Andreas Capellanus: DE AMORE LIBRI TRES

[1] Quoniam igitur sufficienter superius a nobis est de amoris acquisitione tractatum, non immerito subsequenter videndum et addendum est qualiter acquisiti debeat amoris status conservari. Qui suum igitur cupit amorem diu retinere illaesum, eum sibi maxime praecavere oportet, ut amor extra suos terminos nemini propaletur, sed omnibus reservetur occultus.

[1] Since therefore the acquisition of love has been treated sufficiently above by us, it must not without cause be next considered and added how the status of acquired love ought to be preserved. He who therefore wishes to keep his own love long unharmed ought to take the greatest precautions for himself, that the love be revealed to no one beyond its proper bounds, but be reserved and kept secret from all.

[2] Amor enim postquam ad plurium coepit devenire notitiam, statim naturalia deserit incrementa et defectum prioris status agnoscit. Debet etiam amator in cunctis se coamanti ostendere sapientem, moderatum moribusque compositum et in nullo ipsius debet animum odiosis actibus irritare.

[2] For when love began to become the knowledge of many, it at once abandons its natural growths and admits the defect of the prior state. The lover must also in all things show himself to his beloved as wise, moderate, and composed in manners, and in no way ought he to irritate her mind with odious acts.

[3] Sed et necessitatibus quisque tenetur occurrere coamantis et eius cunctis compatiendo laboribus et iustis eius voluntatibus obsequendo. Sed etsi quandoque minus sciatur ipsius iusta voluntas, ei tamen esse debet obsecundare paratus revocationis primitus admonitione praemissa.

[3] But each one is also bound to meet the suitor’s needs, to sympathize with all his labors, and to comply with his just wishes. Yet even if at times his just will is less well known, she ought nevertheless to be prepared to yield to him, provided that a prior admonition of revocation has first been given.

[4] Praeterea, si aliquod ineptum ab aliquo minus provide fiat unde coamantis forte animus concitetur, illico facie verecunda se male profiteatur egisse et occasionem animi praetendat irati vel causam aliam assignet idoneam, quae illi possit recte negotio confirmari.

[4] Furthermore, if any inept thing is done by someone less provident from which the beloved’s spirit might perhaps be stirred, he should immediately, with a modest countenance, confess that he has acted badly and plead the occasion of the mind as anger, or assign some other suitable cause, which may be properly confirmed to him in the business.

[5] Ad haec moderate quisque debet inter homines laudibus insistere coamantis, nec eam prolixa vel saepius iterata ipsum decet memoria resonare et raro etiam debet ipsius frequentare viciniam. Immo etsi ipse cum aliis commorando suam viderit coamantem in aliarum collegio constitutam, ab omnibus debet corporis nutibus abstinere et eam quasi extraneam reputare, ne aliquis insidiator amoris male loquendi possit inde sumere modum.

[5] To these matters each man ought moderately to lean upon the praises of the cohabitant among men, nor is it fitting that her praise resound around him in prolix or oft-repeated memory, and he ought also rarely to frequent her vicinity. Indeed, even if he himself, by sojourning with others, shall see his cohabitant set in the company of other women, he must by all bodily gestures refrain and reckon her as it were a stranger, lest some ambusher of love, skilled in ill-speaking, be able to take occasion therefrom.

[6] Mutuos enim sibi nutus amantes exhibere non debent, nisi se ab omnium semotos insidiis recognoscant. Praeterea quisque placibilis debet esse ornatu amanti et suam moderate colere formam, quia corporis immoderata cultura taediosa cunctis exsistit, et naturalis inde sequitur contemptio formae.

[6] For lovers ought not to display mutual signs to one another, unless they reckon themselves removed from the snares of all. Moreover each should be pleasing in ornament to the lover and should cultivate his own form moderately, for immoderate cultivation of the body becomes wearisome to all, and from that a natural contempt for the form follows.

[7] Valet etiam ad statum amoris conservandum largitas coamantis abundans; amatores enim omnes terrenas debent contemptui habere divitias et eas necessitatem habentibus erogare. Nil namque in amante laude dignius approbatur quam si largitatis virtute reperiatur indutus.

[7] Abundant largesse of the beloved also avails to preserve the state of love; for all lovers ought to hold earthly riches in contempt and to dispense them to those who have need. For nothing in a lover is approved as more worthy of praise than if he is found clothed in the virtue of generosity.

[8] Omnis namque probitas ex avaritiae admixtione supprimitur, et multa inter homines toleratur improbitas, si largitatis inveniatur pulchritudine decorari. Sed et si talis sit amator cui congruat bellatorem exsistere, studere debet ut eius cunctis appareat animositas manifesta, quia plurimum cuiusque probitati detrahitur, si timidus proeliator exsistat.

[8] For all probity is suppressed by the admixture of avarice, and much dishonesty among men is tolerated if it is found to be adorned by the beauty of generosity. But even if the lover be such as it befits to be a warrior, he ought to strive that his spirit be manifest to all, for very much of a man’s probity is taken away if a timid combatant should exist.

[9] Debet etiam amator sua cunctis dominabus libenter semper ministeria exhibere et obsequia quoque praestare, multumve ipsum decet humilitatis praemiis exornari superbiae funditus evulsa radice. Multum etiam studere debet talem se cunctis exhibere, ut neminem pigeat ipsius benefacta recolere, nullusque valeat iuste suis actibus invidere.

[9] A lover ought likewise willingly always to render ministrations and attentions to all mistresses, and to show courtesies; it much becomes him to be adorned with the rewards of humility, with pride utterly torn up by the root. He ought also to strive greatly to present himself to all so that no one is averse to recalling his good deeds, and that no one may rightly envy his actions.

[10] Praeterea generali sit sibi regula comprehensum quod, quidquid curialitatis ordo deposcit eiusque doctrina suadet, illud non est ab amantibus omittendum sed sollicitiori studio faciendum. Retinetur quoque amor delectabilia et suavia carnis exercendo solatia, talia tamen et tanta quae taediosa non videantur amanti.

[10] Furthermore let a general rule be contained for himself that whatever the order of courtliness demands and its teaching advises, that thing is not to be omitted by lovers but to be done with more diligent zeal. Love also retains the pleasant and sweet consolations of the flesh by practising them, yet such and so many as will not seem tedious to the lover.

[11] Sed quoscunque actus vel corporis gestus amator suae cognoverit esse placabiles coamanti, eos pulchre et viriliter studeat exercere. Clericus vero laicalia sibi exercitia sive habitum non assumat; nemo enim alieni habitus assumptione vel gestus suo non congruentes ordini exercendo suae sapienti facile posset amanti placere.

[11] But whatever deeds or bodily gestures the lover has come to know are pleasing to his beloved, he should strive to practise them beautifully and manfully. Yet a cleric ought not to assume lay exercises or lay attire for himself; for by taking up another’s habit or performing gestures not congruent with his own order, no one, by such adoption, could easily please a lover while exercising his own wisdom.

[12] Praeterea omni conatu curare debet amator cum bonis assidue conversari et malorum societatem penitus evitare. Vilium namque consortio amatoris iuncta persona sui ipsius contemptum parit amanti. Haec autem ad utriusque sexus amantem pertinere cognoscas, quae de amoris tibi retentione narramus.

[12] Moreover, with every effort the amator ought to take care to converse constantly with the good and to avoid utterly the societas of the wicked. For the consortship of the vile causes the person joined to the amator to bring contempt upon the amator himself. Know also that these things pertain to the amator of either sex, which we relate to you concerning the retention/preservation of love.

Sunt et alii forte quam plures modi, qui amoris possunt conservationi valere, quos attentus diligensque amator propria poterit investigatione cognoscere.

There are also, perhaps, rather more numerous other modes that may avail for the conservation of love, which an attentive and diligent lover can learn by his own investigation.

Capitulum II: Qualiter perfectus amor debeat augmentari

Chapter 2: How perfect love ought to be augmented

[1] Qualiter autem perfectus amor valeat augmentari breviter tibi curabimus indicare. Et quidem imprimis dicitur augmentari, si rarus et difficilis inter amantes visus interveniat et oculorum aspectus; quanto etenim maior difficultas accedit mutua praestandi ac percipiendi solatia, tanto quidem maior aviditas et affectus crescit amandi. Crescit etiam amor, si unus amantium alteri se ostendat iratum; statim etenim timet amans vehementer, ne perpetuo duret animus concitatus amantis.

[1] How moreover perfect love can be increased we will briefly take care to indicate to you. And indeed first it is said to be increased when a rare and difficult glance occurs between lovers and an aspect of the eyes; for by how much greater difficulty is added to the mutual giving and receiving of consolations, by so much indeed greater avidity and affection for loving grows. Love also increases if one of the lovers shows himself angry to the other; for immediately the lover fears vehemently lest the mind of the roused lover continue harshly forever.

[2] Amor praeterea tunc quoque sumit augmentum, quum alterum amantium zelotypia vera detentat, quae quidem nutrix vocatur amoris. Immo et si amans non zelotypia vera sed turpi suspicione laboret, amor semper tamen inde cognoscit augmentum et sua fit virtute potentior. Quae autem vera sit zelotypia et quae suspicio turpis in tractatu nobilioris et nobilis evidenter cognoscere poteris.

[2] Moreover love then also receives increase when one of the lovers is possessed by true jealousy, which indeed is called the nurse of love. Nay, even if the lover labors not under true jealousy but under an ugly suspicion, love nevertheless always thereby shows increase and becomes more powerful by its own virtue. Which, however, is true jealousy and which an ugly suspicion you will clearly be able to discern in the treatise of the nobler and the noble.

[3] Crescit quoque amor si divulgatus fuerit, et eum durare contingat; nam amor non solet durare vulgatus sed prorsus deficere consuevit, si fuerit propalatus. Praeterea, si coamantem somnium repraesentet amanti, oritur inde amor et ortus sumit augmenta. Sed et, si cognoveris aliquem ad tuae amantis subversionem laborare, illico tibi sine dubio augmentatur amor, et maiori eam incipies affectione diligere.

[3] Love also increases if it has been divulged and happens to endure; for love does not usually endure when publicized but altogether tends to fail if it has been revealed. Moreover, if a dream presenting a fellow‑lover is shown to the lover, from that a love arises and takes on increases. And likewise, if you learn that someone labors for the subversion of your beloved, straightaway without doubt your love is augmented, and you will begin to cherish her with greater affection.

[4] Immo amplius tibi dico: etsi manifeste cognoveris quod alius tuae coamantis fruatur amplexu, magis ex hoc eius incipies affectare solatia, nisi magnanimitas et cordis nobilitas ab hac te improbitate defendat. Augmentare consuevit amorem mutatio facta vel facienda locorum, nec non correctiones et verbera, quae a parentibus patiuntur amantes.

[4] Indeed, moreover I tell you: even if you clearly learn that another enjoys the embrace of your co‑lover, you will from this begin more eagerly to seek their consolations, unless magnanimity and the nobility of your heart defend you from this impropriety. Love is wont to increase by a change of place, whether made or to be made, and likewise by chastisements and blows which lovers suffer from their parents.

[5] Verberum namque sive sermonis correctio non solum perfectum crescere facit amorem, sed etiam nondum coepto perfectam exsistendi praestat originem. Valet autem ad amoris augmentum frequens cogitatio de coamante cum dilectione assumpta et oculorum cum timore secretus aspectus et actuum amoris exactio cum aviditate suscepta.

[5] For correction by blows or by speech not only causes perfected love to grow, but also affords an origin for one not yet begun to come into a perfect state. Moreover to the augmentation of love contributes frequent thought of the co-amant with assumed dilection, the secret aspect of the eyes taken with fear, and the exacting performance of acts of love undertaken with avidity.

[6] Multam praeterea intensionem praestat amori gestus et incessus placabilis coamanti atque facundia pulchra loquendi suavitasque sermonis atque laudum coamantis percepta relatio. Sed aliae sunt forte causae, quibus amor intenditur, quas tu ipse assidua poteris indagatione perquirere [et], si haec quae notavimus attentis auribus percepisti. Nam quaecunque aliae ad hunc articulum sunt causae valentes, ex his quae diximus pendere videntur et suam ex eis originem sumunt.

[6] Moreover gestures and a gait pleasing to the co-amant, and eloquence — fairness of speaking — and the sweetness of discourse and the recounting of the co-amant’s praises perceived, bestow much intensification upon love. But there are perhaps other causes by which love is heightened, which you yourself will be able to investigate by assiduous inquiry, and, if you have perceived with attentive ears these things which we have noted. For whatever other causes are potent toward this article, they seem to depend on the things we have said and to take their origin from them.

Capitulum III: Qualiter amor minuatur

CHAPTER 3: How love is diminished

[1] Videamus ergo qualiter amor minuatur. Minuit autem amorem solatia percipiendi et amantem nimia videndi facilitas et copia multa loquendi, nec non ineptus cultus et incessus amantis et repente superveniens inopia rerum. Amator enim inopia multa detentus tanta rei familiaris et necessitatis instantis cogitatione quassatur, ut amoris non possit actibus inservire nec debita sibi incrementa praestare, et inde suos cuncti mores et vitam improbare nituntur, et omnibus contemptibilis et odiosus exsistit, et neminem cognoscit amicum, quia:

[1] Let us therefore see how love is diminished. Love is diminished by the comforts of being received, by the excessive ease of seeing the beloved and by a great abundance of speaking, nor less by a foolish dress and the gait of the lover, and by a sudden coming lack of resources. For the lover, detained by many scarcities, is shaken by the thought of so great household affairs and pressing necessity that he cannot minister to the acts of love nor furnish the increases owed to it; and hence all his manners and his life endeavour to displease, and he becomes contemptible and odious to everyone, and recognizes no friend, because:

"Quum fueris felix, multos numerabis amicos,
Tempora quum fuerint nubila, solus eris."

"When you are fortunate, you will count many friends,
When the times are cloudy, you will be alone."

[2] Unde propter haec omnia incipit facies et forma mutari, et eum somni requies derelinquit, et sic vix esse poterit quod ipse penitus non vilescat amanti. Minui quoque facit amorem de coamante percepta infamia et avaritiae malorumque morum et omnis improbitatis audita relatio, nec non cum alia muliere facta commixtio, licet amandi affectus ibi desit.

[2] Wherefore on account of all these things face and form begin to change, and the repose of sleep abandons him, and thus he will scarcely be able to remain one who is not utterly despised by the lover. Love is also diminished by the beloved’s perceived infamy and avarice and by the report of bad habits and all depravity having been heard, and likewise by a mingling with another woman, although the affection of loving may be absent there.

[3] Minuitur etiam amor, si stultum et indiscretum suum mulier cognoscat amantem, vel si in amoris exactione ipsum viderit excedere modum vel de coamantis non cogitare pudore nec verecundiae ipsius velle ignoscere. Fidelis enim amator potius debet gravissimas amoris eligere poenas quam coamantis verecundia exactione potiri vel ipsius spreto rubore gaudere, quia non amator sed proditor appellaretur, qui propriae solummodo considerat voluptatis effectum suae coamantis utilitate neglecta.

[3] Love too is lessened if the woman recognizes her lover as foolish and indiscreet, or if she sees him exceed measure in the exacting of love, or if he does not consider the coamant’s shame nor wishes to forgive her modesty and reverence. For a faithful amator ought rather to choose the gravest penalties of love than to gain by the coamant’s loss of verecundia or to rejoice in her spurned pudor; for he would be called not a lover but a proditor who regards only the effect of his own voluptas, his coamant’s utilitas neglected.

[4] Deminutionem quoque patitur amor, si perpendat mulier quod amator timidus exsistat in bello, vel ubi ipsum impatientem agnoscat aut superbiae vitio maculatum. Nil enim congruentius in uniuscuiusque persona residere videtur amantis quam humilitatis ornatu vestiri et superbiae penitus nuditate carere.

[4] Love also suffers diminution, if the woman weighs that the lover proves timid in war, or if she recognizes him impatient or stained by the vice of pride. For nothing seems more congruent to dwell in the person of any lover than to be clad in the ornament of humility and utterly to lack the nakedness of pride.

[5] Minuit quoque frequenter amorem stulti vesanique prolatio verbi. Multi namque student in mulieris aspectu amentia verba proferre, se illi placere credentes, si fatuis et indiscretis sermonibus utantur; qui re vera mirabili deceptione falluntur. Plurima namque sensus laborat inopia, qui dum stulta gerit se credit sapienti placere.

[5] Frequently too the prolonged utterance of words diminishes love in the foolish and the frantic. For many indeed strive, in a woman’s aspect, to utter insane words, believing themselves to please her if they employ foolish and indiscreet speeches; who in truth are deceived by a marvelous deception. For very many feelings suffer from poverty, who, while they behave foolishly, believe that they please the wise.

