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WITH AN HISTORICAL INTRODUCTION, BY JOHN M. KEMBLE, M.A., TRIN. Coll. CAM.B. M.F.M.B E R OF THE ROY AI, AC AD 1. MIFS OF B ERL IN AND MUNICH, FELLow of THE ROYAL SOCIETIES OF HISTORY IN STOCKHOLM AND COTI, NHAGEN, FELLOW OF THE ROY AI, SOCIETY OF ANTI QUAR II:S IN ICIELAN ID, AND HONo RARY SEC R ETARY OF THE HISTO it ICAI, soci ETY of ENGLAN p, Etc., ETC., Etc. Alyſacer =ff b&csilo. d-> L O N DO N : PRINTED FOR THE AELFRIC SOCIETY. MDCCCXLVIII. PRINTED BY RICHARD AND JOHN EDWARD TAYLOR, RED LION courtT, FLEET STREET. PREFA CE. IF a strict application of the Horatian maxim could ensure the excellence of a book, there would be no cause to doubt the success of this one : it has lain by me not nine, but fifteen years, having been first commenced at Cambridge in the year 1833, partly with a desire to distract my mind and obtain some relief from severer studies. But it had at the same time another motive. In the course of a laborious inquiry into the progress of the Refor- mation in Germany, it was impossible not to become aware of the extraordinary character of the literature generally prevalent in the fifteenth century: the merciless ridicule with which Ulrich von Hutten and his friends had assailed the defenders of the old and now crumbling system, appeared to me to have formed no unimportant element in the strength of the Reforming party,+an opinion which has since been expressed by Ranke in his History of the Reformation. The “Literae Obscurorum Virorum,” so humorous in themselves and so full of wit and fun, I had before rather devoured than read, for the sake of the amusement they supplied: they now presented themselves under a totally new aspect, namely, as iv. PREFACE. a weapon which had been wielded with fatal effect against the vast and obscene sect of Obscurants who had overlaid the mind of Europe. My first desire was to republish them—no very good edition of the book being known to me—with copious illustrations and additions, which it was hoped might still be supplied by the German libraries. But circumstances prevented me from returning at that time to the Continent, and deprived me of the means of executing the plan upon a scale which alone would have been worthy of it. In the course of my reading however I had found a series of tales, all of which, in my opinion, had some connection with the Reforming movement, and which, if not at first caused by it, had at least been turned to account for its advance- ment. Among these was the Salomon and Marcolf, the wide dispersion and popularity of which were proved by the frequent editions which immediately, upon the invention of printing, issued from the press. The illustration of this tale seemed worthy of being under- taken, especially as it was obvious that it might be made subservient to another end,-the development of the History of Fiction. Whatever the form it had assumed in the fif- teenth century, it was certain that it dated from very much earlier periods, and had its remote origin in very different states of feeling; its connexion also with the popular litera- ture even of our own day offered some grounds of interest. This then is the history of the present work, in its earlier form. It will be readily imagined that fifteen years have not passed without bringing great changes in the mode in which PREFACE. w I myself view such collections. Much that in 1833 had been heaped up by way of illustration, and whose introduction could only have been justified by such an object, has now been cancelled in deference to the demands of delicacy. Much too that would then have appeared for the first time, has since been made accessible through other collections. Accordingly many things have been omitted entirely, while short extracts have in other cases been relied upon to put the reader in possession of the general argument. On the formation of the AElfric Society it was remembered that such a book was in being. The remarkable poem of Salomon and Saturn was selected for publication, and the materials previously collected formed a not uninteresting introduction to it. The reader is thus put in possession of the principal facts connected with this publication. I shall be only too happy if he laughs over it as I have laughed, or derives from its perusal some of the relief which I sometimes have derived when wearied with inquiries of a more severe and serious character. J. M. KEMBLE. Common Wood, near Rickmersworth, March, 1848. CONTENTS. Page Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I Nature of the Legend . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 History of the Legend. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 German and Latin Versions . . . . . . . . . . . . . . . . . . . . . . . . . . 17 List of Proverbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57 French Versions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73 Traces of the Story in England . . . . . . . . . . . . . . . . . . . . . . . . 