadere, ut in curialitatis ipse per omnia versetur operibus, nil aliud est quam ille qui blandi sermonis dulcedine confidentem fallit amicum atque se ipsum gloriari contendit.

[414] The man says: You say such things as one who strives to enrich his friends only with words, but in the matter itself intends utterly to frustrate them in effect. For to receive anyone at his arrival with a cheerful countenance, and to provide pleasant replies, yet by deeds in no way to help him when a peril of necessity is imminent, and to urge that he be engaged through all things in the works of curiality, is nothing other than he who by the sweetness of flattering speech deceives a confident friend and strives to vaunt himself.

[415] Est enim malo similis sacerdoti qui de ipso plurima bona simulando et alios aeternae vitae opera commonendo propria se ipsum damnat sententia et aliis modum remunerationis ostendit. Nec obstare potest quod Deum in amore narratis offendi, quia cunctis liquido constare videtur quod Deo servire summum bonum ac peculiare censetur; sed qui Domino contendunt perfecte servire, eius prorsus debent obsequio mancipari et iuxta Pauli sententiam nullo saeculari debent adimpleri negotio.

[415] For he is like a bad priest who, by feigning very many good things about himself and by admonishing others to the works of eternal life, condemns himself by his own sentence and shows to others the mode of remuneration. Nor can what you narrate—that God is offended in love—be an obstacle, because it seems plainly to all to stand evident that to serve God is counted the highest and peculiar good; but those who strive to serve the Lord perfectly ought to be wholly made over to his obedience, and, according to Paul’s sentence, ought to be employed in no secular business.

[416] Ergo, si servire Deo tantum vultis eligere, mundana vos oportet cuncta relinquere et coelestis patriae solummodo contemplari secreta. Non enim Deus voluit aliquem dextrum in terris pedem et in coelo tenere sinistrum, quia nemo potest duorum intendere competenter obsequiis.

[416] Therefore, if you wish to choose to serve God only, it behooves you to relinquish all worldly things and to contemplate solely the secrets of the celestial fatherland. For God did not will that anyone should hold the right foot on earth and the left in heaven, because no one can competently be intent upon the services of two.

[417] Unde quum alterum vos pedem in terrenis habere ex eo sit manifestum, quod ad vos venientes hilari receptione suscipitis et curialitatis verba secum adinvicem confertis et amoris eis opera suadetis, credo vobis esse consultius efficaciter amori vacare quam Deo sub alicuius coloris palliatione mentiri. Credo tamen in amore Deum graviter offendi non posse; nam quod natura cogente perficitur, facili potest expiatione mundari.

[417] Whence, since it is manifest from this that you have the other foot in earthly things, in that you receive those coming to you with a cheerful reception and exchange among yourselves with them words of curiality and urge upon them works of love, I think it is more advisable for you to devote yourselves efficaciously to love than to lie to God under the palliation of some color. I believe, however, that in love God cannot be gravely offended; for what is accomplished with nature compelling can be cleansed by easy expiation.

[418] Praeterea fas nullatenus esse videtur id inter crimina reputare, a quo bonum in hac vita summum habet initium, et sine quo nullus in orbe posset laude dignus haberi. Ad haec ex amore proximus nullam sentit iniuriam, id est sentire non debet, quia quod quisque ab alio exigit, id est exigere debet, ab alio exactus libenter sufferre tenetur.

[418] Moreover, it seems by no means right to repute among crimes that from which the highest good in this life has its beginning, and without which no one in the orb could be held worthy of praise. Furthermore, from love a neighbor feels no injury—that is, ought not to feel—because what each person exacts from another—that is, ought to exact—when exacted by another he is bound to suffer gladly.

[419] Multi tamen suae ascribunt iniuriae quod nullam videtur iniuriam continere. Nec vobis videatur absurdum quod taliter vobis exposui 'exigit, id est exigere debet', quia quoddam evangelicae legis verbum, ex quo tota lex et prophetae pendere dicuntur, eodem modo docemur exponere. Sic enim dicimus: 'quod tibi non vis fieri, id est velle non debes, alii non facias'.

[419] Many, however, ascribe to their own injury that which seems to contain no injury. Nor let it seem absurd to you that I have thus expounded to you, 'he exacts, that is, he ought to exact,' because a certain word of the evangelical law, from which the whole law and the prophets are said to hang, we are taught to expound in the same way. For thus we say: 'what you do not wish to be done to you, that is, you ought not to will, do not do to another'.

[420] Dixistis autem amorem a cunctis esse vitandum, quia ex eo poenae sequuntur et pericula graviora. Sed illud sollicitius tenemur appetere, quod maiori instante periculo denegatur, et quod sine gravi non possumus labore percipere; nam post triste malum dulcior ipsa salus. Nulla igitur potestis vos ratione tueri quod amare non sit cunctis appetibile bonum, ad quod omnes tenemur tota virtute conari.

[420] You have said, moreover, that love is to be avoided by all, because from it punishments follow and graver perils. But we are bound to seek more solicitously that which is denied when the greater peril is pressing, and that which we cannot obtain without grievous labor; for after a sad evil, salvation itself is the sweeter. Therefore you cannot by any reasoning defend that loving is not a good appetible to all, toward which we all are bound to strive with all our virtue.

[421] Quem autem debeatis amare vobis incognitum esse non credo. Ille namque vobis videtur amandus, qui totum in vobis habet suae devotionis affectum et cuncta bona pro vobis agere studet.

[421] But whom you ought to love I do not believe to be unknown to you. For he seems to you worthy of love, who has toward you the whole affection of his devotion and strives to do all good things for you.

[422] Sed si fama zelo adversus me non duceretur invidiae, vestro nullus me dignior inveniretur amore, quia pro vobis omnibus humilis et devotus reperior et cunctis mearum rerum largus exsisto donator, et quaecunque bona sub coelo ab aliquo possunt excogitari pro meis studeo viribus adimplere. Discat ergo prudentia vestra meritis favere cuiuslibet, quia non solum iuris facundus [verus] assertor sed etiam mutus dignus invenitur fidelis obsequii mercedem suscipere.

[422] But if report were not being driven by a zeal of envy against me, no one would be found worthier than me of your love, because for you all I am found humble and devoted, and to all I prove a lavish donor of my goods, and whatever goods under heaven can be devised by anyone I strive, according to my powers, to fulfill. Let your prudence therefore learn to favor the merits of anyone whatsoever, for not only the eloquent [true] asserter of right, but even the mute, is found worthy to receive the reward of faithful service.

[423] Mulier ait: Vanam quidem mundi gloriam non affecto, nec sine re verbis propriis quaero ditare amicos, sed ad melioris vitae merita vos invitare nitebar, non quasi amoris volens damnare ministeria, sed mundanis rebus superiores causas esse praelatas cupiens demonstrare. Sed divinarum rerum ad praesens disputatione omissa, stilum ad amoris vertamus iudicium. Gauderem igitur plurimum, si vestra lingua tacente propria solummodo vos facta laudarent, quia Salomone testante omnis laus in proprio ore vanescit.

[423] The woman said: I do not aspire to the vain glory of the world, nor do I seek to enrich friends with my own words without substance, but I was striving to invite you to the merits of a better life, not as one wishing to condemn the ministries of love, but desiring to show that causes higher than worldly things are to be preferred. But, the disputation of divine matters being for the present set aside, let us turn the stylus to the judgment of love. I would therefore rejoice greatly, if, your tongue being silent, your own deeds alone would praise you, since, Solomon attesting, all praise in one’s own mouth vanishes.

[424] Praeterea quid exspectavit tam magna et effusa largitas vestra? Quam diu tardavit haec, quae video, interpola et attrita vestimenta donare? Numquid divitiis abundant milites universi, et nullus reperitur egenus?

[424] Moreover, what has your largess, so great and outpoured, been waiting for? How long has it delayed to give these patched and worn-out garments that I see? Do all the soldiers abound in riches, and is no needy man found?

[425] Homo ait: [Verbo] auctori praedicti proverbii rabiem vultis imponere, quum perperam eius dictum interpretari contenditis. Non enim decet aliquem probum virum in aliorum aspectu vel coetu vulgarium propria facta laudare. Sed si aliquis velit quaecunque laudabilia fecit in alicuius dominae, pro qua ipsa bona profitetur egisse, [in] secreto aspectu referre, istud nulla videtur ratione negatum, et hoc non sine causa noveritis esse permissum.

[425] The man says: [Verbo] you wish to fasten rabies upon the author of the aforesaid proverb, when you strive to interpret his dictum perversely. For it is not fitting for any upright man, in the sight of others or in the company of the vulgar, to praise his own deeds. But if someone should wish to recount, [in] a secret view, whatever praiseworthy things he has done for some lady, on whose behalf he professes to have done those very good deeds, this seems by no reasoning to be denied, and know that this is permitted not without cause.

[426] Homines enim singuli in amoris negotio sibi invicem sunt aemulantes et summa inter se detinentur invidia, et vix unquam tam dilectus aliquis tamque reperitur amicus, qui in mulieris aspectu alterius velit probitates referre vel eius libenter laudabilia facta recolere. Et hoc est illud generale vitium, quod cunctos inficit homines, et quod causam dedit edicto ut praefato proverbio haec induceretur exceptio.

[426] For individual men, in the business of love, are mutually emulating one another and are held fast among themselves by the highest envy, and hardly ever is anyone found so beloved and so friendly who would wish, in the sight of another’s woman, to recount that other’s probities or to recall gladly his laudable deeds. And this is that general vice which infects all men, and which gave cause to the edict that to the aforesaid proverb this exception should be introduced.

[427] Nam si alicuius litigatoris iudici sint incognita iura, merito contrarii calculi statuta reportat. Praeterea haec attrita quae videtis indumenta portavi ut liquido cognoscere possem, utrum apud vos homo probus per indumenta an indumenta per hominis probitatem mereantur honorem. Et ex vestra mihi videtur liquere sententia magis apud vos vestium cultum quam morum ornamenta placere.

[427] For if a judge is unacquainted with the rights of some litigant, he deservedly carries off the rulings for the opposing tally. Moreover, I wore these worn-out garments which you see so that I might plainly learn whether among you an upright man merits honor by means of his garments, or the garments merit honor by the man’s probity. And from your sentence it seems clear to me that with you the cult of vestments pleases more than the ornaments of morals.

Quam rem noveritis vestrae detrahere probitati.

Which matter you should know detracts from your probity.

[428] Nam feminae rusticanae totam spem suam in vestimentorum ornatu disponunt; nobiles vero atque prudentes indumentorum ornatum sine probitatis cultu reiiciunt et solummodo morum in homine credunt reverendam culturam.

[428] For rustic women dispose their whole hope in the ornament of garments; but the noble and the prudent reject the adornment of garments without the culture of probity, and believe that only the culture of morals in a man is to be revered.

[429] Praeterea satis mihi sufficere credo meam plenarie inter alios emittere largitatem. Nam si aliquis alienos penitus negligendo labores in suae personae cultura quam plurimos studet expendere sumptus, nunquam inde potest aliquid suae crescere laudi. Si quis enim ex eo, quod in se ipso impendit plurima bona, dignus laudis praemio diceretur, multorum memoriam scimus esse damnandam, quorum fama praeclara viget in orbe et a cunctis est merito commendata.

[429] Moreover, I think it quite sufficient to dispense my largesse in full among others. For if someone, by utterly neglecting others’ labors, strives to expend the greatest outlays upon the cultivation of his own person, nothing from that can ever grow to his own praise. For if a man were to be called worthy of the reward of praise from this, that he expends very many goods upon himself, we know the memory of many would have to be condemned, whose illustrious fame flourishes in the world and is deservedly commended by all.

[430] Sed eorum praecipue a cunctis reperitur fama laudibus efferenda, qui suas penitus utilitates omittunt, ut aliorum necessitates sufficienter valeant et penurias adiuvare. Hac ergo verborum inopia rusticanis, ut dictum est, mulieribus derelicta altiora verba quaeratis, ut non solum habitu et incessu sed etiam ipsa loquela vestri generis possit apparere nobilitas atque prudentia deprehendi.

[430] But the fame of those is found by all especially to be borne aloft with praises, who wholly set aside their own utilities, so that they may be able sufficiently to aid the necessities of others and to help their penuries. Therefore, with this poverty of words, as has been said, left to rustic women, seek loftier words, so that not only by dress and by gait but even by your very locution the nobility of your stock may appear and prudence be apprehended.

[431] Proverbia vel vaniloquia vobis respondere nolo, quia saepius auditoris animum rubore perturbant, et nullum per ea probitatis cognoscitur augmentum; sed amoris donum superius enarratum instanter postulare non cesso.

[431] I do not wish to answer you with proverbs or vain-loquy, because they more often disturb the auditor’s mind with blush-shame, and through them no augmentation of probity is recognized; but I do not cease urgently to request the gift of love narrated above.

[432] Mulier ait: A multis retro temporibus scio in vulgo narratum quod illusiva proverbia, quae veritatis colore nituntur, magis animum provocant auditoris ad iram quam quae transitoriae ac fictitiae proferuntur ambages, et ideo me talia proposuisse poenitet in futurum, quia ipsa vestrum animum concitasse cognosco. Unde proverbiorum mutua collatione omissa vestrae aliter postulationi respondere curabo.

[432] The woman said: From many times back I know it has been narrated among the common folk that illusive proverbs, which shine with the color of truth, more provoke the hearer’s mind to anger than those transitory and fictitious circumlocutions that are put forth; and therefore I regret having proposed such things, for the future, because I recognize that they themselves have agitated your mind. Wherefore, with the mutual collation of proverbs omitted, I will take care to respond otherwise to your request.

[433] Dico enim quod in hac vita nil est laudabilius quam sapienter amare, et nullus ad plenum potest ea quae homines dignos laude constituunt adimplere, nisi amoris haec faciat compulsione suasus. Et ideo recte agitis, si vobis idoneum amorem curatis appetere, per quem semper vobis possit benefaciendi propositum augmentari.

[433] For I say that in this life nothing is more laudable than to love wisely, and no one can fully fulfill those things which constitute men worthy of praise, unless, persuaded, he does these things by the compulsion of love. And therefore you act rightly, if you take care to seek a fitting love for yourselves, through which the purpose of well-doing may always be able to be augmented for you.

[434] Mei tamen amoris fructum nullatenus invenire potestis, quia quidam mei dolores occulti denegant mihi prorsus amare. Sed etsi absoluta mihi esset amandi licentia, quiddam tamen adhuc restat quod vobis meum cogit denegari amorem, quia alterius fuistis anticipati obsequiis et in amoris petitione praeventi, et ideo merito vobis in amoris consecutione praefertur.

[434] Yet you can in no way find the fruit of my love, because certain hidden pains of mine altogether deny me the ability to love. But even if the license to love were absolute for me, still something yet remains which compels my love to be denied to you, because you have been anticipated by another’s attentions and forestalled in the suit of love, and therefore he is deservedly preferred to you in the attainment of love.

[435] Homo ait: Qui sunt hi dolores occulti, quibus vos asseritis detineri et amandi vobis auferri licentiam, mihi non est penitus expeditum. Nam amoris solatia cunctorum sunt expulsiva medicina dolorum et totius restaurativa laetitiae, nisi forte vos amantis defuncti tristitia detineret, ad cuius luctuosam conservandam memoriam ipsius amoris praecepto biennalis metae tempora superstiti praescribuntur amanti.

[435] The man says: What these hidden pains are, by which you assert you are detained and the license of loving is taken from you, is not at all plain to me. For the solaces of love are an expulsive medicine of all dolors and a restorative of entire joy—unless perhaps the sadness for a departed lover were detaining you, for the preservation of whose mournful memory, by the precept of love itself, the times of a biennial limit are prescribed to the surviving lover.

[436] Sed quum nullius, ut mihi videtur, unquam amoris iacula persensistis, pro amante vos non credo deperdito luctuosam gerere curam. Quod autem me alterius obsequiis et amoris petitione asseritis praeveniri, non videtur meis posse rationibus obviare, quia omnino confertur vestro arbitrio eum alteri praeferre, quem maiora constituunt merita potiorem, etsi alter a vobis spem largitam suscepisset amoris. Non enim in amore ille creditur praeferendus qui prior obsequia praestitisse et amorem postulasse asseritur, sed qui meritis maioribus adiuvatur.

[436] But since, as it seems to me, you have never at any time felt the javelins of love, I do not believe that you bear a mournful care for a lost lover. As for your asserting that I am forestalled by another’s services and petition for love, it does not seem able to counter my reasons, because it is wholly referred to your arbitration to prefer one to another—the one whom greater merits constitute as more preferable—even if another had received from you the hope of love generously granted. For in love he is not thought worthy of preference who is said first to have rendered services and to have petitioned for love, but rather he who is aided by greater merits.

[437] Praeterea minus proprie dicor ab ipso in amore praeventus, qui sola me postulatione praecedit. Sed ille in amore dicitur tantum alium praevenire, qui amoris promeruit prior percipere fructus. Nam si alicuius probi petitio postulationem tardiorem excluderet probioris, perniciosum esset exemplum et inde magna sequeretur iniquitas.

[437] Moreover, I am less properly said to be pre-empted by him in love, who precedes me only by petition. But he is said to forestall another in love only who has deserved to receive first the fruits of love. For if the petition of some worthy man were to exclude the slower petition of a worthier, it would be a pernicious example, and from that great iniquity would follow.

Non enim quando quid petatur, sed a quo petatur, est inspiciendum, nisi forte amoris iam esset concessa largitio et eius secutus effectus.

For it is not when something is petitioned, but by whom it is petitioned, that is to be inspected, unless perhaps the largess of love had already been conceded and its effect had followed.

[438] Et hoc est, quod egregie supra reperitur insertum, dominam quamlibet post spei largitionem et post osculi exhibitionem et amplexus fruitionem, si non sit ultra processum, sine blasmo posse largitis prioribus similia denegare petenti. Mea igitur postera non potest mihi obesse petitio, si me potiora merita tueantur.

[438] And this is what, as is excellently found inserted above, that any lady, after the largess of hope and after the exhibition of a kiss and the fruition of embraces, if there has not been progress beyond, can without blame deny to the petitioner things similar to those previously largessed. Therefore my subsequent petition cannot harm me, if superior merits protect me.

[439] Mulier ait: Quid est hoc, quod creditis me nullius amoris unquam iacula persensisse? Numquid me tam vilem reputatis et probitatis moribus destitutam, ut meus non mereatur animus amoris solatia capere? Ad haec verba vestra videntur obvia legi et omni rationi contraria.

[439] The woman said: What is this, that you believe me never to have felt the darts of any love? Do you reckon me so vile and bereft of the morals of probity, that my spirit does not deserve to take the solaces of love? To this, your words seem to be contrary to the law and to all reason.

