Liber Kalilae et Dimnae: [LIBER KALILAE ET DIMNAE]

I. Husrois, Persarum [rex], qui dicitur Ansornanus, filius Caidat, discens quod aput Indos erat quidam liber conscriptus ab intelligentibus et sapientibus viris, habens parabolas utiles illis qui in solacio conversantur tam magnis quam parvis, tam dominantibus quam hiis qui sub dominio sunt,—et ipse est liber Kyliles et Dimnes—et quod erat ille liber absconsus in secretis imperatoris et factus erat de parabolis utilibus que in ipso libro conscripta erant, precepit inveniri quendam sapientem et scientem linguam Indorum. Et adduxerunt ad eum virum sapientem et omni doctrina plenum, arte medicum, cuius nomen Pericce. Qui veniens in conspectum imperatoris genu flexo adoravit eum et erigens se stabat intentus.

1. Husrois, king of the Persians [king], who is called Ansornanus, son of Caidat, learning that among the Indians there was a certain book written by intelligent and wise men, containing parables useful to those who live in solace, both great and small, both those who rule and those who are under dominion,—and this is the book of Kyliles and Dimnes—and that that book was concealed in the emperor’s secret archives and had been composed of the useful parables which were written in that very book, ordered that there be found a certain wise man who knew the language of the Indians. And they brought to him a wise man, full of every doctrine, a physician by art, whose name was Pericce. Who, coming into the presence of the emperor, with knee bent adored him, and rising stood intent.

Dicit ergo ei imperator: "Audivi de sapiencia et sciencia tua et intellexi de libro qui est apud Indos" et annunciavit ei, omnia de libro isto et desiderium suum quod de eo haberet et indicavit ei ut iret ad inquirendum librum illum et precepit ei, dicens: "Diligentissime studeas ad inveniendum librum ipsum et alios libros quos non habet imperium nostrum". Et fecit ei dari pecuniam sufficientem et dixit ei: "Si expendideris hanc pecuniam et fuerit tibi alia pecunia necessaria, scribe nobis tantummodo, et desiderium nostrum invenies". II. Perveniens igitur Pericce aput Indiam et circuiens portas imperatoris et magnatum et sapientum ibat unoquoque die, eos salutans et eis notificans peregrinacionem suam et quod ipse venerat pro doctrina eorum rogabatque eos ad auxilium suum et occultabat sapienciam suam et quasi discipulus ab eis docebatur causamque sui adventus diligenter inquirebat in secreto. III. Et per multa ibidem tempora conversans et large expendens multos acquisivit amicos de magnatibus et ideotis et de omni arte et invenit inter eos quendam virum fidelem, sapientem, intelligencia et omni doctrina plenum; et certus de fidelitate sua et valde confisus et quia sufficiens erat ad desiderium suum et servicium complendum, recommendavit se sibi et ministerio suo et incepit cum eo simul comedere et bibere et expensas large et habundanter facere.

Dicit ergo ei imperator: "I have heard of your sapience and science and I have understood about the book which is among the Indians," and he announced to him everything about that book and his desire which he had concerning it, and indicated to him that he should go to seek out that book, and he ordered him, saying: "Apply yourself most diligently to finding that very book and other books which our empire does not have." And he had sufficient money given to him and said to him: "If you expend this money and other money is necessary for you, write to us only, and you will find our desire." 2. Therefore Pericce, arriving in India and going around the gates of the emperor and of the magnates and of the wise, went each day, greeting them and making known to them his peregrination and that he had come for their doctrine; and he asked them for their help, and concealed his wisdom, and, as if a disciple, was being taught by them, and he very carefully inquired in secret the cause of his coming. 3. And spending much time there and spending lavishly, he acquired many friends from among the magnates and the unlearned and from every craft, and he found among them a certain man faithful, wise, full of intelligence and of every learning; and, certain of his fidelity and greatly confident, and because he was sufficient for his desire and for completing the service, he commended himself to him and to his ministry, and began with him to eat and drink together and to make expenses lavishly and abundantly.

Quadam die dixit amico suo: "Frater, volo tibi pandere meum secretum et pro qua causa in istis partibus veni; et ne irascaris, si tibi nunquam manifestavi, sed percipere potuisti, quia sapiens et intelligens homo ex signis et sermonibus et exemplis cognoscit que intus gerit homo." IV. Audiens hoc Indus dixit ei: "Etsi tam diu non patefecisti mihi secreta tua pro quibus venisti, tamen ego percepi, licet nihil mihi dixeris, et in amore tuo fervens pro nimia sciencia, doctrina et intelligencia tua. Et quia hoc incepisti, ego pandam tibi secreta pro quibus advenisti: accessisti enim ad partes istas ad rapiendum honoratos thezauros nostros [et] ad deferendum eos imperatori tuo. V. Sed ego videns continenciam tuam qualiterque secreta tua bene celasti, magis ac magis desideravi amiciciam tuam.

On a certain day he said to his friend: "Brother, I wish to lay open to you my secret and for what cause I came into these parts; and do not be angry, if I have never made it manifest to you, but you were able to perceive it, since a wise and intelligent man from signs and discourses and examples recognizes what a man bears within." IV. Hearing this, the Indian said to him: "Although for so long you have not laid open to me your secrets on account of which you came, nevertheless I perceived, although you said nothing to me, and I am fervent in your love on account of your exceeding science, doctrine, and intelligence. And since you have begun this, I will lay open to you the secrets on account of which you have arrived: for you have come into these parts to seize our honored treasures [and] to carry them to your emperor. V. But I, seeing your continence and how well you concealed your secrets, have desired your amity more and more.

Et neminem vidi constancie tue et intelligencie similem qui tam bene abscondat secreta sua, maxime in alieno loco et extraneo imperio et populo ignorante cor tuum, quia vir intelligens cognoscitur octo virtutum signis: primo mansuetudine et paciencia, secundo cognoscere bonum esse suum et observare, tercio esse subiectum imperatoribus et sequi eorum voluntatem, quarto scire et pacienter conservare secreta amici sui, quinto sapienter conversari in portis imperatoris [et] cum bonis verbis et veris blandiciis obviare omnibus qui sunt circa imperatorem, sexto secreta sua et aliorum occultare, septimo intendere lingue sue et non loqui vanum verbum, octavo non respondere in conventu de quibus non est interrogatus. Et has octo virtutes habenti bona annunciantur et erit absque omni nocumento et decet talem adiuvari in omnibus suis voluntatibus. Et hec octo virtutes in te adimplete sunt et oro deum ut auxilietur tibi in causa quam amas et petis.

And I have seen no one like to your constancy and intelligence, who so well hides his secrets, especially in an alien place and a foreign empire and among a people ignorant of your heart, because an intelligent man is known by the signs of eight virtues: first, mansuetude and patience; second, to recognize his own good and to observe it; third, to be subject to emperors and to follow their will; fourth, to know and patiently preserve the secrets of his friend; fifth, to conduct himself wisely in the gates (courts) of the emperor and with good words and true blandishments to meet all who are around the emperor; sixth, to conceal his own secrets and those of others; seventh, to attend to his tongue and not to speak a vain word; eighth, not to respond in an assembly concerning matters about which he has not been asked. And to the one having these eight virtues good things are announced, and he will be without all harm, and it befits such a man to be aided in all his wills. And these eight virtues have been fulfilled in you, and I pray God that He may help you in the cause which you love and seek.

Sed tamen quod petitur in magno timore me posuit, quia periculosum est, sed inquiramus dei auxilium". VI. Intelligens hec Pericce quod omnia que habebat in corde revelata sunt Indo et quod amicicie sue adversus eum fraudulente non erant et quod amicus eius non est contra eum indignatus nec malum verbum protulit, sed ut frater benivole respondit cum paciencia, fiduciam habuit ad suum servicium percomplendum, et nihil tamen amico respondit. Et adiurans Indus dixit ad eum: "O amice, multa tibi circumposui ligamina ad rapiendum a te verbum, sed ex cogitacione tua percepi maiora et de manifestis et de absconsis; eciam multum mihi placet intelligencia et doctrina quam dedit tibi deus. Et sapiens quando sapienter dedit secretum suum, ille cui dicitur recipere debet peticionem eius et assimilabitur homini domum suam edificanti supra firmissimam petram que est mons inmobilis. + Nihil enim est in mundo melius pura dilectione, et qui eam habet dignus est ut eam communicet cum amico suo usque ad mortem et nihil debet ei occultare.

"But nevertheless that which is asked has put me in great fear, because it is dangerous; but let us seek the help of God." 6. Understanding these things, Pericce, that all the things which he had in his heart were revealed to the Indian, and that his friendships toward him were not fraudulently against him, and that his friend was not indignant against him nor uttered an evil word, but as a brother he replied benevolently with patience, he had confidence for the full completion of his service, and yet he answered nothing to his friend. And adjuring, the Indian said to him: "O friend, I have set many ligatures around you to snatch a word from you, but from your thought I have perceived greater things, both of the manifest and of the hidden; also your intelligence and doctrine which God has given you please me greatly. And when a wise man has wisely given his secret, he to whom it is told ought to receive his petition, and he will be likened to a man building his house upon a most firm rock, which is an immovable mountain. + For nothing in the world is better than pure dilection, and he who has it is worthy to share it with his friend even unto death, and he ought to hide nothing from him."

Et prima virtus doctrine est observare secreta; et celantur quando duobus manifestantur, et si tribus, omnibus patefiunt et nemo occultare ea potest sicut nubes que est dissoluta. Attamen letor et gaudeo in amicicia tua et ea que a me secrete petis necessarium est nemini dicere; nam si alicui manifestata fuerint, maxima mihi est perdicio, et tunc nec sapiencie nec divicie salvare me poterunt, quoniam imperator noster ferox, iracundus et crudelis est, affligens homines pro minima re, quanto magis pro hac". VII. Respondit Pericce philosopho: "Multum alte laudaverunt sapientes occultantem secreta amici sui, eciamsi essent dampnosa, dolosa et perniciosa. Ita ego confido et spero a te adimpleri servicium meum, pandens secretum meum tibi, licet cum pena et periculo hec a me sustineas.

And the first virtue of doctrine is to observe secrets; and they are hidden when they are made manifest to two, and if to three, they are laid open to all, and no one can conceal them, like a cloud that is dissolved. Nevertheless I rejoice and am glad in your friendship, and it is necessary to tell no one the things which you ask from me in secret; for if they are made manifest to anyone, it is the greatest perdition to me, and then neither wisdom nor riches will be able to save me, since our emperor is fierce, irascible, and cruel, afflicting men for the least matter, how much more for this." 7. Pericce answered the philosopher: "The wise have very highly praised the one who conceals the secrets of his friend, even if they were damaging, dolous, and pernicious. Thus I trust and hope that my service will be fulfilled by you, as I lay open my secret to you, although you may endure these things from me with penalty and peril.

Attamen cognosco quod per me illesus permaneas. Cave tantummodo a concivibus tuis, quoniam ego recedo et tu permanes. Et inter nos nullus tercius est nisi deus et me recedente eris sine timore". Audiens hoc Indus statim tradidit omnia que ab amico suo petebantur.

Nevertheless I recognize that through me you will remain unharmed. Only beware of your fellow-citizens, since I recede and you remain. And between us there is no third except God, and with me receding you will be without fear." Hearing this, the Indian immediately handed over everything that was being asked by his friend.

Recipiens ergo Pericce exemplare presentem librum et inclitos alios et perficiens tempus sufficiens in periculo et vigilancia et expendens propter hoc magnum thesaurum et affligens corpus suum, timore eciam imperatoris perterritus, et desiderium domini sui et suum sicut voluit percomplevit. Deinde significavit Ansornano imperatori suo quantum periculum sustinuit et quantum aurum ultra quod sibi dederat expendidit et quomodo servicium suum perfecerat.

Therefore Pericce, receiving the exemplar, this present book, and the other illustrious ones, and completing sufficient time in peril and vigilance, and expending because of this a great treasure, and afflicting his body, and thoroughly terrified with fear of the emperor as well, completely fulfilled the desire of his lord and his own, as he wished. Then he made known to Ansornanus, his emperor, how great a danger he had endured, and how much gold he had expended beyond what had been given to him, and how he had perfected his service.

Audiens hoc imperator Ansornanus gavisus est gaudio magno et statim misit ei aurum quod ipse sibi mutuaverat et scribit celeriter venire ad eum, ne forte longitudine viarum aliquod sinistrum ei contingat et ipse separetur a desiderio suo, et egit gracias deo qui monstravit sibi lucrum librorum Indorum et ei promisit honores et retribuciones maximas et officium logotheti pro periculo quod sustinuit. VIII. Legens autem Pericce literas Ansornani et unicuique reddens quod sibi fuerat mutuatum, iter arripuit et applicans Persidi suum adventum imperatori nunciavit. Et vocans eum imperator benignissime recepit, dicens ei: "Gaude, serve bone et fidelis, quia dabimus tibi quod promisimus et amplius pro periculo quod sustinuisti". Et precepit eum quiescere diebus septem et post septem dies fecit vocari omnes magnates suos et totum populum suum et Pericce cum eis et precepit aperiri libros quos adduxerat Pericce et iussit coram omnibus legi.

Hearing this, Emperor Ansornanus rejoiced with great joy and at once sent him the gold which he himself had borrowed and writes for him to come swiftly to him, lest perhaps by the length of the roads some ill befall him and he himself be separated from his desire; and he gave thanks to God, who had shown him the profit of the books of the Indians, and he promised him the highest honors and recompenses and the office of logothete for the peril which he had sustained. 8. But Pericce, reading the letters of Ansornanus and returning to each what had been lent to him, set out on the journey, and upon arriving in Persia announced his coming to the emperor. And calling him in, the emperor received him most kindly, saying to him: "Rejoice, good and faithful servant, for we will give you what we promised and more, for the peril which you sustained." And he commanded him to rest for seven days, and after seven days he had all his magnates and all his people summoned, and Pericce with them, and he ordered the books which Pericce had brought to be opened and commanded them to be read before everyone.

Audientes autem omnes et mirantes sapienciam et intelligenciam ac doctrinam quam per linguas animalium irracionabilium et volatilium loquebantur, egerunt gracias deo qui concessit tantam sapienciam ac doctrinam imperatori et ipsis, et dederunt laudem imperatori qui providit eis habere talem sensum; similiter laudaverunt Pericce pro periculis et angustiis quas pro omnibus sustinuit. Itaque precepit imperator omnia vestiaria sua aperire et de margaritis et iacinctis et de lapidibus preciosis et de universo auro et de pannis imperialibus [et] cum iureiurando precepit eidem Pericce accipere quantum vellet. IX. Igitur Pericce + adorans et multum orans gracias egit, dicens: "O gloriosissime imperator, deus in presenti seculo donavit tibi maximam gloriam quam tibi concedat in futuro; sed ego servus tuus non curo de diviciis huius seculi; sufficit mihi honor quem impendis.

Now all, hearing and marveling at the wisdom and intelligence and doctrine which through the tongues of irrational animals and birds they were speaking, gave thanks to God who granted such wisdom and doctrine to the emperor and to themselves, and they gave praise to the emperor who provided for them to have such sense; likewise they lauded Pericce for the perils and distresses which he endured for all. Therefore the emperor ordered all his wardrobes to be opened, and of pearls and jacinths and of precious stones and of all the gold and of imperial cloths [also], and with an oath he ordered that same Pericce to take as much as he wished. 9. Therefore Pericce + adoring and praying much gave thanks, saying: "O most glorious emperor, God in the present age has given to you the greatest glory, which may he grant to you in the future; but I, your servant, do not care about the riches of this age; sufficient for me is the honor which you bestow."

Sed ut tibi complaceam, unam de vestibus tuis recipiam, ut in ea glorificer in tota generacione mea". Et propter honorem domini sui de vestimentis imperialibus unum tantum accepit et gracias agens dixit: "O imperator, in eternum vive! Recepi dona vestra dignissima et ego, licet parvus servus, tamen fide magnus affectuose oro et rogo omnipotentem deum ut in sanitate et prosperitate semper vivere valeatis. Tantum unam peto peticionem que maxima mihi erit et gloriosa; exaudiatis, si placet". Dicit ei imperator: "Pete quid vis, quia acceptabilis est peticio tua usque ad [dimidiam] partem regni nostri pro periculis que in servicio nostro sustinuisti". Dicit ergo ei Pericce: "O imperator, in eternum vive!

But that I may please you, I will receive one of your garments, that in it I may be glorified in my whole generation". And on account of the honor of his lord, from the imperial garments he took only one, and giving thanks he said: "O emperor, live forever! I have received your most worthy gifts, and I, although a small servant, yet great in faith, affectionately pray and beg almighty God that you may always be able to live in health and prosperity. Only one petition I ask which will be greatest and glorious to me; hear me, if it please". The emperor says to him: "Ask what you wish, for your petition is acceptable up to [the half] part of our kingdom for the perils which you have endured in our service". Therefore Pericce says to him: "O emperor, live forever!

+ Supplico ut precipiatis Percencencari, filio Pastichimat, qui sapiens et philosophus est, ut designet me in tabula et scribat omnia que mihi acciderunt et que sustinui in terra aliena et ponat tabulam designacionis mee inter tabulas Kililes et Dimnes, ut sim signatus in vita mea et post mortem meam erit memoria mea in omni generacione, ubicumque legetur liber iste usque in sempiternum". Hec audiens imperator et omnes magnates qui cum ipso erant, que dicta fuerant a Pericce, mirati sunt omnes intelligenciam et altissimam suam prudenciam, quia quesivit perseverantem gloriam in hoc seculo. Dicit ei imperator: "Peticio tua adimpleri debet, quia dignus es". Et statim fecit vocari Percencencari. Quo veniente dicit ei imperator: "Tu cognovisti pacienciam quam erga nos habuit Pericce et quanta pericula et labores sustinuit in deducendis libris.

+ I supplicate that you command Percencencari, son of Pastichimat, who is wise and a philosopher, to delineate me on a tablet and to write all the things that befell me and that I endured in a foreign land, and to place the tablet of my designation among the tablets of Kililes and Dimnes, that I may be marked in my life, and after my death my memory will be in every generation, wherever this book shall be read unto everlasting." Hearing this, the emperor and all the magnates who were with him, the things that had been spoken by Pericce, all marveled at his understanding and his most lofty prudence, because he sought enduring glory in this age. The emperor says to him: "Your petition must be fulfilled, because you are worthy." And immediately he caused Percencencari to be called. When he came, the emperor says to him: "You have known the patience that Pericce has had toward us and how many perils and labors he endured in bringing the books."

Nos tamen voluimus eum remunerare de diviciis secularibus, et noluit, sed peciit pro merito sui periculi ut designetur et rememoretur in ea tabula ubi debent designari Kililes et Dimnes. Et ita precipimus ut in principio huius libri deducas in memoriam omnia facta eius ab inicio usque ad finem, et laudare eum secundum suam virtutem et eris particeps laudis eius, et ducas in memoriam maiestatem meam. Hoc facto faciemus coadunare magistratum et universum populum nostrum, ut legatur coram omnibus, et cognoscent tunc omnes sapienciam tuam et bonam nostram voluntatem quam habuimus in Pericce". X. Audiens hec omnia Pericce adoravit imperatorem et recessit. Et incepit Percencercari designare tabulam et scribere omnia que Pericce fecerat in civitate sua, de disciplina et curiositate et vita sua usque ad illa tempora quibus missus fuerat ab imperatore ad Indiam et quecumque contigerant ei in imperatoris servicio, et iuxta virtutem suam laudavit eum sicut illum qui vilipendit presencia mundana et optavit futura.

We, however, wished to remunerate him from secular riches, and he did not wish it, but asked, for the merit of his peril, that he be delineated and remembered in that tablet where Kililes and Dimnes ought to be delineated. And thus we command that at the beginning of this book you bring into remembrance all his deeds from the start to the end, and praise him according to his virtue, and you will be a participant in his praise, and you will bring into remembrance my majesty. This being done, we will cause to be coadunated the magistracy and our whole people, that it may be read before all, and then all will know your wisdom and our good will which we had toward Pericce". 10. Hearing all these things, Pericce did obeisance to the emperor and departed. And Percencercari began to delineate the tablet and to write all the things which Pericce had done in his city, concerning his discipline and curiosity and his life up to those times when he had been sent by the emperor to India, and whatever had befallen him in the emperor’s service; and according to his virtue he praised him as one who despised present worldly things and desired future things.

Et perficiens omnia significavit imperatori. Imperator autem convocans ante se omnes magnates et sapientes et totum populum et presente Pericce a Percencencari lecta sunt omnia que scripta erant. Omnibus audientibus et hiis omnibus completis valde letatus est imperator et omnes qui cum ipso erant, et mirati sunt de sapiencia Percencencari qualiter secundum ordinem laudavit facta Pericce et de hoc multum eum laudaverunt.

And completing everything, he signified it to the emperor. The emperor, however, convoking before himself all the magnates and sages and the whole people, and with Pericce present, all the things that had been written were read by Percencencari. With all listening, and when all these things had been completed, the emperor rejoiced greatly, and all who were with him; and they marveled at the wisdom of Percencencari, how, in due order, he praised the deeds of Pericce, and for this they praised him much.

Post hoc imperator fecit Percencencari divitem ultra modum. + Pericce autem adorans imperatorem dixit: "O imperator, dives donator, in eternum vive! Et me honorando vestrum nomen glorificastis, et quia precepistis ut nomen meum designaretur in hoc libro, designet vos deus in libro suo.

After this the emperor made Percencencari rich beyond measure. + But Pericce, adoring the emperor, said: "O emperor, bounteous donor, live for eternity! And by honoring me you have glorified your name, and because you commanded that my name be designated in this book, may God designate you in his book."

Et cum gaudio et leticia vivatis in hoc seculo et in futuro quod ipse vobis prestare dignetur qui semper vivit et regnat per omnia secula seculorum Amen". Sicque gracias agens Percencencari osculatus est manus eius et caput et abiit.

And may you live with joy and gladness in this age and in the future, which may He Himself deign to grant to you, who always lives and reigns through all ages of ages. Amen." Thus, giving thanks, Percencencari kissed his hand and his head and departed.

[Prologus secundus].

[Second Prologue].

I. Inicium libri Kililes et Dimnes, id est Stephanitis et Ignilatis, [a sapientibus Indie compositi] qui insimul scripserunt proprie de sermonibus et fabulis hominum sapientum et intelligencium et de nugis eorum et quomodo locuti sunt per ora animalium irracionabilium et volatilium, ordinantes eundem librum secundum racionem, ut sit sapientibus intelligencia et doctrina, stultis iocus et risus, iuvenibus vero [et aliis] qui hunc librum volunt addiscere et eius scienciam retinere, [utilitas et doctrina]; cum ad legittimam etatem pervenerint, gubernabunt se ipsos et cavebunt sibi ab omnibus nocumentis, et erit eis thesaurus indeficiens et plus quam auram et argentum eis prodesse poterit, et semper in ipso gaudebunt sicut qui invenerit thesaurum magnum quem thesaurizaverunt parentes eius pro eo, ut non indigeat alieno; nam via et sapiencie radix multis modis est sicut scriptum est de sapientibus et notis viris. II. Oportet legentem cognoscere virtutem libri et seriatim scire pro qua causa compositus est, et non eum transcurrere sine intelligencia, quia legere et non intelligere est negligere, ne forte contempnetur et vacua erit eius lectio et sine lucro.

1. The beginning of the book Kililes and Dimnes, that is Stephanitis and Ignilatis, [composed by the sages of India] who together wrote in their own right about the sayings and fables of wise and intelligent men and about their trifles, and how they spoke through the mouths of irrational animals and winged creatures, ordering that same book according to reason, so that it may be for the wise intelligence and doctrine, for fools a jest and laughter, for youths indeed [and others] who wish to learn this book and retain its science, [usefulness and teaching]; when they come to lawful age, they will govern themselves and beware for themselves of all harms, and it will be to them an unfailing treasure and will be able to profit them more than gold and silver, and they will always rejoice in it like one who has found a great treasure which his parents have stored up for him, so that he need not depend on another’s; for the way and root of wisdom are in many modes, as it is written about wise and notable men. 2. It behooves the reader to know the virtue of the book and in due order to know for what cause it has been composed, and not to run through it without understanding, because to read and not to understand is to neglect, lest perhaps it be despised and his reading be empty and without profit.

Dicitur enim quod talis homo assimilabitur homini cuidam + invenienti thesaurum et pre avaricia sua amisit omnia, quia denique de thesauro invento unoquoque die paulatim capiebat particulam et habebat illud. Una autem dierum conduxit operarios ad portandum thesaurum totum in domum suam. Operarii vero fodientes invenerunt thesaurum et inter se dividentes partem suam ad domum suam portavit quilibet.

For it is said that such a man will be likened to a certain man finding a treasure, and, for his avarice, he lost everything; for at length, from the treasure found, each day he would little by little take a small portion and kept it. But on one of the days he hired laborers to carry the whole treasure into his house. The laborers, however, digging, found the treasure, and dividing it among themselves, each carried his share to his own home.

Et reversus dominus et non inveniens thesaurum nec operarios, vacuus remansit sicut ille qui de suo labore non fructum, sed angustiam receperat et periculum.

And the master, having returned and finding neither the treasure nor the laborers, was left empty, like one who from his labor had received not fruit, but anguish and peril.

III. Decet tamen hunc librum legentes cognoscere sermones et absconditas interpretaciones, et qui legerit et eius sensum non cognoverit, erit sicut ille qui habet nuces, et nisi eas fregerit, fructum percipere non potest et assimilabitur cuidam

3. It is fitting, however, for those reading this book to cognize the discourses and hidden interpretations, and whoever shall have read and not cognized its sense will be like that man who has nuts, and unless he breaks them, he cannot perceive the fruit, and he will be assimilated to a certain

qui voluit discere literas et ivit ad amicum suum, deferens ei cartam et rogavit eum in ipsa carta ut scriberet literas sarracenicas. Et scribens in ea dedit amico suo. Et ille recipiens cartam recessit et legebat quottidie sine interpretacione.

who wished to learn letters and went to his friend, carrying to him a paper, and asked him on that very paper to write Saracen letters. And writing in it, he gave it to his friend. And he, receiving the paper, departed and read it daily without interpretation.

Et cum sederet cum sapientibus, credendo aliquid scire de interpretacione ipsius carte, loquendo nihil dicebat. Dicunt ei: "O amice, cecidisti". At ille respondens dixit: "Cecidit ergo carta quam domi habeo."

And when he sat with the wise, believing he knew something about the interpretation of that very charter, when speaking he said nothing. They say to him: "O friend, you have fallen." But he, answering, said: "Then the charter which I have at home has fallen."

Ita decet legentem legere, ut diligenter intelligat quid legit, ut intelligens doctrinetur et intellectuosus fiat. Decet enim hominem duo non transcurrere, sed de ipsis argumentari, videlicet intelligenciam et futurorum inquisicionem. IV. Et dictum est quod homo duobus indiget in vita sua scilicet noticia et doctrina, quia hec sensum purificant.

Thus it befits the reader to read, so that he may diligently understand what he reads, so that, being intelligent, he may be instructed and become intellective. For it befits a man not to run past two things, but to argue about them, namely intelligence and the inquisition of things to come. 4. And it has been said that a man needs two things in his life, to wit knowledge and doctrine, because these purify the sense.

Et sicut oleum lucernam illuminat, ita et doctrina hominem elevat et noticia salvat; et ille qui cognoscit et non operatur secundum suam doctrinam, condempnabitur sicut dictum est de quodam homine

And just as oil illuminates the lamp, so too doctrine elevates the man and knowledge saves; and he who knows and does not act according to his doctrine will be condemned, as it has been said about a certain man.

quod quadam nocte fur intravit domum suam. Et se excitans dixit intra semetipsum: "Dimittam illum omnia congregare, et assiliens capiam eum et faciam eum tristem". Morans autem in lecto obdormivit; fur vero colligens omnia fugit. Et ille expergefactus a sompno condempnavit se ipsum et cognovit quod intelligencia sua ad nihilum devenerat pro eo quod secundum suam noticiam non est operatus.

that on a certain night a thief entered his house. And rousing himself he said within himself: "I will let him gather everything, and, leaping upon him, I will seize him and make him sad." But lingering in the bed he fell asleep; the thief, however, collecting everything, fled. And he, awakened from sleep, condemned himself and recognized that his intelligence had come to nothing because he had not operated according to his knowledge.

Intelligencia enim arbor est, opera vero fructus eius. Sic est petens intelligenciam +, et qui in ea non vivit, in vanum eam petit sicut quidam homo videns ruinam, in ea perambulans periit: nonne ipse ridendus est? Immo omnes debent eum ridere, et assimilabitur homini sequenti voluntatem suam in stulticia et non intendenti ad intelligenciam sicut infirmus cognoscens nociva et non nocencia cibaria, qui vincitur a desiderio et avaricia sua et comedit nociva: talis homo vituperari debet ab omnibus.

For intelligence is a tree, but the works are its fruit. Thus is the one seeking intelligence +, and who does not live in it; he seeks it in vain, like a certain man who, seeing a ruin, and walking through it, perished: is he not to be laughed at? Indeed, all ought to laugh at him; and he will be likened to a man following his own will in stupidity and not attending to intelligence, like a sick man who knows noxious and non-noxious foodstuffs, yet is conquered by his desire and his avarice and eats the noxious things: such a man ought to be vituperated by all.

Similiter et sapiens homo [qui] cognoscit bonum et malum et dimittit bonum et facit malum, nonne talis vituperandus est? Sicut alii duo, unus cecus et alter videns, qui ambo in foveam ceciderunt et dimersi sunt: nonne vituperandus est magis illuminatus quam cecus? V. Item qui ducit intelligenciam ad alterius auxilium et non sui, assimilabitur fonti qui alios adiuvat et non se. Oportet ergo querentem intelligenciam primo castigare se ipsum et postea alios disciplinare.

Likewise, even the wise man [who] knows the good and the evil and leaves the good and does the evil—surely such a one is to be blamed? Just like two others, one blind and the other seeing, who both fell into a pit and were submerged: is not the illuminated one more to be blamed than the blind man? 5. Likewise, he who brings intelligence to the aid of another and not his own will be likened to a spring that helps others and not itself. Therefore it behooves the seeker of intelligence first to chastise himself and afterwards to discipline others.

Et qui mundum diligit, oportet tria acquirere: intelligenciam et divicias et discrecionem. Et dictum est quod homo qui querit rem et non cognoscit utilitatem eius, in vanum laborat et insipiens vocatur. Et qui legerit hunc librum et laborabit ad discendum eum et non operabitur secundum intelligenciam, cecus debet vocari.

And whoever loves the world, it is necessary to acquire three things: intelligence and riches and discretion. And it has been said that a man who seeks a thing and does not know its utility labors in vain and is called foolish. And whoever will have read this book and will labor to learn it and will not act according to intelligence ought to be called blind.

Et decet sapientem non querere lesionem alterius ad suum iuvamen, nam qui spernit amicum et credit eum decipere, condempnabitur et pacietur sicut passus est quidam homo.

And it befits the wise man not to seek the injury of another for his own aid; for he who spurns a friend and believes he can deceive him will be condemned and will suffer, as a certain man suffered.

Dicitur enim quod quidam duo venditores habebant zizanium et quilibet habebat separatum zizanium, id est frumentum suum, a zizanio alterius. Et volens unus furari zizanium alterius cooperuit zizanium socii sui cum sacco suo, ut in nocte cognosceret. Deinde ivit ad alium amicum suum et dixit ei: "Volo furari zizanium socii mei: esto mecum, et erit nostrum". Veniens in sero socius eius et inveniens proprium zizanium coopertum sacco socii sui dixit intra se: "Quanta bona contulit mihi socius meus!

For it is said that certain two sellers had zizanium, and each had his zizanium separate, that is, his grain, from the zizanium of the other. And one, wishing to steal the other’s zizanium, covered his associate’s zizanium with his own sack, so that he might recognize it in the night. Then he went to another friend of his and said to him: "I want to steal my associate’s zizanium: be with me, and it will be ours." His associate, coming in the evening and finding his own zizanium covered with his associate’s sack, said within himself: "How many good things my associate has bestowed upon me!"

Cooperuit zizanium meum et suum reliquit discoopertum; oportet igitur ut zizanium suum suo proprio panno cooperiatur". Et auferens pannum a suo proprio zizanio cooperuit socii sui zizanium. Veniens autem socius cum amico suo in nocte et ingrediens ad horreum cepit palpare in obscuro, quousque pervenit ad zizanium, et visum est ei quod invenerat sicut fecerat. Accipiens ipse medietatem, aliam medietatem amico suo dedit.

He covered my zizanium and left his own uncovered; therefore it ought that his zizanium be covered with his own cloth". And taking the cloth from his own zizanium, he covered his companion’s zizanium. However, coming with his friend in the night and entering the granary, the associate began to feel about in the dark, until he came to the zizanium, and it seemed to him that he had found it just as he had done. Taking half for himself, he gave the other half to his friend.

Mane autem facto ingressus est cum socio suo et videns quod proprium zizanium furatus fuisset, in maximam angustiam cecidit et credendo lucrari amisit propria et cognovit quia illud quod amico suo dedit non poterat recuperare nec eciam volebat patefieri, ne deterius ei contingeret.

But when morning had come he entered with his associate, and seeing that his own zizanium had been stolen, he fell into the greatest distress, and, believing he would make lucre, he lost his own things; and he understood that that which he had given to his friend he could not recover, nor did he eciam wish it to be made manifest, lest something worse should befall him.

Ideo oportet hominem querentem rem ut ipsius finem cognoscat, et si quesierit rem fine carentem, multum laborabit et suum sensum fatigabit. Nemo potest ditari sine multo periculo, nec debet aliquis desperare de rebus que fieri possunt, et ante omnia oportet ipsum cogitare sempiterna et non temporalia.

Therefore it behooves a man seeking a thing to know its end; and if he should seek a thing lacking an end, he will labor much and will fatigue his sense. No one can be enriched without much danger, nor ought anyone to despair of things that can be done; and before all things it behooves him to think upon sempiternal things and not temporal things.

VI. Item dictum est quod duo sunt que hominem decorant scilicet divicie et doctrina; sicut lucerna illuminat domum, ita et ista duo decorant hominem. Dictum est quod multi ad divicias ex inproviso promoventur.

6. Likewise it has been said that there are two things which adorn a man, to wit, riches and doctrine; just as a lamp illuminates a house, so also these two adorn a man. It has been said that many are promoted to riches unexpectedly.

Et dictum est de quodam paupere carente eciam tegmine corporis sui qui ivit ad amicos suos et quesivit ab eis indumentum; et nemo fuit qui sibi daret. Et reversus in sero ad domum suam nudus iacens obdormivit. + Nocte autem facta intravit fur in domum et nihil inveniens nisi parum frumenti in sportario dixit intra se: "Non egrediar vacuus: ad minus auferam frumentum". Et exuens se camisia implevit eam frumento.

And it was said about a certain pauper, lacking even the covering of his body, who went to his friends and asked from them a garment; and there was no one who would give to him. And returning late in the evening to his house, lying naked he fell asleep. + But when night had come a thief entered the house, and finding nothing except a little grain in a basket, he said to himself: "I will not go out empty: at least I will carry off the grain." And stripping himself of his chemise, he filled it with grain.

Et expergefactus dominus vidit eum et assiliens cepit eum et male verberans abstulit sibi camisiam et indutus est eam et frumentum reposuit in sportario, et fuit ei camisia thesaurus.

And the master, having been awakened, saw him, and leaping upon him seized him, and beating him badly took the chemise for himself and put it on, and he put the grain back into the basket, and the chemise was a treasure to him.

VII. Ita hominem non decet confidere de rebus cunctis nec rem incomprehensibilem querere, nec debet quis sperare in hac fabula et dimittere periculum, quia et querens invenit. Et licet videas quendam invenire aliquid sine inquisicione, non sequaris ipsum, quia multi multa bona per inquisicionem invenerunt. Item oportet requirere res et experiri earum discrecionem et videre iuvancia et nocencia fugere et similiter sequi iuvancia et effugere mala et sequi bona, ne forte paciatur malum sicut alius passus est et ne contingat ei sicut columbe que vidit pullos suos ante se occidi nec recessit ab illo loco et tantum mansit ibi quod occisa est.

7. Thus it does not befit a man to confide in all things nor to seek a thing incomprehensible, nor ought one to hope in this fable and dismiss peril, for even the seeker finds. And although you may see someone find something without inquisition, do not follow him, because many have found many goods through inquisition. Likewise it is necessary to inquire after things and to test their discrimination, and to see the assistances and to flee the harms, and similarly to follow the assistances and to escape evils and to follow goods, lest perhaps he suffer an evil as another has suffered, and lest it befall him as with the dove who saw her chicks killed before her and did not withdraw from that place, and remained there so long that she was killed.

Debet homo sibi terminum constituere et non preterire eum, ut cognoscat quod omnis homo laborat, et quicumque pro futuris laborat, vivet in eternum; et qui pro temporalibus, condempnabitur; et quicumque pro utrisque laborat, et dominabitur et vivet. VIII. Et dictum est quod quilibet secularis tria debet habere in se: fidem servare, victum et necessaria iuste querere et recte cum hominibus conversari. Item dictum est quod quicumque est piger et negligens, credens verbis instabilibus nec sensu suo receptis, assimilabitur homini credenti verbis alterius aut homini sequenti voluntatem suam et maxime in rebus dubiis, et decet eum non cito recipere verbum, licet sit hominis veracis, nec suis voluntatibus assentire nec negligere veram intelligenciam nec curare et perscrutari impossibilia nec aliquid inpremeditate loqui in omni re: et alias assimilabitur homini a via divertenti qui periit, et eciam homini cuius oculum festuca intravit, et cum ad expellendum festucam oculum suum fricaret, eundem exorbitavit. Decet ergo intelligentem hominem cognoscere retribucionem veram.

Man ought to establish for himself a terminus and not go past it, that he may recognize that every man labors; and whoever labors for future things will live unto eternity; and he who for temporal things will be condemned; and whoever labors for both will both dominate and live. 8. And it has been said that every secular person ought to have three things in himself: to preserve faith, to seek sustenance and necessaries justly, and to converse rightly with men. Likewise it has been said that whoever is slothful and negligent, believing unstable words and not received by his own sense, will be assimilated to a man believing another’s words, or to a man following his own will, and especially in doubtful matters; and it befits him not quickly to receive a word, even though it be of a truthful man, nor to assent to his own desires, nor to neglect true intelligence, nor to concern himself with and to scrutinize impossibilities, nor to say anything unpremeditatedly in every matter: otherwise he will be assimilated to a man turning aside from the way who perished, and also to a man into whose eye a straw entered, and when, to expel the straw, he rubbed his eye, he put that same eye out. Therefore it befits an intelligent man to know the true retribution.

Et qui differt amico suo que odit, dampnat animam suam. Et hunc librum legentes non oportet transcurrere racione sui commodi, nam meditantes hunc librum intelligencia iuvabuntur. Et nos Persas videntes huius libri interpretaciones [a] lingua Indorum in linguam Persarum (et reminiscentes Pericce et qui sua non scribentes, nos ea reminiscamur), interpretavimus ea a lingua Persarum in linguam arabicam et posuimus ea in principio libri, ut legentes ea intelligenciores fiant.

And he who defers from his friend what he hates condemns his soul. And those reading this book ought not to run through it for the reason of their own commodity, for those meditating on this book will be helped by intelligence. And we, the Persians, seeing the interpretations of this book from the language of the Indians into the language of the Persians [a] (and remembering Pericce and that, they not writing their own things, we might recall them), translated them from the Persian language into the Arabic language and placed them at the beginning of the book, so that those reading them may become more intelligent.

[Prologus tercius].

[Third Prologue].

I. Dixit Pericce, primus medicus Persarum,—et idem fuit qui tradidit interpretacionem huius libri a lingua Indorum in linguam Persarum—quod pater meus erat de magnis nacionibus et potentibus et per dei graciam diligebar et honorabar a parentibus meis super omnes fratres meos, et tradiderunt me magistris ad addiscendum artem medicine quam per septem annos discens percepi. Quando omnem ipsius artis doctrinam didiceram, dixi intra memetipsum: "Homines huius mundi quatuor prosequuntur que oportet me discere et melius eligere, et sunt ista: divicie, delicie, potestas et meritum ultimum; quod (est) meritum per medicinalem artem extimatur, ad quam ego deveni, quia ars ista laudabilior et honoracior est apud sapientes pre omnibus artibus. Et inveni in medicinalibus libris quod dignus est laude ille qui hanc artem petit propter meritum ultimi diei.

1. Pericce said, the first physician of the Persians,—and the same was he who handed down the interpretation of this book from the tongue of the Indians into the tongue of the Persians—that my father was of great and powerful nations, and by the grace of God I was loved and honored by my parents above all my brothers; and they entrusted me to masters to learn the art of medicine, which, learning for seven years, I attained. When I had learned all the doctrine of that art, I said within myself: "Men of this world pursue four things which it behooves me to learn and to choose better, and these are: riches, delights, power, and the ultimate merit; which (is) merit is estimated through the medical art, to which I have come, because this art is more laudable and more honorable among the wise before all arts. And I found in medical books that he is worthy of praise who seeks this art for the sake of the merit of the last day.

Propter quod elegi hanc artem pre omnibus artibus, non pro merito temporali, sed pro sempiternali, ne forte sim sicut quidam negociator qui dedit iacinctum de quo dives esse poterat et accepit pro eo cambium nullius valoris. Et eciam inveni quod quicumque petit per hanc artem mercedem sempiternam, non debet remunerari de temporali, sed sit sicut agricola qui purgat messem suam non pro herba, sed pro fructu. Et incepi a medicina egrorum propter meritum sempiternum; quorum curavi quosdam propriis manibus et quosdam pecuniam meam dando ipsis ad competenciam medicamentis receptis, non querens inde laudem et meritum a consimilibus meis nec a gloriosis et potentibus, sed ut fierem bonus in operibus et dictis.

For which reason I chose this art before all arts, not for temporal merit, but for sempiternal, lest perchance I be like a certain merchant who gave a jacinth, by which he could have been rich, and received in exchange for it something of no value. And I also found that whoever seeks through this art an everlasting reward ought not to be remunerated from the temporal, but let him be like a farmer who cleanses his harvest not for the grass, but for the fruit. And I began with the medicine of the sick for the sempiternal merit; of whom I treated some with my own hands, and others by giving my own money to them for the obtaining of suitable medicines received, not seeking from it praise and merit from my fellow-men nor from the glorious and powerful, but that I might become good in deeds and in words.

II. Et anima mea desiderans temporalia, contendens cum ea vici eam, dicens improperando: "O anima, ignoras te iuvancia et nociva tibi? Non fugis ea de quibus non gaudent possidentes, propter amorem quorum recipiunt periculum et maximam angustiam in eorum amissione, et denique ipsis est pena perpetua? Non pudet te esse participem cum stultis et insipientibus in huius perituri seculi dilectione?

II. And my soul, desiring temporal things, I, contending with it, overcame it, saying with reproach: "O soul, do you not know the helps and the harmful things for you? Do you not flee those things in which the possessors do not rejoice, on account of the love of which they incur peril and the greatest anguish in their loss, and, finally, for them there is a perpetual penalty? Are you not ashamed to be a participant with the foolish and the unwise in the love of this perishing age?"

Nam si aliquis aliquid habet, non est suum nec cum eo manet; unde stulti sunt qui ea persequuntur et diligunt. O anima, fuge temporalia et pete eternalia! Sufficiant tibi victui necessaria et impera bonis operibus ubicumque poteris; et non fatigeris circa temporalia, et non reminiscaris molliciem cordis tui et que corpori accidunt, sed recordare quod corpus constat ex quatuor elementis, ex hiis quibus vita sustinetur et vita dissolvitur, sicut statu(r)a multas habens iuncturas quas metallum consolidat, et eo liquefacto statu(r)a dissolvitur.

For if someone has something, it is not his nor does it remain with him; whence they are foolish who pursue and love such things. O soul, flee the temporal things and seek the eternal! Let the things necessary for sustenance suffice for you, and set yourself to good works wherever you can; and do not weary yourself about temporal things, and do not be mindful of the softness of your heart and of the things that befall the body, but remember that the body consists of the four elements—by these life is sustained and by these life is dissolved—like a statue having many joints which the metal consolidates, and when it is liquefied the statue is dissolved.

O anima, ne decipiaris in societate amicorum, ne fias periculosa in societate et eorum conversacione, nam parum letificant et multum contristantur et ad ultimum est separacio, et eris sicut vas cristallinum per quod cognoscitur qualitas ferculorum, et quando frangitur, igni comburitur. O anima, ne labores ad congregandum pecuniam pro suavitate consanguineorum! Quod si feceris, assimilaberis turi qui aliis redolet, semetipsum comburit in igne. O anima, ne decipiant te divicie ac glorie que sublevant hominem; quorum dedecus non cognoscitur nisi cum ab iis fuerint separati et sicut capilli qui, quousque sunt in capite, honorantur, et cum separantur, abhominabiles fiunt.

O soul, do not be deceived in the society of friends, do not become endangered in their society and conversation, for they gladden little and are much saddened, and at the last there is separation, and you will be like a crystalline vessel through which the quality of the dishes is known, and when it is broken, it is burned by fire. O soul, do not toil to gather money for the sweetness of kinsfolk! If you do this, you will be likened to incense which gives fragrance to others, while it burns itself in the fire. O soul, let not riches and glories which up-lift a man deceive you; the disgrace of which is not recognized until men have been separated from them, and like hairs which, so long as they are in the head, are honored, and when they are separated, become abominable.

O anima, cura de medicina infirmorum et ne dicas quod multi expendii est pluresque iuvamen ipsius ignorant, sed assimila te homini animam [alterius] eripienti a periculo et redimenti eam ad vitam, quoniam invenit meritum sempiternum. Et si quis tantam virtutem se adipisci putat pro eo quod uni benefecerit, quanto magis ille qui medetur innumerabilibus hominibus in periculis et in angustia languorum permanentibus et desiderantibus separari ab huius mundi deliciis et ab uxoribus et filiis suis, et in gloriam eorum reversus et in bonam voluntatem. Isti expectant et sperant habere maximum meritum pro bonis operibus suis.

O soul, take care for the medicine of the sick, and do not say that it is of much expense and that many are ignorant of its assistance, but liken yourself to a man snatching another’s soul [of another] from peril and redeeming it to life, since he finds everlasting merit. And if someone thinks that he acquires so great a virtue for the fact that he has done good to one, how much more that man who heals innumerable human beings, remaining in perils and in the anguish of languors, and desiring to be separated from the delights of this world and from their wives and sons, and who restores them to their glory and to good will. These expect and hope to have the greatest merit for their good works.

O anima, ne inpliceris nimium temporalibus et elongeris a sempiternis, et ne preponas parvum magno nec impenses multum parvo precio

O soul, do not be entangled too much in temporal things and be distanced from the sempiternal, and do not set the small before the great, nor expend much for a small price

sicut quidam negociator qui habuit horreum plenum prunis et dixit intra se: "Si vendidero eas ad pensam, maximum subeo periculum". Sed vendidit sine pensa parvo precio [et] stultus apparuit.

just as a certain merchant who had a granary full of prunes and said within himself: "If I sell them by the pound, I undergo the greatest peril." But he sold without weighing, at a small price [and] appeared a fool.

III. Tali modo improperans anime mee, non potuit a me fugere, sed meis dictis [se] subiugavit et a temporalibus se alienavit. Incepi ergo curare infirmos, petens meritum eternum. Pro hiis omnibus non sum separatus a mundana gloria et imperiali gracia et honore, et hoc antequam irem ad Indiam et post hoc: inveni plus quam sperabam et quibus non eram dignus, nam ego discens artem medicinalem et eam investigans non inveni medicum qui sic posset infirmum curare et sic ei plenam sanitatem dare, ut vel semel eum languor non occuparet vel alios, nec valens comprehendere integram infirmorum sanitatem, medicinalem artem multum sprevi.