84 Other Versions of the Legend. . . . . . . . . . . . . . . . . . . . . . . . . . 96 Traditional Character and Proverbs of Salomon . . . . . . . . . . 104 Traditional Character of Marcolfus. . . . . . . . . . . . . . . . . . . . . . 113 The Poetical Salomon and Saturn . . . . . . . . . . . . . . . . . . . . . . 134 The Prose Salomon and Saturn . . . . . . . . . . . . . . . . . . . . . . . . 178 Adrian and Ritheus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198 Adrian and Epictus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212 The Master of Oxford’s Catechism . . . . . . . . . . . . . . . . . . . . . 216 APPENDIX. Riote du Monde . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223 Proverbs of Alfred . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225 Anglo-Saxon Apothegms. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258 Proverbs of Hending . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 270 Saint Serf and the Devil . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282 Demaundes Joyous . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285 Der Phaffe Amis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 802 Beda Collectanea et Flores. . . . . . . . . . . . . . . . . . . . . . . . . . . . 322 SALOMON AND SATURN. INTRODUCTION. THE story whose earliest Teutonic form is now for the first time printed, has long been a favourite in various parts of Europe. Although it makes its appearance at different times, under titles, and with characteristics which differ according to the habits and circumstances of each people that adopted it into their literature, it still gives throughout the most convincing evidence of being “one form of many names.” There are few nations, of modern Europe at least, which do not possess a version of the story; and as we con- tinue our inquiry, we shall soon find that it was well known and widely spread among our forefathers also. - In the course of this Introduction I shall have occasion to show the original identity of Marcolfus and Saturnus, Salo- mon’s competitors in all the known forms of the legend ; and consequently to prove that, however variously treated at various times, the legend is the same throughout. Under these circumstances it must attract our attention, though it can hardly excite our surprise, when we find at one time a most solemn and serious piece of mystical theosophy re- appearing at another in the form of a coarse but humorous parody; nay, cven passing into the degraded shape of a dia. logue de Meretricibus, as it speedily did among the French. All that the inquirer here finds necessary is to show histori- S A L'OM. B 2 SALOMON AND SATURN. cally when and where such change took place, and to furnish at least plausible reasons for its existence. Of all the forms of the story yet preserved, the Anglo- Saxon are undoubtedly the oldest. There is no longer any trace of the original from which they were taken ; and we are driven to the imperfect hypothesis of an Eastern source for at least some portion of what the Anglo-Saxon poems contain, without being able to show how or when the legend migrated to Europe. With the sole exception of one French version, they are the only forms of the story remaining in which the subject is seriously and earnestly treated ; and, monstrous as the absurdities found in them are, we may be well assured that the authors were quite unconscious of their existence. That which is with us either blasphemy or nonsense, was with them religious wonder and knowledge; they loved mystery, and mysticism still more, and to their views (ex- aggerated Anthropomorphic views) of the form and nature of God the most chaotic mass of description seemed endurable, if it were only gigantic enough : one of the old Greek poets and philosophers has said*, If Bulls made Gods, their God would be a Bull ! and so in general it is true, that when men make Gods, their God must be a Man: civilized nations prefer indeed a God who is a Man, possessing all the attributes of Man in the negative ; uncivilized peoples do not get so far as this; they generally content themselves with a being possessing every one of their own powers and passions in a geometrical pro- gression of which the common ratio is infinity, or at least 3% &AW six sigoz; #zov 36eg, #é Aéovts; 3 W f p 2? f c/ 3f # 70% poºl xsiesgou, x2, #872 réAstv &rse &vögs; ty # 2 cy f p \ e/ fºr rot &év3' izrzouqi, (36s; 34 re 309aiv Škootou zoºl ze Šsów ibéz; #yeo,00v, zoºi gözczt #70ſovv rotozº' otov reg zoºivol 3ézz, sixov &otov. Xenophanes in Euseb. Praef. Evangel. xiii. 13. Yet this hater of Anthropomorphic, Boomorphic, Hippomorphic Gods was railed at for atheism. NATURE OF THE LEGEND. 