Sufficit enim cuilibet si dignus decernatur amari, quamvis eo dignior alius postea secundus accedat.

For it suffices for anyone if he be adjudged worthy to be loved, although another, more worthy than he, may afterwards come as second.

[440] Nullius enim melioritas alterius debet praeiudicium bonitati generare. Unde, si aliquis bonus et dignus amari in amoris vos postulatione praecedat, licet vos gaudeatis probitate maiori, illius tamen potius videtur admittenda petitio. Nam, si aliud defensare contenditis, suis nitimini probitatem iniuste meritis defraudare.

[440] For the superiority of no one ought to generate prejudice to another’s goodness. Whence, if some good man and worthy to be loved should precede you in the petition of love, although you may rejoice in greater probity, yet his petition seems rather to be admitted. For, if you contend to defend the contrary, you endeavor to defraud probity of its own merits unjustly.

[441] Homo ait: Absit, domina mea, quod unquam credere possim vos non esse [in] amoris aula dignissimam. Sed ideo vobis talia verba dixi quia, ut mihi videtur, vix aliquis vestro dignus reperitur amore. Sed si dignus aliquis inveniatur, vix tam audax degit in orbe qui sua coram vobis non dubitaret proponere iura vel amoris munera postulare.

[441] The man says: Far be it, my lady, that I could ever believe you not to be most worthy in the court of love. But for that reason I spoke such words to you, because, as it seems to me, scarcely anyone is found worthy of your love. Yet if some worthy person be found, scarcely does there live in the world one so bold that he would not hesitate to set forth his claims before you or to ask for the gifts of love.

Quod autem dixistis melioritatem alterius non debere praeiudicium generare probitati, nulla potestis ratione tueri. Nullius enim probi festina petitio posterioris recte poterit petitionem excludere probioris.

But what you said, that the superiority of another ought not to generate prejudice to probity, you can defend by no reasoning. For the hasty petition of no man of probity will rightly be able to exclude the later petition of a man of greater probity.

[442] Quamvis enim trium aemulantiun dearum quaelibet pomi satis sit digna susceptione, iudex tamen aequissimus Priami Alexander, duarum licet digne petentium non exaudita petitione, digniorem [scilicet Venerem] et ultimo loco petentem pomi voluit susceptione gaudere. Ergo, quis sit dignior, exquisita debetis veritate cognoscere et propria sibi iura servare.

[442] Although, indeed, of the three rival goddesses any one is quite worthy of the apple’s acceptance, yet the most equitable judge, Priam’s Alexander, although the petition of two petitioning worthily was not heeded, wished that the more worthy [namely Venus], and the one petitioning in the last place, should rejoice in the acceptance of the apple. Therefore, who is more worthy you ought, with the truth carefully sought out, to recognize, and to preserve to each the rights proper to her.

[443] Mulier ait: Si vos falsa voluptatis abundantia non vexaret, nunquam pulcherrimae vestrae uxoris reiectis solatiis extranearum quaereretis amorem.

[443] The woman said: If a false abundance of voluptuousness were not vexing you, never—with the solaces of your most beautiful wife cast aside—would you seek the love of foreign women.

[444] Homo ait: Confiteor me pulchram satis habere uxorem, et ego quidem ipsam totius mentis affectione diligo maritali. Sed quum sciam inter virum et uxorem posse nullatenus esse amorem, Campaniae hoc comitissae sententia roborante, et in hac vita nullum posse fieri bonum, nisi illud ex amore originis sumpserit incrementa, non immerito extra nuptialia mihi foedera postulare cogor amorem. [Quae huius desunt responsioni articuli, in nobilioris et nobilis colloquio egregie inserta reperies].

[444] The man says: I confess that I have a wife beautiful enough, and I indeed love her with the affection of my whole mind, marital. But since I know that between husband and wife love can by no means exist, the judgment of the Countess of Champagne strengthening this, and that in this life no good can come to be unless it has taken its increment from love of origin, I am not without reason compelled to seek love outside the nuptial bonds. [The articles which are lacking to this response you will find excellently inserted in the colloquy of the more noble lady and the nobleman].

[445] Mulier ait: Licet amor sit res utilis valde ac iuvenibus appetenda et eis, quos gloria mundana delectat, mihi, quasi iam aetate confectae, res videtur inutilis et per omnia respuenda; immo etsi alia cuncta mihi amare suadeant, viduitas tamen et optimi amissi mariti tristitia omnia mihi vitae solatia contradicunt.

[445] The woman says: Although love is a very useful thing and to be sought after by the young and by those whom worldly glory delights, to me, as one now worn out by age, it seems a useless thing and in every respect to be repudiated; nay rather, even if all other things persuade me to love, widowhood, however, and the sorrow for my most excellent husband who has been lost, deprive me of all the solaces of life.

[446] Homo ait: Si cor vestrum senectute non reperiatur attritum, in personae habitu satis videtur iuvenilis forma vigere, ex quo satis evidenter apparet quod florens vigeat in corde vestro iuventus. Exterior enim habitus manifeste demonstrat qualis sit intus dispositio mentis. Sed nec amissi mariti tristitia mihi potest de iure nocere, quia id vobis suadeo quod continuam vobis laetitiam restaurabit et eam vobis conservabit illaesam.

[446] The man says: If your heart be not found worn away by old age, in the habit of your person a sufficiently youthful form seems to thrive, whence it quite evidently appears that a flourishing youth is vigorous in your heart. For the exterior habit plainly demonstrates what sort the inward disposition of the mind is. But neither can the sadness for the lost husband by right harm my case, because I advise you that which will restore to you continual joy and will preserve it for you unharmed.

[447] Amor enim est qui dolorum claustra disrumpit et laeta solus meruit gaudia subrogare et suavia delectationis solatia ministrare. Res est igitur amor ab omnibus appetenda et a cunctis diligenda per orbem, qui universorum meruit tristitiam propulsare et alacritatis statum cuilibet reformare. Unde secundum legalem observationem maritalis luctus elapsis curriculis licenter potestis lugubria cuncta reiicere et amantium vos militiae copulare.

[447] For Love is the one who bursts the bars of sorrows and alone has merited to substitute joyful joys and to minister the sweet solaces of delectation. Therefore Love is a thing to be sought by all and to be cherished by all throughout the world, who has merited to drive away the sadness of all and to reform the state of alacrity for anyone. Whence, according to legal observance, the periods of marital mourning having elapsed, you may lawfully cast aside all lugubrious things and join yourselves to the militia of lovers.

[448] Nam ultra tempus legibus praestitutum lugere maritum est quidem legalia iura contemnere et animo rebelli divinae obsistere voluntati et contra eius facta temerario animo cogitare. Praeterea ultra legalia tempora lugere nil mortuo videtur expedire marito, et vestra inde persona quam plurima damna consequitur.

[448] For to mourn a husband beyond the time pre-stipulated by the laws is indeed to contemn legal rights and, with a rebellious mind, to resist the divine will and to think with a temerarious spirit against his acts. Moreover, to mourn beyond the legal times seems to profit the dead husband nothing, and from that your person incurs very many damages.

[449] Mulier ait: Audacia multa videmini legis resistere voluntati, quum dicitis temerarie fieri, si aliquis ultra modum propter hominum imbecillitatem lege mirabiliter definitum legis studeat adimplere mandatum, quum evangelica veritate dicatur (dixisse) hospiti vulneratum recipienti Samaritanum, certo illi pondere oblato argenti: 'Si aliquid supererogaveris, ego reddam tibi.'

[449] The woman says: You seem, with much audacity, to resist the will of the law, when you say it is done rashly if anyone, beyond the measure marvelously defined by the law on account of human imbecility, should endeavor to fulfill the mandate of the law, since by evangelical truth it is said (that he said) by the Samaritan to the host receiving the wounded man, with a certain weight of silver proffered to him: 'If you shall have supererogated anything, I will repay you.'

[450] Ergo, si lex modicum mihi statuit tempus ad lugendum, meae scilicet volens infirmitati consulere, et ego aliquid huic tempori supererogando adiungam propter uberiorem legis obsecundationem, supereffluentem mereor consequi retributionem et munere maiori gaudere.

[450] Therefore, if the law has set for me a modest time for mourning, wishing, namely, to look to my infirmity, and I, by supererogating, add something to this time for a more abundant obedience to the law, I deserve to obtain an overflowing retribution and to rejoice in a greater gift.

[451] Homo ait: Lex quidem humana luctus tempora mulieribus observanda praefixit non quasi earum volens infirmitati consulere, sed humani generis cupiens providere utilitati, ut sanguinis non posset provenire turbatio vel diversorum simul genera commisceri. Nam ubi cessaret turbatio sanguinis, evidenter permisit apostolus mortuo viro alterius statim nuptias contrahere. Multo ergo magis et vobis ultra ipsius temporis metas amare conceditur.

[451] The man says: The human law indeed has pre-fixed times of mourning to be observed by women, not as though wishing to attend to their infirmity, but desiring to provide for the utility of the human race, so that there might not be able to arise a disturbance of blood, or the kinds of diverse men be commingled together at the same time. For where the disturbance of blood would cease, the Apostle clearly permitted, when the husband is dead, that nuptials with another be contracted immediately. Therefore, much more is it granted to you also to love beyond the very metes of that time.

[452] Mulier ait: Quamvis appetibile satis cunctis videatur amare, virginali tamen videtur plurimum obviare pudori. Nam, ut bene novistis, virgo cito perdit honorem, et eius fama modico rumore brevique dissolvitur aura. Immo nec mihi plena suffragatur aetas, ut amoris ancoram debita possim industria gubernare.

[452] The woman says: Although to love seems quite appetible to all, yet it seems very much to run counter to virginal modesty. For, as you know well, a maiden quickly loses honor, and her fame is dissolved by a slight rumor and a brief breeze. Nay rather, not even a full age lends me its suffrage, so that I might be able to govern the anchor of love with due industry.

Fertur enim quod ante plenam cuiuslibet pubertatem amor non potest firma stabilitate durare. Unde nullatenus mihi congruere videtur amare.

For it is reported that before the full puberty of anyone whatsoever, love cannot endure with firm stability. Whence it seems by no means congruent for me to love.

[453] Homo ait: Si aliqua prudenter amare curaverit, inani nunquam debet poenitudine remorderi, et in nullo suae famae poterit pati dispendium. Nam si prudentem virum atque discretum suo studeat amori coniungere, secreto conservabitur amor et nulli divulgabitur unquam, nullumque inde suus pudor poterit sentire gravamen. Quod autem de aetate dixistis locum sibi poterit in masculis conservare.

[453] The man says: If some woman has taken care to love prudently, she ought never to be rebitten by empty compunction, and in no respect can she suffer any loss of her reputation. For if she strives to join to her love a prudent and discreet man, the love will be preserved in secrecy and will never be divulged to anyone, and from it her modesty will be able to feel no gravamen. But as to what you said about age, it can keep its place among males.

Nam [et] masculus vix potest ante decimum octavum annum firmus amator exsistere.

For [also] the male can scarcely become a firm lover before the eighteenth year.

[454] Secus autem ipsa operante natura dignoscitur in mulieribus evenire; mulier enim ab anno duodecimo firma potest securitate et invariabili amare tenore. Quare autem aliud in femina quam in masculo ex ipsa natura contingat, evidenti potestis ratione videre.

[454] Otherwise, with nature itself operative, it is discerned to occur in women; for a woman from the twelfth year can love with firm security and with an invariable tenor. And why something different should happen in the female than in the male from nature itself, you can see by evident reason.

[455] Nam mulieris constantia inter ipsius pubertatis initia robore solidiore firmatur et invariabilis certissime perseverat, et ipsius Veneris citius ei actus natura concedit quam maribus ipsis, et hoc ideo contingit quia in mulieribus frigiditas dominatur, masculis naturalis est inserta caliditas; et quod frigidum est citius sibi modica caliditate adiuncta calescit quam si caliditati caliditas aggregetur.

[455] For a woman’s constancy, amid the beginnings of her very puberty, is made firm by a stronger robustness and most surely perseveres in an invariable tenor, and nature grants to her more swiftly the very act of Venus than to the males themselves; and this happens for this reason: because in women frigidity holds sway, while in males a natural calidity has been inserted; and what is cold warms up more quickly when a moderate calidity is joined to it than if calidity be aggregated to calidity.

[456] Quod tali potest exemplo patere. Nam, si in argenteo vel alterius vase metalli alicuius calidi substantia ponatur, maiori et citius vas metallinum incipit calore fervere quam vas ligneum, si calidissimus in eo liquor mittatur. Praeterea mulieres citius senio conteruntur quam masculini sexus vigore detenti, et ideo non est mirum si citiori constantia solidentur.

[456] This can be made clear by such an example. For if some hot substance is placed in a silver vessel or in a vessel of another metal, the metallic vessel begins to seethe with heat to a greater degree and more quickly than a wooden vessel, even if the very hottest liquid is poured into it. Moreover, women are more quickly worn down by old age than those of the male sex, sustained by vigor; and therefore it is not a marvel if they are consolidated by a swifter constancy.

[457] Nam omnium rerum saecularium quae vita vel spiritu vegetantur, talem possumus aspicere casum quod, quanto res quaelibet citius natura ministrante perficitur, tanto velocius aetate ipsa eadem operante consumitur, quo simpliciter quasi converso eadem in aperto veritas apparebit.

[457] For of all secular things which are animated by life or by spirit, we can observe such a case: that, the more quickly anything whatsoever is perfected with nature ministering, by so much the more swiftly it is consumed by age itself, the same operating; wherein, simply as if inverted, the same truth will appear in the open.

[458] Mulier ait: Haec, quae [in] physicalibus rationibus mihi narratis, vobis indiscussa relinquo, nullius medela responsionis adhibita. Physicalis enim nunquam mihi sedet inquisitio rei, nisi quum aegrotat infirmus, et ideo illam expedit silentio praeterire. Sed vestra mihi suasione consulitis sapienter amare; quod qualiter valeam adimplere consilium non est mihi penitus expeditum.

[458] The Woman said: These things which you recount to me [in] physical reasonings I leave to you un-discussed, applying no remedy of a response. For a physical inquisition of a matter never suits me, unless when the infirm is ailing, and therefore it is expedient to pass it by in silence. But by your suasion you counsel me to love wisely; which counsel, how I may be able to fulfill, is not to me wholly made plain.

[459] Nemo enim ita grandis simulator invenitur amoris vel tam fraudulenter amare, qui quum ipsius Cupidinis attingitur armis, eius fides cunctis non appareat explorata, et nullius plicae macula vitiari, et qui suas non studeat improbitates obtegere. Quamvis enim prorsus sit animi fallacis amator et amoris studeat ingenio suo dehonestare militiam, tempore tamen voluptatis instantis per omnia suis actibus se verum mentitur amantem et animo fallaci nititur credentis fallere fidem.

[459] For no one is found so great a simulator of love or to love so fraudulently, who, when he is touched by the arms of Cupid himself, does not have his fidelity appear to all as explored, and not be vitiated by the stain of any crease, and who does not strive to cover his own improprieties. For although he is entirely a lover of a deceitful spirit and strives by his own ingenuity to dishonor the soldiery of love, yet at the time of pressing pleasure he in every way by his deeds counterfeits himself a true lover, and with a fallacious mind strives to betray the trust of the one who believes.

[460] Cuius igitur industria in tanta sibi veritatis imagine posset praecavere et latentes agnoscere fraudes? Vix enim ista perfecte posset sapientia Salomonis praevidere vel Catonis praenotare peritia. Nam, etsi alicuius astutia mulieris, quae aliquantulum in aetate processerit et Cupidinis iam persenserit arma, talibus quandoque sufficiat fraudibus obviare, mihi tamen ad istud non suffragatur aetatis auxilium, nec experientia sum edocta.

[460] Whose industry, then, amid so great an image of truth for himself, could guard against and recognize the latent frauds? For scarcely could the sapience of Solomon perfectly foresee these things, nor could the expertness of Cato pre-mark them. For, even if the astuteness of some woman who has advanced somewhat in age and has already keenly felt the arms of Cupid may sometimes suffice to meet such frauds, yet for me the aid of age does not lend its support in this, nor have I been taught by experience.

[461] Homo ait: Verba quam plurimum confertis admiranda. Quae namque posset falsitas in argento latere, si ab argentario fortiter lapide confricetur vel ignis purgatione probetur? Sicut enim in igne ac lapide auri et argenti veritas exploratur, sic cuiusque diu pro amore luctando fides et veritas demonstratur.

[461] The man says: You heap up a very great many words to be admired. For what falsity could lie hidden in silver, if it be vigorously rubbed with a stone by a silversmith, or proven by the purification of fire? For just as in fire and on the touchstone the truth of gold and silver is explored, so, by long struggling for love, each one’s faith and truth are demonstrated.

Nec enim in mundo vivit tam modicae sapientiae domina vel domicella, cui, si dominarum vel domicellarum numero computetur, non sit facilis eius fidei et veritatis agnitio, qui quaerit amari, si ipsa in amoris investigatione procedat.

For indeed there does not live in the world a lady or damsel of such scant wisdom, to whom, if she be counted in the number of ladies or damsels, the recognition of the faith and truth of him who seeks to be loved would not be easy, if she herself proceeds in the investigation of love.

[462] Sunt tamen quam plurimae dominae vel domicellae, quae mendaciter sibi nomen usurpant, se dominas vel domicellas ex eo solo falliciter esse credentes, quod a nobiliori sunt sanguine propagatae vel viro nobiliori coniunctae, quum sola morum probitas et sapientia feminas constituat tali nomine dignas. Unde non immerito saepissime reperitur incauta circumventa iuventus, quum sanguini attribuitur quod est sapientiae proprium et probitatis.

[462] There are, however, very many ladies or damsels who mendaciously usurp for themselves the name, falsely believing themselves to be ladies or damsels from this alone, that they have been propagated from more noble blood or conjoined to a more noble husband, whereas the probity of morals and wisdom alone constitute women worthy of such a name. Whence, not without cause, the incautious youth is very often found overreached, when to blood is attributed what is proper to wisdom and probity.

[463] Non ergo debet statim mulier petentis annuere voluntati, sed infinitis eum primo caute ditare promissis et cum competenti moderatione bona differre promissa, et, ut eius fidei puritatem agnoscat, debet quandoque a promissis prioribus se prorsus annuere alteratam et nolle quod promiserat adimplere. Nullus enim tam cautus invenitur et ingeniosus amator, si diu sibi fructus differantur amoris, et quandoque plurima sit ad tempus sponsione deceptus, qui vel ex eo probus non fiat vel eius non appareat in aperto dolositas.