3. In such a manner reproaching my soul, it could not flee from me, but subjected itself to my words and alienated itself from temporal things. I therefore began to care for the infirm, seeking eternal merit. For all these things I was not separated from mundane glory and imperial grace and honor, both before I went to India and after this: I found more than I hoped, and things of which I was not worthy, for I, learning the medicinal art and investigating it, did not find a medic who could thus cure a sick person and thus give him full health, such that languor would not seize him even once, or others; and being unable to comprehend the complete health of the sick, I greatly despised the medicinal art.

Et inveniens quod studium rerum eternarum liberaret hominem ab omni languore, magis et magis temperanciam quesivi, et eam amplexans scandalizatus sum in diversarum gencium credulitalibus, nam in medicina non inveni memoriam credulitatis cum qua instrui deberem; nam credulitates multe sunt; quarum quidam tenent ab avis et a parentibus eorum, quidam vi et quidam pro gloria mundana, [et] verum esse credunt quod a se creditur, et quod ab alieno, vanum et mendacium. Quare dubitant pro plasmatore et plasmate et pro inicio et fine et quibusdam rebus dubiis et fortibus, et unusquisque eorum reprehendens, vituperans et inimicans aliis. Videns hec omnia volui disputare cum discrecioribus, ut discam veritatem.

And finding that the study of eternal things would free a man from every infirmity, I sought temperance more and more, and, embracing it, I was scandalized at the credulities of diverse nations, for in medicine I did not find any mention of belief with which I ought to be instructed; for credulities are many: some hold them from their grandsires and from their parents, some by force and some for worldly glory, [and] they believe to be true what is believed by themselves, and what is from another, vain and mendacious. Wherefore they are in doubt concerning the Plasmator and the plasmate and concerning the beginning and the end and certain doubtful and weighty matters, and each of them reproaching, reviling, and making himself an enemy to others. Seeing all these things, I wished to dispute with the more discreet, that I might learn the truth.

Recessi a mendacio et secutus sum veritatem, ut eam teneam sine scandalo et ut non credam quod ignoro, sed sequar quod sencio. Et hoc faciens et querens et eos interrogans inveni unumquemque credulitatem suam affirmantem et unum ab alio discordantem. Et ob hoc cognovi quod unusquisque suam sequitur voluntatem et quod omnes loquebantur sine iusticia, et neminem inveni loquentem verax verbum et ab intelligentibus receptum. IV. Hoc videns quosdam ex eis nolui sequi et ego ab eis me elongavi, ne forte sim sicut ille deceptus.

I withdrew from mendacity and followed truth, so that I may hold it without scandal and that I not believe what I do not know, but follow what I sense. And doing this and seeking and interrogating them, I found each one affirming his own credulity and one discordant from another. And on account of this I recognized that each follows his own volition, and that all were speaking without justice, and I found no one speaking a veracious word and received by the intelligent. 4. Seeing this, some of them I was unwilling to follow, and I distanced myself from them, lest perhaps I be like that deceived man.

Nam dictum est quod

For it has been said that

quidam fur ascendit domum cuiusdam cum sociis suis, ut furaretur. Senciens autem eos dominus domus qui cum uxore sua dormiebat, excitavit mulierem, dicens: "Ut puto, fures ascenderunt in domum nostram, et ecce dormio. Tu autem voce magna excita me et dic: "O vir, indica mihi unde tantas congregasti divicias et thesauros". Et me tibi minime respondente magis ac magis clama". Muliere hoc dicente et faciente audiverunt fures et solliciti intendebant.

a certain thief ascended the house of a certain man with his associates, in order to steal. Sensing them, the master of the house, who was sleeping with his wife, roused the woman, saying: "As I suppose, thieves have climbed into our house, and behold, I am sleeping. But you, with a great voice, rouse me and say: "O husband, indicate to me whence you have congregated such riches and treasures." And with me by no means responding to you, cry out more and more." With the woman saying and doing this, the thieves heard and, alarmed, paid close attention.

Et dixit vir uxori sue: "Deus concessit nobis has divicias et oportet te comedere et bibere et letari et non interrogare de rebus quas tibi patefacere non possum, ne forte aliquis audiat et fiat nobis scandalum maximum". Et illa magis instante dicit vir: "Quia me cogis, dicam tibi; sed cave ne forte aliquis audiat hec, fratres et cognati tui, et amittamus lucrum nostrum, quia hec omnia de furto coaadunavi". Dicit ei mulier: "Quomodo hec omnia furto congregasti, cum omnes te fidelem teneant et nemo in te scandalizetur?" Respondit vir: "Didici quoddam carmen de furto; per istud nemo me cognoscit nec in me scandalizatur". Dicit mulier: "Quod carmen est istud?" Respondit vir: "Egrediebar nocte lucente luna et socii mei mecum et ascendebamus porticum, deinde domum ingrediebamur et ego dicebam hoc carmen ante hostium tribus vicibus, videlicet "Selem Selem Selem" et apprehendebam me radio lune et descendebam in domum, et nemo me videre poterat. Et iterum dicebam carmen, et omnia de domo veniebant ante me et quidquid de eis volebam capiebam. Et iterum apprehendebam radios et sepcies dicebam carmen ipsum, et statim egrediebar". Audientes hoc fures gavisi sunt gaudio magno, dicentes: "Didicimus in hac domo causam utiliorem nobis omnibus rebus que sunt in ista domo, et ubicumque ierimus, erimus sine timore". Et putantes dominum domus dormire cum uxore sua et credentes ipsius dictis, magister latronum venit ad hostium unde ingrediebatur luna dixitque sepcies "Selem Selem Selem" et amplexans radios, ut descenderet, cecidit capite premisso in terram.

And the man said to his wife: "God has granted us these riches, and it behooves you to eat and drink and rejoice, and not to inquire into matters which I cannot lay open to you, lest perhaps someone hear and there be for us the greatest scandal." And as she pressed him the more, the man says: "Since you compel me, I will tell you; but beware lest perhaps someone hear these things, your brothers and your kinsmen, and we lose our profit, for I have amassed all these things from theft." The woman says to him: "How have you gathered all these things by theft, since everyone holds you faithful and no one takes scandal at you?" The man replied: "I learned a certain incantation for theft; by means of this no one recognizes me, nor is anyone scandalized at me." The woman says: "What incantation is that?" The man replied: "I used to go out at night with the moon shining, and my companions with me, and we would climb the portico; then we would enter the house, and I would say this incantation before the door three times, namely 'Selem Selem Selem,' and I would grasp a ray of the moon and go down into the house, and no one could see me. And again I would say the incantation, and everything from the house would come before me, and whatever of them I wished I would take. And again I would grasp the rays and seven times I would speak this same incantation, and at once I would go out." Hearing this, the thieves rejoiced with great joy, saying: "We have learned in this house a cause more useful to us than all the things that are in this house, and wherever we go, we shall be without fear." And thinking that the master of the house was sleeping with his wife and believing his words, the master of the robbers came to the door where the moon was entering and said seven times "Selem Selem Selem," and embracing the rays, as he was to descend, he fell headfirst to the ground.

Et dominus domus assiliens cum baculo in manu ipsum acriter verberavit, dicens ei: "Quis es tu?" Dicit ei fur: "Ego sum miser deceptus qui credidi verbo tuo quod non fuit verum".

And the master of the house, leaping upon him with a staff in his hand, beat him sharply, saying to him: "Who are you?" The thief says to him: "I am a wretched man, deceived, who believed your word, which was not true".

V. Hic est fructus eorum que dicta sunt. Et cavens mihi a scandalis, ne fiat mihi perdicio, reversus in me inquisivi pro credulitatibus quomodo ex ipsis veritatem teneam, et [non] inveni respondentem mihi inquirenti et confirmantem sensum meum in eis disposuique sequi parentes meos in eo quod ipsi venerabantur ante me. Et iterum conversus ad me monui animam meam, dicens: "O anima, nonne quis est propheta effectus in hac inquisicione, quia invenimus magos parentes suos imitantes et vidi parentes inordinate comedentes". + Propter quod non potui permanere in credulitate eorum. Et iterum conversus et petens pro credulitalibus et pro eisdem interrogans appropinquavi mortem et exitum seculi, et factum est seculum sicut umbra.

5. This is the fruit of the things that were said. And guarding myself from scandals, lest there be perdition for me, having returned into myself I inquired concerning credulities how from them I might hold the truth, and I [did not] find anyone responding to me as I inquired and confirming my sense in them, and I disposed to follow my parents in that which they themselves were venerating before me. And again, turned back to myself, I admonished my soul, saying: "O soul, has anyone not been made a prophet in this inquisition, since we have found magicians imitating their parents, and I saw parents eating inordinately." + For which reason I could not remain in their credulity. And again, having turned and seeking on behalf of the credulities and asking concerning the same things, I approached death and the exit of the age, and the age became like a shadow.

Sed bonum opus operabar, imperans in hiis bonis operibus, ne forte conversacio mea in hiis adversabitur mihi in bonis operibus et obstupebit me mors et paciar quod passus fuit quidam homo, quoniam dictum est quod

But I was doing a good work, enjoining in these good works, lest perhaps my conversation (conduct) in these matters be adverse to me in the good works, and death astound me, and I suffer what a certain man suffered, since it has been said that

quidam homo concupivit coniugatam. Que fodiens iuxta puteum ingressum et egressum adultero ostendit et recondens aperitorium porte iuxta puteum ostendit amasio illud et instruxit eum posse fugere, si timeret. Quodam vero die cum esset adulter cum muliere, venit maritus eius ante ianuam.

a certain man lusted after a married woman. who, digging near a well, showed to the adulterer an ingress and an egress, and, concealing the aperture of the gate, showed that to her paramour by the well and instructed him that he could flee, if he were afraid. but on a certain day, when the adulterer was with the woman, her husband came before the door.

Dicit mulier adultero: "Curre ad puteum et invenies exitum". Tunc pergens ille et puteum altum videns timuit et reversus ad mulierem dixit: "Non inveni egressum". At illa respondit: "O insipiens, an ignoras quod in ipso puteo est egressus tuus?" Et ille dixit: "Amor tuus fecit me oblivisci viam". Dicit illa: "Miser, salva te ipsum et non respondeas ut insipiens". Dicit ei adulter: "Quo ergo ibo? Nam per te deceptus sum, amica mea". Et illo misero stupefacto permanente ingressus est dominus domus, cepit eum et vinctis ad tergum manibus turpiter fustigavit tradiditque eum principi.

The woman says to the adulterer: "Run to the well and you will find an exit." Then he, going and seeing a deep well, was afraid and, having returned to the woman, said: "I did not find an egress." But she responded: "O foolish one, do you not know that in the well itself is your egress?" And he said: "Your love has made me forget the way." She says: "Wretch, save yourself and do not answer like a fool." The adulterer says to her: "Where then shall I go? For through you I have been deceived, my friend." And while that wretch remained stupefied, the master of the house entered, seized him and, his hands bound behind his back, shamefully cudgelled him and delivered him to the prince.

Hec omnia cum timore cogitans, reversus in me ipsum elegi bonum opus facere quod omnes credulitates testantur. VI. Et volui fugere timorem et neminem verberare + nec indignari nec vituperare nec dolum cuidam committere, et fugi concupiscenciam mulierum et adeptus sum castitatem et custodivi linguam meam a mendacio et ab omni opere malo et nocivo et dilexi bonus esse omnibus + et me a malis elongavi et bonis appropinquavi. Et cognovi quod nec amicus est nec socius sicut bonitas, nam deo volente leviter requiritur et gloriosa est plus quam parentes et amici, quia largiendo eam non diminuitur, sed magis augmentatur, non inflatur, non inveterascit, sed magis ac magis adornatur et sine timore manet, non condempnatur a potestate, non timet ignem nec feras nec latrones nec aliquid de contingentibus.

Thinking on all these things with fear, returning into myself I chose to do the good work which all credences bear witness to. 6. And I wished to flee fear and to beat no one + neither to be indignant nor to vituperate nor to commit deceit against anyone, and I fled the concupiscence of women and I attained chastity and I guarded my tongue from falsehood and from every evil and harmful work, and I loved to be good to all + and I withdrew myself from the wicked and I drew near to the good. And I came to know that neither friend nor companion is like goodness, for, God willing, it is easily sought, and it is more glorious than parents and friends, because by largessing it it is not diminished, but rather increased; it is not inflated, it does not grow old, but more and more it is adorned, and it remains without fear; it is not condemned by authority, it fears neither fire nor wild beasts nor robbers nor anything among the contingencies.

Et inveni fugientem bonum opus et perseverantem in deliciis huius mundi pro parva dulcedine; quem decet similari cuidam homini qui multam pecuniam amiserat et sic socius fuit illius qui uno die devenit in derisionem, quia dictum est quod

And I found myself fleeing the good work and persevering in the delights of this world for a small sweetness; whom it befits to be likened to a certain man who had lost much money and thus was the companion of him who in one day came into derision, because it was said that

quidam negociator conduxit quendam uno die centum solidis pro perforandis margaritis. Et veniens cum eo ad domum vidit multa vasa fictilia in domo ipsius. Dicit ei conductor: "Scis ista frangere?" Respondit: "Utique bene". Dicit ei conductor: "Incipe frangere". Ille autem incepit et fregit magno gaudio et sero facto quesivit locator mercedem suam.

a certain merchant hired a certain man for one day for one hundred solidi for perforating pearls. And coming with him to the house, he saw many earthenware vessels in his house. The employer says to him: "Do you know how to break these?" He replied: "Certainly, well." The employer says to him: "Begin breaking." But he began and broke them with great joy, and when it had grown late the worker asked for his wage.

Dicit ei conductor: "Tu nihil fecisti. Quid petis?" Et ille: "Feci quod iussisti". Et invitus quidem [dedit ei mercedem] et ita perdidit omnia sua vasa et margarite illius remanserunt inperforate.

The employer says to him: "You have done nothing. What do you seek?" And he: "I did what you ordered." And, though unwilling, [he gave him his wage], and thus he lost all his vessels, and that man’s pearls remained imperforate.

VII. Et ego discens instabiles huius seculi dulcedines elegi abstinenciam, ne peream, quia vie resurrectionis recte sunt. Sicut parentes dirigunt filiis viam, ita abstinencia dirigit viam amicis suis. Et vidi eam cooperientem hominem ab omnibus malis tanquam turris fortissima, et porta eius erit aperta, semper habundans in deliciis paradisi.

7. And I, having learned the unstable sweetnesses of this age, chose abstinence, lest I perish, because the ways of resurrection are straight. Just as parents direct the way for their sons, so abstinence directs the way for its friends. And I saw it covering a man from all evils like a most strong tower, and its gate will be open, ever abounding in the delights of paradise.

Et vidi abstinentem in quiete sua gaudentem, gloriam bene agentem, bene sufficientem, securum, humilem et fugientem omnia mundana et alciorem omni tristicia et lesione. Et propter hoc invidiam fugi, dilectioni divine adhesi et vilipendens labencia factus sum integer in intelligencia et cognoscens futura factus sum intrepidus. + Et abstinencium viam discens plus eam expectavi; tamen volens unus esse ex ipsis iterum expavi non me sufferre posse pro precedentibus meis consuetudinibus et magis ledar, et timens ne forte mundum relinquens et abstinentes persequar, et sic bonum opus omittam pro quo bona eterna sperabam et ero

And I saw the abstinent rejoicing in his quiet, well conducting glory, well sufficient, secure, humble, and fleeing all worldly things, and higher than every sadness and lesion. And on account of this I fled envy, I adhered to divine dilection, and, despising the things gliding away, I was made whole in intelligence, and, knowing the things to come, I was made intrepid. + And learning the way of the abstinent I expected it the more; yet, wishing to be one of them, again I grew afraid that I could not endure on account of my preceding customs, and that I would be harmed more, and fearing lest perhaps, leaving the world, I persecute the abstinent, and thus I might omit the good work for which I was hoping eternal goods, and I shall be

sicut canis deferens peciam carnis in ore. Qui perveniens ad quendam fluvium, et cum transiret per pontem, vidit in aqua umbram eiusdem carnis. Et assiliens, ut eam caperet, aperuit os suum et amisit peciam carnis quam portabat.

like a dog carrying a piece of flesh in its mouth. Who, arriving at a certain river, and as he was crossing over a bridge, saw in the water the shadow of the same flesh. And leaping, in order to seize it, he opened his mouth and lost the piece of flesh which he was carrying.

Et quod voluit capere, habere non potuit, et sic remansit vacuus.

And what he wished to seize, he could not have, and so he remained empty-handed.

VIII. Et ego timens propter hoc abstinenciam, ne desperem, minime valens eam sufferre +, et discernens inter abstinentem et mundum diligentem et omnia que eis accidunt, vidi omnia equalia, eo quod in mundo non est dulcedo nisi prenuncians tristiciam et nocumentum; nam seculum istud est sicut aqua salsa de qua quis quanto plus bibit, tanto magis sitit. Eciam est sicut os habens odorem carnis; quod per saporem canis querens, vulneravit se; et quanto plus cruentavit ipsum os carnes comedendo, tanto magis vulneratur et cruentatur. Et est eciam sicut milvus qui capit parvam particulam carnis, aliis canibus circumdatus et ab eis persecutus et coactus proicit carnem et nullum inde habet lucrum nisi periculum et angustiam.

8. And I, fearing on account of this abstinence, lest I despair, being by no means able to endure it +, and discerning between the abstinent man and the lover of the world and all the things that befall them, saw all things as equal, because in the world there is no sweetness except one fore-announcing sadness and harm; for this age is like saline water, of which the more one drinks, the more one thirsts. Also it is like a bone having the odor of flesh; which, the dog, seeking it for its savor, wounded himself; and the more he bloodied that very bone by eating meats, the more he is wounded and bloodied. And it is also like a kite who seizes a small morsel of flesh, surrounded by other dogs and by them persecuted, and forced he throws away the meat and has no profit from it except danger and distress.

Et est sicut vas plenum mellis, desubtus habens venenum, et comedentes de eo prius dulcia senciunt et postea pereunt. Et [est] sicut pauper qui sompniat se esse divitem et in eo gaudet, et excitatus a sompno amittit gaudium. Et est sicut coruscacio que apparet in nocte et viatori viam illuminat, et ea recedente viator in obscuritate remanet.

And it is like a vessel full of honey, having venom beneath, and those eating from it first sense the sweets and afterwards perish. And [it is] like a pauper who dreams that he is rich and rejoices in it, and, awakened from sleep, loses the joy. And it is also like a coruscation that appears in the night and illuminates the way for the wayfarer, and when it withdraws the wayfarer remains in obscurity.

Et est sicut vermis serici qui ex se ipso filat, et quanto plus filat, tanto magis evacuatur.—Et hiis omnibus exemplis doctus abstinenciam elegi et dixi: "Volo a seculo elongari". Et subtiliter videns puteos qui in ipso sunt et qualiter in eo oportet esse, cognovi altissimam profunditatem sue perdicionis + et factus sum sicut index insipiens qui absolvit appellantem et postea condempnavit. IX. Et iterum discens periculum abstinencie et temporalem ipsius indigenciam et delicias que sunt cum ea et sempiternum ipsius levamen, elegi eam. Et aspiciens anime mee aviditatem quam habet in hoc secnlo dixi: "O quam amaritudinem et acritudinem habet seculi dulcedo!

And it is like a silkworm which spins from itself, and the more it spins, the more it is emptied.—And taught by all these examples I chose abstinence and said: "I wish to be far removed from the world." And, carefully seeing the pits that are in it and how one ought to be in it, I came to know the most profound depth of its perdition, and I became like a foolish judge who acquitted the appellant and afterward condemned him. 9. And again, learning the peril of abstinence and its temporal neediness and the delights that are with it and its everlasting relief, I chose it. And looking at the avidity of my soul which it has in this world I said: "O what bitterness and sharpness the sweetness of the world has!

Nam pro eo traderis in penam eternam". Et iterum dixi: "Quales delicie sunt et quales suavitates que in tam brevi tempore transeunt et quis non eligit brevem amaritudinem pro eterna dulcedine! Et si convenero cum aliquo per centum annos et in miseria et tristicia vivam et devote et plene adimpleam servicium suum, nonne graciosus recedam ab eo? Et ita multum lucratur qui parvum vivit in hoc seculo in angustia, quia credit postea in eterna esse requie. O anima, an seculum istud non est plenum maximis periculis, doloribus et angustiis?

For on account of it you are handed over into eternal penalty." And again I said: "What sort of delicacies are they, and what suavities, which pass away in so brief a time; and who does not choose brief bitterness in exchange for eternal sweetness! And if I were to make a covenant with someone for 100 years and live in misery and sadness, and devoutly and fully fulfill his service, would I not depart from him gracious? And thus he profits much who for a short time lives in this world in constraint, because he believes that afterwards he will be in eternal rest. O soul, is not this age full of the greatest dangers, pains, and constrictions?

Et vita hominis diu viventis et eius conversacio est tristicia et anxietas atque pena ab inicio usque ad finem, quia inicium hominis, sicut traditum a medicis et sapientibus est, est sperma, id est semen, quod in vulvam mulieris cadens et in sauguinem ipsius mixtum et pinguescens componitur per membra, et est in obscuro et angusto loco, nec comedens nec bibens. Cum autem pervenerit ad tempus sue maturitatis, magna vi(a) egreditur. Et cum egreditur, patitur infancie periculum, scilicet famis, sitis et frigoris et [ad] ultimum ablati lactis tristiciam, ad hoc eciam doctrine disciplinam que datur cum multis laboribus et angustia.

And the life of a man who lives long, and his conduct, is sadness and anxiety and pain from the beginning to the end, for the beginning of man, as it has been handed down by physicians and wise men, is sperma, that is, seed, which, falling into the womb of the woman and, mixed with her blood and thickening, is composed into the members, and it is in a dark and narrow place, neither eating nor drinking. But when it has come to the time of its maturity, with great force it goes out. And when it goes out, it suffers the peril of infancy, namely hunger, thirst, and cold, and at [the] last the sadness of the withdrawn milk, in addition to this also the discipline of doctrine which is given with many labors and distress.

Patitur eciam multas infirmitates; cum ad legitimam etatem pervenerit, laborat quod sit in diviciis, pro coniugio et filiis et pro avaricia, periculo et rebus angustiosis. Et in hiis omnibus conversans habet secum quatuor inimicos, scilicet sanguinem, flegmam, coleram et melancoliam. Timet mortiferas pociones et feras selvestres, scilicet leones et leopardos et alias feras, timet reptilia et venenosa et maximum frigus et estum, pluvias et aerem et alias varias huius mundi penas.

He also suffers many infirmities; when he has come to a legitimate age, he labors that he may be in riches, for conjugal union and children, and for avarice, in peril and in straitened affairs. And in all these things conversing he has with him four enemies, namely blood, phlegm, choler, and melancholy. He fears mortiferous potions and wild beasts of the forest, namely lions and leopards and other beasts; he fears creeping things and venomous creatures, and the greatest cold and heat, rains and the air, and other various pains of this world.

Si vero contigerit ut multis annis vivat et in decrepitam pervenerit etatem, non timet, licet deberet timere, vicinam mortem et huius seculi separacionem filiorum et consanguineorum, fratrum et amicorum omnium in quibus sperabat, postea penarum memoriam. Et qui non timet et deliciis affluentibus huic seculo studet servire, insipiens vocatur et stultus, nam adhuc etsi sit imperator et adeo fortissimus et alcior omnibus nocumentis et angustiis et habeat omnes virtutes, hunc tamen seculum consumit et omnibus modis est ei retrogradum. X. Et sic omnia considerans vidi hominem omnium creaturarum honoratissimum et proficientem in maliciis suis et non cogitantem de salute sua ob dulcedinem quinque sensuum.

But if it should happen that he lives for many years and comes into a decrepit age, he does not fear, although he ought to fear, the near death and the separation of this age—from sons and blood-relations, brothers and all friends in whom he had hoped—then the memory of penalties. And he who does not fear and strives to serve this age with delights abounding is called insipient and foolish, for even if he be an emperor and so very strong and higher than all harms and distresses and have all virtues, nevertheless this age consumes him and in every way is retrograde toward him. 10. And thus, considering all things, I saw man, the most honored of all creatures, and proficient in his own malices, and not thinking of his salvation on account of the sweetness of the five senses.

Obstupefactus sum et dixi: Similis est hic homo cuidam

I was stupefied and I said: This man is similar to a certain person

qui pre magno timore unicornis fugiebat. Et incidit in quendam lacum habentem arborem magnam factam in ripa, in qua se appendit, duos ramos ipsius tenens, et pedes posuit in alio ramo, sperans in eo firmari. Erantque ibi quatuor serpentes circa lacum, producentes capita in altum nec quiescebant lacum circuire.

who for very great fear of the unicorn was fleeing. And he fell into a certain lake having a great tree set on the bank, on which he hung himself, holding two of its branches, and he placed his feet on another branch, hoping to be made firm upon it. And there were four serpents there around the lake, thrusting their heads up high, nor did they cease to circle the lake.

Respiciens ad fundum laci vidit draconem habentem os apertum. Et iterum vidit duos mures, unum album et alterum nigrum, comedentes radices arboris super quam stabat. Et de hiis stupefactus querebat qualiter de tantis malis liberari posset.

Looking toward the bottom of the lake, he saw a dragon with its mouth open. And again he saw two mice, one white and the other black, eating the roots of the tree upon which he stood. And, stupefied by these things, he kept asking how he could be liberated from such great evils.

Et aspiciens sursum vidit mel defluens a summitate arboris. Et de eodem melle gustans et dulcedine eius dulcoratus oblitus est salutis sue et non est recordatus unicornis nec quatuor serpentum qui erant circa lacum nec duorum murium comedencium radices arboris et quod, postquam comederint eas, cadet arbor et ipse cadet in gutture draconis, sed perseverans in mellis dulcedine perditus fuit.

And looking upward he saw honey flowing down from the summit of the tree. And tasting of that same honey, and sweetened by its sweetness, he forgot his own salvation and did not remember the unicorn nor the four serpents that were around the lake, nor the two mice eating the roots of the tree, and that, after they have eaten them, the tree will fall and he himself will fall into the throat of the dragon; but persevering in the sweetness of the honey, he was lost.

Ergo unicornis assimilatur dyabolo +, lacus seculo omni malicia et malignitate pleno et dura conversacione et perdicione, et quatuor serpentes quatuor conplexionibus hominem continentibus, nam cum una earum contra aliam movetur, est sicut serpens mordens et suo veneno interficiens hominem, et arbor humane vite, duo mures, albus et niger, diei et nocti qui consumunt hominis vitam, draco vero morti quam preterire nemo potest, et mel parve dulcedini huius seculi qua dulcoratur sensus hominis et separat eum a salute sua.

Therefore the unicorn is likened to the Devil +, the lake to the world, full of every malice and malignity and of hard conversation and perdition, and the four serpents to the four complexions that contain the man; for when one of them is moved against another, it is like a serpent biting and with its own venom killing the man; and the tree to human life; the two mice, white and black, to day and night, which consume a man’s life; but the dragon to death, which no one can pass by; and the honey to the small sweetness of this world, whereby the senses of the man are sweetened and it separates him from his salvation.

Hec omnia discens bonum agere mihi placuit et multum laboravi in bono opere, ut per illud inveniam viam rectam salutis mee. Et me in hiis confirmans reversus sum ab India in terram meam, scriptis a me libris ad sufficienciam, ex quibus liber iste qui dicitur Kililes et Dimnes, id est Stephanitis et Ignilatis.

Learning all these things, it pleased me to do good, and I labored much in good work, so that through it I might find the straight way of my salvation. And confirming myself in these matters I returned from India into my own land, with books written by me to sufficiency, from among which, this book which is called Kililes et Dimnes, that is Stephanitis and Ignilatis.

[Capitulum I.]

[Chapter 1.]

1. Dicit Salomon, imperator Indorum, ad primum philosophorum suorum Limpidum: "Dic mihi parabolam quid separat duos amicos et facit eos inimicos". Respondit Limpidus: "Cum mendax et dolosus inter duos fratres vel amicos miscetur, separat eorum amiciciam, sicut dicitur in parabolis.

1. Solomon, emperor of the Indians, says to the first of his philosophers, Limpidus: "Tell me a parable: what separates two friends and makes them enemies". Responded Limpidus: "When a liar and a deceitful man is mixed in between two brothers or friends, he separates their friendship, as is said in the parables."

2. Erat enim in quadam terra multum dives negociator et habebat multos filios qui crescentes inceperunt destruere substanciam patris. Et admonens eos dixit pater: "O filii, secularis homo tria debet querere nec postea apprehendere nisi per quatuor. Triaque sunt hec doctrine: habundancia bonorum, honor humanus, opus bonum quod conducit ad lucrum futurorum.

2. For there was in a certain land a very rich merchant, and he had many sons who, as they grew, began to destroy their father’s substance. And, admonishing them, the father said: "O sons, a worldly man ought to seek three things, nor thereafter should he apprehend them except through four. And these three are the doctrines: abundance of goods, human honor, and a good work which conduces to the profit of things to come."

Quatuor vero quibus hec tria homo lucratur sunt hec: aurum bonis personis acquisitum, et augmentatum bene, et optime in vita sua expensum, et de eo benefacere fratribus suis et consanguineis et amicis unde in futuro iuvabitur. Et quicumque ista quatuor prevaricaverit, non perveniet ad desiderium suum, nam qui non habet, nec sibi nec aliis auxiliari poterit; et qui habet et indiscrete illud expendit, procul dubio pecunia sua cito deficiet; et qui expendit et non acquirit suum precium, deficit, eciamsi paulatim expendit, sicut est lumen cerei. Dicitur enim quod [qui non expendit] in bonis personis et racionabilibus vocatur pauper, substancia carens, et forsitan pecuniam amittit et nihil inde habebit, sicut est aqua in canali: nisi egrediatur iuxta quantitatem qua ingreditur, undique discurrit et sic rumpitur canale et aqua amittitur". Audientes filii patris admonicionem fecerunt secundum consilium patris.

But the four by which a man gains these three are these: gold acquired by good persons, and well augmented, and in his life expended in the best way, and from it to do good to his brothers and consanguines and friends, whereby in the future he will be helped. And whoever transgresses these four will not arrive at his desire; for he who does not have will be able to help neither himself nor others; and he who has and expends it indiscreetly, without doubt his money will soon fail; and he who spends and does not acquire its equivalent value, fails, even if he spends little by little, as is the light of a wax-candle. For it is said that [he who does not spend] upon good and reasonable persons is called poor, lacking substance, and perhaps he loses the money and will have nothing from it, as water in a channel: unless it goes out according to the quantity by which it goes in, it runs in every direction, and so the channel is burst and the water is lost." Hearing the father’s admonition, the sons acted according to the father’s counsel.

3. Et pergens filius primus per viam, volens ire ad civitatem Sane, habens currum quem boves trahebant, quorum nomen unius Simpep. Et cum pertransiret per locum stagnosum, cecidit Simpep, et laborans homo cum sociis suis erigere eum non potuit et quendam suum hominem ibi relinquens precepit ei ut vigilaret ibi, quousque bos suus ad vires suas rediret, et postea ad eum iret. Qui alio die dimisit bovem et venit ad dominum suum dicens: "Bos mortuus est". 5. Bos autem erigens se et ambulans invenit pratum herbosum et aquosum et ibi pascens per multa tempora pinguis effectus est et assiliens et cum cornibus [terram] fodiens alta voce mugitum suum dabat. 6. Audiens autem leo eius mugitum qui eciam eidem loco dominabatur, cum quo eciam erant alie fere: lupi, licopantheres, vulpes et alii leones et multe alie fere.

3. And the first son, proceeding along the way, wishing to go to the city Sane, had a cart which oxen were drawing, one of whom was named Simpep. And when he was passing through a marshy place, Simpep fell, and the man, laboring with his companions, could not raise him up, and leaving there one of his men, he ordered him to keep watch there until his ox should return to its strength, and afterwards to go to him. He, on the next day, abandoned the ox and came to his lord, saying: “The ox is dead.” 5. The ox, however, raising itself and walking, found a grassy and watery meadow, and there, grazing for many a time, became fat, and, leaping and digging [the ground] with its horns, was giving forth its lowing with a loud voice. 6. Hearing, however, its lowing, the lion who also dominated that same place, with whom likewise there were other wild beasts: wolves, lycopanthers, foxes and other lions, and many other wild beasts.

Et erat iste leo superbus et elatus, non intendens alicuius consiliis; qui eciam nunquam bovem viderat nec ipsius mugitum audierat. Timore et terrore perterritus est, et quoniam nolebat ut aliquis suam maliciam sciret, suum timorem occultabat et manebat in uno loco cogitans. Omnes autem de curia mirabantur de statu eius. 7. Et inter illas feras erant duo licopantheres, nomen uni Kililes et alii Dimnes, et erant ambo dolosi et fraudulenti; Kililes tamen erat humilis et Dimnes erat superbus et arrogans et non sufficiebat sibi vita sua, et erant isti incogniti leoni. Ait Dimnes ad Kililam: "Amice, mirum est quod contingit leoni, quoniam videmus eum stantem et cogitantem, quod non solebat facere". Respondit ei Kililes: "Quid ad te interrogare de rebus imperialibus? Non est tuum scire nisi de necessariis rebus ad nos pertinentibus nosque manemus in ianuis imperialibus et de sua gracia accipimus cottidianum victum nostrum; hinc viventes non sumus de magnatibus et imperii rectoribus atque consiliariis imperatoris. Quiesce a talibus, quia qui incipit operari vel dicere rem ad se non pertinentem, pacietur quod passus est simeus.

And this lion was proud and exalted, not attending to anyone’s counsels; who also had never seen an ox nor heard its bellow. He was thoroughly terrified with fear and terror, and since he did not wish anyone to know his weakness, he was hiding his fear and remained in one place thinking. But all in the court were marveling at his condition. 7. And among those wild beasts there were two lycopanthers, the name of one Kililes and of the other Dimnes, and both were crafty and fraudulent; Kililes, however, was humble and Dimnes was proud and arrogant, and his life did not suffice him, and these were unknown to the lion. Dimnes said to Kilila: “Friend, it is a wonder what is happening to the lion, since we see him standing and thinking, which he was not accustomed to do.” Kililes answered him: “What is it to you to inquire about imperial matters? It is not yours to know except about the necessary matters pertaining to us, and we remain at the imperial doors and from his grace we receive our quotidian sustenance; living thus, we are not of the magnates and the rulers of the empire and the emperor’s counselors. Be quiet from such things, because he who begins to do or to say a matter not pertaining to himself will suffer what the monkey suffered.”

8. Dictum est enim quod

8. For it was said that

quidam simeus, dum videret magistrum suum cum bipenne ligna scindere et in fissuris ligni cuneos inmittentem sedentemque super lignum tanquam super equum, recedente magistro a ligno et eunte ad opus suum assiliit simeus super lignum et equitans super eum, volens imitari magistrum, inmisit testiculos suos in fissuram ligni, et educente unum de cuneis fissura astrinxit testiculos eius et pre dolore attenuatus est spiritus eius. Et ecce rediit magister et afflixit eum multis verberibus.

a certain monkey, while he saw his master with a two-edged axe splitting wood and inserting wedges into the fissures of the wood and sitting upon the log as upon a horse, the master withdrawing from the wood and going to his work, the monkey leapt upon the log and, riding upon it, wishing to imitate the master, inserted his testicles into the fissure of the wood; and as one of the wedges was drawn out, the fissure constrained his testicles, and from the pain his spirit was attenuated. And behold, the master returned and afflicted him with many blows.

9. Ait Dimnes: "Audivi parabolam tuam et intellexi quod dixisti, sed tamen cognosce quia appropinquantes imperatori non pro lucro tantum venire appropinquant, sed pro gloria et honore, ut letificentur amici et inimici tristentur, quia victuum necessaria miseris et insufficientibus et male voluntatis hominibus conveniunt, nam qui ventris sufficienciam querit, de nihilo gaudet, sicut enim est canis esuriens [qui] invento osse multum gaudet. Et sapientibus hominibus parva nec displicent nec sufficiunt et eligunt altitudinem et gloriam sicut leo [qui] venans leporem et videns pullum indomitum dimisit leporem et venatus est pullum. An ignoras quod canis multociens movet caudam, ut aliquid sibi detur, et altus et superbus [elephas] multis blandiciis cibaria sua comedit?

9. Says Dimnes: "I have heard your parable and understood what you said, but nevertheless know that those approaching the emperor, when they come, approach not for lucro only, but for glory and honor, that friends may be gladdened and enemies be saddened, because the necessities of victuals befit the wretched and the insufficient and men of ill will, for he who seeks the sufficiency of the belly rejoices over nothing, just as there is a hungry dog [who], having found a bone, rejoices greatly. And to wise men small things neither displease nor suffice, and they choose height and glory, just as the lion [who], hunting a hare and seeing an untamed colt, left the hare and hunted the colt. Do you not know that a dog very often wags its tail so that something may be given to it, and that the lofty and proud [elephant] eats its victuals with many blandishments?"

Et qui vivit in gloria et in altitudine et bona sua voluntate, longevus est super terram tam sibi quam circumstantibus suis; et qui vivit in egestate, miser est omnibus horis tam ipse et qui cum eo sunt, et vita eius brevis, licet longa sit. Sed qui servit ventri, demorari debet inter feras". Respondit ei Kililes: "Intellexi que dixisti; sed pro te ipso intercede et cognosce te ipsum, quia unicuique sufficit mensura sua, et si de ea sufficiens extiterit, sapiens et placidus erit fortune sue; nos autem non sumus in ordine tante auctoritatis, ut vita nostra nobis sufficiat". Dicit ei Dimnes: "Dignitates multe sunt et adverse, quia homo bonus et dapsilis exaltatur secundum voluntatem suam a parvis in magna, et homo malivolus et arrogans a magnis revertitur ad parva, nam durum est ab humilibus ascendere ad gloriam sicut est leve descendere a gloria, sicut petra que graviter sursum ponitur, deorsum autem leviter emittitur. Oportet ergo pro posse querere superiora et non manere in isto statu, sed inquantum possumus ad maiora ascendere debemus.

And he who lives in glory and in height and by his own good will is long‑lived upon the earth both for himself and for those around him; and he who lives in want is wretched at all hours, both he himself and those who are with him, and his life is short, although it be long. But he who serves the belly must dwell among wild beasts". Kililes answered him: "I have understood what you said; but plead for yourself and know yourself, because to each one his own measure suffices, and if he shall have been sufficient in it, he will be wise and placid regarding his fortune; but we are not in a rank of such authority that our life should suffice for us." Dimnes says to him: "Dignities are many and adverse, because a good man and bountiful is exalted according to his will from small things to great, and a malevolent and arrogant man returns from great things to small; for it is hard to ascend from lowly things to glory, just as it is easy to descend from glory, as a rock which is set upward with difficulty, but downward is sent lightly. Therefore one ought, according to one’s ability, to seek higher things and not to remain in this state, but inasmuch as we can we ought to ascend to greater things.

Et ego volo invenire occasionem qualiter possim adherere leoni et cum eo loqui, nam video eum nimis tristem et cogitantem una cum militibus suis; credo enim eum ab ista tristicia liberare et ut forte adipiscar ab eo aliquem honorem". Kililes ait: "Quomodo manifestum est tibi quod leo sit in cogitacione?" Et Dimnes respondit: "Cognosco motum ipsius, quia vir intelligens potest cognoscere cogitacionem propinqui, investigans vultum eius et cogitaciones ipsius". Et Kililes dixit: "Quomodo potest aliquis graciam invenire apud leonem qui non servivit imperatoribus nec habuit doctrinam nec loquelam nec familiaritatem eorum?" Et Dimnes respondit: "Vir sapiens scit bene se continere in locis ubi patitur indigenciam; et qui talis non est, in propria sua arte decipitur". Kililes ait: "Benivolus qui contempnitur a maioribus et recipit consilium a suis proximioribus assimilatur viti non amplectenti alciores arbores sarmentis suis, sed propinquiores. Quomodo ergo appropinquabis leoni sic manenti?" Dicit Dimnes: "Scio quid dicis et verum est; sed cognosco proximiores nostros non fuisse tales ab inicio, et ascenderunt postea. Volo ergo ascendere et cum eis incipere, quia dicitur quod omnis intendens ad imperialem portam, abiciens superbiam, ferocitatem domans et lesuras sustinens et omnibus se humilians facile poterit imperatori appropinquare". Ait Kililes: "Pone quod imperatori appropinquasti: quomodo poteris invenire graciam aput eum?" Et dixit Dimnes: "Cum appropinquabo sibi et cognoscam motum usuum suorum et mentis et ipse voluerit facere quedam se iuvancia, astabo sibi, serviam in opere suo et instruam eum, ut magis ac magis delectetur in bono opere.

And I too want to find an occasion by which I may be able to adhere to the lion and speak with him, for I see him exceedingly sad and thinking together with his soldiers; for I believe that I can free him from this sadness and perhaps obtain from him some honor.” Kililes said: “How is it evident to you that the lion is in cogitation?” And Dimnes replied: “I recognize his movement, for an intelligent man can recognize the thought of his neighbor by investigating his face and his cogitations.” And Kililes said: “How can anyone find grace with the lion who has not served emperors nor had training nor eloquence nor their familiarity?” And Dimnes replied: “A wise man knows well how to contain himself in places where he suffers indigence; and he who is not such is deceived in his own art.” Kililes said: “A benevolent man who is contemned by his betters and takes counsel from his nearer ones is likened to a vine that does not embrace with its tendrils the higher trees, but the nearer ones. How then will you approach the lion remaining thus?” Dimnes said: “I know what you say, and it is true; but I recognize that our neighbors were not such from the beginning, and they ascended afterward. I therefore wish to ascend and to begin with them, for it is said that everyone intending toward the imperial gate, casting away pride, taming ferocity, and enduring injuries, and humbling himself to all, will be able easily to approach the emperor.” Kililes said: “Suppose that you have approached the emperor: how will you be able to find grace with him?” And Dimnes said: “When I shall approach him and know the movement of his habits and of his mind, and he shall wish to do certain things helpful to himself, I will stand by him, I will serve in his work, and I will instruct him, so that he may take more and more delight in good work.

Et si voluerit aliquod indecens facere, revelabo ipsius rei nocumentum et iuvamen quod postea inde venire poterit. Leo agnoscet et discernet me ab aliis, et hoc studiose operabor, quia vir intelligens potest verum evacuare et mendacium firmare sicut peritissimus pictor qui mutat et alienat veritatem, figurans introitum et exitum in pavimento". Et Kililes ait: "Si hoc vis facere, oportet te observare propinquum imperatori, quoniam scriptum est quod nullus sapientum debet audire hec tria nec leviter hiis tribus salvatur, quia dictum est de appropinquacione imperatorum, de recipiende pocionis temptacione et de credendis secretis mulierum quia imperator similis est monti rupibus circumsepto et undique duro vestigiis hominum + et pleno feris et leonibus: cuius montis ascensus durus est, mansio autem labilis". Et Dimnes respondit: "Verum dixisti; sed qui non gaudet periculosa temptare, non venit ad desideria sua; et qui timet in omnibus, expers erit omnium bonorum, quia fertur quod hec tria animi parvi subire possunt, scilicet imperialia et servicium maritimum et subitaneum insultum inimicorum, nam duo loca destinata sunt magno et prudenti viro: [aula regia,] conversacio abstinencium in deserto sicut elephanti qui in deserto fuit vel conversatur in curia imperatoris". Et Kililes dixit: "Non assencio tecum in hiis, sed facias quod vis". 10. Dimnes vero pergens ad leonem adoravit eum. Leo vero interrogavit eum: "Quis es tu et quid queris et ubi tantum temporis conversatus es?" Et Dimnes respondit: "Cottidie assisto imperialibus ianuis, sperans inde aliquem honorem adipisci +, sciens quod multis opus habet imperator.

And if he should wish to do something indecent, I will reveal the detriment of that thing and the aid which afterward may be able to come from it. The Lion will recognize and discern me from others, and I will work at this studiously, because an intelligent man can evacuate truth and firm up falsehood like a most expert painter who changes and alienates truth, figuring an entrance and an exit on the pavement". And Kililes said: "If you wish to do this, it behooves you to be watchful when near the emperor, since it is written that none of the wise ought to hearken to these three, nor is one lightly kept safe by these three, because it has been said concerning the approaching of emperors, the temptation of receiving a potion, and the believing of the secrets of women; for the emperor is like a mountain enclosed with crags and everywhere hard to the footsteps of men + and full of wild beasts and lions: the ascent of which mountain is hard, but the stay slippery." And Dimnes replied: "You have spoken true; but he who does not take delight to attempt perilous things does not come to his desires; and he who fears in all things will be devoid of all goods, because it is reported that these three can be undergone by a man of small spirit, to wit, imperial matters, sea-service, and the sudden assault of enemies; for two places are destined for a great and prudent man: [the royal hall,] the way of life of the abstinent in the desert like the elephant who was in the desert, or he dwells in the emperor’s court." And Kililes said: "I do not assent with you in these things, but do what you wish". 10. But Dimnes, going to the lion, adored him. The Lion then asked him: "Who are you and what do you seek and where have you spent so much time?" And Dimnes replied: "Every day I stand by the imperial doors, hoping from there to obtain some honor +, knowing that the emperor has need of many."

Et oportet quod recipiat magnos et parvos, nam [hii] multociens iuvant imperium sicut lignum iacens in terra derelictum, magno tamen edificio aliquando necessarium est". Audiens leo hunc sermonem circumstantibus se dixit: "Bonus et intelligens et racionabilis homo non cognoscitur nisi per sermonem, sicut ignis in terra coopertus, cum [in] propatulo egreditur, opus suum operatur". Cognoscens Dimnes quod leoni placeret, dixit: "O imperator, decet omnes assistentes imperatori notificare omnia decencia et utilia, et tunc imperator reddet unicuique pro meritis suis, sicut quedam grana diversa iacencia sub terra non revelantur, nisi super terram germinaverint: ita nullus homo cognoscitur qualis sit, nisi ex propriis dictis.

And it is meet that he receive the great and the small, for [these] oftentimes aid the empire, just as wood lying on the ground abandoned is nevertheless sometimes necessary for a great edifice". Hearing this discourse, the lion said to those standing around him: "A good and intelligent and rational man is not known except through speech, just as fire covered in the earth, when it goes out [in] the open, performs its work". Recognizing that this pleased the lion, Dimnes said: "O emperor, it befits all assisting the emperor to notify all things decent and useful, and then the emperor will render to each according to his merits, just as certain diverse grains lying under the earth are not revealed unless they have sprouted above the earth: so no man is known what sort he is, except from his own sayings."

Decet imperatorem ut nec ornamenta capitis ponat pedibus nec pedum capiti, + nam oportet imperatorem discernere eos qui sub ipso sunt sicut comestabulum milites et pontifices decet discernere racionabiles viros et honestos, quia imperatores non agminibus subiectionem dirigunt, sed prudencium virorum electione, sicut et parvi iacincti preciosiores sunt lapidibus magnis. Et non decet imperatorem vilipendere quendam de minimis, nam parvum non est quando magnum defert. Ideo oportet imperatorem non eligere nobiles generacione tantum, sed dignos sermone et iuvare valentes, nec sufficiunt sibi tantum hii qui circa ipsum sunt, sed vocet qui sunt a longe, sapiencia et doctrina ornati, pro esse cum eo; nihil enim propinquius est suo corpore, sed quando evenit ei infirmitas, querit medicos et pociones et alia necessaria ad expellendum illam infirmitatem.