[6] Attenuat etiam amorem blasphemia in Deum vel suos sanctos illata et ecclesiasticae religionis irrisio et elemosynarum studiose pauperibus facta detractio. Praeterea violenter amor decrescere invenitur, si infidelis aliquis exsistat amico, vel si aliud firmiter ore fateatur et aliud retineat fraudulenter in corde conceptum.

[6] Love is also attenuated by blasphemy against God or one's saints, and by the derision of ecclesiastical religion and the studious detraction or withholding of alms given to the poor. Moreover, love is found to decrease violently if some one proves unfaithful to a friend, or if he firmly professes one thing with his mouth and fraudulently retains another conceived in his heart.

[7] Descrescit etiam amor, si ultra quam deceat contingat amantem divitias congregare vel pro rebus modicis facile litigare. Multa praeterea tibi possemus de amoris attenuatione narrare, quae tuae sollicitudini penitus derelinquimus indaganda.

[7] Love also diminishes if the lover happens to amass riches beyond what is fitting, or if he easily quarrels over modest matters. Moreover we could tell you many things about the attenuation of love, which we entirely leave to your solicitude to investigate.

[8] Nam adeo te videmus negotiis omnibus aliis derelictis amoris exercitio deditum et in amandi proposito confirmatum, quod nil te poterit in amoris arte latere, quia in ea nil indiscussum relinques. Hoc tamen te nullatenus volumus ignorare quod, postquam incipit amor evidenter decrescere, cito deficit nisi aliquo sibi remedio succurratur.

[8] For we see you so given over to the exercise of love, all other businesses abandoned and confirmed in the purpose of loving, that nothing can be hidden from you in the art of love, since in it you leave nothing undiscussed. Yet by no means do we wish you to be ignorant of this: that, once love begins evidently to decline, it soon fails unless some remedy comes to succor it.

Capitulum IV: Qualiter finiatur amor

CHAPTER 4: How Love Is Ended

[1] Breviter de amoris deminutione discusso tractatu, qualiter ipse amor finiatur subsequenter tibi curamus annectere. Et imprimis quidem amor finem agnoscit, si unus coamantium alteri frangat vel conetur frangere fidem, vel si in fide catholica deprehendatur errare.

[1] Briefly, after a treatise discussing the diminution of love, we take care to annex to you hereafter how love itself is ended. And first indeed love recognizes an end, if one of the lovers break or attempts to break the other's faith, or if he is found to err in the catholic faith.

[2] Finitur quoque amor, postquam evidenter fuerit propalatus atque inter homines divulgatus. Sed et si alteri coamantium necessitates maximas patienti et opportunitate plurima laboranti abundans manus alterius non succurrat amantis, amor consuevit inde plurimum indignari et ignominiosum capere finem.

[2] Love is also ended after it has been plainly revealed and divulged among men. But even if the abundant hand of another, rich in the greatest necessities of the one loving and in the most frequent opportunities of the one laboring, does not aid the lover, love is accustomed from that to be greatly indignant and to take an ignominious end.

[3] Finitur quoque amor novo superveniente amore, quoniam affectioni nemo se potest colligare duorum. Amoris praeterea inaequalitas, fraudulenta cordis et dolosa duplicitas perpetuo fugare solet amorem. Amator namque dolosus ab omni meretur femina recusari et nullis ad hoc debet meritis adiuvari, quia, quantalibet sit aliquis probitate praeclarus et quantalibet sapientia decoretur, si fraudulento in amore versetur ingenio, ab ipsius amoris meretur curia propulsari.

[3] Love is also ended by a new, supervening love, since no one can bind himself to two affections. Moreover the inequality of love, the deceitful heart and treacherous duplicity are wont perpetually to drive away love. For a deceitful lover indeed deserves to be rejected by every woman and ought not to be aided in this by any merits, because however illustrious one may be in probity and however much he may be adorned with wisdom, if he conducts himself with a fraudulent genius in love, he deserves to be expelled from that very court of love.

[4] Amor enim duos quaerit fidei unitate coniunctos et voluntatum identitate concordes, alii autem quolibet amoris merito defraudantur et in amoris curia extranei reputantur. Sed et superveniens foederatio nuptiarum violenter fugat amorem, ut quorundam amatorum manifesta doctrina docetur.

[4] For Love seeks two conjoined by the unity of faith and concordant in the identity of wills; but others are defrauded of any merit of love and are reckoned strangers in the court of love. Moreover a supervening foederation of nuptials violently drives away love, as the manifest doctrine of certain lovers teaches.

[5] Praeterea, si aliquo fortuito eventu contingat ut alter amantium ad Veneris impotentiam deducatur, amor inter eos postea durare non potest, sed illos penitus derelinquit. Amorem etiam fugat et odit furor alteri superveniens coamanti et timor repentinus exortus. His tibi breviter et in summa notatis, amice, alios finales modos amoris tibi relinquimus explorandos.

[5] Moreover, if by some chance it should happen that one of the lovers is led into Venus’s impotence, love between them afterwards cannot endure, but utterly abandons them. Rage likewise that comes upon the other co-lover and sudden-arisen fear both drive away and make love odious. These things to you briefly and summarily noted, friend, we leave the other final modes of love to be explored by you.

Non enim tuo prorsus otio volumus indulgere nec te penitus exonerare labore.

For we do not at all wish to indulge in your otium nor to entirely exonerate you from labour.

[6] Hic tamen quaerere posses, utrum finitus amor valeat resumere vitam. Et si quidem amoris defectus provenerit ex alicuius ignorantia facti, sine dubio reviviscere potest; si vero ex coamantis delicto procedat vel ipsius naturae defectu, eum aliquando revixisse memores minime sumus; hoc tamen non impossibile iudicamus, nisi forte ubi naturae defectus occurrat. Sed si quandoque contingat amorem reviviscere, non tamen eum credimus amantium pura penitus fide vallari.

[6] You might, however, ask here whether a finished love can resume life. And if indeed the failure of love has arisen from someone's ignorance of the fact, it can without doubt revive; but if it proceeds from the beloved's crime or from a defect of nature itself, we are by no means aware that it has ever revived; yet we judge this not impossible, unless perhaps where a natural defect intervenes. But if love should sometime happen to revive, we do not believe it is guarded by the lovers' purely entire faith.

Capitulum V: De notitia mutui amoris

Chapter 5: On the knowledge of mutual love

[1] His ita dispositis et brevi satis eloquio peroratis ad mutui amoris habendam notitiam tractatum superioribus adiungamus, quem cunctis amantibus utilem credimus et opportunum. Nihil enim est magis amantibus necessarium quam indubitate cognoscere qualis sit erga eos coamantis affectus. Nam si in hac parte aliquo decipiantur errore, ex tali amore non magnum consequuntur honorem et facile inde possunt maximam sustinere iacturam.

[1] With these things thus disposed and the speech brief enough brought to a close, let us add to the foregoing a treatise for holding the knowledge of mutual love, which we deem useful and opportune for all lovers. For nothing is more necessary to lovers than to know without doubt what sort of affect the coamans bears toward them. For if in this matter they be deceived by any error, from such a love not much honor follows, and they can easily thence suffer the greatest loss.

[2] Pluribus ergo modis amans potest fidem coamantis cognoscere et eius explorare propositum. Si enim videris amantem occasiones in coamantem requirere varias vel falsa impedimenta opponere, de ipsius non diu speres amore gaudere. Similiter si videris coamantem sine causa in solita tibi exhibendo solatia tepidari, eius fidem vacillare cognoscas.

[2] In several ways, therefore, the amans can learn the faith of the co-amant and test his intention. For if you see the amans seeking occasions in the co-amant or setting up various or false impediments, do not hope to long enjoy joy from that person’s love. Likewise, if you see the co-amant, without cause, grow tepid in the wonted consolations shown to you, know that his fidelity is wavering.

[3] Sed si coamantem cognoveris se ultra solitum, ut eam non videas, absentare, eius non est firmum in veritate propositum. Sed et si studeat internuntio se celare fideli, te sine dubio valida relinquit in unda et te subterfugit amare. Praeterea, si perpenderis coamantem a solitis per nuntium visitationibus abstinere, vel eius fidelem internuntium et specialem in eo, quod referre solebat, cognoveris esse remissum vel tibi quasi alienum, eam tibi subversam credere debes [amantem].

[3] But if you shall have known the beloved to absent herself beyond the usual, so that you do not see her, her purpose in truth is not firm. And even if she strives by an internuntius to hide herself from the faithful, without doubt she leaves you weak upon the wave and flees from loving you. Moreover, if you weigh that the beloved by a message abstains from her customary visitations, or that her faithful internuntius and confidant in that which he was wont to report you find to be slack or as it were alien to you, you ought to believe her to be overturned toward you [the lover].

[4] Sed et si inter ipsa delectationis opera in suavia praestando solatia tibi magis solito permanserit onerosa, vel tua sibi cognoveris solatia taediosa, eius te destitutum amore non dubites. Praeterea, si ipsa tibi forte insolita convicia pendat vel aliqua exigat quae non consueverat exigere, vel eam videris in praestando vel petendo solatia solito tardiorem, scias quod amori tuo brevi est duratura momento.

[4] But if even among the very works of delight, in bestowing sweet consolations on you, she has remained more burdensome than usual, or you have perceived your consolations to be tedious to her, do not doubt that she has abandoned you in love. Furthermore, if she should perhaps hang unusual reproaches over you or demand something she was not accustomed to demand, or you see her slower than usual in giving or seeking consolations, know that your love will endure but a brief moment.

[5] Sed et si ipsam agnoveris tecum vel cum quolibet alio saepe alterius et indiscrete facta recolere, vel ipsius sub cuiusque calliditatis ingenio attente vitam moresque disquirere, eam scias de amore alterius cogitare. Praeterea, si cognoveris coamantem ultra quam consueverat corporis inservit culturae, aut ipsa in tuo crescit amore aut de alterius est amore sollicita.

[5] But if you recognize that she often recalls herself as another’s with you or with any other, and indiscreetly rehearses that fact, or attentively probes the life and manners of each person under the craft of whoever she is, know that she is thinking of another’s love. Moreover, if you perceive the co-amant to be more devoted than usual to the cultivation of the body, either she is growing in love for you or she is anxious about another’s love.

[6] Mulier autem quae in sui coamantis aspectu pallescit in vero procul dubio consistit amore. Ad haec qui coamantis fidem atque affectum vera cupit indagatione cognoscere, cautissime et subtiliter simulare debet amanti quod alterius concupiscat amplexus, et eius ultra solitum incipiat frequentare viciniam.

[6] But a woman who pales at the sight of her lover, in truth and beyond doubt, stands in love. To this end, he who desires to learn by true investigation the fidelity and affection of a lover must very cautiously and subtly feign to the lover that he covets another’s embraces, and begin to frequent that other’s vicinity more than is usual.

[7] Ob quam rem si suam cognoverit coamantem animo turbari, eam vero credat in amore firmatam et in eo constantissime solidari. Nam, quum unus amantium [aspiciatur] novi amoris amplexibus enutriri vel de eo quomodolibet cogitare suspicatur amantem, statim in corde et animo vehementer incipit iaculari et intolerabili quodam zelo intrinsecus vulnerari. Cuius animi dolorem intrinsecum eius statim evidenter incipit facies indicare.

[7] Wherefore if she perceptively knows that her lover is troubled in spirit, she should indeed hold her firm in love and most steadfastly united in it. For when one of the lovers is seen to be nourished by the embraces of a new love, or the lover is suspected of thinking in any way about it, straightaway in heart and mind she begins violently to hurl (as with javelins) and to be wounded inwardly by a certain intolerable zeal; the inward sorrow of that mind her visage at once plainly begins to disclose.

[8] Sed et simulatae indignationes quandoque pulchre inter amantes sibi locum possunt vindicare. Nam, si unus amantium alteri se ostendat iratum et ob aliquam causam se indignatum demonstrat amanti, eius manifeste poterit cognoscere fidem. Verus enim amans semper pavidus pertimescit ne perpetua sit indignatio coamantis, et ideo, licet quandoque indigno coamanti coamans se ostenderit indignatum, talis quidem modico tempore poterit durare commotio, si verus inter eos amor esse dignoscitur.

[8] But feigned indignations can at times nicely win a place among lovers. For if one of the lovers shows himself angry to the other and for some cause makes himself out to be indignant toward the beloved, the lover will clearly be able to know his fidelity. For a true lover always dreadfully fears lest the beloved’s indignation be perpetual, and therefore, although at times the beloved may have shown himself unjustly indignant, such a disturbance indeed can last a little while, if true love is discerned between them.

[9] Ex talibus quidem indignationibus dilectionis vinculum vel amoris non credas attenuari substantiam, sed exinde omnis in eo purificatur aerugo. Praeterea, si unus amantium sit super rerum coamantis exactione sollicitus, nisi ad hoc summa fuerit propriarum rerum egestate compulsus, talis quidem, etsi se confingat amare, longe tamen est ab amantium dilectione remotus, quia non amare sed alienis abundare curat divitiis.

[9] From such indignations indeed do not believe that the bond of dilection or of love is attenuated in its substance, but thereby every rust is purified from it. Moreover, if one of the lovers is anxious about the co‑lover’s exaction of things, unless for this he has been driven by the utmost egesta of his own affairs, such a one, although he may feign to love, is nevertheless far removed from the lovers’ dilection, because he cares not to love but to abound in another’s riches.

[10] Sunt fortassis et alii quam plures modi, qui ad mutui amoris habendam notitiam possunt valere doctrinae, quos ex his, quae praedixi, lector assiduus facillima poterit indagatione cognoscere.

[10] There are perhaps many other modes which may avail the doctrine for obtaining knowledge of mutual love; these, out of those things which I have said, the assiduous reader will most easily be able to recognise by inquiry.

Capitulum VI: Si unus amantium alteri fidem frangat amanti

CHAPTER 6: If one of the lovers should break faith to the other lover

[1] Si unus amantium alteri fidem frangat amanti, si quidem vir fuit ille, qui fregit, et hoc novi peregit amoris intuitu, prioris efficitur penitus indignus amore atque ipsius frustrandus amplexu, quia in eo prioris spiritus deficit amoris. Nam impossibile prorsus viva ratione probatur, ut assidua et immoderata de muliere cogitatio sumpta novo originem non praestet amori veteremque funditus non expellat.

[1] If one of two lovers breaks faith with the other lover — if indeed he was a man who broke it, and did this in view of a new love — he becomes utterly unworthy of the prior love and must be deprived even of that lover’s embrace, because in him the earlier spirit of love is lacking. For it is wholly impossible by sound reason that continual and immoderate thought taken up about a woman should not give rise to a new love and root out the old one from its foundations.

[2] Ipsius enim amoris naturali ac generali traditione docemur, neminem posse vere duplici amore ligari. Talis ergo amator, si solitos requirat amplexus et prioribus exigat gaudiis honorari, a prioris aula penitus excludatur amantis et longe quasi abiiciatur incognitus, quia nulla super hoc sibi possunt opitulari servitia, nisi mulier sibi velit exsistere gratiosa.

[2] For by the natural and general tradition of love itself we are taught that no one can truly be bound by a double love. Therefore such an amator, if he demands the customary amplexus and claims to be honoured with the former joys, is utterly excluded from the prior's aula and as it were cast far off unknown, because no services can avail him in this matter unless the mulier will herself appear gratiosa to him.

[3] Sed videamus an mulier, si talem admittat amantem, in suo sit laudanda proposito. Et certe hoc cupio mulieribus indicare, quod multum probitati feminae videtur derogari, si talem ulterius admittat amantem, qui novum fuerit expertus amorem; omni namque misericordia iudicatur indignus, qui tanti honoris accepti obliviosus et ingratus exsistens de alterius non erubuit amplexibus cogitare.

[3] But let us see whether a woman, if she admits such a lover, is to be praised in her resolve. And certainly I wish to point this out to women, that much seems to be diminished from a woman’s probity if she further admits such a lover who has experienced a new love; for he is judged unworthy of all mercy who, being forgetful and ungrateful after having received so great an honor, did not shame to think upon another’s embraces.

[4] Quid enim in hoc saeculo alicui potest gratius exhiberi quam optatae mulieris [divitiis] amore potiri? Si vero mulier, ut saepissime solitum est evenire, a praefati deceptoris amore suam non possit avertere mentem et ille in novo persistat amore, firma sit veritate secura, quod diuturnas valde sustinebit angustias antequam optatum capiat ipsius voluntas effectum.

[4] For what in this age can be offered to anyone more pleasing than to gain possession of the desired woman by the [riches] of love? But if the woman, as very often happens, cannot turn her mind away from the love of the aforesaid deceiver, and he persists in his new love, be firmly certain in truth that he will endure very long hardships before he attains the wished-for effect of her will.