3 what they believe infinity to be. The Anglo-Saxon, in his description of the Pater Noster, has given at once a lament- able yet very instructive picture of what he required in his supreme Being. Yet it is only such because it is intended to be read and contemplated most solemnly : no doubt, no fear of ridicule or disbelief ever crossed his mind : whether he translated only, or was indebted to his own fancy for his de- scription, it was for him a serious, grave and earnest enun- ciation of what he believed, or wished to believe. The story was for knowledge, and he that was acquainted with its contents may have once been looked upon as a sage. We are now, however, to view it in another and very different light. The transition from seriousness to joke is natural: the formal, solemn Spruchmeister and the licensed jester are necessary inmates of the same court; they are counterparts only, and representatives, of two necessary modes of human thought. They act and react upon one another; they mutually set off one another, and the vocation of the one draws its life and import from the presence of the other. In bad natures, the prudential and, as it most properly should be considered, common-sense judgement converts its com- panion the spirit of laughter, joke and light-heartedness into a malignant japer and jiber, the original Mephistophiles*, who in the moments of Faust’s highest moral feeling humbles him before himself, and, as he is even still more strongly described, “Ever nics with nayt l” But it is a great and merciful provision that neither the most nor the least serious of man’s powers should alone constitute the staple of man’s nature: the first alone would press him down into the dust; the second alone would ren- * Cornelius has in this feeling (which must have been Gothe's also) actu- ally represented his Mephistophiles in a jester's cap and bells.-Ill. of Faust. t I use a good old English phrase. Nothing can translate the horror of the original—“Der Geist der stets verneint.” B 2 4 SALOMON AND SATURN. der him incapable of ever rising from it. Good men know that in them the gravest spirit is supported, strengthened and purified by the lightest. Good or bad, both spirits must be there together, and whether they shall be there for happiness or for misery depends upon something beyond the sphere of either. Shakspeare, when he introduced into one mighty scene the real madness of Lear, the assumed madness of Edgar and the thoughtlessness of the jester, which, though it approaches, does not quite reach one form of idiotcy, had assuredly something deeper at heart than the mere exhibition of a contrast : he had to bring at once into play the two opposite but coexisting feelings which he knew lay close within the breasts of his hearers. The pompous hero of Spanish Tragedy must be accompanied by the Grazioso or fool, who parodies his speeches and interferes with the course of his magnificent and grandiloquent master assuredly for a better purpose than the mere disarming, by forestalling, the ridicule of the audience. The melancholy and, though mad, most serious, earnest and noble Don Quixote would have been too painful, too conscience-smiting an object of con- templation, had not Sancho been introduced to light up the picture and, as I believe, give us a new key to the character of the hero. The early times of a nation possess few men who reflect upon themselves or their own powers. Nature is felt, not reasoned upon. Everything is symbolic, everything brings a visual image with it, a part or the whole of an object. The very language which men speak announces this to us as a fact. Literature is the resort of few, and the very existence of a literature is the first step towards “treading the down- ward path of thought.” Its subjects are serious; for even the heroic ballads which constitute the Epic, are to peoples at such times serious and important records. Yet the cha- racter of the Epic speaks for itself; it has no reflective phi- losophy; it describes facts and feelings, and feelings by facts; NATURE OF THE LEGEND. - 5 it relates everything and analyses nothing. When among early peoples such sources of enjoyment as their poems be- come influenced by the introduction of a new and most im- portant interest, namely that of religion, the character of literature becomes yet more serious. The lighter feeling then finds its support in action, in the occurrences of society and the various accidents of the hunting party or the camp. The weightier visits the monk in the cloister, accompanies him through the ponderous pages of Hierome and Augustine, and perpetually reminds him that while he reads, he must read for the benefit of himself and of his kind. He that did not read, could not read, and indeed had no business to read, must find support for this feeling in the important daily in- terests of worldly life, in the family relations of father or lord, in the court of justice and the council-chamber, in the house or on the battle-field. As warrior and lawgiver, there was little lack to him of serious occupation ; and where he found serious occupation, there might he also find amuse- ment and gaiety. The priest or the monk was not so for- tunately situated : amidst a half-converted people, he had all the labour, all the danger which threaten, and not a tithe of the support which strengthens the missionary of our times: he was debarred by strict enactment from the amusements of the laity; he might neither sing over his ale, nor play an innocent game at draughts with his neighbour; and very soon indeed, both in England and elsewhere, the holy charities of domestic life were torn from him, and he was forbidden to become a husband or a father. In this state of mental cas- tration, what was left for him 2 True indeed, if fortunate, he might even aspire to the honour of working miracles after his death, and to a consequent canonization; but in the mean- time he starved upon seriousness; by good means or bad he must laugh, and, as he was a writer and reader, he wrote and read off his melancholy. It is an undoubted fact, that the earliest essays of a humorous nature, be they verse or prose, 6 SALOMON AND SATURN. are the productions of the cloister. How this spread it is quite unnecessary to inquire; for it is obvious that, when once reading and study become generally diffused, food for every demand of the mind will be supplied; and even where books are wanting, there is the wandering singer ready to bear from castle to castle, or from tavern to tavern, literary ware of every class for every class of hearer. Although, therefore, the earliest literature of a people shows but little of a light and humorous nature (since life is then the field where the laughing spirit is to try its power and find its full development), yet the next step is of directly the opposite kind, and parody, which is one of the last and perhaps the meanest, is also the second point of advance in the recorded development of a people’s mind. Although these remarks are, as I believe, generally true, they are more particularly so for England; and rude, coarse even as many of the compositions of our forefathers are, we may be proud to think that little of that disgusting profligacy which from the earliest times characterizes the literature of other races is to be found among ourselves. In pursuance of this spirit, we may find a great many very coarse and homely matters in the German versions of Salomon and Marcolf, but nothing morally offensive : the French ver- sion, on the contrary, is far more polished, but distinguished throughout by a pernicious spirit, which clings to too many of the productions of that highly civilized, and little civil, race. One cause has been already assigned for the alteration in the nature of the legend: another yet remains, which depends very closely upon what I consider as by far the most inter- esting matter connected with the subject. It will hereafter be seen that I assign a Northern origin to one portion of the story, while I admit the admixture of an Oriental element. I propose to show that this Northern portion is an echo from the days of German heathenism, and to restore Saturnus or Marcolfus the God to his place in the pagan Pantheon of our NATURE OF THE LEGEND. 7 ancestors. The ludicrous or hateful character which in Mar- colfus gradually replaces the solemn and grave dignity of Saturnus, confirms my view: Christianity never succeeded in rooting out the ancient creed; it only changed many of its objects, which maintained, and do still to this day maintain, their place among us. What had been religious observance subsists as popular superstition : the cross of the Saviour only replaced the hammer of Thórr ; and the spells which had once contained the names of heathen Gods were still used as effective, having been christened by the addition of a little holy water, and the substitution of the names of Abraham, Isaac and Jacob, Tobit, St. Peter and St.-Paul. We did little more or less than the Popes, under whose ju- dicious management the festival of Pan Lupercus became that of the Purification, the temple of the Roman Gods be- came a Church of the Blessed Virgin, and the statues of its ancient occupants, tolerable representatives of the twelve Apostles. But this toleration extended only to what could be made use of ; that which was too essentially heathen to be christianized by any process, was by some means or other to be got rid of. The progress of opinion on this subject is curious : at first the half-converted heathens believed their own Gods still to be Gods, though inferior in power and holiness to the new one, from whose presence they were compelled to fly : next, upon a hint from Jerome or Augus- tine, Wöden, Thunor and Frey became demons who had seduced mankind; at a still later period they were men who had arrogated to themselves divine honours: and lastly, the once dreaded titles of the inmates of Os-geard were degraded to trivial and ridiculous uses. Even as Odinn is in the Norse sögur frequently represented in a poor and contemptible condition, or as Fricge in Saxo Grammaticus appears in the light most dishonourable to a lady, so does Saturnus