It befits the emperor that he neither place the ornaments of the head upon the feet nor the feet upon the head, for it behooves the emperor to discern those who are under him, just as it befits the constable with regard to the soldiers and the pontiffs to discern reasonable and honest men; for emperors do not direct subjection by masses, but by the election of prudent men, just as small jacinths are more precious than large stones. And it does not befit the emperor to vilipend someone of the least, for a small thing is not small when it bears the great. Therefore it behooves the emperor not to choose those noble by generation only, but those worthy in speech and able to aid; nor are those alone sufficient for him who are around him, but let him call those who are from afar, adorned with wisdom and doctrine, to be with him; for nothing is nearer to him than his own body, yet when an infirmity befalls it, he seeks doctors and potions and other necessities to expel that infirmity.

Et [mures] qui sepius permanent in imperialibus domibus, non sunt propterea propinquiores ei; accipiter silvester de lucro suo portatur, recipitur, diligitur et vocatur". Imperator vero verbis suis stupefactus assessoribus suis dixit: "Non oportet dumtaxat exempla videre aut probos homines, licet sint infime fortune, sed unicuique tribuere pro dignitate sua, eciamsi displiceant". Videns ergo Dimnes motum leonis mitem circa ipsum, locutus est [ei] privatim dicens: "O imperator, quid est hoc quod per tantum tempus inmobilis permansisti, non tendens alias more solito?" Placuit ergo leoni timorem suum ei patefacere et dixit: "Audivi mugitum thauri et factus sum trepidus, timens valde corpus suum esse forcius pro magnitudine illius vocis meis viribus +". Respondit Dimnes: "O imperator, + 12. + si placet dominacioni tue, ego vadam et conducam illum + 14. et subiciam eum potestati tue et erit tibi de cetero subditus". Letatus igitur leo in hiis valde precepit ei ut festinaret et quod promisit adimpleret. 15. Dimnes autem pergens ad thaurum fiducialiter ei dixit: "O thaure, imperator omnium ferarum leo misit me, ut ducam te ad ipsum. Si cito ad eum festinaveris, erit tibi placidus, eo quod hucusque non fuisti cum eo et quod negligens fuisti ei obviare; quodsi moram feceris, omnia que de te sunt procul dubio pandam ei". Ait thaurus: "Quis est iste leo qui te ad me misit et ubi manet?" Respondit Dimnes: "Imperator est omnium ferarum et in hoc loco cum suo exercitu manet". Thaurus vero timens secutus est eum, usque dum pervenit ad leonem et genu flexo adoravit eum. 16. Qui videns eum in domum eum benignissime assumpsit et interrogavit de hiis que de eo erant.

And the [mice] who more often remain in imperial houses are not for that reason nearer to him; the wild hawk, for his profit, is carried in, received, cherished, and summoned." But the emperor, astonished at his words, said to his assessors: "It is not fitting merely to look at examples or at upright men, even if they be of the lowest fortune, but to render to each according to his dignity, even if they displease." Therefore Dimnes, seeing the lion’s mild movement toward himself, spoke to [him] privately, saying: "O emperor, what is this that for so long a time you have remained immobile, not ranging elsewhere in your accustomed manner?" It pleased the lion, then, to lay open his fear to him and he said: "I heard the bellowing of a bull and I became alarmed, fearing very much that his body was stronger, on account of the greatness of that voice, than my forces +." Dimnes replied: "O emperor, + 12. + if it pleases your dominion, I will go and bring him + 14. and I will subject him to your power, and he will hereafter be your subject." The lion therefore, greatly gladdened at this, ordered him to make haste and to fulfill what he had promised. 15. But Dimnes, going to the bull confidently, said to him: "O bull, emperor of all the wild beasts, the lion has sent me to lead you to him. If you will hasten quickly to him, he will be placid toward you, because up to now you have not been with him and because you have been negligent to go to meet him; but if you shall make delay, I will without doubt lay open to him all the things that are about you." The bull said: "Who is this lion who sent you to me, and where does he remain?" Dimnes replied: "He is emperor of all the wild beasts and in this place he remains with his army." But the bull, afraid, followed him until he came to the lion and with knee bent he adored him. 16. Who, seeing him, most kindly welcomed him into the house and asked about the things which were concerning him.

Bos autem nunciavit ei omnia de se. Leo promisit ei omne bonum et previdens que facturus esset preposuit eum omnibus que sub illo erant. 17. Quod videns Dimnes invidit ei et non paciens hoc patefecit ipsam invidiam Kilile et dixit: "Nonne miraris que contra me ipsum operatus sum? Ego enim volens adiuvare imperatorem me ipsum lesi et sum deceptus, conducens ei thaurum et a mea dignitate sum separatus". Et Kililes ait: "Passus ergo es adinstar heremite:

The Bull, however, announced to him everything about himself. The Lion promised him every good and, foreseeing what he was going to do, set him over all those who were under him. 17. Seeing this, Dimnes envied him, and not bearing it he laid bare that very envy to Kilile and said: "Do you not marvel at what I have wrought against my own self? For I, wishing to aid the emperor, wounded myself and was deceived, bringing the bull to him, and I have been separated from my dignity." And Kililes said: "You have suffered, then, after the manner of the hermit:

18. Nam cuidam heremite data sunt ab imperatore vestimenta preciosa plurima. Que videns quidam fur venit ad eum fraudulenter et ait: "Volo fieri discipulus tuus et esse tecum et imitari vestigia tua et opera tua facere". Et post paucos dies inventa oportunitate auferens vestimenta nocte fugit. Mane vero surgens monachus cepit persequi eum.

18. For to a certain eremite very many precious garments were given by the emperor. Which a certain thief, seeing, came to him fraudulently and said: "I wish to become your disciple and to be with you and to imitate your foot-steps and to do your works." And after a few days, finding an opportunity, carrying off the garments by night he fled. In the morning, indeed, rising, the monk began to pursue him.

19. Et in ipso itinere vidit duos hircos inter se pugnantes usque ad sanguinis effusionem. Et ecce vulpecula lingebat sanguinem et se adinvicem percucientes occiderunt eam. 20. Et heremita veniens ad civitatem nec oportunum hospicium invenire valens hospitatus est in domo cuiusdam meretricis que habebat ancillam secum meretricantem et compacientem.

19. And on that very journey he saw two he-goats fighting with each other to the point of bloodshed. And behold, a little fox was licking the blood, and as they struck one another mutually, they killed her. 20. And the hermit, coming to the city and not being able to find suitable lodging, took lodging in the house of a certain prostitute, who had a maidservant with her, prostituting with her and colluding.

Ancilla autem habominabatur dominam suam et domina odio habebat ancillam. Cogitavit domina interficere ancillam et amasium eius in ipsa nocte. Ancilla et amasio fortiter a domina sero inebriatis et pre vino dormientibus domina in quadam arundine preparatam habuerat pocionem ponensque arundinem in anum illius, ut exsufflaret venenum ad intestina, retrahens flatum reversa est pocio in guttur eius et se ipsam interfecit.

However, the handmaid abominated her mistress, and the mistress held the handmaid in hatred. The mistress planned to kill the handmaid and her lover on that very night. With the handmaid and her lover having been thoroughly intoxicated by the mistress late and, because of the wine, sleeping, the mistress had prepared a potion in a certain reed; and placing the reed into her anus, so that she might blow out the poison toward the intestines, when she drew back her breath the potion returned into her throat, and she killed herself.

21. Et hec omnia vidit heremita. Qui mane surgens hospitatus est in domo cuiusdam scarparii qui invitatus extitit a quodam amico suo. Precepitque uxori sue ut domi maneret et hospiti benefaceret.

21. And the hermit saw all these things. Rising in the morning, he was hosted in the house of a certain cobbler, who had been invited by a certain friend of his. And he instructed his wife to remain at home and to do good to the guest.

Que habebat suum amasium et lena eius erat uxor cuiusdam flebotomarii. Recedente vero scarpario a domo dixit uxor scarparii ad lenam: "Vade cito et conduc amasium meum et dic ei quia vir meus absens erit hac nocte". Facto autem sero venit adulter et sedebat iuxta ianuam. Et ipso sedente ecce scarparius valde ebrius intravit domum et, cum vidisset adulterum, conturbatus est valde.

She had her own lover, and her procuress was the wife of a certain phlebotomist. With the shoemaker, however, departing from the house, the shoemaker’s wife said to the procuress: "Go quickly and bring my lover, and tell him that my husband will be absent this night." But when evening had come the adulterer came and was sitting near the door. And while he was sitting, behold, the shoemaker, very inebriated, entered the house, and when he had seen the adulterer, he was greatly perturbed.

Et capiens uxorem ligavit eam in quadam columna et fortiter eam verberans obdormivit. Et eo dormiente ingressa est ad uxorem eius lena dicens: "Ecce amasius tuus ad ianuam residet. Quid vis ut faciat?" Dixit ei; "Nonne vides quod mihi contigit?

And seizing his wife, he bound her to a certain pillar and, beating her vigorously, fell asleep. And while he was sleeping, the bawd entered to his wife, saying: "Behold, your lover is sitting at the door. What do you wish him to do?" She said to her; "Do you not see what has befallen me?"

Et tamen rogo te ut me absolvas, et te hic liga, quousque ad amasium meum vadam, et cito revertar ad te eritque mihi magnum remedium". Quod et lena fecit. Excitatus scarparius uxorem suam vocabat. Lena autem non respondebat, ne ab ipso cognosceretur.

"And yet I beg you to release me, and bind yourself here, until I go to my paramour, and I will quickly return to you, and it will be for me a great remedy." Which the procuress also did. Awakened, the cobbler was calling his wife. But the procuress did not answer, lest she be recognized by him.

Indignatus scarparius accipiens cultrum amputavit [ei] nasum, credens eam esse uxorem suam et reversus in lectum suum obdormivit. Reversa vero est uxor eius scarparii et videns quod contigit lene, eam absolvit et se eiusdem vinculis ligavit. Lena vero accipiens nasum ivit domum.

Indignant, the shoemaker, taking up a knife, amputated [her] nose, believing her to be his wife, and, having returned to his bed, fell asleep. But his wife of the shoemaker returned, and seeing what had happened to the procuress, she released her and bound herself with the same bonds. But the procuress, taking the nose, went home.

Et hec omnia vidit heremita. Uxor autem scarparii cepit clamare fortiter contra maritum et dicere: "O domine deus, o domine deus! Si iniusta passa sum a viro meo, nasus meus consolidetur". Et clamans voce magna dixit viro suo: "Surge, fatue, surge et vide miraculum quod deus fecit in me et qualiter dei misericordia nasus meus consolidatus est". Et dixit ei vir: "O malefica, que sunt ista que dicis?" Et accendens lucernam invenit eam sanam, et illa magis contra eum clamabat. Et ille plorans et multum penitens cum lacrimis cepit eam rogare ut sibi parceret, cum iuramento promittens nunquam eam offendere.

And the hermit saw all these things. But the shoemaker’s wife began to cry out loudly against her husband and say: "O Lord God, O Lord God! If I have suffered unjustly from my husband, may my nose be made whole." And crying with a great voice she said to her husband: "Rise, fool, rise and see the miracle that God has done in me and how by God’s mercy my nose has been made whole." And the man said to her: "O witch, what are these things that you say?" And lighting the lamp he found her sound, and she was crying out all the more against him. And he, weeping and greatly repenting, with tears began to beg her to spare him, with an oath promising never to offend her.

Et ita concordati sunt. 22. Uxor autem flebotomarii pergens ad domum suam machinabatur qualiter posset suum dedecus tegere. Cuius vir matutino consurgens tempore ait uxori sue: "Da mihi instrumenta mea, ut vadam ad stacionem et operer cum eis". Et illa surgens dedit ei solum rasiolum. Et vir iratus proiecit ei rasiolum et iterum omnia instrumenta quesivit.

And thus they were reconciled. 22. However, the wife of the phlebotomist, going to her house, was contriving how she could cover her disgrace. Whose husband, rising at morning time, said to his wife: "Give me my instruments, that I may go to the station and work with them." And she, rising, gave him only the little razor. And the man, angry, threw the little razor at her and again demanded all the instruments.

Et illa similiter solum rasiolum porrexit, et ipse magis iratus proiecit eum sibi. Et illa magna voce clamans ait: "Nasus meus amputatus est". Et ad hec amici sui congregati sunt + et dixerunt: "Qua causa hoc fecisti?" Et non habens excusacionem, iudicatus extitit puniendus. 23. Et veniens heremita dixit iudici: "O fili mi, scias quia fur furatus est vestimenta et hirci occiderunt vulpeculam et domina ancille se ipsam occidit et hic non amputavit nasum uxori sue.

And she likewise proffered only the little razor, and he, more angered, threw it back at her. And she, crying with a loud voice, said: "My nose has been cut off." And at this his friends assembled + and said: "For what cause did you do this?" And not having an excuse, he was judged to be punished. 23. And the hermit coming said to the judge: "O my son, know that a thief stole the garments, and he-goats killed the little fox, and the mistress of the handmaid killed herself, and this man did not cut off his wife's nose."

+ Et ego dicam qualiter omnes operati sunt". Et annunciavit ei omnia.

+ And I will say how all acted". And he announced to him all things.

24. Dixit Kililes ad Dimnem: "Sic te ipsum lesisti; sed tamen quid vis facere?" Respondit Dimnes: "Volo manere in primo ordine, nam oportet intelligentem tria hec considerare prospera, adversa et futura: primo adversa fugere et prospera sequi, secundo considerare prospera presencia et abiecto malo eligere bonum, tercio prospicere et intueri integrum futurorum bonorum et ita ordinare esse suum. Ergo racionatus sum primum esse meum nec inveni alium exitum in ordinacione mea nisi ut interficiam thaurum per fraudem, quia hoc est mihi proficuum". Et Kililes dixit: "Nullum nocumentum affert leoni propinquitas thauri, sed de eo ornatur curia eius". Et Dimnes respondit: "Leo omnino adhesit ipsi, omnes alios vilipendens, nam pro hiis [sex] imperator annihilatus est et erit ei deterius: si neglexerit que sunt in tempore necessaria, et si efficitur mollis ubi oportet eum esse fortem, et si pro adulacionibus ostendit se mordacem, et nisi assenserit consiliis sapientum et intelligencium subiectorum suorum et confirmaverit subiectos suos in amore suo, et vicerit desideria cogitacionis sue et subiecerit sibi furorem suum et precipue in tempore mutacionis sue, regnum suum stare non poterit sicut decet". Et Kililes dixit: "Quomodo poteris ledere thaurum te forciorem et magis habundantem amicis et subiectis?" Et Dimnes: "Non aspicias parvitatem meam, sed potenciam meam, nam victoria [non] sequitur potenciam et vires corporis, et plurimi fortissimi a debilibus et despectis sunt victi,

24. Kililes said to Dimnes: "Thus you have injured yourself; but nevertheless what do you wish to do?" Dimnes replied: "I wish to remain in the first rank, for it behooves the intelligent man to consider these three things: the prosperous, the adverse, and the future: first, to flee the adverse and follow the prosperous; second, to consider the present prosperities and, the evil cast aside, to choose the good; third, to look ahead and behold the entire whole of future goods and thus to order his being. Therefore I have reasoned about my primary estate and I have found no other exit in my ordering except to kill the bull by fraud, because this is profitable to me." And Kililes said: "The nearness of the bull brings no harm to the lion, but by it his court is adorned." And Dimnes answered: "The lion has wholly adhered to him, despising all others, for on account of these [six] the emperor has been annihilated, and it will be worse for him: if he has neglected the things that are necessary in time, and if he becomes soft where it behooves him to be strong, and if on account of flatteries he shows himself mordacious, and unless he assents to the counsels of the wise and intelligent among his subjects and confirms his subjects in his love, and conquers the desires of his cogitation and subjects his fury to himself, and especially at the time of his change, his kingdom will not be able to stand as is fitting." And Kililes said: "How will you be able to harm the bull, stronger than you and more abounding in friends and subjects?" And Dimnes: "Do not look at my smallness, but at my potency, for victory does [not] follow power and the strengths of the body, and very many most-strong men have been conquered by the weak and the despised,

25. sicut dicitur de quodam corvo qui habebat nidum in foramine cuiusdam montis prope quendam magnum serpentem. A quo serpente omni anno iniusta paciebatur, scilicet quia orbabatur filiis. Tandem corvus perrexit ad quendam licopantherum et ait illi: "Frater, te volo habere hodie meum consiliatorem, nam scis quid pacior a serpente, quia videtur mihi bonum ut eo dormiente aggrediar, ut exorbitem eum". Licopantherus dixit: "Non habes bonum consilium, sed inquiramus aliud ingenium, ut serpens disperdatur et tu maneas illesus, ne paciaris quod passus est cignus, 26. quia dictum est quod

25. as it is said about a certain crow who had a nest in the hole of a certain mountain near a certain great serpent. By which serpent every year he suffered injustices, namely because he was bereft of his offspring. At length the crow went to a certain Licopantherus and said to him: "Brother, I wish to have you today as my counselor, for you know what I suffer from the serpent, because it seems good to me to attack him while he sleeps, so that I may gouge out his eyes." Licopantherus said: "You do not have a good counsel, but let us seek another ingenuity, so that the serpent be destroyed and you remain unhurt, lest you suffer what the swan suffered, 26. because it has been said that

quidam cignus apud stagna habitans multitudinem piscium habencia, et exsenivit et ob senectutem piscari non poterat. Unde fame coactus abiit in montana. Et cum ascendisset, obviavit cancro tristis et humiliatus.

a certain swan, dwelling by pools that had a multitude of fish, grew aged, and on account of senectude could not fish. Hence, compelled by famine, he went into the mountains. And when he had ascended, he met a crab, sad and humbled.

Cui ait cancer: "Utquid apparuisti mihi tristis et demissus?" Et cignus respondit: "Tristem decet et dimissum me esse, primo quod mansi a puericia mea in hiis stagnis copiose nutritus ex multitudine piscium ibi manencium, et hodie vidi duos piscatores adinvicem loquentes et capientes consilium qualiter omnes pisces de ipsis stagnis capiant". Audiens hec cancer cucurrit et annunciavit piscibus. Pisces vero venerunt ad cignum et rogaverunt eum dicentes: "Ecce opus habemus et de consilio tuo indigemus, nam vir sapientissimus debet consiliari cum inimico suo; quandoque consilium utrique auxiliatur". Ait cignus: "Non enim est aliud consilium nisi ut recedamus hinc; scio enim alia loca stagnosa, valde magna et ad ambulandum fortissima". Dicunt illi: "Transfer nos ad locum illum". Et cignus respondit: "Dubito, antequam vos omnes transferam, piscatores venient, sed tamen pro posse meo incipiam". Et incepit ducere unoquoque die quosdam de piscibus ad ripam montis et eos ibi comedere; reliqui vero pisces putabant ut illi ducerentur ad locum promissum. Quodam vero die cancer rogavit cignum ut portaret eum ad illum locum sicuti unum de illis piscibus.

To whom the crab said: "Why have you appeared to me sad and downcast?" And the swan replied: "It befits me to be sad and downcast, first because I have remained since my boyhood in these ponds, amply nourished from the multitude of fishes dwelling there, and today I saw two fishermen speaking with one another and taking counsel as to how they might seize all the fish from these ponds." Hearing these things, the crab ran and announced them to the fishes. The fishes, indeed, came to the swan and begged him, saying: "Behold, we have need and we are in want of your counsel, for a most wise man ought to take counsel with his enemy; sometimes counsel helps both." The swan said: "For there is no other counsel except that we withdraw from here; for I know other marshy places, very great and most excellent for going." They say to him: "Transfer us to that place." And the swan replied: "I fear that, before I transfer you all, the fishermen will come; yet according to my ability I will begin." And he began to lead each day certain of the fishes to the bank of the mountain and to eat them there; but the rest of the fishes supposed that those were being led to the promised place. On a certain day, indeed, the crab asked the swan to carry him to that place just as one of those fishes.

Quem capiens cignus duxit eum ad ripam montis ubi pisces comedebat, volens eum comedere. Videns autem cancer spinas piscium quos comederat, existimavit se subiturum malam mortem. Dixit intra se: "Si cigno me subiugavero, moriar; si cum eo luctatus fuero et vicerit me, mortuus ero.

Seizing him, the swan led him to the bank of the mountain where he was eating fish, wishing to eat him. But seeing the spines of the fish that he had eaten, the crab supposed that he was about to undergo an evil death. He said within himself: "If I subjugate myself to the swan, I shall die; if I wrestle with him and he conquers me, I shall be dead."

Melius est autem honorifice mori quam inhonorifice vivere". Et subito eum apprehendens in gutture necavit cignum.

Better it is, however, to die honorably than to live dishonorably". And suddenly, seizing him by the throat, he killed the swan.

27. Igitur, o corve, propterea hec narravi, ut studiose discas qualiter multociens malus consiliator propriis laqueis suis capitur. Unde hortor te diligenter incipere perdicionem serpentis eo modo quo docebo te: si potes, alcius vola et explora aliqua ornata vestimenta mulierum et aufer illa et fac ut videaris et repone in nido serpentis. Et querentes eo venient et invenient serpentem et eum occident". Quod faciens corvus hoc modo vindicavit se de serpente.

27. Therefore, O crow, for this reason I have narrated these things, that you may studiously learn how very often an evil counselor is captured in his own snares. Whence I exhort you diligently to begin the serpent’s perdition in the manner in which I will teach you: “if you can, fly higher and scout out some ornate garments of women, and carry them off, and contrive it so that you are seen, and put them in the serpent’s nest. And those seeking will come thither and will find the serpent and will kill him.” Doing which, the crow in this way avenged himself upon the serpent.

28. Ad hec Dimnes dixit Kilile: "Hec omnia tibi narravi, ut cognoscas sapienciam esse forciorem viribus". Ait Kililes: "Nisi thaurus cum viribus haberet sapienciam, hec que dixi et dicturus sum non tibi narrarem. Scias eum esse sapientissimum". Et respondit Dimnes: "Verum est, sed in hoc superabo eum quod de multis se mihi credidit et fiduciam habet in me, sicut lepus olim leonem vicit.

28. To this Dimnes said to Kilile: "All these things I have narrated to you, that you may recognize that sapience is stronger than strength." Said Kililes: "Unless the bull, together with his strengths, possessed sapience, the things which I have said and am going to say I would not narrate to you. Know that he is most wise." And Dimnes replied: "It is true, but in this I shall surpass him: that in many matters he has entrusted himself to me and has confidence in me, just as the hare once vanquished the lion."

29. Dicitur enim quod lepus stabat in loco quodam stagnoso et herboso ubi multa ferarum agmina habundanter manebant, [vexata] solo timore quem habebant de leone. Igitur inter se consiliati [omnes] venerunt ad leonem et dixerunt ei: "O imperator, inter nos vidimus, ut liberemus te ex periculis et angustiis et acquiramus securitatem; nam, o maxime imperator, unoquoque die maximo sudore et labore de nobis multum venaris. Nos autem nescientes terminum nostrum et quem sis venaturus, qualibet die magno timore afficimur.

29. For it is said that a hare was standing in a certain marshy and grassy place where many hosts of wild beasts abounded, [vexed] solely by the fear which they had of the lion. Therefore, having taken counsel among themselves, [all] came to the lion and said to him: "O emperor, among us we have seen fit, that we might free you from dangers and straits and acquire security; for, O greatest emperor, each day with very great sweat and labor you hunt much of us. But we, not knowing our term and whom you are going to hunt, are afflicted each day with great fear."

Ergo cogitavimus oportere nos unoquoque die, si tibi placet, presentare mense tue unum de nobis". Quod multum placuit leoni, et per longum tempas sortem inter se mittentes eum presentabant leoni super quem sors ceciderat. Sors cecidit super leporem et dixit lepus ad eos: "O fere, si mecum cooperari vultis, liberabo vos de hoc fortissimo periculo". Et omnes una voce dixerunt: "Faciemus quod vis". Et ait lepus: "Precipiatis illi qui me debet ducere ad leonem ne multum festinet in eundo, sed cum prope erimus, occultabit se". Fere autem hoc fecerunt. Mora autem faciente lepore leo magis fame accensus rugiebat et ut vidit leporem venientem, magno furore dixit ei: "Cur tantam moram fecisti nec velociter sicut alii venisti?" Respondit lepus: "Conducebam tibi leporem pinguissimum et obviavit nobis quidam leo et per vim mihi eum abstulit, et prohibui eum ex parte tui et propter hoc voluit me occidere. Testes ibi invocavi et noluit acquiescere prohibicioni mee.

Therefore we have thought that it is proper for us each day, if it pleases you, to present to your table one of us." Which greatly pleased the lion, and for a long time, casting lots among themselves, they presented to the lion him upon whom the lot had fallen. The lot fell upon the hare, and the hare said to them: "O wild beasts, if you are willing to cooperate with me, I will liberate you from this most mighty peril." And all with one voice said: "We will do what you wish." And the hare said: "Instruct him who ought to lead me to the lion not to hasten much in going, but when we are near, he will hide himself." And the beasts did this. But with the hare making a delay, the lion, more inflamed with hunger, was roaring, and when he saw the hare coming, with great fury he said to him: "Why have you made so great a delay, nor come swiftly as the others?" The hare replied: "I was bringing to you a very fat hare, and a certain lion met us and by force took it from me, and I forbade him on your behalf and on account of this he wished to kill me. I invoked witnesses there, and he did not wish to acquiesce to my prohibition."

Et decet te de eo vindicare qui [in] imperio tuo vilipendit prohibicionem meam ex parte tua factam et qui frangit securitatem tuam vi". Et dixit leo: "Ubi est?" Respondit lepus: "Introivit in puteum; si tibi placet, ostendam eum tibi". Et furibundus leo dixit: "Eamus". Et lepus conduxit eum ad puteum altissimum et commovit eundem leonem ut se inclinaret et videret illum leonem. Et lepus submittens se leoni ei dixit: "Vide, domine, ecce leo raptor". Et lepus ostendit ei imaginem ipsius et suam in aqua. Quibus deceptus precipitavit se leo in puteum et necatus est.

And it befits you to vindicate yourself upon him who in your empire vilipended my prohibition made on your behalf, and who by force breaks your security." And the lion said: "Where is he?" The hare replied: "He has gone into a well; if it pleases you, I will show him to you." And the lion, raging, said: "Let us go." And the hare conducted him to a very deep well and moved that same lion to bend himself down and see that lion. And the hare, submitting himself to the lion, said to him: "See, lord, behold the rapacious lion." And the hare showed him his image and his own in the water. Deceived by these, the lion hurled himself into the well and was killed.

30. Kililes dixit: "Sic poteris destruere thaurum, ita ut non noceas leoni, nam alia contigerunt mihi et tibi ex propinquitate thauri et leonis que minime previdimus. Et si hoc facere non potes, desiste ab inceptis, quia quod credis facere difficile est et ad faciendum durum".

30. Kililes said: "Thus you will be able to destroy the bull, in such a way that you do not harm the lion, for other things have befallen me and you from the propinquity of the bull and the lion which we least fore-saw. And if you cannot do this, desist from your inceptions, because what you believe to do is difficult and hard to accomplish".

31. Una autem dierum ingressus est Dimnes ad leonem plenus angustia et tristicia et adoravit eum. Leo autem volens scire racionem sue passionis interrogavit eum. At ille respondit: "Contigit tibi et mihi quoddam inportunum quod celare non possum, quia oportet dilectum ab imperatore manifestare ipsi ea que dicerentur, eciamsi contraria sunt ei. Et tunc multo magis diligendus est homo, quando talia dicit que ad honorem et vitam domini sui pertinent et debet computari inter privatissimos suos. Ergo, o imperator, ego cognoscens te esse ornatum sapiencia et intelligencia, confisus loquor et sine timore que dicturus sum.

31. But on one of the days Dimnes entered to the lion, full of anguish and sadness, and he adored him. But the lion, wishing to know the reason for his suffering, questioned him. And he replied: "A certain inopportune thing has happened to you and to me, which I cannot conceal, for it behooves the one beloved by the emperor to manifest to him the things that are said, even if they are contrary to him. And then a man is to be much more to be esteemed, when he says such things as pertain to the honor and life of his lord, and he ought to be counted among his most private intimates. Therefore, O emperor, I, knowing you to be adorned with wisdom and intelligence, speak confident and without fear what I am about to say.

Scio enim quod non dubitabis de meo purissimo servicio et credo quod non erunt tibi incredibilia verba mea, nam, ut sencio anima mea pendet de anima tua, et ideo non est mihi necessarium nihil tibi occultare de hiis que ad te pertinent vel iuvant, sicut non oportet infirmum medico celare infirmitatem suam nec pauperem occultare paupertatem suam amicis suis. Didici enim a quadam credenda persona quoniam thaurus privatim locutus est principibus tuis et dixit eis: "Ignoratis crudelitatem leonis et ferocem eius animum et quanta impietate plenus sit et homo sanguinolentus et multos de vestris consanguineis interfecit, et nos illud idem expectamus; sed si vultis, vindicemus nos de eo. Ego autem eius sapienciam et potenciam temptavi et multis indiciis vidi et cognovi eum debilem et, si vultis, poteritis eum interficere". Unde notifico tibi hec, eo quod prepreposuisti eum omnibus superbiaque elatus cogitat usurpare tuum imperium. Unde oportet eum destruere, quia talia facere conatur, antequam sue cogitacionis perveniat ad effectionem.

For I know that you will not doubt my most pure service, and I believe that my words will not be incredible to you; for, as I sense, my soul hangs upon your soul, and therefore it is necessary for me to conceal nothing from you of the things that pertain to you or aid you, just as it is not fitting for an infirm man to hide his infirmity from the physician, nor for a pauper to conceal his poverty from his friends. For I have learned from a certain credible person that the Bull spoke privately to your princes and said to them: “You are ignorant of the cruelty of the Lion and of his ferocious spirit, and how full he is of impiety, and that he is a sanguinary man, and he has slain many of your kinsmen, and we expect the same; but if you wish, let us avenge ourselves upon him. But I have tested his wisdom and power, and by many indications I have seen and come to know him to be weak, and, if you wish, you will be able to slay him.” Wherefore I notify you of these things, because you have set him before all, and, exalted by pride, he is thinking to usurp your rule. Wherefore he must be destroyed, because he is endeavoring to do such things, before his cogitation comes to effectuation.

Et hoc facto cessabunt mala consilia, nam sapientes et intelligentes evitant casus impios et malos et minus sapientes incidunt multociens in adversis, sed tamen considerant qualiter ab eis liberentur, sicut est in proverbio de tribus piscibus.

And this having been done, evil counsels will cease, for the sapient and the intelligent avoid impious and evil contingencies, and the less-wise fall very often into adversities, yet nevertheless they consider how they may be freed from them, as is in the proverb of the three fishes.

32. Dicitur enim quod quoddam magnum stagnum coniunctum erat cuidam flumini. In quo stagno tres pisces manebant quorum unus erat astutissimus, alius minus, tercius stultus. Contigit autem quadam die [duos] piscatores inde transire +, ut prehenderent pisces qui erant inter fluvium et stagnum.

32. For it is said that a certain great pool was joined to a certain river. In this pool there were dwelling three fish, of whom one was most astute, another less so, the third foolish. It befell, however, on a certain day [two] fishermen to pass that way +, in order to apprehend the fish who were between the river and the pool.

+ Quod videns piscis [minus] astutus dixit intra se: "Heu! quantum penitui, qua non aspexi hucusque mihi decencia loca. Heu!

+ Which seeing, the [less] astute fish said within himself: "Alas! how greatly I have repented that I have not hitherto looked upon places fitting for me. Alas!"

talis est finis negligencie. Quale ingenium mee salutis inveniam quod raro invenitur in instanti periculo? Attamen pro posse meo incipiam, quia multociens ingenium bene procedit". Et hiis dictis ut ypocrita finxit se mori ferebaturque superius super aquas.

such is the end of negligence. What kind of ingenuity for my salvation shall I find, which is rarely found in instant peril? Nevertheless, according to my ability I shall begin, since many times ingenuity proceeds well." And with these things said, like a hypocrite he feigned himself to die and was borne higher upon the waters.

Et credentes piscatores eum esse mortuum proiecerunt inter stagnum et fluvium. Ille autem assiliens proiecit se in flumen et salvatus est. Stultus autem piscis sepissime caudam movens, huc et illuc assiliens in retibus captus est.

And the fishermen, believing him to be dead, threw him between the stagnant pool and the river. But he, leaping up, hurled himself into the river and was saved. But the foolish fish, very often wagging his tail, leaping here and there, was captured in the nets.

33. Et leo dixit: "Cognovi exempla tua; sed non videtur mihi thaurum aliquid mali sustinere a me pro quo debeat contra me dolum committere". Dimnes respondit: "Certum est quod thaurus a te nihil mali passus sit, sed tamen preparavit tibi contrarium, nam adeo eum exaltasti quod non intendit ascendere in alium gradum quam solum ad tuum, nam si sapiens esset, sufficeret ei quod fecisti, quia vir prudens primum conatur cum paciencia de gradu in gradum ascendere, quousque perveniat ad illud quod desiderat. Sed iste qui ita cito est exaltatus, non querit aliud nisi quod regnum tuum auferat a te, et facit sicut ypocrita qui obedit principibus et est omnibus curiosus et vult omnibus placere; sed si adeptus fuerit quod intendit, sursum ad propriam naturam converti properabit sicut canis ligatus qui abstinet, quousque ligatus est, et cum solutus fuerit, querit stercora, eciamsi satur esset carne parvissima. Scis, o imperator, quia qui non recipit ab amicis dicta gravia, assimilatur infirmo nolenti pociones amaras et conferentes sibi sanitatem, et non intendens preceptum medici factus est recidivus, et erit homini illi novissima infirmitas peior priore. Idcirco in hiis intendere debes et cum paciencia suscipere ea que ab amicis tuis tibi notificantur et opere comperies bonum finem postea.

33. And the lion said: "I have known your examples; but it does not seem to me that the bull is sustaining anything evil from me on account of which he ought to commit deceit against me." Dimnes replied: "It is certain that the bull has suffered nothing evil from you, yet he has prepared the contrary against you; for you have exalted him to such a degree that he intends to ascend to no other grade except only to yours; for if he were wise, what you have done would suffice him, because a prudent man first strives with patience to ascend from grade to grade, until he arrives at that which he desires. But this one who has been exalted so quickly seeks nothing else except to take your kingdom from you, and he acts like a hypocrite who obeys princes and is over-busy toward all and wants to please everyone; but if he should attain what he intends, he will hasten to turn back to his own nature, like a tied dog who abstains as long as he is tied, and when he has been loosed, seeks dung, even if he were sated with the very choicest meat. You know, O emperor, that he who does not receive weighty sayings from friends is likened to a sick man unwilling to take bitter potions that confer health upon him, and, not heeding the precept of the physician, has become a relapsed case, and for that man the last infirmity will be worse than the former. Therefore in these things you ought to take heed and with patience receive those things which are made known to you by your friends, and in deed you will afterward discover a good end."

Certe oportet imperatorem non superbe et elate intendere consilia principum suorum, quia dicitur quod homo discretus debet assentire consiliis amicorum suorum et divitum qui magno labore divicias acquisierunt. + Et dicitur quia melius est dormire super serpentes et ignem quam supersedere consiliis contra animam suam agencium". Ait leo: "Pacifica dicis: sed qua audacia poterit me thaurus ledere qui pascitur herbis, ego autem sanguineus sum et maxime, cum ipsius caro sit mihi cibus?" Et Dimnes respondit: "Non decipiaris in hoc intellectu, nam si thaurus nequierit destruere te per se ipsum solum, faciet hoc et per alios, quia dicitur quod non debes hospitare ignotum nec credere salutare tuum ipsi, quousque voluntatem eius agnoveris, ne paciaris quod passus est pediculus.

Certainly it behooves the emperor not to attend to the counsels of his princes arrogantly and loftily, because it is said that a discreet man ought to assent to the counsels of his friends and of the rich who by great labor have acquired riches. + And it is said that it is better to sleep upon serpents and fire than to abstain from counsels against those who act against his life." The lion said: "You speak pacific things; but with what audacity could the bull harm me, who feeds on herbs, whereas I am sanguineous—and especially since his flesh is food for me?" And Dimnes replied: "Do not be deceived in this understanding, for if the bull should be unable to destroy you by himself alone, he will do this also through others, for it is said that you ought not to lodge a stranger nor entrust your salvation to him until you have recognized his will, lest you suffer what the louse suffered.

34. Dicitur enim quod quidam pediculus diu nutritus fuit in sanguine cuiusdam viri et nunquam eum mordebat nisi quando dormiebat. Quadam vero nocte hospitatus est quidam pulex aput eum et indiscrete mordens et vulnerans dormientem excitavit eum. Qui statim surgens et inquirens stragula sua invenit pediculum et strictis unguibus occidit eum.

34. For it is said that a certain louse was for a long time nourished in the blood of a certain man, and it never bit him except when he was sleeping. But on a certain night a certain flea lodged with him, and, biting and wounding the sleeper indiscriminately, awakened him. He immediately rose, and searching his bedclothes found the louse, and, with his nails clenched, killed it.

Pulex vero assiliens huc et illuc evasit.

But the flea, leaping here and there, evaded capture.

35. Ergo si non times de thauro, caveas ne qui sub te sunt rebellent tibi". Et leo credens dictis eius ait: ["Et quid faciam? Et Dimnes:] Dens lesus et dolens non poterit sanari, nisi eiciatur, et lesio cibi nocentis per vomitum expellitur". [Ait leo]: "Ergo dabo sibi licenciam eundi quo voluerit". Et Dimnes + ait: "Si hec dixeris thauro, statim percipiet et surget ad rebellandum tibi, nam sapientissimi imperatores palam puniunt eos qui palam resistunt, et qui privatim peccant, privatim ab eis puniuntur". Leo respondit: "Si imperator ob solam suspicionem infert alicui subiectorum suorum penam vel dedecus non patefacta culpa, sibi dedecus affert". Et Dimnes dixit: "Cum ingreditur thaurus ad te, sis paratus, nam ex prima oculorum suorum inspectione cognosces malum consilium sue mentis et malam eius voluntatem, nam videbis eum tremebundum et trepidum in omnibus membris et circumspicientem a dextris et a sinistris et cornibus cupientem percutere". Ait leo: "Si talia signa videro, credam verbis tuis". Disposuit ergo Dimnes ire ad thaurum et excitare eum adversus imperatorem nec hoc facere voluit sine noticia leonis, ne leo fraudem ipsius perciperet. Et dixit ei: "O imperator, si precipis, ibo ad thaurum, ut explorem voluntatem eius, nec poterit me decipere, quia cognoscam animam eius in primis verbis suis". Et dixit [leo]: "Vade".

35. Therefore, if you do not fear on account of the bull, beware lest those who are under you rebel against you." And the lion, believing his words, said: ["And what shall I do? And Dimnes:] An injured and aching tooth cannot be cured unless it is cast out, and the harm of noxious food is expelled by vomiting." [Said the lion]: "Therefore I will give him license to go wherever he will." And Dimnes + said: "If you say this to the bull, straightway he will perceive it and will rise to rebel against you, for the most wise emperors openly punish those who openly resist, and those who sin in private are punished by them in private." The lion replied: "If an emperor, on mere suspicion, inflicts upon any one of his subjects a penalty or disgrace, the fault not having been made manifest, he brings disgrace upon himself." And Dimnes said: "When the bull enters to you, be prepared, for from the first inspection of his eyes you will recognize the evil counsel of his mind and his ill will; for you will see him trembling and alarmed in all his members and looking around to the right and to the left and desiring to strike with his horns." Said the lion: "If I shall see such signs, I will believe your words." Dimnes therefore resolved to go to the bull and to rouse him against the emperor, nor did he wish to do this without the lion’s knowledge, lest the lion perceive his fraud. And he said to him: "O emperor, if you command, I will go to the bull, that I may explore his will, nor will he be able to deceive me, because I shall know his spirit in his first words." And [the lion] said: "Go."

36. Et abiens vidit thaurum et ivit ad eum tristis et angustiosus. Thaurus vero pacifice et letus eum recepit et interrogavit eum propter moram quam fecerat et ait: "Certe causa tue more mihi bona est". Et Dimnes respondit: "Mora bona est homini qui non sibi dominatur, et qui sub dominio est, non potest evadere suum infortunium. Et quis manet aput principes vel serviens est imperatoribus et ab eis discedit illesus?

36. And going away he saw the bull and went to him, sad and anxious. The bull, however, received him peaceably and glad, and asked him about the delay he had made and said: "Surely the cause of your delay is good for me". And Dimnes replied: "Delay is good for a man who does not rule himself, and he who is under dominion cannot escape his misfortune. And who remains with princes or is serving emperors and departs from them unharmed?

Nam curia assimilatur + scolis ad quas pueri accedunt et discedunt et alii loco ipsorum substituuntur. O thaure frater, scis stabilem amiciciam que inter nos fuit et est et quomodo fui tibi causa noticie leonis quam feci te adipisci propter dilectionem quam ad te habeo. Et ideo sensi contrarium tuum et non potui tollerare.

For the curia is likened to schools to which boys come and go, and others are substituted in their place. O bull, brother, you know the stable friendship which has been and is between us, and how I was for you the cause of the lion’s notice, which I made you obtain because of the affection that I have toward you. And therefore I sensed your opposition and I could not tolerate it.

Et scias pro certo quoniam audivi a quibusdam fidelissimis et veracissimis amicis meis quoniam leo dixit privatim quibusdam subiectis suis: "Iste thaurus est impinguatus et delicatus; oportet ut eum comedamus". Quod audiens dolui et veni, ut mentem eius tibi manifestem, quatinus cogites de salute tua". Audiens hec thaurus tristis effectus est et ait: "Quid mali feci vel cogitavi contra leonem vel aliquem subiectorum suorum, ut adversus me talia cogitaret? Sed mali homines qui circa ipsum sunt, invidia commoti super me mala locuti sunt, nam sermo malorum solet parare malas suspiciones aput bonos". Et Dimnes respondit: "Vera [non] est [hec] causa tue suspicionis quam cogitas, sed quoniam leo est instabilis, non habens amicum nec constans in amicicia et multum crudelis, primo dulcis et postea amarus". Ait thaurus: "Bene dixisti, quoniam ego primum gustavi dulcedinem eius, sed modo perveni ad amaram et mortiferam ipsius pocionem. Sed nunc quid me oportet facere aput leonem sanguineum, solitum devorare multos in pratis, cuius mens avida me ad talia duxit?

And know for certain that I heard from some of my most faithful and most veracious friends that the lion said privately to certain of his subjects: "This thaurus is fattened and delicate; it behooves that we eat him." Hearing this I grieved and I came, that I might make his mind manifest to you, so that you may think about your safety." Hearing these things the thaurus was made sad and said: "What evil have I done or thought against the lion or any of his subjects, that he should think such things against me? But evil men who are around him, moved by envy, have spoken evil about me; for the speech of the wicked is wont to prepare bad suspicions among the good." And Dimnes replied: "The true [not] is [this] cause of your suspicion which you suppose, but since the lion is unstable, not having a friend nor constant in friendship and very cruel, at first sweet and afterwards bitter." The thaurus said: "Well have you spoken, for I first tasted his sweetness, but now I have come to his bitter and death-bearing potion. But now what ought I to do with the bloody lion, accustomed to devour many in the meadows, whose avid mind has led me to such things?

Et passus sum sicut insipientes apes que presidentes floribus nymphee nec putantes inde separari non inde discedunt nisi quousque foliis implicantur et necantur, et sicut cui non sufficiunt parva huius seculi. Et illi qui non provident futura nec aspiciunt ante et retro, pacientur sicut et musce que non sufficientibus illis deliciis arborum et florum que in regione sunt circumvolant sordidas aures elephantis +". Et Dimnes ait: "Dimitte multa verba et intendas ad te iuvancia et invenies consilium quo liberari possis a morte". Et thaurus dixit: "Certe mens leonis simplex est; sed malivoli qui circa ipsum sunt non dimittunt eum manere in bonitate sua, et talis congregacio, licet sit impotens, multociens occidit innocentem et sanctum sicut lupus, corvus et ursus.

And I have suffered like the foolish bees who, sitting upon the flowers of the nymphaea and not thinking to be separated from them, do not depart thence until they are entangled in the leaves and killed, and like one for whom the small things of this age do not suffice. And those who do not provide for the future nor look before and behind will suffer as do the flies who, the delights of the trees and flowers that are in the region not sufficing them, fly around the filthy ears of elephants +". And Dimnes said: "Leave off many words and turn your attention to helps for yourself, and you will find a counsel by which you can be freed from death". And the bull said: "Surely the mind of the lion is simple; but the maleficent who are around him do not allow him to remain in his goodness, and such a congregation, although impotent, very often kills the innocent and the holy, like the wolf, the raven, and the bear.

37. Dicitur quod leo quidam erat in quadam amena foresta iuxta quam erat via parva, et erant ibi tres fere se adinvicem multum diligentes, scilicet lupus, corvus et ursus. Contigit autem ut negociatores quodam tempore illic transirent quorum camelus unus ibi remansit. Qui ingrediens ad leonem adoravit eum et annunciavit ei omnia de se. Dixit ei leo: "Si vis in curia mea conversari, concedimus tibi pacem et diu vives sine cogitacione et omnibus diebus vite tue eris in tranquillitate". Et mansit ibi camelus.

37. It is said that a certain lion was in a certain pleasant forest, next to which there was a small road, and there were there three wild-beasts greatly loving one another mutually, namely the wolf, the raven, and the bear. It befell, moreover, that merchants at a certain time passed by there, of whom one camel remained there. Who, entering to the lion, he adored him and announced to him everything about himself. The lion said to him: "If you wish to converse in my court, we grant you peace and you will live long without cogitation, and all the days of your life you will be in tranquility." And the camel remained there.

Una autem die exiens leo ad venandum obviavit elephanti et cum eo pugnans fortiter leo vulneratus est et reversus iacebat occupatus in infirmitate, non valens se movere de uno loco ad alium. Defecerunt sibi cibaria et leo famescens dixit feris: "Ut puto, derelicti sumus". Responderunt ei: "Nos quidem de nobis ipsis possumus cogitare; sed tamen [de te] maximum habemus dolorem et non possumus invenire viam qualiter tibi auxiliaremur, eciamsi nos ipsos ledere deberemus". Dixit leo: "De fidelitate vestra certus sum; sed per diversa loca segregatim pergite: forsitan vobis et nobis necessaria invenietis". Illi autem hoc audientes abierunt et consiliati sunt inter se, dicentes: "Quid est inter nos et camelum herbis pascentem et alterius nature? Sed si bonum vobis videtur, dividamus camelum a nobis et demus eum leoni ad comedendum". Ait licopantherus: "Durum est hoc dicere leoni pre multis promissionibus ab eo camelo factis". Ait corvus: "Manete vos hic; ego vadam ad leonem". Et ut vidit eum leo, dixit: "Forte invenisti aliquid aut penituit te ire?" Respondit corvus: "Quomodo me penituit, cum sim paratus pro te mori?

But one day, the lion going out to hunt met an elephant, and fighting stoutly with him the lion was wounded, and returning he lay there, taken up with infirmity, not able to move himself from one place to another. His provisions failed him, and the lion, growing famished, said to the wild beasts: "As I suppose, we have been abandoned." They answered him: "We indeed can think about ourselves; but nevertheless [about you] we have the greatest grief, and we cannot find a way by which we might help you, even if we ought to harm our own selves." The lion said: "Of your fidelity I am certain; but go through different places separately: perhaps you will find what is necessary for you and for us." But they, hearing this, went away and took counsel among themselves, saying: "What is there between us and the camel, grazing on herbs and of another nature? But if it seems good to you, let us part the camel from us and give him to the lion to eat." The lycopanther said: "It is hard to say this to the lion, on account of the many promises made by that camel." The crow said: "You remain here; I will go to the lion." And when the lion saw him, he said: "Perhaps you have found something, or did you repent of going?" The crow answered: "How could I have repented, since I am ready to die for you?"