[5] Raro etenim contingere solet, ut recente amore admisso ad primum facile reducatur amator, quia vix unquam amor reviviscere posset exstinctus. Huic autem mulieri meum non possum denegare consilium. Si oberrantem igitur mulier talis tenere cupit amantem suum, ei studeat celare propositum et animi cogitationem penitus occultare, ac cauta illi simulatione demonstret quod ex amoris turbatione ipsius non sit animus concitatus, sed patienter quod agit amator ac quiete se tolerare confingat; et si perpenderit eum per suam deambulare viciniam, ad loca visionis more solito non accedat, sed ei se penitus absentare laboret.

[5] For it rarely happens that a lover newly admitted to a fresh love is easily reduced to his first state, since love, once extinguished, could hardly ever be revived. To this woman, however, I cannot deny my counsel. Therefore if such a woman wishes to keep her wandering lover, let her take pains to hide her purpose and to conceal wholly the thoughts of her mind, and with cautious simulation show him that her spirit is not stirred by his love’s perturbation, but that she patiently acts the part of a lover and pretends to endure herself quietly; and if she notices him walking about her neighborhood, let her not come to the customary places of meeting, but take pains to be altogether absent from him.

[6] Sed si ex hoc ingenio nullum sibi mulier cognoverit afferri profectum, cautissime fingat se de alterius viri amplexibus cogitare, ut antiqua recolens amator et gaudiosa solatia, quae plurima consueverat aviditate suscipere, nunc extraneis exhiberi, zelum in mente resumat amoris, et eius animus incipiat priora praecordialiter affectare solatia. Quod si nec istis ingeniis amor valeat revocari deperditus, saniori consilio mulier sibi poterit providere, si conetur penitus ipsius oblivisci et amoris illius penitus memoriam declinare.

[6] But if by these devices no profit shall seem to accrue to the woman, let her very cautiously feign that she is thinking of another man's embraces, so that, recalling ancient and joyous consolations which she had been wont to receive with great avidity and which are now offered to strangers, jealousy may be rekindled in the mind of the lover, and his spirit begin to long for the former comforts deep in his heart. But if even by these stratagems love cannot be recalled, lost, with sounder counsel the woman will be able to provide for herself, if she attempts utterly to forget him and wholly to cast off the memory of that love.

[7] Supradictis igitur, ut supra dixi, medelis sapienter adhibitis, si nulla exinde vulnera meliorationis fomenta resenserint, recte atque provide facit mulier si pro tali esse desinat amore sollicita, quia in tali tempestate optatas nunquam inveniet ancora ripas.

[7] Therefore, the foregoing things, as I said above, with remedies wisely applied—if from them the wounds have not felt the fomentations of amelioration—rightly and providently the woman acts if she ceases to be solicitous in such love, for in such a tempest she will never find with her anchor the longed‑for shores.

[8] Est igitur quam plurimum a mulieribus praecavendum talibus se amatoribus obligare, quia non vera gaudia ex tali consequentur amore sed innumerosis angustiis et infinitis doloribus exponuntur. Ergo quum aliqua postulatur amari, antequam suum largiatur amorem totis suis viribus elaboret postulantis mores et fidem agnoscere, ut nil in eo penitus derelinquat incognitum, quia post peractum incaute negotium, serotinum est sapientis desiderare consilium vel tarda poenitudine castigari.

[8] It is therefore most of all to be guarded against by women to bind themselves to such lovers, for not true joys follow from such love but they are exposed to innumerable angusties and endless pains. Therefore when any one demands to be loved, before she bestows her own love she should, with all her powers, assay to learn the suitor’s manners and fidelity, so that nothing in him remain wholly unknown; for after the rash business is accomplished, it is late for the wise to seek counsel or to be chastised by tardy remorse.

[9] Caveat itaque mulier fallacis amatoris insidiis supplantari, quia quam plurimi non amari sed solam quaerunt exercere libidinem vel suas de mulieribus in coetu laudes referre. Qui etiam antequam a muliere sui valeant laboris percipere fructum, omnia videntur in suavitate sermonis recta fide proponere et puro corde narrare; post fructum vero laboris assumptum tergiversantur amanti, et occulta primitus cordis incipit duplicitas apparere, et misera simplexque ac nimium credula mulier letaliter se reperit fallacis amatoris ingenio circumventam.

[9] Let the woman beware, therefore, lest she be supplanted by the snares of a deceitful lover, for very many seek not to be loved but only to exercise lust or to carry back their praises of women in company. Such men, even before they are able to receive the fruit of their labor from a woman, seem to set forth everything with the sweetness of speech in apparent fidelity and to relate it with a pure heart; but when the fruit of the labor has been taken they evade the lover, and duplicity begins to appear in the hidden things of the heart, and the wretched, simple, and overly credulous woman finds herself fatally circumvented by the ingenuity of a deceitful lover.

[10] Quid ergo si vir fidem frangit amanti non renovandi amoris intuitu, sed quia sic eum compulit ulterius non reversura voluptas? Quid enim si loci opportunitas feminam ei representavit incognitam, vel quid si meretricula vel cuiuscunque famula tempore Veneris incitantis huic, de quo loquor, occurrat amanti, numquid ob hoc coamantis debet amore privari si secum lusit in herba?

[10] What then if a man breaks faith with a lover not with the intention of renewing the love, but because pleasure has compelled him onward, not to return? For what if the opportunity of place presented the woman to him unknown, or what if a prostitute or any servant in the season stirring Venus met the lover of whom I speak — shall the loving one therefore be deprived of love because she sported with him in the grass?

[11] Et secura quidem possumus responsione docere quod ob hoc amator suae coamantis non iudicatur indignus amore, nisi saepius forte cum pluribus tales ipse committat excessus, ita scilicet ut nimia de eo voluptatis abundantia praesumatur.

[11] And with a secure response we can indeed teach that for this reason a lover is not judged unworthy of the love of the one with whom he has lain, unless perhaps he repeatedly commits such excesses with very many, in such wise that an excessive abundance of pleasure is presumed of him.

[12] Sed et si, quamcunque feminam noverit, ad suam fuerit consecutus instantiam vel data opera fuerit suo labore lucratus, priori iuste meretur amore privari, quia violenter praesumitur eum novi amoris id intuitu peregisse, maxime ubi pro nobili vel alias femina honorabili oberraverit.

[12] But even if he, whatever woman he has known, has yielded to his own insistence or has won her by his toil with services rendered, he justly deserves to be deprived of his former love, because it is violently presumed that he did this with the intention of a new love, especially where he has wandered about in place of a noble or otherwise honourable woman.

[13] Sed quaeres forte quid sit mulieri agendum, si suus dilectus amator pro alterius mulieris amplexibus licentiam ab ipsa precetur. Et firmiter quidem tenemur asserere mulierem nullatenus debere licentiam concedere coamanti, ut alterius mulieris fruatur amplexu. Immo debet pleno sibi ore negare alterius se mulieris amplexibus exhibere.

[13] But you will perhaps ask what a woman ought to do if her beloved suitor begs from her leave to take another woman into his embraces. And we are firmly bound to assert that a woman must by no means grant leave to her lover to enjoy the embraces of another woman. Nay rather she ought with full mouth to deny that she will present herself to another woman’s embraces.

Sed si hanc fuerit mulier largita licentiam, si amator quidem ea licentia fuerit usus, adeo frustra pristinum requirat amorem ac si istud nulla impetrata licentia peregisset.

But if the woman has granted this license, and if the lover indeed has used that license, he seeks his former love so in vain as if that obtained license had never been granted.

[14] Quamvis enim mulier talia concedendo manifeste in amore delinquit, eius tamen excessus amatoris non potest excusare malitiam aut obumbrare delictum. Si vero amator indulta sibi studuerit uti licentia, eius tamen non habuerit conatus effectum, non potest ob hoc sibi mulier solita denegare solatia, quum et hic mulieris denotetur excessus, et utrinque iuste valeant crimina compensari.

[14] For although a woman by conceding such things plainly offends in love, nevertheless the lover’s excess cannot excuse the malice nor obscure the crime. But if the lover has sought to use the permission granted him, yet his attempts had no effect, the woman cannot therefore customarily deny him consolations, since here too an excess of the woman is marked, and on both sides the crimes may justly be set off one against the other.

[15] Nunc autem discutiamus veterem errorem, et si mulier fidem frangat amanti, quid fieri debeat videamus. Et antiqua quorundam voluit praedicare sententia ea penitus esse in muliere fallente servanda, quae sunt in fallaci amatore narrata. Cuius sententiae licet veteris non est veneranda senectus, quia maximum nobis propinat errorem.

[15] Now however let us scatter that old error, and if a woman should break faith with her lover, let us see what ought to be done. And an ancient sententia of some wished to proclaim that those things which are related in a deceitful amator are to be kept wholly in the mulier who deceives. Yet the veterity of that sententia is not to be venerable, since it offers us a very great error.

[16] Absit enim quod tali unquam profiteamur mulieri esse parcendum, quae duorum non erubuit libidini sociari. Quamvis enim istud in masculis toleratur propter usum frequentem et sexus privilegium, quo cuncta in hoc saeculo etiam naturaliter verecunda conceduntur hominibus liberius peragenda, in muliere tamen propter verecundi sexus pudorem adeo iudicatur esse nefandum, quod, postquam mulier plurium se voluptati commiscuit, scortum quasi reputatur immundum et reliquis dominarum choris associari a cunctis iudicatur indigna.

[16] Far be it, then, that we should ever profess that such a woman is to be spared, one who did not blush to be united to the lusts of two. For although this is tolerated in males because of frequent use and the privilege of the sex — by which all things in this age, even those naturally modest, are to be more freely performed by men — in a woman, however, on account of the bashful sex’s modesty, it is judged so nefarious that, when a woman has mingled herself in the pleasure of many, she is as it were reckoned an unclean harlot and is judged by all unworthy to be associated with the other choirs of ladies.

[17] Unde si mulier ad priorem revertatur amantem, satis amatori creditur verecundum, si ulterius ipsius utatur amplexu; nam secura potest veritate cognoscere quod amor in ea nullatenus perseverat. Quare igitur in ea suum ponit affectum?

[17] Whence, if a woman return to a former lover, she is counted sufficiently modest by the lover if she makes no further use of his embrace; for she can, safe in the truth, recognize that love in her in no wise endures. Why therefore does he place his affection in her?

[18] Sed dices forte: "Adeo talis mulieris amore languescit amator quod eius nullis potest artibus oblivisci vel suam ab ea retrahere mentem; huic ergo, magister, liberationis praesta remedium." Sed non gaudeat Andreas de eo quod magis cupit in orbe, sine quo etiam diu non potest corporali vita beari, si suum unquam ediderit homini tam infortunato remedium.

[18] But you will perhaps say: "So greatly does the lover languish from the love of such a woman that by no arts can he forget her or withdraw his mind from her; therefore, master, grant to this man a remedy of liberation." But let Andreas not rejoice in that thing which he most desires in the world, without which even for long he cannot be sustained in bodily life, if ever he were to bestow his remedy upon so unfortunate a man.

[19] Magis enim videtur hominum utilitatibus expedire, si proprio illum relinquamus arbitrio et eius tanquam mortui vulnera negligamus intacta, quam amoris eum remedia doceamus. Qui enim in tantum ab hominum firmitate degenerare cognoscitur ut talium mulierum vincatur affectu, omni penitus remedio iudicatur indignus et est homine defuncto deterior. Talem igitur hominem tali dignum muliere repertum tali semper placet amore gaudere.

[19] For it seems more expedient to the utilities of men if we leave him to his own arbitrium and neglect his wounds as those of a dead man untouched, than that we should teach him remedies of love. For he who is known to have so degenerated from the firmness of men that he is overcome by the affect of such women is judged utterly unworthy of every remedy and is worse than a man having died. Therefore such a man, found worthy of such a woman, always takes pleasure in rejoicing in such love.

[20] Sed quid si mulier extraneo praestet oscula viro aut ipsum suscipiat amplectendo lacertis sibi nulla alia concedendo? Et huic volumus digna increpatione occurrere, et dicimus quidem quia turpiter agit femina, si alicui extraneo sui osculi vel amplexus munera praestet, quum haec indicia semper credantur amoris et in signum futuri amoris soleant hominibus exhiberi.

[20] But what if a woman grants kisses to a stranger man or receives him by embracing him with her arms, granting herself to no other? To this we wish to offer a fitting reproof, and we say indeed that the woman acts shamefully if she bestows the gifts of her kisses or embraces upon some stranger, since these signs are always taken for love and are wont to be shown to men as tokens of a future love.

[21] Utrum autem mulier vel amator novum licenter petat amorem, praesenti opere tibi non laboramus exponere, quia sive licite sive minus licenter istud agatur, postquam novi quisquam radio fuerit pertactus amoris, violenter cogitur attractione propriis motibus obedire tanquam alieno subiectus arbitrio. Scio tamen mihi quandoque fuisse consulenti rescriptum quod verus amans nunquam potest amorem exoptare novitium, nisi primitus ob certam iustamque causam prioris cognoverit advenisse defectum.

[21] Whether, moreover, a woman or a lover seeks a new love permissibly, in the present work we do not trouble to set forth to you, for whether that be done legitimately or less legitimately, after anyone has been touched by the ray of new love, he is violently compelled by attraction to obey with his own motions as if subjected to another’s arbitrium. I know, however, that once an answer was returned to me when I was consulting, that a true amans can never desire a novitium, unless first for a certain and just cause he has learned that a defect has befallen the prior one.

[22] Quam regulam nostri quidem experimento cognoscimus esse verissimam. Nam et nos excellentissimi amoris concitamur aculeis, quamvis inde nullum sumpsimus nec speramus assumere fructum. Nam tantae altitudinis cogimur amore languescere quod nulli licet exprimere verbo, nec supplicantium audemus iure potiri, et sic demum compellimur proprii corporis sentire naufragia.

[22] We ourselves by experience know this rule to be most true. For we too are stirred by the acules of the most exalted love, although from it we have taken no fruit nor hope to take any. For we are forced to languish by so great an altitude of love that it is not permitted to express it in words, nor do we dare to lay hold by right of the pleas of suppliants, and thus at last we are compelled to feel the shipwrecks of our own body.

Sed quamvis in tanta simus audacter et improvide tempestatis unda prolapsi, de novo tamen amore cogitare non possumus vel alium liberationis modum exquirere.

But although we have so audaciously and unwisely plunged into the wave of so great a tempest, yet we cannot think of a new love nor seek another mode of liberation.

[23] Sed quum diligens indagator inveniaris amoris, non sine causa quaerere posses an purum amorem cum una possit aliquis muliere servare, ac cum altera retinere mixtum sive communem. Et irrefragabili tibi auctoritate monstramus neminem posse taliter duabus mulieribus cordis dilectione coniungi.

[23] But when you are found to be a diligent investigator of love, you could, not without cause, inquire whether one may keep pure love with one woman, and with the other retain it mixed or common. And by irrefragable authority we show you that no one can be thus joined to two women in the love of the heart.

[24] Licet enim purus et mixtus diversi videantur amores, recte tamen intuentibus purus amor quo ad sui substantiam idem cum mixto iudicatur amore et ex eadem cum ipso cordis affectione procedit. Eadem est in illis amoris substantia, sed varius est modus atque respectus amandi, ut in exemplo tibi poterit liquere praesenti.

[24] For although pure and mixed loves seem different, yet rightly to those who behold, pure love as to its substance is judged the same as mixed love and proceeds from the same affection of the heart with it. The substance of love is the same in both, but the mode and regard of loving are different, as in the present example will be clear to you.

[25] Videmus enim aliquando aliquem purum bibendi vinum habere appetitum, et eidem postmodum aquam solam vel mixtum cum ea bibere vinum similiter suadet appetitus; quamvis huic sit varius appetendi respectus, ipsius tamen appetitus substantia eadem et invariata consistit. Sed et ubi aliqui fuerint diu puro amore coniuncti, postea vero mixto si placet amore gaudere, eadem in istis perdurat substantia amoris, licet modus et forma atque respectus sit varius amandi.

[25] For we see sometimes that a man has a pure appetitus to drink wine, and to the same man afterwards appetite similarly urges that he drink water alone or wine mixed with it; although the respectus of the appetition is varied, yet the substantia of the appetitus itself remains the same and unvaried. But likewise where some have been for a long time conjoined by pure amor, and afterwards if it pleases they rejoice in mixed amor, the same substantia of amor endures in these, albeit the modus and forma and respectus of amandi are diverse.

[26] Sed quaeres forte, Gualteri, si mulier sit repellenda quae violenter attracta alterius se voluptati commiscuit. Dicimus ergo quod nemini iusta ratione poterit imputari, quod violenta coactione commisit, nisi postmodum illi rei priora iterando consenserit.