[463] Therefore a woman ought not at once to assent to the will of the petitioner, but should at first cautiously enrich him with infinite promises and, with competent moderation, defer the good things promised; and, that she may recognize the purity of his faith, she ought sometimes to declare herself altogether changed from the earlier promises in her assenting and unwilling to fulfill what she had promised. For no lover is found so cautious and ingenious that, if the fruits of love are long deferred to him and he is sometimes in many things for a time deceived by pledge, he does not either become upright from this, or his deceitfulness does not appear openly.

[464] Nam si propter variationes eum viderit ab incepto desistere vel mulieris statum sinistris rumoribus diffamare vel suam in pecuniae promissione fiduciam ponere, praesumere debet quod non sit fidus amator. Sed, si eum in diutina noverit probatione proficere, longa non debet dilatione tardare promissa, ne suum sibi sentiat minime prodesse laborem.

[464] For if on account of the variations she sees him desist from his inception, or defame the woman’s standing by sinister rumors, or place his confidence in a promise of money, she ought to presume that he is not a faithful lover. But if she knows him to be advancing in long probation, she ought not to delay the promised things with a long dilatation, lest he feel that his labor profits him not at all.

[465] Physicalis autem rei et scientiae cuiuslibet habere doctrinam nihil cuiusquam deperire poterit bonitati, sed ex cuiuslibet scientiae fructu hominis probitas incrementa cognoscit, et semper sumit sapientis prudentia augmentum. Et amoris vos monet evidenter auctoritas eligere sapientis amorem et non sapientis penitus declinare.

[465] But to have doctrine of a physical matter and of any science can take nothing away from anyone’s goodness; rather, from the fruit of any science a man’s probity recognizes increases, and the prudence of the sapient always takes augmentation. And the authority of love plainly admonishes you to choose the love of a sapient man and to decline utterly the love of a non-sapient.

[466] Mulier ait: Quod cupit quisque et mentis pleno desiderat affectu percipere, omni nititur ratione illud suadere nolenti. Sed non verus iudicatur amicus, qui amici utilitate neglecta propria tantum suis consiliis commoda quaerit, nec talis est amici sequenda voluntas, qui quaerit solummodo quae sua sunt. Amare igitur cuicunque sit mulieri securum, virginibus videtur prorsus timendum atque probrosum.

[466] The woman says: What each person desires, and with a full affection of mind longs to perceive, he strives by every rationale to persuade the unwilling of it. But he is not judged a true friend who, the friend’s utility neglected, seeks only his own advantages by his counsels; nor is the will of such a friend to be followed, who seeks solely the things that are his own. Therefore to love—however it may be safe for a woman—seems to virgins altogether to be feared and opprobrious.

[467] Mulier enim quum in ipsa maritali susceptione sit a viro credita virgo, corruptionis veritate comperta proprio semper odiosa marito et ei contemptibilis permanebit, ob quam causam sequitur repudii summa iniquitas et divortii causa perennis, et sic in immensum mulieris infamia crescit, et contumeliosa cunctis exsistit. Indecenter ergo vestra mihi suavitas amare suadet.

[467] For when, at the very marital reception, she has been believed by the man to be a virgin, once the truth of corruption has been discovered she will always remain hateful to her own husband and contemptible to him; for which cause there follows the utmost iniquity of repudiation and a perennial cause of divorce, and thus the woman’s infamy increases without measure, and she stands forth as contumelious to all. Unbecomingly, therefore, your sweetness urges me to love.

[468] Homo ait: Error quidem maximus ex vestra videtur doctrina procedere, quum in virginibus expresse damnatis amorem, quia infinitae et omni probitate gaudentes leguntur amasse, ut de Amphelice et Ysotta et Blanciflore et multi aliis virginibus reperitur. Nam, nisi virgo amoris instinctu suam studeat attollere famam, nec maritum merebitur habere laudabilem nec aliquid grande pleno poterit effectu percipere.

[468] The man says: A very great error indeed seems to proceed from your doctrine, since in the case of virgins you expressly condemn love, whereas countless, rejoicing in every probity, are read to have loved, as is found of Amphelice and Ysotta and Blanciflore and many other virgins. For unless a maiden, by the instinct of love, strives to raise her own fame, she will deserve to have no praiseworthy husband, nor will she be able to achieve anything great with full effect.

[469] Sed nec inde bono poterit esse odiosa marito; bonus enim semper hoc cogitabit in corde maritus, quod nunquam tantae probitatis potuisset invenire uxorem, nisi amoris esset experta doctrinam eiusque secuta mandata. Nam si improbo fuerit destinata marito, potius sibi expedit tali exsistere odio quam ei aliqua cordis affectione coniungi, nec ex hoc probae mulieris laeditur diu fama laudata, sed odiosi mariti semper magis denotescit improbitas.

[469] But neither from this will she be able to be hateful to a good husband; for a good husband will always think this in his heart, that he could never have been able to find a wife of such probity, unless she had been experienced in the doctrine of love and had followed its mandates. For if she has been destined to an unprincipled husband, it is more expedient for her to exist in such hatred than to be joined to him by any affection of the heart; nor from this is the long-praised fame of a good woman injured, but the wickedness of the hateful husband is ever more denoted.

[470] Ego quoddam aliud vobis cupio reserare quod mente gero, quod multorum scio corda latere, vos tamen ignorare non credo, quod amor quidam est purus, et quidam dicitur esse mixtus. Et purus quidem amor est, qui omnimoda dilectionis affectione duorum amantium corda coniungit.

[470] I desire to unseal to you something else that I carry in mind, which I know lies hidden from the hearts of many; yet I do not believe you to be ignorant of it: that there is a certain love which is pure, and a certain (other) is said to be mixed. And pure love indeed is that which, with an all-manner affection of dilection, joins the hearts of two lovers.

[471] Hic autem in mentis contemplatione cordisque consistit affectu; procedit autem usque ad oris osculum lacertique amplexum et verecundum amantis nudae contactum, extremo praetermisso solatio; nam illud pure amare volentibus exercere non licet. Hic quidem amor est quem quilibet, cuius est in amore propositum, omni debet amplecti virtute.

[471] This, however, consists in the contemplation of the mind and the affection of the heart; it proceeds, moreover, as far as a kiss of the mouth and an embrace of the arm, and a modest contact with the nude lover, the final solace being passed over; for it is not permitted to those wishing to love purely to exercise that. This indeed is the love which whoever has his purpose in love ought to embrace with every virtue.

[472] Amor enim iste sua semper sine fine cognoscit augmenta, et eius exercuisse actus neminem poenituisse cognovimus; et quanto quis ex eo magis assumit, tanto plus affectat habere. Amor iste tantae dignoscitur esse virtutis quod ex eo totius probitatis origo descendit, et nulla inde procedit iniuria, et modicam in ipso Deus recognoscit offensam. Ex tali nempe amore neque virgo nunquam corrupta nec vidua vel coniugata potest aliquod sentire gravamen vel propriae famae dispendium sustinere.

[472] For this love ever recognizes its own augmentations without end, and we have known that no one has repented of having exercised its acts; and the more one assumes from it, the more he aspires to have. This love is discerned to be of such virtue that from it descends the origin of all probity, and no injustice proceeds thence, and God recognizes but slight offense in it. From such love indeed neither a virgin never corrupted nor a widow or a married woman can feel any burden or sustain a loss of her own reputation.

[473] Hunc ergo colo amorem, hunc sequor et semper adoro et instanter vobis postulare non cesso. Mixtus vero amor dicitur ille, qui omni carnis delectationi suum praestat effectum et in extremo Veneris opere terminatur. Qui qualis sit amor, ex superiori potestis notitia manifeste percipere.

[473] Therefore this love I cultivate, this I follow and always adore, and I do not cease urgently to petition it for you. Mixed love, however, is said to be that which renders its effect to every delectation of the flesh and is terminated in the extreme work of Venus. What sort of love this is, you can clearly perceive from the foregoing knowledge.

Hic enim cito deficit et parvo tempore durat, et eius saepe actus exercuisse poenituit; per eum proximus laeditur, et Rex coelestis offenditur, et ex eo pericula graviora sequuntur.

For this kind of love quickly fails and endures for a short time, and to have exercised its acts has often been regretted; through it the neighbor is harmed, and the Celestial King is offended, and from it graver perils follow.

[474] Hoc autem dico non quasi mixtum amorem damnare intendens, sed ostendere cupiens quis ex illis alteri sit praeferendus. Nam et mixtus amor verus est amor atque laudandus et cunctorum esse dicitur origo bonorum, quamvis ex eo immineant pericula graviora.

[474] I say this, however, not as though intending to condemn mixed love, but wishing to show which of these is to be preferred to the other. For mixed love too is true love and laudable, and is said to be the origin of all goods, although from it graver perils impend.

[475] Ergo tam purus quam mixtus amor mihi probatus exsistit, sed puri amoris actuum magis placet exactio. Vanitatis ergo penitus timore depulso de duobus amoribus alterum vos decet eligere.

[475] Therefore both pure and mixed love stand approved by me, but the exaction of the acts of pure love pleases more. Therefore, with the fear of vanity utterly driven away, it befits you to choose one of the two loves.

[476] Mulier ait: Inaudita et incognita verba profertis, et quae vix ab aliquo credibilia iudicantur. Miror enim si in quoquam tanta sit abstinentia carnis inventa, ut unquam voluptatis promeruerit impetum refrenare et corporis motibus obviare. Monstrosum namque iudicatur a cunctis, si quis in igne positus non uratur.

[476] The woman says: You bring forth unheard-of and unknown words, and such as are scarcely judged believable by anyone. For I marvel whether in anyone so great an abstinence of the flesh has been found as ever to have reined in the impulse of pleasure and to oppose the motions of the body. For it is judged monstrous by all, if someone placed in fire is not burned.

[477] Si quis tamen in hac fide quam dicitis fuerit amoris puritate repertus et in praefata quam dixistis continentia carnis, huius laudo et plenius confirmo propositum et ipsum censeo omni honore dignissimum; mixtum tamen amorem nullo modo damnare contendens, quo mundus fere fruitur universus.

[477] If anyone, however, has been found in this faith which you speak of, in purity of love and in the aforesaid continence of the flesh which you have mentioned, I praise this one’s purpose and more fully confirm it, and I deem him himself most worthy of every honor; yet I by no means strive to damn mixed love, which well-nigh the whole world enjoys.

[478] Sed licet uterque sit amor electus, vos tamen neutrius decet affectare militiam; clericus enim ecclesiasticis tantum debet vacare ministeriis et omnia carnis desideria declinare; ab omni enim debet delectatione alienus exsistere et suum prae omnibus corpus immaculatum Domino custodire, quum tanta fuerit a Domino dignitatis et ordinis praerogativa concessa ut eius carnem et sanguinem propriis mereatur manibus consacrare, et suis sermonibus peccantium crimina relaxare.

[478] But although each love be elect, yet it befits you to aspire to the militia of neither; for a cleric ought to devote himself solely to ecclesiastic ministries and to decline all desires of the flesh; for he ought to be alien from every delectation and to guard his body, above all, immaculate for the Lord, since so great a prerogative of dignity and order has been granted by the Lord that he is deemed worthy to consecrate his flesh and blood with his own hands, and by his words to relax/remit the crimes of sinners.

[479] Nam, si ad carnis lapsum meum videretis animum inclinare, vos tamen ex indulto a Domino vobis officio me a conceptis teneremini erroribus revocare, et in cunctis mihi castimoniam suadere, et talia de vobis exempla monstrare, ut libera voce possitis aliorum crimina castigare. Primo namque iuxta evangelicam veritatem proprio trabem gestans in oculo ipsam debet prius eiicere quam de fratris oculo festucam conetur evellere.

[479] For indeed, if you were to see my mind incline to a lapse of the flesh, yet you, by the office granted to you by the Lord, would be held to recall me from the errors conceived, and in all things to persuade me to chastity, and to display such examples from yourselves, that with a free voice you may be able to chastise the crimes of others. For first, according to evangelical truth, he who bears a beam in his own eye ought to cast it out before he attempts to pluck the straw from his brother’s eye.

[480] Derisui enim humano generi patebit, si pariter ligatus colligatorum studeat vincula relaxare. Non est ergo mulieribus tutum illos carnis contagio maculare quos Deus sibi elegit ministros, et puros voluit in cunctis atque castos suis obsequiis conservare.

[480] For it will lie open to derision for the human race, if, himself equally bound, he should strive to relax the bonds of the bound. It is not, therefore, safe for women to stain with the contagion of flesh those whom God has chosen for himself as ministers, and has willed to keep pure in all things and chaste for his services.

[481] Homo ait: Quamvis clericorum sim sorti coniunctus, homo tamen sum in peccatis conceptus et carnis lapsui sicut et ceteri homines naturaliter pronus exsistens. Licet enim Dominus in suis ministeriis et verbi nuntiatione divini clericos sua voluit fungi legatione et honore ipsos magno gravavit, eorum tamen in hoc noluit condicionem facere meliorem, ut carnis ab eis stimulum et peccati fomitem removeret.

[481] A man says: Although I am conjoined to the lot of the clerics, yet I am a man conceived in sins and, like the rest of men, by nature existing prone to the lapse of the flesh. For although the Lord, in his ministries and in the proclamation of the divine word, wished the clerics to perform his legation and invested them with great honor, yet he did not wish to make their condition better in this, so as to remove from them the stimulus of the flesh and the fomes of sin.

[482] Unde non credo ipsos Deum maiori voluisse carnis abstinentia colligare et duplici eos sarcina fatigare. Quare igitur magis clericus quam quilibet laicus castimoniam tenetur corporis conservare? Nec enim soli clerico corporalem credatis delectationem inhibitam, quum cuilibet etiam christiano praecipiatur a Deo ab omni suum corpus immunditia custodire et carnis desideria penitus evitare.

[482] Whence I do not believe that God wished to bind them with a greater abstinence of the flesh and to fatigue them with a double burden. Why, therefore, is a cleric rather than any layman held to preserve chastity of the body? Nor indeed should you believe bodily delectation inhibited to the cleric alone, since it is also prescribed by God to any Christian to guard his body from every uncleanness and to avoid utterly the desires of the flesh.

[483] Ergo aeque laicum sicut et clericum vestra posset argutio remonere. Nam proximum admonendi et eius ab erroribus animum revocandi non tantum clericis a Deo creditur attributa potestas, sed etiam cuilibet christiano a Domino ista necessitas iniuncta probatur. Sic enim evangelicae veritatis disciplina edicit: 'si peccaverit in te frater tuus, corripe illum inter te et ipsum solum' etc.

[483] Therefore your clever argumentation could just as well admonish the layman as the cleric. For the power of admonishing one’s neighbor and of calling his mind back from errors is believed to have been attributed by God not only to clerics, but it is also shown that this necessity has been enjoined by the Lord upon any Christian. Thus the discipline of evangelical truth edicts: 'if your brother has sinned against you, rebuke him between you and himself alone,' etc.

Non enim dixit 'si peccaverit in clericum frater suus', sed generali est sermone locutus tradere volens singulis generale mandatum.

For he did not say, 'if his brother should sin against a cleric,' but spoke in general discourse, wishing to hand down to each a general mandate.

[484] Bene enim facit clericus et bene laicus si ab omni saeculari delectatione abstineat et in bonis operibus proximorum corda confirmet. Confiteor tamen et negare non possum quod clericus ex iniuncto sibi officio quadam specialitate tenetur ut in divina domo vel populo adstante viam veritatis annuntiet, et ad veram catholicam fidem plebem suam admonendo confirmet.

[484] For indeed the cleric does well and the layman does well if he abstains from all secular delectation and confirms the hearts of his neighbors in good works. I confess, however, and I cannot deny, that the cleric, by the office enjoined upon him, is bound by a certain special obligation to announce the way of truth in the divine house or with the people standing by, and by admonishing to confirm his own people in the true Catholic faith.

[485] Quod si negligenter omittat, aeterna nunquam poterit vitare supplicia, nisi forte poenitentiae delictum fructigerae medicina contemperet. Si vero in linguae opere suum recte gerat officium, ab hoc est onere liberatus. Nam alia commissa crimina nequaquam in eo gravius quam in quolibet laico vindicantur, quum ita[que] carnis incentivo naturaliter instigetur sicut et reliqui universi mortales.

[485] But if he negligently omit it, he will never be able to avoid eternal punishments, unless perhaps penitence should temper the delict with a fruit-bearing medicine. But if in the work of the tongue he rightly carry out his office, he is freed from this burden. For other committed crimes are by no means punished in him more gravely than in any layman, since he is naturally instigated by the incentive of the flesh just as also the rest of all mortals.

[486] Et hoc est quod evangelica clamat auctoritas; videns enim Dominus suos clericos iuxta humanae naturae infirmitatem in varios lapsuros excessus, ait in evangelio: 'Super cathedram Moisi sederunt scribae et pharisaei; omnia quaecunque dixerint vobis servate et facite, secundum autem opera illorum nolite facere', quasi dicat: 'Credendum est dictis clericorum quasi legatorum Dei, sed quia carnis tentationi sicut homines ceteri supponuntur, eorum non inspiciatis opera, si eos contigerit in aliquo deviare.'

[486] And this is what the evangelical authority cries out; for, seeing that the Lord’s clerics, according to the infirmity of human nature, would slip into various excesses, he says in the Gospel: 'The scribes and the Pharisees have sat upon the chair of Moses; whatever things they shall say to you, keep and do, but according to their works do not do', as if he were saying: 'The sayings of clerics are to be believed as of God’s legates, but because they are subjected to the temptation of the flesh like the other men, do not inspect their works, if it should befall them to deviate in anything.'

[487] Sufficit ergo mihi, si altari assistens meae plebi Dei studeam verbum annuntiare. Unde, si ab aliqua petam muliere amari, sub clericali me non potest praetextu repellere; immo inevitabili vobis necessitate probabo quod magis in amore clericus quam laicus est eligendus. Clericus enim in cunctis cautior et prudentior quam laicus invenitur, et maiori moderamine se suaque disponit et competentiori mensura solitus est omnia moderari, et quia clericus omnium rerum scientiam habet scriptura referente peritiam.

[487] Therefore it suffices for me, as I stand at the altar, to strive to announce the Word of God to my people. Whence, if I should ask to be loved by some woman, she cannot repel me under a clerical pretext; nay rather, by a necessity inevitable for you I will prove that a cleric is to be chosen in love rather than a layman. For the cleric is found to be in all things more cautious and more prudent than the layman, and with greater moderation he arranges himself and his own, and he is wont to regulate all things by a more fitting measure; and because the cleric has knowledge of all things, with Scripture reporting his expertise.