Sed si placet te nos audire, libenter refocillamus te". Leo dixit: "Quomodo?" Corvus ait: "Comede camelum qui inter nos conversatur". Et leo furibundus ait: "De pravitate et crudelitate tui corporis hec procedunt. An nescis pacta et convenciones quas cum camelo feci? Non debes mihi talia dicere, cum mihi imperiale non sit". Ait corvus: "O imperator, recte iudicasti; sed expedit unam animam dare pro tota domo et domum pro civitate et civitatem pro provincia et provinciam pro regno.

"But if it pleases you to listen to us, we will gladly refresh you." The lion said: "How?" The raven said: "Eat the camel who dwells among us." And the lion, raging, said: "From the depravity and cruelty of your nature these things proceed. Do you not know the pacts and conventions which I made with the camel? You ought not to say such things to me, since it is not imperial for me." The raven said: "O emperor, you have judged rightly; but it is expedient to give one life for the whole household, and a household for a city, and a city for a province, and a province for a kingdom."

Et tu et nos hodie debilitamur in instanti necessitate, et nos inveniemus tibi viam qualiter a nemine reprehendaris". Et hec dicens rediit ad socios et anunciavit eis que dixerat leoni et que ab ipso audierat. Et illi talem intellectum invenerunt ut communiter omnes veniant cum camelo ad leonem, ut unusquisque offerat se in cibum leoni, et unus pro altero respondebit excepto camelo. Et sic venerunt ad leonem et ait corvus: "Prorsus, o imperator, videmus te plurimum infirmitate gravatum et fame occupatum, et nos dei gracia bonis tuis factis fortunati sumus et ego non habeo quid offeram tibi nisi memetipsum: rogo te, comede me." Responderunt alii: "Quiesce, quia es parvus corpore et non talis habundans". Et ursus dixit: "O imperator, ego ero hodie tibi cibus sufficiens". Respondit lupus: "Sile et tu, nam fetens est corpus tuum et cibus indecens; ego autem ad hec paratus sum et voluntarius". Et ait corvus: "Quid est hoc?

And both you and we today are debilitated in the instant necessity, and we will find for you a way such that you may be reprehended by no one." And saying these things he returned to his companions and announced to them what he had said to the lion and what he had heard from him. And they found such an understanding that all together they should come with the camel to the lion, that each should offer himself as food to the lion, and one would answer for another, except the camel. And thus they came to the lion, and the raven said: "Utterly, O emperor, we see you greatly weighed down by infirmity and occupied by hunger, and we by God’s grace have been made fortunate by your good deeds, and I have nothing that I may offer you except my very self: I beg you, eat me." The others responded: "Be quiet, for you are small in body and not of such abundance." And the bear said: "O emperor, I will today be for you sufficient food." The wolf replied: "Be silent you too, for your body is fetid and food indecent; I, however, am prepared and voluntary for this." And the raven said: "What is this?"

Faciat de vobis quid voluerit". Existimans camelus oportere respondere sicut alii ait: "O imperator, ego sum in carnibus habundans et cibus dulcis cupienti." Et omnes una voce dixerunt: "O camele, vere bene dixisti". Et occidentes diviserunt eum.

“Let him do with you whatever he wishes.” Thinking that he ought to respond as the others, the camel said: “O emperor, I am abundant in flesh and a sweet food to one who desires.” And all with one voice said: “O camel, truly you have spoken well.” And, killing him, they divided him.

38. Timeo igitur ne mihi ita contingat a subiectis leonis, licet ipse leo nolit perdicionem meam; sed timeo quia "gutta lavat lapidem non vi, sed sepe cadendo". Preparabo me contra leonem; non enim tanta merces tribuitur oratori quanta hylari datori +". Ait Dimnes: "Neminem oportet per se ipsum subire pericula, quia sapiens vir invenit omne ingenium ad prelium pertinens, postea incipit. Unde non oportet inimicum tuum annihilare, eciamsi sit insipiens et impotens. 39. Ergo audi me pacifice tibi loquentem, nam qui dicta iuvancia ab amicis non recipit, pacietur quod passa est sirena maris ab ave quadam que vocatur alkion". Ait thaurus: "Quid ei contigit?" Respondit Dimnes:

38. I fear therefore lest it thus befall me from the lion’s subjects, although the lion himself does not will my perdition; but I fear because "the drop wears the stone not by force, but by falling often." I will prepare myself against the lion; for so great a reward is not granted to an orator as to a cheerful giver +". Said Dimnes: "No one ought by himself to undergo dangers, because a wise man finds every stratagem pertaining to battle, and afterwards he begins. Whence you ought not to annihilate your enemy, even if he be unwise and impotent. 39. Therefore hear me speaking peaceably to you, for he who does not receive the helpful sayings from friends will suffer what the sea siren suffered from a certain bird which is called the halcyon". The bull said: "What befell her?" Dimnes answered:

Dicitur quod in litore maris habitabat quedam avis alkion cum uxore sua. Cui adveniens tempus pariendi, dixit viro: "Si placet tibi, inveniamus locum forciorem hoc in quo possumus facere nidum et parere in eo et erit nobis utile, nam timeo ne forte crescente mari veniat sirena et tollat filios nostros". At ille locutus est: "Iste locus est herbosus et aquosus et nobis aptus parere". Dicit mulier: "Pacienter mihi intende: si hic moraturi erimus, ledemur a sirena". Ait ille: "Non hoc faciet, ne similia paciatur". Dicit mulier: "Forte credis expavescere sirenam? An nescis vires tuas, quia vir sapiens agnoscere scit potenciam suam. Tamen audi me et recedamus ab hoc loco, nam certum est: qui non audit pacificos consiliatores suos, pacietur quod passa est testudo.

It is said that on the sea-shore there lived a certain bird, the Halcyon, with his wife. When the time of bearing came to her, she said to her husband: "If it please you, let us find a place more secure than this, in which we can make a nest and bring forth in it, and it will be useful for us; for I fear lest, as the sea rises, the siren may come and carry off our children." But he said: "This place is grassy and watery and apt for us to give birth." The woman says: "Attend to me patiently: if we are going to stay here, we shall be harmed by the siren." He said: "She will not do this, lest she suffer similar things." The woman says: "Do you perhaps believe the siren to be terrified? Or do you not know your own strength, because a wise man knows how to recognize his own power. Yet hear me and let us withdraw from this place, for it is certain: he who does not heed his pacific counselors will suffer what the tortoise suffered."

40. Quia dictum est quod in quodam fonte conversabantur due anates, et erat ibi testudo, adinvicem se diligentes. Una autem dierum defecit aqua in illo fonte. Propter quod cogitaverunt anates illinc discedere et ad aliam aquant ire.

40. Because it was said that in a certain spring two ducks were consorting, and there was there a tortoise, loving one another mutually. But one day the water failed in that spring. Wherefore the ducks thought to depart thence and to go to another water.

Et volentibus inde discedere dixit eis testudo: "Vobis certe non est cure propter huius aque defectionem recedere, sed mihi misere, quia nullum vite exitum habeo aliunde; sed portate me rogo hinc". Responderunt anates: "+ Te non movebimus". Et iuravit eis testudo. Et anates levantes virgam a terra preceperunt testudini se in medio virge dentibus apprehendere et nullomodo os suum aperire, quousque ad aquam venirent. Et unaqueque earum virga caput apprehendens cum eadem virga testudinem in altum levaverunt.

And when they were wishing to depart from there, the tortoise said to them: "Surely it is no concern to you to withdraw on account of the defection of this water, but to me, wretched, it is, since I have no other outlet of life; but carry me, I beg, from here." The ducks answered: "+ We will not move you." And the tortoise swore to them. And the ducks, lifting a rod from the ground, commanded the tortoise to seize herself with her teeth upon the middle of the rod and in no manner to open her mouth until they should come to the water. And each of them, grasping the head of the rod, with that same rod lifted the tortoise aloft.

Contigit autem quod quidam tunc per illum locum transirent. Et videntes illum testudinem elevatum admirati sunt, dicentes: "Videte monstrum, videte testudinem ferentem se in aera inter duas anates". Audiens hec testudo ait: "Volo sine vestra voluntate". Et aperiens os, hec dicens, cecidit in terram et fracta est.

It befell, moreover, that certain men then were passing through that place. And seeing that tortoise lifted up, they were amazed, saying: "Behold a marvel; behold the tortoise bearing herself in the air between two ducks." Hearing these things, the tortoise said: "I will, without your leave." And opening her mouth, saying this, she fell to the ground and was broken.

41. Et alkion dixit: "Cognovi quod mihi ostendisti, sed tu hic pare, non timens sirenam". Et ea pariente venit mare et veniens sirena cepit pullos eorum. Et dixit illi uxor: "O vir, + ecce venit super nos tristicia". Et ille ait: "Dixi et iterum dico quia, si quid sinistrum ab ea passi fuerimus, statim meritum accipiet". Ivit ergo ad parentes suos et notos et amicos et notificavit eis que passus est a sirena et dixit eis: "Rogo vos ut mihi auxiliemini et vindicetis me de ea, qui estis unius generis mecum et quibus possunt contingere similia". Et responderunt ei dicentes: "Nos quidem auxiliatores vestri esse volumus et in quantum potuerimus, eam delebimus." Ait alkion: "Precor vos omnes ut insimul eamus et rogemus omnia volatilia, ut in hiis nobis auxilientur". Et euntibus responderunt omnia volatilia: "Nos erimus ad vestrum auxilium, sed tamen quid ei nocere possumus?" Et ait alkion: "Precor vos omnes ut insimul eamus ad fenicem, imperatorem nostrum, et magnis vocibus ad eum clamemus, ut vindicet nos de illa". Euntibus illis ad imperatorem et clamantibus imperator eis apparuit. Ipsi autem annunciaverunt ei omnia que sibi contigerant et rogaverunt eum ut vindicaret eos de sirena.

41. And the Halcyon said: "I have known what you showed me, but do you obey here, not fearing the Siren." And while she was bringing forth, the sea came, and the Siren, coming, seized their chicks. And his wife said to him: "O husband, + lo, sadness comes upon us." And he said: "I have said and I say again that, if we suffer anything ill-omened from her, she will immediately receive her desert." He went therefore to his parents and acquaintances and friends and notified them of what he had suffered from the Siren and said to them: "I beg you to help me and to avenge me upon her, you who are of one genus with me and to whom similar things can befall." And they answered him, saying: "Indeed we wish to be your helpers, and, as far as we shall be able, we will destroy her." The Halcyon said: "I entreat you all that we go together and ask all the winged creatures to help us in these things." And as they were going, all the winged creatures responded: "We shall be at your aid, yet what can we do to harm her?" And the Halcyon said: "I entreat you all that we go together to the Phoenix, our emperor, and cry out to him with great voices, that he may avenge us upon her." As they were going to the emperor and crying out, the emperor appeared to them. And they announced to him all the things that had happened to them and asked him to avenge them upon the Siren.

Quod eis promisit. Audiens hec sirena et timens imperatoris pugnam reduxit filios alkion ad nidum.

Which he promised to them. Hearing this and fearing the emperor’s battle, the siren brought back the halcyon’s chicks to the nest.

Hec omnia tibi retuli, ut cognoscas quod non oportet te resistere leoni nec in hiis tibi assencio". 42. Thaurus respondit: "Non ita turpiter incipiam perdicionem leonis". Ait Dimnes: "Si videris in leone tanta furoris signa, scilicet oculos furiosos et sanguinolentos et frequentem motum caude et statum corporis similem, dicta a me credes".

I have recounted all these things to you, that you may know that you ought not to resist the lion, nor in these do I assent to you". 42. The Bull replied: "I will not so shamefully begin the lion’s perdition". Said Dimnes: "If you see in the lion such great signs of fury, namely furious and bloodshot eyes and frequent motion of the tail and a like state of body, you will believe the things said by me".

43. Post hec intravit thaurus ad leonem viditque eum mutatum, sicut Dimnes predixerat. Signis patefacientibus furore plenus ait thaurus: "Magis pium est manere cum serpentibus quam cum imperatore". Et paravit se contra leonem. Cognoscens ergo hoc leo surrexit et interfecit thaurum.

43. After this the bull entered to the lion and saw him changed, just as Dimnes had predicted. With the signs making it plain, full of fury, the bull said: "It is more pious to remain with serpents than with the emperor". And he prepared himself against the lion. Therefore, recognizing this, the lion rose and killed the bull.

44. Et erat ibi Kililes, quando leo interfecit thaurum. Qui dixit Dimne: "Vides quantas inseruisti fraudes et ad perficienda hec omnia certe vituperasti leonem et dispersisti thaurum et dissociasti unitatem milicie. An nescis quod sapientissimus omnium consiliatorum de pugna non consilietur imperatori, si pacifice regnum suum tenere possit, et maxime ubi inimici potenciores sunt ei? Nam sapiencia multos superat.

44. And Kililes was there, when the lion killed the bull. He said to Dimnes: "You see how many deceits you have inserted, and, to bring all these things to completion, you have surely vituperated the lion and destroyed the bull and dissociated the unity of the militia. Do you not know that the most wise of all counsellors will not advise the emperor concerning battle, if he can hold his kingdom peacefully, and especially where the enemies are more powerful than he? For wisdom surpasses many."

Igitur ego elacionem videns, arroganciam et animi tui avariciam cognovi te talia audacem. Nihil aliud imperatores dispersit nisi [verba] audire et recipere de talibus qualis tu es, quia intelligencia adornat verbum, iusticia rectorem, hylaritas datorem, pulcritudo esse corporis et divicie sunt ille que largiuntur generositatem. Et decet bonum promittentem bonam sequi dacionem et sanitas et leticia est tuta.

Therefore I, seeing elation, arrogance, and the avarice of your spirit, recognized you as daring for such things. Nothing else has scattered emperors except to hear and receive [words] from such as you are; for intelligence adorns the word, justice the rector, hilarity the giver, and the pulchritude of the body’s being and riches are those things that lavish generosity. And it befits one promising a good that a good donation follow; and health and gladness are a safeguard.

Quibus omnibus invigilans imperator permanet sapientissimus, et minus intelligens inebriatur sicut contingit nocticorancium [oculis] in [luce] huius diei. Imperator autem hiis subiectis fortunatus assimilatur aquis clarissimis, et si malos habet consiliatores, assimilatur aquis habentibus cocodrillos a quibus abstinet homo, siti licet ardeat. Sed tu nihil aliud voluisti nisi appropinquare leoni, et imperium a circumstantibus sustinetur sicut mare [non] cognoscitur nisi per undas, et ideo navigantibus videtur periculosum; nam inutile est simulate diligere et malum est observare que competunt amicicie, et sapientissimum est lesionem aliorum amplecti tanquam proprium iuvamen.

By keeping watch over all these things the emperor remains most wise, and the less intelligent becomes intoxicated, as happens to the [eyes] of night-crows in the [light] of this day. But the emperor, fortunate with these things subjected to him, is assimilated to most clear waters; and if he has bad counselors, he is assimilated to waters having crocodiles, from which a man abstains, though he burn with thirst. But you have wished nothing else except to approach the lion, and the empire is sustained by those standing around, just as the sea is [not] known except by its waves, and therefore to those sailing it seems dangerous; for it is useless to love with simulation, and it is evil to observe the things that befit friendship, and it is most wise to embrace the lesion of others as one’s own assistance.

In hiis omnibus ideo adiungo tibi cautas admoniciones, quia timeo ne submergaris, nisi me audieris, quia dicit sapiens: Increpa sapientem et diliget te, et insipientem et odio habebit te, 45. sicut contigit cuidam corvo, quia fertur quod

In all these things, therefore, I add to you cautious admonitions, because I fear lest you be submerged, unless you listen to me, because the wise man says: Rebuke a wise man and he will love you, and a foolish man and he will hate you, 45. just as it befell a certain raven, for it is reported that

symei in quodam monte yemali tempore manentes et duro frigore occupati viderunt vermem lucidum et putaverunt esse ignem et fortiter in eum sufflabant. Videns eos corvus in vanum laborare ait: "O vos, ne decipiamini, quia quod adiacet, vermis est et non ignis". Et ei [non] obaudientibus appropinquavit eis. Et quidam videns eum descendentem dixit ei: "Ne in vanum labores nec incipias aliquando [curvum] rectum facere nec insipientem sapientem; nemo enim semen super lapidem spargit". Corvus autem non subiciens se admonicionibus illius appropinquavit ad symeos.

symei, dwelling on a certain mountain in wintry time and seized by harsh cold, saw a lucid worm and thought it was fire and strongly blew upon it. Seeing them laboring in vain, a crow said: "O you, do not be deceived, because what lies there is a worm and not fire." And they to him [did not] obeying, he approached them. And a certain man, seeing him descending, said to him: "Do not labor in vain, nor ever begin to make the [crooked] straight nor a foolish man wise; for no one scatters seed upon a stone." But the crow, not submitting himself to that man’s admonitions, approached the symeos.

Qui ipsum capientes devoraverunt.

Who, seizing him, devoured him.

46. Sic et tu victus avaricia et malicia non audisti admonicionem meam et pacieris quod passus est quidam ingeniosus.

46. Thus you also, conquered by avarice and malice, did not hear my admonition, and you will suffer what a certain ingenious man suffered.

47. Nam dictum est quod

47. For it was said that

quidam scolasticus et alter ingeniosus habuerunt omnem societatem et amiciciam. Et cum insimul ambularent, invenerunt thesaurum plus quam mille talenta auri. Dixit scolasticus ingenioso: "Dividamus aurum equaliter". Respondit ingeniosus: "Nequaquam, sed auferamus de illo quantum volueris, residuum vero sub terra reponamus; et cum opus habuerimus, paulatim auferamus de eo quantum nobis fuerit necessarium, nam tali modo diu inter nos comitas servabitur et comitatem dilectio sequetur". Ad hec autem assensit scolasticus et occultaverunt aurum sub quadam arbore magna et densa multorum ramorum et frondium.

a certain scholastic and another, an ingenious man, had all fellowship and friendship. And when they were walking together, they found a treasure of more than a thousand talents of gold. The scholastic said to the ingenious man: "Let us divide the gold equally." The ingenious man replied: "By no means, but let us take from it as much as you will, and let the remainder be replaced under the earth; and when we have need, little by little let us take from it as much as will be necessary for us, for in such a manner comity will long be preserved between us and dilection will follow comity." To this the scholastic assented, and they hid the gold beneath a certain great tree, dense with many branches and leaves.

Et post aliquos dies ingeniosus occulte exiens abstulit totum thesaurum sub arbore absconsum. Et post aliquantum temporis intervallum ait scolasticus illi: "Frater, eamus et auferamus aliquam porcionem de auro quod abscondimus". Et euntes, terram fodientes nihil invenerunt. Cepit ingeniosus lacerare capillos, verberare pectus et improperavit scolastico et vocavit eum furem ipsius thesauri.

And after some days the ingenious man, going out secretly, carried off all the treasure concealed beneath the tree. And after an interval of some time the scholastic said to him: "Brother, let us go and take some portion of the gold that we hid." And going, digging the earth, they found nothing. The ingenious man began to tear his hair, to beat his breast, and he reproached the scholastic and called him the thief of the treasure.

Scolasticus autem multa iurando dicebat se aurum non fuisse furatum. Ingeniosus autem conquestus est ante iudicem de scolastico et ait iudex: "Actor debet probare". Ingeniosus respondit: "Ecce, domine, licet eadem arbor voce careat, erit mihi testis". Et pergens ad patrem suum annunciavit ei omnia que contigerant et rogavit eum ut subintraret arborem et interrogatus daret responsum et diceret quod scolasticus fuisset aurum furatus, et promisit patri porcionem de auro. Pater vero cupiditate ductus dixit: "Ego faciam hoc, sed cave ne propriis laqueis alligeris et paciaris quod passus est cignus.

The Scholastic, however, with many oaths kept saying that he had not stolen the gold. But the Ingenious One lodged a complaint before the judge about the Scholastic, and the judge said: "The actor must prove." The Ingenious One replied: "Behold, lord, although that same tree lacks a voice, it will be a witness for me." And going to his father he announced to him all that had happened and asked him to go under the tree and, when questioned, to give an answer and to say that the Scholastic had stolen the gold, and he promised his father a portion of the gold. The father indeed, led by cupidity, said: "I will do this, but beware lest you be bound by your own snares and suffer what the swan suffered."

48. Quia dictum est quod quidam cignus manebat in quodam loco prope serpentem et quociens pariebat pullos, serpens eos comedebat. Cignus autem ob dulcedinem illius loci nolebat inde recedere. Quidam cancer audiens dampnum eius dixit ei: "Quare video [te] sic tristem?" Cignus autem dixit ei omnia quae passus fuerat a serpente.

48. Because it was said that a certain swan was staying in a certain place near a serpent, and whenever she bore young, the serpent ate them. But the swan, on account of the sweetness of that place, did not wish to depart from there. A certain crab, hearing of her damage, said to her: "Why do I see you so sad?" But the swan told him all that she had suffered from the serpent.

Tunc cancer ostendit ei quoddam foramen oppositum foramini serpentis, dicens: "In hoc foramine est quedam mustela que multum inimicatur serpenti. Perge igitur et porta pisces et pone eos infra foramen serpentis et mustele, et egrediente mustela ad comedendum pisces inveniet foramen serpentis et occidet eum". Hec faciente cigno exivit mustela et comedit pisces; iterum est egressa mustela et non invenit pisces nisi cignum; comedit eum et filios suos.

Then the crab showed him a certain hole opposite the serpent’s hole, saying: "In this hole there is a certain weasel which is very inimical to the serpent. Proceed, therefore, and carry fish and place them within the hole of the serpent and of the weasel, and when the weasel goes out to eat the fish, it will find the serpent’s hole and will kill him." With the swan doing these things, the weasel came out and ate the fish; again the weasel went out and found no fish except the swan; it ate him and his sons.

49. Hoc proverbium narravi tibi, o fili, ut scias quod ille qui malis consiliis se crediderit, incidit in ipsos laqueos". Et filius ait: "Ne timeas, pater, quia lucrati erimus mille talenta auri". Pater obedivit filio, subintravit arborem et interrogata arbore a iudice quis furatus esset aurum, responsum est scolasticum fuisse furatum. Audiens ergo iudex vocem hominis intellexit fraudem et precepit ut arbor combureretur. Et igne arborem comburente et super illum fumo perveniente [pater] magna voce clamavit et egressus descendit et patefecit dolum.

49. This proverb I have narrated to you, O son, so that you may know that he who has trusted himself to evil counsels falls into those very snares." And the son said: "Do not fear, father, because we will have gained a thousand talents of gold." The father obeyed the son, slipped into the tree, and, the tree having been questioned by the judge as to who had stolen the gold, it was answered that the scholar had been the thief. Therefore the judge, hearing the voice of a man, understood the fraud and ordered that the tree be burned. And with the fire burning the tree and the smoke coming over him, [the father] cried out with a loud voice, and, having come out, climbed down and laid the trick bare.

Qui una cum filio fortiter a iudice penis afflictus, universum aurum reddiderunt et datum est aurum soli scolastico.

Who, together with his son, having been severely afflicted by the judge with penalties, returned all the gold, and the gold was given to the scholastic alone.

Taliter ergo accidit malis et dolosis. 50. Sed ego semper timui a lingua tua sicut a dentibus serpentis, eo quod semper manat venenum mortiferum. Certe bene dixit sapiens quod fugiendum est a parentibus et a propinquis, si mali sunt, sicut habemus de negociatore.

Thus, therefore, it befalls the wicked and the deceitful. 50. But I have always feared your tongue as the teeth of a serpent, because mortiferous venom ever emanates from it. Surely the wise man spoke well that parents and kinsmen are to be fled, if they are evil, as we have from the negotiator (merchant).

51. Dicitur quod quidam negociator iter arripiens deposuit aput quendam consanguineum suum centum minas ferri. Et reversus a negocio ad consanguineum venit qui ipsius oblitus reversionis ferrum vendiderat, et dixit ei: "Redde ferrum quod aput te deposui". Respondit ille: "Recondidi illud in quodam angulo, et licet mures illud comederint, non tamen cures; libenter reddam, eo quod incolumis redisti; sed rogo te, epulemur hodie simul et celebrabimus festum adventus". Et ille promisit. Et recedens ab eo invenit filium eius et capiens eum induxit in domum suam et ipsum occultans reversus est.

51. It is said that a certain negotiant, taking up a journey, deposited with a certain consanguine kinsman of his a hundred minas of iron. And having returned from his business he came to the kinsman, who, having forgotten about his return, had sold the iron, and he said to him: "Render the iron which I deposited with you." He answered: "I stored it away in a certain corner, and although the mice have eaten it, nevertheless do not be concerned; I will gladly give it back, since you have returned safe; but I beg you, let us feast together today and we will celebrate a festal day of your arrival." And he promised. And departing from him he found his son, and seizing him he led him into his own house, and, hiding him, he returned.

Et ipsum inveniens depositarius interrogavit eum de filio suo. Et ille respondit: "Vidi elevatum eum in aera a quodam accipitre". Proclamans ille cum timore ait: "Vidistis unquam hominem deferri ab accipitre?" Ait dominus ferri: "Eciam, ubi mures comederunt ferrum, ibi elevantur homines ab accipitribus et elephantes in aera". Et ille erubescens reddidit totum ferrum et recepit filium suum.

And finding him, the depositary asked him about his son. And he replied: "I saw him raised into the air by a certain hawk." He, proclaiming with fear, said: "Have you ever seen a man carried off by a hawk?" The master of the iron said: "Indeed, where mice have eaten iron, there men are lifted by hawks—and elephants into the air." And he, blushing, returned all the iron and received his son.

52. Ita erubescas qui mendacia loqueris, et de malis verbis semper mala eveniunt, sicut amarus eciam fructus, si melle ungatur, nunquam dulcis efficitur, sed in propria manet natura. Oportet ergo sapientem observare societatem proborum virorum et fugere societatem malorum, nam sicut aer flans loca odorifera replet odoribus +, ita verbis malorum et malivolorum et insipiencium confunduntur auditores. Et ego scio quod pro hiis omnibus que dico et moneo verba mea tibi displicent, quia semper dicta sapientum gravia sunt iniustis +". 53. Et hec eo dicente statim leo penituit de hoc quod fecit.

52. Thus may you blush, you who speak mendacities, and from evil words evil things always eventuate, just as even a bitter fruit, if it be anointed with honey, is never made sweet, but remains in its own nature. It is therefore fitting for the wise man to observe the society of proven men and to flee the society of the wicked, for just as the air, blowing, fills odoriferous places with odors +, so by the words of the evil and the malevolent and the insipient the auditors are confounded. And I know that on account of all these things which I say and admonish my words are displeasing to you, because the dicta of the wise are always grievous to the unjust +". 53. And as he was saying these things, at once the lion repented of what he had done.

Dimnes vero pergens ad leonem et videns eum angustiosum ait: "Quid penites de hoc quod thaurum interfecisti? An ignoras quod, si alicuius digitum morderet serpens, statim ille abscideret digitum, et membrum vilipendit tanquam alienum, ne forte totum corpus contaminet?" Audiens hec leo acquievit dictis illius et aliquantulum consolatus est.

But Dimnes, going to the lion and seeing him distressed, said: "Why do you repent of this, that you killed the bull? Or do you not know that, if a serpent were to bite someone’s digit, straightway he would cut off the digit, and he vilipends the member as though alien, lest perchance it contaminate the whole body?" Hearing these things, the lion acquiesced to his words and was somewhat consoled.

54. Et dixit philosophus: "Sic est malivolus homo qui inmittit discordias et certaciones inter amicos et facit eos adinvicem separari".

54. And the philosopher said: "Such is the malevolent man who injects discords and contestations among friends and makes them be separated from one another"

[Capitulum II.]

[Chapter 2.]

55. Dixit imperator philosopho: "Dic mihi quid contigit Dimne post occisionem thauri". Respondit philosophus: 56. "Quadam nocte exiit leopardus qui magister et fidelis consiliator erat leoni. Et explorans ianuas Dimnes audivit Kililem improperantem illi de tantis malis que operatus fuerat contra thaurum et dicentem non posse eum evadere manus leonis, cum perceperit leo fraudem quam fecerat. Hoc audiens leopardus intravit ad matrem leonis et dixit ei omnia que audierat.

55. The emperor said to the philosopher: "Tell me what befell Dimne after the slaying of the bull." The philosopher replied: 56. "On a certain night a leopard went out, who was a master and faithful counselor to the lion. And, scouting around Dimne’s doors, he heard Kililem reproaching him for the so great evils that he had wrought against the bull, and saying that he could not escape the hands of the lion, once the lion had perceived the fraud which he had committed. Hearing this, the leopard went in to the lion’s mother and told her all that he had heard."

57. Et lucescente die venit mater leonis ad leonem et videns eum tristem et angustiosum et penitentem de perdicione thauri ait ei: "Fili, penitencia et cogitacio nihil aliud operatur in homine nisi dolorem et obscuritatem sensus. + Video te angustiosum, quoniam occidisti thaurum innocentem, nam cum iustus sis, debueras discernere amorem quem in te habuerat thaurus, quia dicitur quod corda amicorum intra se adinvicem merita reddunt coniuncta. Dic ergo mihi quomodo diligebas thaurum". Leo respondit: "Thaurus semper erat mihi amantissimus et consilium suum erat utile et nullam de eo potui percipere suspicionem.

57. And with day shining, the mother of the lion came to the lion, and seeing him sad and anguished and penitent for the destruction of the bull, she said to him: "Son, penitence and cogitation work nothing else in a man except pain and an obscurity of sense. + I see you distressed, because you killed an innocent bull; for, since you are just, you ought to have discerned the love which the bull had for you, since it is said that the hearts of friends, joined together, render merits mutually among themselves. Tell me therefore how you loved the bull." The lion replied: "The bull was always most loving to me, and his counsel was useful, and I could perceive no suspicion of him at all.

Et nunc penitet me de morte eius et vere cogito eum innocentem fuisse in omnibus hiis que de eo dicta sunt. Sed fui deceptus verbis fraudulenti Dimne et eius mendacibus sillogismis. Sed rogo te, domina mea, annuncia mihi que de hiis omnibus audivisti +". Ait mater: "Audivi a quibusdam nostris fidelissimis quod Dimnes per invidiam quam habebat de thauro tibi mentitus est de eo". Et leo dixit: "Quis tibi hec annunciavit?" Respondit mater: "Oportet amicis fidem servare +". Et leo dixit: "Oportet hanc observare in aliis, sed ubi mens est patefactionis proprie veritatis et ulcio contra legem agentis, non debet malefactum celari, nam iudex non debet aliquem dampnare de re dubia.

And now I repent me of his death, and I truly think that he was innocent in all these things which have been said about him. But I was deceived by the words of the fraudulent Dimne and by his mendacious syllogisms. But I beg you, my lady, announce to me what you have heard about all these things +". The mother said: "I have heard from some of our most faithful that Dimnes, through the envy which he had of the bull, lied to you about him". And the lion said: "Who announced these things to you?" The mother replied: "One ought to keep faith with friends +". And the lion said: "One ought to observe this in other matters, but where the mind is for the laying-open of the proper truth and for retribution upon one acting against the law, the evil deed ought not to be concealed, for a judge ought not to condemn anyone on a doubtful matter."

Sed valde timeo ne forte peniteat me plus in Dimnes quam in occisione thauri". Respondit mater: "Non sperabo te in me dubitare". Leo ait: "Non dubito, sed volo scire veritatem". Et mater respondit: "Ego in hoc dubito, ne indiscreta videar". 58. Leo audiens hec a matre fecit vocari omnes subditos suos ante se et Dimnem. Dimnes vero sicut audax et qui credebat leoni placere ait circumstantibus: "Miror quod video tristem leonem et lamentacione plenum". Et mater leonis ait: "Nulla adest alia tristicia nisi quod leo hucusque videt te manere qui fraudulenter suggessisti leoni, ut occideret thaurum". Ait Dimnes: "Ecce video quod qui dicit veritatem mala patitur et parantur ei mala pro bonis factis. Et certe bene faciunt heremite qui relictis omnibus fugiunt forum et curiam et vivunt secure, quomodo decet.

"But I greatly fear lest perhaps I may repent more concerning Dimnes than about the killing of the bull." The mother responded: "I will not expect you to doubt me." The lion said: "I do not doubt, but I wish to know the truth." And the mother answered: "I, in this, hesitate, lest I appear indiscreet." 58. The lion, hearing these things from his mother, had all his subjects summoned before him, and Dimnes. But Dimnes, being bold and one who believed he would please the lion, said to those standing around: "I marvel that I see the lion sad and full of lamentation." And the lion’s mother said: "No other sadness is present except that the lion up to this point sees you remaining, you who fraudulently suggested to the lion that he should kill the bull." Dimnes said: "Behold, I see that he who speaks the truth suffers evils, and evils are prepared for him in return for good deeds. And certainly the hermits do well who, having left all things, flee the forum and the court and live securely, as is fitting."

Utinam sic et ego fecissem! Nunc vero [ego] qui bono et puro corde imperatorem sum secutus et adiuvans et revelans ei omnia mala de thauro et detexi pessimum ingenium ipsius et salvavi caput ipsius leonis et suum imperium erit de cetero sine tribulacione, malum propter hoc debeo recipere? Sed, o imperator, unum deprecor ut studiose inquiri facias ea que a me tibi dicta sunt, et invenies revelacionem et animam meam liberabis, quia ignis in lapidibus absconsus quadam arte manifestatur.

Would that thus I also had done! Now indeed [I], who with a good and pure heart have followed the emperor and, aiding and revealing to him all the evils about the bull, uncovered his most wicked disposition and saved the head of this lion, and his empire will hereafter be without tribulation—ought I, on account of this, to receive evil? But, O emperor, one thing I beseech: that you have diligently inquired into the things which have been told to you by me, and you will find the revelation and you will free my soul, because fire hidden in stones is by a certain art made manifest.

Et si cognoscerem me culpabilem, ante tuam presenciam non venirem, sed conversarer in aliis amplis locis. Sed deprecor adhuc imperialem tuam magnitudinem, inquire adhuc de me studiose per subtilissimum et iustissimum inquisitorem veritatis, personam hominis non respicientem nec aures ad invidiam declinantem, sicut sunt de hic astantibus qui mihi invident, eo quod, imperator, diligis me. Et si hoc non facis, non habeo refugium ad alium nisi ad deum qui cognoscit mentem et scrutatur corda et probat renes; ipse videt veritatem, nam dictum est a sapientibus: Qui credit fictis rebus et non veracibus, pacietur quod passa est stulta mulier.

And if I knew myself culpable, I would not come before your presence, but would dwell in other ample places. But I beseech still your imperial magnitude: inquire yet further about me diligently, through a most subtle and most just inquisitor of truth, one who does not regard the person of a man nor incline his ears to envy, as there are among those standing here who envy me, because, emperor, you love me. And if you do not do this, I have no refuge to any other save to God, who knows the mind and scrutinizes hearts and tests the reins; he himself sees the truth, for it has been said by the wise: He who believes fictitious things and not veracious ones will suffer what the foolish woman suffered.

59. Quia dictum est quod in quadam civitate erat quidam negociator, pulchram habens uxorem que diligebat quendam pictorem. Quadam die dixit illa pictori: "Non potes aliquid fingere quomodo possim obviare tibi ad me venienti, antequam clames?" At ille dixit: "Leviter possum hoc facere". Et recedens accepit pannum et pinxit eum multis historiis et varios ibi posuit colores, ita quod in nocte lucebat, et noctis tempore induit eum et intravit ad amasiam suam. Et illa eum videns valde letata est.

59. Because it was said that in a certain city there was a certain merchant, having a beautiful wife who loved a certain painter. One day the woman said to the painter: "Can you not contrive something by which I might be able to meet you as you are coming to me, before you cry out?" But he said: "I can easily do this." And going away he took a cloth and painted it with many histories, and there he set various colors, such that in the night it shone, and in the time of night he put it on and entered to his mistress. And she, seeing him, rejoiced greatly.

Dixit ei pictor: "Cum videris hunc pannum, scias ibi me esse". Mulier autem habebat servum qui audivit que dixerat pictor. Vocatus autem fuit quadam die pictor ad imperatoris curiam, ut depingeret ibi imagines. Servus autem mulieris ivit illo sero ad ancillam pictoris et rogavit eam, ut ostenderet sibi pannum domini sui historiatum.

The painter said to her: "When you see this cloth, know that I am there." Now the woman had a servant who heard what the painter had said. And on a certain day the painter was summoned to the emperor’s court, to paint images there. But the woman’s servant went that evening to the painter’s maidservant and asked her to show him his master’s historiated cloth.

Et illa ut simplex dedit servo pannum. Servus vero indutus panno intravit ad dominam suam et credens illa eum esse pictorem concubuit cum eo. Et egressus servus dedit pannum ancille. Pictor autem illa hora veniens induit pannum et ingressus est ad eam, ut erat consuetus.

And she, in her simplicity, gave the cloth to the servant. The servant, indeed, clad in the cloth, entered to his mistress, and she, believing him to be the painter, lay with him. And the servant, having gone out, gave the cloth to the handmaid. But the painter, coming at that hour, put on the cloth and entered to her, as he was accustomed.

Et illa dixit ei: "Quomodo sic cito reversus es in una nocte?" Ille autem audiens tristatus est et cognovit fraudem et reversus domum impie verberavit ancillam suam. Et illa patefecit ei omnia. Quo intellecto pictor combussit pannum.

And she said to him: "How have you returned so quickly in a single night?" But he, on hearing this, was saddened and recognized the fraud, and, having returned home, impiously beat his maidservant. And she laid open to him everything. This understood, the painter burned the cloth.

60. Hec itaque tibi narravi, domina, ut intelligas quia que contra me dicta sunt vera non sunt, sed quandoque multa mendacia veris assimilari. Unde scias quia non timeo mortem, quoniam cognosco eam inevitabilem et determinatam omnibus mortalibus. Sed ego in nullo deliqui; verumtamen istud dico: si inveneris me in aliquo deliquisse, non mihi parcatur". Tunc quidam de militibus dixit ei: "Tu non dicis hoc pro dilectione imperatoris nec pro suo honore, sed ut respondeas pro te ipso, ex cusando [te] de rebus a te crudeliter perpetratis". Et Dimnes ait: "O insipiens, nescis quia non respondendus est qui pro se certat, sed pro anima sua? Et qui pro se non respondet, alterius responsioni auxiliari non potest.

60. These things, therefore, I have narrated to you, lady, that you may understand that the things said against me are not true, but that sometimes many mendacities are made to be assimilated to truths. Whence know that I do not fear death, since I recognize it as inevitable and determined for all mortals. But I in no way have transgressed; nevertheless I say this: if you find that I have in any way transgressed, let there be no sparing for me." Then a certain one of the soldiers said to him: "You do not say this for love of the emperor nor for his honor, but so that you may answer for yourself, excusing yourself for the things cruelly perpetrated by you." And Dimnes said: "O insensate one, do you not know that one ought not to answer for himself who contends for himself, but for his soul? And he who does not respond for himself cannot aid another’s response.

Tu contra me inimiciciam tuam publice demonstrasti et patefecisti invidiam animo tuo occultatam et te ipsum intestabilem demonstrasti inimicum. Relinquas ergo ianuas imperiales, nam turpissimum est et indignum talem imperatoribus appropinquare". Hec ille audiens tristis recessit. Mater autem leonis ait: "O Dimnes, oportet detegi turpitudinem fraudis tue qualiter nos circumdas tu talibus dictis". Ait Dimnes: "Quid me uno aspicis oculo?

You have publicly demonstrated your enmity against me and laid open the envy hidden in your spirit, and you have shown yourself an intestable enemy. Leave, then, the imperial doors, for it is most shameful and unworthy that such a one should approach the emperors". Hearing these things, he departed sad. But the lion’s mother said: "O Dimnes, the turpitude of your fraud must be uncovered—how you surround us with such words". Dimnes said: "Why do you look at me with one eye?

Certe mutabiles sunt sensus bonorum hominum, ut video et sicut eciam ait propheta: "Omnes dereliquerunt me". Et ego spem habeo in imperatorem qui amplectitur bonitatem, veritatem et humilitatem, qui [non] facit timere et tremere". Et illa ait: "Videte istum pessimum et impiissimum qui talia contra legem operatus est et incidit in maximas culpas, qualiter nunc incipit sillogisare et falsificare veritatem et mendacibus sillogismis putat se posse decipere omnes". Respondit Dimnes: "Ita paciatur qui detegit secreta, + quoniam ille qui dicit dominum domus esse extraneum + et neminem diligit, et qui disturbat futura mala, bene facit". Illa dixit: "O impiissime, ne suspiceris te posse fugere palam tue condempnacionis sentenciam hiis tuis mendacibus sillogismis". Et Dimnes dixit: "Tales sunt qui mendacia fingunt et iusticiam fugiunt nec confidunt in opere nec in dictis". Audiens hec mater leonis dixit: "Forte mendacium dixerunt hii qui hunc accusaverunt, nam videtur dicere vera iste qui sic audacter loquitur coram imperatore et me nec minime erubescit". 61. Precepit leo Dimnem in carcerem mitti, donec studiose rei veritatem cognoscat.

Surely the senses of good men are mutable, as I see and as likewise the prophet says: "All have abandoned me." And I have hope in the emperor, who embraces goodness, truth, and humility, who [does not] make to fear and to tremble." And she said: "Behold this most-wicked and most-impious man who has wrought such things against the law and has fallen into the greatest faults, how now he begins to syllogize and to falsify the truth, and with mendacious syllogisms thinks he can deceive everyone." Dimnes replied: "So let him suffer who uncovers secrets, + for he who says the lord of the house is a stranger + and loves no one, and he who disrupts coming evils, does well." She said: "O most impious one, do not suppose that you can flee the manifest sentence of your condemnation by these your lying syllogisms." And Dimnes said: "Such are they who feign lies and flee justice, nor do they trust in deed nor in words." Hearing these things, the lion’s mother said: "Perhaps those who accused this man spoke a lie, for this one seems to speak truths, who thus boldly speaks before the emperor and me, nor blushes in the least." 61. The lion ordered Dimnes to be sent into prison, until he might diligently come to know the truth of the matter.

Et postquam Dimnes fuit in carcerem positus, patefecit mater leonis quod leopardus hec omnia sibi revelavit. Leo autem dixit: "Dimitte eum et videbis, quid pacietur". 62. Nocte autem facta venit Kililes ad Dimnem et + plorans dixit ei: "Nonne hec sunt que predixi tibi? Sed tu victus elacione et avaricia et invidia ad talem exitum devenisti". Respondit Dimnes: "Verum dixisti.

And after Dimnes had been placed in prison, the lion’s mother laid open that the leopard had revealed all these things to her. But the lion said: "Dismiss him and you will see what he will suffer". 62. But when night had fallen, Kililes came to Dimnes and + weeping said to him: "Are not these the things that I predicted to you? But you, overcome by elation and avarice and envy, have come to such an outcome". Dimnes replied: "You have spoken true."

Nunquam cessasti admonere me et dicere mihi decencia, sed ego miser te non audiebam seductus avaricia et invidia, et passus sum adinstar infirmorum qui non evitantes nociva cibaria leduntur. Et nunc non dubito de me tantum quantum dubito de te, ne ab amicicia quam communiter habuimus capiaris et coactus manifestabis omnia que de me sunt et sic iudicabunt me miserum morti et tu mecum conmorieris". Respondit Kililes: "Hec omnia mecum racionatus sum, sed consulo tibi ut manifestes mihi culpam tuam, nam utilius est dampnari temporaliter quam in futuro eternaliter". Ait Dimnes: "Sustinebo, usquequo videbo et videam que de me erunt".

You never ceased to admonish me and to tell me what was decent, but I, wretch that I am, did not listen to you, seduced by avarice and envy, and I suffered after the manner of the infirm who, not avoiding noxious victuals, are harmed. And now I do not doubt about myself so much as I doubt about you, lest from the amity which we held in common you be ensnared and, compelled, you will manifest all the things that pertain to me, and thus they will adjudge me, miserable, to death, and you will die together with me". Kililes replied: "All these things I have reasoned out with myself, but I counsel you to manifest to me your fault, for it is more useful to be condemned temporally than eternally in the future". Dimnes said: "I will endure, until I shall see and behold what will be concerning me".

63. Kililes vero hec audiens recessit timidus et tremebundus et accipiens pocionem mortuus est.

63. But Kililes, hearing these things, withdrew timid and tremulous, and, taking a potion, died.

64. Alio autem die fecit leo vocari omnes magnates suos et indicem leopardum et ut Dimnes in medio iudicetur. Congregatis itaque omnibus ait leopardus: "O imperator et omnes astantes milites, ego non desisto cogitare de occisione thauri. Quicumque scit aliquid de eo, dicat in medium, quia iudicium non debet proferri sine diligentissima inquisicione". Iudex vero respondit: "Bene dixisti; dignum est ut quicumque aliquid scit de eo, dicat, quia interfecto malo constringitur omne malum et fit iuvamen toti provincie". Omnes autem qui aderant tacuerunt.

64. But on another day the lion had all his magnates and the leopard the judge summoned, and that Dimnes be judged in the midst. And when all had gathered, the leopard said: "O emperor and all the soldiers standing by, I do not cease to think about the slaughter of the bull. Whoever knows anything about it, let him speak into the midst, because judgment ought not to be pronounced without the most diligent inquisition." The judge indeed replied: "You have spoken well; it is fitting that whoever knows anything about it, let him speak, because, the evil-doer having been slain, all evil is constrained, and there is made a help to the whole province." But all who were present kept silence.

Ait Dimnes: "O vos quid tacetis? Si quis vestrum aliquid de me scit, loquatur et ego respondebo, quia qui nescit respondere pro se, pacietur sicut passus est quidam indoctus medicus.

Dimnes said: "O you, why are you silent? If any of you knows anything about me, let him speak, and I will respond; for he who does not know how to respond for himself will suffer just as a certain unlearned physician suffered."

65. Quia dicitur quod quidam medicus venit ad civitatem quandam, et ibi erat filia baiuli egrota. Et quidam sapientissimus medicus cecus erat in illa civitate qui precepit ungi infirmam quodam unguento quod dicitur adyanto. Et vocatus est medicus extraneus, ut eligeret adyantum inter alia unguenta que erant in armario.

65. For it is said that a certain physician came to a certain city, and there the daughter of the bailiff was sick. And a most wise physician was blind in that city, who ordered that the sick girl be anointed with a certain ointment which is called adyanto. And the foreign physician was called, so that he might choose the adyanto among the other ointments which were in the cupboard.

Et ille ignarus pro adyanto elegit interiorem et non solum quod eam unxit, sed et dedit ei bibere; et illa bibens incidit in disenteriam et mortua est. Post hec coactus est medicus a patre puelle, ut de eo biberet, et bibens mortuus est.

And that ignorant fellow, instead of the adyantum, chose an internal remedy, and not only that he anointed her with it, but he also gave her to drink; and she, drinking, fell into dysentery and died. After this the medic was compelled by the girl’s father to drink of it, and, drinking, he died.

66. Oportet ergo sic eum pati qui facit et dicit que ignorat". Et statim surrexit magister cocus et dixit: "Audite, o milites, racionem meam. Ego etenim homo sum habens scienciam phisionomatis nature. Manifestum est mihi Dimnem fraudulentum [esse] et impium, sicut videre potestis, quia dicitur quod qui habet oculum dextrum minorem sinistro et non facile volubilem et supercilia coniuncta adinvicem et in eundo caput inclinans, accusator est et pessimus, sicut videmus hunc miserum". Et Dimnes respondit: "Omnes (qui) sub celo sumus et nemo nostrum ascendit super celos.