or Mar- colfus the God, and representative of the old heathen power and wisdom, finally dwindle down into the foul, deformed but 8 SALOMON AND SATURN. witty jester of the German legend, or the profigate and dirty carper of the French. To determine where, and at what period, this occurred, belongs to the subject to which I now proceed, namely the History of the Legend. The Northern portion of the story will be treated of when I come to the examination of the names Saturnus and Marcolfus; at present my business is with the foreign element, introduced in the person and under the character of Salomon. - Many circumstances conspire to render it probable that among the Jewish traditions, whether in the Talmud or not, the first germ of it is to be found+, from whence it probably found its way into the East, and through some early religious * In the Catalogue of the Bodleian I find entered “Libellus dictus nº º i. e. Proverbia Salomonis, quae sunt historiolae seu fabellae. 40. Constant. 1517,” a work not noticed by d'Herbelot, vid. in voc. Amthal and Messilah. Can any of the contents of this book have reference to our story : It is not altogether unimportant, that in the Latin version Marcolf is represented as coming from the East : “vidit quendam hominem, Mar- colfum nomine, qui ab Oriente nuper venerat.” Von der Hagen, in his Introduction (Deutsche Gedichte des Mittelalters, xxi. vol. ii.) mentions having read an oriental tale, whose contents resembled those of the Salo- mon and Morolf printed by him. He states that the names differed, and that the scene of the tale was laid in Bassorah. Though the book was modern, it might have been drawn from ancient Oriental sources. Another work, with the same title of Misclé Scelomó, Tºy ºp, Proverbia Salomonis, is mentioned in Bartoloccio, Biblioth. Magna Rab- binica, i. 708. The author says, “Intentio mea in eo est dare interpre- tationem omnibus insomniorum speciebus. Incepi illum Imolae, et filio meo R. Salomoni dicavi, anno 317. Christi 1557.” Perhaps this work is of the same character as that above mentioned, though from the dates it is scarcely possible that it should be the same book. In Docen. N. Lit. Anzeige. 1807. Sp. 757, it is stated that a Persian copy of this dialogue exists in the Bod- leian at Oxford, and a general reference is given to Uri’s Catalogue. I have carefully consulted this catalogue, and I find no trace of the dialogue, or, to speak more strictly, no trace of the names. In a review of Von der Hagen’s German Salomon and Marcolf, by James Grimm, in the Heidelb. Jahrb. 1809. Pt. 45. p. 249–253, the Oriental character of the story is argued from a comparison of Salomon’s Proverbs, and the remark that in Hebrew Marcolf is a name of scorn. Now here, unless I err greatly, James Grimm has been deceived by a resemblance of names; the word Markolis has an application HISTORY OF THE LEGEN D. 9 book into the West also. Josephus, himself a jew deeply versed in the traditions of his country, is the earliest profane author with whom I am acquainted who notices the story; at the same time he derives his information from still older authorities, namely Dius and Menander of Ephesus. The Sa- turn or Marcolf of our legend is with him Abdimus the son of Abdaemon of Tyre, and the allusion to him is as follows:– éti Tovſtov fiv 'A6ériuovos Tais veðrepos, 8s dei évika Ta Tpofºri- es plata à étéragoe 20Xopºv Iepoo oxipwy 3ao Xets. Livmuoveſet 6& Kai Atos, Aéywvoirws’ “’AguſłóAov TeXevrijoavros, viðs abroſ, Elpapios éðagiNevaev . . . . . . . Töv će rvpavvouvra Tepoo.ox{p,ww Xoxopºva Tépulat pmol Tpós Töv Elpaptov aivtypiara, kai Tap' avrov * 2 e \ V v / on? f y y Aaffeiv čátovvra' Töv 3é, piñ 8vvmóévra ôvakpivat tº Aboartu Xprimara of the kind, no doubt, but a secondary application only, and one that does not warrant the inference drawn from it. Buxtorf, in his Lexicon Chal- daicum, gives an account of this Markolis pºp-r which he most ab- surdly would make out to be Mercurius, “ commutatis pro more 7 et ºn.” That the word denoted an idol of some sort, though certainly not the God Mercury, is possible, and pºp In ºn Beth Kolis appears to denote a heathen temple. But Rabbi Tam, author of the Additiones Talmudicae, denies the conclusion, “inquiens non esse idoli nomen, et Markolis idem esse quod pºp mºn Hilof Kolis, Permutatio laudis, i.e. ignominia, Idolum ignominiosum. Nam Tº commutatio a "nº unde ºn??)NT permutare, 7mutare, et pºp idem quod pºp, quod in contrarium sensum a Rab- binis traductum est y” ludificatio, illusio. Idem probat R. Bechaj in Deut. vii. 26.” It is asserted that this Markolis was worshiped by the casting of stones, whence the Hebrew proverb, to cast stones at Markolis, that is, to commit idolatry. In Medrasch upon Prov. xxvi. 8. we have pºp-ph is pºints ºbsº ºne phºny obs, “Quicum. que impertitur honorem stulto, similis est projicientilapidem ad Markolis.” A good deal more of the same sort is found in Buxtorf under the word Markolis. I cannot admit the probability of our Marcolf having directly any such origin : in the first place, Marcolf is not the original name of Salomon’s competitor ; and even if it were, the whole tone of the earlier versions being solemn and serious, and the humorous character having been gradually superinduced, I must reject all immediate dependence upon the Hebrew Markolis. It is in the latest times only that Marcolf is spoken of as a fool. Throughout the earlier humorous versions he is more than a match for Salomon. On this subject, however, I shall have a few more remarks to make when I come to the names Saturnus and Marcolfus. 