[488] Unde potior ipsius quam laici amor est iudicandus, quia nil in mundo tam necessarium invenitur quam omnium industria rerum amorosum esse peritum. Et idec si alias me vestro dignum amore noveritis, hac me causatione non recte potestis abiicere, quod me clericorum videtis militiae deputari.

[488] Whence his love is to be judged more potent than that of a layman, because nothing in the world is found so necessary as that, by industry in all things, one be an amorous expert. And therefore, if otherwise you know me worthy of your love, you cannot rightly cast me aside on this pretext, that you see me deputed to the militia of the clerics.

[489] Mulier ait: Miranda sunt plurimum dicta vestra, quibus asseritis non magis clericum quam laicum mundi voluptates exercendo puniri, quum in sacris scriptis reperiatur insertum quod quanto cuiusque maior est ordinis et dignitatis praerogativa viventis, tanto maior est ipsius delinquentis occasus. Sed etsi non maius in clerici amore quam laici ponamus versari delictum, aliud tamen est quod vehementer feminis clerici contradicit amorem.

[489] The woman said: Your sayings are very much to be wondered at, by which you assert that a cleric is not punished more than a laic by exercising the pleasures of the world, when in the sacred writings it is found inserted that the greater the prerogative of order and dignity of one living, by so much the greater is the fall of the delinquent himself. But even if we should not set the offense to be greater in the love of a cleric than of a laic, yet there is something else that vehemently contradicts women’s love for a cleric.

[490] Nam quum amor de sui natura corporis placabilem et pulchrum quaerat ornatum, hominemque tempore congruo sua cunctis exigat largiri paratum, et contra rebelles animosum et omnimoda in proelio strenuitate gaudentem et bellorum assiduo labori suppositum, clericus quidem muliebri apparet ornatu vestitus et capite deformiter incedit abraso, neminem potest largitatis praemiis adiuvare, nisi bona velit aliena surripere, et continuo reperitur otio deditus et ventris solummodo mancipatus obsequiis;

[490] For since love, by its own nature, seeks a pleasing and beautiful adornment of the body, and requires that a man, at a congruent time, be ready to bestow his goods upon all by largess, and, against rebels, be high‑spirited and rejoicing in every manner of strenuity in battle, and subjected to the assiduous labor of wars, the cleric, for his part, appears clothed in womanly adornment and goes with his head unbecomingly shaven, he can aid no one with the rewards of largess, unless he is willing to filch others’ goods, and he is continually found given over to leisure and enslaved only to the services of the belly;

[491] et ideo, si adversus alicuius probitatis feminam aliquid de amore sit ausus exprimere, in ipso suae locutionis primordio prudenter debet ab ipsa muliere compesci et ignominiosam ac verecundam meretur pati repulsam, ut non solum ipse rubore perfusus ab huiusmodi cogatur illicitis abstinere, sed alii similem verentes ruborem timeant similia postulare. Multi enim magis propter mundanam verecundiam prohibita vitant atque nefanda committere quam propter aeternae mortis evitanda supplicia.

[491] and therefore, if he has dared to express anything of love toward a woman of any probity, at the very primordium of his speech he ought prudently to be restrained by the woman herself, and he deserves to suffer an ignominious and shamefaced repulse, so that not only he, suffused with blush, is forced to abstain from such illicit things, but others, fearing a like blush, may dread to ask for similar things. For many, rather on account of worldly verecundia, avoid prohibited things and refrain from committing unspeakable deeds than on account of the punishments of eternal death to be avoided.

[492] Homo ait: Verum est quod dicitis, quod quanto maior alicuius dignitas invenitur, tanto maior est delinquentis occasus non quidem quo ad Deum sed quo ad male loquentis vulgi opinionem. Magis enim ad unius clerici modicum valde commissum universus populus concitatur et eius delictum exagerat vitamque blasphemat, quam si mille de populo reperiantur immanissima scelera commisisse. Quod quare contingat, ad praesens vobis recitare subsisto.

[492] The Man says: It is true what you say, that the greater someone’s dignity is found to be, the greater is the delinquent’s downfall—not indeed with respect to God, but with respect to the opinion of the evil-speaking vulgus. For the whole populace is more stirred up at a very slight transgression committed by a single cleric, and it exaggerates his offense and blasphemes his life, than if a thousand from the populace should be found to have committed the most monstrous crimes. Why this happens, for the present I refrain from reciting to you.

[493] Muliebris autem indulta clericis cultura mihi nullatenus potest esse nociva, quia talis secundum ordinem ab antiqua prudentia patrum mihi mandatur ornatus, ut habitu etiam et incessu ab aliis hominibus clerici distinguantur. Unde si in re tam modica patrum praecepta subverterem sive mandata negligerem, nec vos credere deberetis me vestris quasi alienigenae maioribus obsecundare mandatis, et praeterea mihi possetis obiicere: 'Vade, apostata, et tui ordinis manifeste transgressor exsistens.'

[493] However, the womanly culture indulted to clerics can in no way be harmful to me, because such an ornament, according to order, is enjoined upon me by the ancient prudence of the fathers, so that by habit and even by gait clerics may be distinguished from other men. Whence, if in so small a matter I were to subvert the precepts of the fathers or neglect the mandates, neither ought you to believe that I, as if an alien to your elders, obey your mandates, and furthermore you could object to me: 'Go, apostate, and, existing as a manifest transgressor of your order.'

[494] Quod autem de largitate dixistis, ex magno videtur erroris fomite processisse. Nam, quum ab ipso veritatis auctore largitas universis praedicetur hominibus, et avaritiae prorsus cunctis sit inhibita via, nescio qua fronte vos quaeritis clericis largitatis opera denegare, nisi de illis forte clericis vestros velitis interpretari sermones quos mundo penitus et mundi rerum proprietati renuntiasse constiterit.

[494] What, moreover, you said about largess seems to have proceeded from a great fuel of error. For, since liberality is proclaimed to all human beings by the very author of truth, and the way of avarice is altogether inhibited for all, I do not know with what face you seek to deny to clerics the works of liberality—unless perhaps you wish to interpret your discourses about those clerics whom it has been established have utterly renounced the world and the proprietorship of the things of the world.

[495] Sed nec in illis, veritate subtiliter inquisita, vestra videtur sententia veritate subnixa. Proeliorum autem actus a Deo nobis est interdictus, et hoc ideo ut a sanguinis effusione manus semper valeamus innocentes habere, ne propter sanguinis effusionem ab eius ministerio repellamur indigni. Nam sanguinis effusione pollutus divino repellitur ministerio.

[495] But not even in those, with the truth subtly inquired, does your opinion seem supported by truth. Moreover, the act of battles is interdicted to us by God, and this for this reason: that from the effusion of blood we may always be able to have our hands innocent, lest on account of the effusion of blood we be repelled from his ministry as unworthy. For one polluted by the effusion of blood is repelled from the divine ministry.

[496] Unde rex David sanctissimus Domino templum aedificare non potuit, quia humanum effuderat sanguinem; sed ab ipso Domino audivit: 'Non aedificabis mihi templum, quia vir sanguinis es.' Nam si mihi haec ratio non obstaret, nil in orbe mihi resideret acceptius quam actus bellicos exercere et cordis audaciam demonstrare.

[496] Whence the most holy King David was not able to build a temple to the Lord, because he had poured out human blood; but from the Lord himself he heard: 'You shall not build a temple for me, because you are a man of blood.' For if this rationale did not stand in my way, nothing would remain in the world more acceptable to me than to exercise warlike acts and to demonstrate the audacity of my heart.

[497] Quod vero de ventris voluistis obsequio recitare, nulla potest mihi ratione nocere, quia nec laicus potest nec clericus reperiri, masculus nec femina nec parvulus vel adultus, qui ventris non inveniatur libenter inservire ministeriis. Sed, si illud immoderate ab aliquo fiat, coram Deo et omni homine tam laicis quam clericis constat esse perniciosum et omnimoda reprehensione dignissimum.

[497] But as to what you wished to recite about the service of the belly, by no reasoning can it harm me, because neither layman nor cleric can be found, neither male nor female nor child nor adult, who is not found willingly to serve the ministrations of the belly. But if that be done immoderately by anyone, before God and every man it is established to be pernicious both for laity and for clergy, and most worthy of every sort of reprehension.

[498] Nec enim propter otia multa, quibus clerici deputantur, est contra eos ventris ingluvies praesumenda. Nam si propter otia magis in aliquo ventris obsequia praesumuntur, super omni ratione viventi de mulieribus talis esset omnibus praesumptio violenta, quum ipsae semper in continua et corporali quiete morentur.

[498] For indeed, not on account of the many leisures to which clerics are deputed is a gluttony of the belly to be presumed against them. For if, because of leisures, the services of the belly are the more presumed in someone, then, beyond all reason, such a violent presumption would be made by all about women, since they themselves always abide in continual and bodily quiet.

[499] Immo magis contra feminas quam contra clericos vel laicos potest in hac parte inspecta veritate praefiniri, quia ventri primo mulier quam masculus contra Dei mandatum legitur obsequia praestitisse et Dei praecepta propter gulam fuisse transgressa. Immo nec ipse masculus ventris unquam ministerio deservisset, nisi forte primitus ab ipsa muliere fuisset nimia suasione compulsus et ipsa instigante deceptus.

[499] Nay rather, upon the truth in this matter being inspected, it can be determined more against women than against clerics or laymen, because the woman, rather than the man, is read to have first rendered obsequies to the belly against God’s mandate and to have transgressed God’s precepts on account of gluttony. Indeed, not even would the male himself ever have served the ministry of the belly, unless perhaps at the first he had been compelled by the excessive persuasion of the woman herself and, she instigating, been deceived.

[500] Mulier ait: Si ex meis dictis vester sit animus concitatus, mihi soli debetis proverbia convitiosa rependere, et pro unius offensa contra omnes non decet vos mulieres generaliter desaevire. Nam, quod mulier primo fuit propter gulam divina transgressa mandata, hoc fecit daemonis calliditate decepta non quasi ventris appetitum cupiens effrenare, qui nullus erat, sed tanquam stulta decipientis daemonis dicta credendo, boni cupiens et mali Domino prohibente scientiam possidere.

[500] The woman says: If by my sayings your spirit has been stirred up, you ought to repay to me alone the insulting proverbs, and for the offense of one it is not fitting that you rage generally against all women. For, as to the fact that the woman was first to have transgressed the divine mandates on account of gluttony, she did this, deceived by the demon’s cunning, not as if desiring to unbridle the appetite of the belly—which was none—but like a foolish one by believing the words of the deceiving demon, desiring to possess the knowledge of good and evil, the Lord forbidding.

[501] Homo ait: Quare ergo mulier primo fuit in cibi assumptione tentata quam masculus, quum maiori de masculo fuisset daemoni victoriae reputatum, nisi quia proniorem ad gulae appetitui concedendum mulierem quam masculum praevidebat?

[501] The man says: Why, then, was the woman first tempted in the assumption of food rather than the male, since to the demon it would have been accounted a greater victory over the male, unless because he foresaw the woman to be more prone to conceding to the appetite of gluttony than the male?

[502] Mulier ait: Hoc ideo contigit, quia mulieres omnia facilius credunt ex ipsa natura quam masculi. Innocentes enim inveniuntur et simplices et ideo credunt omni verbo. Unde videns daemon masculum non tam facilem et pronum omnia credere, quia callidus et dolosus in cunctis exsistit, suam ad mulierem voluit tentationem emittere.

[502] The Woman says: This happened for this reason, because women by their very nature believe all things more easily than males. For they are found to be innocent and simple, and therefore they believe every word. Whence, seeing the male not so easy and prone to believe everything, since he is shrewd and deceitful in all things, the daemon wished to send forth his temptation toward the woman.

Nam si incepisset a viro tentatio et in eo omni prorsus caruisset effectu, suum viri exemplo mulier animum confirmasset.

For if the temptation had begun with the man and had in him entirely lacked effect, the woman would have confirmed her own mind by the man’s example.

[503] Homo ait: Super praesenti articulo cito nobis disputandi materia non deesset, et ideo hac verborum altercatione dimissa ad principale mihi peto propositum responderi. Nam a vobis obiecta superius nullo mihi videntur iure contraria.

[503] The man says: On the present article we would quickly not lack material for disputation, and therefore, this altercation of words dismissed, I ask that an answer be given me to the principal proposal. For the things objected by you above seem to me by no right to be contrary.

[504] Mulier ait: Etsi forte vos propria merita constituant tali dignum amore, aliud tamen viam vobis praecludit amandi. Est namque alius tam probitate quam genere vobis coaequalis nec in obsequiorum voluntate dissimilis, qui servitiis solummodo petit amorem, lingua tamen illud indicare recusat, qui etiam meritissime vobis in amore praefertur.

[504] The woman says: Even if perhaps your own merits constitute you worthy of such love, yet another thing shuts off for you the way of loving. For there is another, coequal to you both in probity and in lineage, nor unlike in the will for services, who seeks love solely by services, yet refuses to indicate it with his tongue, who also most meritoriously is preferred to you in love.

[505] Nam qui spem suam totam atque fiduciam im meae fidei puritate disponit et importuna me non inquietat instantia, sed ex mea tantum liberalitate spem suam capere confidit effectum, magis apud me censetur id meritus impetrare quod cupit quam qui dictis expresse cordis mihi secreta vulgavit et totam spem suam in sermonis facundia collocavit, magis scilicet de proprii sermonis nitore ac verborum duplicitate quam de mei arbitrii sinceritate confisus.

[505] For he who sets his whole hope and confidence upon the purity of my good faith and does not disquiet me with importunate insistence, but trusts to take the fulfillment of his hope from my liberality alone, is considered by me to have more merited to obtain what he desires than he who has openly by words divulged to me the secrets of his heart and has placed his whole hope in the eloquence of speech—trusting, namely, more in the luster of his own discourse and in the duplicity of words than in the sincerity of my arbitrament.

[506] Potius enim iudex illius litigatoris tenetur exprimere iura qui nullius advocatione iuvatur, sed totius suae causae merita in iudicis voluit conferre clementiam, quam qui prudentum patrocinio fultus et multorum auxilio roboratus coram litigaturus accessit.

[506] For the judge is held rather to set forth the rights of that litigant who is aided by no advocacy, but has wished to confer the merits of his whole cause upon the judge’s clemency, than of him who, supported by the patronage of the prudent and strengthened by the aid of many, has come to litigate before the court.

[507] Homo ait: Vestra mihi penitus in hac parte videtur arguenda opinio. Quis enim sapiens dixerit unquam potius mutum dignum impetrare quod obscuris nititur corporis nutibus indicare, et id consequi debere quod cupit, quam qui summo sapientiae verbo et ornatu linguae satagit postulare, quod eius desiderat animus possidere? Nam inter vulgaria solet proverbia recitari: 'Non habeas mutum in quacunque nave pro nauta.'

[507] Man says: Your opinion seems to me utterly to be censured in this part. For what wise man would ever say that rather a mute is worthy to obtain what he strives to indicate by obscure nods of the body, and that he ought to achieve what he longs for, than the one who with the supreme word of wisdom and the ornament of the tongue strives to petition for what his mind desires to possess? For among common proverbs it is wont to be recited: 'Do not have a mute in whatever ship for a sailor.'

[508] Praeterea quod cupio et instanter desidero postulare omni videtur ratione permissum, ipso etiam veritatis auctore testante, qui dicit: 'Petite et accipietis, pulsate et aperietur vobis.' Talis enim excrevit consuetudo per orbem, quod nedum silendo verum etiam vix instantissime postulando possumus impetrare quaesita vel plenarie consequi quod optamus.

[508] Moreover, that which I desire and urgently long to postulate seems by every rationale to be permitted, with the very Author of Truth testifying, who says: 'Ask and you will receive, knock and it will be opened to you.' For such a custom has grown up throughout the world, that far less by keeping silence, indeed scarcely even by the most insistent petitioning, are we able to obtain the things sought or plenarily attain what we desire.

[509] Immo maioribus vobis argumentis ostendo magis mihi quam praedicto tacenti deberi quod peto. Nam illud mihi non obsequia tantum sed etiam multa facit petitionis instantia debitum. Res enim pluries quam semel a quocunque petita carissimae videtur emptionis iure deberi, et ideo meae potius quam suae debetis petitioni favere, quia quod peto unica sibi, mihi vero duplici ratione debetur.

[509] Nay rather, by greater arguments I show you that what I ask is owed more to me than to the aforesaid silent one. For that becomes a debt to me not only through services, but also very much through the insistence of petition. For a thing asked of anyone more than once seems to be owed by the law of a most costly purchase; and therefore you ought to favor my petition rather than his, because what I ask is owed to him by a single reason, but to me by a double.

Sed nec unquam fuit, ut credo, in mundo femina visa quae huius rei largitionem non petentibus voluerit sponte offerre, solito istud feminarum contradicente pudore.

But nor has there ever, as I believe, been seen in the world a woman who would wish to offer of her own accord the largesse of this matter to those not asking, the customary modesty of women gainsaying this.

[510] Mulier ait: Ideo nautae recusant mutos nave deferre, quia turbationis instante periculo audire non possunt quid sibi a sociis iniungatur agendum, nec aliis exprimere quid sibi videatur utilitati navis expediens. Nam et muti labor non debet suis meritis defraudari, quamvis quod optat eius sermo nullatenus valeat indicare. Nec potest obstare introductum evangelici sermonis exemplum.

[510] The woman says: For this reason sailors refuse to convey the mute by ship, because, when the peril of turbation is pressing, they cannot hear what is enjoined upon them by their companions to be done, nor express to others what seems to them expedient for the utility of the ship. For the labor of the mute ought not to be defrauded of its own merits, although his speech is by no means able to indicate what he desires. Nor can the example introduced from evangelical discourse stand in the way.

[511] Ille namque quo ad aeterni regis iudicium iudicatur petere instanter et ad ostium propulsare indesinenter, cui propria merita suffragantur fideique puritate iuvatur. Si enim potestatem vultis coartare vocabuli et eius simpliciter attendere sonum, oportet instanti vos ratione asserere, mutis omnibus paradisi penitus introitum denegari, quum nunquam valeant id quod corde petunt articulatis vocibus indicare, naturalis linguae officii sibi istud inhibente defectu.

[511] For he is judged, at the judgment of the eternal King, to ask earnestly and to batter unceasingly at the door, whose own merits give suffrage and who is aided by the purity of faith. For if you wish to coarct the power of the vocable and simply attend to its sound, it is necessary for you, with urgent reason, to assert that to all mutes the entrance of Paradise is utterly denied, since they can never indicate with articulated voices that which they ask with the heart, the defect of the natural office of the tongue inhibiting this for them.