66. It is necessary, therefore, that he thus suffer who does and says things which he is ignorant of." And at once the master cook arose and said: "Hear, O soldiers, my reason. For I am indeed a man having the science of the physiognomy of nature. It is manifest to me that Dimnes is fraudulent [to be] and impious, as you can see, because it is said that he who has the right eye smaller than the left and not easily voluble, and the eyebrows joined to one another, and in walking inclines the head, is an accuser and the worst, as we see this wretch." And Dimnes replied: "All (who) are under heaven we are, and none of us has ascended above the heavens."

Et hic qui talia dicit videtur esse castus et sapiens. Ergo [si], sicut dicit, animalium virtutes et corporales complexiones mutantur, quare oportet dare bravium illis qui recte se habent et dampnare illos qui publice deliquerunt? O insipiens, videris mihi similis illi qui non videt trabem oculi sui, discernit et diiudicat festucam quam vicinus habet in oculo suo et passus est quod passa est illa stulta mulier.

And this one who says such things seems to be chaste and wise. Therefore [if], as he says, the virtues of animals and the bodily complexions are changed, why ought one to give the brabeum to those who conduct themselves rightly and to condemn those who have publicly transgressed? O foolish one, you seem to me like him who does not see the beam of his own eye, yet discerns and judges the speck which his neighbor has in his eye, and he has suffered what that foolish woman suffered.

67. Quia dicitur quod due mulieres una cum viro de captivitate fugientes nude ambulabant. Quarum una invenit stramina quedam cum quibus turpitudinem suam circumdedit et reversa est ad aliam et dixit: "Quomodo sic ambulas, non erubescis?" Cui vir respondit: "O insipiens, oblita es propriam videre nuditatem, et exprobraris hanc in hoc?"

67. Because it is said that two women, together with a man, fleeing from captivity, were walking nude. One of them found some straw, with which she covered her nakedness, and she returned to the other and said: "How do you walk thus; are you not ashamed?" To whom the man replied: "O foolish one, you have forgotten to see your own nakedness, and do you reproach this one for this?"

68. Talis ergo es tu, o magister, qui tibimet non prevides: fetentes habes plagas et audes assistere imperatori et in dando manibus tuis tractare". Hec audiens cocus penituit de hiis que dixit et flevit amare. Intelligens leo que dicta erant de coco eiecit eum foras. 69. Et fuit scriptum placitum et Dimnes reversus est ad carcerem, donec viderent quid facerent de eo. Alius autem amicus Dimne venit ad eum et nunciavit ei mortem Kilile.

68. Such therefore are you, O master, who do not look to yourself: you have stinking wounds, and you dare to attend upon the emperor and, in serving, to handle with your hands." Hearing this, the cook repented of the things he had said and wept bitterly. The lion, understanding what had been spoken about the cook, cast him out. 69. And a decree was written, and Dimnes returned to the prison, until they might see what they would do about him. But another friend of Dimne came to him and announced to him the death of Kilile.

Super quo valde est turbatus et plorans et lacrimans, capillos et genas discerpens et pectus percuciebat: "Heu mihi, quid faciam? Nolo diligere vitam propter mortem tanti amici, vivere nunquam nolo, nunquam talem benivolum inveniam et dilectissimum amicum. Optime ergo dixit qui ait quod in tempore tentacionis finiuntur mala".

At this he was greatly troubled, and, weeping and shedding tears, he was tearing his hair and cheeks and beating his breast: "Alas for me, what shall I do? I do not wish to cherish life because of the death of so great a friend; never do I wish to live; never shall I find such a benevolent and most beloved friend. Therefore he spoke very well who said that in a time of temptation evils are brought to an end."

70. Et post hec vocatus Dimnes stetit in iudicio et videns eum stratigotus ait: "O Dimnes, audivi opera tua, et scias quia nullum dubium remansit super te, et nisi pietas imperatoris esset magna et infinita, non sineret te hucusque vivere". Dimnes respondit: "Nisi multa et infinita esset illius pietas, non sufferret seviciam cordis tui hucusque, nam video te servum audacem voluntatum tuarum et ante condempnacionem meam violentam preiudicas mihi mortem. Et non multum irascor tibi de hoc, quia semper maligni contrarii sunt astutis et celeribus". Iudex autem dixit: "Oportet, principes ut sint rigidi in veritate, indisciplinatos vero viros increpent et arguant. Sed laudo tibi, o Dimnes, ut eligas magis penam in hoc seculo veritatem dicendo quam in futuro". Et Dimnes respondit: "Bene dixisti, domine; sed decet omnem prudentem discernere temporalia ab eternalibus.

70. And after this Dimnes, having been summoned, stood in judgment, and seeing him the strategotus said: "O Dimnes, I have heard your deeds, and know that no doubt remains concerning you; and unless the emperor’s pietas were great and infinite, he would not allow you to live thus far." Dimnes replied: "Unless his pietas were much and infinite, he would not have borne the savagery of your heart until now, for I see you a bold servant of your own wills, and before my condemnation you violently prejudge death for me. Nor am I greatly angered at you for this, because the malignant are always contrary to the astute and the swift." But the judge said: "It behooves rulers to be rigid in truth, but to rebuke and reprove undisciplined men. Yet I commend to you, O Dimnes, that you choose rather punishment in this age by speaking truth than in the future." And Dimnes answered: "You have spoken well, lord; but it befits every prudent man to distinguish things temporal from things eternal.

Sed ego innocens sum in hoc crimine et non oportet me participare vobiscum et esse condempnatorem sanguinis mei; si enim qui super alium mentitur dampnatur, tunc et stultus multo magis qui super se. Videte ergo ne peniteat vos, quando penitencia inutilis erit, et cavete ne paciamini sicut ille qui attestatur quod non vidit.

But I am innocent in this crime, and it is not fitting for me to participate with you and to be the condemner of my own blood; for if he who lies against another is condemned, then much more the fool who does so against himself. See to it, therefore, that it not repent you, when repentance will be useless, and beware lest you suffer like the one who attests to what he did not see.

71. Dicitur enim quod quidam actorcoreus concupivit uxorem domini sui, et ipsa dedignata est eum. Et iratus ille cepit duas picas et docuit eas dicere lingua Persarum: "Vidi dominam meam conmiscentem cum ostiario". Accidit autem quod dominus suus comederet cum Persis. Qui audientes picas erubuerunt valde, celebrato convivio retulerunt domino que pice dicebant.

71. For it is said that a certain chorus-actor lusted after his lord’s wife, and she disdained him. And he, angered, took two magpies and taught them to speak in the Persian tongue: "I saw my lady having intercourse with the ostiary." Now it happened that his master was dining with Persians. They, on hearing the magpies, were greatly abashed, and when the banquet had been concluded, they reported to the master what the magpies were saying.

Actorcoreus autem deforis stans dixit: "Et ego una cum eis testor, et hec vidi non semel, sed multociens". Iratus autem dominus voluit occidere uxorem suam. Ipsa autem annunciavit viro omnia quomodo actorcoreus concupivit eam et pro eo quod noluit consentire, docuit picas talia dicere et quod de lingua Persarum nescivit aliud dicere pice nisi hoc de quo ipse eas docuit. Et Perse interrogaverunt picas de aliis rebus et videbant quod nesciebant dicere nisi illud turpe verbum.

But Actorcoreus, standing outside, said: "I too together with them attest, and I saw these things not once, but many times." The lord, however, being angry, wished to kill his wife. But she announced to her husband everything—how Actorcoreus coveted her, and because she was unwilling to consent, he taught the magpies to say such things—and that from the Persian tongue the magpies knew to say nothing else except this which he himself had taught them. And the Persians questioned the magpies about other matters and saw that they knew how to say nothing except that shameful word.

Venit autem domina ad actorcoreum et dixit ei: "Non times deum, quia talia super me testificaris? Ita res se habuit?" Ille ait: "Verum ita fuit". Et eo hec dicente dominus accepit clavam quam in manu tenebat et subito insiliens in faciem eius obscuravit eum.

But the lady came to the actorcoreus and said to him: "Do you not fear God, that you testify such things against me? Was the matter thus?" He said: "Truly, thus it was." And while he was saying these things, the lord took the club which he held in his hand, and suddenly, springing at his face, he blinded him.

72. Ita et vos paciemini, si mendacium contra me testificamini". Nullus ergo potuit condempnare Dimnem et reversus est in carcerem stetitque ibi usque in diem septimum. Septimo autem die mater leonis dixit ad eum: "O fili mi, si iste impiissimus de tanto crimine evaserit, scias quod unusquisque de subiectis tuis non dubitabit facere quod voluerit sine timore, et erunt certi [quia] de hoc quod fecerunt penam non pacientur". Videns autem leo sue matris instanciam precepit ut interficeretur Dimnes. Et interfectus est.

72. So you too will suffer, if you testify a mendacity against me". Therefore no one was able to condemn Dimna, and he returned to prison and remained there until the seventh day. But on the seventh day the lion’s mother said to him: "O my son, if this most impious man has escaped from so great a crime, know that each one of your subjects will not hesitate to do what he wishes without fear, and they will be certain [because] that for what they have done they will not suffer a penalty". Seeing, however, his mother’s insistence, the lion ordered that Dimna be killed. And he was killed.

73. Postea philosophus dixit: "Scias, imperator, pro certo quod omnis qui dolum fecerit, incidet in laqueum quem fuerit operatus".

73. Afterwards the philosopher said: "Know, emperor, for certain that everyone who has committed deceit will fall into the snare which he has wrought".

[Capitulum III.]

[Chapter 3.]

74. Imperator autem dixit philosopho: "Cognovi quod dixisti; sed dic mihi de aliis adinvicem se amantibus et semper in amicicia constantibus". Philosophus dixit: +

74. But the Emperor said to the philosopher: "I have recognized what you said; but tell me about others loving one another mutually and always constant in friendship." The philosopher said: +

75. "Dicitur enim quendam locum fuisse utilem ad venandum in quem quidam venator sepius ibat. Erat autem ibi arbor alta, habens densas frondes et desuper corvus habebat nidum. Una autem die vidit corvus quendam venatorem ab arbore descendentem et deferentem in collo suo recia et in manu baculum.

75. "For it is said that there was a certain place useful for hunting, to which a certain hunter went more often. Now there was there a tall tree, having dense fronds, and above a crow had a nest. But one day the crow saw a certain hunter descending from the tree and carrying on his neck nets and in his hand a staff.

Hoc videns corvus timuit et cogitavit in se ipso stare in nido et videre quid ille faceret. Ille autem expandit recia et super ea sparsit grana. Columba autem, aliis columbis domina, vidit grana frumenti et non perspiciens recia cum aliis columbis incidit in ea. Et venator gavisus est valde et inceperunt columbe unaqueque commovere recia et agere de salute sua.

Seeing this, the raven was afraid and considered within himself to remain in the nest and to see what he would do. But he spread out the nets and scattered grains upon them. Now a dove, mistress over the other doves, saw the kernels of grain and, not perceiving the nets, fell into them together with the other doves. And the hunter rejoiced greatly, and the doves began, each one, to shake the nets and to strive for their deliverance.

Domina vero earum dixit: "Non tristemini, sed omnes simul laboremus: poterimus forsan levare recia". Et acquiescentes verbis domine sublevaverunt ea et elongate sunt a venatore. Et venator videns iratus est valde et non desperans cepit eas sequi, putans quod hoc non multum duraret. Corvus autem statuit intra se a longe sequi eas et videre exitum earundem.

But their lady said: "Do not be saddened, but let us all labor together: perhaps we shall be able to lift the nets." And, acquiescing to the lady’s words, they raised them and got far from the hunter. And the hunter, seeing this, was very angry, and, not despairing, began to follow them, thinking that this would not last very long. But the crow resolved within himself to follow them from afar and to see their outcome.

Domina vero columbarum videns venatorem sequentem eas dixit: "Iste auceps sequitur nos, et si incederemus recto tramite, non desinet nos sequi; sed pergamus per aspera et investigabilia loca, et sic desperabit de nobis et insuper in hoc itinere habeo quendam murem amicissimum; ad quem si poterimus occurrere, ligamina circumstancia corrodet et nos liberabit". Audiens autem venator eas tale habere consilium, dimisit eas et reversus est.

But the lady of the doves, seeing the fowler following them, said: "This bird-catcher is pursuing us, and if we were to proceed by a straight track, he will not cease to follow us; but let us go on through rough and hard-to-trace places, and so he will despair of us; and, moreover, on this journey I have a certain mouse most friendly to me, to whom, if we can meet, he will gnaw the encircling bindings and will free us." But the hunter, hearing that they had such a plan, let them go and turned back.

76. Corvus autem volens scire modum salutis earum, et applicantes ad foramen muris descenderunt in terram. Mus autem exiens et videns columbam gaudens suscepit eam et dixit: "O fidelis amica, quis te tantis periculis alligavit?" Respondit: "Nescis quod bone et male res constitute sunt fortuna que me talibus circumdedit ligaminibus et talem conductionem adduxit et ad celeritatem cecidi, ut in recia caderem. Et non est mirum, si in hunc casum deveni; maioribus principibus et sapientibus hoc accidit.

76. But the Crow, wishing to know the manner of their salvation, and they, alighting at the Mouse’s hole, descended to the ground. But the Mouse, coming out and seeing the Dove, gladly received her and said: "O faithful friend, who has bound you in such great perils?" She answered: "Do you not know that good and bad things are constituted by Fortune, who has surrounded me with such ligatures and has brought such a disposition, and I, through haste, fell, so that I fell into the net. And it is not a wonder if I have come into this mishap; to greater princes and to wise men this has happened.

An nescis quando sol patitur eclipsim a luna, et luna cooperitur similiter umbra terre? Tunc maritimus piscis ex profundo capitur et volatilia ab aere deponuntur, cum hoc sit determinatum. Et propter hoc insipiens invenit desiderium suum et sapiens defraudatur a concupiscencia sua". Hiis dictis a columba cepit mus rodere et solvere dominam columbarum.

"Do you not know when the sun suffers an eclipse by the moon, and the moon is likewise covered by the shadow of the earth? Then the sea-fish is seized from the deep and the birds are brought down from the air, since this has been determined. And on account of this the foolish man finds his desire, and the wise man is defrauded of his concupiscence." With these things said by the dove, the mouse began to gnaw and to unfasten the mistress of the doves.

Dixit autem ipsa: "Incipe liberare subiectas meas et postea me". Mus autem nolens eam audire solvebat ipsam. Columba vero dixit: "O mus, ne irascaris de hoc quod dico tibi; cum enim deus dederit mihi potestatem earum, debeo eis providere, quia benivole mihi sunt et per earum adiutorium deus nos a laqueis liberavit. Timeo, si primum solveris me, ne in aliquo de istis defeceris et reliqueris aliquam alligatam.

But she said: "Begin to liberate my subjects, and afterwards me." But the mouse, unwilling to listen to her, was untying her. But the dove said: "O mouse, do not be angry at this which I say to you; since God has given me power over them, I ought to provide for them, because they are benevolent toward me, and through their aid God has delivered us from the snares. I fear that, if you first loosen me, you may in some way fail in regard to these and leave some one bound."

Si autem ego sola ligata remansero, necessitas benivolencie te constringet ut me solvas". Mus autem dixit: "Sermones isti impellunt subiectas tuas ut magis te diligant". Et hiis dictis absolvit eas et liberate sunt.

“But if I alone shall have remained bound, the necessity of benevolence will constrain you to release me.” But the mouse said: “These discourses impel your subjects to love you more.” And with these things said, he released them and they were liberated.

77. Videns autem corvus quod actum fuerat, descendit ante foramen muris et vocavit eum. Ipse autem respondit: "Quis es, amice?" Et corvus respondit: "Ego sum corvus et vidi pulcram amiciciam quam ad amicos habes et vellem esse amicus tuus, et propterea veni ad te". Mus autem dixit: "Quid est commune mihi et tibi? Oportet prudentem que possibilia sunt querere, nam qui impossibilia querit similis est illi qui super aquas conducit currum et navem super terram.

77. But seeing what had been done, the raven descended before the mouse’s hole and called to him. He, however, replied: "Who are you, friend?" And the raven answered: "I am a raven, and I saw the fair friendship which you have toward your friends, and I would wish to be your friend; and therefore I came to you." But the mouse said: "What have I and you in common? It behooves a prudent man to seek the things that are possible, for he who seeks impossibilities is like him who drives a chariot over the waters and a ship over the land.

Quomodo ero amicus tuus, cum sim cibus tuus?" Corvus respondit: "Discerne in corde tuo accidencia; non enim delector de te nutriri. Multo magis est mihi utile te inter vivos esse, quia prodesse poteris amicicie mee et semper cooperari in omnibus. Non oportet me dimittere te et vacuum a spe mea reverti, quia certus sum de pura benivolencia quam ad amicos habes, eciam si tu mihi eam non ostendis, quoniam prudencia velocis est similis musco qui, cum operitur, expanditur et manifestatur odor eius". Mus autem dixit: "Subtilis inimicicia adest, nam preliatrix contrastatrix dicitur sicut leonis et elephantis; alia autem persecutiva et fugitiva sicut gatti et muris.

"How shall I be your friend, when I am your food?" The raven answered: "Discern in your heart the accidents; for I am not delighted to be nourished by you. Much more is it useful to me that you be among the living, because you will be able to profit my friendship and always cooperate in all things. It is not fitting for me to dismiss you and return empty of my hope, for I am certain of the pure benevolence which you have toward friends, even if you do not show it to me, since the prudence of the quick-witted is like musk which, when it is covered, spreads and its odor is made manifest." But the mouse said: "Subtle enmity is present, for one is called war-fighting and counter-striving, like that of lions and elephants; another, however, is persecuting and fugitive, like that of cats and mice."

Et nemo debet se credere inicimis suis nec blandis eorum verbis, quia licet aqua calefiat igne, naturam propriam non amittit; si calida super ignem ceciderit, extinguit eum". Et corvus respondit: "Scio quid dicis et verum est, sed mea amicicia non est debilis, sed firma: durabit et stabilis erit sicut vas aureum bene consolidatum [quod] difficile frangitur, et si tamen casu frangitur, facile reparatur, et vas figuli cito rumpitur et nunquam reparatur. Ita sincera amicicia incommutabilis est, et que pura non est, debilis est et corruptibilis". Mus ait: "Accipio de cetero amiciciam tuam, quia nemo reversus est vacuus qui de me habuit opus. Hec verba a te dicta sunt et requisita diu adimplere optavi.

And no one ought to trust himself to his enemies nor to their bland words, because although water is heated by fire, it does not lose its proper nature; if, being hot, it should fall upon the fire, it extinguishes it". And the raven replied: "I know what you say, and it is true, but my friendship is not weak, but firm: it will endure and will be stable like a golden vessel well consolidated [which] is difficult to break; and if, however, by chance it is broken, it is easily repaired, whereas the potter’s vessel is quickly broken and is never repaired. Thus sincere friendship is immutable, and that which is not pure is weak and corruptible". The mouse said: "I accept henceforth your friendship, because no one has returned empty who has had need of me. These words have been spoken by you, and the things requested I have long desired to fulfill.

Si in aliquo tempore reverti voluerimus a conveniencia nostra, non dices quod vidi murem insipientem et decepi eum et illaqueavi". Post hec ostendit se mus in foramine. Corvus dixit: "Quare omnino non exis ad me?" Mus respondit: "Conversantes in hoc seculo duobus modis se diligunt, spiritualiter videlicet et corporaliter: spiritualiter quidem diligunt qui non querunt alia nisi que pertinent ad animam; qui vero corporaliter, propter aliquas seculares res in amicicia constant et permanent, similes sunt venatori qui sparsit grana frumenti sub volatilibus, sed non ad utilitatem earum, sed suam. Ego autem pro nullo factus sum amicus tuus nisi pro te ipso, et quis detinet me exire ad te? Timor scilicet consubstancialium tuorum et eorum consilium qui iuxta substanciam et speciem communicant tibi et qui secundum voluntatem suam faciunt". Ait corvus: "Noli timere propter hoc, quia caritas sincera argumentum est esse amicum amico amici et inimicum inimico inimici, et te me diligentem et mei socii diligent". Hiis dictis a corvo confirmatus est mus et exivit foras et confirmata est amicicia eorum inter eos.

"If at any time we should revert from our convention, you will not say that I saw an insipient mouse and deceived him and ensnared him." After these things the mouse showed himself in the hole. The crow said: "Why do you not come out to me at all?" The mouse replied: "Those living in this age love one another in two ways, spiritually, namely, and corporeally: spiritually indeed they love who seek nothing other than what pertains to the soul; but they who love corporeally, on account of certain secular things they stand and remain in friendship, are similar to the hunter who scattered grains of wheat beneath the birds, but not for their benefit, but his own. I, however, have been made your friend for nothing except for you yourself; and what detains me from going out to you? To wit, fear of your consubstantials and the counsel of those who, according to substance and species, share with you, and who act according to their own will." The crow said: "Do not fear on this account, because sincere charity is a proof of being a friend to the friend of a friend and an enemy to the enemy of an enemy, and you—since I love you—my companions also will love." With these things said by the crow the mouse was encouraged and went out, and their friendship between them was confirmed.

78. Una autem dierum dixit corvus muri: "Video foramen tuum esse iuxta viam et timeo ne propter me sit aliis notum foramen tuum; sed scio locum extra viam ubi sunt pisces multi et alia plura victualia et mihi est in eodem loco amica testudo, et habeo voluntatem ire ibi et rogo te ut venias mecum, et comedemus insimul". Et mus dixit: "Libenter venio tecum, quia et ego odio habeo istum locum +". Et corvus accipiens eum per caudam portavit illum ad illum fontem ubi erat testudo. Videns testudo corvum volantem in aera et deferentem murem, putans alium extraneum corvum esse, timens abscondit se in aqua. Corvus autem posuit murem in terram et vocavit per nomen testudinem.

78. But on one of the days the crow said to the mouse: "I see your hole is next to the road, and I fear lest on account of me your hole be known to others; but I know a place off the road where there are many fishes and many other victuals besides, and in that same place I have a tortoise who is a friend, and I have the will to go there and I ask you to come with me, and we shall eat together." And the mouse said: "Willingly I come with you, for I too have this place in hatred +". And the crow, taking him by the tail, carried him to that fountain where the tortoise was. Seeing the crow flying in the air and bearing the mouse, the tortoise, thinking it to be another foreign crow, hid herself in the water in fear. But the crow put the mouse on the ground and called the tortoise by name.

Ipsa vero cognoscens vocem eius exivit ad eum et interrogavit eum unde veniret. Ipse autem annunciavit ei omnia et gavisi sunt insimul gaudio magno et comederunt omnes. Facta cena corvus dixit ad murem: "Promisisti mihi quando eramus illuc, dicere mihi aliqua de tua continencia". Mus dixit:

She herself, indeed, recognizing his voice, came out to him and asked him whence he came. He, however, announced to her everything and they rejoiced together with great joy and they all ate. Dinner having been made the raven said to the mouse: "You promised me, when we were there, to tell me some things about your continence." The mouse said:

79. "Ego primum feci habitacionem aput quendam heremitam et absconse comedebam pulmenta que preparaverat, et cum eram satur, dabam aliis muribus que mihi superabant. Et multociens heremita suspendebat sportam in altum, et nihil proficiebat nec poterat evadere de manibus meis. Una autem dierum quidam extraneus venit ad eum et inceperunt loqui adinvicem et inter alia verba que dicebant cepit heremita plaudere manibus, ut nos expavesceret.

79. "I first made a habitation with a certain hermit, and secretly I ate the pottages which he had prepared, and when I was sated, I gave to the other mice what remained to me. And many times the hermit suspended the basket aloft, and it profited nothing, nor could he evade my hands. But on one of the days a certain stranger came to him, and they began to speak to one another, and among the other words which they were saying the hermit began to clap his hands, in order to terrify us.

Extraneus autem indignatus dixit: "Subsanas me, quia loquor tecum?" Heremita respondit: "Oportet te prius interrogare qua occasione ego plaudo manibus, et dicam tibi: nam in ista domo est mus a quo magnum pacior contrarium, quia comedit annonam meam et corrumpit eam". Extraneus ait: "Unus mus est an multi?" Heremita respondit: "In domo multi sunt, sed unus est qui mihi multum nocet". Et retulit omne esse suum. Extraneus autem dixit: "Iste mus habet aliquam occasionem, quia inveni quod quidam dixit mihi de quadam muliere: "Ista mulier duobus annis commutat mundum zizanium pro immundo". Heremita dixit: "Quomodo hoc fuit?" Extraneus respondit:

But the stranger, indignant, said: "Do you scoff at me because I am speaking with you?" The hermit replied: "You ought first to ask on what occasion I clap my hands, and I will tell you: for in this house there is a mouse by whom I suffer a great contrary, because he eats my provisions and spoils them." The stranger said: "Is it one mouse or many?" The hermit replied: "In the house there are many, but there is one who harms me greatly." And he recounted his whole condition. But the stranger said: "This mouse has some occasion, for I have found that someone told me about a certain woman: 'This woman for two years exchanges the clean darnel for the unclean'." The hermit said: "How was this?" The stranger replied:

80. Una dierum hospitatus sum in quadam civitate aput quendam amicum meum et cenantes dormivimus. Erat autem inter nos paries, et audivi eum dicentem uxori sue: "Voluntas mea est crastino die vocari amicos et epulari nobiscum". Ipsa dixit ei: "Quomodo potes hoc facere? Nulla habes cibaria, ut des filiis tuis, sed omnia omni tempore destruis". Ille ait: "Non sit tibi cure de hoc quod expendamus, quia qui congregant thesaurum per usurpacionem, forsitan disperdunt semetipsos sicut lupus.

80. One day I was hosted in a certain city with a certain friend of mine, and, having supped, we slept. But there was a wall between us, and I heard him saying to his wife: "My will is that tomorrow our friends be called and banquet with us." She said to him: "How can you do this? You have no victuals to give your children, but you destroy everything at all times." He said: "Let it not be a care to you about what we expend, for those who congregate a treasure by usurpation perhaps destroy themselves like the wolf.

81. Dicitur enim quod quidam venator exivit ad venandum, habens arcum secum et sagittas. Et obviavit capre et sagittavit eam et deferebat eam in domum suam. Et cum rediret, inveniens aprum et sagittavit eum.

81. For it is said that a certain hunter went out to hunt, having a bow with him and arrows. And he met a roe-deer and shot it, and he was carrying it into his house. And when he was returning, on finding a boar, he shot it.

Aper vero pre dolore cucurrit et percussit illum et ceciderunt ambo mortui. Cecidit et arcus tensus cum sagitta. Accidit autem ut lupus transiret inde et videns pinguia cadavera dixit intra se: "Custodiam ista iuxta posse meum, ut non videar negligens et tenear pro insipiente, et sufficit mihi hodie comedere: cordam arcus corrodam". Et appropinquans ad arcum, hoc est balistam, ut cordam comederet, incisa est corda et percussus cum corda mortuus est.

But the boar, indeed because of pain, ran and struck him, and both fell dead. And the taut bow with the arrow fell as well. However, it happened that a wolf passed by there, and seeing the fat cadavers said within himself: "I will guard these according to my power, lest I seem negligent and be held as a fool, and it suffices me today to eat: I will gnaw the bow-cord." And approaching the bow, that is, the crossbow, in order to eat the cord, the cord was cut, and, struck by the cord, he died.

82. Sic ergo paciuntur illi qui de alieno locupletari cupiunt". Illa ergo dixit ei: "Vade, voca quos volueris; ego enim habeo granum, risum et zizanium sufficiens sex vel septem viris, et ecce vado parare". Mane autem facto mundavit zizanium et sparsit illum in solario, ut siccaret eum, et ivit ad aliud negocium faciendum. Et reversa mulier vidit canem mingentem super zizanium et abhominata est eum. + Ego autem omnia videbam et despexi multa pro parvo contaminato et audivi quendam dicentem: "Ista mulier duobus annis commutavit zizanium mundum pro immundo".

82. Thus therefore do those suffer who desire to be enriched from another’s goods." She therefore said to him: "Go, call whom you will; for I have grain, rice, and darnel sufficient for six or seven men, and behold I am going to prepare." But when morning had come she cleaned the darnel and scattered it on the solarium to dry it, and went to do another business. And the woman, returning, saw a dog urinating upon the darnel and abhorred him. + But I saw all things and I despised much on account of a little thing contaminated and I heard someone saying: "This woman for two years exchanged clean darnel for unclean."

83. Taliter est et mus iste: [sine] occasione talia non auderet facere; sed examinemus vestigia sua et inquiramus foramen suum et inveniemus illud quod dat ei tantam audaciam". Forte in illa hora ego eram in alio foramine et audiebam verba eorum. Erant autem in foramine meo aurei mille quos ego cottidie expandebam subtus me, et magnifice super eos delectabar. Et foderunt illi foramen et invenientes illud dixerunt: "Hoc urgebat et impellebat murem talia audere, et videbis de cetero quod mus erit debilis et non habebit virtutem tibi mala facere". Et statim ablata fuit mihi virtus et fugit a me superbia et dereliquit me elacio et annihilatus fui et mane videbar tristis ab aliis muribus.

83. So it is likewise with this mouse: [without] occasion he would not dare to do such things; but let us examine his vestiges and inquire into his foramen and we shall find that which gives him such audacity." By chance at that hour I was in another foramen and I was hearing their words. Now in my foramen there were a thousand aurei, which I every day spread out beneath me, and I magnificently took delight upon them. And they dug the foramen and, finding it, said: "This was urging and impelling the mouse to dare such things, and you will see hereafter that the mouse will be weak and will not have the power to do you harm." And immediately strength was taken away from me, and pride fled from me, and exaltation abandoned me, and I was annihilated, and in the morning I seemed sad to the other mice.

Altera autem die volebam ascendere canistrum heremite in quo erant pulmenta et non potui. Et propter hoc alii mures insurrexerunt in me et inimici facti sunt mihi. Et miratus sum quomodo [per aurum] consanguinei et subiecti diligebant et honorabant me +. Et eciam bona discrecio non cognoscitur, nisi per aurum cogitacio et fortitudo facta est, et qui aurum non habet, non potest aliquid habere [de] desideriis suis.

On the next day I wished to climb up to the hermit’s basket in which there were pottages, and I could not. And because of this the other mice rose up against me and became enemies to me. And I marveled how [through gold] consanguines and subjects loved and honored me +. And even good discretion is not recognized, unless through gold cogitation and fortitude are made; and he who does not have gold cannot have anything [of] his desires.

Et inveni scripturam dixisse: "Omnia per ipsum facta sunt et sine ipso factum est nihil" dicens: nihil est factum, et qui habet paupertatem et dives esse non potest, [oportet eum se] iacere [in] magnum mare, quia [parva aqua non potest mare attingere, nisi] aer in terra desiccat et consumit eam. Ita qui [non] habet divicias, non potest adimplere desiderium suum, et qui vivit in indigencia, de levi potest subire pericula et mittitur in discrimen et incipit bellum, unde multociens amittit vitam et in futuro amittit regnum sempiternum, quia qui indiget necessariis letari non potest, et talis effectus ab hominibus odio habetur et tristis [est] et insipiens, et qui est insipiens non potest operari sicut eum oportet. Et vidi omnia [super] quibus laudant[ur] divites et ea super quibus indigentes vituperantur, nam si indigens fortis est, vocatur raptor et audax in periculo; et si dapsilis est et largus, vocatur destructor et prodigus; si est humilis et paciens, vocatur impotens; sed si est tacens, vocatur esse insipiens; si sciens, vocatur sibilator; si pacificus, dicitur insensatus; et si opus fuit inmutari ab aliquo vel querere, precipue ab avaro, tanta debent ei inproperia quod melius esset ei ab hoc seculo transmigrare et non habere solem testem de vituperio suo.

And I found Scripture to have said: "All things were made through him, and without him nothing was made," saying: nothing has been made; and he who has poverty and cannot be rich, [it is necessary for him himself to] cast himself [into] the great sea, because [a small water cannot reach the sea, unless] the air on the land desiccates and consumes it. Thus he who [not] has riches cannot fulfill his desire, and he who lives in indigence can easily undergo perils and is sent into jeopardy and begins war, whence many times he loses life and in the future loses the everlasting kingdom, because he who lacks the necessaries cannot rejoice; and such a one, being thus affected, is held in hatred by men and is sad [is] and foolish, and he who is foolish cannot operate as it behooves him. And I saw all the things [on account of] which the rich are laud[ed] and those on account of which the needy are vituperated; for if a needy man is strong, he is called a robber and bold in danger; and if he is bountiful and liberal, he is called a destroyer and a prodigal; if he is humble and patient, he is called impotent; but if he is silent, he is said to be foolish; if knowledgeable, he is called a whisperer; if peaceable, he is said to be insensate; and if there was need to be changed by someone or to ask, especially from a miser, so many reproaches are due to him that it would be better for him to transmigrate from this age and not to have the sun as witness of his disgrace.

84. Et hoc dicens intra me vidi illos dividentes aureos meos et aspexi quod extraneus reponebat porcionem suam auri in mal[l]am suam et reposuit eam sub capite suo. Et dixi intra me ut furarer illud, quia putabam quod dormiret. Et ille evigilans percussit me super caput cum quodam ramo quem tenebat in manu sua.

84. And saying this within myself, I saw them dividing my gold coins, and I observed that a stranger was putting his portion of gold into his bag and placed it under his head. And I said within myself that I would steal it, because I supposed that he was sleeping. And he, waking, struck me on the head with a certain branch which he was holding in his hand.

Dolens reversus fui. Et iterum ausus fui ire ad mal[l]am. Et ille me videns iterum percussit me forcius cum eodem ramo, et statim exivit sanguis per nares meas et effectus sum pusillanimis et subtrahens me paulatim ivi ad foramen meum et iacebam ibi sicut mortuus +. Et ex eo habui odio aurum et cognovi quod in omni malorum vite materia est usurpatissima voluptas, et qui habet aurum, levissimum est sibi evadere pericula in mari et in terra, sicut qui liberam habet voluntatem, si supra petram inveniret [aurum], illud non caperet. Et certus fui [nihil melius esse quam sua sorte esse contentum, quia in] illis laudatur expectacio et labor, ubi transitus et via inveniri non potest.

Grieving, I returned. And again I dared to go to the bag. And he, seeing me, again struck me more forcefully with the same branch, and immediately blood went out through my nostrils and I was made pusillanimous, and withdrawing myself little by little I went to my hole and I lay there like a dead man +. And from that I came to have gold in hatred, and I recognized that in every matter of the evils of life pleasure is most usurping, and he who has gold finds it very easy to evade dangers on sea and on land, just as one who has a free will, if he should find [gold] upon a rock, would not seize it. And I was certain [that nothing is better than to be content with one’s lot, because in] those places waiting and labor are praised, where a passage and a way cannot be found.

Dicitur enim quia prima virtus est elemosina + et lucrum sapiencie est previdere futura. + Et propter hoc commutavi vitam bonorum et elegi vitam heremi et habui amicam columbam, antequam corvus factus esset amicus meus. Et vidi quod nulla iocunditas est in hoc seculo similis conversacioni amicorum et cognovi per experimentum quod sapiens non debet querere in hoc seculo nisi quantum sibi sufficiat.

For it is said that the first virtue is alms + and the profit of wisdom is to foresee the future. + And because of this I exchanged the life of possessions and chose the life of the hermitage, and I had a dove as a friend before a raven had become my friend. And I saw that there is no jocundity in this age like the conversation of friends, and I learned by experience that a wise man ought to seek in this age only as much as may suffice for himself.

Et hec omnia sunt levia omnibus ea volentibus, nam beata natura sufficiens est soli victui, [prebere scilicet] necessaria et aquam, et nemo est sapiens nisi ille qui, quando universo orbi dominatur, habet illud pro nihilo. Ideo ergo dereliqui omnia illa et cepi societatem tuam". Et reversus ad testudinem dixit ei: "Et pro istius ammonicione ego te amicam recipiam". 85. Testudo autem dixit: "Cognovi ea que dixisti: benigna et discreta sunt et completa; sed vide et habe in memoria que tibi contigerint et debes providere quod verba mea queque actus adornant et medicus qui curat infirmum, nisi ei det utilia, nihil sciencia valet sua nec potest consequi elevamen infirmitatis sue. Noli ergo cogitare de mundi diviciis.

And all these things are light to all who are willing them, for blessed nature is sufficient for sustenance alone, [namely to provide] the necessities and water, and no one is wise except he who, when he dominates the universal orb, holds it as nothing. Therefore I left all those things and I took up your companionship." And turning back to the Tortoise he said to her: "And for this admonition I will receive you as a friend." 85. However, the Tortoise said: "I have recognized the things that you have said: they are benign and discreet and complete; but see and keep in memory the things that have befallen you, and you ought to foresee that my words adorn each act, and the physician who treats the sick man, unless he gives him useful things, his science avails nothing, nor can he obtain an alleviation of his infirmity. Do not, therefore, think about the riches of the world.

Homo qui habet magnum sensum et est sine [hiis], adoratur sicut leo dormiens qui a nemine suscitatur, et dives insipiens annihilatur velut canis amans vestimenta aurea vel porcus qui habet campanellam auream in naribus. Cave de peregrinacione tua cogitare, quia nullus capieris extraneus. Et ne reminiscaris de antiquis qualiter fuisti dives et iam effectus es pauper, quia res sunt in generacione et corrupcione, currunt sicut pulvis qui huc et illuc vento impellitur, quia nec pecunie sunt stabiles habenti et nec desperate non habenti. Dicitur enim quod hec sunt pre ceteris rebus instabilia: umbra nubis, amicicia improborum hominum, cupido mulierum, laus mendax et divicie. Et sapiens secularis nec in habundancia iocundatur nec in modico tristatur". Cum audisset corvus sermonem testudinis, letatus est super hoc et ait: "Nihil est in mundo melius quam cum delectacione amicorum vivere, nam nullus impellit velociorem nisi velox, sicut elephas cadens a nemine sublevatur nisi a solo elephante". 86. Hoc corvo dicente subito supervenit capra.

The man who has great sense and is without [these], is adored like a sleeping lion who is roused by no one; and a foolish rich man is annihilated like a dog loving golden garments or a pig who has a little golden bell in its nostrils. Beware of thinking about your peregrination, for no stranger will be apprehended. And do not remember the former things, how you were rich and now have become poor, because things are in generation and corruption; they run like dust which is driven hither and thither by the wind, for neither are monies stable for the one having, nor to be despaired of for the one not having. For it is said that these are, before other things, unstable: the shadow of a cloud, the friendship of wicked men, the desire of women, lying praise, and riches. And the secular sage neither rejoices in abundance nor is saddened in a little." When the raven had heard the discourse of the tortoise, he rejoiced over this and said: "Nothing in the world is better than to live with the delectation of friends, for no one impels a swifter except a swift one, just as a fallen elephant is raised by no one except by an elephant alone." 86. While the raven was saying this, suddenly a she-goat arrived.

Quam videns corvus volavit super arborem, testudo abscondit se in aqua et mus intravit in foramen. Illa autem parum bibens de aqua stetit timida et respiciens huc et illuc. Corvus autem desuper in altum volans prospexit, ne forte persequeretur ab aliqua fera.

Seeing her, the crow flew up into a tree, the tortoise hid itself in the water, and the mouse went into a hole. She, however, drinking a little of the water, stood timid, looking here and there. But the crow, from above, flying aloft, kept watch, lest perhaps she be pursued by some wild beast.

Et dum prospiceret undique et neminem videret, descendit ad testudinem et murem vocavit et dixit eis nihil mali esse. Testudo autem exiens et videns quia capra non presumebat bibere de aqua, dixit: "Bibe, dilecta, quia nemo huc venit, et dic mihi unde venis". Capra autem dixit: "Usque nunc venatores venabantur me de loco ad locum et fugiens huc perveni". Testudo autem dixit: "Esto constans et secura, quia huc super nos nullus venator venit. Convivare nobiscum, quia ecce hic adiacet terra viridis et aqua clara". Placuit autem capre insimul comedere et conversari cum ipsis.

And while he was looking out on every side and saw no one, he went down to the tortoise and called the mouse and told them that there was nothing amiss. But the tortoise, coming out and seeing that the goat did not presume to drink of the water, said: "Drink, dear one, for no one comes here, and tell me whence you come." And the goat said: "Up to now hunters were hunting me from place to place, and fleeing I came here." But the tortoise said: "Be constant and secure, for here upon us no hunter comes. Convive with us, for behold, here there lies adjacent green land and clear water." And it pleased the goat to eat together and to converse with them.

Mus vero faciebat unoquoque die colloquia et docebat eos de doctrina et disciplina sua sub quadem arbore que erat prope fontem, densa frondibus. 87. Quadam autem dierum corvus, mus et testudo convenientes iuxta solitum modum expectabant capram, et quia non venit, existimaverunt eam esse captam. Et corvus volavit in altum, si forte posset eam videre.

The mouse, for his part, held colloquies each day and taught them about his doctrine and discipline beneath a certain tree which was near the spring, dense with leaves. 87. But on one of the days the raven, the mouse, and the tortoise, coming together according to their usual manner, were waiting for the goat; and because she did not come, they supposed her to have been captured. And the raven flew up on high, if by chance he might be able to see her.

Et prospiciens vidit eam ligatam et reversus corvus annunciavit muri quod vidit et testudini dixit. Testudo ait ad murem: "In te iacet salus et liberacio capre nostre". Ipse autem currens velociter pervenit ad locum ubi erat ligata capra et dixit ad eam: "O sapientissima et dilecta, quomodo in talibus malis incidisti?" Ipsa respondit: "Et quis potest cum tota sapiencia sua habere auxilium et evitare illud quod est predestinatum?" Et hec dicens, applicuit corvus et testudo similiter. Tunc capra dixit testudini: "Quare huc venisti, mi carissima?

And looking out he saw her bound, and the raven, having returned, announced to the mouse what he had seen and told the tortoise. The tortoise said to the mouse: “In you lies the safety and liberation of our she‑goat.” He, however, running swiftly, arrived at the place where the she‑goat was bound and said to her: “O most wise and beloved, how have you fallen into such evils?” She replied: “And who can, with all his wisdom, obtain help and avoid that which is predestined?” And as she was saying this, the raven arrived, and the tortoise likewise. Then the she‑goat said to the tortoise: “Why have you come here, my dearest?”

Non bene fecisti, nam ego ero soluta deo volente a ligamine isto per murem et fugiam, corvus per aera volabit et mus inveniet foramen; tu autem sola derelicta cruciaberis a venatore". Ait testudo: "Vita post amicorum amissionem non est vita et nulla intra se remanet iocunditas". Hec inter se dicentibus fuit soluta capra et statim supervenit venator. Corvus volavit, mus latuit, capra fugit, testudo sola remansit. Quam cepit venator et stricte ligavit eam.

You have not done well, for I shall be loosed, God willing, from this binding by the mouse and I shall flee, the raven will fly through the air and the mouse will find a hole; but you, left alone, will be tormented by the hunter." The tortoise said: "Life after the loss of friends is not life, and no jocundity remains within." As they were saying these things among themselves, the goat was loosed, and immediately the hunter came upon them. The raven flew, the mouse hid, the goat fled, the tortoise remained alone. The hunter seized her and bound her tightly.

88. Corvus autem et mus et capra videntes hec contristati sunt. Mus autem dixit: "Videtis qualiter res accidunt nobis extra ordinem. Bene dixit qui ait quia quando aliquis semel offenditur, pluribus vicibus huc et illuc offenditur.

88. But the Crow and the Mouse and the She-goat, seeing these things, were saddened. But the Mouse said: "You see how things befall us out of order. Well spoke the one who said that when someone is once offended, many times, here and there, he is offended."

Miser ego, non sufficit mihi quia amisi patriam et parentes et divicias? Sed nunc perdidi amicam meam testudinem que sciebat egregie observare proprietates amicicie. Melius fuisset mihi in mortali corpore ut anima separata esset a corpore quam tantis malis fuisset circumdata.

Wretched I, is it not sufficient for me that I have lost my fatherland and my parents and my riches? But now I have lost my friend the tortoise, who knew excellently how to observe the proprieties of amity. It would have been better for me, in my mortal body, that my soul be separated from my body than that it be surrounded by such great evils.

Sed qui non remanet in uno, sed alteratur de hoc in hoc est sicut stella que consurgit ab oriente et non ibi manet, sed discurrit in occidentem et velociter absconditur et ipsa que nunc est vesper efficitur Lucifer et Lucifer vesper. Ita res que aput nos sunt nunquam in eodem statu remanent; sed propter hoc inveni meas tribulaciones, sicut cicatrix, cum percutitur, simul patitur hec duo: sentit dolorem percussionis et renovatur dolor preterite plage". Capra autem dixit: "Tristicia nostra et tristes sermones nostri non indigent rethorica nec iuvant testudinem. Dimitte ergo hos sermones et inveniamus artem salutis sue.

But he who does not remain in one, but is altered from this to that, is like a star which rises from the Orient and does not remain there, but runs across to the Occident and is quickly hidden; and the very one which now is Vesper becomes Lucifer, and Lucifer [becomes] Vesper. Thus the things that are with us never remain in the same state; but on account of this I have found my tribulations to be like a cicatrix: when it is struck, it at once suffers these two things—she feels the pain of the percussion, and the pain of the previous wound is renewed." But the goat said: "Our sadness and our sad speeches do not need rhetoric, nor do they help the tortoise. Therefore leave off these speeches and let us find an art of her salvation.

Dicitur enim quod virtus amicicie tempore necessitatis probatur, fidelis in dando et recipiendo". Et mus dixit: "De consilio meo est ut capra antecedat venatorem, fingat se cadere in itinere venatoris quasi mortuam et corvus testetur mortem sedens super eam et fingat comedere carnem suam. Nam puto quod hec videns venator proiciet arcum suum et pharetram et ibit ad eam. Et quando ipsa videbit eum prope se, surgat quasi clauda et ita claudicando iterum cadat in terram, ut det ei spem attrahendi eam.

It is said, in fact, that the virtue of amity is proven in a time of necessity, faithful in giving and receiving". And the mouse said: "It is of my counsel that the goat go before the hunter, feign that she falls on the hunter’s path as if dead, and let the raven attest the death by sitting upon her and pretend to eat her flesh. For I think that, seeing these things, the hunter will cast aside his bow and quiver and will go to her. And when she sees him near her, let her rise as if lame, and thus, limping, let her fall again to the ground, so that she may give him the hope of drawing her in.

Et cum viderit quod sit prope eum, fugiat, et interim absolvam testudinem a laqueo". Capra fecit sicut precepit sibi mus, et tali modo absolvit mus testudinem et omnes salvi reversi sunt in locum suum. +

"And when she sees that he is near her, let her flee, and meanwhile I will release the tortoise from the snare." The goat did as the mouse had instructed her, and in this way the mouse released the tortoise and all returned safe to their place. +

[Capitulum IV.]

[Chapter 4.]

89. Imperator dixit philosopho: "Cognovi hoc exemplum de pura dilectione. Dic ergo mihi exemplum qualiter ab inimico se homo debeat custodire, eciam si eum tempore future vite dilexerit". Philosophus respondit: "Non est permutacio in rebus pro amico fideli, nam qui invenit amicum, adeptus est thesaurum animatum sicut in superiori reperitur exemplo. Qui vero se credit inimicis, pacietur quod passi sunt bubones. 90. Dicitur enim quod in quadam magna arbore et altissima conversabatur maxima multitudo corvorum quorum unus eorum rex erat.

89. The Emperor said to the philosopher: "I have recognized this example about pure dilection. Tell me, then, an example of how a man ought to guard himself from an enemy, even if he should love him in the time of the future life." The philosopher replied: "There is no substitution in things for a faithful friend, for he who has found a friend has obtained an ensouled treasure, as is found in the example above. But he who entrusts himself to enemies will suffer what the owls suffered. 90. For it is said that in a certain great and most lofty tree there dwelt a very great multitude of crows, one of whom was their king.