[26] But you will perhaps ask, Gualter, whether a woman is to be rejected who, violently drawn, mingled herself in another’s pleasure. We therefore say that it can in no just reasoning be imputed to anyone that she committed it by violent coercion, unless afterwards she assented to that matter by repeating the prior acts.

[27] Sed quaeris an peccet illa mulier in amoris praecepto, quae alteri dominae quam amori scit idonee copulatam novum suadet amorem. Et ex rationis quidem necessitate compellimur enarrare nemini licere feminam amori idonee copulatam sibi vel alii sollicitare.

[27] But you ask whether that woman sins by the precept of love, who, knowing herself suitably joined to one mistress rather than to Love, incites a new love to another. And by necessity of reason we are compelled to declare that it is not lawful for anyone to solicit a woman suitably joined to love for himself or for another.

[28] Nunc autem quaerere posses utrum mulier, quae falsitatis errore prolapsa indigno se praebuit amatori, licite valeat novi amoris solatia postulare et amatorem frustrare priorem. Et si mulier quidem tali errore prolapsa indigno se obligavit amanti, omni debet inniti labore improbum coamantem bonis moribus reformare et a male consuetis penitus revocare.

[28] Now you might ask whether a woman, who, fallen by an error of falsity, has offered herself unworthily to a lover, may lawfully claim the consolations of a new love and frustrate the former lover. And if indeed the woman, having fallen into such an unworthy error, has bound herself to a lover, she ought by every exertion to strive to reform the wicked paramour by good morals and to recall him wholly from his ill‑practices.

[29] Quod si videat mulier quod coamantis improbitas suo non valeat mitigari labore, eum licite potest et sine reprehensionis timore dimittere et ab eius se penitus retardare amplexibus. Idem credimus in amatore dicendum, qui erroris umbra deceptus improbo se minus provide obligavit amori.

[29] But if a woman sees that the impropriety of the suitor cannot be mitigated by her effort, she may lawfully and without fear of reproach dismiss him and withdraw herself entirely from his embraces. We think the same ought to be said of the suitor who, deceived by the shadow of error, has imprudently bound himself to love.

[30] Sed consules me forsitan an, si unus coamantium amoris nolens ulterius vacare solatiis alteri se subtraxerit amanti, fidem videatur infringere coamanti. Et nullo istud praesumimus ausu narrare ut a saeculi non liceat delectationibus abstinere, ne nostra videatur doctrina ipsius Dei nimis adversari mandatis.

[30] But you may perhaps consult me whether, if one of two co-amants, unwilling any longer to devote himself to consolations, withdraws himself from the other lover, he ought to be held to have infringed faith toward the co-amant. And in no boldness do we presume to say that one may abstain from the pleasures of the world, lest our teaching seem to oppose too strongly the mandates of God himself.

[31] Nec esset enim credere tutum non debere quemquam Deo potius quam mundi voluptatibus inservire. Sed si novo postmodum se coniungat amori, dicimus quod dominarum iudicio ad prioris coamantis est reducendus amplexus, si prior coamans istud postulare voluerit.

[31] Nor would it be safe, for one to suppose that anyone ought not to serve God rather than the pleasures of the world. But if afterwards he anew unites himself to love, we say that by the judgment of the ladies the embraces must be restored to the former suitor, if the prior suitor wishes to demand this.

[32] Sed dices forsan: "Ergo illi amoris obviabitur regulae, quae dicit, amorem non esse propalandum." Cui taliter respondemus obiecto. Dicimus enim quod coamantium personis exceptis tribus aliis potest amor licite propalari personis. Nam permittitur amatori sui amoris secretarium invenire idoneum, cum quo secrete valeat de suo solatiari amore, et qui ei, si contigerit, in amoris compatiatur adversis.

[32] But you will perhaps say: "Then is that rule opposed to love, which says that love must not be proclaimed?" To this objection we answer thus. For we say that, the persons who are coamants excepted, love may lawfully be proclaimed to three other persons. For a lover is allowed to find a suitable secretary of his love, with whom he may secretly take consolation about his love, and who may, if it should happen, sympathize with him in the adversities of love.

[33] Sed et amatrici similem conceditur secretariam postulare. Praeter istos internuntium fidelem de communi possunt habere consensu, per quem amor occulte et recte semper valeat gubernari. Praedicti ergo secretarii de communi amantium voluntate dominas tenentur adire, ubi tale emerserit negotium, eisque recitare quod contingit, amantium qui litigant personis penitus non expressis.

[33] But a mistress likewise is allowed to demand a secretary. Besides these, by common consent they may have a faithful internuncio, through whom love may always be secretly and rightly governed. The aforesaid secretaries, therefore, by the common will of the lovers are bound to go to the mistresses where such a business has arisen, and to recite to them what has occurred, the persons of the lovers who are disputing being in no wise disclosed.

[34] Hic non immerito etiam quaeri posset, quum amor spei tantum largitione nutritur vel usque ad secundum vel in tertium gradum sua porrexit initia, sed mulier promissum frustravit amorem, an dicatur amanti frangere fidem. Et firmiter credimus esse tenendum ut, si mulier alicui spem sui largiatur amoris vel alia sibi amoris primitiva concesserit, et ipse tali non reperiatur indignus amore, magna mulieris iudicatur offensa, si diu sperata denegare contendat.

[34] Here it might not undeservedly be asked also, when love is nourished only by the largess of hope and has stretched out its beginnings even to a second or to a third degree, but the woman has frustrated the promised love, whether she is to be said to break faith with the lover. And we firmly believe that it must be held that, if a woman grants to someone the hope of her love or has conceded other primitive tokens of love to him, and he himself is not found unworthy of such love, a great offense by the woman is judged if she strives to deny that which has long been hoped for.

[35] Non enim probam decet feminam sua quaecunque sine causa retardare promissa, sed, si penitus petentem non exaudire disponat, spem vel alia primitiva non largiatur amoris, quia pro maxima sibi fallacia reputatur si quod sibi pepigerit neglexerit adimplere. Turpissimum etenim in femina iudicatur, si de ipsa non curet exspectare promissa; nam talia meretricum consuevit fallacia cogitare, quae in cunctis suis actibus atque sermonibus sunt expositae falsitati et omnia in cordis duplicitate confingunt.

[35] For it becomes not a woman to delay any of her promises without cause; but if she wholly determines not to hear the seeker, or does not bestow hope or other primitive tokens of love, this is reckoned to be the greatest deceit, if she neglects to fulfil what she has pledged. For a woman is judged most disgraceful, if she does not care to have promises awaited concerning her; for such deceit is the custom of harlots, who in all their acts and discourses are exposed to falsity and contrive everything in the duplicity of their heart.

[36] Unum te volumus specialiter in meretrice notare, quod, si quandocunque ipsam miraculose contingat amare, suo non potest coamanti frangere fidem; et hoc quidem Campaniae comitissam ex quibusdam suis dictis sensisse cognovimus, quod idem eam credimus retulisse, quia illius qui meretricem venatur voluit turpedinem denotare et ipsius punire scientiam.

[36] We would have you note one thing especially concerning a meretrix: that, if at any time she miraculously comes to love, she cannot break faith with her own lover; and this indeed we learned the Countess of Campania felt from certain of her own words, which we believe she likewise reported, for she wished to mark the turpitude of him who courts a prostitute and to punish his very knowledge.

[37] Nam, qui tam immundo se copulavit amori nullis, quum adversa patitur, amoris meretur privilegiis adiuvari, sed patienter tolerare tenetur, quum ei scienter se copulavit. Istud quod hic de meretricibus indicamus non solum eas quae in prostibulis commorantur attingit, sed etiam omnes quae pro cuiuscunque muneris exspectatione se largiuntur amanti.

[37] For he who has so uncleanly coupled himself to love without cause, when he suffers adversity, deserves to be aided by the privileges of love, yet is bound to endure patiently when he has knowingly joined himself to it. That which here we indicate concerning prostitutes touches not only those who dwell in brothels, but also all who, in expectation of any gift, lavish themselves upon a lover.

[38] Quaeris etiam, Gualteri, si duo coamantes puro concorditer amore fruantur, postmodum alter petit mixtum vel communem, an liceat alteri reluctari. Ad hoc igitur te volumus penitus edoceri quod, licet purus amor potius quam mixtus sive communis sit cunctis hominibus eligendus, non tamen uni licet amantium sui coamantis rebellem exsistere voluntati, nisi forte inter amoris initia concorditer pepigerunt quod nunquam mixto fruerentur amore, nisi libera utriusque voluntas et plena concordia postularet. Sed quamvis talis conventio colligavit amantes ut non liceat amatori ultra nisi plena concordia postulare, non tamen recte agit mulier, si sui coamantis in hoc parere voluntati recuset, si ipsum viderit in sua persistere voluntate.

[38] You ask also, Gualterus, whether, if two coamantes (lovers) enjoy pure concordant love, afterward one seeks a mixed or communal intercourse, it is lawful for the other to resist. To this, therefore, we wish you to be thoroughly instructed that, although pure love rather than mixed or communal is to be chosen by all men, yet it is not lawful for one of the lovers to become rebellious to the will of his fellow-lover, unless perhaps at the beginnings of the love they jointly pledged that they would never enjoy mixed love — a pledge which neither may break unless the free will of each and full concord require it. But although such a covenant binds the lovers so that the lover may not demand beyond it except by full concord, the woman nevertheless does not act rightly if she refuses to obey her lover’s will in this matter when she sees him persist in his own will.

Singuli namque tenentur amantes in amoris exercendo solatia cunctis inter se mutuis voluntatibus obedire.

For each lover is indeed bound, in the exercising of love’s consolations, to obey all mutually shared wills among themselves.

Capitulum VII: De variis iudiciis amoris

CHAPTER 7: On the various judgments of love

[1] Nunc igitur ad amoris varia procedamus iudicia.

[1] Now therefore let us proceed to the various judgments of love.

Quidam dum cuiusdam dominae immoderate ligaretur amore, tota mentis intentione pro ea coepit esse sollicitus; mulier autem, quum istum videret pro suo amore sollicitum, ipsum penitus recusavit amare. Sed quum eum cerneret nihilominus sui amoris sollicitudine detineri, die quadam sibi talia verba proposuit. "In veritate cognosco pro meo amore te diutius laborasse, sed nullo quidem tempore ipsum poteris impetrare, nisi primitus te firma mihi volueris sponsione ligare te cunctis in perpetuum meis obedire mandatis, et si in aliquo contraires, te velle meo penitus amore privari."

Certainly, while a man was bound immoderately by love for a certain lady, he began to be solicitous for her with the whole intent of his mind; the woman, however, when she saw that he was solicitous on account of her love, utterly refused to love him. But when she perceived that nevertheless he was detained by the solicitude of his love for her, on a certain day she proposed these words to him. "In truth I know that you have labored for my love for a long time, but at no time will you be able to obtain it, unless first you bind yourself to me with a firm pledge that you will obey all my commands forever, and if in anything you contravene, you will wish to be wholly deprived of my love."

[2] Cui taliter respondit amator: "Absit, domina mea, quod unquam in tantum efficiar errabundus ut tuis in aliquo deprehendar obviare mandatis, et ideo quod postulas tanquam mihi gratissimum impendo libenter." Quod quum factum esset, illi mulier in continenti mandavit ut ulterius pro suo non laboraret amore, nec de ea inter aliquos auderet laudes efferre. Quod quamvis gravissimum foret, sustinuit tamen patienter amator.

[2] To whom the lover thus replied: "Far be it, my lady, that I should ever become so errant that I be found to oppose your commands in anything, and therefore I gladly and willingly undertake what you demand as if it were most pleasing to me." When this was done, the woman immediately ordered him that he should no longer labor for her love, nor dare to utter praises of her among anyone. Which, although it was most grievous, the lover nevertheless endured patiently.

[3] Sed quum quadam die praefatus amator in quarundam dominarum cum aliis militibus resideret aspectu, suos audiebat commilitones de sua domina turpia valde loquentes et eius famae contra ius et licitum suis inique sermonibus detrahentes. Quod quum graviter prius sustineret amator et eos in praedictae famae dominae cerneret detrahendo diutius immorari, in sermonis increpatione aspere contra eos invehitur et eos viriliter coepit de maledictis arguere et suae dominae defendere famam.

[3] But when one day the aforesaid amator was sitting in the company of certain dominae and other militibus, he heard his commilitones speaking very shamefully about his domina in appearance, and unjustly detracting from her fama with their words against right and law. Which, since the amator had borne it gravely before and saw them continuing to detract longer from the said domina’s fama, he sharply inveighed against them in a rebuke of their sermo and began manfully to arraign them for their maledicta and to defend his domina’s reputation.

[4] Quum praefatae istud dominae perveniret ad aures, eum suo penitus dicit amore privandum, quia eius insistendo laudibus contra eius mandata venisset.

[4] When that matter reached the ears of the aforesaid lady, she declared that he ought to be wholly deprived of her love, because by persisting in praises of her contrary to her commands he had come.

Hunc vero articulum Campaniae comitissa suo taliter explicavit iudicio. Ait enim quod talis domina nimis in suo fuit mandato severa, quae ipsum non erubuit iniqua sententia supprimere qui penitus se illius subiugavit arbitrio, et cui spem sui porrexit amoris, quum eum sibi sponsione ligavit quam nulli probae feminae licet sine causa frustrare.

The countess of Campania, however, thus unfolded this article with her judgment. For she says that such a lady was overly severe in her command, who did not blush to suppress with an unjust sentence one who had utterly subjected himself to her arbitrio, and to whom she had extended the hope of her favor in love, since she had bound him to herself by a promise of betrothal which it is not lawful for any chaste woman to frustrate without cause.

[5] Nec enim in aliquo praedictus peccavit amator, si suae dominae blasphematores iusta correctione conatus est arguere. Nam quum iste ideo tali se sponsione ligavit, ut facilius eius posset impetrare amorem, iniuste videtur mulier tali eum ligasse mandato, ut pro suo ulterius amore non deberet esse sollicitus.

[5] Nor indeed did the aforesaid lover sin in any respect, if he endeavoured to reproach his lady’s blasphemers with just correction. For since he bound himself by such a pledge in order more easily to obtain her love, the woman seems to have unjustly bound him by such a command, so that he should not be further solicitous for his own love.

[6] Ad hoc quidam alius quum optimi amoris frueretur amplexu, a suo petiit amore licentiam ut alterius mulieris sibi liceat potiri amplexibus. Qui tali accepta licentia recessit et diutius quam consueverat a prioris dominae cessavit solatiis. Post mensem vero elapsum ad priorem dominam redit amator, dicens se nulla cum alia domina solatia praesumpsisse nec sumere voluisse, sed suae coamantis voluisse probare constantiam.

[6] To this a certain other, when he was enjoying the embrace of a most excellent love, asked his mistress for license that he might be permitted to possess the embraces of another woman. He, that license having been accepted, withdrew and for longer than he was wont abstained from the comforts of his former domina. But after a month had passed the amator returned to his former domina, saying that he had presumed to take no comforts with any other domina nor wished to take them, but had wished to prove his constancy to his own beloved.

[7] Mulier autem eum quasi indignum repellit a suo amore, dicens ad amoris sufficere privationem tali[s] postulata et impetrata licentia. Huic autem mulieri reginae Alinoriae videtur obviare sententia, quae super hoc negotio taliter consulta respondit.

[7] The woman, however, repels him as unworthy of her love, saying that the privation of love suffices her, since such petitions and the license in question were demanded and obtained. To this woman the opinion of Queen Alinoria seems to be opposed, who, having been consulted about this business, answered thus.

[8] Ait enim: "Ex amoris quippe agnoscimus natura procedere, ut falsa coamantes saepe simulatione confingant se amplexus exoptare novitios, quo magis valeant fidem et constantiam percipere coamantis. Ipsius ergo naturam offendit amoris, quae suo coamanti propter hoc retardat amplexus vel eum recusat amare, nisi evidenter cognoverit amantem sibi fidem fregisse."

[8] For he says: "From the very nature of love we recognize that it proceeds, that false coamantes often by simulation contrive that they desire embraces of newcomers, so that the more they may be able to test the faith and constancy of the coamans. Love therefore offends that nature itself which on this account delays embraces to its own lover or refuses to love him, unless it has plainly learned that the lover has broken faith toward her."

[9] Quum duo essent viri tam genere quam vita et moribus etiam aliis per omnia coaequales eo excepto, quod opulentia rerum dissimili respondet eventu, dubitatum constat a multis quis eorum sit potius eligendus amator. Et exstat inde dictum Campaniae comitissae dicentis: "Non esset asseveratio iusta, si nobilis et decora paupertas opulentiae postponatur incultae.