[512] Quod autem dicitis magis vos debere quod petitis impetrare, quia duplici vobis illud esse iure debitum enarratis, non potest iusta ratione defendi. Illud enim verum esse asseritur in rebus quae hominum mercimonio supponuntur; absit autem quod aliquis unquam amorem pretii venalitate mercetur.

[512] But as to what you say—that you ought the more to obtain what you ask, because you explain that it is owed to you by a double right—this cannot be defended by just reason. For that is asserted to be true in things which are subjected to the mercantile commerce of men; far be it, however, that anyone should ever purchase love by the venality of a price.

[513] Amor enim res est gratiosa et ex sola cordis nobilitate procedens et pura mentis liberalitate, et ideo cunctis debet gratis, nullius scilicet muneris interveniente figura, largiri, quamvis liceat amantes solatiandi causa quibusdam se adinvicem muneribus honorare. Si tamen muneris contemplatione solummodo amoris reperiantur vacare ministeriis, non verus postmodum iudicatur sed falsificatus amor.

[513] For love is a gracious thing, proceeding from the heart’s sole nobility and the mind’s pure liberality, and therefore it ought to be bestowed upon all gratis, with the figure of no gift intervening, although it is permitted that lovers, for the sake of giving solace, honor one another with certain gifts. If, however, it is found that, out of contemplation of a gift alone, they attend to the ministries of love, then love is afterward judged not true but falsified.

[514] Praeterea propter vestram petitionem mea non debet suum liberalitas amittere meritum [liberalitas], fieret quod quidem si illud, quod quaeritis, vestra vobis faciat postulatio debitum; ubi enim aliquid ex debito postulatur, ibi suum liberalitas non agnoscit officium.

[514] Moreover, on account of your petition, my liberality ought not to lose its own merit [liberality], which indeed would come to pass if your petition were to make that which you seek a debt to you; for where something is demanded as due, there liberality does not acknowledge its own office.

[515] Quod autem dicitur saepius rem petitam penitus esse comparatam, verum est quo ad petentem non autem quo ad possidentem. Nam, si aliquid ad solam cuiusque petitionem debitum iudicetur, multis divitiae abundanter affluerent, quos perpetua detinebit egestas et iniqua fatigabit inopia. [Ergo pulchre voluit auctor proverbio alludere.

[515] But as to what is often said, that the asked-for thing has been thoroughly obtained, it is true as regards the petitioner, but not as regards the possessor. For if something were judged a debt by the mere petition of anyone, riches would flow abundantly to many whom perpetual indigence will detain and unjust want will weary. [Therefore the author wished aptly to allude to a proverb.

Nam, quum aliquis, ut rem quamlibet consequatur, pecuniam multam expendit vel labore plurimo fatigatur, sic de eo solet in vulgo narrari: 'Homo iste rem illam care plurimum comparavit; res tamen illa iure sibi nullo debetur.']

For, when someone, in order to obtain any thing whatsoever, expends much money or is fatigued by very great labor, thus about him it is wont to be told in the common talk: 'This man acquired that thing at a very dear cost; yet that thing is owed to him by no right.']

[516] Sed nec illud nostris potest sermonibus obviare, quod dicitis mulieris pudori obsistere, si ipsa suum offerat non petitum amorem; mulieribus enim nullo reperitur iure negatum suum sponte cuilibet probo largiri amorem. Potest ergo mulier, si ab aliquo provocetur amare, eum ad suum pulchre et curialiter invitare amorem, si cognoverit virum illud ob aliquam non exprimere causam.

[516] But neither can this run counter to our discourses, which you say stands against a woman’s modesty, if she herself offers her unsolicited love; for by no law is it found denied to women to bestow their love of their own accord upon any upright man. Therefore a woman can, if she is provoked to love by someone, invite him to her love becomingly and courtly, if she has recognized that the man does not express that love on account of some reason.

[517] Huic autem opinioni argumentum praestat validum Caroli Magni regis filia, quae ab Ugone Alverniae expressissime postulavit amari; ipse tamen, quia alterius eiusdem regis filiae ligabatur amore, ipsam quidem recusavit amare nolens incestus scienter incurrere crimen. Ergo nulla mihi ratione negatur praedictum amare tacentem.

[517] But to this opinion a valid argument is furnished by the daughter of King Charles the Great, who most expressly demanded to be loved by Hugh of Auvergne; he, however, because he was bound by the love of another daughter of the same king, refused to love her, not wishing knowingly to incur the crime of incest. Therefore by no reasoning is the aforesaid loving silently denied to me.

[518] Homo ait: Gauderem plurimum, si vestra in hac parte a cunctis mulieribus comprobaretur opinio, quia satis exinde omnium hominum amare volentium labor esset attenuatus et eorum melior effecta conditio. In hoc tamen vobis consentire non possum, quod maiorem aliquis tantummodo tacendo quam sua vota sapienter et curialiter exprimendo mereatur honorem;

[518] The man says: I would greatly rejoice, if your opinion in this point were approved by all women, because from that the labor of all men wishing to love would be sufficiently attenuated and their condition made better. In this, however, I cannot consent with you: that someone should merit greater honor merely by keeping silent than by wisely and courtly expressing his vows;

[519] nec vestra inde liberalitas suum perdit officium, quia quod de emptionis iure et amoris debito praenarravi, non illud asserui quasi amorem vestrum mihi credens proprie debitum vel largitione dehonestandum pecuniae, sed vehementer excogitans vestram mihi gratiam instanter petenti debere gratiosiorem exsistere quam improvida taciturnitate silenti.

[519] nor does your liberality on that account lose its proper office, for what I have previously narrated concerning the right of purchase and the debt of love, I did not assert as though believing your love to be properly owed to me, or to be dishonored by a pecuniary largess; but strongly considering that your favor ought to prove more gracious to me who urgently petitions than to one silent with improvident taciturnity.

[520] Mulier ait: Instantia mihi vestra nimis importuna videtur, quae tam repente quaerit amoris consequi largitatem. Nam, etsi vos propria merita constituant omni honore dignissimum, exigere non tamen debetis amoris repentina concessione ditari.

[520] The woman says: Your insistence seems to me too importunate, which so suddenly seeks to obtain the largess of love. For, even if your own merits establish you as most worthy of every honor, yet you ought not to demand to be enriched by a sudden concession of love.

[521] Non enim alicuius debet femina probitatis nimis velociter amantis acquiescere voluntati; amoris enim cita et festina largitio contemptum parit amantis et optatum diu vilescere facit amorem, et eiusdem per tempora multa perceptione dilata etiam simulatus purificatur amor, et omnis in eo removetur aerugo. Multis ergo femina debet prius argumentis viri percipere probitatem et eius liquido cognoscere fidem.

[521] For a woman ought not to acquiesce too swiftly to the will of a lover, even one of some probity; for a quick and hasty largess of love breeds the lover’s contempt and makes the longed-for love grow cheap; whereas, when the reception of the same is deferred through many periods, even a simulated love is purified, and every verdigris is removed from it. Therefore a woman ought first, by many proofs, to perceive the man’s probity and to know his fidelity plainly.

[522] Homo ait: Aegroto cui finalia videntur imminere praeludia assueta non debet ciborum diaeta servari vel medicina regularis adiungi; sed quidquid eius desiderat appetitus assumere, quamvis regulariter sit eius infirmitati contrarium, misericorditer tamen hoc sibi sapiens consuevit medicus indulgere. Poenae igitur continuique dolores, qui pro vestro mihi amore languenti mortem regulariter minantur amaram, me violenter cogunt huius mortis irregulariter et importune remedia postulare; nec superius enarrata vos poterit defensare ratio, quam dixistis indecens mulieribus esse suum amorem alicui repente largiri.

[522] The man says: For a sick person to whom the final preludes seem to be impending, the accustomed diet of foods ought not to be observed nor regular medicine added; but whatever his appetite desires to take, although by rule it is contrary to his infirmity, yet a wise physician is accustomed mercifully to indulge him in this. Therefore the punishments and continual pains, which, because of my languishing for your love, regularly threaten me with a bitter death, violently compel me to ask, irregularly and importunately, for the remedies of this death; nor will the reasoning narrated above be able to defend you, by which you said it is unseemly for women to lavish their love upon someone suddenly.

[523] Nam talia responsa mulieribus debetis relinquere rusticanis, quae consueverunt suo semper habere in ore: 'Uno quidem ictu non inciditur penitus arbor'. Mulier enim sapiens et discreta rei petitae modificare indutias sagaciter consuevit, quia si minus provide animus suspendatur amantis et ipse graviter est mulieris percussus amore, abstinere se non potest amator ab ipsius loci frequentatione assidua et concupiscibili oculorum aspectu.

[523] For you ought to leave such responses to rustic women, who are accustomed always to have on their lips: 'A tree is not completely cut down by a single stroke.' For a wise and discreet woman is accustomed sagaciously to modulate the delays of the requested thing, because if, less prudently, the spirit of the lover is kept in suspense and he himself is gravely smitten by the woman’s love, the lover cannot restrain himself from the assiduous frequentation of that place and from the concupiscible gaze of the eyes.

[524] Unde saepe contingit quod ex tali conversatione amantium status a vulgi detrectationibus turpiter diffamatur, et quandoque vix inceptus quasi perfectus divulgatur amor, et bonorum propositum impeditur. Debet ergo mulier, cuius amor exigitur, moderate tempora prorogare petenti, si ipsum disponat amare.

[524] Whence it often happens that from such conversation the status of lovers is shamefully defamed by the detractions of the crowd, and sometimes love scarcely begun is divulged as if perfected, and the purpose of the good is impeded. Therefore a woman, whose love is exacted, ought moderately to prorogue the times for the petitioner, if she is disposed to love him.

[525] Mulier ait: Poenas magnas et graves, quas dicitis imminere, angustias patienter sustinere debetis propter bona, quae grandia postulatis; non enim potest bonum plenarie cognosci nisi mali prius percepta notitia. Quod autem dicitis mulierem indutias debere sapienter modificare petenti, verum est ubi mulier firmiter concepit amare. Ubi autem ipsa plenum habet petentem non amandi propositum, pulchre debet atque prudenter et curialiter ipsum suo sermone reiicere et eius animum nullius dicti asperitate turbare vel aliqua promissione suspendere.

[525] The Woman says: The great and weighty penalties, which you say are impending, you ought to endure patiently on account of the great goods which you request; for a good cannot be fully known unless a knowledge of evil has first been perceived. But what you say, that a woman ought wisely to modify the deferrals for the petitioner, is true where the woman has firmly conceived to love. But where she herself has a full purpose of not loving the petitioner, she ought handsomely and prudently and courtly to reject him by her speech, and to trouble his spirit by the harshness of no utterance, nor to keep it suspended by any promise.

[526] Ergo quum vos non amandi immutabilis mihi dispositio perseveret, molestum vobis esse non debet, si ego recusem vos fallaci dilatione frustrare. Sed ut istud aegre vester non perferat animus, non amandi vobis edissero causam, quia scilicet amori sum alterius colligata et indissolubilibus illigata catenis.

[526] Therefore, since my immutable disposition of not loving you persists, it ought not to be burdensome to you if I refuse to frustrate you with a fallacious postponement. But so that your spirit may not bear this with difficulty, I will set forth to you the cause of not loving: namely, that I am bound to another’s love and tied with indissoluble chains.

[527] Homo ait: Dulcissima mihi saperet cuiuslibet angustia poenae, si aliqua indicia futuri boni perpenderem. Sed quod dicitis vos alterius amore ligari, credo vos indubitanter petere fugam et loquendi vobis mihi penitus obstruere viam, quia mandatum tradit amoris ne aliquis alterius idonee copulatam amori scienter subvertat. Sed quum istud nullius indicii valeam argumento praesumere rei huius non immerito alienus exsistens, non videor mandati transgressor amoris.

[527] The man says: The distress of any punishment would savor most sweetly to me, if I weighed some tokens of future good. But as to what you say, that you are bound by the love of another, I believe you are undoubtedly seeking escape and thoroughly blocking for me the way of speaking to you, because the mandate of Love hands down that no one knowingly subvert to love one suitably coupled to another’s love. But since, being not without cause a stranger to this matter, I am able by the argument of no indication to presume that, I do not seem a transgressor of Love’s mandate.

[528] Sed etsi in veritate cognoscerem amori vos alterius obligari, et crederem vos amori minus idonee copulari, si meis possem vos sermonibus a tali copula removere, nunquam ex hoc credo amoris me praecepta corrumpere sed eius fideliter parere mandatis; quia illud amoris praeceptum, de quo praesenti disputatione narramus, de idonee loquitur copulatis. [et hoc ostendit adverbium idonee, quod ibi expressius exaratur].

[528] But even if in truth I should know you to be obligated to the love of another, and should believe you to be less idoneously coupled to that love, if I could by my discourses remove you from such a coupling, I would never think from this that I corrupt Love’s precepts, but that I faithfully obey his mandates; because that precept of Love, about which we relate in the present disputation, speaks of those idoneously coupled. [and this the adverb “idoneously” shows, which there is written more expressly].

[529] Minus autem idonee tunc femina copulatur amori, quum hominis probitas non aequaliter mulieris probitati respondet, vel quum pura cordis non aequaliter utrinque procedit affectio. Sed etsi plenius scirem vos idonee copulatam amori, quamvis me amorem a vobis non deceret exposcere, amoris scilicet istud inhibente mandato, mihi tamen, ut credo, licitum esset implorare ut ex vestra concessione mihi pro vobis cor bonum liceat habere, et ut vos mea laudabilia facta suscipiendo laudetis, et, si minus provide in aliquo deviavero, secreta me correptione debeatis arguere. Ergo si alicuius estis amore ligata, quod nullatenus credere possum, subtiliter disquirat prudentia vestra an talis vobis amor exsistat idoneus.

[529] Less fittingly then is a woman coupled to Love, when the man’s probity does not equally correspond to the woman’s probity, or when the pure affection of the heart does not proceed equally on both sides. But even if I knew more fully that you were fittingly coupled to Love—although it would not be seemly for me to demand love from you, this, namely, being inhibited by Love’s mandate—yet, as I believe, it would be licit for me to implore that, by your concession, it be permitted me to have a good heart for you, and that you, by receiving my laudable deeds, may praise them, and, if I should deviate in anything less providently, you ought to reprove me with secret correction. Therefore, if you are bound by someone’s love—which I can in no way believe—let your prudence subtly inquire whether such a love is fitting for you.

[530] Mulier ait: Fidem quidem huius plenarie facere veritatis nisi propria vobis assertione non possum, quia nemini sui licet amoris pluribus aperire secreta, amoris hoc traditione docente. Unde credo esse penitus inurbanum vos in hac parte dicere meis vel alterius dominae fidem non esse habendam sermonibus.

[530] The woman says: Indeed I cannot make full credence of this truth for you except by my own assertion, because it is permitted to no one to disclose the secrets of her own love to several persons, love’s tradition teaching this. Whence I believe it to be utterly uncourteous for you in this matter to say that credence is not to be had for my words or for the words of another lady.

[531] Cor autem bonum habere vobis largiri esset concedere nihil, nam illud ex vestro solummodo procedit arbitrio; laudabiliter tamen a vobis facta libenter laudare promitto. Correptionis autem officium non assumam, quia illud amantibus dumtaxat debetur obsequium.

[531] But to bestow on you the having of a good heart would be to grant nothing, for that proceeds solely from your own will; nevertheless I promise gladly to praise the deeds done by you in praiseworthy fashion. But I will not assume the office of correction, because that service is owed only to lovers.

[532] Utrum autem idonee copulentur amori non est cognoscere leve, nec multum decere videtur utrinque amore librato huiusmodo inquisitioni insistere, nisi nimia supradictorum appareat inaequalitas manifesta, et mulieris in his admonitio non valeat aliquem sentire profectum. Deus igitur vobis tribuat quod vestrae possit esse placitum voluntati, et inde nunquam aliquis probus valeat sentire iacturam.

[532] But to know whether they are suitably coupled to love is not a light matter, nor does it seem very fitting, with love balanced on both sides, to persist in an inquiry of this sort, unless an excessive and manifest inequality of the aforesaid should appear, and the woman’s admonition in these matters does not avail to make anyone feel progress. May God therefore grant to you what can be pleasing to your will, and that from it no upright man may ever be able to feel a loss.

[533] Quoniam tamen ex his, quae mecum adinvicem contulistis, vos plurimum exercitatos in amoris doctrina cognosco, super quodam amoris negotio vestrum exquiro consilium. Nam quum mulier quaedam mirae probitatis industria duorum amorem petentium alterum vellet ex propria electione repellere et alterum prorsus admittere, taliter in se ipsa amoris est partita solatia. Ait enim: 'Alteri vestrum mei sit pars superior electa dimidia, et pars inferior sit alteri designata petenti'.

[533] Since, however, from those things which you have mutually conferred with me I recognize you as very much exercised in the doctrine of love, concerning a certain business of love I seek your counsel. For when a certain woman, by the industry of wondrous probity, wished, of two petitioners for love, to repel one by her own election and to admit the other wholly, she thus partitioned within herself the solaces of love. For she said: 'Let the upper elected half of me be assigned to one of you, and let the lower part be designated to the other petitioner.'

[534] Quorum uterque morae cuiuslibet intermissione reiecta propriam sibi partem elegit, et uterque potiorem se partem elegisse fatetur et altero se digniorem in amoris perceptione pro dignioris partis electione contendit. Praenarrata vero mulier suum nolens improvide praecipitare arbitrium, litigantium consensu, uter istorum sit potior in eo quod postulaverat iudicandus, meo quidem quaerit iudicio definiri. Quaero igitur, quis vobis videatur in sua magis electione laudandus.

[534] Each of them, having cast aside any pause of delay, chose his own part for himself; and each admits that he has chosen the preferable part, and contends himself to be more worthy than the other in the reception of love, on account of the election of the more worthy part. But the aforesaid woman, not wishing to precipitate her judgment imprudently, with the consent of the litigants seeks to have it determined by my judgment which of these ought to be judged superior in that which she had requested. I ask, therefore, who seems to you to be more to be praised for his own election.

[535] Homo ait: Quum a vobis petam amari, et vos mihi non amandi occasionem rependitis, nulla debet inurbanitas reputari, si nocivam mihi causationem modis studeam quibuslibet removere vel propriis illam irritare sermonibus. Praeterea nil amantis alicuius iuri cognoscitur derogari, si meos improvidos actus vestra velit coercere prudentia. Studeatis igitur agere quod debetis, quia nunquam a vos amandi proposito segregabor.

[535] The man says: Since I ask to be loved by you, and you repay to me an occasion for not loving, no incivility ought to be reckoned, if I strive by whatever means to remove the argument harmful to me, or to annul it by my own words. Moreover, nothing is recognized to be derogated from the right of any lover, if your prudence should wish to coerce my improvident acts. Strive, therefore, to do what you ought, because I shall never be separated from the purpose of loving you.