Et prope arborem erat quedam petra in qua multa milia bubonum habitabant; et ipsi unum bubonem regem habebant et semper bubones inimicabantur corvis. Una autem noctium supervenerunt bubones et invenerunt corvos dormientes et contra eos impetum facientes multos interfecerunt et multos ex ipsis plagaverunt. 91. Crastina autem die rex corvorum congregata multitudine suorum in curia dixit: "Vidistis quid nobis contigit, quoniam bubones male nos tractaverunt et quod alios interfecerunt, alios plagaverunt et aliis pennas evulserunt et penitus vires nostras vicerunt +. Oportet ergo previdere futura, ne deterius nobis contingat, si ipsi perceperint nos debiles esse in sompno". Erant autem aput regem istum consiliarii quinque quorum primus dixit: "Nihil aliud salvabit nos nisi fuga et conversaciones huius loci relinquere; nostris enim adversariis resistere non possumus". Secundus dixit: "Non videtur mihi bonum esse ut pro una eorum victoria nostram patriam relinquamus et in extranea vivere eligamus, sed oportet laborare et preparare; si aliquando superveniant, sic nos custodiamus, ut in medium nostrum non possint introire, et pugnemus viriliter et, si eos vicerimus, deo gracias agamus; sin autem, sine infamia sequi poterimus primum consilium". Tercius vero dixit: "Non bene dicunt isti; sed oportet nos prescire et subtiliter inquirere si ipsi nostri inimici nobiscum pacem habere volunt vel conventum pacis muneribus facere, et mittemus eis promissa munera, et ita in pace vivemus sine cogitacione, quia semper reges impotentes [qui] timent fortes inimicos suos, duabus de causis auro commutacionem faciunt: prima, ne regna amittant, secunda, ut subditos illesos custodiant". Quartus autem dixit: "Salva debita reverencia regi, non bene consiliaverunt, sed melius est stringere et preparare nos et ordinare custodes qui vigilent de nocte, donec alii dormiunt.

And near the tree there was a certain rock in which many thousands of eagle-owls were dwelling; and they had one eagle-owl as king, and the eagle-owls were always making themselves enemies to the crows. Now on one of the nights the eagle-owls came upon them and found the crows sleeping, and making an attack against them they killed many and wounded many of them. 91. But on the next day the king of the crows, the multitude of his own having been gathered in the court, said: "You have seen what has befallen us, since the eagle-owls have treated us badly, and that they have killed some, wounded others, and plucked the feathers from others, and utterly overpowered our forces +. It is necessary therefore to foresee the things to come, lest a worse thing befall us, if they perceive us to be weak in sleep." Now there were with that king five counselors, of whom the first said: "Nothing else will save us except flight and to leave the habitations of this place; for we are not able to resist our adversaries." The second said: "It does not seem good to me that for one victory of theirs we should leave our fatherland and choose to live in a foreign land, but it is necessary to labor and prepare; if at some time they come upon us, let us so guard ourselves that they cannot enter into our midst, and let us fight virilely, and, if we shall have conquered them, let us give thanks to God; but if not, without infamy we shall be able to follow the first counsel." But the third said: "These do not speak well; but we must foresee and inquire subtly whether our enemies wish to have peace with us or to make a convention of peace by gifts, and we will send them the promised gifts, and thus we shall live in peace without cogitation, because impotent kings always [who] fear their strong enemies, for two causes make a commutation with gold: the first, lest they lose their realms, the second, that they may guard their subjects unharmed." But the fourth said: "With due reverence owed to the king, they have not counseled well, but it is better to gird and prepare ourselves and to appoint guards who may keep watch by night, while the others sleep."

Et si venerint, preliari oportet viriliter et sic subiciemus eos nostris pedibus. Certe si verum volumus dicere, meliores et preciosiores et eciam forciores eis sumus. Si enim, ut dicis, tributum dederimus, de precio non erunt contenti, sed petent plus quam erit posse nostrum.

And if they come, it behooves us to fight virilely, and thus we shall subject them beneath our feet. Surely, if we wish to speak the truth, we are better and more precious, and also stronger than they. For if, as you say, we should give tribute, they will not be content with the price, but will ask for more than is within our power.

Dicitur enim quod in necessitate oportet inimicos parvis donis attrahere, et non maximis et multis. Quodsi tributum dederimus, vires eorum augmentabimus et nostras dissolvemus. Virge que stant ad solem modica inflexione umbram elongant, multa autem efficiunt contractionem.

For it is said that in necessity one ought to attract enemies by small gifts, and not by very great and many. But if we give tribute, we shall augment their forces and dissolve our own. Rods that stand in the sun, by a modest inflection lengthen the shadow, but by a great one bring about contraction.

Ergo oportet nos pugnam expectare et tollerare". Quintus dixit: "Non est nobis possibile tollerare pugnam, quia forciores et potenciores nobis sunt inimici; qui enim se ipsum cognoscit et cum potencioribus se ad pugnandum procedit, se magis ledit quam inimicum, qua sapiens nunquam debilem existimat inimicum. Sed sic nos debemus preparare ad pugnandum cum bubonibus, tanquam si cum elephantibus essemus pugnaturi. Ego autem usque nunc timui inimicum; nullus enim sapiens contempnit suum inimicum, eciam si longe conversetur, et bonus comestabulus, ubi alia ingenia sunt ad expugnandum inimicos, non incipit pugnam, quia in omnibus aliis rebus fiunt expense verbis et diviciis amplius, in pugna vero anima pro anima commutatur". Rex autem dixit: "Si pugnare non laudas, quid ergo aliud consiliaris?" Ipse autem respondit: "O rex, oportet te consilium habere cum omnibus sapientibus et subiectis tuis, quia potencius est consilium optimum mille aliis et addit aliquid utilitatis [regi] in sermonibus sicut mari aqua fluens. Et ut cognoscas, sapiens potenciam inimici non vilipendit, ne verbis ei nocumentum contingat, sed secundum consilium quod accepit preparat milites suos et ingenia sua.

"Therefore we ought to await the fight and to tolerate it." Quintus said: "It is not possible for us to endure the fight, because the enemies are stronger and more potent than we; for he who knows himself and proceeds to fight with those more powerful harms himself more than the enemy, wherefore a wise man never deems the weak to be an enemy. But thus we ought to prepare ourselves to fight with owls, as if we were going to fight with elephants. But I, up to now, have feared the enemy; for no wise man contemns his enemy, even if he dwells far away, and a good Constable, where there are other engines to take enemies by storm, does not begin the fight, because in all other matters expenses are made more in words and in riches, but in battle indeed soul is exchanged for soul." But the king said: "If you do not commend fighting, what then else do you advise?" And he replied: "O king, you ought to have counsel with all your wise men and your subjects, because the best counsel is more powerful than a thousand others and adds some usefulness to the [king] in speeches just as water flowing to the sea. And so that you may know, a wise man does not vilipend the enemy’s power, lest harm by words befall him, but according to the counsel that he has received he prepares his soldiers and his engines."

Et postquam me consiliatorem tuum fecisti, non dico tibi palam, sed volo tecum loqui privatim. Palam quidem hoc dico quia sicut non videtur mihi bonum pugnare, ita displicet mihi dare pecuniam, si in talem casum inciderem, quia sapiens vir magis eligit mortem cum gloria quam vitam cum dedecore. Noli ergo negligere nec hoc in crastinum reservare, sed si placet tibi, privatim dicam, quia audivi antiquos dicentes quoniam reges ex bona disposicione victores fiunt.

And after you have made me your counselor, I do not say this to you publicly, but I wish to speak with you privately. Publicly indeed I say this: that just as it does not seem good to me to wage battle, so it displeases me to give money, if I were to fall into such a case, because a wise man chooses death with glory rather than life with dishonor. Do not therefore neglect it nor reserve this for tomorrow, but, if it pleases you, I will say it in private, because I have heard the ancients saying that kings become victors by good disposition.

Et optima disposicio procedit ex bono consilio et consilium magis operatur, si non publicatur. Qui ad consilium convocat alios, [publicatur] vel ab hiis qui convocantur aut per consiliariorum ministros aut per eos qui nuncii mittuntur aut per eos qui ex factorum consequencia recte inspiciunt et sillogizant. Et qui suum proprium custodit consilium, duobus modis ei confert [bonum]: vel quia ad id pervenit quod desiderat, vel saltem detrimentum sui evitat.

And the best disposition proceeds from good counsel, and counsel operates more, if it is not [published]. He who convokes others to counsel, [is published] either by those who are convoked, or by the ministers of the counselors, or by those who are sent as messengers, or by those who from the consequence of the deeds rightly inspect and syllogize. And he who guards his own counsel, in two ways it confers [good] upon him: either because he arrives at that which he desires, or at least he avoids his own detriment.

Et si ille qui consiliarios sibi convocat sapiens est sapienciorque efficitur, non debet convocatorum quasi minus peritorum consilium spernere; per eos enim affirmatur et perspicacior efficitur eius intellectus. Si enim rex consilia sua custodierit et sapientibus viris utatur [in] suis disposicionibus, timetur a multis et irreprehensibilis perseverabit animus eius, nec minus prudentis bene servientis servicia nec delicta negligencie mandat, ac sic in omnibus perfectus existit. Ordo autem in consiliis est: consilia binarium extendencia quantumcumque auditores a[d]mittunt.

And if he who summons counselors to himself is wise and becomes more sapient, he ought not to spurn the counsel of those summoned as if less expert; for through them his intellect is confirmed and made more perspicacious. For if the king keeps his counsels and makes use of wise men in his dispositions, he is feared by many, and his spirit will persevere irreprehensible; nor does he fail either to enjoin the services of a prudent, well-serving servant or to address the delicts of negligence, and thus he proves perfect in all things. Now the order in counsels is this: counsels extending to a pair, as far as the hearers admit.

Ubi autem duo precepta tibi narrabo, quatuor aures intervenire volo".

But when I tell you two precepts, I want four ears to be present".

92. Hec audiens rex surrexit solus com solo et ingressi sunt cubiculum [et] consiliarius eum interrogavit de magnitudine inimicicie. 93. Rex autem dixit ei a principio usque ad finem, et ille respondit: "Dicitur enim quod mortuo rege volatilium congregatum est omne genus et noctuam elegerunt in regem. Corvus autem illuc veniens dixit: "Si nec eciam ossa remansissent aliarum preciosarum avium, pavonum, phasianorum, columbarum, anatum, non debetis tam turpem avem eligere in regem; similiter enim pulchritudinem et anime intellectum amisit et est expers diei luminis et est dolosa et fraudulenta et quod omnibus est deterius, nulla alia avis ei appropinquat propter fraudem et dolum quem in se habet.

92. Hearing this, the king rose, alone with the one man, and they entered the bedchamber, and the counselor asked him about the magnitude of the enmity. 93. But the king told him from the beginning to the end, and he answered: "For it is said that, with the king dead, every kind of bird assembled and they chose the owl as king. But a raven, coming there, said: 'Even if not even the bones had remained of the other precious birds—peacocks, pheasants, doves, ducks—you ought not to choose so vile a bird as king; for it has likewise lost beauty and the intellect of soul, and it is devoid of the light of day, and it is deceitful and fraudulent, and, what is worse than all, no other bird approaches it on account of the fraud and deceit which it has in itself.'"

Et si contigerit quod rex sit sine intellectu, nemo sibi appropinquabit; si autem sapiens et castus, omnes eum diligunt et leto animo ei appropinquant sapientes et casti, et regnum eius manet incommutabile ac ipsi omnibus bonis habundant sicut lepus qui ivit ad elephantem ex parte Lune et recte gessit omnia negocia regni sui et subiectorum suorum". Volatilia dixerunt: "Quid fuit hoc?" Corvus dixit:

And if it should befall that the king is without intellect, no one will approach him; but if he is wise and chaste, all love him, and with a glad mind the wise and the chaste approach him, and his kingdom remains incommutable, and they themselves abound in all goods, like the hare who went to the elephant on behalf of the Moon and rightly managed all the affairs of his kingdom and of his subjects." The birds said: "What was this?" The Raven said:

94. Dicitur enim quod, cum quondam non plueret, foncium aque diminute sunt, arbores desiccate et constricta animalia omnia et maxime elephantes. Congregaverunt ergo se coram rege eorum et dixerunt ei: "Oportet nos de hoc loco in aliam provinciam transmigrare, ubi sunt herbe virides et aquarum copia, ne forte hic moriamur". Rex vero misit quosdam qui loca exquirerent. Qui locum aptum invenientes reversi sunt et dixerunt: "In tali loco est herbarum viridium copia et foncium habundancia". Et sic rex cum suis ad locum pervenerunt.

94. For it is said that, when once it did not rain, the waters of the springs were diminished, the trees desiccated, and all the animals were constricted, and most of all the elephants. They therefore congregated before their king and said to him: "It behooves us to transmigrate from this place into another province, where there are green grasses and an abundance of waters, lest perhaps we die here". The king, however, sent certain men to inquire for places. They, finding a suitable place, returned and said: "In such a place there is an abundance of green herbs and an abundance of springs". And so the king with his own came through to the place.

Erant autem ibi cavernee mansiones leporum, et elephantes ambulantes per locum illum quosdam de ipsis conculcando interfecerunt et cavernas eorum destruxerunt. Revertentes elephantes ad hospicium eorum, congregaverunt se lepores in conspectu regis eorum et annunciaverunt que passi sunt ab elephantibus et eum rogaverunt, quatinus a tantis malis eos liberaret. Surgens unus ex leporibus ait regi: "O domine rex, si tibi placet, ego vadam ad ipsos et faciam eos de loco discedere; tantum aliquis mecum veniat qui mea verba aput eos audiat, ne forte mentiri me putetis". Rex autem dixit: "Tu fidelis es; non est opus ut super te testem mittamus; scimus fidelitatem et bonitatem tuam ac voluntatem quam in nos habes.

Now there were there cavern-mansions of the hares, and the elephants, walking through that place, by trampling killed some of them and destroyed their caverns. The elephants returning to their lodging, the hares gathered in the sight of their king and announced what they had suffered from the elephants, and they begged him to free them from such great evils. Rising, one of the hares said to the king: "O lord king, if it pleases you, I will go to them and make them depart from the place; only let someone come with me who may hear my words with them, lest perchance you think me to be lying." But the king said: "You are faithful; there is no need that we send a witness over you; we know your faithfulness and goodness and the goodwill which you have toward us."

Vade et fac quod vis". Lepus autem surgens in ortu lune ivit ad elephantes et timens ne conculcaretur ab eis, ascendens super montem [et] clamans voce magna dixit: "O rex elephantum, ad te missus sum a Luna, et scis quia nuncius, si improba verba pronunciaverit, tamen nihil iniurie debet reportare. Audi ergo me que dicit tibi Luna: "Iniustum est et inordinatum potentes cum impotentibus pugnare, parem autem cum pari laudabile. Tu autem venisti in hunc locum iniuste et magnum contrarium fecisti subiectis meis leporibus, impotentibus animalibus, et interfecisti eos et dissipasti cavernas ipsorum et turbulentam fecisti aquam eorum.

"Go and do what you wish". But the hare, rising at the rising of the Moon, went to the elephants, and, fearing lest he be trampled by them, climbing upon a mountain [and], crying with a loud voice, said: "O king of the elephants, to you I have been sent by the Moon, and you know that a nuncio (messenger), even if he should pronounce improper words, nevertheless ought to report back no injury. Hear me, then, what the Moon says to you: 'It is unjust and inordinate for the powerful to fight with the powerless, but like with like is laudable. But you have come into this place unjustly and have done a great wrong to my subjects, the hares, powerless animals, and you have killed them and have dissipated their caverns and have made their water turbid.'"

Et nisi de hoc loco cito exieris, ego extinguam oculos tuos et interficiam gentem tuam. Et si non credis, veni cum lepore ad fontem et videbis me". Audiens hec elephans miratus est valde et ivit ad fontem cum lepore. Lepus autem ostendit lune figuram in fonte et dixit ei: "Ablue te de hac aqua et roga Lunam, ne irascatur contra te et ut sis dignus colloquio suo". Ipse autem hoc faciens, conturbata est aqua et ex aque mocione insimul cum aqua moveri videbantur.

"And unless you quickly go out from this place, I will extinguish your eyes and I will kill your people. And if you do not believe, come with the hare to the spring and you will see me." Hearing these things, the elephant was very much amazed and went to the spring with the hare. But the hare showed the figure of the Moon in the spring and said to him: "Wash yourself with this water and ask the Moon not to be angered against you, and that you may be worthy of her colloquy." But he himself, doing this, the water was disturbed, and from the motion of the water they seemed to be moved together with the water.

Et dixit ei lepus: "Vides quomodo irata est super te in eo quod fecisti?" Elephans vero timens dixit: "O domina, noli contra me irasci, quia ego statim recedam, nec de cetero huc veniam nec aliquis de meis subiectis". Et hoc modo liberati sunt lepores ab elephantum infestacione. 95. Hoc vobis retuli pro ira et superbia avis noctue, quia nemo potest ei vicinari nec consiliari cum ea nec est de regali genere". Iterum autem volatilia consilium inierunt ut falconem in regem eligerent. Corvus autem surrexit et dixit: "Non consencio ego, sed illi qui regem malignum eligunt, pacientur quod passi sunt lepus et squiriolus qui elegerunt iudicari a fraudulento et doloso iudice". Volatilia dixerunt: "Quomodo fuit hoc ?" Corvus ait:

And the hare said to him: "Do you see how she is angry at you on account of what you have done?" But the elephant, afraid, said: "O lady, do not be angry against me, for I will at once withdraw, nor henceforth will I come here, nor any of my subjects." And in this way the hares were freed from the elephants’ infestation. 95. I have recounted this to you on account of the wrath and superbia of the bird the owl, because no one can come near to her nor take counsel with her, nor is she of the royal lineage." Again, however, the birds entered into counsel to choose the falcon as king. But the raven rose and said: "I do not consent, but those who choose a malign king will suffer what the hare and the squirrel suffered, who chose to be judged by a fraudulent and crafty judge." The birds said: "How was this ?" The raven said:

96. Prope arborem ubi erat habitacio mea erat caverna squirioli qui amicus meus erat et dilectus valde. Una autem dierum discessit et dimisit cavernam suam, ego autem expectabam eum, et ipse non revertebatur, unde multum contristabar. Interim venit lepus et habitavit in caverna illius.

96. Near the tree where my habitation was there was the burrow of the squirrel, who was my friend and much beloved. One day, however, he departed and abandoned his burrow; but I was awaiting him, and he did not return, wherefore I was much distressed. Meanwhile a hare came and inhabited his burrow.

Post hoc reversus squiriolus dixit: "De hoc testem habeo quia domus mea est". Et lepus ait: "Cum iudicem inveneris, producas testes tuos". Et ille ait: "Prope est nobis iudex". Lepus dixit: "Quis est ille?" Squiriolus respondit: "Est quidam heremita iuxta mare, iustus et timens deum". Et lepus ait: "Eamus igitur ad eum". Heremita erat gattus. Ipse autem eos videns gavisus est et flectens genua fraudulenter adoravit eos, si forte posset eos decipere. Ipsi autem appropinquantes ceperunt invicem sibi loqui.

After this the squirrel, having returned, said: "Concerning this I have a witness, because it is my house." And the hare said: "When you find a judge, produce your witnesses." And he said: "A judge is near to us." The hare said: "Who is that?" The squirrel replied: "There is a certain hermit next to the sea, just and God-fearing." And the hare said: "Let us go to him, then." The hermit was a cat. But he, seeing them, rejoiced, and bending the knees fraudulently adored them, if by chance he might be able to deceive them. But they, as they approached, began to speak with one another.

Iudex autem dixit eis: "+ Senex sum et in decrepita etate positus et propter hoc non bene video nec auribus audio. Appropinquate ergo mihi et elevate voces vestras, ut que dicitis intelligam". Ipsi autem sicut insipientes fecerunt. Et audiens que dicebant cepit monere eos.

The judge, however, said to them: "+ I am an old man and set in decrepit age, and for this reason I do not see well nor do I hear with my ears. Therefore approach me and elevate your voices, that I may understand what you are saying." But they, like fools, did so. And, hearing what they were saying, he began to admonish them.

Illi autem audientes moniciones eius magis secure appropinquati sunt ei. Ille autem repente surgens occidit eos.

But they, hearing his admonitions, approached him more confidently. But he, suddenly rising up, killed them.

97. Et hanc parabolam retuli vobis, quia falco fraudulentus est et carnes devorat; non debetis ei regnum committere". Audientes hec volatilia falconem spreverunt. Falco cum esset expulsus, dixit ad corvum: "Nescio quod malum vel contrarium tibi feci, et tu tantum detrimentum mihi fecisti; sed scias quia arbor dolabro reincisa recrescit et plaga gladio facta consolidatur et incalescit, lingue autem vulnus insanabile perseverat, quia ad medium cordis pertingit, sicut sapiens dicit: "tolleranda est plaga, sed non in capite, et plagam fac, sed non in corde"; etenim aqua ignem extinguit et venenum pellitur medicamine, sed ignis malignitatis omni tempore vivit. Et tibi dico, corve: Inter me et te est arbor plantata que nunquam poterit evelli". Et hec dicens falco recessit plenus ira, et penituit corvus de hiis que dixerat". 98. Rex autem dixit: "Relinquam amodo talia et dic nobis de imminentibus necessariis et quid debemus facere". Corvus dixit: "Prelium non laudo, pecuniam dare non consulo, sed faciamus ingenium sicut quidam fecerunt qui per fraudem abstulerunt hircum cuiusdam heremite.

97. And I have related this parable to you, because the falcon is fraudulent and devours flesh; you ought not to entrust the kingdom to him". Hearing these things, the birds spurned the falcon. But the falcon, when he had been expelled, said to the crow: "I do not know what evil or contrariety I did to you, and you did me such detriment; but know that a tree cut back with an axe grows again, and a wound made by a sword is consolidated and grows warm, but the wound of the tongue persists incurable, because it reaches to the middle of the heart, as the wise man says: "a blow is to be borne, but not on the head, and make a wound, but not in the heart"; for indeed water extinguishes fire and poison is driven out by medicine, but the fire of malignity lives at all times. And to you I say, crow: Between me and you there is a planted tree which will never be able to be uprooted". And saying these things the falcon departed full of anger, and the crow repented of the things which he had said". 98. But the king said: "I will leave off henceforth such things, and tell us about the imminent necessities and what we ought to do". The crow said: "I do not praise battle, I do not advise giving money, but let us contrive a stratagem, just as certain men did who by fraud carried off the he-goat of a certain hermit.

99. Dicitur enim quod quidam heremita emit hircum et ligatum trahebat post se et ibat ad cellam suam. Et quidam tres consiliati sunt, ut ei tollerent hircum. Et appropinquans ei primus dixit: "Despota, non licet tibi trahere canem post te contaminatum". Et pergens parvum ante invenit alium, et dixit ei: "O heremita, opera impii facis; si enim esses heremita, nunquam traheres canem, sed illum solveres et ires sicut heremita". Et procedens, dixit ei tercius: "Nunquam vidi heremitam trahentem canem, sed vendas eum mihi". Ipse audiens eos talia dicere credidit et putavit hircum esse canem, et sic absolvit eum et pergens ad lavacrum, lavans vestimenta sua mundavit se. Illi vero accipientes hircum occiderunt et eum sibi diviserunt.

99. For it is said that a certain hermit bought a he-goat and, tied, was dragging it behind him and was going to his cell. And three men took counsel to take the goat from him. And the first, approaching him, said: " Despota, it is not permitted for you to drag a contaminated dog behind you." And going on a little ahead he found another, and he said to him: "O hermit, you are doing the works of an impious man; for if you were a hermit, you would never drag a dog, but you would release it and go like a hermit." And proceeding, the third said to him: "Never have I seen a hermit dragging a dog, but sell it to me." He, hearing them say such things, believed and thought the goat to be a dog, and so he loosed it and, going to the bath, washed his garments and cleansed himself. But they, taking the goat, killed it and divided it among themselves.

100. Et hec tibi dixi, ut scias quia magis valet ingenium quam prelium. Dico ergo et consulo ut tua magnitudo contra me irascatur coram omnibus, et precipias me in medio poni, vocans me tuum proditorem facias evelli pennas meas, ut nec una super me remaneat, et aliquantulum verberari, ut sanguinolentus efficiar, et ad pedem arboris eicere me facias. Hoc facto discede cum omnibus et noli reverti, quousque visum tibi fuerit quod penne sunt mihi ad integrum restitute et restaurate, et facias ita quod nullus sit ausus venire ad arborem". Rex autem hoc faciens recessit cum suis.

100. And these things I have said to you, that you may know that ingenuity is worth more than battle. I therefore say and advise that Your Magnitude grow angry against me before all, and that you order me to be placed in the midst, and, calling me your traitor, you have my feathers plucked out, so that not even one remain upon me, and that I be beaten somewhat, so that I be made bloodied, and that you have me cast out at the foot of the tree. This done, depart with all and do not return, until it shall have seemed to you that the feathers have been restored to me in full and repaired, and make it so that no one shall dare to come to the tree". But the king, doing this, withdrew with his own.

101. Nocte autem facta bubones venerunt ad arborem et neminem invenientes preter corvum deiectum et verberatum sub pede arboris presentaverunt eum regi suo. Ipse autem interrogavit eum quis esset et quo alii corvi ivissent. Corvus respondit: "Ego sum talis et filius talis; quo vero corvi iverint, ego nescio.

101. But when night had fallen the owls came to the tree, and, finding no one except the crow cast down and beaten at the foot of the tree, they presented him to their king. He, however, interrogated him who he was and whither the other crows had gone. The crow replied: "I am So-and-so and the son of So-and-so; but as for where the crows have gone, I do not know.

Quomodo ego possum scire consilium eorum qui ab eis ita vituperatus sum?" Rex autem dixit: "Vere iste [est] consiliarius summus principis corvorum". Tunc precepit ministris ut interrogarent eum qua causa talia passus esset mala. Corvus respondit: "Meum malum consilium ad tantum malum conduxit me. Quando corvi a vobis victi fuerunt, tunc inierunt consilium et unusquisque iuxta suum intellectum consiliatus est. Ego autem presumpsi et dixi de vobis quia potenciores et forciores eratis corvis et dixi eis: "Propter hoc non debetis obstare, sed querere omnimodo pacem eorum". Et eciam tributa dare laudavi: "que si ipsi dignati fuerint recipere, gracias deo referre debetis, quia sapiens humiliare se debet petenciori inimico suo, quousque fugiat ipsius iram.

"How can I know the counsel of those by whom I have been thus vituperated?" But the king said: "Truly this [is] the chief counsellor of the prince of the crows." Then he ordered the ministers to ask him for what cause he had suffered such evils. The crow replied: "My bad counsel led me to so great an evil. When the crows were defeated by you, then they entered into counsel, and each, according to his own understanding, gave counsel. But I presumed and said about you that you were more potent and stronger than the crows, and I said to them: 'On account of this you ought not to stand in the way, but to seek in every manner their peace.' And I also praised giving tributes: 'which, if they should deign to receive, you ought to return thanks to God, because a wise man ought to humble himself to his more potent enemy, until he flee his wrath.'"

An non videtis quia magnus ventus magnas arbores radicitus prosternit et frangit, ramos autem, quia flectuntur, non ledit? An non videtis quantos occiderunt et quot pennas evulserunt et quot ex eis plagis afflixerunt?" Et audientes corvi et putantes me fore proditorem eorum et vestrum amicum ira repleti tali dampnacione me punierunt et elegerunt magis pugnam quam pacem". Audiens hoc rex bubonum dixit primo consiliatori suo: "Quid faciamus de isto?" At ille: "Interficiatur cito; magna enim victoria de isto accidet, quia liberati erimus a suo intellectu et maximo ingenio. + Dicitur enim quod qui aptum tempus ad faciendum aliquid amiserit, nunquam ad idem redire poterit, et qui videt inimicum in debilitate et non occidit eum, postea penitebit, quando vires resumet". Unus autem consiliarius dixit: "Non debet hic interfici; sic enim scriptum est: "Calamum fractum noli frangere", + maxime autem de isto.

Do you not see that a great wind lays low and breaks great trees by the roots, but the branches, since they bend, it does not harm? Do you not see how many they have killed, and how many feathers they have plucked out, and how many they have afflicted with wounds?" And the crows, hearing this and thinking that I would be their betrayer and your friend, filled with wrath punished me with such a condemnation, and they chose rather battle than peace". Hearing this, the king of the owls said to his chief counselor: "What shall we do with this one?" But he: "Let him be killed quickly; for a great victory will result from this one, because we will be liberated from his intellect and very great ingenuity. + For it is said that he who has missed the apt time for doing something will never be able to return to the same, and he who sees an enemy in weakness and does not kill him will afterward repent, when he regains his strength". But one counselor said: "This one ought not to be killed; for thus it is written: "Do not break a broken reed", + and most especially concerning this one."

Iustum est ei misereri et pietatem habere super eum qui talem pro nobis passus est penam et oportet nos eum visitare +: forsitan de eo aliquam utilitatem habere poterimus sicut mercator de latrone.

It is just to have mercy on him and to have pity upon him who has suffered such a penalty for us, and it behooves us to visit him +: perhaps we may be able to have some utility from him, like a merchant from a robber.

102. Dicitur enim quod quidam mercator senex et dives habebat uxorem pulcram et iuvenem et valde eam diligebat. Ipsa autem fugiebat eius amorem, quia scriptum est quod

102. For it is said that a certain merchant, old and rich, had a wife beautiful and young, and he loved her greatly. She, however, was fleeing his love, because it is written that

mulier subtilis, iuvenilis virque senilis
temporibus vite nunquam vivit sine lite.

a subtle woman, youthful, and a senile husband
never lives without strife in the times of life.

Quadam vero nocte dormientibus ipsis fur intravit domum. Mulier videns furem timuit et se pectori viri astrinxit. Excitatus autem vir dixit [intra se]: "Unde mihi hoc et que pietas mihi fuit ista?" Et respiciens vidit furem et cognovit quia pre timore ipsius hoc fecit.

On a certain night, while they themselves were sleeping, a thief entered the house. The woman, seeing the thief, grew afraid and pressed herself to her husband’s breast. But the man, roused, said [to himself]: “Whence is this to me, and what tenderness to me was this?” And looking around he saw the thief and understood that she had done this out of fear of him.

Et conversus ad furem dixit: "Accipe de domo mea quantum vis, quia multa bona mihi fecisti; per te enim hac nocte uxor mea me amplexata est, quia illa quam multum diligebam me odio habebat".

And, having turned to the thief, he said: "Receive from my house as much as you wish, because you have done many good things for me; for through you this night my wife has embraced me, since she whom I loved very much held me in hatred."

Ita per inimicum multociens dilectio contingit". 103. Alius autem consiliator dixit: "Bene dicit iste, o rex, quia sapiens, quando amicum sui inimici iratum coram eo invenit, suscipit eum et ei benefacit, sperans per ipsum aliquam subtilitatem consequi sicut homo qui a morte liberatus fuit per pugnam latronis et dyaboli.

"Thus through an enemy love very often comes about". 103. But another counselor said: "This man speaks well, O king, for the wise man, when he finds the friend of his enemy angry before him, receives him and benefits him, hoping through him to attain some subtle stratagem, like a man who was freed from death by the fight between the robber and the devil.

104. Dicitur enim quod quidam heremita habebat iuvencam. Fur autem videns eam et cupiens eam furari secutus est heremitam. Dyabolus autem forma hominis assumpta cum fure pergere cepit.

104. For it is said that a certain hermit had a heifer. But a thief, seeing it and desiring to steal it, followed the hermit. But the Devil, having assumed the form of a man, began to go with the thief.

Fur vero dixit dyabolo: "Unde venis et quo vadis?" Ait ille: "Dyabolus sum et volo istum heremitam suffocare". Fur dixit: "Ego volo auferre iuvencam eius". Et sic ambo secuti sunt illum usque ad domum suam. Heremita vero posuit iuvencam in domo sua et intravit cenare. Nocte autem facta dixit fur intra se: "Si dyabolus intraverit ad suffocandum heremitam, forsitan ipse clamabit et sic congregato populo amittam spem meam". Et dixit fur dyabolo: "Moreris hic et subtiliter respice, donec ego vadam et iuvencam recipiam, et erit nobis communis". Dyabolus autem timuit ne, cum ille intraret ad rapiendum iuvencam, persentiretur ab hominibus et sic utique deficeret in spe sua.

But the thief said to the devil: "Whence do you come and whither are you going?" He said: "I am the Devil, and I want to suffocate this hermit." The thief said: "I want to carry off his heifer." And so both followed him all the way to his house. The hermit, for his part, put the heifer in his house and went in to dine. But when night had fallen the thief said within himself: "If the devil goes in to strangle the hermit, perhaps he will cry out, and thus, with the people gathered, I will lose my hope." And the thief said to the devil: "You will stay here and look carefully, until I go and take back the heifer, and it will be common to us." But the devil was afraid that, when he went in to seize the heifer, he would be perceived by the people, and thus surely he would fail in his hope.

Et dixit latroni: "Sustine, donec dormiant homines, et voluntatem nostram adimplebimus". Latro noluit et ceperunt inter se rixari. Dyabolus vero vincebat latronem. Et latro vocavit heremitam et dixit ei: "Veni, adiuva me, quia iste dyabolus te suffocare volebat". + Surrexit heremita et insimul expulerunt dyabolum et sic liberatus fuit a morte.

And he said to the robber: "Wait, until people fall asleep, and we will fulfill our will." The robber refused, and they began to quarrel with each other. The devil, however, was overcoming the robber. And the robber called the hermit and said to him: "Come, help me, because this devil wanted to suffocate you." + The hermit arose, and together they drove out the devil, and thus he was freed from death.

105. Et hec tibi retuli, ut scias quia [sapiens] debet benefacere amico inimici sui et prosequatur utilitatem". Primus vero consiliator qui dederat consilium occidendi illum ait: "O rex, velociter occidatur, quia seductor est ille, et noli credere mendacibus verbis suis. Sapiens non credit mendacibus, insipiens autem qui mendacibus credit similis est illi qui credit quod audivit pocius quam quod vidit.

105. And these things I have related to you, that you may know that a [wise man] ought to do good to the friend of his enemy and pursue advantage." But the first counselor, who had given the counsel of killing him, said: "O king, let him be killed swiftly, for he is a seducer; and do not believe his mendacious words. A wise man does not believe liars, but the foolish man who believes liars is like him who believes what he has heard rather than what he has seen.

106. Dicitur enim quod quidam carpentarius habebat uxorem valde pulcram. Ipsa autem diligebat quendam vicinum suum. Parentes eius hoc percipientes nunciaverunt viro suo.

106. For it is said that a certain carpenter had a very beautiful wife. She, however, loved a certain neighbor of hers. Her parents, perceiving this, announced it to her husband.

Et ait ille: "Non credo, nisi videro oculis meis". Et temptans eam dixit: "Preceptum recepi a rege ut construerem sibi domum; longo itinere iturus sum. Prepara ergo mihi necessaria". Ipsa autem gaudens velociter hoc fecit. Exiens autem vir monuit eam claudere ianuas et custodire domum bene, donec veniret.

And he said: "I do not believe, unless I shall see with my own eyes." And testing her he said: "I have received a precept from the king to construct a house for him; I am about to go on a long journey. Therefore prepare for me the necessary things." But she, rejoicing, quickly did this. And as he went out, the husband warned her to shut the doors and to guard the house well, until he should come.

Et parvum pergens, [reversus] occultavit se in domo cuiusdam vicini sui qui ei dixerat de adulterio uxoris. Nocte autem facta clam ingressus est domum suam et abscondit se sub lecto. Et uxor misit pro amasio suo, dicens: "Veni cito, quia vir meus abest et in longinquam abiit regionem". Ille autem veniens introivit domum et clausa est ianua.

And going a little way, [having returned] he concealed himself in the house of a certain neighbor of his who had told him about the adultery of his wife. But when night had fallen, he secretly entered his own house and absconded himself beneath the bed. And the wife sent for her paramour, saying: "Come quickly, because my husband is away and has gone into a far region." But he, upon arriving, entered the house and the door was closed.

Tunc lectum ascendit et cum magna delectacione concubuit cum ea. Carpentarius autem audiens et videns delectacionem eorum et colloquia obdormivit et pedem suum extendit. Ipsa autem videns pedem mariti sui dixit amasio suo: "Interroga me alta voce: quem plus diligis, me an virum tuum?" Ipse autem hoc fecit. Et illa respondit: "Noli virum meum nominare; sufficit tibi quod fecisti". Et ille magis ac magis interrogavit. Ipsa quasi irata respondit: "Quid tibi opus est interrogare de viro meo?

Then he climbed onto the bed and with great delectation lay with her. But the carpenter, hearing and seeing their delectation and conversations, fell asleep and stretched out his foot. She, however, seeing her husband’s foot, said to her lover: "Ask me in a loud voice: whom do you love more, me or your husband?" And he did this. And she answered: "Do not name my husband; what you have done suffices for you." And he asked more and more. She, as if angered, replied: "What need have you to ask about my husband?

An nescis quia nihil prepono super terram dilectioni viri mei? Etenim si mulieri levitate aliquid contingit aut infortunium ut aliquem diligat, non relinquit ergo propter hoc dilectionem viri sui. Vir enim meus amor legitimus mihi existit et dulcior est mille amasiis ac melior est parentibus et amicis, fratribus atque filiis, quia labor eius uxoris est totus. + Cariorem habeo unum digitum pedis viri mei et eum magis diligo capite tuo.

Do you not know that I place nothing upon the earth before the love of my husband? For indeed, if by a woman’s levity something happens, or misfortune, so that she loves someone, she does not therefore leave on account of this the love of her husband. For my husband is for me the legitimate love, and he is sweeter than a thousand lovers and better than parents and friends, brothers and sons, because his labor is wholly for his wife. + I hold dearer one toe of my husband, and I love it more than your head.

Sed quia non sufficit tibi quod fecisti et virum meum nominasti, cito surge et exi de domo mea et nunquam sis ausus reverti huc". Ipse autem surrexit et abiit. Vir autem excitatus omnia audiebat et dicebat intra se: "Vere amor uxoris mee multum firmus est erga me". Mane autem facto surrexit vir et cepit muscas ei repellere, ipsa vero dormiebat. Cumque finxisset se excitari, dixit vir eius ad eam: "Requiesce, o dilectissima, quia in hac nocte multum te fatigavit ille baccalarius". Et ille miser non credidit quod vidit, sed quod audivit.

"But since what you have done does not suffice for you and you have named my husband, quickly arise and go out of my house, and never be so bold as to return here." But he rose and went away. The husband, however, having been roused, was hearing everything and was saying within himself: "Truly the love of my wife is very firm toward me." But when morning had come the man arose and began to repel the flies from her, while she herself was sleeping. And when she had pretended to be awakened, her husband said to her: "Rest, O most beloved, for in this night that bachelor wearied you much." And that poor wretch did not believe what he had seen, but what he had heard.

107. Et ideo retuli hanc parabolam tibi, ne credas verbis corvi astuti et impii, sed occidatur cito". Rex vero propter insipienciam suam non acquievit dictis consiliarii sui, immo precepit corvum mitti cum magno honore usque ad antrum et datus fuit ad custodiam cuidam buboni senissimo pro eo quod habebat cavernam suam valde calidam et plenam plumis. Primus consiliarius iratus dixit: "Postquam eum non occidisti, mittatur in carcerem et custodiatur et conversetur aput nos tanquam inimicus; discretus enim est et dolosus et puto eum per fraudem et decepcionem hoc facere". 108. Cepit autem corvus solus cum singulis bubonibus loqui et unumquemque suum specialem amicum facere. Una autem die presente rege et omnibus qui cum eo erant corvus dixit: "Audivi antiquos dicentes quoniam qui ponit se ad ignem, quitquid petit, dabitur ei. Volo autem et ego facere et rogare dominum ut natura mea convertatur in bubonem, ut contra corvos pugnem et vindicem me de eis et restaurem vituperium quod mihi fecerunt". Tunc sapiens fuit [ibi] ille qui consiliatus fuerat ut corvus occideretur et dixit ei: "Similia sunt ista verba tua quasi vas plenum veneno, et si te igne cremaverimus, nunquam tua natura poterit immutari, sed semper in tuam antiquam creacionem revertetur sicut mus qui reversus est in propriam suam naturam et coniunxit se cum illo qui erat generis sui et sprevit solem et lunam et alias creaturas.

107. And therefore I have related this parable to you, lest you trust the words of the crafty and impious crow, but let him be killed at once." The king, however, on account of his insipience, did not acquiesce in the sayings of his counselor; rather, he ordered the crow to be sent with great honor as far as the cavern, and he was given into the custody of a certain most aged owl, because he had his cavern very warm and full of feathers. The first counselor, angered, said: "Since you have not killed him, let him be sent into prison and be guarded, and let him be kept among us as an enemy; for he is discreet and wily, and I think he is doing this through fraud and deception." 108. The crow, moreover, began alone to speak with the owls one by one, and to make each one his special friend. But one day, with the king present and all who were with him, the crow said: "I have heard the ancients saying that whoever places himself at the fire, whatever he asks will be given to him. I too wish to do this and to beseech the Lord that my nature be converted into an owl, so that I may fight against the crows and avenge myself upon them and redress the reproach that they did to me." Then he showed wisdom [there], the one who had counseled that the crow be killed, and he said to him: "These words of yours are like a vessel full of poison, and if we burn you with fire, never will your nature be able to be changed, but it will always revert to your former creation, like the mouse who returned to his own nature and joined himself with him who was of his kind, and spurned the sun and the moon and the other creatures."

109. Quia dictum est quod quidam heremita religiosus stabat super flumen et orabat. Et ecce milvus portabat murem, et cum esset prope heremitam, cecidit mus in terram. Heremita pietate motus oravit ut converteretur in puellam.

109. Because it was said that a certain religious hermit was standing over the river and praying. And behold, a kite was carrying a mouse, and when it was near the hermit, the mouse fell to the ground. The hermit, moved by piety, prayed that it be converted into a girl.

Et statim exaudita est oracio eius et conduxit eam in domum et nutrivit eam intantum quod esset facta etatis legitime. Et volens eam copulare viro venit ad eam et dixit: "Volo te maritare; dic mihi quem vis habere virum". Illa respondit: "Illum + qui est forcior sole". Ivit ergo heremita ad solem et quesivit ab eo quis esset forcior ab eo. Et sol respondit: "Ego potens sum, sed nubes potenciores sunt me que obscurant lumen meum, quando volunt". Ipse autem ivit ad nubes et dixit: "Quis forcior vobis est?" Ipse responderunt: "Ventus nobis forcior est et ducit nos quo vult". Heremita similiter venit ad ventum et dixit ei sicut dixit nubibus. Ventus respondit: "Ego quidem potens sum, sed mons potencior me est, quia ipsum concutere non possum". Et ipse ad montem pergens ait similiter.

And immediately his oration was heard, and he led her into the house and nourished her to such a point that she had become of lawful age. And wishing to couple her to a man, he came to her and said: "I wish to marry you; tell me whom you wish to have as a husband." She answered: "That one + who is stronger than the sun." Therefore the hermit went to the sun and asked from it who was stronger than it. And the sun answered: "I am potent, but the clouds are more potent than I, which obscure my light whenever they wish." He went to the clouds and said: "Who is stronger than you?" They answered: "The wind is stronger than us and leads us where it wishes." The hermit likewise came to the wind and said to it as he had said to the clouds. The wind answered: "I indeed am potent, but the mountain is more potent than I, because I cannot shake it." And he, going to the mountain, said likewise.

Mons respondit: "Ego quidem potens sum, sed mus potencior me est, quia cavat et perforat me, et non possum eius vitare nocumentum". Heremita venit ad murem et dixit ei: "Volo apparentare tecum". Mus respondit: "Ego sum parvus et ipsa magna in corpore, foramen meum non capit eam". Heremita reversus est ad puellam et retulit ei omnia que dixerunt ei. Ipsa respondit: "Si ita est, ergo roga deum tuum ut revertar in antiquam meam naturam et formam". Heremita hoc fecit et exaudita est oracio eius et coniunxit eam muri.

The mountain replied: "I indeed am potent, but the mouse is more potent than I, because he hollows out and perforates me, and I cannot avoid his harm." The hermit came to the mouse and said to him: "I wish to apparent myself with you." The mouse replied: "I am small, and she is great in body; my hole does not admit her." The hermit returned to the girl and reported to her all that they had said to him. She replied: "If it is so, then ask your god that I may return into my ancient nature and form." The hermit did this, and his prayer was heard, and he conjoined her to the mouse.

110. Hoc tibi retuli, o rex, ut scias quia, [eciam] si concremes, in suam naturam et voluntatem revertetur". Rex autem noluit acquiescere consiliis eius. + 111. Permansit corvus ibi, explorans facta bubonum et impinguatus est, fortis factus est et restaurate sunt ei penne. Et apto ac congruo tempore discedens ivit ad corvos suos et dixit regi suo: "Vale, o rex +: ecce omnes bubones in uno antro absconsi latent.

110. This I have related to you, O king, so that you may know that, [eciam] even if you burn it to ashes, it will return to its own nature and will." But the king did not wish to acquiesce to his counsels. + 111. The raven remained there, exploring the deeds of the owls, and he was fattened, he became strong, and his feathers were restored to him. And at an apt and congruous time, departing, he went to his own ravens and said to his king: "Farewell, O king +: behold, all the owls, hidden, lie concealed in one cave.

Cito accipiat unusquisque unum lignum quod possit portare et ponamus in ore antri et supponamus ignem et alis nostris ventemus, quousque flamma elevetur. Hoc modo illi qui sunt intus fumo morientur et exeuntes flamma comburet. Et si quis ab igne evaserit, nos eum interficiemus". Hoc facto corvi prorsus liberati sunt do inimicis suis et reversi sunt corvi una cum rege eorum in habitacionem suam.

Let each one quickly take one piece of wood which he can carry, and let us place it at the mouth of the cave and put fire underneath, and with our wings let us fan, until the flame is lifted up. In this way those who are inside will die by smoke, and those coming out the flame will burn. And if anyone escapes from the fire, we will kill him." With this done, the ravens were entirely liberated from their enemies and the ravens returned, together with their king, to their habitation.

112. Rex autem interrogavit corvum qualiter conversatus fuisset cum bubonibus et quomodo potuit sustinere gravitatem eorum. Corvus respondit: "Sapiens omnia suffert". Rex ait: "Annuncia mihi bubonum prudenciam qualis fuit". Ille dixit: "Non vidi aliquem eorum intellectum habere nisi illum qui consiliabatur me interficere +, alii insensati fuerunt. Oportet ergo reges consilia sua celare et non permittere aliquem extraneum ea perscrutari nec eciam videre aquam unde faciem suam lavat nec lectum nec vestes nec arma nec comestiones nec equitaturas nec armenta.

112. But the king asked the crow how he had conducted himself with the owls and how he was able to sustain their gravity. The crow replied: "A wise man suffers all things." The king said: "Announce to me what the prudence of the owls was like." He said: "I did not see any of them to have intellect except the one who was taking counsel to kill me +; the others were senseless. It is necessary therefore that kings conceal their counsels and not permit any outsider to scrutinize them, nor even to see the water with which he washes his face, nor the bed, nor the garments, nor the arms, nor the foods, nor the cavalcades, nor the herds.

Sed hoc non potuerunt bubones facere propter eorum superbiam nec ideo vincere valuerunt. Superbus namque in toto tempore vite sue [vix] triumphabit, et maxime qui consiliatores sine intellectu habet, eciam vitam suam non poterit salvare. Sed ego fui obediens et humiliavi me inimicis meis, ut meum adimplerem desiderium sicut serpens fecit ranis.

But this the owls were not able to do on account of their pride, and therefore they were not able to conquer. For the proud man, throughout the whole time of his life, will [scarcely] triumph, and especially he who has counselors without understanding; he will not even be able to save his life. But I was obedient and I humbled myself to my enemies, in order that I might fulfill my desire, just as the serpent did to the frogs.