[9] When two men were equal in birth, in life, and in morals and in all other respects, save that the opulence of their goods answered with a different outcome, it is agreed that many doubted which of them should rather be chosen as lover. And from this there stands the saying of the Countess of Campania who says: "It would not be a just assertion if noble and decorous poverty were set aside in favor of uncultivated opulence."

[10] Immo nobilis etiam opulentia rerum non inepte egestati decorae postponitur, si mulieris amor opulentae petatur; femina etinim rerum fertilitate beata laudabilius inopem sibi nectit amorem quam divitias multas habentem. Nihil enim magis cunctis bonis hominibus debet esse onerosum, quam si probitas egestatis tenebris obscuretur vel alia necessitate quacunque laboret.

[10] Indeed, even noble opulence of goods is not foolishly set aside for decorous poverty, if the love of an opulent woman is sought; for a woman blessed with the fertility of things more laudably binds to herself the love of one poor than of one possessing many riches. For nothing ought to be more burdensome to all good men than that probity be obscured by the shadows of poverty or that it suffer under any other necessity whatsoever.

[11] Merito igitur mulier opulenta laudatur, si opulentia rerum omissa coamantem quaerat egenum, cui sua valeat opulentia subvenire. Nihil enim est, quod in tantum utriusque sexus amanti pertinere videatur ad laudem, quam si plenarie sicut potest necessitatibus coamantis occurrat.

[11] Therefore rightly a wealthy woman is praised, if having laid aside the opulence of things she seeks a needy lover, to whom her wealth may be able to succour. For there is nothing that seems to pertain to praise in a lover of either sex so much as that, fully as she can, she meet the necessities of the one who loves her.

[12] Sed si mulier inopiae obscuritate gravetur, licentius opulentis admittit amorem, quia utroque coamantium in egestatis unda reperto eorum erit amoris procul dubio constantia brevis. Inopia namque verecundiam summam probis cunctis adducit hominibus et eos in varias cogitationum deducit angustias, et in somni etiam vehementer quiete fatigat et inde consequenter fugare consuevit amorem."

[12] But if a woman is burdened by the obscurity of poverty, she more readily admits love for the opulent, because in both cases — those seeking aid found in the wave of indigence — their constancy of love will, beyond doubt, be brief. For poverty brings the highest modesty to all honest people and leads them into diverse anxieties of thought, and even greatly fatigues quiet in sleep, and consequently becomes wont to drive away love.

[13] Alia sic quidem occurrit quaestio talis. Duo erant in omnibus et per omnia coaequales, qui simul et aequaliter omni modo [his] servire coeperunt, qui etiam postulant, et instanter, amari; quaeritur ergo quis in isto sit praeferendus amore. Sed eiusdem comitissae monitis edocemur ut in tali eventu prior petitor potius mereatur audiri; si vero postulationes eorum tempore videantur aequales, non immerito [in] mulieris confertur arbitrio ut amatorem illum studeat de duobus eligere, quem magis interior animi exigat explorata voluntas.

[13] Another such question indeed arises. There were two who in all things and in every respect were coequal, who at the same time and equally in every way began to serve those who likewise demand, and insistently, to be loved; therefore it is asked who in that case ought to be preferred in love. But, taught by the admonitions of the same comitissa, we are instructed that in such an event the earlier suitor rather deserves to be heard; if indeed their petitions at the time appear equal, it is not undeservedly entrusted to the woman’s judgment to choose between the two lovers, whom a scrutinized will of the inner soul more strongly requires.

[14] Miles quidam dominam suam immoderate amabat et eius plenarie fruebatur amplexu, ipsa tamen eum dilectione mutua non amabat. Hic ab ea divertere quaerit, mulier vero ipsum in pristino retinere cupiens statu eiusdem voluntati contradicit.

[14] A certain soldier loved his lady immoderately and enjoyed her embrace fully; she, however, did not love him with mutual affection. He seeks to withdraw from her, but the woman, wishing to retain him in his former state, resists him with contrary will.

[15] Huic negotio tale dedit comitissa responsum: "Improba nempe satis intentio mulieris iudicatur, quae amari quaerit et ipsa recusat amare. Stultum est enim aliquem illud ab aliis non reverenter exigere, quod ipse aliis penitus denegat exhibere."

[15] To this case the countess gave the following answer: "Truly the woman's intent is judged shameless enough, who seeks to be loved and herself refuses to love. For it is foolish for anyone to demand that thing from others without reverence which he himself utterly denies to exhibit to others."

[16] Insurgit etiam dubitatio talis. Iuvenis quidam nulla probitate decorus et miles adultus omni probitate iucundus amorem ab eadem muliere deposcunt. Contradicit quidem iuvenis se praeferendum adulto quia, si postulatum fuerit consecutus amorem, ex tali posset igitur morum probitatem assumere, et si per eam ad morum probitatem improbitas reducatur, laus esset mulieri non modica.

[16] Such a doubt also arises. A certain youth, decorous in no probity, and an adult soldier pleasing in every probity, demand love from the same woman. The youth indeed objects that he ought to be preferred to the adult because, if he were to obtain the sought love, from that he could therefore assume the probity of his morals; and if by her the improbitas is restored to probity of morals, the praise due to the woman would be not small.

[17] Huic taliter Alinoria regina respondit: "Licet probet iunior ab amoris perceptione se ad morum posse ascendere probitatem, minus provide agit mulier, si improbitatem praeeligat amare, maxime quum vir bonus ac morum cultura refulgens ab ea petit amorem. Posset enim propter merita improbi viri evenire, ut exoptata bona percipiendo meliorationis improbitas fomenta non caperet, quia non semper iactata producunt semina fructum."

[17] To this Alinoria the queen replied thus: "Although the younger may prove that from the perception of love he is able to ascend to probity of morals, the woman acts less prudently if she prefers to love the reprobate, especially when a good man, shining with the culture of morals, seeks love from her. For it could happen, on account of the merits of the wicked man, that by receiving the longed-for goods the fomenting wickedness would not take hold of the improvement, because the seeds vaunted do not always bring forth fruit."

[18] Ad eiusdem reginae arbitrium defertur hic alius eventus amoris. Quidam quum ignoranter se agnatae copulasset amori, ab ea discedere comperto crimine quaerit. Mulier vero amoris vinculo colligata in amoris observantia ipsum retinere contendit, asserens crimen penitus excusari quasi ab initio coepissent amori sine culpa vacare.

[18] To the same queen's judgment is brought this other event of love. A certain man, when he had unwittingly coupled himself in love with a kinswoman, upon the crime being discovered seeks to depart from her. The woman, however, bound by the bond of love, strives to keep him there in observance of love, asserting that the crime is wholly excused, as if from the beginning they had begun to be free of guilt in love.

[19] Cui negotio taliter regina respondit: "Satis illa mulier contra fas et licitum certare videtur, quae sub erroris cuiuscunque velamine incestuosum studet tueri amorem. Omni enim tempore incestuosis et damnabilibus tenemur actibus invidere, quibus etiam ipsa iura humana poenis novimus gravissimis obviare."

[19] To that matter the queen answered thus: "That woman seems to contend enough against fas and licitum who, under the veil of any error, seeks to defend an incestuous love. For at all times we are bound to abhor incestuous and damnable deeds, against which even human laws we know to set very severe penalties."

[20] Quum domina quaedam satis idoneo copularetur amori, honorabili postmodum [sine culpa] coniugio sociatur et suum coamantem subterfugit amare et solita sibi solatia negat. Sed huius mulieris improbitas Narbonensis Mengardae dominae taliter dictis arguitur: "Nova superveniens foederatio maritalis non recte priorem excludit amorem, nisi forte mulier omnino penitus desinat amori vacare et ulterius nullatenus amare disponat."

[20] When a certain mistress is joined to a sufficiently suitable love, afterwards she is united in an honorable [without guilt] marriage and shuns to love the very man who courts her and denies him the consolations accustomed to her. But the wickedness of this woman is thus accused to the Narbonensian mistress Mengarda in these words: "A new, supervening marital foederation does not rightly exclude the prior love, unless perchance the woman entirely and utterly ceases to be vacant for love and henceforth in no wise intends to love."

[21] Quidam a praefata postulavit ut ei faceret manifestum ubi maior sit dilectionis affectus, inter amantes an inter coniugatos. Cui eadem domina philosophica consideratione respondit. Ait enim: "Maritalis affectus et coamantium vera dilectio penitus iudicantur esse diversa et ex motibus omnino differentibus suam sumunt originem.

[21] A certain man asked the aforesaid lady that she make manifest to him where the greater dilectionis affectus lies, among lovers or among the married. To whom the same philosophical domina replied with a philosophical consideration. For she said: "Marital affectus and the true dilectio of coamantes are judged to be wholly different and to take their origin from motions altogether different."

Et ideo inventio ipsius sermonis aequivoca actus comparationis excludit et sub diversis ea facit speciebus adiungi.

And therefore the equivocal invention of that very speech excludes the act of comparison and causes those things to be joined under different species.

[22] Cessat enim collatio comparandi per magis et minus inter res aequivoce sumptas, si ad commune nomen, cuius respectu dicuntur aequivocae, comparatio referatur. Non enim competens esset comparatio talis, si diceretur nomen corpore simplicius esse vel propositio magis dictione composita."

[22] For the comparison of comparing by more and less stops between things taken equivocally, if it is referred to the common name with respect to which they are called equivocal. For such a comparison would not be fitting if one were to say that the name "body" is simpler in itself or that a proposition is more composite in diction."

[23] Idem ab eadem domina sub tali forma quaesivit. Mulierem quandam, quae primo fuerat uxor et nunc a viro manet divortio interveniente disiuncta, qui maritus fuerat ad suum instanter invitat amorem. Cui domina praefata respondit: "Si aliqui fuerint qualicunque nuptiali foedere copulati et postmodum quocunque modo reperiantur esse divisi, inter eos penitus nefandum iudicamus esse amorem."

[23] The same thing was asked of the same lady in this form. A certain woman, who had at first been a wife and now by an intervening divorce remains separated from her husband, whom the husband was urgently inviting to his love. To whom the aforesaid lady replied: "If any have been joined by any nuptial foedus and afterward are found to be separated by whatever means, we judge the love between them to be altogether nefarious."

[24] Quidam vir bonus et prudens ab aliqua domina petit amorem; postea vero accedit vir alius probior eo et ab eadem instanter petit amari. Quis ergo alteri praefertur amandus? Hanc autem litem taliter Narbonensis Mengarda definit: "In mulieris confertur arbitrium, quem potius velit bonum an meliorem exaudire petentem."

[24] A certain good and prudent man is sought in love by some domina; afterwards another man, more probior than he comes forward and by the same woman earnestly seeks to be loved. Who then is preferred to be loved? Narbonian Mengarda defines this dispute thus: "In a woman is conferred the arbitrium, whom rather she wishes to hear — the good man or the better petitioner."

[25] Aliud etiam iudicium tale procedit amoris. Quidam satis idoneo copulatus amori, alterius dominae instantissime petit amorem quasi alterius mulieris cuiuslibet destitutus amore; qui etiam iuxta sui desideria cordis plenarie consequitur, quod multa sermonis instantia postulabat. Hic autem fructu laboris assumpto prioris dominae requirit amplexus et secundae tergiversatur amanti.

[25] Another judgment of such love proceeds. A certain man, joined to a sufficiently fitting love, most insistently seeks the love of another’s mistress, as if deprived of the love of any other woman; and he likewise fully attains according to the desires of his heart, which many urgings of speech demanded. But he, the fruit of the first mistress’s labour having been taken, seeks the embraces of the former mistress and shuns the second who loves him.

Quae igitur super hoc viro nefando vindicta procedet? In hac quidem re comitissae Flandrensis emicuit sententia talis:

What, then, of vindictive punishment will be taken against this nefarious man? In this matter indeed the Countess of Flanders voiced the following earnest opinion:

[26] "Vir iste, qui tanta fraudis fuit machinatione versatus utriusque meretur amore privari et nullius probae dominae debet ulterius amore gaudere, quum impetuosa credatur in eo regnare voluptas, quae penitus amoris est inimica, ut in capellani doctrina manifestius edocetur.

[26] "That man, who by such a machination of fraud has been engaged, deserves to be deprived of the love of both and ought no longer to rejoice in the love of any reputable mistress, since impetuous pleasure is believed to rule in him, which is utterly inimical to love, as is more manifestly taught in the chaplain’s doctrine.

[27] Mulier autem nullatenus sibi debet ad verecundiam reputare, quum quaelibet mulier, si mundi laudes optat habere, vacare teneatur amori, et interiorem hominis fidem et eius intrinseca cordisque nemini sit facile perscrutari secreta, et ideo in palliatione sermonis multa saepe reperiatur sapientia circumventa. Si tamen iste ad priorem non redit amantem sed in secundae amatricis studet amore persistere, non habet unde prior contra istam queratur amatrix, si partum tueri studet amorem et aliam potius quam se ipsam patitur callida deceptione frustrari."

[27] Moreover a woman ought in no wise to reckon herself bound to verecundity, since any woman, if she desires to have the praises of the world, is held to be at leisure for love, and a man’s inner fidelity and the inner secrets of his heart are not easily probed by anyone; and therefore in the palliation of speech much wisdom is often found circumvented. If, however, he does not return to the former lover but strives to persist in the love of the second mistress, the former has no ground from which to complain against that mistress, if she seeks to preserve the offspring and suffers that another rather than herself be foiled by a crafty deception.

[28] Affertur aliud tale iudicium. Miles quidam quum omni hominum probitate careret et ideo ab omni femina reprobaretur amari, a quadam domina tanta improbitate postulavit amorem quod ei spem de suo amore est largita. Quae domina in probis moribus propria taliter doctrina suum confirmat amantem, oscula etiam et lacertorum ei largiendo amplexus, quod amans iam dictus ad summam per eam est morum probitatem deductus et omni probitate laudandus.

[28] Another such judgment is reported. A certain miles, since he was devoid of all human probity and therefore by every woman rejected as fit to be loved, petitioned a certain domina with such improbitas for love that she bestowed upon him hope of her affection. That domina, in upright mores and by her own doctrina, thus confirms her amans, even granting kisses and embraces of the arms to him; so that the lover, already so called, is by her led down to the highest probity of manners and is to be praised for all probity.

[29] Quo in probitatis norma solide confirmato et qualibet curialitatis decorato virtute, alia quaedam domina ipsum ad suum instanter invitat amorem, cuius et ipse miles fuit obediens penitus voluntati, prioris scilicet dominae largitatis oblitus.

[29] Wherein, his rule of probity being solidly confirmed and adorned with every virtue of courtliness, a certain other lady urgently invites him to her love, to which the very knight was wholly obedient in will, namely forgetting the liberality of the former mistress.

[30] Super hoc autem articulo non desunt nobis Flandrensis comitissae responsa. Ait enim: "Laudandum videtur a cunctis, ut prior amatrix suum coamantem ex cuiuslibet mulieris valeat amplexibus revocare, quem ipsa per sui laboris industriam de improbitatis imo ad summum curialitatis ac probitatis culmen adduxit. Ius enim ac rationem in homine illo mulier habere creditur, quem ipsa morum probitate destitutum sua reddidit providentia [probum] atque laborum sollicitudine probiorem simul et morum consideratione compositum."

[30] Concerning this article, moreover, the answers of the Countess of Flanders are not lacking to us. For she says: "It seems worthy of praise to all that the former amatrix can recall her co-amant with the embraces of any woman, whom she herself by the industry of her labour has led from the very depths of improbitas to the highest summit of curialitas and probitas. For a woman is believed to have right and reason over that man whom she, having by her providentia [probum] restored, destitute of probity, and by the solicitude of labours made at once more upright and by consideration of morals composed."

[31] Quaedam domina, quum suus in ultramarina coamans expeditione maneret, nec de propinqua ipsius reditione confideret, immo quasi ab omnibus eius desperaretur adventus, alium sibi quaerit amantem. Quidam vero secretarius prioris amantis nimium condolens de mulieris fide mutata novum sibi contradicit amorem. Cuius mulier nolens assentire consilio tali se defensione tuetur.

[31] A certain lady, when her suitor remained on an overseas expedition, and she did not trust in his near return — nay, as if his coming were despaired of by all — sought another lover for herself. But a certain secretary of the former lover, grieving too much at the woman's altered fidelity, opposes to himself a new love. The woman, unwilling to assent to such counsel, defends herself with that very excuse.