[536] Ad hoc petitis a me vobis super eo consilium exhiberi, super quo neminem decet haesitare prudentem. Quis enim dubitat partis eminentioris solatii electorem inferiora praeferendum petenti? Quantum enim ad partis pertinet inferioris solatia, a brutis in nullo sumus animalibus segregati, sed eis nos hac parte ipsa natura coniungit.

[536] In reply to this you ask that counsel be presented by me to you concerning that about which it befits no prudent person to hesitate. For who, indeed, hesitates to prefer the chooser of the consolation of the more eminent part to one who asks that the inferior be preferred? For, so far as the consolations of the inferior part pertain, we are in no way segregated from brute animals, but in this respect nature itself joins us to them.

Superioris vero partis solatia tanquam propria humanae sunt attributa naturae et aliis animalibus universis ab ipsa natura negata.

But as for the solaces of the higher part, they are attributed as proper to human nature, and by nature itself are denied to all other animals.

[537] Ergo inferioris partis elector tanquam canis ab amore repellatur indignus, et superioris tanquam naturae amplexator admittatur elector. Praeterea nullus unquam fuit superioris solatii fatigatus inventus vel eius usibus satiatus; inferioris vero delectatio partis cito fastidit utentem et operis peracti poenitere cogit agentem.

[537] Therefore let the elector of the lower part be repelled from love as unworthy, like a dog, and let the elector of the higher, as an embracer of nature, be admitted. Moreover, no one has ever been found wearied by the consolation of the higher or sated by its uses; but the delight of the lower part quickly cloys the user and compels the agent to repent of the work accomplished.

[538] Mulier ait: Vestra multum in hoc iudicio videtur errare sententia et a veritatis tramite deviare. Quaecunque enim homines interponunt solatia curis, ex eo quod in parte latitat inferiori sua semper initia sumunt, et eorum omnium inde procedit origo. Si enim sit aliqua mulier cuius forma cunctis vigeat in orbe praeclara, Veneris autem operibus omnino reperiatur inutilis, eius nullus vellet solatia capere, sed tanquam immunda reprobaretur a cunctis.

[538] The woman said: Your opinion seems to err much in this judgment and to deviate from the path of truth. For whatever solaces men interpose to cares, in that it lurks in the lower part they always take their beginnings from there, and the origin of all of them proceeds thence. For if there were some woman whose form were renowned to all in the world, but who were found altogether useless for the works of Venus, no one would wish to take solace from her, but she would be rejected by all as unclean.

[539] Superioris autem delectatio partis nulla penitus esset, nisi partis esse intuitu inferioris assumpta et eius contemplatione porrecta. Et si huic vultis resistere veritati, necessitatis cogit ratio profiteri duos masculos sibi adinvicem posse amoris solatia exhibere, quod satis esset narrare nefandum et agere criminosum.

[539] But the delectation of the superior part would be utterly none, unless it were assumed by an intuition of the being of the inferior part and extended by its contemplation. And if you wish to resist this truth, reason of necessity compels one to profess that two males can to each other exhibit the solaces of love, which would be enough to narrate as unspeakable and to do as criminal.

[540] Sed et si homo sit frigidus vel alias impotens ad Veneris opera peragenda repertus, nullas affectat carnis delectationes assumere, quia efficiens amoris causa in eodem defecisse cognoscitur, quae in parte procul dubio regnat inferiori. Causa enim efficiente remota eius merito cessabit effectus.

[540] But also, if a man be found frigid or otherwise impotent for the works of Venus to be performed, he seeks to take on no delectations of the flesh, because the efficient cause of love is known to have failed in him, which without doubt reigns in the lower part. For, the efficient cause being removed, its effect will deservedly cease.

[541] Nec obstat, sicut dicitis, nobis cum bestiis communicata natura, quia illud est in rebus omnibus principale ac naturale censendum, in quo aliquid rebus sui generis ministerio naturae concordat et reperitur unitum. Sed nec eo vestra potest firmari sententia, quod dicitis superiori homines non satiari solatio, inferiori vero cito fastidiri asseritis.

[541] Nor does the nature shared with beasts, as you say, stand in our way, because this is to be deemed in all things the principal and the natural: that in which something, through the ministration of nature, accords with things of its own kind and is found united. But neither can your sentiment be made firm by this, that you say men are not sated by the solace of the superior, whereas with the inferior you assert they are quickly surfeited.

[542] Ille namque cibus a cunctis reiiciendus iudicatur, qui appetitum nunquam repellit edendi sed corpus invenitur absque nutrimenti virtute replere et eius male occupare intrinseca; et econtra ille singulis esse debet cibus electus, qui corpus replet assumptus ac recreando satiat digestusque esurire permittit. Praeterea nemini debet in dubium devenire quod partes inferiores digniores superioribus approbantur. Nam istud in ipsis saecularibus videmus aedificiis evenire, quod in eis dignior pars fundamenta dicuntur.

[542] For that food is judged by all to be rejected which never repels the appetite of eating, but is found to fill the body without the virtue of nutriment and to occupy its inner parts ill; and conversely, that should be the food chosen for each, which, when assumed, fills the body and by re-creating refreshment satiates, and, once digested, permits hunger to return. Moreover, it ought to come into doubt for no one that the inferior parts are approved as more worthy than the superior. For we see this happen in secular edifices themselves, that in them the more worthy part is called the foundations.

[543] Idem etiam contingere scimus in illis quae terrae constat alimento nutriri, quod secundum partes inferiores adiudicantur hominibus. Immo amplius dico quod quidquid agunt amantes ad hoc solummodo tendunt, ut inferioris partis valeant potiri solatiis; ibi enim totus amoris completur effectus, ad quem cuncti principaliter moventur amantes, et sine eo nil nisi quaedam amoris iudicantur habere praeludia. Partis igitur inferioris elector sua magis est electione laudandus, quasi dignioris partis elegerit fruitione gaudere, quam qui superioris partis voluit praeludia postulare.

[543] We know the same also to occur in those things which are nourished by the aliment of the earth, which are adjudged to men according to the lower parts. Nay, I say more, that whatever lovers do tends to this alone: that they may be able to gain possession of the solaces of the lower part; for there the whole effect of love is completed, to which all lovers are principally moved, and without it they are judged to have nothing but certain preludes of love. Therefore the chooser of the lower part is more to be praised by his own choice, as though he had chosen to rejoice in the fruition of the more worthy part, than he who wished to solicit the preludes of the upper part.

[544] Homo ait: Vere mentis laboraret ineptia qui hoc, quod dicitis, ex cordis deliberatione asserere vellet. Quamvis enim ad inferioris partis solatia quilibet principaliter tendat amator, et ibi sit amoris causa finalis, turpis tamen et inepta videtur nimis gestio corporis et plurimum feminae verecundum, inferiora sine superioribus solatiis exercere.

[544] The man says: Truly, the mind’s ineptitude would be laboring in whoever would wish, from the heart’s deliberation, to assert this that you say. Although indeed every lover tends principally to the solaces of the lower part, and there is the final cause of love, nevertheless the bodily conduct appears exceedingly base and inept, and most of all shameful for a woman, to exercise the lower things without the solaces of the higher.

[545] Immo inferioris delectationis impossibilis sine superiori videtur assumptio, nisi indecens corporis dispositio nimis inde ac verecunda sequatur. Superioris autem solatia portionis commodissime ac curialiter et agentium utriusque salvo pudore sumuntur, etiam delectatione inferiori omissa. Immo rationis istud ordo poscit amandi, ut superioris primo partis aliquis ad multam instantiam lasciva solatia consequatur, postmodum vero gradatim ad inferiora procedat.

[545] Nay rather, the assumption of the delectation of the lower is seen to be impossible without the higher, unless an indecent disposition of the body should follow therefrom to excess and with shame. But the solaces of the superior portion are taken most conveniently and courteously, with the modesty of both agents preserved, even with the lower delectation omitted. Indeed the order of reason in loving requires this: that someone first, by much insistence, should obtain the wanton solaces of the higher part, and afterwards proceed step by step to the lower.

[546] Mulieres enim tantum sui corporis volentes facere quaestum et quae publico sunt Veneris mercimonio prostitutae inferioris tantum impetunt solatia partis et superiora cuncta contemnunt. Ergo praedictus quasi naturalis est ab omnibus ordo sequendus, nec proverbio teneamur antiquo: 'Non studeas a cauda equi ponere frenum.'

[546] For women who wish to make profit of their own body only, and who are prostituted to the public mercimony of Venus, seek only the solaces of the lower part and despise all the higher. Therefore the aforesaid, as-it-were natural, order is to be followed by all, nor should we be held by the ancient proverb: 'Do not strive to place the bridle on a horse from the tail.'

[547] De cibo autem inductum non recte procedit exemplum, quia cibus ut corpus satietur assumitur, illa vero ideo solatia exercentur, ut carnis semper delectatio crescat et amoris conservativa voluptas. Voluistis autem dictis vestris superioribus generaliter inferiora praeferre, sed superiores causas inferioribus esse praelatas nemini sapientum licet ulterius dubitare. Nam coelum terrae, paradisus inferno et hominibus angeli praeferuntur.

[547] But the example induced from food does not proceed correctly, because food is taken so that the body may be satiated, whereas those solaces are exercised for this reason: that the delectation of the flesh may always increase, and the preservative pleasure of love. Moreover, you wished in your preceding words to prefer the lower things in general; but that superior causes are preferred to inferior, it is not permitted any of the wise further to doubt. For heaven is preferred to earth, paradise to hell, and angels to men.

[548] Sed et superior hominis portio scilicet caput dignior in homine iudicatur, quia secundum faciem ad imaginem creatoris homo dicitur esse formatus, et ibi homo dicitur sepultus haberi, ubi caput requiescit humanum. Praeterea hominis cervice remota, cuius fuerit truncus penitus ignoratur, et truncatam intuenti cervicem statim erit trunci notitia manifesta.

[548] But also the superior portion of the human being, namely the head, is judged more worthy in man, because with respect to the face man is said to have been formed to the image of the creator, and a man is said to be accounted as buried there where the human head rests. Moreover, with a man’s neck removed, whose the trunk was is utterly unknown, and to one looking upon a severed neck, the knowledge of the trunk will at once be manifest.

[549] Sed et ipsa, quae induxistis, aedificia mundana ex superiorum partium non autem fundamentorum formositate laudantur, et ipsae arbores fructuum productione et ramorum ordinata dispositione suas meruerunt ab hominibus suscipere laudes. Vestra igitur in hac parte sententia recusata, superioris partis ad amorem potius est admittendus elector.

[549] But even the worldly edifices themselves, which you have adduced, are lauded for the comeliness of their upper parts and not of their foundations, and the trees themselves, by the production of fruits and the ordered disposition of branches, have deserved to receive their praises from men. Your opinion therefore in this matter being rejected, the elector of the superior part, for love, is rather to be admitted.

[550] Mulier ait: Licet opinio vestra multis videatur rationibus impugnari, quia tamen omnimoda cernitur aequitate iuvari et rationabiliori firmitate vallari, meo iudicatur arbitrio comprobanda et tanquam subnixa veritate sequenda. Sed adhuc me non piget super alio quodam negotio plenitudinis vestrae consilium explorare.

[550] The woman said: Although your opinion seems to be assailed by many reasons, yet because it is seen to be helped by all-manner equity and walled about by a more reasonable firmness, in my judgment it is to be approved and, as if propped by truth, to be followed. But I am not yet reluctant, concerning a certain other business, to explore the counsel of your Plenitude.

[551] Cuiusdam enim mulieris nobilis amator quum in regiam esset expeditionem profectus, falsis inter omnes ferebatur rumoribus ipsum decessisse; quo percepto et subtiliter inquisito consuetam et rationabilem gessit tristitiam, et quam pro mortuis credidit debitam amorosis; deinde alii se copulavit amori.

[551] For the lover of a certain noble woman, when he had set out on a royal expedition, it was being borne by false rumors among all that he had deceased; this perceived and carefully inquired into, she bore the customary and reasonable sadness, and that which she believed to be owed by the amorous for the dead; then she coupled herself to another love.

[552] Post modica vero temporis elapsa curricula revertitur primus amator et solitos sibi quaerit exhiberi amplexus; secundus autem exhiberi contradicit sibi amator. Dicit enim quod secundus est amor perfectus atque libratus utrinque. Ergo neuter amantium suo sine culpa debet amore privari.

[552] After a modest course of time had elapsed, the first lover returns and seeks to have the accustomed embraces exhibited to him; but the second lover contradicts their being exhibited. For he says that the second love is perfect and balanced on both sides. Therefore neither of the lovers ought, without fault, to be deprived of his own love.

[553] Nam et si primo praesente amoris instinctu mulier alterius amatoris postularet amplexus, quamvis talis amor alteri exsistat iniuriosus, mulieris tamen qualis qualis poterit excusatio esse, quod amoris hoc fecerit incitatione compulsa. Amare etenim alibi nemo potest, nisi ubi spiritus trahit amoris et voluntas cogit, unde merito et hic secundus amator debet in sua firmitate durare.

[553] For even if, with the first present, by the instinct of love the woman should request the embraces of another lover, although such a love proves injurious to the other, yet, whatever it be, there could be an excuse for the woman, that she did this compelled by the incitation of love. For indeed no one can love elsewhere, except where the spirit of love draws and the will compels; whence deservedly this second lover too ought to endure in his own firmness.

[554] Homo ait: Instantis quidem enodatio quaestionis ex mulieris potius pendet arbitrio vel voluntate quam ex regularis intellectu praecepti vel amoris speciali mandato. Credo namque dominam illam, de qua praesenti confabulatione narramus, recte agere, si se ipsam penitus priori restituat amatori, si quocunque tantum adversus eum vinculo movetur affectionis.

[554] The man says: The untying of the present question depends rather on the woman’s judgment or will than on the understanding of a regular precept or a special mandate of love. For I believe that that lady, about whom we are relating in the present confabulation, acts rightly if she wholly restores herself to the former lover, if by whatever bond she is moved toward him by affection.

[555] Quod si nullus adversus eum nec etiam modicus in ipsa spiritus movetur amandi, dico tamen adhuc ipsam suam violenter debere cogere voluntatem ad id petendum, quod maxima primitus aviditate suscepit et cordis desiderio comprobavit. Summae namque sapientiae est aliquem suum animum ab eo, cui errando consenserat, revocare. Nec istud iuste poterit secundus amator iniuriae propriae reputare, quia nil sibi creditur deperire, si, quod alterius est facti fuerit consecutus errore, illud errore comperto relinquat.

[555] But if no spirit of loving, not even a slight one, is stirred in her toward him, I still say that she ought to coerce her will violently to seek that which she at first received with the greatest avidity and ratified by the desire of her heart. For it is of the highest sapience to recall one’s mind from that to which, by erring, one had consented. Nor can the second lover justly reckon this as an injury to himself, because nothing is thought to perish to him if, having by error attained what belongs to another, he, once the error is discovered, relinquishes it.

[556] Sed, si ipsa viderit suam voluntatem nullius coactionis sentire fomenta et exstinctum adversus amantem primum spiritum reviviscere non posse cognoverit, amantem potest servare secundum. Nam dicere quod ad primum debeat praecise redire, nisi hoc faciat amoris compunctione suasa, esset asserere turpe et amoris praecepta fraudare.

[556] But if she shall have seen that her will feels the fomentations of no coaction, and shall have recognized that the spirit extinguished toward the first lover cannot be revived, she can preserve the second lover. For to say that she ought precisely to return to the first, unless she do this persuaded by the compunction of love, would be to assert something shameful and to defraud the precepts of love.

[557] Non autem mihi obstare potest regula quam dixistis, neminem amore suo debere sine culpa privari, quia primus eam pro se introducit amator, qui suo sine culpa invenitur amore privatus. Praedictae igitur amoris regulae intellectum a iuris peritis amandi taliter subaudiri percepi, ut, quod dicitur 'sine culpa' intelligatur 'vel sine alia iusta causa'.

[557] However, the rule which you stated—that no one ought to be deprived of his own love without fault—cannot hinder me, because the first lover himself introduces it on his own behalf, he who is found deprived of his love without fault. Therefore I have perceived that the understanding of the aforesaid rule of love is thus to be understood implicitly by the experts in the law of loving: that what is said “without fault” be understood as “or without another just cause.”

[558] Ergo non potest recte procedere, quod dixistis, mulieri licere unius amore contempto alterius se amori coniungere, nisi ad hoc amoris compunctione cogatur; sed si aliquis eius studeat subvertere fidem, eum curialiter conetur reiicere; si nimia fuerit instantis improbitas, ultimo sibi loco respondeat quod alterius se iam colligavit amori, eius autem dictis corde non debet annuere nec eius narrationes recolere nec personae gestus imaginari, nec de eo saepius cogitare, ne propter mulieris defectum amoris pateat subintrandi materia et eius animum advertendi.

[558] Therefore what you said cannot proceed rightly, namely that it is permitted to a woman, the love of one being contemned, to join herself to the love of another, unless she be compelled to this by love’s compunction; but if someone strives to subvert her fidelity, let her try to reject him courteously; if the improbity of the insistent suitor is excessive, let her, as a last resort, answer him that she has already bound herself to another’s love; moreover, she ought not in her heart to assent to his words, nor to recall his narrations, nor to imagine the gestures of his person, nor to think of him too often, lest, on account of the woman’s defect of love, the material for slipping in and for turning her mind be laid open.

[559] Nam si ex assidua et immoderata de aliquo cogitatione cum delectationis actuum imaginatione suam in muliere amor non sumit originem, in aeternum novum alterius amorem non curabit appetere.

[559] For if, from assiduous and immoderate cogitation about someone, together with the imagination of the delectation of acts, love does not take its own origin in the woman, she will never care to pursue a new love of another.

[560] Mulier ait: Vestra mihi placent in utraque dubitatione responsa, quia omni videntur doctrinae sapientia roborari. Ut cunctis igitur ex confabulatione prolixa male suspicandi tollatur occasio, placet ut hic sumat nostra disputatio finem.

[560] The woman said: Your responses in both doubts please me, because they seem to be strengthened by the wisdom of all doctrine. Therefore, so that for all the occasion of ill-suspecting from a prolix confabulation may be removed, it pleases that here our disputation take its end.

[561] Homo ait: Placet mihi multum quod asseritis. Sed postquam in hoc vestro paretur arbitrio, rogo ut et vos primitus in quodam mihi sitis in respondendo benigna: utrum scilicet amator qui ad aliam accessit feminam, non tamen ipsam amandi vel priorem deserendi affectu, debeat amoris amissione puniri. Videtur quod, quidquid unus facit amantium, si in eo facto amandi non est attenuatus affectus, illud debet patienter tolerare coamans et sua ipsum increpatione corrigere.