113. Dicitur enim quod quidam serpens senex [fuit] effectus nec poterat venari nec eciam victum necessarium habere. Et pergens invenit gurgitem plenum ranis in quo alio tempore solebat venari. + Et cogitacione plenus extendit se super gurgitem.

113. For it is said that a certain serpent had been made old [was] and could not hunt nor even have the necessary victual. And proceeding he found a pool full of frogs in which at another time he used to hunt. + And, full of cogitation, he stretched himself out over the pool.

Et ecce quedam rana venit ad eum et dixit: "Quare es in cogitacione?" Ipse respondit: "Quomodo non debeo cogitare, cum semper de hoc gurgite vitam habuerim? Et nunc ivi ad patriam et heremita dixit mihi ut nullam de vobis amplius per vim accipiam et volo de cetero regi vestro esse subiectus". Rana autem ivit et renunciavit hoc regi suo. Rex autem ranarum hec audiens + suscepit eum et dabat ei cottidie duas ranas comedere.

And behold, a certain frog came to him and said: "Why are you in cogitation?" He replied: "How should I not be thinking, since I have always had my life from this pool? And now I went to the fatherland and a hermit told me that I should no longer take any of you by force, and I wish henceforth to be subject to your king." But the frog went and made this known to her king. But the king of the frogs, on hearing these things, + received him and was giving him every day two frogs to eat.

Et hoc tam diu fecit, donec solus rex remansit; deinde ipsum regem comedit. 114. Et hoc fecit humilitas quod non potuit ira facere nec superbia. At ego illos tolleravi, ut ego ad illum finem perducerer quem vidistis". Rex vero dixit: "Nunc cognosco quia melius valet ingenium quam prelium; etenim ignis calidissimus est et acutus, sed sola que super terram sunt corrumpit, aqua vero frigida et suavis ab abysso terram penetrans ascendit et super terram existencia nutrit et evellit, ignem eciam extinguit. Sed nemo debet contempnere ista quatuor, scilicet ignem, infirmitatem, inimicum et debitum". Corvus autem dixit regi suo: "Omnia que facta sunt per tuam fortunam facta sunt. Quando duo sunt in uno consilio et investigant aliquod factum, fortuna forcioris intellectus adiuvat alium ad perficiendum quod desideravit; si vero [ad] intellectum similes, ille qui meliores habet subiectos; sed si in isto sunt pares, tunc magis fortunatus". Rex ait: "Video quod fidem opera tua ostendunt et bonam voluntatem quam erga me habes. Alii autem verbis tantum placuerunt; per te enim gracia magna venit super nos, per te dulce sompnium recepimus, per te utiles comestiones recepimus, per te ab inimicis nostris penitus liberati sumus. Dicitur enim quod magnam invenit requiem qui de febre liberatur et qui magnum deponit onus et qui ab inimicis expeditur". Corvus autem ait: "Gracias ago deo meo qui supposuit inimicos tuos sub pedibus tuis et exoro eum ut incommutabiliter regnum tuum custodiat et in gaudio et in pace permanere faciat". Rex ait: "Quomodo vidisti regem bubonum et conversacionem eorum?" Et ille ait: "Stultam, malam et anomalam et sine ordine preter illum qui consiliatus est me occidere; ipse enim erat omnibus intelligencior". Rex dixit: "Quid tibi visum est de eius intelligencia, quia taliter eum laudas?" Et ille ait: "Omni disciplina erat plenus, promptus in loquendo +, omni sciencia et omni virtute circumfulsus +".

And he did this for so long, until the king alone remained; then he ate that very king. 114. And this humility accomplished, which neither wrath nor pride could accomplish. But I tolerated them, so that I might be led to that end which you have seen." The king indeed said: "Now I recognize that ingenuity is worth more than battle; for fire is hottest and sharp, but it corrupts only the things which are upon the earth, whereas water, truly cold and gentle, penetrating the earth from the abyss, ascends and, the things existing upon the earth, nourishes and plucks up, and it even extinguishes fire. But no one ought to despise these four, namely fire, infirmity, an enemy, and debt." But the raven said to his king: "All the things which have been done have been done through your fortune. When two are in one counsel and investigate some deed, the fortune of the stronger intellect helps the other to bring to perfection what he has desired; but if they are [in] intellect similar, the one who has better subjects; but if in this they are equal, then the more fortunate." The king said: "I see that your works show faith and the good will which you have toward me. Others, however, have pleased by words only; for through you great grace has come upon us, through you we have received a sweet dream, through you we have received useful repasts, through you we have been utterly freed from our enemies. For it is said that he finds great rest who is freed from a fever, and who lays down a great burden, and who is delivered from enemies." But the raven said: "I give thanks to my god who has put your enemies under your feet, and I beg him that he may immutably guard your kingdom and cause it to remain in joy and in peace." The king said: "How did you see the king of the owls and their conversation?" And he said: "Foolish, evil, and anomalous, and without order, except for the one who took counsel to kill me; for he was more intelligent than all." The king said: "What seemed to you about his intelligence, since thus you praise him?" And he said: "He was full of every discipline, prompt in speaking +, surrounded by all knowledge and all virtue +".

[Capitulum V.]

[Chapter 5.]

115. Imperator dixit philosopho: "Cognovi hoc exemplum quod dixisti. Nunc ergo dic mihi quomodo iam aliquis pervenit ad id quod desiderat et cupit et non potest retrahere, sed perdit illud". [Philosophus ait:]

115. The Emperor said to the philosopher: "I have come to know this example which you told. Now therefore tell me how it is that someone already arrives at that which he desires and longs for, and cannot retrieve it, but loses it." [The Philosopher said:]

116. Dicitur enim quod quidam symei habebant regem senissimum et propter senectutem eius eum vilipendebant. Et erat inter eos quidam symeus iuvenis scismaticus et fortis qui facta coniuracione contra ipsum querebat eum interficere. Ille vero propter impotenciam et senectutem suam et quia non poterat resistere, timore perterritus fugit. Et descendens ad littus maris elongatus est a patria sua.

116. For it is said that certain symei had a most aged king, and on account of his old age they held him in contempt. And there was among them a certain symeus, a young man, schismatic and strong, who, a conjuration having been made against him, was seeking to kill him. But he, on account of his impotence and his old age, and because he could not resist, terrified with fear, fled. And descending to the shore of the sea he was removed far from his fatherland.

Et cum iret per maritima cogitosus, invenit iuxta mare arborem ficus, et erat onerata fructibus, et ascendit in eam et comedebat de ficubus. Et postquam fuit saturatus, decoriabat ficus et proiciebat coria in terram. Interim testudo maritima exivit de mari in calore diei, ut requiesceret sub umbra arboris, et incepit comedere coria ficuum. Quam ut vidit symeus, deridebat eam et proiecit ei de ficubus. Testudo autem dulcorata illorum sapore respexit sursum et dixit: "Quis es, amice, qui tales fructus mihi dedisti?" Symeus respondit: "Miser alienigena sum qui propter senectutem meam eiectus sum de regno meo, et nisi fugissem, occisus fuissem.

And as he went along the maritime parts, thoughtful, he found near the sea a fig tree, and it was laden with fruits, and he climbed into it and was eating of the figs. And after he had been sated, he was stripping the figs and was throwing the skins onto the ground. Meanwhile a sea-tortoise came out of the sea in the heat of the day, in order to rest under the shade of the tree, and began to eat the skins of the figs. When the Symean saw it, he was mocking it and threw some of the figs to it. But the tortoise, sweetened by the savor of them, looked up and said: "Who are you, friend, who have given such fruits to me?" The Symean replied: "I am a wretched alien who on account of my old age was ejected from my kingdom, and unless I had fled, I would have been killed."

Et ego qui eram multarum gencium dominus, modo solus sum". Testudo dixit: "Confortare, amice, quia ego ero tecum et associabo te et noli curare de illo regno temporali, [sed] cura de futuro eternali; omnia enim huius mundi vana sunt et transitoria". Sic adinvicem facti sunt amici. Testudo autem portabat ei de piscibus et ipse dabat ei de ficubus. Testudo oblita est reverti in domum suam, et cum per longum tempus stetisset nec domum suam redisset, uxor eius facta est multum cogitosa et nesciebat de viro suo utrum vivus esset an mortuus. Quidam autem vicinus dixit ei: "Vir tuus vivit et habet quendam symeum amicum et tantum cum eo delectatur quod nec curat ad te venire". Uxor vero contristata querebat quomodo posset symeum occidere et ad se reducere virum suum.

And I, who was lord of many nations, am now alone." The tortoise said: "Take heart, friend, for I will be with you and will associate myself with you, and do not care about that temporal kingdom, [but] care for the future eternal; for all things of this world are vain and transitory." Thus they became friends to one another. But the tortoise used to bring him some fish, and he used to give her some figs. The tortoise forgot to return to his home, and when he had remained for a long time and had not returned to his house, his wife became very thoughtful and did not know about her husband whether he was alive or dead. But a certain neighbor said to her: "Your husband lives and has a certain symeus as a friend, and so delights with him that he does not even care to come to you". But his wife, sorrow-stricken, sought how she could kill the symeus and bring her husband back to herself.

Una autem dierum dixit testudo symeo: "Amice, volo ire ad domum meam". Et cum redisset, invenit uxorem suam infirmam et in lecto iacentem et ait ad eam: "Quare sic tristis es?" Respondit uxor: "In magnam infirmitatem incidi, et dicunt medici quod non erit mihi sanitas, nisi habeam cor symei". Ipse autem cogitare cepit qualiter posset habere illud, quia difficile hoc erat ei. Et cum non posset aliud invenire nisi cor amici sui, prodicionem putabat esse et mille modis cepit cogitare. Tandem reversus est ad symeum et salutavit eum. Symeus vero interrogavit eum de mora sua.

But on one of the days the tortoise said to symeus: "Friend, I wish to go to my home." And when he had returned, he found his wife sick and lying in bed and said to her: "Why are you thus sad?" The wife replied: "I have fallen into a great infirmity, and the physicians say that there will not be health for me, unless I have the heart of symeus." But he himself began to consider how he could obtain it, because this was difficult for him. And since he could find nothing else except the heart of his friend, he judged it to be a betrayal and began to ponder in a thousand ways. At length he returned to symeus and greeted him. symeus, however, asked him about his delay.

Testudo respondit: "Pro nullo alio servicio moratus sum nisi quod pro te erubescebam qui non possum tibi mereri bonum quod mihi fecisti". Symeus dixit: "Non existimes talia, quia non sum talis ut ab amicis retribucionem petam, maxime a te qui mihi tanta bona fecisti, videndo me tali miseria circumdatum et ab honore depositum, et societatem et solacium mihi fecisti et utile consilium mihi dedisti". Testudo vero dixit: "Volo ut amodo firmior sit inter nos amicicia nostra, quia dictum est ab antiquis quod amicicia tribus modis firmatur: primo per introitum amici in domum suam, secundum per visitacionem consanguineorum, tercio per personalem comestionem". Ait symeus: "Hec, o amice, non confirmant amiciciam, sed sincera caritas et dilectio, quoniam introire in domum amici et visitare consanguineos meretrices et latrones hoc faciunt, et eciam insimul comedere muli et asini et alie fere silvestres hoc faciunt et insimul comedendo unus percutit alium". Testudo dixit: "Verum dixisti quia oportet amicum amici amiciciam memorare et firmiter eam custodire; et qui aliter habent amiciciam, sine fundamento eam edificant. Dicitur enim quod ab amico non debes superflua petere, quoniam cum vitulus superflue sugit mamillas matris, eam irasci facit et sic expellitur ab ipsa. Ego autem volo te venire in domum meam; habito enim in quadam insula in qua sunt herbe virides, tritici habundancia, multe arbores quasi silve scilicet dactilorum, castaneorum, ficuum, nucum et alie arbores innumerabiles; sunt eciam ibi aque limpidissime et nemo ibi habitat nec aliquis comedit illos fructus nisi aves marine, nec eciam dominus dominatur ibi, et semper eris in requie et semper vives sine timore. Et ego ponam te super me et absque aliquo timore illuc te portabo". Credidit symeus et dimittens certa pro incertis ascendit super eum.

The Tortoise replied: "For no other service did I delay, save that I was ashamed on your account that I cannot requite to you the good which you did to me." The Ape said: "Do not suppose such things, for I am not such as to seek retribution from friends, especially from you who did me such great goods, seeing me surrounded by such misery and cast down from honor, and you made companionship and solace for me and you gave me useful counsel." The Tortoise, however, said: "I wish that henceforth our friendship be firmer between us, because it has been said by the ancients that friendship is made firm in three ways: first by a friend’s entrance into his house, second by the visitation of kinsmen, third by personal dining." The Ape said: "These, O friend, do not confirm friendship, but sincere charity and dilection, since to enter the house of a friend and to visit kinsmen prostitutes and robbers do this, and likewise to eat together mules and asses and other wild beasts do this, and in eating together the one strikes the other." The Tortoise said: "You have spoken true, for a friend ought to remember a friend’s friendship and to guard it firmly; and those who have friendship otherwise build it without a foundation. For it is said that from a friend you ought not to ask superfluous things, since when a calf sucks the teats of its mother superfluously, he makes her grow angry and thus he is driven out by her. But I wish you to come into my house; for I dwell on a certain island in which there are green herbs, an abundance of wheat, many trees, almost as forests, namely of dates, chestnuts, figs, nuts, and other trees innumerable; there also are waters most limpid, and no one dwells there nor does anyone eat those fruits except sea-birds, nor does any lord lord it there, and you will always be at rest and you will always live without fear. And I will set you upon me and, without any fear, I will carry you thither." The Ape believed, and leaving certainties for uncertainties mounted upon him.

Testudo vero ferebat eum super pelagum. Cum autem ad medium pelagi pervenisset, stetit testudo, cogitans qualiter eum necare posset. Symeus autem, senciens testudinem morantem et nullam insulam videns, suspicatus est ne forte contrarium aliquid de eo testudo cogitaret, et intra semetipsum ait: "Scio quia nulla res tam nobilis est quam cor.

But the tortoise was carrying him over the pelagic sea. And when it had come to the middle of the pelagic, the tortoise stood still, cogitating how it might be able to slay him. Symeus, however, sensing the tortoise lingering and seeing no island, suspected that perhaps the tortoise was cogitating something contrary about him, and within himself he said: "I know that nothing is so noble as the heart.

Necesse est sapienti ut non sit negligens investigare corda consanguineorum et amicorum suorum et argumentari et inspicere ea ex dictis eorum". Et ait postea testudini: "Hactenus modo velox fuisti ad eundum et nunc video te titubantem; miror quid hoc est". Ipse autem dixit: "Cura est mihi magna, ne forte non perveniremus ad domum meam. Non possum tibi servire ut volo; uxor enim mea infirmatur". Et ait symeus: "Noli de hoc curare, quia cura nullam facit utilitatem; sed quere ei medicinam, ut sanetur". Testudo dixit: "Dicunt filii medicorum quod nulla medicina poterit eam sanare nisi cor symei". Audiens hec symeus contristatus est valde et suum flebat periculum et dixit: "Ve levitati mee, quoniam me senem in tantis periculis cupiditas posuit! At qui modico est contentus, vivit in requie, cupidus vero in labore et dolore transigit vitam suam". Deinde conversus ad testudinem dixit: "Quare, o dilecte, non dixisti, antequam de ficu descenderem, ut cor meum mecum detulissem?" Ait testudo: "Ergo non habes tecum cor tuum?" Respondit symeus: "Non, quia preceptum habemus in lege nostra ut, cum ad domos amicorum pergimus, domi corda nostra relinquamus, ne forte aliquid adversum contra amicum nostrum cogitemus". Hec dicens testudo veloci cursu reversa est ad terram.

"It is necessary for the wise man not to be negligent to investigate the hearts of his kinsmen and his friends, and to argue and to inspect them from their words." And afterwards he said to the turtle: "Hitherto you have been swift to go, and now I see you faltering; I marvel what this is." But he said: "Great care is upon me, lest perhaps we may not arrive at my house. I cannot serve you as I wish; for my wife is ailing." And symeus said: "Do not care about this, because care makes no utility; but seek a medicine for her, that she may be healed." The turtle said: "The sons of the physicians say that no medicine will be able to heal her unless the heart of symeus." Hearing these things, symeus was very saddened and wept for his own peril and said: "Woe to my levity, since cupidity has placed me, an old man, in such great dangers! But he who is content with a little lives in rest, while the greedy man passes his life in toil and pain." Then, turning to the turtle, he said: "Why, O beloved, did you not say, before I descended from the fig tree, that I should have borne my heart with me?" The turtle said: "Therefore you do not have your heart with you?" symeus responded: "No, because we have a precept in our law that, when we go to the houses of friends, we leave our hearts at home, lest perhaps we think anything adverse against our friend." Saying these things, the turtle returned to the land at a swift course.

Symeus vero cum ad terram applicuit, cicius quam potuit [ficum] ascendit. Testudo autem manens inferius vocavit eum dicens: "Descende, o amice, et porta tecum cor tuum, ut eamus ad domum meam". Symeus respondit: "Si hoc fecero et alia vice tecum venero, similis ero asino illi quem decepit vulpis". Et testudo ait: "Quomodo fuit?" [Symeus dixit:]

Symeus, however, when he made land, climbed the [fig tree] as swiftly as he could. But the tortoise, remaining below, called to him, saying: "Come down, O friend, and carry your heart with you, that we may go to my house." Symeus answered: "If I do this and come with you another time, I shall be like that donkey whom the fox deceived." And the tortoise said: "How was it?" [Symeus said:]

117. Dicitur enim quod quidam leo habitabat in magno nemore. Erat autem cum eo vulpis qui nutriebatur de eius reliquiis. Et scabiosus factus leo non poterat venari.

117. For it is said that a certain lion was dwelling in a great grove. And with him there was a fox who was being nourished on his leavings. And the lion, having become scabious, was not able to hunt.

Dixit ei vulpis: "O rex, qualiter video te ita afflictum?" Respondit leo: "Propter infirmitatem istam que me occupavit, de qua non potero sanari nisi per cor et auriculas asini". Vulpis dixit: "Leve est hoc facere, quia prope est nobis fons ad quem ascendit fullo cum asino suo cottidie, et ego ibo et adducam tibi eum, si possum". Leo dixit: "Si hoc feceris, magnam gloriam mihi dabis". Pergens autem vulpis ad asinum et dixit ei: "Quare te video macilentum et plagis plenum?" Respondit asinus: "Malicia patroni mei facit hoc; pondere magno me onerat et parvam mihi tribuit comestionem et tota die me ligatum stare facit". Vulpis dixit: "Quare hec omnia suffers?" Et asinus dixit: "Quid ergo faciam? Quocumque perrexero, alius homo me capiet et forte deterius mihi faciet". Vulpis autem dixit: "Veni ergo mecum, quia scio locum ubi est copia herbarum viridium et aquarum, et ibi est asina pascens [et eris] sine timore; nemo enim accedit ad illum locum et habemus leonem dominum et defensorem et nullus audet illi accedere". Dixit asinus ei: "Absolve ergo me et eam illuc". Vulpis ergo absolvit eum, et ipse secutus est eum. Cum autem appropinquasset asinus leoni, prosiliens leo et credens eum capere non potuit propter impotenciam sue infirmitatis; et sic asinus evasit manus leonis.

The fox said to him: "O king, why do I see you so afflicted?" The lion replied: "Because of this infirmity which has seized me, from which I shall not be able to be healed unless by the heart and the ears of an ass." The fox said: "It is light work to do this, for near us is a spring to which a fuller goes up with his ass daily, and I will go and bring him to you, if I can." The lion said: "If you shall do this, you will give me great glory." Then the fox went to the ass and said to him: "Why do I see you lean and full of wounds?" The ass replied: "The malice of my patron makes this; he burdens me with a great weight and grants me a small portion of food, and he makes me stand bound all day." The fox said: "Why do you suffer all these things?" And the ass said: "What then shall I do? Wherever I go, another man will seize me and perhaps will do worse to me." But the fox said: "Come then with me, for I know a place where there is an abundance of green herbs and waters, and there is a she-ass grazing [and you will be] without fear; for no one approaches that place and we have a lion as lord and defender, and no one dares to approach him." The ass said to her: "Then release me and let me go thither." Therefore the fox released him, and he followed her. But when the ass had drawn near to the lion, the lion leaping forth and thinking to seize him could not do so on account of the impotence of his infirmity; and thus the ass escaped the lion’s hands.

Vulpis autem dixit leoni: "Quare eum dimisisti? Si voluntarie, quare me laborare fecisti? Si sine voluntate, ve mihi et vite mee!" Leo autem vituperatus noluit patefacere impotenciam suam vulpi, sed dixit ei: "Vade et duc mihi eum iterum, si potes, et dicam tibi quare eum dereliqui!" Respondit vulpis: "[Si] quis manus tuas evasit, quomodo ad te iterum reversus erit?" Tamen reversa est ad asinum et dixit ei: "Quare fugisti a leone?

But the fox said to the lion: "Why did you let him go? If voluntarily, why did you make me labor? If without will, woe to me and to my life!" But the lion, vituperated, did not wish to lay open his impotence to the fox, but said to her: "Go and lead him to me again, if you can, and I will tell you why I left him!" The fox answered: "[If] anyone has escaped your hands, how will he return to you again?" Nevertheless she returned to the ass and said to him: "Why did you flee from the lion?"

Ipse propter gaudium tui te amplexatus est, tu autem fugisti. Sed veni cito, eamus ad eum et osculeris ipsum, ut eum bonum amicum et defensorem tuum habeas; et scias quia ibi prope erit asina". Asinus autem qui nunquam viderat leonem credidit vulpi et reversus [est] cum ea. Et cum appropinquaret iterum leoni, prosiliens in ipsum leo interfecit eum et dixit vulpi: "Custodi hic, quousque vadam ad fontem et lavem me". Pergente autem leone vulpis comedit cor et auriculas asini. Reversus leo dixit: "Ubi sunt aures et cor asini?" Vulpis respondit: "Si habuisset iste asinus cor ad intelligendum et aures ad audiendum, nunquam ad te reversus fuisset, videns primum periculum unde evaserat".

He himself, on account of joy for you, embraced you, but you fled. But come quickly, let us go to him and you shall kiss him, so that you may have him as a good friend and your defender; and know that a she‑ass will be there nearby. But the ass, who had never seen a lion, believed the fox and returned [is] with her. And when he approached the lion again, the lion, leaping upon him, killed him and said to the fox: "Keep watch here, until I go to the fountain and wash myself." But with the lion going away, the fox ate the heart and the ears of the ass. The lion, having returned, said: "Where are the ears and the heart of the ass?" The fox replied: "If this ass had had a heart for understanding and ears for hearing, he would never have returned to you, seeing the first danger from which he had escaped."

118. Et ego hec tibi retuli, o testudo, quod scias quod non sum talis sicut asinus; sed volo ut credas quod, quando tecum veni, cor non habebam mecum, sed modo cor meum in me reversum est". Ita illi qui apertum et optimum tempus ad aliquod faciendum habent, si pertransire permiserint, operam suam amittunt".

118. And I have related these things to you, O tortoise, that you may know that I am not such as the ass; but I want you to believe that, when I came with you, I did not have my heart with me, but now my heart has returned into me". Thus those who have an open and optimum time for doing something, if they allow it to pass by, lose their effort".

[Capitulum VI.]

[Chapter 6.]

119. Imperator dixit philosopho: "Cognovi hoc exemplum. Annuncia ergo mihi cui assimilatur qui aliquid facere incipit sine previsione". Philosophus autem dixit: 120. "Dicitur quod erat quidam vir habens pulcram uxorem, castam et sapientem. Et cum esset pregnans, vir dixit ad eam: "O mulier, spero quod infans nobis masculus nascetur qui nobis erit utilis et placidus.

119. The Emperor said to the philosopher: "I have recognized this example. Announce therefore to me to what he is assimilated who begins to do something without prevision". But the Philosopher said: 120. "It is said that there was a certain man having a beautiful wife, chaste and wise. And when she was pregnant, the man said to her: "O woman, I hope that an infant male will be born to us who will be useful and placid for us.

Provideamus ergo cuiusmodi nomen ei imponere valeamus". Ipsa dixit: "Tace, vir; ne stulta loquaris, nam ille qui de futuris loquitur et non de presentibus, similis erit illi viro qui mel et butirum dispersit.

"Let us, then, provide what sort of name we may be able to impose upon him." She said: "Be silent, man; do not speak foolishly, for he who speaks of future things and not of present things will be like that man who scattered honey and butter."

121. Dicitur enim quod erat quidam pauper qui habebat cottidie de mensa domini imperatoris panem unum et parvum butiri et mellis; panem comedebat, mel et butirum in uno vase reponebat. Vas autem erat suspensum super lectum eius. Una autem noctium in semetipso cogitavit dicens: "Volo mel et butirum vendere et habebo de eo aureum unum, et ex eo emam decem capras et in quinque mensibus parient decem hedos et ante quinque annos ascendam ad quadringentas; postea vendam capras et emam boves [centum] et cum eis faciam seminare terram et habebo multum frumentum, et in aliis quinque annis ero dives et edificabo domum decoratam et faciam eam deaurare, et emam mihi servos [et servas] et ducam uxorem, et ipsa pariet mihi filium et vocabo nomen eius Pincellum, et docebo eum quantum decet, et si eum contumacem videro, cum virga eum ita percuciam— "et accipiens virgam ante eum iacentem percussit vas et confregit eum et mel et butirum sparsit et barbam suam perfudit".

121. For it is said that there was a certain poor man who had daily from the table of the lord emperor one loaf and a small portion of butter and honey; he would eat the bread, and he would put away the honey and the butter into one vessel. Now the vessel was hung above his bed. And on one of the nights he thought within himself, saying: "I want to sell the honey and the butter, and I will have from it one gold piece, and from it I will buy ten she-goats, and in five months they will bear ten kids, and before five years I shall rise to four hundred; afterward I will sell the goats and buy [a hundred] oxen, and with them I will have the land sown and I will have much grain, and in another five years I shall be rich and I will build a decorated house and I will have it gilded, and I will buy for myself servants [and maidservants] and I will take a wife, and she will bear me a son and I will call his name Pincellus, and I will teach him as much as is fitting, and if I see him contumacious, with a rod I will strike him thus—" "and taking up the rod lying before him, he struck the vessel and broke it, and he scattered the honey and the butter and drenched his beard."

122. Post hoc peperit bona mulier filium. Et post aliquos dies dixit mulier viro suo: "Custodi hic, quousque vadam pro servicio meo; revertar cito". Ipsa autem exeunte fuit vir eius vocatus ad iudicem. Contigit autem quod, [quando] ambo abessent et infans solus remansisset, serpens venit super eum et canis prosiliit et interfecit eundem serpentem.

122. After this the good woman bore a son. And after some days the woman said to her husband: "Keep watch here, until I go for my service; I will return quickly". But as she was going out, her husband was called to the judge. It befell, however, that, [when] both were absent and the infant had remained alone, a serpent came upon him, and a dog leaped forth and killed that same serpent.

Reversus autem vir vidit canem sanguinolentum sanguine serpentis; et putans quod filium suum plagasset, occidit eum. Intrans autem et salvum videns filium et serpentem interfectum, valde penituit et flevit amare. 123. Ita ergo qui [multum] festinant, in multis falluntur".

However, the man, on returning, saw the dog blood-stained with the serpent’s blood; and thinking that it had wounded his son, he killed the dog. But going in and seeing his son safe and the serpent slain, he greatly repented and wept bitterly. 123. Thus, then, those who hasten [much] are in many things deceived".

[Capitulum VII.]

[Chapter 7.]

124. Imperator dixit: "Novi hoc exemplum. Annuncia ergo mihi quomodo potest imperator suum imperium custodire sine nocumento, [usus] prudencia, bonitate et elemosina". Philosophus respondit: "Omnibus forcior est sapiencia et tollerancia et intellectus, et super omnia valent consilia sapientum et fidelium subiectorum. Et introducam tibi exemplum sicut contigit regi Indorum qui de consilio prudentissime mulieris de magno periculo exivit liberatus.

124. The Emperor said: "I know this example. Announce, then, to me how the emperor can guard his empire without detriment, [by the use] of prudence, goodness, and alms." The Philosopher replied: "Stronger than all are sapience, tolerance, and intellect, and above all the counsels of wise and faithful subjects prevail. And I will introduce to you an example, as it befell the king of the Indians, who by the counsel of a most prudent woman went out from a great peril set free.

125. Dicitur enim quod rex Indorum una nocte vidit octo sompnia magna et timida. De hoc valde obstupuit et surgens congregavit omnes philosophos et annunciavit eis sompnia que vidit. Et responderunt ei: "Visionem vidisti admiracione dignam et volumus querere septem dierum inducias ad respondendum tibi: forsitan poterimus liberare te a nocumento quod tibi debet accidere". Ipsi autem exeuntes loquebantur adinvicem dicentes: "Scitis quod [non] multum temporis transivit et multos [rex] de nostris consanguineis interfecit.

125. For it is said that the king of the Indians one night saw eight dreams, great and fearful. At this he was very astonished, and rising he gathered all the philosophers and announced to them the dreams which he had seen. And they answered him: "A vision you have seen worthy of admiration, and we wish to request a respite of seven days for responding to you: perhaps we shall be able to liberate you from the harm that ought to befall you." But they, going out, were speaking among themselves, saying: "You know that [not] much time has passed, and [the king] has slain many of our kinsmen."

Nunc ergo, quia Deus providit nobis, dum se posuit in manibus nostris, si vultis, de levi poterimus eum interficere". Talia inter se ceperunt loqui et consiliari. Statim reversi sunt ad regem et dixerunt ei: "Perscrutati sumus scripturas et vidimus quod tibi non potest esse conversio salutis, nisi facias occidere Peladiam, amasiam tuam, et filium suum et cum eis filium tuum legittimum et Pelarium, tuum primum consiliatorem, et prothonotarium tuum et album elephantem tuum super quem vadis et alios duos magnos elephantes et equum et camelum et sanguinem eorum ponas in concham. Ibi te lavabimus et cantabimus super te incantaciones: forsan te poterimus liberare a temptacione". Rex vero hec audiens dixit: "Volo illos salvos esse et me solum perire". Illi autem dixerunt ei: "Nihil debes preferre anime tue; ipsa enim est omnium rectrix et curatrix". Hec audiens rex contristatus est valde et cecidit pronus super lectum suum, cogitans quid faceret.

"Now therefore, since God has provided for us, in that he has placed himself into our hands, if you wish, we shall be able to kill him with ease." Such things they began to say and to take counsel among themselves. Straightway they returned to the king and said to him: "We have searched the scriptures and have seen that there cannot be for you a conversion of salvation, unless you have Peladia, your paramour, killed, and her son, and along with them your legitimate son, and Pelarius, your first counselor, and your protonotary, and your white elephant upon which you ride, and two other great elephants, and a horse and a camel, and that you place their blood into a shell-basin. There we will wash you and we will chant incantations over you: perhaps we shall be able to free you from the temptation." But the king, hearing this, said: "I wish them to be safe and me alone to perish." They, however, said to him: "You ought to prefer nothing to your soul; for it is the ruler and caretaker of all." Hearing this, the king was very much saddened and fell prone upon his bed, thinking what he should do.

Fama vero volavit super totam regionem de magna meditacione regis. Intelligens Pelarius hec qui summus consiliarius erat regis et dolum senciens dixit intra se: "Non oportet me modo ire ad conspectum regis, sed loquar primum Peladie, dilecte amice sue". Et accedens dixit ei: "Video regem valde contristatum; credo quod isti mendaces philosophi dolum texuerunt contra eum propter eorum iniquitatem, volentes eum penitus destruere. Sed ingredere et interroga eum quare contristatus est et dic ei quod non credat istis philosophis. Et postquam scies causam, dices mihi". Ipsa introivit ad eum + et dixit ei: "Rex, refer ancille tue quid tibi consiliati sunt isti philosophi". Ait rex: "Non superponas plage mee aliam plagam nec oportet te de talibus rebus inquirere". Et ipsa respondit: "Nunquam speravi quod a me celares consilium tuum; sed si mihi non reveles secreta, cui tandem credis?" Rex respondit: "O mulier, quid me interrogas de periculo tuo et omnium dilectorum meorum?" Et illa dixit: "Ego quidem et alii servi tui nonne te concambiabimus?

But rumor flew over the whole region concerning the king’s great deliberation. Pelarius, understanding these things—who was the king’s chief counselor—and sensing a trick, said within himself: "It is not fitting for me now to go into the presence of the king, but I will first speak to Peladia, his beloved friend." And approaching, he said to her: "I see the king greatly saddened; I believe that these lying philosophers have woven a trick against him on account of their iniquity, wishing to destroy him utterly. But go in and ask him why he is saddened, and tell him that he should not believe these philosophers. And after you learn the cause, you will tell me." She went in to him + and said to him: "King, report to your handmaid what these philosophers have counseled you." The king said: "Do not lay upon my wound another wound, nor is it right for you to inquire about such matters." And she replied: "Never did I expect that you would hide your counsel from me; but if you do not reveal secrets to me, whom then do you trust?" The king answered: "O woman, why do you question me about the danger to you and to all my beloved?" And she said: "I indeed, and the other servants of yours—shall we not exchange ourselves for you?"

Quid nobis preciosius est te? Sed rogo, o rex, ut post mortem meam nulli istorum philosophorum parcas et neminem occidas, donec consilium habebis cum dilectis amicis tuis. An nescis quia isti philosophi inimicabiliter subiacent tibi, quia occidisti consanguineos eorum nondum longo tempore transacto? Non existimes hos esse oblitos mortem suorum.

What is more precious to us than you? But I beg, O king, that after my death you spare none of these philosophers, and that you kill no one until you have held counsel with your beloved friends. Or do you not know that these philosophers are inimically disposed toward you, because you killed their kinsmen not long ago? Do not suppose these men to have forgotten the death of their own.

Nec tu eciam a principio sompnia eis patefacere debuisti, sed crede mihi et interroga heremitam qui est aput nos, qui est senex et sapiens precibus et timens deum". Rex vero statim equitavit et ivit ad heremitam et dixit ei: "Vidi duos pisces ambulantes per montes et duas anates volantes et venientes ad me; item vidi serpentem circumcingentem me; item baptisabar in sanguine, deinde lavabar in aqua; item ascendebam super unum montem album et habebam ignem super caput meum". Heremita respondit: "Noli timere, o rex; gloriosa sunt omnia, nihil mali tibi continget: duos pisces quos vidisti super montem ambulantes significant duos nuncios potentum principum qui ad te venient et portant elephantes duos tibi; duas anates volantes a sinistra parte significant alios duos nuncios ex parte regis Persarum qui deferunt tibi equos [duos]; serpens autem qui [te] circumcingebat significat quia talis ensis tibi portatur qualem nunc non habuisti, propter venenum serpentis; quia baptisabaris in sanguine, significat quia portatur tibi talis vestis deaurata que obscura illuminat; et quod in aqua lavabaris, significat quia super eam candida indutus [eris] vestimenta; quia super album montem ascendebas, manifestum est quia album debes equitare elephantem; quod ignem habebas super caput, significat quia mittitur tibi a magno rege aurea corona, ornata lapidibus preciosis. De volatili vero qui caput tuum percuciebat nunc non dicam; significat tibi parvum dolorem et subversiones contra amicum tuum. Et hec omnia venient tibi usque ad septem dies". Et ecce die septima venerunt nuncii deferentes omnia que predixit heremita.

"Nor ought you even from the beginning to have laid open the dreams to them, but believe me and ask the hermit who is with us, who is an old man and wise in prayers and fearing God." The king straightway mounted and went to the hermit and said to him: "I saw two fishes walking over mountains and two ducks flying and coming to me; likewise I saw a serpent encircling me; likewise I was being baptized in blood, then I was being washed in water; likewise I was ascending upon a white mountain and I had fire upon my head." The hermit replied: "Do not fear, O king; all are glorious, nothing evil will befall you: the two fishes which you saw walking over the mountain signify two envoys of potent princes who will come to you and will carry two elephants to you; the two ducks flying on the left side signify two other envoys on behalf of the king of the Persians who bring to you [two] horses; but the serpent which was encircling [you] signifies that such a sword is being brought to you as you have not had till now, on account of the serpent’s venom; because you were being baptized in blood, it signifies that such a gilded garment is being brought to you which illuminates what is dark; and that you were being washed in water, it signifies that over it you will be clothed with white [are to be] garments; because you were ascending upon the white mountain, it is manifest that you ought to ride a white elephant; that you had fire upon your head, it signifies that a golden crown, adorned with precious stones, is being sent to you by a great king. But concerning the bird which was striking your head I will not speak now; it signifies for you a small pain and subversions against your friend. And all these things will come to you within seven days." And behold, on the seventh day the envoys came bearing all the things which the hermit had foretold.

Rex autem miratus est valde de prudencia heremite et dixit: "Rex sapiens cum solis suis et dilectis debet habere consilium". Et hec [dona] videns vocavit suum consiliatorem Pelarium et dixit ei: "De hiis nihil volo, sed habeatis vos cum dilectissima amica mea Peladia qui posuistis animas vestras pro me". Et Pelarius dixit: "Non debemus nos habere talia dona, sed iustum est ut des ea consanguineis tuis". Respondit autem rex: "Tu [fuisti] protector salutis mee et es dignus mille beneficiis". Rex autem accepit unum elephantem album et dedit unum ex equis filio suo, Pelario consiliatori suo, dedit ensem preciosum, heremite vero dedit tunicas albas et precepit Pelario ut vestem et coronam prepararet mulieribus. Erant autem ei due dilecte amasie: Peladia que consiliata fuit sibi ut iret ad heremitam, et alia. Pelarius autem posuit ante eas vestem et coronam et dixit Peladie: "De hiis duobus elige quid vis, ut alia alteram accipiatis". Et ipsa dubitans quam acciperet, respexit Pelarium.

But the king marveled greatly at the prudence of the hermit and said: "A wise king ought to have counsel with his own alone and his beloved." And seeing these [gifts] he called his counselor Pelarius and said to him: "Of these I want nothing, but may you have them along with my most beloved friend Peladia, you who have set your lives for me." And Pelarius said: "We ought not to have such gifts, but it is just that you give them to your kinsmen." But the king replied: "You [were] the protector of my safety, and you are worthy of a thousand benefits." The king then took one white elephant and gave one of the horses to his son; to Pelarius his counselor he gave a precious sword; to the hermit he gave white tunics; and he commanded Pelarius to prepare the garment and the crown for the women. Now he had two beloved mistresses: Peladia, who had counseled him that he should go to the hermit, and another. But Pelarius set before them the garment and the crown and said to Peladia: "Of these two choose what you wish, that the other may take the other." And she, doubting which she should take, looked at Pelarius.

Ipse autem innuit oculo, ut purpuram acciperet. Et ipsa percipiens quod rex perceperat, dimisit purpuram et coronam accepit. Pelarius vero usque ad quadraginta dies oculum clausum tenuit, ut rex non imputaret ei in oculo quod illi innuisset; et si hoc non fecisset, vite periculum incidisset.

He, however, made a sign with his eye, that she should take the purple. And she, perceiving what the king had perceived, let go the purple and took the crown. But Pelarius kept his eye shut for forty days, so that the king might not impute to him, on account of the eye, that he had signaled to her; and if he had not done this, he would have incurred peril of life.

Una autem dierum Peladia accipiens coronam ornavit se +, alia autem induit se purpura venitque ante regem, ita quod totam domum splendor illustravit. Et multum ei placuit dixitque ad Peladiam: "Quid passa es quod talem vestem dimisisti +?" Et ipsa ira repleta, accipiens coronam de capite proiecit in terram. Rex vero super hoc valde iratus precepit Pelario ut eam statim interficeret.

But on one of the days Peladia, taking the crown, adorned herself +, while the other put on the purple and came before the king, such that splendor illuminated the whole house. And it greatly pleased him, and he said to Peladia: "What have you suffered that you abandoned such a garment +?" And she, filled with wrath, taking the crown from her head, cast it onto the ground. The king, indeed, being very angry over this, ordered Pelarius to slay her immediately.

Pelarius autem accipiens [eam] et intra se cogitans, ne quando [rex] de morte ipsius peniteret, privatim quantum cicius potuit, ad quasdam mulieres illam adduxit et honorifice haberi precepit. Et post parvum tempus penituit regem de morte Peladie, reducendo in memoriam amorem quem ipsa in eum habuerat et quomodo ipsum et suos a morte liberavit, et contristabatur inde nimium. Cognoscens ergo Pelarius tristiciam regis dixit ei: "Nullam utilitatem confert homini cogitacio, sed facit ei carnis diminucionem, sicut ait quidam sapiens: "Sensus cogitacioni deditus est vermis ossa comedens". O rex, consolare ergo super hiis que recuperari non possunt, ne forte paciaris quod passe sunt columbe.

Pelarius, however, receiving [her] and thinking within himself, lest at some time [the king] should repent of her death, privately, as quickly as he could, led her to certain women and ordered that she be held honorifically. And after a little time the king repented of the death of Peladia, bringing back into memory the love which she had had toward him and how she had freed him and his men from death, and he was exceedingly grieved over it. Recognizing, therefore, Pelarius the sadness of the king, said to him: "No utility does cogitation confer upon a man, but it works a diminution of the flesh for him, just as a certain wise man says: 'The mind given over to cogitation is a worm eating the bones.' O king, be consoled therefore over those things which cannot be recovered, lest by chance you suffer what the doves have suffered."

126. Dicitur enim quod due columbe erant in uno loco et habuerunt frumentum collectum in uno vase. Frumentum erat molle et vas erat plenum. Fecerunt itaque pactum inter se ut neutra comederet de frumento +. Calefacto aere et desiccato frumento diminutum est et oppressum videbatur. Rediit maritus et putans quod illud comedisset uxor, eam tantum verberavit quod mortua est.

126. For it is said that two doves were in one place and had grain gathered in one vessel. The grain was soft and the vessel was full. Therefore they made a pact between themselves that neither would eat of the grain +. With the air heated and the grain desiccated, it was diminished and seemed pressed down. Returned the husband, and, thinking that the wife had eaten it, he beat her so much that she died.

Postquam vero pluit, frumento remollificato vas repletum est. Ille autem videns quod iniuste uxorem verberavit, intantum flevit quod mortuus est.

After it had indeed rained, with the grain re-softened, the vessel was filled. But he, seeing that he had unjustly beaten his wife, wept to such an extent that he died.

127. Ita pacientur illi qui in ira consilium retinent, sed impetum sequuntur. Item ab antiquis dictum est quod quidam vir habuit uxorem pulcram quam valde diligebat. Una autem dierum cum sederet in domo sua, delata sunt ei duo poma magna.

127. Thus will they suffer who, in anger, hold back counsel, but follow impulse. Likewise it was said by the ancients that a certain man had a beautiful wife whom he loved greatly. Now on one of the days, when he was sitting in his house, two large apples were brought to him.

Unum comedit, aliud dedit fratri suo. Frater vero cum recederet, obviavit nepoti suo et dedit ei pomum. Et cum nox facta esset, mater cum filio dormiebat in lecto.

He ate one; the other he gave to his brother. The brother, however, as he was departing, met his nephew and gave him the apple. And when night had come, the mother was sleeping with her son in the bed.

Cum autem vir requiesceret cum uxore, vidit pomum quod fratri dederat super pectus uxoris et filium dormientem iuxta latus eius. Et non interrogans suspicatus est scelus fratris et uxoris. Et domus eius iuxta mare [erat] et fenestra ibi erat ex parte maris.

But when the man was resting with his wife, he saw the apple which he had given to his brother upon his wife’s chest, and the son sleeping next to her side. And, without asking, he suspected a crime of his brother and of his wife. And his house [was] next to the sea, and there was a window there on the side toward the sea.

Accepit uxorem, in pannis involvit et per fenestram in mare proiecit. Post hec expergefactus puer peciit pomum a matre sua. Audiens hec pater, conversus ad puerum quesivit ab eo quomodo pomum habuisset.

He took his wife, wrapped her in cloths, and cast her through the window into the sea. After this, the boy, having been roused, asked his mother for the apple. Hearing this, the father, turning to the boy, inquired from him how he had gotten the apple.

Puer dixit: "In sero dum redissem a scolis, obviavi patriolo meo, prestolans descendentem et dedit mihi, et ego posui super pectus matris mee". Hec audiens pater penituit de hoc quod fecerat.

The boy said: "Toward evening, when I had returned from the schools, I met my little father, awaiting the one descending, and he gave it to me, and I placed it upon my mother’s breast." Hearing this, the father repented of what he had done.

Ita pacientur illi qui festinant aliquid facere sine discrecione.

Thus will they suffer who hasten to do something without discretion.

128. Item dictum est quod homo ferebat saccum plenum lentibus et volens requiescere posuit illum sub arbore ubi erat symea. Descenditque symea et furata est unum pugillum de lentibus. Et cum ascenderet in arborem, cecidit ei unum granum de manu, et aperiens manum, ut illud apprehenderet, cecidit ei totum.

128. Likewise it was said that a man was carrying a sack full of lentils, and wishing to rest, he set it down under a tree where there was a monkey. And the monkey came down and stole one handful of the lentils. And as she was climbing up into the tree, one grain fell from her hand, and opening her hand to grasp it, the whole lot fell from her.

129. Cave ergo, ne tu similiter paciaris, habens plus quam mille mulieres: desinis cum eis gaudere, sed petis hanc que mortua est". Cum ergo rex hoc audivit, contristatus est valde et credidit vere quod occidisset Peladiam dixitque ei: "O Pelarii, ita pro uno meo verbo tale odium in me exacuisti?" Ait ille: "Sapienti verbum unum est incommutabile".

129. Beware, therefore, lest you suffer similarly, having more than a thousand women: you cease to rejoice with them, but you seek this one who is dead". When therefore the king heard this, he was greatly saddened and truly believed that he had slain Peladia, and he said to him: "O Pelarius, is it thus that for one of my words you have whetted such hatred against me?" He said: "To the wise man, one word is incommutable."

Dixit rex: "Tristis sum pro dilectissima amasia mea, o Pelari". Ille respondit: "Duo debent [homines] contristari: fornicator et adulter, quia non memorie mandaverunt diem iudicii".

The king said: "I am sorrowful for my most beloved mistress, O Pelari." He replied: "Two [men] ought to be grieved: the fornicator and the adulterer, because they have not committed to memory the day of judgment."

Rex dixit: "Si videro Peladiam, nullomodo tristabor de aliquo". Pelarius respondit: "Duo sunt qui nunquam tristari debent: qui semper operantur bonum et qui nunquam peccant".

The king said: "If I see Peladia, in no way shall I be saddened about anything." Pelarius responded: "There are two who ought never to be saddened: those who always do good, and those who never sin."

Rex ait: "Nunquam videbo Peladiam". Pelarius dixit: "Duo sunt qui nunquam vident: cecus et insipiens; sicut cecus nescit quid prope est et quid procul sit, sic insipiens non discernit bonum a malo".

The king said: "I will never see Peladia." Pelarius said: "There are two who never see: the blind man and the insipient; just as the blind man does not know what is near and what is far, so the insipient does not discern good from evil."

Rex dixit: "Nunquam pulcritudine Peladie sum saciatus". Respondit ille: "Duo sunt in eternum insaciabiles: cupidus et avarus".

The king said: "Never by Peladia's beauty have I been satiated". He replied: "Two are forever insatiable: the concupiscent and the avaricious".

Rex ait: "Debeo a te procul discedere". Pelarius respondit: "De duobus quisque procul recedere debet: ab illo qui deum non confitetur et iudicium nec retribucionem cognoscit et ab eo qui nescit dominari voluntati [et] concupisciencie sue".

