The Stories from Latin Version S (Scala celi)

tentatively translated into English by Hans R. Runte

 (arbor, canis,aper, medicus, gaza, tentamina, senescalcus, puteus,

Virgilius, avis, sapientes, vidua, filia, noverca, vaticinium)

 

Source:

Hilka, Alfons, ed. “Historia septem sapientum: Die Fassung der Scala celi des Johannes Gobii Iunior nach den Handschriften kritisch herausgegeben.” Beiträge zur Sprach- und Völkerkunde: Festschrift für Alfred Hillebrandt. Halle, 1913 (rpt. 1974-1975): 54-80.

See <http://www.mgh-bibliothek.de//dokumente/b/b043173.pdf>

Based on MS. Vienna, Hofbibliothek 13538 (15th cent.)

N.b. u > v (e.g. uidit > vidit); punctuation according to German usage

 

 

Arbor, the empress’s first story

 

[p.63] “Fuit quidam burgensis, qui habens viridarium in quo erat pinus tradidit cum laboratori colendum. Cum autem quadam die venisset ad videndum viridarium, vidit quod in pede pini que multos et optimos fructus portabat natus est pinicellus qui usque ad frondes maioris iam erat protensus. Et quia maior colorem suum iam perdiderat nec fructus ita copiosos nec ita bonos portabat, requiritur causa ab [h]ortulano. Qui ait quod pinicellus causa erat, quia attrahebat humorem maioris. Tunc dominus  iussit precidi maiorem propter graciam iuventutis minoris. Sed quid seculum est? Nam pinicellus eciam mortuus est, qui maior influebat sibi humorem  et vitam.”

 

“There was a certain burger who, having a tree garden in which there was a pine tree, bequeathed with [the help of] a laborer to embellish [it]. But when on a certain day he came to see the tree garden, he saw that at the foot of the pine tree, which carried many and very good fruit, was born a little pine tree which had already extended up to the major branches. And because the major [one] had already lost its color and was carrying neither such copious nor such good fruit, the cause is inquired about from the gardener. Who says that the little pine tree was the cause because it was drawing away the moisture of the major [branch]. Thereupon the lord orders to cut [?] the major [one] because of the grace of the minor juvenile one. But has anything been attained? For instance, the little pine tree [would have] died [?] because the major [branch] [made]  moisture and life flow onto itself.”

 

 

Canis, the first sage’s, Vancillos’s story

 

[p. 63] “Fuit unus miles in terra ista, qui habens leporarium peroptimum et fidelissimum morabatur in quam bastida posita: [p. 64] extra villam, in qua erant prata et fontes, sed muri quibus vallabatur erant ruinosi et multum antiqui. Et quia quoddam torneamentum debebat fieri in pratis illis, miles et domina militibus occurrerunt ad presentandam bastidam, dimisso unico filio in cunabalis tribus nutricibus que eum lavabant, lactabant et pannos eius mundabant. Tandem incepto torneamento nutrices cupientes videre, relicto infante in camera solo cum leporario, ad spectaculum processerunt. Tandem exivit serpens maximus de scissuris et fracturis muri antiqui et ingressus est cameram infantis et incepit ascendere ad lectulum pueri ad devorandum eum. Tunc leporarius hoc attendens insurrexit contra serpentem pro salvacione pueri, et facto magno certamine ex vehemencia belli occidit et versus est lectulus infantis, puero sine lesione subtus manente, et lectulus super eum stetit. Interfecto ergo serpente a leporario et diviso in tria frustra totum pavimentum camere est sanguine maculatum. Unde cum nutrices venissent de spectaculo et ad ablactandum puerum cameram ingresse fuissent, viso lectulo revoluto et maculacione sanguinis et leporario iacente iuxta lectulum crediderunt quod devorasset puerum. Et exeuntes cum clamore et fletu, cum dominus et domina advenissent, dominus idem credens evaginato ense leporarium interfecit. Tandem elevato lectulo puer sanus et incolumis est repertus, et aspicientes circa angulum camere viderunt serpentem interfectum et in tria frusta divisum. Tunc miles cum fletu dixit: ‘Heu, interfeci salutem et proteccionem hospicii mei.’”

 

“There was [this] one soldier in this my land who, having a very good and most faithful greyhound, stayed as much as possible in a castle set [on] an outside estate on which there were fields and springs, but the walls by which [the estate] was surrounded were damaged and very old. And because he had to “joust” in a certain tournament on those fields, the soldier and [his] lady will happen to present the castle to soldiers after having left [their] only son in a little cradle with three nurses who washed [and] nursed him and cleaned his clothes. After a while when the tournament had begun, the nurses, anxious to see [it], proceeded to the spectacle having left the child alone in [his] chamber with the greyhound. After a while a very big serpent came out of the fissures and cracks of the old wall and entered the child’s chamber and begun to climb up to the boy’s bed to devour him. Thereupon the greyhound, awaiting  this, raised itself up against the serpent for the boy’s salvation and, after having made a great dispute according to the vehemence of war, knocked [it] down and the child’s bed was upended, whereby the boy remained without injury underneath and the bed stayed over him. Therefore, because the serpent had been distroyed by the greyhound and divided to no purpose into three [sections], the whole floor of the chamber is tainted with blood. When then the nurses came [back] from the spectacle and had entered the chamber to wean the boy, upon seeing the bed turned over and the tainting [effect] of the blood and the greyhound

beside the bed, they believed that it had devoured the boy. And they came out with clamorous noise and shouting, and when the lord and the lady came, the lord, believing the same, destroyed the greyhound with unsheathed sword. After a while, when the bed had been raised, the boy was discovered healthy and alive, and looking in a near-by corner of the chamber they saw the serpent, destroyed and divided into three pieces. Thereupon the soldier said weeping: ‘Alas, I have destroyed the well-being and protection of my home.’”  

 

 

Aper, the empress’s second story

 

[p. 65] “Fuit quidam aper in silva, qui elegit sibi quercum mire pulcritudinis, nec erat aliud animal in nemore quod auderet comedere glandes illius nec requiescere sub umbra eius nisi solus aper. Tandem venit unus pastor ad colligendum glandes illius querens. Quod videns aper cucurrit contra eum, et pastor ascendit quercum et salvatus est. Aper vero stetit ad pedem arboris. Quod aspiciens pastor glandes collegit et apro proiecit et non solum semel, sed eciam bis et ter; et cum fuisset saturatus, iuxta arborem iacere incepit. Pastor vero clam descendens cum una manu quercum tenebat et cum altera ventrem apri fricabat. Ad cuius fricacionem cum obdormisset aper, evaginato gladio ipsum inyerfecit.”