[561] The man says: What you assert pleases me greatly. But since in this matter your judgment is to be complied with, I ask that you also be, first of all, gracious to me in responding on a certain point: whether, namely, a lover who has approached another woman, yet not with an affection of loving her nor with an intent of deserting the former, ought to be punished by the loss of love. It seems that whatever one of the lovers does, if in that deed the affection of loving is not diminished, the co-lover ought to endure it patiently and correct him by his own reproach.

[562] Mulier ait: Nec ego quidem in hoc vobis ero avara responso. Miror tamen cur in hoc vestra potuit prudentia dubitare, quum amoris evidenter regula doceatur quod amans pudicitiam tenetur amanti conservare; unde non immerito ex ipsius rationabili intellectu mandati coniicio quod in articulo praesenti amans sit amoris amissione multandus, et sufficere satis credo istud esse amoris mandato prohibitum. Credo tamen coamanti licere, si velit, delinquentis excessibus indulgere.

[562] The woman says: Nor indeed in this will I be stingy toward you with a response. I marvel, however, why in this your prudence could doubt, since the rule of love is plainly taught, namely that a lover is bound to preserve chastity for the beloved; whence, not without reason, from the rational understanding of this very mandate I infer that in the present matter the lover is to be mulcted with the loss of love, and I deem it sufficient that this is forbidden by love’s mandate. I do believe, however, that it is permitted to the co-lover, if he should wish, to indulge the delinquent’s excesses.

[563] Homo ait: Dura mihi plurimum videtur interpretatio vestra; tantae tamen auctoritati timeo refragari. Sed adhuc inquietat animum secunda dubitatio talis, utrum amoris amissione multetur amator, si ad aliam accessit non amandi affectu, eius tamen nullum habuit voluntas effectum. Videtur enim quod ob tam modicum excessum non debet tam gravem iacturam sustinere, quum aliter coamans nullam persenserit iacturam.

[563] The Man says: Your interpretation seems to me very hard; yet I fear to gainsay so great an authority. But a second doubt of this sort still disquiets my mind, whether the lover is to be mulcted with the loss of love, if he approached another woman not from an affection of loving, yet his will had no effect. For it seems that on account of so slight an excess he ought not to sustain so grave a loss, since otherwise the co-lover has perceived no loss.

[564] Mulier ait: Et iste quoque meretur superiori sententia condemnari, nisi forte poenitudo spontanea delicti et secura omnimoda fidei confirmatio delinquentis animum mitigent coamantis. Non enim iuxta praeceptum amoris castitatem videtur amanti servasse, cuius impudicus conatus mentem detegit impudicam.

[564] The woman says: And this one too deserves to be condemned by the prior sentence, unless perhaps spontaneous repentance of the offense and a secure, all-around confirmation of fidelity by the delinquent should soften the co-lover’s mind. For he does not, according to love’s precept, seem to have kept chastity for his lover, whose unchaste attempt reveals an unchaste mind.

Capitulum VII: De amore clericorum

Chapter 7: On the love of clerics

[1] Quoniam igitur in superioribus de tribus hominum gradibus, scilicet plebeiorum, nobilium et nobiliorum, tractatum constat haberi, et inter ipsius tractatus initia de nobilissimorum id est clericorum gradu mentionem recolimus habuisse, de ipsorum breviter tractemus amore, et unde quarti gradus nobilitas processit hominibus videamus. Clericus ergo nobilissimus iudicatur ordinis praerogativa sacrati, quam nobilitatem ex Dei constat gremio processisse et divina clericis voluntate fuisse largitam, ipso eodem testante, qui dicit: 'Qui vos tangit, me tangit', et 'Qui vos tangit, pupillam mei oculi tangit'.

[1] Since therefore in the foregoing it is established that there has been treatment of three grades of men, namely of plebeians, nobles, and the more noble, and at the beginning of that same treatise we recall having made mention of the grade of the most noble, that is, of clerics, let us briefly treat of their love, and let us see whence the nobility of the fourth grade has proceeded among men. Therefore the cleric is judged most noble by the prerogative of the consecrated order, which nobility is agreed to have proceeded from the bosom of God and to have been bestowed upon clerics by the divine will, He Himself bearing witness, who says: 'He who touches you, touches me', and 'He who touches you, touches the pupil of my eye'.

[2] Sed quo ad hanc nobilitatem ad amorem clericus spectare non potest; hac enim nobilitate inspecta clericus non debet amoris operibus deservire, sed omnem carnis delectationem tenetur penitus declinare, et ab omni corporis inquinamento immaculatum se Domino custodire, cuius creditur gestare militiam. Clerico igitur nobilitatem non sanguinis propinat origo, nec saecularis valet removere potestas, sed ex Dei gratia tantum concessa probatur et eo ministrante largita, et a Deo solo huiusmodi possunt nobilitatis pro sui tantum excessibus privilegia denegari.

[2] But with respect to this nobility, a cleric cannot look toward love; for, this nobility being considered, a cleric ought not to be subservient to the works of love, but is bound utterly to decline every delight of the flesh, and to keep himself immaculate from all defilement of the body for the Lord, in whose militia he is believed to serve. Therefore for the cleric, nobility is not proffered by the origin of blood, nor can secular power remove it, but it is shown to have been granted only by the grace of God and bestowed by Him ministering; and by God alone can the privileges of such nobility be denied, and that only on account of his own excesses.

[3] Unde manifeste apparet clericum, quantum ad clericalem pertinet claritudinem nobilitatis, amare non posse. Ideoque satis videretur ineptum, si secundum ipsius gradus dignitatem et ordinis nobilitatem de ipsius tractaremus amore. Ab omnibus igitur clericus amoris actibus alienus exsistat, et omnis corporalis immunditia eum relinquat, alias enim sua speciali et a Deo sibi nobilitate largita merito privatus exsistat.

[3] Whence it plainly appears that the cleric, insofar as it pertains to the clerical splendor of nobility, cannot love. And so it would seem quite inept, if according to the dignity of his grade and the nobility of his order we were to treat of his love. Let the cleric therefore stand alien from all acts of love, and let every bodily uncleanness leave him; otherwise let him deservedly stand deprived of his special nobility bestowed on him by God.

[4] Quia vix tamen unquam aliquis sine carnis crimine vivit, et clericorum sit vita propter otia multa continua et ciborum abundantiam copiosam prae aliis hominibus universis naturaliter corporis tentationi supposita, si aliquis clericus amoris voluerit subire certamina, iuxta sui sanguinis ordinem sive gradum, sicut superius edocet plenarie de gradibus hominum insinuata doctrina, suo sermone utatur et amoris studeat applicari militiae.

[4] Because scarcely indeed does anyone ever live without a crime of the flesh, and the life of clerics, on account of many continuous leisures and a copious abundance of foods, beyond all other men universally is naturally subjected to the temptation of the body, if any cleric will have wished to undergo the contests of love, according to the order or grade of his blood, just as the doctrine insinuated above, fully instructing about the grades of men, teaches, let him use his own discourse and strive to be enrolled in the militia of love.

Capitulum VIII: De amore monacharum

Chapter 8: On the love of nuns

[1] Sed sollicitus quaerere posses quid de monacharum fateamur amore. Sed dicimus earum solatia tanquam animae pestem penitus esse vitanda, quia maxima inde coelestis sequitur indignatio patris, et publica inde iura potenter armantur et supplicia minantur extrema, et totius ex hoc crescit in populo mortificativa infamia laudis. Immo et in ipsius praecepto monemur amoris, ne illius mulieris eligamus amorem cuius de iure nuptias nobis interdicitur affectare.

[1] But, being solicitous, you might ask what we acknowledge about the love of nuns. But we say that their consolations are to be utterly avoided as a pest of the soul, because from it there follows the greatest heavenly indignation of the Father, and thereupon the public laws are mightily armed and threaten extreme punishments, and from this there grows in the people a reputation-mortifying infamy. Nay rather, by the very precept of love we are admonished not to choose the love of that woman whose nuptials it is by law forbidden for us to aspire to.

[2] Sed si aliquis sui ipsius et iuris utriusque contemptor monialis quaerat amorem, ab omnibus meretur contemni et est tanquam detestabilis belua fugiendus. Non de ipsius potest fide immerito dubitari, qui propter momentaneae delectationis actus gladii non veretur incurrere crimen nec Deo vel hominibus fieri scandalum erubescit. Monacharum igitur penitus contemnamus amorem et earum solatia quasi pestifera refutemus.

[2] But if some despiser of himself and of both laws should seek the love of a nun, he deserves to be contemned by all and is to be fled as a detestable beast. Nor can one without cause doubt his fidelity, who for the sake of momentary delectation does not fear to incur the crime of the act of the sword, nor blushes to become a scandal to God and to men. Therefore let us utterly contemn the love of nuns and reject their solaces as pestiferous.

[3] Non autem haec dicimus, quasi monacha non possit amari, sed quia utriusque inde provenit damnatio mortis.

[3] We do not say these things, as though a nun could not be loved, but because for both thence proceeds a damnation of death.

[4] Et ideo ad ipsarum sollicitationem pertinentia verba te volumus penitus ignorare. Nam tempore quodam quum quandam monacham nobis pervenerit opportunitas alloquendi, monacharum sollicitationis doctrinae non ignari facundo artis eam sermone coegimus nostrae acquiescere voluntati; et nos tanquam mentis caecitate prostrati et quid deceret nullatenus recolentes, quia 'Quid deceat, non videt ullus amans' et iterum 'Nil bene cernit amor, videt omnia lumine caeco', statim coepimus ipsius attrahi pulchritudine vehementi et dulciori facundia colligari.

[4] And therefore we wish you utterly to be ignorant of words pertaining to their solicitation. For at a certain time, when an opportunity of addressing a certain nun came to us, not ignorant of the doctrine of the nuns’ solicitation, by the eloquent speech of the art we compelled her to acquiesce to our will; and we, as if prostrated by blindness of mind and in no way recalling what was fitting, because 'What is fitting no lover sees' and again 'Love discerns nothing well; it sees all things with a blind light,' immediately began to be drawn by her beauty with vehemence and to be bound by her sweeter eloquence.

[5] Interim tamen eam qua ducebamur vesaniam cogitantes a praedicta mortis dormitione summo sumus excitati labore. Et quamvis multum credamur in amoris arte periti et amoris praedocti remedia, vix tamen eius novimus pestiferos laqueos evitare et sine carnis (nos) contagione removere.

[5] Meanwhile, however, pondering the insanity by which we were being led, from the aforesaid dormition of death we were roused with utmost labor. And although we are much believed to be experienced in the art of love and pre-taught in the remedies of love, yet we scarcely knew how to avoid its pestiferous snares and to remove (ourselves) without contagion of the flesh.

[6] Cave igitur, Gualteri, cum monialibus solitaria quaerere loca vel opportunitatem desiderare loquendi quia, si lascivis ludis locum ipsa persenserit aptum, tibi non crastinabit concedere quod optabis et ignita solatia praeparare, et vix unquam poteris opera Veneris evitare nefanda scelera sinistra committens. Nam quum nos, omni astutos ingenio et qualibet amoris doctrina vigentes, earum coegit vacillare suavitas, qualiter sibi tua imperita poterit obstare iuventus? Amor igitur talis tibi sit fugiendus, amice.

[6] Beware therefore, Walter, of seeking with nuns solitary places, or of desiring an opportunity of speaking; because, if she shall have perceived the place apt for lascivious plays, she will not procrastinate to grant what you will desire and to prepare ignited solaces, and you will scarcely ever be able to avoid the works of Venus, committing nefarious, sinister crimes. For when we—cunning in every wit and flourishing in any doctrine of love—their sweetness compelled to waver, how will your unskilled youth be able to withstand them? Therefore, such love is to be fled by you, friend.

Capitulum IX: De amore per pecuniam acquisito

Chapter 9: On love acquired through money

[1] Nunc videamus an interventu pecuniae vel alterius muneris verus possit amor acquiri. Verus igitur amor ex sola cordis affectione procedit et ex pura gratia et mera liberalitate conceditur. Pretiosissimum namque munus amoris nullius potest pretii aestimatione pensari vel argenti dehonestari substantia.

[1] Now let us see whether by the intervention of money or of some other gift true love can be acquired. True love, therefore, proceeds from the affection of the heart alone and is granted from pure grace and mere liberality. For the most precious gift of love can be weighed by no estimation of price, nor be dishonored by the substance of silver.

[2] Sed si aliqua mulier avaritiae tanto detineatur ardore ut muneris gratia se ipsam largiatur amanti, haec a nemine reputetur amatrix sed falsificatrix amoris et immundarum mulierum prostibulis adiungenda. Immo magis istarum luxuria quam publico quaestu meretricantium est profananda voluptas.

[2] But if any woman be detained by so great an ardor of avarice that, for the sake of a gift, she bestows herself upon a lover, let her be reckoned by no one a lover, but a falsifier of love, and to be joined to the brothels of unclean women. Nay rather, the lust of these women is more to be profaned than the pleasure of those prostituting by public gain.

[3] Illae namque quod suum est agunt neminemque decipiunt, [etiam] quum earum sit intentio manifesta. Istae vero, dum se dominas mentiuntur egregias et omni urbanitate praeclaras, pro suo cogunt homines amore languescere et sub falsis velamentis amoris eos Cupidinis sagitta pertactos cunctis gaudent spoliare divitiis.

[3] For those, indeed, do what is their own and deceive no one, [even] when their intention is manifest. But these, while they lie that they are excellent ladies and illustrious for every urbanity, compel men to languish for their love, and under the false veils of love they delight to despoil them—pierced by Cupid’s arrow—of all their riches.

[4] Homines ipsarum specie fallaci decepti et nutibus circumventi dolosis et subdola et ingeniosa exactione coacti plura bona satagunt sibi largiri quam possunt, et dulcius eis sapit quod constat esse largitum quam quod propriis habent usibus reservatum. Et ipsae quidem omnes habent exigendi modos; et quam diu hominem vident suae desideriis avaritiae posse muneribus respondere, tam diu dilectum sibi profitentur amantem et eius non cessant substantiam exhaurire et usque eliciendo corrodunt.

[4] Men, deceived by their fallacious appearance and circumvented by their wily nods, and by an underhand and ingenious exaction compelled, strive to lavish upon them more goods than they can, and what is known to have been bestowed as largess tastes sweeter to them than what has been reserved for their own proper uses. And they themselves indeed have every manner of exaction; and as long as they see the man able with gifts to respond to the desires of their avarice, so long they profess him a lover beloved by them and do not cease to exhaust his substance, and by continually drawing it out they gnaw it away.

[5] Eius vero defecta substantia et patrimonii exhausta virtute eis contemptibilis et odiosus exsistit et ab ipsis tanquam apes infructifera reprobatur, et illae manifeste incipiunt apparere, quod erant. Qui vero ad talium conatur amorem, impudicis debet canibus computari et nullius meretur auxilio sublevari.

[5] But with his substance failing and the virtue of his patrimony exhausted, he becomes to them contemptible and odious, and by them he is reprobated like unfruitful bees, and they begin manifestly to appear what they were. But whoever endeavors after the love of such, ought to be accounted among shameless dogs and deserves to be uplifted by the aid of no one.

[6] Cunctis igitur liquere hominibus debet quod amor qui munera quaerit amor ab aliquo vocari non debet sed turpe scortum et luxuriantis ardor avarus, quem nullius posset satiare facultas nec alicuius quantumcunque divitis largitatis humanitas mitigare. Quilibet ergo marium soliditate firmati studere debent talium declinare insidias et fraudes damniferas evitare.

[6] Therefore it ought to be clear to all men that a “love” which seeks gifts ought not to be called love by anyone, but a shameful harlot and the avaricious ardor of the luxuriant, which no one’s faculty could satiate, nor could the humanity of anyone’s largess, however rich, mitigate. Therefore each, fortified by the solidity of manhood, ought to strive to decline the snares of such and to avoid damniferous frauds.

[7] Amans enim mulier semper spernit et odit munera coamantis, et eius studet augmentare divitias, ut semper habeat unde possit largiendo attollere famam, et nihil aliud ab eo sibi largiendum exspectat nisi suavissima solatia carnis, et ut eius inter omnes sua (gratia) crescat fama laudanda. Suae namque mulier proficere substantiae credit quod intuitu sui et acquirendae laudis gratia aliis a coamante cognoverit erogatum.

[7] For a woman in love always spurns and hates the gifts of her co-lover, and she strives to augment his riches, so that he may always have the wherewithal by largess to raise up his fame; and she expects nothing else to be lavished by him upon herself except the most sweet consolations of the flesh, and that his praiseworthy fame may grow among all by her (favor). For the woman believes that her own substance profits from whatever she has learned to have been disbursed by the co-lover upon others out of regard for herself and for the sake of acquiring praise.

[8] Immo etsi multa mulierem temporalium rerum cogat necessitas, si amoris ipsa ducatur affectu, gravissimum sibi reputat coamantis attenuare substantiam. Coamans tamen pati non debet ut aliquarum ipsa rerum laboret inopia, si quocunque potest auxilio suffragari. Vehementer etenim ad verecundiam pertinet amatoris, si rerum ipse fertilitate beatus patiatur coamantem necessitate aliqua detineri.

[8] Rather, even if the necessity of temporal things compels the woman to many needs, if she herself is led by the affection of love, she counts it most grievous to herself to attenuate the substance of the co-lover. The co-lover, however, ought not to allow her to toil under want of certain things, if by whatever aid he can he may lend support. For it pertains vehemently to the lover’s modesty, if he himself is blessed with fertility in resources, to permit the co-lover to be held back by any necessity.

[9] Nec ad mulieris unquam noscitur pertinere pudorem, si tempore opportunitatis instantis munera coamantis agnoscat et plenaria ipsius largitione fruatur. Sufficit ergo mulieri copiose divitiis abundanti, quod eius gratia aliis a suo, prout decet, largitur amante.

[9] Nor is it ever known to pertain to a woman’s modesty, if, at a time of pressing opportunity, she recognize the gifts of her fellow-lover and enjoy his plenary largess. It suffices, therefore, for a woman copiously abounding in riches, that for her sake her lover, as is fitting, bestows from his own upon others.

[10] Mulier quam amoris respectu cognoveris affectare pecuniam sit tibi penitus inimica, et eam tanquam animal venenosum quod cauda ferit et ore blanditur evitare memento. Si enim tanta corporis te petulantia cogat, ut soldatas quaerere velis feminas, magis tibi expedit cum mulieribus publice in prostibulo commorantibus negotiari et earum pretio corpus parvo mercari, quam sub amoris figmento ab aliqua se dominam simulante meretricio more velle propriis exspoliari divitiis.