The king said: "I must depart far from you." Pelarius answered: "From two people everyone ought to withdraw far: from him who does not confess God and knows neither judgment nor retribution, and from him who does not know how to domineer over his will [and] his concupiscence."

Rex: "Dimissa est domus mea de Peladia". Pelarius dixit: "Quatuor sint dimissa: flumen aridum, terra sine rege, mulier sine viro et insipiens".

King: "My house has been dismissed from Peladia". Pelarius said: "Let four be abandoned: a dry river, a land without a king, a woman without a man, and a fool".

Rex dixit: "Peladia iniuste periit; dignus es multa subire pericula". Pelarius respondit: "Tres sunt digni periculis: qui verberat innocentem, qui surripit aliena et qui ad cenam sedet non invitatus". +

The king said: "Peladia has perished unjustly; you are worthy to undergo many dangers". Pelarius replied: "Three are worthy of dangers: he who beats an innocent, he who purloins another’s goods, and he who sits down to dinner uninvited". +

Rex ait: "O Pelarii, multum contendis mecum, contradicens". Pelarius dixit: "Contendentes isti sunt: luxuriosus, loquens non interrogatus, qui dicit que ignorat, servus dives non benefaciens domino suo, sed vocans eum ad iudicium".

The king said: "O Pelarius, you contend much with me, contradicting." Pelarius said: "These are the contentious: the luxurious man, one speaking not asked, one who says what he is ignorant of, a rich servant not doing good to his lord, but calling him to judgment."

Rex dixit: "Stultus es, o Pelarii". Pelarius ait: "Stultus est qui stultum docet et qui contradicit sapienti et qui conversatur cum trufatore + et qui committit consilia sua infideli".

The king said: "You are a fool, O Pelarius." Pelarius said: "A fool is he who teaches a fool and who contradicts a wise man and who converses with a trickster + and who commits his counsels to an infidel".

Rex: "Preter ordinem fecisti qui Peladiam interfecisti". Pelarius respondit: "Sine ordine est mendax, qui non facit secundum verbum suum, et iuvenis quem non refrenat ordo, + et [rex qui] rem magnam incipit sine consilio".

King: "Out of order you have acted, you who have killed Peladia." Pelarius replied: "Out of order is the liar, who does not do according to his word, and the youth whom order does not restrain, + and [the king who] begins a great matter without counsel."

Rex ait: "Debes me timere, o Pelarii". Pelarius respondit: "Quatuor sunt qui sunt timentes: gallus [pedibus] sursum erectus, ut, si celum ceciderit, ipsum sustineat, vocem emittit, quia timet rectus clamare, ne pre vocis magnitudine celum ruat et ipsum opprimat; grus qui stat uno pede, timens ne sua ponderositate terra submergat[ur]; et vermis qui [stercore vescens], timens ne [quando] terra sibi deficiat, parvum de ea comedit; et vespertilio qui timet in die volare, ne pro sui pulcritudine capiatur, nocte tamen volare disposuit".

The king said: "You ought to fear me, o Pelarius." Pelarius replied: "There are four who are fearful: the cock [with his feet] raised upward, so that, if the sky should fall, he might sustain it, he emits a voice, because he fears to cry out outright, lest on account of the magnitude of the voice the sky collapse and overwhelm him; the crane, who stands on one foot, fearing lest by its weightiness the earth be submerged[;]; and the worm who [feeding on dung], fearing lest [sometime] the earth should fail him, eats a small part of it; and the bat who fears to fly by day, lest on account of its beauty it be captured, yet has resolved to fly by night."

Rex ait: "Mens mea in aliam non potest converti mulierem, quia nunquam aliquam similem vidi Peladie". Pelarius dixit: "Quatuor sunt [in]convertibilia: mulier utens multis viris, homo utens mendacibus, superbus et malivolus, et homo utens in diversis domibus". +

The king said: "My mind cannot be converted to another woman, because I have never seen any woman similar to Peladia." Pelarius said: "There are four [in]convertible things: a woman using many men, a man making use of liars, a proud and malevolent man, and a man making use of diverse houses". +

Rex ait: "Magnam inimiciciam in corde [meo] plantasti, quia Peladiam occidisti". Pelarius respondit: "Veri inimici adinvicem sunt isti: lupus et ovis, mus et gatta, accipiter et perdix, irundo et corvi +".

The king said: "You have planted a great enmity in [my] heart, because you killed Peladia." Pelarius answered: "True enemies to one another are these: the wolf and the sheep, the mouse and the cat, the hawk and the partridge, the swallow and the crows +".

Rex ait: "Nunquam tristicia a corde meo de Peladia discedere potest". Pelarius ait: "Ille homo tristari debet qui habet uxorem se non diligentem nec sibi obedientem nec castam nec sapientem".

The king said: "Never can sadness depart from my heart about Peladia." Pelarius said: "That man ought to be sad who has a wife not loving him, nor obedient to him, nor chaste, nor wise".

Rex ait: "Dormire nequeo pro Peladia". Pelarius respondit: "Septem (l. Octo) sunt qui non dormiunt: dives qui non habet fidelem procuratorem, investigator fraudis ad inimicum occidendum, falsus criminator, pauper a quo id exigitur quod non potest habere, febricitans carens medico, amator meretricis, et qui petit ea que habere non potest, sicut avarus dives, timidus paupertatis".

The king said: "I cannot sleep on account of Peladia." Pelarius replied: "Seven (read: Eight) are those who do not sleep: a rich man who does not have a faithful procurator, an investigator of fraud for killing an enemy, a false accuser, a poor man from whom that is exacted which he cannot have, a feverish man lacking a physician, a lover of a meretrix, and one who seeks those things which he cannot have, like an avaricious rich man, fearful of poverty."

Rex dixit: "Amodo tecum loqui non debeo". Pelarius ait: "Indigni alloquio sunt isti: qui propter mendacium fratrem suum dedignatur, plenus vana gloria, qui prefert divicias anime sue, qui contradicit preceptis domini sui ac doctrine magistri sui, et qui non credit consiliis amicorum suorum".

The king said: "From now on I ought not to speak with you." Pelarius said: "Unworthy of address are these: he who, on account of a lie, disdains his brother; one full of vainglory; he who prefers riches to his own soul; he who contradicts the precepts of his lord and the doctrine of his master, and he who does not trust the counsels of his friends."

Rex dixit: "Nemo est sine peccato et nemo est perfectus".

The king said: "No one is without sin and no one is perfect".

Et post multa verba rex desperatus erat de Peladia et de ea ceperat desolari. Pelarius autem recessit et duxit eam coronatam. Cumque vidisset eam rex, gavisus est gaudio magno deditque Pelario multa bona et philosophos interfecit".

And after many words the king was desperate about Peladia and had begun to be desolate over her. But Pelarius withdrew and led her crowned. And when the king had seen her, he rejoiced with great joy and gave Pelarius many goods, and he put the philosophers to death".

[Capitulum VIII.]

[Chapter 8.]

130. Imperator dixit philosopho: "Cognovi hoc exemplum quod dixisti. Annuncia ergo mihi quomodo duo inimici redeunt in amiciciam, cum ambo sint in periculo, et se liberant". Philosophus dixit: "Non omnis amicicia est firma propter temporis commutacionem. Sapiens vero tempus emit et in tempore cum inimico amiciciam contrahit propter suam salutem sicut mus et gatta.

130. The Emperor said to the philosopher: "I have recognized this example that you said. Announce therefore to me how two enemies return into friendship, when both are in peril, and free themselves." The philosopher said: "Not every friendship is firm on account of the commutation of time. The wise man indeed buys time and in time with an enemy contracts friendship for his own safety, like the mouse and the cat.

131. + Una autem dierum exivit quidam ad venandum et extendit laquea sua circa arborem. Gatta vero exivit, ut cibum caperet, et fuit capta. Mus similiter exiens vidit gattam captam et gavisus est valde.

131. + But on one of the days a certain man went out to hunt and extended his snares around a tree. The cat, for her part, went out to seize food, and was caught. Likewise the mouse, going out, saw the cat caught, and rejoiced greatly.

Rediens retro mustelam vidit in foramine suo et bubonem super arborem et magno territus timore cogitabat intra se: "Si ad foramen iero, peribo; si ad dextram vel ad sinistram fugiam, capiet me bubo; si ad gattam vadam, comedet me. Sed providebo ingenium quo valeam liberari; oportet enim sapienti in periculis non timere. Ego non video salutem nisi per amorem gatte et per ipsam ego salvabor +". Et pergens mus ad gattam dixit: "Quomodo te habes et quomodo manes?" Et gatta respondit: "In tribulacione et miseria sicut cupis". Mus respondit: "Verum dicis; sed modo compacior tibi, quia [et] ego sum in periculo; mustela enim est in foramine meo, bubo in arbore et credit me capere; ipsi amborum nostrum sunt inimici. Faciamus ergo concordiam, ut evadere possimus: ego conrodam laquea de collo tuo et te liberabo". Hec audiens gatta valde gavisa est et dixit muri: "Si hoc feceris, magnas grates a me habebis". Convenientibus illis facta est amicicia inter eos.

Returning back he saw a weasel in his hole and an owl upon a tree, and, greatly terrified with fear, he was thinking within himself: "If I go to the hole, I shall perish; if I flee to the right or to the left, the owl will seize me; if I go to the cat, she will eat me. But I will provide a stratagem by which I may be able to be freed; for it behooves a wise man not to fear in dangers. I see no safety except through the love of the cat, and through her I shall be saved +". And going, the mouse said to the cat: "How do you fare and how do you remain?" And the cat responded: "In tribulation and misery, as you desire." The mouse responded: "You speak true; but now I have compassion for you, because [and] I too am in danger; for a weasel is in my hole, an owl in a tree, and he believes he will seize me; they are enemies of us both. Therefore let us make concord, that we may be able to escape: I will gnaw through the noose from your neck and I will free you." Hearing this, the cat rejoiced greatly and said to the mouse: "If you do this, you will have great thanks from me." As they came together, friendship was made between them.

Cepit mus rodere laquea, ut liberaret gattam, et timens ne ipsa fidem factam frangeret, dimisit laqueum unum. Et gatta dixit: "Quid tardas? Nunquid perversa est amicicia tua?" Mus respondit: "Amicicia mea non est perversa, sed timeo ne amicicia tua pervertatur, quia quod naturale est non facile mutatur, sed si mutatur, non penitus tollitur.

The mouse began to gnaw the snares, so that he might free the cat; and, fearing lest she break the pledged faith, he left one noose. And the cat said: "Why do you delay? Is your friendship perverted?" The mouse replied: "My friendship is not perverted, but I fear lest your friendship be perverted, because what is natural is not easily changed, but if it is changed, it is not utterly abolished.

Propterea dimisi unum laqueum, usquequo video tempus et locum fugiendi". Mane autem facto venator veniebat. Videns ergo mus eum a longe dixit gatte: "Ecce tempus venit fugiendi". Et cum venator esset prope, corrosit laqueum et fugit [in] foramen, gatta autem timore venatoris fugit et ascendit arborem, et sic venator rediit vacuus. Una autem dierum exivit mus et vidit gattam procul et noluit ei appropinquare.

For that reason I left one noose, until I might see the time and place for fleeing." But when morning had come, the hunter was coming. Therefore seeing him from afar, the mouse said to the cat: "Behold, the time for fleeing has come." And when the hunter was near, he gnawed through the noose and fled into the hole, but the cat, for fear of the hunter, fled and climbed a tree, and so the hunter returned empty‑handed. But one day the mouse came out and saw the cat at a distance and did not wish to approach her.

Ipsa vero dixit ei: "O dilecte, veni ad me et tibi retribuam pro bono quod mihi fecisti". Mus respondit: "Amicicia nostra non indiget appropinquacione. Quomodo appropinquabo tibi, cum sim tibi esca? Nullus enim appropinquare debet inimico suo quem forciorem se cognoscit.

She herself said to him: "O beloved, come to me and I will requite you for the good that you did to me." The mouse replied: "Our amity has no need of approach. How shall I approach you, since I am food for you? For no one ought to approach his enemy whom he knows to be stronger than himself."

Preterita amicicia nostra in necessitate fuit facta pro amborum salute. Nunc amicicia nostra sit a longe; durum est enim mihi tibi appropinquare".

Our past amity was made under necessity for the safety of us both. Now let our amity be from afar; for it is hard for me to approach you".

[Capitulum IX.]

[Chapter 9.]

132. Imperator dixit philosopho: "Cognovi hoc exemplum quod dixisti. Annuncia ergo mihi quomodo quis debet sibi cavere ab inimico suo". Philosophus dixit: 133. "Dicitur enim quod quidam rex habebat picam valde pulcram et racionabilem. Pica habebat pullum et rex suum filium et ambo comedebant in sinu regine.

132. The emperor said to the philosopher: "I have recognized this example that you said. Announce to me, then, how someone ought to beware of his enemy." The philosopher said: 133. "For it is said that a certain king had a magpie, very beautiful and rational. The magpie had a chick, and the king his own son, and both were eating in the queen’s lap.

Pica autem sicut domita volans et revolans quicquid ferebat + rostro unum [fructum] regis filio et alium pullo suo tribuebat et propter hoc honorifice conversabatur in domo regis. + Una autem dierum + filius regis pullum pice occidit. Veniens autem [pica] ad eum et videns eum occisum clamavit: "Ve illis qui conversantur in aula regis, qua eius amicicia nulla et instabilis est!

However the magpie, as though domesticated, flying and flying back, whatever she was bearing + with her beak, she would grant one [fruit] to the king’s son and another to her own chick, and on account of this she was honorably treated in the house of the king. + But on one of the days + the king’s son killed the magpie’s chick. Coming, however, [the magpie] to him and seeing it slain, she cried out: "Woe to those who consort in the king’s hall, where his amity is nothing and unstable!"

Et quicquid mali subditis faciunt, pro nullo habent; si vero subditus quid modicum casu contra eum commisit, in periculo est; sed hodie vindicabo filium meum". Et volans in faciem pueri oculos suos rostro effodit et volavit in altum. Quod audiens rex ira repletus est et magnum dolorem habebat. Decipere eam volens vocavit eam primo nomine.

"And whatever evil they do to subjects, they hold as nothing; but if indeed a subject by chance has committed something slight against him, he is in peril; but today I will avenge my son." And flying at the boy’s face, she gouged out his eyes with her beak and flew on high. Hearing this, the king was filled with ire and had great dolor. Wishing to deceive her, he called her first by name.

Et illa respondit: "O rex, magnam habeo penam in prevaricacione dilectionis et in hoc seculo et in futuro et permanet usque ad filios filiorum +". Rex ait: "Bene dicis; etsi (non) prevaricati sumus, tamen vindictam recepisti. Ergo veni ad nos sine timore, quoniam nec tu debes nobis nec nos tibi". Pica respondit: "Stulta et sine intellectu essem, si modo inimico appropinquarem. Nemo sapiens debet credere adulacionibus inimici.

And she responded: "O king, I have a great penalty in the prevarication of dilection both in this age and in the future, and it remains even unto the sons of sons +". The king said: "You speak well; although we (did not) prevaricated, nevertheless you have received vengeance. Therefore come to us without fear, since neither do you owe us nor we you". The magpie responded: "I would be foolish and without intellect if I were now to approach an enemy. No wise man ought to trust the adulations of an enemy.

Utile est mihi a te longe esse, quia dictum est quod sapiens habet amicos et consanguineos suos et memorare debet filios, fratres et nepotes et alios benefactores: alienigena amicus esse non potest, sed omni tempore, si potest, ei nocet. + Ita et ego a vobis passa dolorem recedo, non reversura".

It is useful for me to be far from you, because it has been said that a wise man has his friends and his consanguine relatives and ought to remember his sons, brothers, and grandsons, and other benefactors: an alien-born man cannot be a friend, but at all times, if he can, he does him harm. + Thus I too, having suffered pain from you, withdraw, not about to return".

Item dicitur quod serpens punxit filium rustici cingendo, et mortuus est. Venit ergo rusticus et filium mortuum videns accepit baculum, ut serpentem occideret. Et cum serpens intraret foramen, percussit eum et abscidit ei caudam.

Likewise it is said that a serpent stung the rustic’s son by coiling around him, and he died. Therefore the rustic came, and, seeing his son dead, took a staff to kill the serpent. And when the serpent was entering a hole, he struck it and cut off its tail.

Postea dixit rusticus: "Quod factum est, factum est et factum sit; remitto tibi mortem filii mei. Veni ergo, faciamus pacem". Respondit serpens: "Donec tu sepulturam filii tui et ego caudam [amissam] videmus, tunc pacem habere non poterimus".

Afterwards the rustic said: "What has been done is done, and let it be done; I remit to you the death of my son. Come then, let us make peace." The serpent replied: "Until you see the sepulture of your son and I the [lost] tail, then we shall not be able to have peace."

Ita illi qui paciuntur malum ab aliquo vel faciunt, alter in altero confidere non possunt.

Thus those who suffer an evil from someone, or commit it, the one cannot confide in the other.

[Capitulum X.]

[Chapter 10.]

134. Imperator dixit philosopho: "Cognovi hoc exemplum. Annuncia ergo mihi quomodo rex debet converti et benefacere cui malefecit". Philosophus humiliter caput inclinans respondit: 135. "Dicitur enim quod in quodam loco erat panther, heremita castus et pius, + nec sanguinem fundens nec carnes comedens. + Et erat deprope strata illa quidam leo qui omnibus dominabatur qui in loco erant.

134. The Emperor said to the philosopher: "I have recognized this example. Announce, therefore, to me how a king ought to be converted and to do good to him to whom he has done ill." The philosopher, humbly inclining his head, replied: 135. "For it is said that in a certain place there was a certain Panter, a hermit chaste and pious, + neither shedding blood nor eating flesh. + And there was near that roadway a certain lion who lorded it over all who were in the place.

Audiens hec leo de bona conversacione et fama heremite ivit ad eum et dixit ei: "Audivi de sapiencia et castitate tua et ideo volo te super omnibus bonis meis procuratorem constituere". Ipse respondit: "Impossibile est me esse tuum procuratorem". Leo dixit: "Nonne erit tibi magna gracia ut sis circa regem?" + Ille respondit: "Duo sunt circa regem appropinquantes; sed ego non sum ex illis, sicut sunt dolosi et iniusti vel stulti vel viles, ut nullas res odio habeant; et qui serviunt regi pura fide et voluntate, ab omnibus odio habentur propter invidiam: forte tamen tales a rege honorantur, et potero de hoc habere periculum". Dixit leo: "Noli de hoc cogitare: ego ero protector tuus et defensor". Et panther respondit: "Si rex vult sanitatem meam, dimittat me vivere in hoc heremitagio sine cura et cogitacione, quia scriptum est: Melior est pauca esca sine cura et cogitacione quam multa fercula cum labore, cogitacione et magna cura". Leo respondit: "Dimitte hec omnia que dicis, quia hic sine timore eris". + Et panther ait: "Ergo fac mihi iuratoriam caucionem ut non venies contra promissa". Leo autem velociter faciens tradidit ei claves tocius ordinacionis sue et scriniorum suorum et fecit eum primum consiliarium suum et ipsum valde honoravit. Videntes autem hoc alii subiecti qui cum rege erant pantherem odio habuerunt et consiliati sunt eam interficere. + Furati sunt carnes [leoni] et detulerunt in domum pantheris et absconderunt ibi.

Hearing these things, the lion, about the good conversion and fame of the hermit, went to him and said to him: "I have heard of your wisdom and chastity, and therefore I wish to appoint you procurator over all my goods." He replied: "It is impossible for me to be your procurator." The lion said: "Will it not be a great grace for you to be about the king?" + He replied: "There are two sorts who approach around the king; but I am not of those, since they are deceitful and unjust or foolish or base, so that they hold nothing in hatred; and those who serve the king with pure faith and will are hated by all on account of envy: perhaps, however, such men are honored by the king, and I could have peril from this." The lion said: "Do not think about this: I will be your protector and defender." And the panther answered: "If the king wishes my health, let him allow me to live in this hermitage without care and cogitation, because it is written: Better is a little food without care and cogitation than many dishes with labor, cogitation, and great care." The lion replied: "Dismiss all these things which you say, because here you will be without fear." + And the panther said: "Then make me a sworn surety that you will not go against the promises." But the lion, doing this swiftly, handed over to him the keys of his whole ordination/administration and of his scrinia, and made him his first counselor, and honored him greatly. Seeing this, however, the other subjects who were with the king hated the panther and took counsel to kill her. + They stole the meats [for the lion] and carried them into the panther’s house and hid them there.

Crastina vero die cum sederet leo ad mensam, quesivit carnes nec habere poterat. Leo autem de hoc valde erat iratus. Recedente ergo panthere pro servicio suo a conspectu leonis unus de suis inimicis dixit contra alium: "Annunciemus regi opera pantheris sicut audivimus quia ipse comedit carnes +". Alter dixit: "Investigate subtiliter: forte ipse non fecit hoc, quoniam impossibile est cogitaciones hominum cognoscere". Tercius dixit: "Inveteratus est dierum malorum. + Si vultis scire veritatem, eamus [in] domum suam et inquiramus et certificemur super hiis que de eo dicuntur +". Et ceperunt malum dicere de eo in conspectu leonis.

On the next day indeed, when the lion was sitting at table, he sought the meats and could not have them. The lion, moreover, was very angry about this. Therefore, as the panther withdrew from the lion’s sight after his service, one of his enemies said to another: “Let us announce to the king the deeds of the panther as we have heard, that he himself ate the meats +”. Another said: “Investigate subtly: perhaps he himself did not do this, since it is impossible to know the cogitations of men”. A third said: “He is inveterate in evil days. + If you wish to know the truth, let us go [into] his house and inquire and be certified concerning the things which are said about him +”. And they began to speak evil of him in the lion’s sight.

Leo autem illos credens veritatem dicere fecit vocari pantherem et dixit ei: "Quid fecisti de carne?" Panther dixit: "Dedi eam senescalo tuo". Vocatus senescalus [et] quesitus negavit dicens: "Novit Deus quod nunquam carnes ipsas mihi dedisti. Mitte ad domum meam et ad domum pantheris et ipse condempnetur in eius domo, quia ibi reperientur". Leo autem misit fideles suos et invenerunt carnes in domo pantheris et detulerunt eas leoni. Quod videns leo iratus est valde.

But the lion, believing them to be speaking the truth, had the panther called and said to him: "What have you done with the meat?" The panther said: "I gave it to your seneschal." The seneschal, having been called [and] questioned, denied it saying: "God knows that never did you give those meats to me. Send to my house and to the house of the panther, and let him be condemned in his house, because there they will be found." The lion, however, sent his faithful men, and they found the meats in the panther’s house and brought them to the lion. Seeing this, the lion was very angry.

Et ibi erat lupus qui iudex erat, qui dixit leoni: "Postquam Deus patefecit tibi dolum pantheris, eum velociter interficere debes +". Leo vero precepit eum + statim interficere. Audiens autem mater leonis quod iniuste occidebatur, precepit spiculatori ne eum interficeret, donec loqueretur cum leone. Et intravit ad eum et dixit: "O fili, quid fecisti? + Nam tuum dilectum consiliatorem sine inquisicione veritatis ad falsam prodicionem quorundam suorum inimicorum occidi precepisti". Qui significavit ei omnia qualiter dicta erant de eo. Et illa respondit: "Decet regem esse pacientem et perscrutari et examinare quid facturus sit, ne forte festinans quid fecerit [et] postea peniteat.

And there was a wolf there who was the judge, who said to the lion: "After God has laid open to you the deceit of the panther, you ought swiftly to kill him +". But the lion commanded him + to be killed at once. But hearing that he was being unjustly slain, she commanded the executioner not to kill him, until she should speak with the lion. And she entered to him and said: "O son, what have you done? + For your beloved counselor, without an inquisition of the truth, at the false treason of certain of his enemies, you have ordered to be killed." He made known to her all things how they had been said about him. And she replied: "It befits a king to be patient and to search through and to examine what he is about to do, lest perhaps, in hastening, he should do something [and] afterwards repent."

+ Ipse enim panther propter fidelitatem quam erga te habet et benignitatem tuam quam ei primitus ostendisti odio receptus est ab omnibus, quia semper insipientes odio habent sapientes, fornicatores castos, vituperati honoratos. Et isti filii calumpniatorum carnes furati sunt easque in domum suam absconderunt. + Et si inquisieris, invenies veritatem". Et factum est, cum loquerentur adinvicem, quidam ex illis venit et publicavit dolum leoni et matri quem contra pantherem fecerant.

+ For the panther himself, on account of the fidelity which he has toward you and the benignity of yours which you first showed to him, has been received with hatred by all, for the unwise always hold the wise in hatred, fornicators the chaste, the vituperated the honored. And these sons of calumniators stole the meats and hid them in their own house. + And if you inquire, you will find the truth". And it came to pass, while they were speaking with one another, that one of them came and made public to the lion and to his mother the deceit which they had contrived against the panther.

Mater vero leonis videns leonem de re certum fore, dixit ei: "Debes nunc disciplinare et castigare istos mendaces nec eis ulterius crede, ne forte deterius facere presumant. + Pantherem autem propter fidelitatem, prudenciam et sapienciam suam restitue in primum ordinem et consolare eum". Leo audiens verba matris et senciens veritatem vocavit pantherem et dixit ei: "Cognovi de te et certus sum quod isti mendacium dixerunt contra te, odio te habentes propter benivolenciam quam erga te habeo. Nunc autem restituo te in gradum pristinum, et honorem et dignitatem maiorem quam habuisti tibi dans". Panther respondit: "Ego quidem pure et benivole administrabo tibi, + sed timeo ne forte ipsi qui me odio habent, et iterum mendaciter contra me aliquid machinentur et rursum peribo.

But the lion’s mother, seeing that the lion would be certain about the matter, said to him: "You ought now to discipline and chastise these liars, nor believe them further, lest perchance they presume to do worse. + But the panther, on account of his fidelity, prudence, and wisdom, restore to the first rank and console him." The lion, hearing his mother’s words and sensing the truth, called the panther and said to him: "I have come to know about you, and I am certain that these men spoke a lie against you, hating you on account of the benevolence that I have toward you. Now, however, I restore you to your former grade, and I give to you honor and a dignity greater than you had." The panther replied: "Indeed I will administer to you purely and benevolently, + but I fear lest perhaps those very ones who hate me may again machinate something falsely against me and again I shall perish.

Sed ex quo tibi placet ut administrem, promitte mihi iterum pro iureiurando quod nunquam credas falsis accusatoribus aliquid contra me dicentibus. Et si tibi videtur quod [non] sim tibi fidelis, dimitte ut redeam in heremum meum". Leo dixit: "Constat mihi et certus sum de pura fidelitate et benivolencia quam erga me habes et nunquam deinceps credam verbis contra te compositis, sed maiorem gloriam et honorem a me consequeris". Quod et fecit et exinde in magna gloria fuit in domo leonis".

But since it pleases you that I administer, promise me again on oath that you will never believe false accusers saying anything against me. And if it seems to you that I [am not] faithful to you, permit me to return to my hermitage". The Lion said: "It is evident to me and I am certain of the pure fidelity and benevolence that you have toward me, and never hereafter will I believe words composed against you, but you will obtain greater glory and honor from me". Which also he did, and thereafter he was in great glory in the house of the Lion".

[Capitulum XI deest.]

[Chapter 11 is lacking.]

[Capitulum XII.]

[Chapter 12.]

138. Imperator dixit: "Cognovi hoc exemplum quod mihi dixisti. Annuncia ergo mihi cui rex debet benefacere et cui consilia sua debet committere". Philosophus dixit: "+ Debent reges benefacere gracias sibi agentibus dignisque benefactis + nec preferre consanguineos et amicos nec divites nec contempnere pauperes; decet enim benefacere benivolis, sapientibus et fidelibus suis, ut in tempore necessitatis ei grates retribuant. + Pocius eciam ipsis bestiis benefacere debet, si benivole sunt, quam malivolis hominibus, et ego ostendam tibi exemplum.

138. The Emperor said: "I have recognized this example which you told me. Announce therefore to me to whom a king ought to do good and to whom he ought to commit his counsels". The Philosopher said: "+ Kings ought to do good to those rendering thanks to them and to those worthy of benefactions + and neither prefer consanguine relatives and friends nor the rich, nor contemn the poor; for it is fitting to do good to the benevolent, the sapient, and his faithful, so that in a time of necessity they may render him thanks. + Rather even to the beasts themselves he ought to do good, if they are benevolent, than to malevolent men, and I will show you an example.

139. Dicitur enim quod quidam cavavit foveam, ut venaret leonem. Contigit autem quod cecidit ibi quidam aurifex et serpens et draco et symea. Videns autem eos quidam heremita dixit in se ipso: "Hodie dabo eternam mercedem anime mee, liberando ab hiis feris hominem istum". Et cum funem dimisisset, ut illum extraheret, symea (vero) assiliens funem cepit et ascendit, post eam draco et post draconem serpens.

139. For it is said that a certain man hollowed out a pit, in order to hunt a lion. It happened, however, that there fell in there a certain goldsmith and a serpent and a dragon and an ape. But when a certain hermit saw them, he said within himself: "Today I will give an eternal recompense to my soul, by freeing this man from these beasts." And when he had let down a rope, that he might pull him out, the ape (indeed), leaping upon it, seized the rope and climbed up, after her the dragon, and after the dragon the serpent.

Exeuntibus istis de fovea gracias egerunt heremite et dixerunt: "Relinque hominem istum, quia talis est quod nullas agit grates sibi [bene] facienti". Post hec dixit ei symea: "Ego habito prope civitatem Carturi". Draco dixit: "Et ego ibi in quodam arundineto". Serpens dixit: "Et ego ibi in muro civitatis. Si ergo te inde transire contigerit, multum honorem tibi faciam". Heremita eos non audiens dimisit funem et aurificem eripuit. Aurifex autem adorans eum dixit: "Et ego habito in civitate Carturi; et si inde transieris, quere de me, ut tibi retribuam pro benefacto quod in me fecisti". Et sic rediit unusquisque ad propriam habitacionem.

As these were going out of the pit they gave thanks to the hermit and said: "Leave this man, for he is such that he renders no thanks to one [well] doing good to him." After this the simian said to him: "I dwell near the city of Cartur." The dragon said: "And I there in a certain reed-bed." The serpent said: "And I there in the wall of the city. If therefore it should befall you to pass that way, I will do you much honor." The hermit, not listening to them, let down the rope and rescued the aurificer. But the aurificer, adoring him, said: "And I dwell in the city of Cartur; and if you pass that way, seek after me, that I may repay you for the benefaction which you have done to me." And thus each one returned to his own habitation.

Contigit autem quod dum heremita in civitatem pergeret, obviavit ei symea et salutans eum dixit: "Expecta me hic, donec revertar". Et rediens detulit ei varia fructuum genera. + Et cum processisset, obviavit ei draco et dixit cum gaudio magno: "Sustine te, donec revertar". Et pergens punxit filiam regis abstulitque ei omnia paramenta et detulit heremite. Heremita omnia accipiens detulit, intravit in civitatem et interrogans de aurifice invenit eum.

Now it happened that, while the hermit was going to the city, a monkey met him and, greeting him, said: "Wait for me here, until I return." And returning, it brought to him various kinds of fruits. + And when he had gone on, a dragon met him and said with great joy: "Hold on, until I return." And going, it pricked the king’s daughter and took away from her all her paraments, and brought them to the hermit. The hermit, taking everything, carried it off, entered the city, and, inquiring about the goldsmith, found him.

Ipse eum benigne recepit. Videns autem ornamenta filie regis perrexit ad regem, et cum videret eum flentem de morte filie sue, dixit ei: "Inveni percussorem filie tue" et ostendit ei paramenta. Ipse autem misit milites et heremitam ad regem duxerunt. Rex ut vidit heremitam, precepit eum valde verberare.

He benignly received him. But seeing the ornaments of the king’s daughter he proceeded to the king, and when he saw him weeping over the death of his daughter, he said to him: "I have found the slayer of your daughter," and he showed him the apparel. He then sent soldiers, and they led the hermit to the king. As soon as the king saw the hermit, he ordered him to be beaten severely.

Et cum fustigaretur, dixit: "Si audivissem symeam, serpentem et draconem, talia non paterer". Serpens audiens vocem eius contristatus est et pergens punxit filium regis ad mortem. Medici vero nec sapientes poterant eum sanare. Puer autem clamabat dicens: "Non potero sanus esse nisi per manum heremite, quia iniuste fecit eum verberare pater meus". Rex autem hec audiens iussit heremitam venire ante se et eum rogavit ut poneret manum et sanaret filium suum.

And while he was being fustigated, he said: "If I had listened to the monkey, the serpent, and the dragon, I would not suffer such things." The serpent, hearing his voice, was grieved and, going, pricked the king’s son unto death. But neither the physicians nor the sages were able to heal him. The boy, however, kept crying out, saying: "I shall not be able to be sound except through the hand of the hermit, because my father unjustly had him beaten." The king, hearing these things, ordered the hermit to come before him and begged him to lay on his hand and heal his son.

Ipse vero manum imponens dixit: "Domine, si vera sunt ista que dico, sanetur filius regis". Et statim sanatus est. Et annunciavit heremita regi omnia que sibi contigerant. Rex autem dedit ei pecuniam sufficientem et remisit eum, aurificem vero + interfecit.

He, indeed, placing his hand, said: "Lord, if these things which I say are true, let the king’s son be healed". And immediately he was healed. And the hermit announced to the king all the things that had befallen him. But the king gave him sufficient money and sent him back, the goldsmith, however, + he killed.

[Capitulum XIII.]

[Chapter 13.]

140. Imperator dixit: "Cognovi hoc exemplum quod dixisti. Annuncia ergo mihi quomodo accidit ut pauper infortunatus fiat, dives fortunatus". Philosophus respondit: "De re incomprehensibili interrogasti, o imperator, quia quidam fiunt divites accidentaliter, quidam experimento et arte, alii potencia et malignitate, alii prudencia dei, ceteri nobilitate +. 141. Quia dictum est quod quatuor viri infortunati se in uno itinere invenerunt. Erat autem eorum unus filius regis, alius cuiusdam gloriosi et nobilis, tercius negociatoris, quartus cuiusdam laboratoris; filius tamen nobilis pulcerrimus erat.

140. The emperor said: "I have recognized this example which you have told. Announce then to me how it happens that a poor man becomes unfortunate, a rich man fortunate." The philosopher replied: "You have asked about an incomprehensible matter, O emperor, since some become rich accidentally, some by experience and art, others by power and malignity, others by the providence of God, the rest by nobility +. 141. For it has been said that four unfortunate men found themselves on one journey. Now one of them was a king’s son, another the son of a certain glorious and noble man, the third the son of a merchant, the fourth the son of a certain laborer; yet the noble’s son was most beautiful.

Et euntibus ipsis dixit filius regis: "Omnia previsa sunt et dei prudencia gubernantur". Filius nobilis dixit: "Omnia vincit pulcritudo". Filius negociatoris dixit: "Omnia gubernat prudencia et ipsa dominatur". Filius laboratoris dixit: "Labor est melior omnibus". Intrantes ergo quandam civitatem nec habentes quid manducare, dixerunt filio laboratoris: "Vade, porta nobis comestionem de tuo labore". Ipse autem in montem pergens detulit ligna et venditis eis dedit comestionem suis sociis scripsitque in porta civitatis: "Labor unius diei saciavit quatuor". Crastino vero die dixerunt [filio] nobili[s]: "Vade et de tua pulcritudine porta nobis aliquid ad manducandum". Et intrans in civitatem cogitabat intra se dicens: "Artem nescio; vacuus ad eos redire non volo". Querebat in animo fugere, et dum hec cogitaret, vidit eum puella quedam a fenestra misitque ancillam suam ad eum que conduxit ipsum ad eam. Ipsa vero retinuit eum in camera per totum diem et cum ipso comedit et bibit. Ipse autem promisit puelle ut eam duceret in uxorem. Vespere autem facto illa dedit ei quingentos solidos, et emit ad comedendum sociis suis scripsitque in porta civitatis: "Pulcritudo lucrata est uno die quingentos solidos". Crastina vero die dixerunt filio negociatoris: "Vade et porta nobis manducare de negociacione tua". Inter hec ecce navis de partibus Orientis [venit] onerata diversis mercimoniis.

And as they were going, the king’s son said: "All things are foreseen and are governed by the prudence of God." The noble’s son said: "Pulchritude conquers all things." The merchant’s son said: "Prudence governs all things and itself rules." The laborer’s son said: "Labor is better than all." Therefore, entering a certain city and having nothing to eat, they said to the laborer’s son: "Go, bring us food from your labor." But he, going up the mountain, brought down wood, and having sold it he gave food to his companions and wrote on the gate of the city: "The labor of one day has satisfied four." On the next day they said to the [son] of the noble [man]: "Go and by your pulchritude bring us something to eat." And entering the city he was thinking within himself, saying: "I do not know a craft; I do not wish to return to them empty." He was seeking in his mind to flee; and while he was pondering these things, a certain girl saw him from a window and sent her maidservant to him, who conducted him to her. She kept him in a chamber for the whole day and ate and drank with him. He, moreover, promised the girl that he would take her as his wife. But when evening had come, she gave him five hundred solidi, and he bought something to eat for his companions and wrote on the gate of the city: "Pulchritude has earned in one day five hundred solidi." On the next day they said to the merchant’s son: "Go and bring us something to eat from your negotiation (trade)." Meanwhile, behold, a ship from the parts of the East [came] laden with diverse merchandise.

Et cum negociatores civitatis in navem ascenderent nec aliquid emerent, ascendit [et] ipse solus in navem et emit omnes merces de navi deditque illi arram anulum. Alii negociatores hoc audito venerunt ad eum et dederunt ei lucrum mille miliarisios. + Crastina vero die dixerunt filio regis: "Vade et tu, fac quod potes". Ipse vero pergens sedit iuxta portam civitatis. Accidit quod die illa mortuus fuit rex illius provincie sine herede.

And when the negotiators of the city boarded the ship and bought nothing, he too [and] alone boarded the ship and bought all the wares from the ship, and he gave him as earnest-money a ring. Other negotiators, on hearing this, came to him and gave him a profit of a thousand milliaresia. + On the next day they said to the son of the king: "Go you too, do what you can." He, however, going, sat beside the gate of the city. It happened that on that day the king of that province died without an heir.

Exeuntes autem, ut eum sepellirent, viderunt hunc sedentem supra unam petram sine aliqua tristicia. [Statim] verberaverunt eum miseruntque eum in carcerem. Cumque esset rex sepultus, reversi sunt in civitatem et consiliabantur quem in regem eligerent.

But going out to bury him, they saw this man sitting upon a rock without any sadness. [Immediately] they beat him and sent him into prison. And when the king had been buried, they returned into the city and were deliberating whom they should choose as king.

Patricius eorum dixit: "Ducite primum iuvenem illum, ut inquiratur unde sit, ne forte sit explorator". Et cum venisset, dixit patricius: "Unde es tu et quomodo venisti in terram istam?" Ipse respondit: "Ego sum filius regis N.; moriens pater meus dimisit regnum suum fratri meo, ego autem timens fugi". Audientes hoc illi et cognoscentes [genus eius] coronaverunt eum in regem posueruntque super elephantem et conduxerunt eum per civitatem. Veniens ergo ad portam et videns sociorum suorum litteras precepit scribi: "Labor, pulcritudo, prudencia et omnia dona Dei providencia sunt". Et ascendens in palacium vocari fecit socios suos et dedit eis multa munera et ipsos dimisit abire +."

Their patrician said: "Lead that youth first, that it may be inquired whence he is, lest perchance he be a spy." And when he had come, the patrician said: "Whence are you, and how did you come into this land?" He replied: "I am the son of King N.; as he was dying, my father left his kingdom to my brother, but I, being afraid, fled." Hearing this and recognizing [his lineage], they crowned him king and set him upon an elephant and led him through the city. Coming, therefore, to the gate and seeing the letters of his companions, he ordered to be written: "Labor, beauty, prudence, and all gifts are by the providence of God." And ascending into the palace, he had his companions summoned and gave them many gifts, and he sent them away to depart +."

[Capitulum XIV.]

[Chapter 14.]

142. Imperator dixit: "Cognovi hoc exemplum. Annuncia ergo mihi quomodo desinit aliquis malefacere propter malum quod sibi contingit, et sit ei disciplina et doctrina". Philosophus dixit: "Quicumque aliis malefacit propter suam utilitatem nec coactus necessitate, stultus est et impius nec habet in memoria quod dicitur: "Quod tibi non vis, aliis non fac". + Et ideo pacietur quod passa est quedam leena. 143. Dicitur enim quod erat quedam leena, duos habens catulos.

142. The Emperor said: "I have recognized this example. Announce therefore to me how someone ceases to do ill on account of the evil which befalls him, and that it may be for him a discipline and a doctrine." The Philosopher said: "Whoever does ill to others for his own utility and not compelled by necessity is foolish and impious and does not have in memory what is said: 'What you do not wish for yourself, do not do to others.' + And therefore he will suffer what a certain lioness suffered. 143. For it is said that there was a certain lioness, having two cubs.

Exiens autem ad venandum +, venit quidam venator et occidit catulos et discessit cum pellibus ipsorum. Videns autem leena quod factum erat, contristata valde flebat absque consolacione. Ursa vero videns tristiciam eius venit ad eam dixitque ei: "Cur tristaris?" Illa respondit: "+ Quia venator interfecit catulos meos et eorum pelles accepit et recessit". Ursa dixit: "Noli tristari, desine flere, quia passa es quod fecisti et multos tristes reddidisti et multos orbasti.

But when she went out to hunt +, a certain hunter came and killed the cubs and departed with their skins. But the lioness, seeing what had been done, greatly grieved, was weeping without consolation. A she-bear, however, seeing her sadness, came to her and said to her: "Why are you sad?" She answered: "+ Because the hunter killed my cubs and took their skins and went away." The she-bear said: "Do not be sad, cease weeping, for you have suffered what you did, and you have made many sad and you have orphaned many."

Dicitur enim: "Qua mensura messi fueritis, remecietur eadem vobis" et "quod fecisti pateris" et "quod seminasti mete" +". Dixit leena: "Ostende mihi hec". Ait illa: "Quot annos habes in presbiteratu?" Et illa respondit: "Centum". Ait: "Quid comedisti hiis annis?" Illa respondit: "Carnes animalium". Dixit ursa: "Quis tibi dabat?" Et ipsa: "Ego capiebam". Et ursa: "Animalia que capiebas habebant parentes?" Et illa: "Habebant". [Ursa ait]: "Sic de filiis tristabantur sicut tu nunc de tuis; sed et ipsa passa es sicut tu faciebas. Ita deus exercet vindictam et transducit malum in deterius et in pessimum. Et unusquisque debet cogitare, quando malum facit, ne deterius ei contingat". Hec audiens leena siluit et penituit et desinens carnes comedere fructus manducare incepit".

It is said indeed: "With what measure you have measured, the same will be measured back to you" and "what you have done you suffer" and "what you have sown, reap" +". The lioness said: "Show me these things." She said: "How many years do you have in the presbyterate?" And she answered: "One hundred." She said: "What have you eaten in these years?" She answered: "The flesh of animals." The bear said: "Who gave it to you?" And she: "I used to take it." And the bear: "Did the animals that you used to take have parents?" And she: "They did." [The bear said]: "Thus they were saddened over their sons just as you now over yours; and you yourself have also suffered as you were doing. Thus God exercises vindicta and transfers evil into the worse and into the worst. And each person ought to consider, when he does evil, lest something worse befall him." Hearing these things, the lioness fell silent and repented, and, ceasing to eat flesh, she began to eat fruits".

144. Post hec dixit philosophus: "Ita debent homines facere: relinquere malum et bene facientes vitam eternam querere".

144. After these things the philosopher said: "Thus ought human beings to act: to relinquish evil and, doing good, to seek eternal life".

[Capitulum XV.]

[Chapter 15.]

145. Imperator dixit: "Cognovi hoc exemplum. Annuncia ergo mihi de eo qui querit hoc quod non potest invenire et amittit quod habet". Philosophus dixit: 146. "Dicitur quod quidam monachus valde religiosus quendam extraneum per octo dies hospitavit in domo sua. Cui monachus apposuit dactilos +. Et cum comedisset, ei dixit: "Dulces sunt dactili, in terra autem nostra non habemus, sed alios fructus dulces scilicet ficus et passulas et alia que sufficiunt, non querentes dactilos". Monachus respondit: "Bene dixisti; sed avaricia homines insaciabiles facit, ut non sufficiat quod quis habet, sed querit extranea.

145. The Emperor said: "I have known this example. Announce therefore to me about him who seeks that which he cannot find and loses what he has." The Philosopher said: 146. "It is said that a certain very religious monk hosted a certain stranger for eight days in his house. For whom the monk set before dates +. And when he had eaten, he said to him: "Dates are sweet; but in our land we do not have them, but other sweet fruits, namely figs and raisins and other things which suffice, not seeking dates". The monk replied: "You have spoken well; but avarice makes men insatiable, so that what one has does not suffice, but he seeks extraneous things.

Propterea sollicitus laborat ad acquirendum quod non habet". Extraneus dixit: "Audivi te iudaice loquentem et mirabile mihi visum est. Si vis, doce me +". Monachus respondit: "Non debes relinquere linguam tuam et querere aliam +, ne tibi contingat sicut corvo.

“Therefore he anxiously toils to acquire what he does not have.” The stranger said: “I have heard you speaking Judaically, and it seemed wondrous to me. If you wish, teach me +.” The monk replied: “You ought not to relinquish your tongue (language) and seek another +, lest it befall you as with the crow.”

147. Dicitur enim quod quidam corvus videns perdicem ambulantem voluit discere gressus suos. Et incipiens corvus nec valens hoc discere proprios gressus amisit. Et ideo deceptus est, nec proprium habens nec quod quesivit invenit.

147. For it is said that a certain crow, seeing a partridge walking, wished to learn its steps. And when the crow began, not being able to learn this, it lost its own proper steps. And so it was deceived, having neither its own nor finding what it sought.

150. Et ideo hec tibi dixi, ne relinquas propriam linguam tuam et queras eam quam discere non poteris +. Dicitur enim quod insipiens sic facit: relinquit quod habet et ei pertinet, et querit que sibi non pertinent et que non potest habere, que eciam nullus parentum suorum habuit". 151. Et hec dicens philosophus tacuit. Post hec autem dixit imperatori: "O imperator, in eternum vive, quia a te omne bonum impletum est. Et conservet Deus regnum tuum et vivas in pace et gaudio semper et videas filios filiorum tuorum usque ad quartam progeniem et cum gloria ad optatam pervenias senectutem.

150. And therefore I have said these things to you, lest you leave your proper language and seek that which you will not be able to learn +. For it is said that the fool does thus: “he leaves what he has and what pertains to him, and seeks things that do not pertain to him and that he cannot have, which also none of his parents had.” 151. And saying these things, the philosopher fell silent. After this, however, he said to the emperor: “O emperor, live forever, because by you every good has been fulfilled. And may God preserve your kingdom, and may you live in peace and joy always, and may you see the sons of your sons unto the fourth generation, and with glory may you arrive at the desired old age.”

Quod ipse prestare dignetur qui cum Patre et Spiritu sancto vivit et regnat per omnia secula seculorum. Amen. At ego servus tuus ad interrogata respondi et interpretatus sum ea secundum posse meum. Peto super hiis vestram liberalitatem et elemosinam". Rex autem huic venerabili philosopho et precordialissimo amico suo osculum pacis prebuit et dona optima et dimisit eum quiete vivere.

Which may He deign to grant, who with the Father and the Holy Spirit lives and reigns through all ages of ages. Amen. But I, your servant, have answered the things asked and have interpreted them according to my ability. "I ask upon these matters your liberality and alms." But the king to this venerable philosopher and his most cordial friend offered the kiss of peace and the best gifts, and dismissed him to live in quiet.