 

“There was a certain boar in the forest, which chose for itself amazingly an oak tree of beauty, and there was no other animal in the woods that dared neither to eat its acorns nor to lie under its shade unless [it was] the boar alone. After a while one shepherd came looking for its acorns to collect. Seeing that, the boar came running up to him, and the shepherd climbed up the oak tree and was saved. For sure, the boar was standing at the foot of the tree. Seeing this the shepherd collected the acorns and flung them to the boar, and not only once but two and three times, and so that it be full, he began to throw them next to the tree. Secretly, for sure, climbing down, the shepherd held on with one hand to an oak branch and with the other scratched the boar’s stomach. When the boar had fallen asleep at his scratching, he destroyed it with [his] unsheathed sword.”

 

 

Medicus, the second sage’s, Anxilles’s story

 

[p. 66] “O imperator et principe Romanus, Ypocras fuit medicus peritissimus et habuit nepotem eo subtiliorem; et ideo Ypocras quantum poterat occultabat sibi experimenta curandi, nepos tamen optime attendebat et ad receptas et ad infirmitates et ad modum curandi, et hec omnia conscribebat in librais. Tunc accidit ut infirmaretur filius cuiusdem comitis, et quia Ypocras ire non potuit, cum fuisset vocatus, nepotem suum misit. Qui considerans qualitatem egritudinis et complexionem infirmi ac parentum proprietates reperit in infirmo non esse aliquod vestigium comitis, et vocata matre secrete dixit ei iuvenem non posse curari, nisi vidisset plane complexionem patris. Tunc illa amore iuvenis mota revelavit quomodo erat de adulterio conceptus et patrem verum sibi ostendit. Qui cognita eius condicione et proporcionata medicina cum oppositis secundum artem iuvenem omnino curavit et rediens cum magnis donariis ad Ypocratem quid fecerat nunciavit. Qui magis invidens  eius subtilitati duxit eum ad viridarium herbarum et inquirit an determinatas herbas cognosceret. Qui cum respondisset quod sic et experimento probasset, ait Ypocras: ‘Collige michi de tali!’ Qui cum inclinasset se, Ypocras evaginato gladio nepotem occidit. Transactis ergo multis diebus fluxus ventris Ypocratem inussit, quem sedare nepos suus super omnes viventes melius sciebat. Unde cum vas magnum cereum perforatum multis foraminibus et plenum aqua Ypocras cum medicinis absque clausura foraminum restrinxisset a fluxu, ait: ‘Iustum est dei iusticium et ab hac infirmitate non possim curari, quia interfeci illum qui in hoc super omnes florebat: restringo insensibilia et me ipsum restringere non valeo.’”

 

“O emperor and Roman leader, Hippocrates was a most experienced physician and had a finer nephew than he was, and therefore, however much Hippocrates absorbed [and then] concealed [his] healing experiments, the nephew nevertheless applied [them] in the best way to [?] as well as to infirmities and to the limit[s] of healing [?], and all this he inscribed in books. Thereupon it happened that the son of the nobleman was ill, and because Hippocrates could not go [to him] although he had been called upon, he sent his nephew. Considering the kind of illness and the connection of the sick [son to his parents] and also the properties of the parents, [the nephew] discovered that there was in the sick [son] no trace whatsoever of the nobleman, and after having secretly summoned the mother he said that, alas, he could not heal the young man unless he saw clearly the father’s connection [to his son]. Thereupon, moved by [her] love for the young man, she revealed how he was conceived through adultery and displayed [traits of his] real father. [The nephew], having recognized the son’s condition and proportinal medication, after interventions entirely cured the young man according to [his] art and, reverting to large offerings, told Hippocrates what he had done. Very jealous of his [nephew’s] fineness of mind, he led him to a herb garden and examined whether he would (re)cognize specific herbs. When he responded that so [he would] and would demonstrate [it] through an experiment, Hippocrates said: ‘Collect me [some] of such-and-such kind!’ As he bent

over, Hippocrates, with unsheathed sword, killed [his] nephew. After therefore many days had passed, a stomach flow afflicted Hippocrates that his nephew above all living beings knew how best to calm. Whereupon Hippocrates, as [he would have done] with a large waxen vessel that was perforated by many fissures and full of water, would have staunched the flow with medications as well as the closure of the fissures, said: ‘Just is God’s justice and from this infirmity I cannot be healed, because I destroyed him who in this flourished above all: I [could] staunch the unfeelable [vessel] and [yet] I am not powerful [enough] to staunch myself.’”

 

 

Gaza, the empress’s third story

 

[p. 67] “Unus miles fuit in terra mea, qui a rege fuit positus custos turris in qua servabatur eius thezaurus, et a rege congrua stipendia militi donabantur. Surrexerunt invidi, et post viginti annos miles expellitur de hoc officio et subtracta pensione et stipendio pauperrimus est effectus. Qui vocans filium proprium, considerata ingratitudine regis convenerunt ut clam violarent turrim et de thezauro reciperent necessaria vite. Facto quod condixerant—et por multos annos tenuissent—diminucio thezauri manifesta apparuit. Ingressus diligenter requiritur, et foramine invento tunc custos secrete vas impleri fecit visco et apponi iussit iuxta foramen. Tandem miles ingrediens ad furandum sicut alias consueverat, illaqueatus est in visco. Et cum hoc notificasset suo filio qui extra remanserat, filius evaginato gladio caput patris precidit, et secum portavit ac in cloacam magnam proiecit, ne cognosceretur quis vel cuius generis esset.”

 

“There was a soldier in my land who by the king was posted as guardian of the tower in which was stored [the king’s] treasure, and corresponding stipends were given to the soldier by the king. Envious people rose up, and after twenty years the soldier is expelled from that office and is effect[ively reduced to] a most poor status by the subtracted pension and stipend. Calling his own son, they agreed, having cinsidered the king’s ingratitude, that they would break into the tower and would receive from the treasure the necessities of life. This done [and] being in agreement—and for many years they would hold [on to it]---the obvious diminishment of the treasure appeared. An entrance way was carefully sought, and a gap having been discovered, the guardian thereupon had a hidden vat filled with entrails and ordered it to be assigned [a place] beside the gap. After a while the soldier, entering [the tower] for [the purpose of] plundering as if he had been accustomed [to do] at other times, is ensnared in the entrails. And after he had notified his son of this who had remained outside, the son with unsheathed sword severed [?] his father’s head and carried [it] with him and threw [it] into a large sewer [so that] no one would be recognized or had been of his [father’s] family.”