[10] A woman whom you have learned, in regard to love, to be aiming at money, let her be to you utterly inimical, and remember to avoid her like a venomous animal that strikes with its tail and flatters with its mouth. For if such petulance of the body should compel you so that you wish to seek hireling women, it is more expedient for you to bargain with women publicly residing in a brothel and to purchase their bodies for a small price, than, under the figment of love, to wish to be despoiled of your own riches by some woman pretending herself a mistress, in meretricious fashion.

[11] In tali namque mercimonio ille dicitur competentiori foro mercari, qui quod optat pretio minori consequitur. Vilius enim venalitati res exposita comparatur, quam si venditor ab emptore rogetur. Heu dolemus, quia dominarum honorabile nomen meretricio cernimus opere profanari!

[11] For in such a commerce, he is said to bargain in a more fitting forum (market) who obtains what he desires at a lower price. For a thing set out for sale is purchased more cheaply than if the seller were sought by the buyer. Alas, we grieve, because we behold the honorable name of ladies being profaned by meretricious work!

Universae igitur armentur dominae probiores, [si], quum sua iura videant ab indignis feminis usurpari, et tam nefanda studeant scelera vindicare, ne tantae perditionis exemplum diutius per orbem valeat divagari.

Therefore let all the more upright ladies be armed, [if], since they see their own rights being usurped by unworthy women, and let them strive to vindicate such nefarious crimes, lest the example of so great a perdition be able to divagate throughout the world for a longer time.

[12] Non ergo te decipiat fallax cutis feminae circumspecta vel mulieris degenerantis origo, cuius priora blandimenta omni melle sunt dulciora, quia ipsius extrema plus felle vel absinthio reperiuntur amara. Quando enim vides mulierem alicuius benefacta recolere, qui suae plurima fuerit largitus amanti, vel eam videris alterius ornamenta laudare vel suarum rerum pignorationem esse factam queratur vel sub aliqua verborum palliatione aliqua petat ornamenta, ab eius te plurimum oportet artibus praecavere; haec enim non amare sed pecuniam haurire desiderat.

[12] Therefore let not the fallacious skin—the carefully arranged complexion—of a woman deceive you, nor the origin of a degenerating woman, whose earlier blandishments are sweeter than any honey, because her latter things are found more bitter with gall or with absinthe. For when you see a woman recalling the benefactions of some man who has lavished very much upon his beloved, or you see her praising another’s ornaments, or she complains that a pignoration of her goods has been made, or under some palliation of words she asks for certain ornaments, it behooves you to be very much on guard against her arts; for this one desires not to love but to draw money.

[13] Sed etsi aliud tibi super praesenti articulo non possit facere fidem, amoris tamen regulae nobis doctrina demonstrat amorem et avaritiam in uno simul hospitio cohabitare non posse. Si enim amor largientis sola gratia derivetur et non gratis alicui concedatur, non erit amor sed fallax figmentum amoris atque profanum.

[13] But even if nothing else can give you assurance regarding the present article, nevertheless the doctrine of the rules of love demonstrates to us that love and avarice cannot cohabit together in one lodging. For if love is derived from the sole grace of the giver and is not granted gratis to someone, it will not be love but a fallacious figment of love, and profane.

[14] Licet ergo raro gratiosus amor valeat inveniri, quia multas ardor dehonestat avarus, studeas tamen summo labore coamantem quaerere talem, cuius fidem nec magna superveniens inopia rerum nec adversitas iniqua consurgens tibi [eam] possit facere alteratam. Nam si captus fueris amore feminae cuiuscunque fallacis et ditari quaerentis, illius nunquam consequeris amorem, sed vulpino decipieris ingenio quia, quum falsos tibi nutus extorquendi causa demonstrabit amoris, venti te aura ditabit inani, sibique largiendi tibi provocabit ingenium.

[14] Although, then, gracious love may rarely be found, because a greedy ardor disgraces many women, yet you should strive with utmost labor to seek a co-lover (one who loves in return) of such a sort, whose fidelity neither a great supervening penury of goods nor iniquitous adversity rising up against you could cause to be altered. For if you should be captured by the love of any deceitful woman who seeks to be enriched, you will never attain her love, but you will be deceived by vulpine ingenuity; for when she will demonstrate to you feigned gestures of love for the cause of extorting, the breeze of the wind will enrich you with emptiness, and she will provoke in you the disposition to lavish upon herself.

[15] Et postea quidquid in orbe carius possidebis, videbitur tibi modicum pro impensi nutus fallacis honore conferre, et sic mulieris captus ingenio ad inopiae compelleris litora navigare et in omnium devenire contemptum. Nihil enim tam contemptibile cunctis per orbem constat hominibus, quam pro carnis opere Venerisque solatio propriam aliquem dissipare substantiam.

[15] And afterward, whatever you will possess more dearly in the world will seem to you a small thing to bestow in exchange for the honor of a costly, deceitful nod; and thus, captured by a woman’s ingenuity, you will be driven to sail to the shores of want and to come into the contempt of all. For nothing is held so contemptible by all men throughout the world as that someone should dissipate his own substance for the work of the flesh and the solace of Venus.

[16] Qualis ergo sit amor, qui pretii quacunque venalitate concedatur, apertissime tibi potest ex pagina liquere praesenti. Unde hoc tibi praeceptum semper servabis, amice, ut, quandocunque aliqua praesumptione cognoveris mulierem solidorum esse coacervationi sollicitam, inter ipsa cognitionis initia illam sis evitare sollicitus et eius te insidiis nullatenus obligare.

[16] Therefore, what sort of love it is that is granted for a price by whatever venality can be most plainly clear to you from the present page. Wherefore this precept you will always keep, friend: that whenever by some presumption you come to know a woman to be solicitous for the accumulation of solidi, be eager, at the very outset of acquaintance, to avoid her, and in no way to bind yourself to her snares.

[17] Nam si eius volueris obsecundare sermonibus eiusque plenius agnoscere fidem, propria te invenies cogitatione frustratum, quia fidem eius et propositum nulla poteris indagatione cognoscere, nisi quum plena fuerit cruoris hirudo et te semivivum divitiarum exhausto cruore dimittit. Vix enim alicuius industria sapientis agnoscitur, quid gerat interius dolus fallentis amicae, quia tantis novit artibus suas fraudes et ingenio colorare, quod vix unquam posset istud fidelis amatoris ingenio deprehendi.

[17] For if you should wish to comply with her speeches and to recognize more fully her fidelity, you will find yourself frustrated by your own cogitation, because by no investigation will you be able to know her fidelity and purpose, unless when the leech has been filled with blood and dismisses you half-alive, with the blood of your riches exhausted. For scarcely by the industry of any wise man is it recognized what the guile of a deceiving mistress carries on within, since she knows to color her frauds with such arts and with ingenuity, that scarcely ever could this be detected by the wit of a faithful lover.

[18] Maius enim est avarae mulieris ingenium quam antiqui fuerit hostis primi parentis animum callide subvertentis astutia. Unde te omni oportet ingenio praecavere, ne talis valeas mulieris insidiis supplantari, quia femina talis non amare sed tuis quaerit divitiis abundare. Si talium quidem correctioni vellemus insistere et earum vitam et facta recolere, primitus nostrae vitae tempora pertransirent quam scribendi materia nobis deficeret copiosa.

[18] Greater indeed is the ingenuity of the avaricious woman than was the astuteness of the ancient enemy cleverly subverting the mind of the first parent. Whence you ought, with every ingenuity, to take precautions, lest you be overthrown by the snares of such a woman, because a woman of this sort does not love but seeks to abound in your riches. If indeed we should wish to insist upon the correction of such and to recollect their life and deeds, our lifetime would pass away sooner than the copious material for writing would fail us.

[19] Non autem haec asserimus quasi honorabilium volentes mulierum generi derogare, sed earum cupientes arguere vitam, quae reverendi mulierum coetus suis turpiter actibus non erubent dehonestare militiam et sub amoris commento profanare. Absit enim nos unquam velle vel posse laudabilium feminarum actibus insidiari vel eis in aliquo praesenti derogare libello, quia per eas ad benefaciendum mundus disponitur universus, et divitibus rerum abundantia crescit, egenorum abundanter inopiae providetur, et ad viam rectitudinis reducuntur avari viamque largitatis cognoscunt.

[19] We do not assert these things as if wishing to derogate from the order of honorable women, but desiring to arraign the life of those who do not blush, by their shameful acts, to dishonor the militia of the reverend company of women and to profane it under the pretext of love. Far be it from us ever to wish or to be able to lay ambush against the acts of laudable women, or in any way in the present little book to derogate from them, because through them the whole universe is disposed to beneficence, and for the rich the abundance of things increases, the needy are abundantly provided for in their want, and the avaricious are led back to the way of rectitude and come to know the way of largess.

[20] Immo laudum decoratae virtute cuncta quae in mundo bona fiunt occasionem praestant agendi. Haec igitur, Gualteri, quae opulenta tibi brevitate notamus, si assidua lectione perceperis, facile non eris fallacis mulieris ingenio circumventus.

[20] Rather, women adorned with the virtue of praises afford the occasion for doing all the good things that are done in the world. Therefore, Walter, what we note for you with opulent brevity, if you have grasped it by assiduous reading, you will not easily be circumvented by the ingenuity of a deceitful woman.

Capitulum X: De facili rei concessione petitae

Chapter 10: On the easy concession of the requested thing

[1] Post haec videamus an facilis petitae rei concessio ad amorem valeat pertinere. Sed primo videamus quae sit petitae rei facilis concessio. Et quidem petitae rei facilis concessio tunc fieri asseritur, quando mulier nimia carnis voluptate cogente facile se ipsam petenti largitur, hoc idem alii facile concessura quaerenti, nullo in ea post peractum opus amoris radio permanente et nullo munere mediante.

[1] After these things let us see whether an easy concession of the requested matter may avail to pertain to love. But first let us see what an easy concession of the requested thing is. And indeed an easy concession of the requested thing is asserted then to occur, when a woman, with excessive pleasure of the flesh compelling, easily lavishes herself upon the petitioner, being about to grant the same thing easily to another who seeks it, with no ray of love remaining in her after the deed of love has been completed, and with no gift mediating.

[2] Talis quidem mulieris te noli vinculis colligare, quia ipsius amorem nullius posses sollicitudinis arte lucrari. Nam quum propter nimiam Veneris abundantiam huiusmodi mulier nullius se potest amoris vinculis colligare sed multorum appetit libidine satiari, eius frustra quaeris amorem, nisi te in Veneris opere tam potentem agnoveris ut eius valeas libidinem saturare, quo tibi facilius esset aquis penitus maria desiccare; unde merito credimus ab ipsius tibi amore cessandum.

[2] Do not bind yourself with the bonds of such a woman, for by no art of solicitude could you acquire her love. For since, on account of an excessive abundance of Venus, a woman of this sort can bind herself with the bonds of no love, but longs to be satiated by the libido of many, you seek her love in vain, unless you recognize yourself as so potent in the work of Venus that you are able to saturate her libido—indeed, it would be easier for you utterly to dry the seas with waters; whence we rightly believe that you must desist from love of her.

[3] Licet enim iuxta tuae voluntatis affectum eius plenarie potiaris amplexu, sua tamen solatia intolerabilis poenae occasio et multorum tibi erunt origo dolorum. Nam quum amantium more ipsius affectaveris solitarius sentire solatia et eam cognoveris alterius libidini commisceri et alium tibi adiunxisse participem, quanta inde tibi doloris amaritudo procedet nullatenus posses nisi expertus plenius erudiri.

[3] Although in accordance with the inclination of your will you may fully obtain her embrace, nevertheless her solaces will be an occasion of intolerable penalty and will be for you the origin of many dolors. For when, after the custom of lovers, you will have desired to feel her solaces solitarily, and you come to know that she is commixed with another’s libido and has adjoined to you another as a participant, how much bitterness of pain will proceed to you from that you could in no way be more fully instructed, unless by being experienced.

[4] Ex his ergo quae diximus tibi debet esse plenarie manifestum quod, ubi facilis rei petitae largitio reperitur, ibi amorem constat abesse. Nam ubi feminam tanta libido detentat quod unius se non potest vinculis obligare sed plurium desiderat voluptatibus commisceri, ibi amor locum sibi valet nullatenus invenire.

[4] From these things, therefore, which we have said, it ought to be fully manifest to you that, where an easy largesse of the requested thing is found, there love is established to be absent. For where such libido detains a woman that she cannot bind herself by the bonds of one, but desires to be commixed with the voluptuities of several, there love can by no means find a place for itself.

[5] Amor enim verus tanto duorum corda dilectionis iungit affectu quod aliorum non possunt desiderare amplexus, sed cunctorum tanquam horrenda student evitare solatia et mutuis se vicibus reservare. Et dicitur esse idem in femina facilis rei petitae concessio quod in homine nimia voluptatis abundantia, quam constat ab amoris aula penitus exsulare.

[5] For true Love so joins the hearts of two with an affect of dilection that they cannot desire the embraces of others, but strive to avoid the solaces of all as horrendous and to reserve themselves for one another in mutual turns. And it is said that in a woman the easy concession of the thing sought is the same as in a man the excessive abundance of pleasure, which is known to be utterly exiled from the court of Love.

[6] Qui enim tanta carnis voluptate vexatur ut ex cordis affectu nullius se valeat amplexibus colligare, sed quamcunque videt impudico animo concupiscit, hic quidem non amator sed adulterator vocatur amoris ac simulator et erit cane deterior impudico. Immo impetuosus meretur asinus iudicari, quem tanta corporis petulantia movet ut unius se non possit affectioni astringere.

[6] For he who is so vexed by carnal voluptuous pleasure that, from the heart’s affection, he cannot colligate himself to the embraces of any one, but whomever he sees he covets with an impudent mind—this man is called not a lover but an adulterator of love and a simulator, and he will be worse than an impudent dog. Nay rather, he deserves to be judged an impetuous ass, whom such petulance of the body moves that he cannot constrain himself to the affection of one alone.

[7] Ergo tibi evidenter apparet quod nimiam voluptatis abundantiam prorsus teneris abiicere et mulieris, in qua facilem petitae rei concessionem cognoveris, amorem tibi non expedit postulare.

[7] Therefore it appears to you evidently that you are altogether bound to cast off an excessive abundance of voluptuousness, and that it is not expedient for you to solicit the love of a woman in whom you have recognized an easy concession of the thing sought.

Capitulum XI: De amore rusticorum

Chapter 11: On the love of rustics

[1] Sed ne id, quod superius de plebeiorum amore tractavimus, ad agricultores crederes esse referendum, de illorum tibi breviter amore subiungimus. Dicimus enim vix contingere posse quod agricolae in amoris inveniantur curia militare, sed naturaliter sicut equus et mulus ad Veneris opera promoventur, quemadmodum impetus eis naturae demonstrat.

[1] But lest you believe that what we treated above about the love of plebeians ought to be referred to farmers, we subjoin for you briefly concerning their love. For we say that it can scarcely come to pass that agriculturists are found to soldier in the curia of Love; rather, by nature, like the horse and the mule, they are prompted toward the works of Venus, as the impulse of nature shows to them.

[2] Sufficit ergo agricultori labor assiduus et vomeris ligonisque continua sine intermissione solatia. Sed etsi quandoque licet raro contingat eos ultra sui naturam amoris aculeo concitari, ipsos tamen in amoris doctrina non expedit erudire ne, dum actibus sibi naturaliter alienis intendunt, humana praedia, illorum solita fructificare labore, cultoris defectu nobis facta infructifera sentiamus.

[2] Therefore for the agriculturist assiduous labor suffices, and the continuous consolations of the plowshare and the hoe without intermission. But even if at times, albeit rarely, it happens that they are incited beyond their nature by the sting of love, nevertheless it is not expedient to educate them in the doctrine of love, lest, while they apply themselves to acts naturally alien to them, the human estates, accustomed to bear fruit by their toil, we find made unfruitful for us through the cultivator’s defect.

[3] Si vero et illarum te feminarum amor forte attraxerit, eas pluribus laudibus efferre memento, et, si locum inveneris opportunum, non differas assumere quod petebas et violento potiri amplexu. Vix enim ipsarum in tantum exterius poteris mitigare rigorem, quod quietos fateantur se tibi concessuras amplexus vel optata patiantur te habere solatia, nisi modicae saltem coactionis medela praecedat ipsarum opportuna pudoris.

[3] But if perchance the love of those women too has drawn you, remember to exalt them with more praises, and, if you find an opportune place, do not defer to take up what you were seeking and to gain possession by a violent embrace. For you will scarcely be able so far to soften their outward severity that they confess they will grant you tranquil embraces, or allow you to have the desired consolations, unless at least the remedy of a moderate coercion, appropriate to their modesty, goes before.

[4] Haec autem dicimus non quasi rusticanarum mulierum tibi suadere volentes amorem, sed ut, si minus provide ad illas provoceris amandum, brevi possis doctrina cognoscere quis tibi sit processus habendus.

[4] However, we say these things not as wishing to persuade you to the love of rustic women, but so that, if less providently you are provoked toward loving them, you may be able by brief doctrine to recognize what process you ought to adopt.

Capitulum XII: De amore meretricum

Chapter 12: On the love of prostitutes

[1] Si vero quaeratur, quid de meretricis sentiamus amore, dicimus omnes meretrices penitus esse vitandas, quia ipsarum foedissima commixtio est, et incestus cum eis crimen semper fere committitur. Praeterea meretrix raro se alicui concedere consuevit nisi primo fuerit muneris susceptione gavisa.

[1] If indeed it be asked what we think about the love of prostitutes, we say that all prostitutes are utterly to be avoided, because their commixture is most foul, and with them an incestuous crime is almost always committed. Besides, a prostitute rarely is accustomed to grant herself to anyone unless first she has rejoiced at the reception of a gift.

[2] Immo etsi quando meretricem contingat amare, eius tamen amorem perniciosum constat esse hominibus, quia familiarem cum meretricibus conversationem habere ab omni sapientia reprobatur, et cuiuslibet inde fama supprimitur. Ad earum autem capessendum amorem doctrinam tibi non curamus exponere, quia, quocunque se affectu concedant petenti, haec semper sine precum instantia largiuntur; ergo ad hoc doctrinam postulare non debes.

[2] Nay indeed, even if it should at some time befall to love a prostitute, yet the love of her is agreed to be pernicious to men, because to have familiar conversation with prostitutes is reprobated by all wisdom, and the reputation of anyone is thereby suppressed. But for seizing upon their love we do not care to set forth doctrine for you, because, in whatever affection they yield themselves to the petitioner, these always bestow themselves without the instancy of entreaties; therefore you ought not to demand doctrine for this.