[32] Ait enim si feminae, quae morte viduatur amantis, licet post biennii metas alium sibi amatorem appetere, multo magis ei debet mulieri licere, quae vivo [et ultra] viduatur amante et quae nullius nuntii vel litterae ab amante transmissae potuit a praefato tempore visitatione gaudere, maxime ubi non deerat copia nuntiorum. Quum igitur super hoc negotio longa esset utrinque assertione certatum, in arbitrio Campaniae comitissae conveniunt, quae hoc quidem certamen tali iudicio definivit:

[32] For she says that if a woman who is widowed by the death of her lover is, even after the limits of two years, permitted to seek another lover for herself, much more ought it be permitted to a woman who is widowed while her lover is alive [et ultra] and who could not, from the aforesaid time, enjoy any visitation nor any message or letter sent by the lover, especially where there was no lack of a copious supply of messages. Therefore, since upon this matter there had been long contention on both sides by assertion, they convened in the arbitration of the Countess of Campania, who settled this very dispute by such a judgment:

[33] "Non recte agit amatrix, si pro amantis absentia longa suum derelinquat amorem, nisi primitus ipsum in suo defecisse amore vel amantium fregisse fidem manifeste cognoscat, quando scilicet amator abest necessitate cogente, vel quando est eius absentia ex causa dignissima laude. Nihil enim maius gaudium in amatricis debet animo concitare, quam si a remotis partibus laudes de coamante percipiat, vel si ipsum in honorabilibus magnatum coetibus laudabiliter immorari cognoscat.

[33] "A woman in love does not act rightly if, because of a long absence of her lover, she abandons her love, unless first she clearly knows that he has failed in his love to her or has broken faith with other lovers; that is, when the lover is absent by compelling necessity, or when his absence is for a cause most worthy of praise. For nothing greater should stir joy in the mind of a woman in love than if from remote parts she receives praises of the beloved, or if she recognizes that he himself is honourably lingering among assemblies of magnates."

[34] Nam quod litterarum vel nuntiorum visitatione abstinuisse narratur, magnae sibi potest prudentiae reputari, quum nulli extraneo ei liceat hoc aperire secretum. Nam, si litteras emisisset, quarum tenor esset portitori celatus, nuntii tamen pravitate vel eodem in itinere mortis eventu sublato facile possent amoris arcana diffundi."

[34] For that he is said to have abstained from the visitation of letters or messengers is reckoned a mark of great prudence in him, since to no stranger is it lawful to divulge that secret. For if he had sent letters whose tenor was concealed to the bearer, the messengers, by the depravity of their nature or by being carried off on the same road by the event of death, could easily have let the secrets of love be spread."

[35] Insurgit etiam alius eventus amoris: Amator quidam, quum proeliando viriliter oculum vel alium sui corporis amisisset ornatum, quasi indignus ac taediosus a sua coamante repellitur, et soliti sibi denegantur amplexus. Huic autem feminae Narbonensis dominae sententia contradicit, quae taliter super hac figura respondit:

[35] Another event of love arises: a certain lover, when in battle bravely he had lost an eye or some other ornament of his body, is, as if unworthy and wearisome, repelled by his lady, and the embraces that were wont to be granted him are denied. But the opinion of a Narbonensian lady contradicts this, who answered thus concerning this figure:

[36] "Omni honore mulier censetur indigna, quae ob deformationem solito belli contingentem eventu, et quae solet viriliter evenire bellantibus, coamantem suo iudicavit amore privandum. Hominum enim audacia maxime mulierum concitare consuevit amorem et eas in amandi proposito diutius enutrire. Quare igitur membrorum deformitas, quae naturaliter ex audacia ipsa inevitabili procedit eventu, amoris damno afficere debet amantem?í

[36] "Any woman is judged unworthy of all honour who, because of a deformity brought on by the ordinary event of war — and which commonly befalls men virilely in fighting — deems her suitor to be deprived of her love. For the audacity of men is especially wont to stir up the love of women and to nourish them longer in the purpose of loving. Why then should the deformity of limbs, which naturally follows from that same audacity by an inevitable event, afflict the lover with the loss of love?"

[37] Alia deducitur in medio dubitatio talis. Miles quidam, dum pro cuiusdam dominae laboraret amore et ei non esset penitus opportunitas copiosa loquendi, secretarium in hoc sibi quendam facto de mulieris assensu adhibuit, quo mediante uterque alterius vicissim facilius valeat agnoscere voluntatem et suam ei secretius indicare, et per quem etiam occultius amor inter eos possit perpetuo gubernari.

[37] Another such doubt is brought into the midst. A certain soldier, while he labored in love for a certain domina and there was not at all for him a copious opportunity of speaking, employed for himself in this matter a certain secretarius, made with the woman’s assent, by means of whom each in turn might more easily be able to recognise the other’s voluntas and to indicate his own more secretly to her, and through whom likewise their hidden amor might be governed between them more occultly and perpetuo.

[38] Qui secretarius officio legationis assumpto, sociali fide confracta, amantis sibi nomen assumpsit ac pro se ipso coepit sollicitus esse. Cuius praefata domina inurbane coepit fraudibus assentire. Sic tandem cum ipso complevit amorem et eius universa vota peregit.

[38] The secretary, having been taken into the office of the legation, with the common bond of trust broken, assumed for himself the name of lover and began to be solicitous for his own sake. To him the aforesaid mistress began uncivilly to assent by deceits. Thus at last she consummated love with him and fulfilled all his vows and requests.

[39] Miles autem pro fraude sibi facta commotus Campaniae comitissae totam negotii seriem indicavit et de ipsius et aliarum dominarum iudicio nefas praedictum postulat iudicari, et eiusdem comitissae ipse fraudulentus collaudavit arbitrium. Comitissa vero sexagenario accersito sibi numero dominarum rem tali iudicio definivit:

[39] But the knight, moved by the fraud done to him, reported the whole sequence of the affair to the Countess of Campania and demanded that the aforesaid wrong be judged by the judgment of herself and the other ladies, and he himself, the fraudulent one, extolled the countess’s decision. The countess, however, having summoned to her a number of ladies amounting to sixty, settled the matter by such a judgment:

[40] "Amator iste dolosus, qui suis meritis dignam reperit mulierem quae tanto facinori non erubuit assentire, male acquisito fruatur amore, si placet, et ipsa tali digna fruatur amico. Uterque tamen in perpetuum a cuiuslibet alterius personae maneat segregatus amore, et neuter ad dominarum coetus vel militum curias ulterius devocetur, quia ipse contra militaris ordinis fidem commisit, et illa contra dominarum pudorem turpiter secretarii consensit amori."

[40] "That deceitful lover, who by his merits has found a woman worthy who did not blush to assent to so great a crime, may he ill‑gottenly enjoy his love, if it pleases, and let she likewise, worthy of such, enjoy her amator. Both, however, shall remain forever separated in love from the person of the other, and neither shall be further summoned to the coetus of the dominae or to the curiae of the milites, because he has violated the fidelity of the military order, and she, shamefully, consented to the secretary's love against the modesty of the ladies."

[41] Ad haec, dum quidam miles mulieris cuiusdam ligaretur amore quae amori erat alterius obligata, taliter ab ea spem est consecutus amoris ut, si quandoque contingeret eam sui coamantis amore frustrari, tunc praefato militi sine dubio suum largiretur amorem. Post modici temporis lapsum mulier iam dicta in uxorem se praebuit amatori.

[41] To this, while a certain soldier was bound in love to a woman who was pledged to the love of another, he so obtained from her a hope of affection that, if ever it should happen that she were frustrated in the love of her suitor, then without doubt she would bestow her love upon the aforesaid soldier. After the lapse of a short time the woman already mentioned presented herself as a wife to the lover.

[42] Miles vero praefatus spei sibi largitae fructum postulat exhiberi; mulier autem penitus contradicit asserens se sui coamantis non esse amore frustratam. Huic quidem negotio taliter regina respondit: "Comitissae Campaniae obviare sententiae non audemus, quae suo iudicio definivit non posse inter coniugatos amorem suas extendere vires. Ideoque laudamus ut praenarrata mulier pollicitum praestet amorem."

[42] The soldier, however, demanded that the fruit of the hope granted to him be produced; the woman, however, utterly contradicted him, asserting that she had not been frustrated in the love of her suitor. To this affair the queen answered thus: "We do not dare to oppose the opinion of the Countess of Campania, who by her judgment has determined that love cannot extend its powers among the married. Therefore we praise that the above‑named woman render the promised love."

[43] Quidam miles intima turpiter et secreta vulgavit amoris. Cuius excessum in castris omnes militantes amoris postulant severissime vindicari, ne tantae praevaricationis exemplum impunitatis inde sumpta occasione valeat in alios derivari.

[43] A certain soldier shamefully and secretly divulged the intimacies of love. The soldiers in the camp all demand that his offense be punished most severely, lest an example of so great a transgression, taken from impunity on that occasion, be allowed to pass over to others.

[44] Dominarum igitur curia in Guasconia convocata de totius curiae voluntatis assensu perpetua fuit constitutione firmatum, ut ulterius iste omni amoris spe frustratus exsistat et in omni dominarum sive militum curia contumeliosus cunctis ac contemptibilis perseveret. Si qua vero mulier haec dominarum ausa fuerit temerare statuta, suum ei puta largiendo amorem, eidem semper maneat obnoxia poenae et omni probae feminae maneat exinde penitus inimica.

[44] Therefore the court of the ladies, convened in Guasconia, by the assent of the whole court’s will was confirmed by perpetual constitution, that henceforth this man be made frustrated of all hope of love and persist as contumelious to all and contemptible in every court of ladies or of knights. But if any woman shall have dared rashly to violate these statutes of the ladies, imagining that by bestowing her love she does him a favor, let her remain ever liable to punishment and thenceforth be utterly an enemy to every virtuous woman.

[45] His etiam adiungitur et aliud non inepte iudicium. Miles quidam dum cuiusdam dominae postularet amorem, et ipsum domina penitus reniteretur amare, donaria ei quaedam miles satis decentia misit, et oblata mulier alacri vultu et avida mente suscepit. Postea vero in amore nullatenus mansuescit sed peremptoria sibi negatione respondit.

[45] To these is also added another not-unapt judgment. A certain miles, while he was demanding the amor of a certain domina, and the domina herself utterly refused to love him, sent him certain donaria quite becoming; and the woman, with an alacritous visage and an avid mind, received the offered things. Afterwards, however, she in no way remained gentle in amor but answered him with a peremptory denial.

[46] Conqueritur miles, quasi mulier amori congruentia suscipiendo munuscula spem sibi dedisset amoris, quam ei sine causa conatur auferre. His autem taliter regina respondit: "Aut mulier munuscula intuitu amoris oblata recuset aut munere compenset amoris aut meretricum sustineat patienter coetibus aggregari."

[46] It is complained by a soldier, as if the woman, by accepting gifts fitting to love, had given him a hope of love, which she without cause attempts to take from him. To these things the queen answered thus: "Either the woman, offered gifts with the intent of love, shall refuse them, or she shall repay the gift with love, or she shall patiently endure to be joined to the gatherings of harlots."

[47] Fuit etiam a regina quaesitum quis magis esset eligendus amor, an scilicet iuvenis viri an in aetate provecti. Quae mirifica quidem subtilitate respondit. Ait enim: "Viri scientia et probitate atque morum laudabili compositione bonus vel melior amor, non autem aetatis ratione distinguitur.

[47] It was also asked of the queen who ought more to be chosen for love, namely a young man or one advanced in age. She answered with truly marvelous subtlety. For she said: "A good, or rather better, love is distinguished by a man's scientia and probity and by a laudable composition of morals, not by the consideration of age."

[48] Naturali tamen instinctu aspecto libidinis masculi iuniores aetate avidius solent mulieris adultae libidini commisceri quam iuvenculae, quae sit coaetanea sibi; aetate vero provecti iuvencularum potius affectant amplexus osculaque suscipere quam aetate mulieris adultae. Et econtra, mulier sive sit iuvencula sive in aetate adulta magis amplexus appetit et solatia iuniorum quam provectorum virorum. Quod quare contingat, physicalis potius videtur inquisitio rei."

[48] By natural instinct, however, in view of the male libido, those younger in age are more eagerly wont to mingle themselves with the desire of an adult woman than with a young maiden who is their co‑age; men advanced in years rather seek to receive the embraces and kisses of young maidens than of an adult woman. And conversely, a woman, whether a young maiden or in adult age, more desires embraces and the consolations of younger rather than of older men. Why this should befall seems a rather physical inquiry into the matter.

[49] Quaesitum quoque fuit a Campaniae comitissa quas res deceat amantes a coamantibus oblatas accipere. Cui taliter inquisitioni comitissa respondit: "Amans quidem a coamante haec licenter potest accipere, scilicet orarium, capillorum ligamina, auri argentique coronam, pectoris fibulam, speculum, cingulum, marsupium, lateris cordulam, pectinem, manicas, chirothecas, anulum, pyxidem, species, lavamenta, vascula, repositoria, vexillum causa memoriae, et, ut generali sermone loquamur, quodlibet datum modicum quod ad corporis potest valere culturam vel aspectus amoenitatem, vel quod potest coamantis afferre memoriam, amans poterit a coamante percipere, si tamen dati acceptio omni videatur avaritae suspicione carere.

[49] The Countess of Campania was also asked which things lovers ought to accept when offered by a coamant. To this inquiry the countess answered thus: "A lover indeed may permissibly accept from a coamant these things, namely a handkerchief, hair‑bands, a crown of gold or of silver, a fibula for the breast, a mirror, a girdle, a purse, a cord for the side, a comb, sleeves, gloves, a ring, a little pyx or casket, spices (species), wash‑linens, small vessels, receptacles, a banner as a token of memory; and, to speak generally, any small given thing that may serve the care of the body or the pleasantness of appearance, or that may bring a remembrance of the coamant. A lover may receive such from a coamant, provided that the acceptance of the gift appears wholly free from the suspicion of avarice."

[50] Hoc tamen singulos volumus amoris milites edoceri, quod, si amans a coamante anulum amoris causa susceperit, ipsum in sinistra manu et in minuto debet digito collocare et anuli gemmam ab interiori manus parte semper portare absconsam, et hoc ideo quia sinistra manus a cunctis magis consuevit tactibus inhonestis et turpibus abstinere, et in minuto digito prae cunctis digitis mors fertur hominis et vita manere, et quia singuli tenentur amantes suum amorem retinere secretum.

[50] We wish, however, that the individual soldiers of love be taught this: that if a lover has received a ring from his mistress for the sake of love, he should place it on the left hand and on the little finger, and should always carry the ring’s gem hidden on the inner part of the hand; and this because the left hand is by all more accustomed to abstain from dishonorable and shameful touches, and because on the little finger, before the other fingers, death is said to be borne from a man and life to remain, and because lovers are bound to keep their love secret.

[51] Similiter si visitationis inter se amantes utantur epistolis, propriorum nominum etiam scriptione abstineant. Praeterea, si ob aliquam causam ad dominarum devenerint amantes iudicia, amantium personae nunquam debent iudicantibus indicari sed sub indefinita eis prolatione proponi. Sed et mutuas sibi invicem missas epistolas proprio non debent insignire sigillo, nisi forte habuerint secreta sigilla quae nulli nisi sibi et suis sint secretariis manifesta, et sic semper illaesus conservabitur amor."

[51] Likewise, if lovers make use of letters in their visitative intercourse, they should refrain even from the writing of proper names. Moreover, if for some cause lovers come before the judgments of the ladies, the persons (identities) of the lovers should never be indicated to the judges but presented to them by an indefinite utterance. And mutual letters sent to one another they ought not to mark with a personal seal, unless perhaps they possess secret seals manifest to no one except themselves and their own secretaries; and thus love will always be preserved uninjured."

Capitulum VIII: De regulis amoris

CHAPTER 8: ON THE RULES OF LOVE

[1] Nunc ad amoris regulas accedamus. Regulas autem amoris sub multa tibi conabor ostendere brevitate, quas ipse rex amoris ore proprio dicitur protulisse et eas scriptas cunctis amantibus direxisse.

[1] Now let us come to the rules of love. I will endeavour to set before you, with brevity, many rules of love, which the king of Love himself is said to have uttered with his own mouth and to have sent forth in writing to all lovers.

[2] Nam quidam Britanniae miles dum solus causa videndi Arturum silvam regiam peragraret et ad eiusdem [domini] silvae fuisset interiora deductus, iuvencula quaedam mira pulchritudine decorata, ornato residens in equo in capillorum ligatura inopinate sibi occurrit, quam miles festinanti verbo salutat, et ipsa curiali sermone respondit. Ait enim puella: "Quod quaeris, Brito, nulla poteris sollicitudine reperire, nisi nostro fueris suffragatus iuvamine."

[2] For a certain soldier of Britain, while alone wandering through the royal forest to see Arthur and having been led into the inner parts of that same lord’s wood, met unexpectedly a certain maiden, adorned with wondrous beauty, sitting elegantly on a horse with her hair bound; the soldier, hurrying, salutes her with a word, and she answered in courtly speech. For the girl says: "What you seek, Briton, you will not be able to find by any solicitude unless you are supported by our help."