 

 

Tentamina, the third sage’s, Lentulles’s story

 

[p. 68] “Domine mi, fuit miles antiqua in terra mea, qui cum iuvencula pulcerrima contraxit; que ipsum contempnens amasium facere affectabat. Et quia hoc per se facere non poterat sine mediatrice, matri sue voluntatem suam declarat. Cui mater: ‘Filia, tu ignoras adhuc quanta sit indignacio viri antiqui; et ideo consulo ut primo probes si posses indulgenciam invenire cum eo, si revelacio adulterii venisset ad eum.’ Cui filia: ‘Per quem modum probabo?’ Tunc mater: ‘Cognosco quod vir tuus mirabili modo delectatur in quadam arbore sita iuxta cameram suam. Precide ergo illam et pone in ignem, et si factum vir tuus dissimulaverit, signum erit quod de adulterio indulgenciam consequeris.’ Que cum fecisset et vir suus dissimulasset, multum fuit animata ad complendum actum immundum. Tunc mater: ‘Adhuc proba alio signo: tu enim habes vestes pulcerrimas in quibus mirabili modo delectatur vir tuus; habet eciam catulum gratissimum. Si ergo veste destructa et interfecto catulo vir tuus non irascetur, signum erit tue liberacionis.’ Que cum fecisset et vir suus dissimulasset, omnino voluit vocare amasium. Tunc mater: ‘Proba, obsecro, et alio signo, et tunc facies quod cupies: vir tuus debet facere convivium tali die, in quo omnes nobiliores et potenciores istius terre esse debent; tu ergo ligabis summitatem mappe ad claves zone tue, et cum omnia fercula erunt posita, per ordinacionem tuam vocata per tuam ancillam surges subite et proicias omnia ad terram, et si vir tuus hoc totaliter dissimulaverit, fac postea hoc quod affectas.’ Que cum fecisset et omnes invitati deturpati et confusi recessissent, vir suus vocat barbitonsorem et fecit extendi in modum crucis brachia mulieris et apertis venis de ea tantum fecit extrahi de sanguine quod vix respirare [p. 69] poterat. Tunc matri eam visitanti dixit: ‘Nunc probavi iram viri antiqui nec curo facere amasium, solum quod vivere possim.’”

 

“My lord, there was a soldier in my old land who entered into a marriage with a beautiful young lady who, being contemptful toward him, desired to make [herself] a lover. And since she could not do this by herself without a mediator, she declares her wish to her mother. The mother to her: ‘Daughter, you are ignorant of how great an anger there can be in an old man; and therefore I advise that you first test whether you can find indulgence with him if the revelation of adultery were to come to him.’ The daughter to her: ‘By what means shall I test [him]?’ Whereupon the mother: ‘I know how your man in a wonderful way is delighted by a certain tree situated next to his chamber. So cut it down [?] and put [it] into the fire, and if your man should ignore the deed it would be the sign that you could follow up on his indulgence about the adultery.’ While she had acted and her man had ignored it, she was much animated to carry out the foul act. Thereupon the mother: ‘Test [him] still with another sign: for instance, you have beautiful clothes in which your man delights in a wonderful way; he has as well a most pleasant dog. If then by the clothing [you] destroyed and the dog [you] killed your man is not infuriated, it should be the sign of your freedom.’ After she had done [this] and her man had ignored [it], she wanted entirely to call upon [her] lover. Whereupon the mother: ‘Test, entreat [him] and for another sign, and then you [can] do what you desire: your man must make a banquet on such [and such] a day at which must be all the

noblemen and powerful of this land; you will then fasten the top of the tablecloth to the keys of your belt, and when all the dishes will have been set down, on your order called out by your maid you suddenly rise up and fling everything on the floor, and if your man should totally ignore this, do afterwards what you desire.’ When she had done [it] and all the invitees, disparaged and confused, had gone back, her man calls for a barber and has [his] wife’s arms extended in the form of a cross and has from the open veins of her’s so much of [her] blood extracted that she can barely breathe. Thereupon she said to [her] mother [who was] visiting her [?]: ‘Now I have proven the anger of an old man and [that] I do not desire to make [anyone my] lover, that I can live alone.’”

 

 

Senescalcus, yhe empress’s fourth story

 

[p. 69] “Unus enim rex fuit in terra mea qui vocabatur rex grossus. Qui occupatus gravissima infirmitate et cum odiret summe mulieres nec societate earum gauderet, consultum est sibi ut familiaritatem mulierum haberet et uxorem reciperet. Qui vocans senescalcum suum ei imposuit procuracionem uxoris et interim de muliere provideret sibi. Cui senescalcus: ‘Quid dabitur mulieri volenti ad te accedere?’ Tunc rex: ‘Trado tibi clavem thezauri, et da illi quantum videbitur tibi.’ Tunc ille avaricia motus uxorem propriam de nocte sibi supposuit, et adveniente luce recuperare cupit. Quam nolens rex dimittere, cum eam fuisset intuitus, motus contra senescalcum suspendi cum fecit.”

 

“There was for instance a king in my land who was called the fat king. He was stricken by a most grievous infirmity and since he disliked women in the highest degree nor enjoyed their company, it was advised to him that he should have familiarity with women and receive a wife. He, summoning his senechal, assigned him the responsibility for [finding] a wife and [the task] of providing him a woman in the meantime. The senechal to him: ‘What is given to the woman willing to go to you?’ Whereupon the king: ‘I hand over to you the key of the treasury, and give him, [the provider,] whatever price will be seen [as appropriate] by you.’ Thereupon he, moved by avarice, substituted his own wife for his [own profit], and when daylight arrived, he is eager to take [her] back. The king, not wanting to let her go since he admired her, was moved against the senechal [and] had him hung/suspended.”

 

 

Puteus, the fourth sage’s, Malquidas’s story

 

[p. 70] “Domine, civitas quedam est in terra mea, in qua est talis consuetudo ut omnes inventi in aliquo loco vel carreria post signum nocturnum factum suspendantur in crastinum. Ibi enim erat unus miles qui summe diligens uxorem suam extra muros in quadam turri eam custodiebat. Illa vero corrupcioni vacans, dum fervor dormicionis arripuerat virum, surgebat et ibat ad corruptores suos. Quod cum vir percepisset et quia ipsa in nocte surrexisset et recessisset, clauso hostio post eam de fenestra contemplabatur regressum eius. Que rediens et portam clausam reperiens supplicabat viro ut ut aperiret ei, ne curia inveniret eam et interficeret. Qui contempnens acquiescere, ait uxor: ‘Melius est ergo ut interficiam me, et sic suspicio erit quod tu feceris, quam si curia interficeret me cum honore tuo.’ Tunc accepto maximo lapide finxit se velle submergi in puteo, proiecto in eo lapide clam rediens iuxta hostium se abscondit. Vir vero territus, timens ne hoc factum sibi imponeretur ab amicis, accepto fune descendit, ut extraberet eam de puteo et sepeliret. Qui cum fuisset egressus, aperto hostio illa que latebat ingreditur et clausit et firmavit hostium post eum, et stans in fenestra sic ait: ‘Ribalde, nunc deprehendentur adulteria tua.’ Que rogata ut aperiret et nollet, interim venit curia et invento viro eum cepit et in crastinum interfecit.”

 

“Lord, there is a certain city in my land in which there is such a custom that all those who come to a certain place or to a [?] are being held until the next day after the nightly signal has been given. For there was there a soldier who, loving very much his wife, guarded her outside the walls in a certain tower. She however, deprived of [marital] seduction [and] while the ardor of sleep had hold of [her] man, came forth and went to [one of] her seducers. When the man had learned this and because she had got up in the night and slipped out, he, after closing the house after her, observed from the window her return. She, going back and discovering the closed door, begged [her] man to open [it] for her, so that the “[city] council” would not find and kill her. He thinking little of acquiescing, [his] wife said: ‘It is better therefore that I kill myself, and thus the suspicion would be that you had done [it] rather than if the “council” had killed me to your honor.’ Thereupon, having taken a very big stone, she pretended that she wanted to submerge herself in the [city] well [and] after having [instead] thrown the stone in it, she, returning secretly, hid beside the house. The man, truly terrified, fearing that this event would be put upon him by [his] friends, descended [into the well], having accepted [his] ruin, in order to extract her from the well and bury her. Since he had gone out [of the house], she, who lurked by the open house, entered and closed and locked the house behind him and, standing at the window spoke thus: ‘[You] rogue, now your

adulteries are detected.’ She is asked to open and does not want to, [and] meanwhile the “council” came and, the man having been found out, arrested him and killed [him] the next day.”

 

 

Virgilius, the empress’s fifth story

 

[p. 70] “Fuit enim quidam rex in terra mea habens civitatem pulcerrimam et potentissimam, ad quam veniens Virgilius fecit [p. 71] ibi duo mira: nam ignem continue ardentem posuit ibi in una parte civitatis, qui absque ignis vivens nunquam extinguebatur, pauperibus prestabat subsidium summum. Iuxta ignem erat miles eneus , arcum extensum habens, in cuius collo hec scriptura erat: ‘Qui percusserit me, extinguam ignem.’ In alia vero parte civitatis Virgilius erexit columpnam et super columpnam posuit speculum, in quo representabantur omnes apparatus, omnes congregaciones que fiebant ad destruccionem illius civitatis. Et quia rex Cicilie habebat bellum cum isto rego nec poterat prevalere propter representacionem speculi, misit aliquos clericos ad predictam civitatem ad videndum per quem modum posset capi. Qui accedentes didicerunt quod verum erat de igne et de speculo et quod rex illius civitatis erat summe avarus. Unde ad destruccionem illius speculi usi sunt tali dolo: ‘Unde reversi ad regem Cicilie tres cophinos plenos auro requirunt ab eo.’ Quibus datis venerunt ad civitatem in qua erat speculum, et in tribus ianuis civitatis tria fossata profundissima de nocte fecerunt et in uno unum cophinum et in duobus aliis duos sepelierunt. Et transactis aliquibus diebus venerunt ad regem et presentaverunt se servicio eius. Qui requirens de quibus scirent servire, responderunt quod de invencione thezauri et quia in toto mundo non erant tot thezauri sicut in illa civitati,  si medietatem omnium inventorum daret eis, super omnes homines mundi ipsum ditarent. Qui gratis promittens quod optabant, post quatuor dies primus ad eum accessit et ait: ‘Domine mi rex, in nocte utebar sciencia mea et cognovi quod in tali portali est absconditus magnus thezaurus.’ Mittuntur nuncii, thezaurus invenitur, et rex in amore clericorum se firmat; sicut ergo iste, ita et alii de cophinis similiter fecerunt. Tandem firmato rege in ista opinione omnes simul venerunt et affirmaverunt quod subtus columpnam speculi erat infinitus thezaurus, et ne rex timeret fraccionem speculi, dixerunt quod cum appodiamentis stante columpna et speculo ille magnus et infinitus thezaurus poterat haberi. Qui cupiditate motus eis consenciens, cum magna multitudine hominum foderunt iuxta columpnam, nec periclitabatur, eo quod per ligna maxima teneretur. Tandem in media nocte [p. 72] ad ignem accedentes percusserunt militem eneum, et ignis qui erat in subsidium pauperum extinctus est statim. Tandem accipientes ignem alibi posuerunt in lignis que sustentabant columpnam et speculum, et fugientibus illis columpna cecidit et speculum est confractum. In crastinum vero cives attendentes quod propter cupiditatem auri tantum bonum civitatis erat perditum, ligantes regem per omnia foramina sui corporis cum auro liquefacto implebant.”

 

“There was for instance a certain king in my land who had a most beautiful and most powerful city into which came Virgil and made there two remarkable [things], for he put there a continuously burning fire in one part of the city, which, apart from [the fact that] the living fire was never extinguished, offered the poor the greatest relief. Beside the fire was a soldier made of bronze who had an extended bow and on whose head was this writing: ‘[If any]one should strike me, I shall extinguish the fire.’ In another part of the city, to be sure, Virgil erected a column and on top of the column he positioned a mirror in which were to be seen all the instruments and all the groups which come about for the destruction of that city. And because the king of Sicily had a war with this king and could not prevail because of the image of the mirror, he sent some learned men to the aforementioned city to consider by which means he could be taken. They being in agreement said what the truth was about the fire and the mirror and that the king was extremely desirous of that city. Whereupon they [were to] use for the ddestruction of the mirror the following strategy: ‘From here those who go back to the king of Sicily ask for three baskets filled with gold from him.’ After these things were done they come to the city in which the mirror was and at three entrances of the city they made by night three very deep ditches and buried in one [ditch] one basket and in the two other the [other]