[3] Quo audito repentino coepit eam rogare sermone, ut ei puella narraret ob quam causam ipse veniret, et sic postea crederet quod puella dicebat. Cui iuvencula dixit: "Cuiusdam Britanniae dominae dum postulares amorem, ipsa dixit tibi quod eius nunquam posses amorem lucrari, nisi ei primitus victoriosum reportares accipitrem, qui in Arturi curia super aurea dicitur pertica residere."

[3] When he heard this sudden thing he began to ask her by speech that the maiden tell him for what cause he had come, and thus afterward that he might believe what the maiden said. To whom the young maid said: "Of a certain lady of Britain, while you seek her love, she herself has said to you that you will never be able to win her love unless first you bring her, as a victor, a hawk which is said to perch on a golden perch in Arthur's court."

[4] Quae omnia Brito firma responsione fatetur. Ait ergo puella: "Accipitrem quem quaeris habere non posses, nisi primitus in Arturi palatio proeliando convincas quod dominae gaudes pulchrioris amore quam eorum aliquis qui in curia demorantur Arturi; palatium vero intrare non posses, nisi primo custodibus chirothecam demonstrares accipitris. Sed chirothecam non est habere possibile, nisi contra duos milites pugnando fortissimos in duplicis pugnae agone obtineas."

[4] Which all he confesses to the Briton with a firm answer. She therefore says: "The hawk which you seek to have you could not possess, unless first in Arthur's palace by fighting you prove that you win the lady's joys by a love fairer than any of those who dwell in Arthur's court; nor could you enter the palace unless first to the guards you show the hawk's gauntlet. But it is not possible to have the gauntlet, unless by fighting against two very mighty milites you obtain it in a contest of a double fight."

[5] Cui Brito respondit: "Cognosco me in hoc labore non posse proficere, nisi mihi vestrae manus auxilia porrigatis. Ideoque me vestro dominatui volo subiicere, supplici a vobis orationis affatu deposcens ut vestra in hoc facto mihi iuvamina porrigatis, et ut de vestro mihi concedatis assensu, quatenus vestrae dominationis intuitu licenter valeam amorem mihi dominae pulchrioris adscribere."

[5] To this Brito answered: "I know that I cannot advance in this labor unless you extend to me the helping hands of your party. Therefore I wish to subject myself to your dominion, beseeching you with the speech of a suppliant that you grant me your aids in this deed, and that you give me your assent, so that by reason of your domination I may freely be able to ascribe love to the fairer lady."

[6] Cui iuvencula dixit: "Si tanta tibi esset cordis audacia ut ea, quae diximus, non timeas perscrutari, posses a nobis quod postulas impetrare." Cui Brito respondit: "Si mihi volueritis postulata concedere, omnia mihi successura prosperitatis optata cognoscerem."

[6] To whom the maiden said: "If you had so great audacity of heart that you do not fear to scrutinize those things which we have said, you could obtain from us what you request." To whom Brito replied: "If you will grant to me the things requested, I should reckon that all the desired successes of prosperity will befall me."

[7] Cui iuvencula dixit: "Sit ergo, quod quaeris, tibi plenaria securitate largitum." Sic tandem ei osculum porrexit amoris et equum illi, super quo residebat, exhibuit atque subiunxit: "Hic equus ad omnia te optata loca perducet; te autem oportet sine omni trepidatione procedere ac tibi repugnantibus cum audacia summa resistere.

[7] To whom the young maiden said: "So let what you seek be granted to you with plenary security." Thus at length she offered him a kiss of love and presented the horse upon which she was seated and placed it under him: "This horse will conduct you to all the desired places; you, however, must proceed without any trepidation and, when opposed, resist with the utmost audacity."

[8] Hoc autem studeas diligenti memoria conservare, ut de duobus prioribus, qui chirothecam defendunt, assumpta victoria ab eis chirothecam non accipias, sed eam tu ipse ex aurea columna pendentem accipias; alias enim in proelio non posses palatii obtinere nec quod desideras adimplere."

[8] But you should strive to keep this in diligent memory, that concerning the two foregoing who defend the chirotheca, having won victory you do not accept the chirotheca from them, but that you yourself take it hanging from the golden column; for otherwise in battle you would not be able to secure the palace nor to accomplish what you desire.

[9] Quibus ita peractis sua Brito induit arma et commeatu accepto coepit deambulare per silvam. Tandem per agrestia nimis atque ferocia loca decurrens ad fluvium quendam devenit, qui mirae latitudinis atque altitudinis erat unda profundus, et cuius prae nimia sublimitate riparum cuilibet denegabatur introitus.

[9] When these things thus accomplished, his Briton donned his arms and, supplies having been taken, began to walk through the wood. At last, running down through country places too rustic and ferocious, he came to a certain river, whose wave was deep and of wondrous breadth and height, and at whose banks, on account of their excessive steepness, entrance was denied to any man.

[10] Iuxta ripae tamen extrema diutius ambulando devenit ad pontem, qui tali erat forma compositus. Pons quidem erat aureus et in duabus utrinque ripis capita tenens; medium vero pontis residebat in aqua et saepius vacillando procellarum videbatur unda submersum.

[10] Near the very extremity of the bank, however, after walking for a long while he came to a bridge, which was fashioned in such a form. The bridge indeed was golden and bore capitals on both shores on either side; the middle of the bridge, however, rested in the water, and the wave, oft wavering from tempests, seemed submerged.

[11] Ab illo autem capite, unde Britonis erat accessus, miles quidam residebat in equo, qui ferocis erat aspectus. Quem Brito urbano satis verbo salutat, sed ipse resalutare Britonem contempsit. Ait enim: "Quid quaeris, armate Brito, ex tam longinquis partibus absens?í

[11] From that head, whence the Briton's approach was, a certain soldier sat upon a horse, of ferocious aspect. The Briton greets him with a word sufficiently urban, but he himself scorned to return the greeting. For he says: "What do you seek, armed Briton, absent from so long‑distant parts?"

[12] Cui Brito respondit: "Fluvium per pontem transire laboro."

[12] To whom Brito replied: "I struggle to cross the river by the bridge."

Cui pontanus ait: "Immo quaeris mortem, quam nullus hic potuit extraneus evitare. Si tamen retro velis abire armaque cuncta dimittere, tuae iuventuti misericorditer indulgebo, quae te in aliorum rura et extranea regna improvida simplicitate deduxit."

To whom the pontane said: "Nay, you seek death, which no stranger here could avoid. If, however, you wish to go back and depart and to cast aside all your arms, I will mercifully indulge your youth, which by unwary simplicity has led you into others' fields and into foreign kingdoms."

[13] Cui Brito respondit: "Si arma deponerem, nulla tibi foret digna victoria laude, si armatus repellas inermem; sed si armato poteris transitum prohibere communem, tunc gloriosa esset tibi victoria iudicanda. Nam, si pacificus mihi non patuerit pontis ingressus, viam aperire non nisi gladio conabor."

[13] To which Brito answered: "If I were to lay down arms, no victory of yours would be worthy of praise if you, armed, repel an unarmed man; but if, armed, you can forbid the common crossing to the armed, then your victory must be judged glorious. For if, while peaceful, the entrance of the bridge is not open to me, I will attempt to open the way by no means except with the sword."

[14] Pontanus vero hoc audiens quod iuvenis gladio transitum postulabat, coepit fremere dentibus et magno furore versari, et ait: "Male huc te, iuvenis, Britannia misit, quia in hac solitudine gladii morte peribis, nec tuae unquam dominae huius regni scies redicere nova.

[14] Pontanus, however, hearing this—that the youth demanded passage with a sword—began to gnash his teeth and to be tossed by great fury, and said: "Ill has sent you, youth, Britain, for in this solitude you will perish by the death of the sword, nor will you ever know a return to your mistress of this kingdom."

[15] Heu tibi, miser Brito, qui non es veritus ad feminae cuiuscunque suasum tuae mortis appetere locaí, et cogens contra Britonem calcaribus equum ipsum acuto coepit impetere gladio et crudeli verberatione concutere; quin etiam Britonis clipeo vehementer alliso per eius lateris carnem sibi viam gladius transeundo peregit, binas etiam plicas loricae confringens, sicque sanguis coepit abundanter vulneris emanare.

[15] Alas for you, wretched Brito, who, not fearing to obey whatever woman’s urging, sought the places of your death; and urging on his horse with sharp heels against the Briton, he began to assail him with his keen sword and to batter him with cruel blows; yea, and with the Briton’s shield having been violently struck, the sword made its way through the flesh of his side in passing, breaking also two folds of the lorica, and thus the blood began to flow abundantly from the wound.

[16] Iuvenis vero vulneris dolore pertactus versus pontis militem lanceae direxit acumen, et eius acriter pugnando perforavit intrinseca et ipsum ex equo turpiter prostravit in herbam. Cui quum vellet caput Brito penitus amputare, humillima utens prece pontanus veniam a Britone meruit impetrare quaesitam.

[16] The young man, however, smitten by the pain of his wound, turned the lance‑point toward Pontanus’ soldier, and fiercely fighting he pierced his entrails and shamefully hurled him from his horse onto the grass. When he wished to cut off the Briton’s head completely, Pontanus, using the most humble prayer, merited to obtain from the Briton the pardon he sought.

[17] Ex altera vero fluminis parte quidam stabat immensae magnitudinis homo, qui, quum vidisset pontanum a Britone superari et eundem Britonem pontis transitum cerneret ascendisse, pontem [scilicet] aureum tanta coepit fortitudine agitare quod saepissime sub aquis non poterat apparere submersus.

[17] From the other side of the river, moreover, there stood a certain man of immense magnitude, who, when he had seen the bridge‑man overborne by the Briton and had perceived the same Briton to have ascended the passage of the bridge, began to agitate the bridge (namely, golden) with such force that, oftentimes submerged, it could not appear above the waters.

[18] Brito vero plurimum super equi bonitate confisus in pontis transitu viriliter procedere non desistit, qui post multi laboris angustias plurimasque submersiones per equi conanima tandem est ad pontis extrema deductus, ibique pontis agitatorem suffocavit in aqua et sibi proprii lateris, prout melius potuit, vulnera colligavit.

[18] Brito, however, trusting very greatly in the goodness of his horse, did not cease to advance manfully in the crossing of the bridge; who, after many narrowings of labour and very many submersions, at length — with his horse’s life spent — was brought to the extremities of the bridge, and there choked the bridge‑agitator in the water and gathered wounds of his own flank, as well as he could.

[19] Post haec Brito per prata coepit equitare pulcherrima et post decem stadiorum iter in pratum devenit amoenum, ubi omnia florum genera redolebant. In hoc autem prato erat palatium mira dispositione compositum, rotundum scilicet et omni formositate decorum.

[19] After this Brito began to ride through most beautiful meadows and, after a journey of ten stadia, came into a pleasant meadow, where all kinds of flowers were fragrant. In this meadow, moreover, was a palace composed with marvelous disposition, round, to be sure, and adorned with every beauty.

[20] Ex nulla tamen palatii parte potuit conspicere portam vel habitatorem quemcunque videre; ac in eisdem pratis mensas invenit argenteas et super illis omnia ciborum potusque genera praeparata et albissimis circumventa gausapibus. In eodem vero prato iucundo concha residebat argenti purissima, in qua sufficienter equi potus et pabula consistebant.

[20] From no part of the palace, however, could he catch sight of a gate or see any inhabitant; and in those same meadows he found silver tables and upon them all kinds of foods and drinks prepared, and surrounded by very white gauzes. In that same pleasant meadow there rested a most pure silver shell, in which the drinks and fodder for the horse were provided in sufficient measure.

[21] Equo igitur ad pastum appulso omni palatium circuivit ex parte; sed, quum domus ingressum indiciis nullis posset agnoscere locumque cerneret penitus habitatione vacare, edendi appetitus iniquitate compulsus ad mensam accessit et inventum avidissime coepit assumere cibum.

[21] Therefore, having led his horse to pasture, he circled the palace on every side; but, since he could by no signs recognize an entrance to the house and perceived the place to be wholly empty of habitation, compelled by the cruelty of appetite he went to a table and very eagerly began to take up the food he found.

[22] Et statim adhuc modico [tempore] ab eo comestionis assumpto porta velociter est aperta palatii, quae sui apertura conquassatione tanta resonuit, quod quasi tonitrua videbantur ex propinquis partibus orta, et confestim per eandem exiit portam homo quidam staturae similis giganteae cuprinam ponderis immensi clavam manibus gestans, quam velut festucam sine labore corporeis instrumentis agitabat; qui etiam discumbenti iuveni dixit: "Quis tu tantae praesumptionis homo, qui ad haec regia veritus non es accedere loca, et in regia mensa militum tam audacter et irreverenter stipendia sumis?í

[22] And immediately, even after a short time from his having taken up the feast, the palace gate was quickly opened, which by its opening resounded with so great a concussion that it seemed as if thunder had arisen from the neighbouring parts, and straightway through that same gate went out a certain man, of stature like a giant, bearing in his hands a coppery club of immense weight, which he wielded like a reed without effort by his bodily instruments; who also said to the reclining youth, "Who are you, man of such presumption, who have not feared to approach these royal places, and at the royal table of the soldiers so boldly and irreverently take the stipends?"

[23] Cui Brito respondit: "Cunctis abundanter regia debet esse exposita mensa, nec cibum regiumque potum decet alicui denegari. Nam et mihi licet de stipendiis, quae militibus sunt parata, praesumere, quia militaris sola me cura detentat, meque per has partes militaris labor exagitat. Duplici ergo ratione inurbane conaris regiam mihi contradicere mensam."

[23] To whom Brito replied: "The royal table ought to be abundantly set forth for all, nor is it fitting that food and royal drink be denied to anyone. For I too may presume concerning the stipends which are prepared for the soldiers, since military care alone detains me, and military labour drives me through these parts. Therefore for a twofold reason you uncivilly attempt to contradict the royal table to me."

[24] His ostiarius ita respondit: "Licet ista sit regia mensa, non tamen in ea decet discumbere quemquam nisi illos qui huic sunt palatio deputati, qui etiam neminem ulterius transire permittunt, nisi primitus pugnam cum palatii custodibus committat et vincat. Nam, si aliquis hic pugnando succumbit, nullum sibi posset esse remedium. A mensa ergo resurgens ad propria remeare festina vel ultra pugnando transire ac, quae tui causa fuerit adventus, mihi veraciter indicare."

[24] To these things the doorkeeper answered thus: "Although this be a royal table, yet it is not fitting that anyone recline at it except those who are deputed to this palace, who moreover do not permit anyone to pass further unless first he engage in fight with the palace guards and conquer. For if anyone here falls in fighting, there could be no remedy for him. Therefore rising from the table hasten back to your own things, or else pass on by fighting, and truly tell me what cause of yours brought you hither."

[25] Cui Brito ait: "Ego quidem chirothecam quaero accipitris, et haec fuit mei adventus occasio. Chirotheca vero accepta ulterius transire contendo et in Arturi curia accipitrem victor assumere. Ubi est dictus palatii custos ad ulteriora mihi loca contradicturus accessum?í

[25] To whom Brito said: "I indeed seek the gauntlet of the hawk, and this was the occasion of my coming. Having received the gauntlet, however, I intend to pass further and, as victor, to take the hawk in Arthur's court. Where is the said guardian of the palace to oppose my access to the further places?"

[26] Ostiarius vero respondit: "O stulte! Quanta te ducit insania, Brito! Prius enim mortuus decies reviviscere posses quam ea quae asseris obtinere.

[26] The doorkeeper, however, answered: "O foolish one! What great madness leads you, Brito! For you could die and be revived ten times before you could obtain those things you claim."

Et ego quidem sum ille palatii custos, qui tua te faciam penitus opinione frustrari et tua iuventute Britanniam viduari. Tanta enim sum fortitudine potens quod vix ducenti meliores Britanniae milites possent irato mihi resistere."

And I indeed am that guardian of the palace, who will make you completely frustrated in your expectation and will bereave Britain of your youth. For I am so powerful in fortitude that scarcely two hundred of Britain’s better soldiers could resist me when enraged.

[27] Cui Brito respondit: "Quamvis te asseras multa fortitudine potentem, tamen tecum cupio committere pugnam, ut cognoscere valeas quales producit Britannia viros; licet non congruat militem cum pedite proeliari."

[27] To whom Brito answered: "Although you claim yourself powerful in great bravery, yet I desire to commit battle with you, so that you may be able to learn what sort of men Britain produces; although it is not fitting for a soldier to fight on foot."