two. And after some days had passed they came to the king and presented themselves for his service. When he asked of them [if] they know how to serve, they respond regarding the discovery of the treasure and because there were not in the whole world as many tresures as in the that city, they would, if he gave them half of all the discoveries, enrich himself beyond all the people of the world. When he freely promisied what they wished, the principal [learned man] approached him after four days and said: ‘Lord my king, in the night I used my science and recognized that at such and such a portal is buried a great treasure.’ The envoys are dismissed, the treasure is found and the king [finds] himself strengthened in the love for the learned men; in the same way then [as it was with] him, so [it continued], and the others did similarly with the baskets. Eventually, after the king was strengthened in that belief, they all came also and affirmed that there was under the column with the mirror an infinite treasure, and [so that] the king would not fear the shattering of the mirror, they said that with the remaining column and that mirror a great and infinite treasure could be had. He being moved by greed [and] being in agreement with them, they dug with a great multitude of men beside the column and [in such a way that] it would not be in peril [and] would be held by a very strong wooden structure [?]. After some time they approached the fire in the middle of the night and toppled the bronze soldier, and the fire which was in relief of the poor was immediately

extinguished. After some time they grasped [the situation] and placed the fire elsewhere in the wooden structures which supported the column and the mirror, and after they had fled the column collapsed and the mirror was shattered. The next day the citizens who had, to be sure, paid close attention [to the fact] that because of greed for gold much good for the city had been lost, bound the king and through all the orifices of his body filled him with liquified gold.”

 

 

Avis, the fifth sage’s, Caton of Rome’s story

 

[p. 72] “In terra mea fuit quidam burgensis habens avem que dicitur pica, que omnia que fiebant in hospocio suo domino referebat. Et quia uxor burgensis habebat amasium et hec pica videndo eum ingredi suo domino retulisset, domina indignata post recessum viri ad aliquas partes longinquas usa est tali astucia: accepit enim picam et posuit in medietate iuxta tegulas, et missa ancilla super tegulas cum uno martello tonitrus, cum face coruscaciones, cum proieccione aque pluviam finxit. Tandem reveniente domino pica territa ex tempestate ficta nullum solacium ei fecit. Qui eam apprehendens, cum calefecisset et pavisset eam, pica incepit dicere: ‘Tonitrus, corusca- [p. 73] ciones, pluvie fuerunt hic.’ Tunc dominus requirit si esset verum, et domina respondit quod non. Qui accedens ulterius ad vicinos, scita veritate quod ibi tranquillum tempus continue fuerat, ait uxor: ‘Modo potestis percipere quam fatuum erat credere in aliis isti avi; unde pacem non habebimus, quamdiu vivet.’ Tunc burgensis volens complacere uxori picam interfecit que erat custos hospicii sui.”

 

“In my land there was a certain burgher who had a bird which is called a magpie which told his master everything that [people] did in his house. And because the burgher’s wife had a lover and this magpie, upon seeing him come in, would tell [it] back to its master, the lady, indignant after the man’s retreat to some distant regions, used the following stratagem: for she took the magpie and placed it in the center among the roof-tiles and sent a maid up on the roof-tiles to contrive thunderclaps with a hammer [and] to make lightening flashes [and] rain by throws of water. After some time, when the master had come back, the terrified magpie brought him out of the feigned tempest no comfort. When he seized it in order to vex and make it frightened, the magpie began to speak: ‘Thunderclaps, lightning flashes and rains were here.’ Thereupon the master asked if it was true, and the lady responded that it was not. When he further approached the neighbors [whether] they knew the truth that there had been continually tranquil weather, his wife said: ‘Just now you can perceive how foolish it was to believe in the others about this bird; from here on we will not have peace as long as it lives.’ Thereupon the burgher, wanting to please [his] wife, destroyed the magpie which had been the guardian of his house.”

 

 

Sapientes, the empress’s sixth story

 

[p. 73] “Fuit enim quidam rex in Iherusalem Herodes nomine, et iste sic adhesit septem sapientibus, ut preceptum daret in toto regno suo ut omnes facientes sompnia ad eos accederent pro exposicione et darent denarium auri. Qui cum fuissent diciores rege, fecerunt eum fascinari tali fascinacione, ut quandocumque appropinquabat ad portalia civitatis, perdebat visum, sed redeundo ad domum propriam recuperabat. Hoc autem ideo fecerant, ut eo mortuo sibi dividerent regnum. Sic ergo per decem annos fuit Herodes, quod civitatem non est egressus. Dum ergo quadam die essent in solacio, dixitt Herodes sapientibus: ‘Omni populo et nacioni pronunciatis futura et declaratis cogitaciones eorum; et ideo sub pena mortis impono vobis ut dicatis michi que sit causa quare perdo visum, quando approximo ad portalia civitatis.’ Qui petentes inducias, dum non invenissent illum qui fecerat illam incantacionem, venerunt ad quendam Merlinum nomine, qui de matre sine patre erat natus. Et quia iste revelabat quodcumque secretum, offerunt donaria et requirunt ut declararet causam excecacionis regis. Qui cum assereret se scire causam, sed eam non revelaret nisi regi, ducunt eum ad regem Herodem. Tunc Herodes interrogavit de causa. Tunc Merlinus [p. 74] respondit: ‘Exeant omnes istud hospicium, et ingrediamur ambo soli cameram tuam et ibi revelabo factum clare.’ Cumque factum esset ut Merlinus dixerat, iussit removeri lectum regium. Et soli existentes in camera elevaverunt lapidem unum, subtus quem erat testudo parva, et in medio erat ignis et super ignem olla bulliens et in circuitu ignis septem insufflatores cum follicibus accendentes ignem. Tunc Merlinus: ‘Quamdiu ista olla erit super ignem, tamdiu sine excecacione non poteris egredi civitatem, sed si ollam amoveres non amotis insufflantibus, statim mortuus esses.’ Cumque rex quereret per quem modum posset fieri, respondit Merlinus: ‘Isti septem insufflantes sunt septem demones, qui sunt hic positi ad preces sapientum tuorum: si ergo occideris unum sapientem, unus insufflator recedet, et si omnes occideris, omnes recedent, et tunc removebis ollam et eris curatus. Et ut cognoscas decepcionem eorum, exeamus foras aliquantulum.’ Et statim in foribus pallacii affuit iuvenis, qui septem sapientes requirebat pro interpretacione cuiusdam sompnii. Quem vocans Merlinus et sompnium sibi dixit et interpretacionem sompnii: ‘Sompnium tuum tale fuit: videbatur tibi quod tu eras in ripa fontis, et dum aspiceres claritatem fontis, intrasti eius aquam et ibi in quodam foramine rivos aureos aspiciebas. Ista ripa est talis terra, sita iuxta talem fluvium, in qua est archa lapidea plena thezauro; in qua fodiendo dum manum immiseris, cognosces manifeste sompnii veritatem. Proba ergo et postea vade ad sapientes, et videbis quid de sompnio dicent, et statim referes regi et michi.’ Qui cum invenisset thezaurum et sompnium sapientibus explicasset et illi cum mendaciis evasissent, facta relacione ad regem ait Merlinus: ‘Fac ergo quod tibi dixi.’ Cum fuisset antiquior sapiens vocatus secrete et interfectus, statim unus insufflator evanuit. Et sic extincto igne et olla deposita Herodes ingredi et egredi potuit de civitate sine perdicione visus.”

 

“There was for instance a certain king in Jerusalem by name of Herod and that one was in such a way attached to seven sages that he gave the order in all his realm that all those who make a dream go to them for an explanation and give [them] a gold coin. They, [so that] they be rich [?], made him be bewitched by such a spell that whenever he approached the gates of the city he lost [his] eyesight but recovered [it when] he returned to his own house. But this they had done so that upon his death they would divide the realm among themselves. Thus then was Herod during ten years that he did not go out of the city, provided that they would one day in [a position to] help, Herod said to the sages: ‘You make announcements to the whole people and the nation to be and you make known [to yourselves] their thoughts [and dreams]; and therefore, under penalty of death I impose on you that you tell me what the cause may be why I lose [my] eyesight whenever I approach the gates of the city.’ They, having asked for a delay as long as they may not discover him who had made that spell, came to a certain Merlin by name, who had been born from [his] mother without father. And because he revealed whatever secret, they offered [him] offerings and asked that he make known the cause of the king’s blindness. Should he assert to know the cause, he should however not reveal it if not to the king, [whereupon] they lead him to king Herod. Then Herod interrogated

[him] about the cause. Thereupon Merlin responds: ‘Everyone must go out of this house, and let us both alone go into your chamber and there I will clearly reveal the fact.’ Whatever the fact would be when Merlin would speak, he ordered to remove the royal bed. And the only persons present in the chamber lifted up one stone under which was a small covered hole and in the center there was a fire and over the fire a boiling cauldron and around the fire [there were] seven blowers adding to the fire with [bellow-]bags [?]. Then Merlin: ‘As long as this cauldron will be over the fire, so long will you not be able to go out of the city without the loss of your eyesight, but if you were to remove the cauldron after not having removed the blowers, you would die.’ And when the king asked by which mean it could be done, Merlin responded: ‘These seven blowers are seven devils which are posted here at the requests of your sages: if therefore you kill one sage, one blower recedes, and if you kill all, all recede, and then you shall remove the cauldron and you will be cured. And so that you recognize their deception, let’s go out outside a little.’ And immediately the young boy came forth through the door of the palace, who asked the seven sages for an interpretation of a certain person’s dream. Merlinus called that one and he told him [his] dream and [Merlin told him] the interpretation of the dream: ‘Your dream was such: you were seen by yourself that you were on the shore of a spring, and while you were gazing at the clarity of the spring, you

[?] its water and there in some crack gazed at the golden streams. This shore, situated [as it is] next to such a river, is such a land [that] on it is an arch of stone full with treasure, in which by digging while you put [your] hand in you recognize plainly the truth of the dream. So explore and afterwards go to the sages and you will see what they say about the dream, and immediately report back to the king and to me.’ When he had found the treasure and had explained the dream to the sages and when they had escaped untruths, the report was made to the king and Merlin said: ‘So do what I told you.’ After the elder sage had been secretly summoned and killed, immediately one blower disappeared. And with the fire thus extinguished and the cauldron lifted up Herod could enter and leave the city without the loss of [his] eyesight.”

 

 

Vidua, the sixth sage’s, Joce’s story

 

[p. 75] “In terra mea erat quedam civitas, in qua per regem extitit ordinatum ut omnis vicarius per totam noctem custodiret interfectos per curiam, ne ab aliquo possent furari; et si aliquo casu civitatem ingrederetur, interficeretur absque dilacione aliqua. In illa civitate erat unus miles iuvenis qui cum pulcerrima iuvencula contraxerat, et tantum se mutuo diligebant, ut amor non  posset imaginari. Tandem post annum mortuus est miles iuvenis, et ideo tantus dolor invasit uxorem suam, quod posita supra suum sepulcrum non poterat removeri pro quacumque necessitate ab illo. Quod attendentes amici domunculam ei fecerunt supra sepulcrum viri, in qua uxor viri continue morabatur, et ei ab amicis ministrabantur necessaria vite. Cumque post mensem de nocte media fuisset exorta tempestas maxima et vicarius illius ville perdita sua [p. 76] societate gravitatem tante tempestatis non posset ferre, ingressus est civitatem nec tamen ausus est ingredi domum propriam nec cuiuscumque alterius, sed vagando hincinde habitaculum huius mulieris stantis supra sepulcrum viri finaliter est ingressus. Et eam exhortans et ad consolacionem provocans, a pulcritudine istius militis et a facunditate verborum modo mirabili est facta in corde, et ideo cum hilaritate vultus incepit eum interrogare si uxorem haberet. Tunc vicarius: ‘Domina, non! Miles sum et vicarius istius civitatis, nec est mulier vivens cum qua ego libencius contraherem quam vobiscum.’ Tunc ipsa: ‘Recede, quia dies iam appropinquat, et voca cras parentes meos et impone eis ut cras educant me de isto habitaculo et ad domum propriam perducant, et transacto aliquo tempore ero sponsa tua.’ Cumque vicarius recessisset et redisset ad custodiam suspensorum, repperit quod unus erat iam amotus in illo intervallo, in quo rex plus volebat ut eius punicio monstraretur. Qui subito ad dominam regressus licenciam petiit fugiendi, qui timebat quod loco furati in patibulo poneretur. Tunc mulier: ‘Apporta ligones, ut fodiendo exhumamus virum meum noviter hic sepultum et ponamus eum in patibulo loco furati.’ Et exhumato milite mortuo ante diem per propriam uxorem et per vicarium ville, dum extra fossam fuisset adductus, ait vicarius: ‘Nichil fecimus, quia qui amotus est de patibulo vulnus maximum habebat in capite, et quia iste non habet, timeo, ne fraus cognoscatur.’ Cui mulier: ‘Extrahe gladium tuum et percute caput eius et imprime simile vulnus in eo.’ Cumque ille abhorreret, illa accepit gladium et habita informacione de figura vulneris atrocissime caput viri percussit et una cum vicario ad patibulum portavit et eum in furcis suspendit. Tunc vicarius attendens ad eius maliciam, dum fuisset ea abusus, contrahere contempsit cum ea.”