[28] Huic ostiarius ait: "Video quod tuae fortunationis eventus ad haec te loca voluit adducere morti, ubi plus quam mille mea dextra trucidavit. Et licet non militantium sim numero deputatus, tecum tamen cupio equitante pugnare, quia, si peditis virtute succumbes, non immerito crederis qualis qualis militis audacia superandus."

[28] To him the doorkeeper said: "I see that the event of your fortune has willed to bring you to these places of death, where my right hand has cut down more than a thousand. And although I am not counted among the number of soldiers, yet I desire to fight you while mounted, because if you succumb to the valour of footmen, you will not undeservedly be thought what sort of soldierly audacity is to be overcome."

[29] Cui Brito sic ait: "Absit quod unquam eques cum pedite certem; nam peditem quemque decet cum pedite committere pugnam." Et arma sumens viriliter in obstantem irruit hostem, cuius clipeum ensis ictu modica laesione damnavit. Palatii vero custos multam incitatus ad iram exigua Britonis statura contempta, tanta aÎneam clavam ferocitate vibravit quod Britonis clipeus vi penitus est concussionis attritus, atque Brito fuit magno timore perterritus. Cogitans vero custos Britonem ictu secundo perimere feriendi causa iterum arma levavit in altum.

[29] To which Brito said thus: "Far be it that a horseman ever contend with a footman; for it behoves each footman to commit battle with a footman." And taking up arms manfully he rushed upon the opposing enemy, whose shield the sword by the blow marred with a slight wound. But the palace guard, much incited to anger because the Briton's small stature had been scorned, shook a brazen club with such ferocity that the Briton's shield was utterly worn away by the force of the concussion, and Brito was terrified with great fear. The guard, intending indeed to kill Brito with a second stroke, again raised his arms on high for the purpose of striking.

[30] Sed, antequam arma in Britonem reprimere posset, velocissime Brito et occulto ingenio ense custodem in brachio repercussit, eius dextram amputatam simul cum clava emisit in terram, et, quum eum penitus interimere vellet, exclamavit custos et ait: "Numquid te solum inurbanum militem dulcis Britannia duxit, quoniam victum gladio perimere quaeris? Nam, si meae volueris parcere vitae, quod quaeris modico te faciam labore lucrari, ac sine me nil poteris impetrare."

[30] But, before he could strike his arms back upon the Briton, very swiftly the Briton, with secret ingenuity, rebounded his sword upon the guard’s arm, shearing off his right hand together with the club and casting them to the ground; and when he would have utterly slain him, the guard cried out and said: "Has sweet Britain led you alone, an uncouth soldier, that you seek to destroy a conquered man with the sword? For if you are willing to spare my life, which you seek, I will make you gain it with little labour, and without me you will be able to obtain nothing."

[31] Cui Brito ait: "Vitam tibi, ostiarie, indulgebo, si id quod promittis volueris adimplere."

[31] To him Brito said: "I will spare your life, doorkeeper, if you will be willing to fulfil that which you promise."

Ait ergo custos: "Si modicum exspectare velis, chirothecam tibi festinanter dabo accipitris."

The guard therefore said: "If you are willing to wait a little, I will hastily give you the falconer's gauntlet."

[32] Cui Brito respondit: "Latro hominumque deceptor! Nunc veraciter agnosco quod me decipere quaeris. Si tuam cupis igitur defendere vitam, locum mihi studeas solummodo indicare, ubi vestra chirotheca reponitur."

[32] To whom Brito replied: "Robber and deceiver of men! Now truly I recognize that you seek to deceive me. If therefore you desire to defend your life, only strive to indicate to me the place where your chirotheca is kept."

[33] Custos vero Britonem in palatii secreta deduxit, ubi aurea columna pulcherrima residebat, quae universam palatii congeriem sustinebat, in qua etiam quaesita chirotheca pendebat. Qua viriliter apprehensa et in sinistra manu firmata ingens rumor, ululatus et clamor nemine viso per singulas palatii partes resonare coepit: "Heu heu, nobis invitis hostis victor cum praeda recedit."

[33] The guard, however, led Brito into the palace's inner recesses, where a most beautiful golden column stood, which upheld the whole fabric of the palace, upon which also the sought chirotheca hung. Which, having been seized manfully and held fast in his left hand, a great uproar — howls and cries, with no one seen — began to resound through the several parts of the palace: "Alas, alas, with us unwilling the enemy departs victorious with the spoil."

[34] Et egressus de palatio stratum ascendit equum arreptoque itinere ad amoenitatis loca devenit, ubi alia erant prata pulcherrima omnique ornata decore, in quibus palatium aureum consistebat optima dispositione compositum. Erat enim palatii longitudo cubitorum sexcentorum, latitudo vero ducentorum. Tectum autem et exteriora cuncta palatii erant argentea, interiora vero aurea quidem omnia et pretiosis ornata lapidibus.

[34] And having left the palace he mounted a horse, seized the road, and came to the places of amenity, where there were other meadows most beautiful and adorned with every decor, in which a golden palace stood, composed with the finest disposition. For the palace’s length was 600 cubits, its width 200. The roof and all the exterior of the palace were silver, the interiors indeed all golden and ornamented with precious stones.

[35] Palatium etiam variis multum erat receptaculis distinctum. In digniori vero parte palatii in aureo throno rex sedebat Arturus, et circa eum residebant dominae pulchriores, quarum mihi non potuit esse numerus manifestus, et stabant coram eo milites multi et decori aspectus. In ipso namque palatio erat aurea pertica pulchra nimis atque formosa, in qua optatus residebat accipiter, et ibi prope duo canes accipitris ligati iacebant.

[35] The palace too was divided into many varied receptacles. In the more dignified part of the palace on a golden throne sat King Arturus, and about him resided fairer ladies, whose number could not be manifest to me, and before him stood many soldiers of decorous aspect. For in that very palace was a most beautiful and very shapely golden pole, in which a desired hawk rested, and near it two hounds of the hawk, bound, lay.

[36] Sed antequam ad praedictum posset devenire palatium, obstabat antemurale quoddam munitissimum ad palatii nituram adstructum, ad cuius custodiam milites erant duodecim fortissimi deputati, qui neminem ulterius pertransire sinebant, nisi chirothecam demonstraret accipitris vel nisi gladio pugnando vellet assumere viam. Quos quum vidisset Brito, chirothecam eis festinanter ostendit accipitris. Qui ei aperto itinere dicunt: "Haec quidem via non est tuae vitae salubris sed penitus inductiva doloris."

[36] But before he could come to the aforesaid palace, there stood an outer wall most strongly fortified, built adjoining the palace’s buttress; to whose custody twelve very brave soldiers had been assigned, who would not allow anyone to pass further unless he showed the falconer’s gauntlet (chirotheca) or unless, fighting with the sword, he chose to take the way by force. When Brito saw them, he hastily displayed the falconer’s gauntlet to them. They, the way opened, said to him: "This way certainly is not salutary for your life but utterly leading into pain."

[37] Brito autem quum ad interiora palatii pervenisset, regem salutavit Arturum. Qui quare venisset diligenter a militibus interrogatus dixit se causa reportandi accipitrem accessisse. Cui unus de militibus curiae ait: "Ob quam causam accipitrem accipere quaeris?í Cui Brito respondit: "Quia dominae gaudeo pulchrioris amore quam aliquis istius curiae miles."

[37] Brito, however, when he had reached the inner parts of the palace, greeted King Arturus. Who, having been carefully asked by the soldiers why he had come, said that he had come for the sake of delivering a hawk. To whom one of the palace soldiers said: "For what reason do you seek to take the hawk?" To whom Brito answered: "Because I rejoice in the love of a lady more beautiful than any soldier of this court."

[38] Cui ille respondit: "Ergo, ut accipitrem valeas reportare, primo te oportet istud, quod asseris, pugnando tueri." Et ait Brito: "Libenter!í Et clipeo competenti Britoni praeparato, armati ambo constituti sunt intra palatii munimina, et compulsis calcaribus equis sibi invicem vehementer occurrunt et confractis clipeis lanceisque disruptis sibi gladiis repugnando resistunt ac ferri vestimenta conscindunt.

[38] To which he answered: "Therefore, so that you may be able to carry off the hawk, first you must defend by fighting that which you assert." And Brito said: "Gladly!" And with a shield made fit for Brito prepared, both armed took their places within the palace's fortifications, and with their spurs urged into their horses they violently charged one another, and with shields broken and spears shattered they resisted by opposing with swords and tore their iron garments.

[39] Post diutinam ergo luctam palatii miles bino Britonis ictu summo ingenio in capite sine intermissione percussus tanta coepit oculorum turbatione gravari quod nihil poterat penitus visu percipere. Quod persentiens Brito insultum audacter et velociter fecit in eum atque victum ipsum prostravit de equo.

[39] After a prolonged struggle then the palace soldier, by two strokes of Brito struck on the head with the utmost force without intermission, began to be so weighed down by a turbation of the eyes that he could not at all perceive anything by sight. Perceiving this, Brito boldly and swiftly leapt upon him and, having conquered him, cast him from his horse.

[40] Et apprehenso accipitre simulque et canibus aspiciens vidit chartulam conscriptam, quae aurea catenula praedictae inhaerebat perticae colligata, de qua quum diligenter exquireret, tale promeruit audire responsum: "Haec est [enim] chartula, in qua regulae scribuntur amoris, quas ipse amoris rex ore proprio amatoribus edidit. Hanc te asportare oportet et regulas amantibus indicare, si pacificum volueris accipitrem reportare."

[40] And having seized the hawk and at the same time looking at the dogs he saw a little written note, which, fastened to the aforesaid pole by a golden chain, was bound; and when he diligently inquired about it, he merited to hear this answer: "For this is the little note in which the rules of love are written, which the king of Love himself with his own mouth promulgated to lovers. You must carry this away and show the rules to those who love, if you wish to bring the hawk back in peace."

[41] Qua etiam sumpta et abeundi curialiter accepta licentia ad silvae dominam modico temporis spatio sine alicuius contradictione reversus est. Quam in eodem quidem nemoris loco repperit, in quo primitus eam ambulando dimisit.

[41] Having also taken this and, with permission to depart granted in a courtly manner, he returned to the mistress of the wood within a short space of time without any opposition. Whom he found indeed in that same place of the grove in which he had first let her go by walking.

[42] Quae quidem de accepta victoria non mediocriter gaudens Britonem abire dimisit et ait: "De licentia mea recede, carissime, quia dulcis te Britannia quaerit.

[42] She, indeed, not a little rejoicing over the victory received, let the Briton depart and said: "Withdraw from my leave, dearest, for sweet Britannia seeks you."

[43] Rogo tamen ne gravis tibi videatur abscessus, quia quandocunque ad haec volueris solus accedere loca, me semper poteris habere praesentem." Qui osculo assumpto atque ter decies repetito Britanniam versus gaudens iter direxit amoenum. Postmodum vero regulas quae in charta reperiuntur adscriptae conspexit, et eas iuxta superioris responsi tenorem cunctis amatoribus divulgavit.

[43] I beg you, however, that the departure not seem grievous to you, for whenever you wish to come alone to these places, you will always be able to have me present." Who, a kiss having been taken and repeated thirty times, rejoicing set his course toward Britain and made a pleasant journey. Afterwards, moreover, he perceived the rules written on the sheet and, in accordance with the tenor of the foregoing answer, promulgated them to all lovers.

[44] Sunt autem regulae tales:

[44] There are, moreover, the following rules:

I. Causa coniugii ab amore non est excusatio recta.
II. Qui non zelat amare non potest.
III.

1. The cause of marriage is not a proper excuse from love.
2. He who has no zeal cannot love.
3.

Nemo duplici potest amore ligari.
IV. Semper amorem crescere vel minui constat.
V. Non est sapidum quod amans ab invito sumit coamante.

Nemo duplici potest amore ligari.
4. Semper amorem crescere vel minui constat.
5. Non est sapidum quod amans ab invito sumit coamante.

VI. Masculus non solet nisi plena pubertate amare.

6. The male is not wont to love unless in full puberty.

[45] VII. Biennalis viduitas pro amante defuncto superstiti praescribitur amanti.
VIII.

[45] VII. A two‑year widowhood is prescribed to the surviving lover for the deceased beloved.
VIII.

Nemo sine rationis excessu suo debet amore privari.
IX. Amare nemo potest, nisi qui amoris suasione compellitur.
X. Amor semper consuevit ab avaritiae domiciliis exsulare.

No one ought to be deprived of love except by the excess of his reason.
9. No one can love unless he is compelled by love's persuasion.
10. Love has always been wont to be exiled from the dwellings of avarice.

XI. Non decet amare quarum pudor est nuptias affectare.
XII. Verus amans alterius nisi suae coamantis ex affectu non cupit amplexus.

11. It is not fitting to love those whose modesty seeks marriage.
12. A true lover of another does not desire the embraces of a co-amant except from the affection of his own beloved.

[46] XIII. Amor raro consuevit durare vulgatus.
XIV.

[46] 13. Love is rarely wont to endure once it has been vulgarized.
14.

Facilis perceptio contemptibilem reddit amorem, difficilis eum carum facit haberi.
XV. Omnis consuevit amans in coamantis aspectu pallescere.
XVI.

Easy acquisition renders love contemptible, difficult acquisition makes it be held dear.
XV. Every lover is accustomed to grow pale at the beloved’s look.
XVI.

In repentina coamantis visione cor contremescit amantis.
XVII. Novus amor veterem compellit abire.

At the sudden sight of the beloved the lover’s heart quivers.
17. New love drives away the old.

XVIII. Probitas sola quemque dignum facit amore.

18. Probity alone makes each one worthy of love.

[47] XIX. Si amor minuatur, cito deficit et raro convalescit.
XX. Amorosus semper est timorosus.

[47] 19. If love is diminished, it quickly fails and rarely recovers.
20. The amorous one is always fearful.

XXI. Ex vera zelotypia affectus semper crescit amandi.
XXII.

21. From true zelotypia the affection of loving always grows.
22.

De coamante suspicione percepta zelus et affectus crescit amandi.
XXIII. Minus dormit et edit quem amoris cogitatio vexat.

From the suspicion perceived of a rival lover, jealousy and the affect of loving grow.
23. He sleeps and eats less whom the thought of love vexes.

XXIV. Quilibet amantis actus in coamantis cogitatione finitur.

24. Each act of the lover is completed in the beloved’s thought.

[48] XXV. Verus amans nil bonum credit nisi quod cogitat coamanti placere.
XXVI.

[48] 25. A true lover believes no good except that which he thinks will please the beloved.
26.

Amor nil posset amori denegare.
XXVII. Amans coamantis solatiis satiari non potest.

Love could deny nothing to Love.
XXVII. A lover cannot be sated by the beloved's consolations.

XXVIII. Modica praesumptio cogit amantem de coamante suspicari sinistra. XXIX.

28. A slight presumption compels the lover to suspect the beloved of something sinister. 29.

Non solet amare quem nimia voluptatis abundantia vexat.
XXX. Verus amans assidua sine intermissione coamantis imaginatione detinetur.

One is not wont to love him whom an excessive abundance of pleasure vexes.
30. A true lover is held by the continual, without intermission, imagination of the beloved.

XXXI. Unam feminam nil prohibet a duobus amari et a duabus mulieribus unum.

31. Nothing forbids one woman from being loved by two, nor one man from being loved by two women.

[49] Has autem regulas, ut dixi, secum Brito praefatus adduxit et ex parte regis amoris illi dominae, pro cuius amore tantas fuerat passus angustias cum ipso repraesentavit accipitre. Quae etiam ipsius militis agnita fide plenaria ac eiusdem strenuitatis audacia plenius intellecta labores illius suo remuneravit amore, et curia dominarum plurimarum atque militum convocata regulas praedictas patefecit amoris et eas singulis amantibus sub regis amoris interminatione firmiter conservandas iniunxit.

[49] These rules, moreover, as I said, he brought with him, having prefaced them to Brito, and, on behalf of the king of love, presented them to that lady to be received, for whose sake he had endured such great anguises together with him. She also, the full fidelity of that very knight having been recognised and the boldness of his same strenuousness more fully understood, repaid his labours with her love; and, a court of many ladies and of knights being summoned, she laid open the aforesaid rules of love and enjoined that they be firmly kept by each lover under the injunction of the king of love.

[50] Quas quidem universae curiae plenitudo suscepit et sub amoris poena in perpetuum conservare promisit. Singuli etiam, qui ad curiam vocati convenerant, regulas iam dictas in scriptis reportaverunt et eas per diversas mundi partes cunctis amantibus ediderunt.

[50] Which indeed the plenitude of the entire court received and promised to preserve forever under the penalty of love. Each also of those who had been called and had assembled at the court carried the rules already spoken back in writing and published them to all lovers throughout the diverse parts of the world.