 

“In my land there was a certain city in which arose a royal ordinance that any deputy all night long guard the executed in the name of the court so that they cannot by someone or other be stolen; and if he for some reason or other were to enter the city, he would be killed without any delay. In that city there was one young soldier who had entered into a relationship with a most beautiful young lady, and so much did they love each other in return that [greater] love cannot be imagined. Eventually, after one year, the young soldier died, and for that reason such great grief took possession of his wife that she, positioned on his grave, could not be removed from there for whatever necessity. Paying attention to that friends made her a little hut on the man’s grave in which the the man’s wife stayed continuously, and the necessities of life were administered to her by the friends. And when after a month in the middle of the night a most violent storm arose and the deputy of that city, having lost his partnership, could not bear the gravity of such a storm, he entered the city and yet did not dare enter his own house nor anybody else’s, but after wandering from here to there he entered in the end that one’s little hut standing on the man’s grave. And encouraging her and calling forth for consolation, she is touched in a marvelous manner in the heart by the handsomeness of this soldier and by the greatness of [his] words, and therefore with hilarity of expression she begins to interrogate him if he had a wife. Thereupon the deputy: ‘[My] lady, no! I am a soldier

and deputy of this city, nor is there a woman living with whom I would more gladly enter into marriage than with you.’ Thereupon she: ‘Draw back, because day[light] is already approaching, and call tomorrow my relatives and urge them that they lead me away tomorrow from this hut and lead me to [my] own house, and after some time has passed I will be your wife.’ After the deputy had gone back and had returned to the custody of the hanged ones, he discovered that one [of them] had already been removed in the interval, for which reason the king wanted more that his, [the deputy’s] punishment be shown. He, having at once gone back to the lady, aimed at the liberty to flee [for] he feared that he instead of the thief would be put on the gallows. Thereupon the woman: ‘Bring hoes so that by digging we [can] exhume my man newly buried here and put him on the gallows instead of the stolen one.’ And regarding the dead soldier to be exhumed before day[break] by [his] own wife and by the deputy of the city, given that he was to be taken out of the ditch, the deputy said: ‘We [can] do nothing because he who was removed from the gallows had a very great wound in the head and because this one does not have [one], [so] I fear that the deceit not be recognized.’ The woman to him: ‘Draw your sword and strike his head and imprint a similar wound on him.’ As he

abhored [this], she, having the information about the shape of the most atrocious wound, took the sword and struck [her] man’s head and she with the deputy carried [him] to the gallows and hung him from the forks. Thereupon the deputy, realizing the malice of hers, despised to enter into marriage with her, lest he be abused by her.”

 

 

Filia, the empress’s seventh story

 

[p. 77] “Fuit quidam miles in terra mea, qui habens filiam predilectam in sua iuventate eam corrigere contempnebat. Tandem hec impregnata a quodam scutifero, et miles propter paupertatem quam habebat videns se non posse vindicare de eo, filiam suam verberavit ad mortem, et curata dimisso patre fugit ad terram longinquam. Tandem insequitur a patre et invenitur in domo eiusdam principis. Quod filia attendens accessit ad dominum terre et ad principem in cuius hospicio morabatur et dixit de patre suo quod erat unus ribaldus qui secutus eam fuerat per partes diversas, ut corrumperet eam. Tunc miser pater capitur, vinculator et in patibulo suspenditur. Tunc ista attendens patrem suum esse mortuum, clam ad terram propriam est reversa et in suis immundiciis perseveravit cum corruptore suo.”

 

“There was a certain soldier in my land who, having a beloved daughter in her youth, avoided to chastise her. After some time, when she had become pregnant by a certain shield-bearer and the soldier saw that because of the poverty that he [, the shield-bearer] had he could not have revenge from him, he beat his daughter [close] to death, and she, having been taken care of by the father’s [decision] to let [her] go, flees to a distant land. Eventually she takes leave  from [her] father and is found in the house of a certain citizen. The daughter, realizing this, approached the house on the land and the citizen in whose house he/she was staying and said of her father that he was one scoundrel who had chased her throughout diverse parts so that he could corrupt her. Thereupon the wretched father is captured, bound and hung at the gallows. Thereupon she, realizing that her father is dead, returned secretly to [her] own land and persevered in her foul acts with her corruptor.”

 

 

Noverca, the seventh sage’s, Marrons’s story

 

[p. 78] “Domine mi, in terra mea fuit quidam burgensis habens filium de prima uxore. Cui invidens noverca, ut eum posset confundere, furata fuit cyphum aureum qui iuveni ad custodiendum erat traditus et reposuit intra stramenta camere iuvenis. Post aliquos dies noverca virum excitat ad scrutandum cameram iuvenis. Reperto cypho tum propter hoc tum propter alias malicias false impositas a noverca submergitur de mandato patricide. Cumque parentes iuvenis submersi hoc scivissent, interfecerunt novercam, parentes noverce hoc eciam audientes interfecerunt burgensem, et ita filius et noverca et pater mortui sunt.”

 

“My lord, in my land there was a certain burgher who had a son from [his] first wife. Jealous of him, the stepmother, so that she could ruin him, stole a golden cup which had been handed over to the young man for safe-keeping and was stored between the thatch of the young man’s chamber. After some days the stepmother incites a man to search the young man’s chamber. Once the bowl has been found, he, because of this and then because of other malicious acts falsely imposed [on him] by the stepmother, is drowned for the commission of patricide. And when the relatives of the drowned young man knew this, they killed the stepmother, [and] the stepmother’s relatives, hearing this also, killed the burgher, and so the son and the stepmother and the father are dead.”

 

 

Vaticinium, the prince’s story

 

[p. 79] “Pater, unus miles fuit et dominus unius castri. Qui filium habuit tante subtilitatis, ut voces avium sic intelligeret ut voces hominum. Et quia castrum patris erat in insula maris, dum quadam die omnes irent ad castrum et aves multe cantantes insequerentur navem in qua erant, dixit pater filio et uxori quam mirabilis virtus esset intelligere istas aves. Tunc filius: ‘Ego optime intelligo quod dicunt.’ Cui pater: ‘Obsecro, expone et revela.’ Tunc filius respondit: ‘Dicunt quod vos venietis cum domina matre mea ad tantam paupertatem, quod panem non habebitis ad comedendum nec vestes ad induendum, et ego veniam ad tam nobilem statum, quod pro locione manuum dabitis michi aquam.’ Tunc pater indignatus proiecit ipsum in mari, et invento poste de naufragio a nautis de Sardinia est elevatus de mari et tandem venditus cuidam militi de Cicilia. Pater vero propter scelus proieccionis iuvenis a suis hominibus est exhereditatus a castro et cum uxore apud Ciciliam est exilio relegatus. Tunc temporis tres corvi sequebantur regem Cicilie quocumque ibat; et quia per quinque annos hoc tenuerunt nec de nocte nec de die dabant ei quietem, fecit preconizari rex ut quicumque veraciter exponeret sibi presagium corverum et causam se- [p. 80] quele, ipse daret illi filiam suam cum medietate regni sui. Tunc iuvenis hoc audiens accessit ad militem dominum suum rogando ut presentaret eum regi, quia ipse sciebat significacionem corvorum. Tunc miles gavisus presentavit eum regi, supplicando iuveni ut habito bono et medietate regni non esset immemor sui. Tandem rex inquirit causam, iuvenis vero requirit confirmacionem promissi. Qua facta iuvenis sic ait: ‘Hic sunt due corvi et una corva, unus antiquior et alter iuvenis; unde antiquus lasciviis vacans corvam quam habebat dimisit, cum qua diu cohabitaverat, et coniunxit se iunioribus. Iste corvus iuvenis hanc ut derelictam ab alio in suam recepit ac nutrivit et protexit usque nunc. Et quia antiquior corvus dimissus est a iunioribus, nunc vult recuperare istam quam gratis et absque culpa dimisit, eo quod non potest invenire aliam corvam iuniorem, et nititur auferre ab isto qui sic eam protexit. Et quia iste iunior modo non vult eam dimittere, sequuntur te et requirunt iudicium cuius debet esse.’ Tunc rex habito consilio et vocatis corvis ad suam presenciam, dedit sentenciam ut iunioris corvi esset corva et non antiquioris. Tunc rex habito consilio et vacatis corvis ad suam presenciam, dedit sentenciam ut iunioris corvi esset corva et non antiquioris. Tunc antiquior solus recessit et iunior cum corva remansit. Tunc iuveni datur filia regis, et militem dominum suum maiorem in suo hospicio constituit. Tandem sic sublimatus ad tantum honorem, dum quadam die mane equitaret per Messanam, vidit patrem et matrem sedere ad portam cuisdam hospicii in vilissimo habitu. Et non cognitus ab eis, sed ipse cognoscens ilios ad eos descendit et misit pro cibariis, ut in domo eorum pranderet. Qui portantes aquam pro ablucione manum, et cum accepisset a patre et a matre aquam, dum sedissent ad mensam, ait iuvenis patri: ‘Qua pena dignus est pater qui talem filium sicut ego sum interfecit?’ Cui pater: ‘Non possent satis multiplicari pene contra enormitatem tanti peccati.’ Tunc iuvenis: ‘Vos estis ille qui proiecistis me in mari propter declaracionem vocum avium; non reddam tamen vobis malum pro malo, quia a deo ordinata sunt ista.’”

 

“Father, there was a soldier and lord of a castle. This one had a son of such acuteness that he understood the voices of birds as well as the voices of men. And because the father’s castle was on an island in the sea, one day while they all sail to the castle and the birds, singing much, follow the boat in which they were,the father said to his son and wife what wonderful worth it would be to understand those birds. Thereupon the son: ‘I understand very well what they are saying.’ The father to him: ‘I entreat [you], explain and reveal.’ Thereupon the son responds: ‘They are saying that you may come with the lady my mother to such poverty that you will not have bread to eat nor clothes to dress in, and I may come to such a noble standing that for the washing of [my] hands you will give me water.’ Thereupon the indignant father throws this one into the sea, and he, having been found afterwards by seamen from Sardinia, was raised out of the sea and eventually sold to a soldier from Sicily. The father, to be sure, for the crime of the young man’s throwing [overboard] is disinherited by his men of the castle and is with [his] wife relegated to exile on Sicily. Thereupon on occasion three crows followed the king of Sicily wherever he went; and because over five years they held to it that neither by night nor by day they give him quiet, the king had it announced that whoever would truly explain to him the prognostication of the crows and the cause of [any] ‘fall-out,’ he would himself give him his daughter with half of his realm. Thereupon the young man,

hearing this, approaches the soldier his lord asking that he present him to the king because he knew the significance of the crows. Thereupon the soldier, glad, presented him to the king, imploring the young man that he, having [received] the good and half of the realm, not be forgetful of him. At length the king inquires [about] the cause [and] the young man requires for sure the confirmation of the promise. That done the young man spoke thus: ‘Here are two he-crows and one she-crow, one [he-crow] is older and the other one is young; whence the old one, being impudent, dismissed the she-crow that it had [and] with which it had long cohabited and joined the younger ones. This young crow then received the [she-crow that] had been abandoned by the other in its [company] and nourished and protected it until now. And because the older crow was dismissed from the younger ones, it now wants to take back this [she-crow] that it dismissed arbitrarily and for no fault [of its own], for the reason that it cannot find another, younger she-crow, and it strives to steal it from the one who was protecting it. And because this younger one does not want in any way to dismiss it, they follow you and request a judgment [as to] whose it must be.’ Thereupon the king, having had advice and with the idle crows in his presence, gave the sentence that the she-crow be[long] to the younger and not the older one. Thereupon the older one alone withdrew and the younger one remained with the she-crow. Thereupon the king’s daughter is given to the

young man and [the king] sets [him] up [as] his soldier [and] higher-ranked master in his household. Eventually, [the young man] having been raised thus to such a great honor, he, while riding one day early in the morning throughout Messina, sees his father and mother sitting at the door of this one’s house in the most vile clothes. And not having been recognized by them, he however recognizes them and gets down to them and sent for provisions so that he could spread [them] in their house. [There are those] who bring water for the washing of hands and after he had accepted the water from [his] father and mother, the young man, while they were sitting at table, said to [his] father: ‘What punishment does the father deserve who kills such a son as I am?’ The father to him: ‘The punishments for the enormity of such crimes cannot be sufficiently multiplied.’ Thereupon the young man: ‘You are the one who threw me into the sea because of the declaration of the speaking birds; I shall not, however, return to you an evil for an evil, because these are ordained by God.’”