10 SALOMON AND SATURN. &rorivetv. duo) oyria’avra öé Töv Eſpapov, kai pº 8vvmtévra Añorat ra aiviypiata, ToMAa röv Xompuārwv eis Tó &Tučijutov & va)\@oat. eira öt' 'Aſºm pova Tuva Tüptov čvápa Tà Tporeflévra Abaai, kai airów &\\a Tpoſła)\eiv, a pº Awaavra röv 20Xopºva, ToMAa tº Eipápp Tpoo- attoria at xpipara.” Kai Atos pièvoirws eipnkev. Jos. Antiq. viii. 5. (Oxon. fol. 1720. vol. i. p. 353.) The same transaction, though with a different result, is alluded to in another passage, immediately preceding the quo- tations from Menander and Dius :- kai oroptopara öé kai A6 yovs aivtypatóðews overrépularo Tpós rôv XoAopova 6 Tóv Tuptov (3aot)\ews, trapakaA6v Štws airſ, toirovs octºpmvion, Kai Tàs diſtopias Tøv év attois &mrovpuévoy dra)\\áán Tów 8è Öeuvèv čvra kai ovvetov, où8év Towrov trapſi\6ev' d\\& Trávra vukija as tº Aoytoplºj, Kai platºv aurów rºy ouávouav čºpório.e. Again, in his treatise against Appion, lib. i., he repeats this assertion from Menander of Ephesus (vol. ii. 1341) in very much the same words as above, and in p. 1340 from Dius, with the slight but proper variation, eita 8%), A38 ſuová Tuva, etc. It seems to me, however, that the germ of the story is to be found in the Old Testament itself. The facility of work- ing out the hints there given is obvious, and that such tra- ditional dialogues should have sprung from them, extremely natural. The visit of the Queen of Sheba (1 Kings, ch. x.) was expressly made to prove the wisdom of Salomon : “And when the Queen of Sheba heard of the fame of Salomon, con- cerning the name of the Lord, she came to prove him with hard questions . . . And Salomon told her all her questions: there was not anything hid from the king which he told her 5 5 tº not There are in the Talmud accounts of some of these questions and answers, and of the king's devices, whereby he outwitted this adventurous inquirer after hidden things. But the commendation given by Hiram of Tyre to Hiram the artist whom he sent to Salomon seems yet more in point, and serves to suggest that Abdimus, the son of Abdaemon, HISTORY OF THE LEGEND. 1 l and Hiram, the son of the woman of the daughters of Dan, are in character very nearly connected. Hiram, in his letter, says (2 Chron. ii. 13), “And now I have sent a cunning man (endued with understanding) of Hiram my father’s ; the son of a woman of the daughters of Dan, and his father was a man of Tyre : skilful to work in gold and in silver, in brass, in iron, in stone and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to find out every device which shall be put unto him, with thy cunning men, and with the cunning men of David thy father.” Now, whatever relation may be supposed to exist between Hiram and Abdimus, it is quite clear that as early as the twelfth century a very close one was recognised between Abdimus and Marcolf; for William of Tyre (Gesta Dei per Francos, vol. ii. p. 834) says, “Ex hac nihilominus urbe (viz. Tyre) fuit Abdimus adolescens, Abdaemonis filius, qui Salomonis omnia sophismata, et verba parabolorum aenig- matica, quae Hyram regi Tyriorum solvenda mittebat, mirá solvebat subtilitate, De quoita legitur in Josepho. Ant. lib. 8, etc. etc.......Et hic fortasse est quem fabulosae popularium narrationes Marcolfum vocant, de quo dicitur, quod Salo- monis solvebat aenigmata, et ei respondebat, aequipollenter iterum solvenda proponens.” It is important here that Wil- liam speaks of the story as popular at this period among his countrymen; whether by populares we understand Europeans or Asiatics, a point as yet unsettled. But supposing us to adopt the most unfavourable supposition, viz. that William was an Asiatic, we must not admit that the story was not current in Europe till spread there by the Crusaders. It was, on the contrary, well known at a much earlier period : it is even probable that some wild tale, founded on the cir- cumstance, was once received by Christians among the books of the Old Testament; for in the fifth century we find Pope Gelasius expelling from the Canon, among other spurious 12 SALOMON AND SATURN. compositions, a certain “Contradictio Salomonis” (A.D. 494, Concil. x. p. 214). That this “Contradictio Salomonis” was the ground-work of our Anglo-Saxon poems seems very pos- sible : that it was at any rate, in some respects, the dialogue which remains to us, and which is alluded to in the twelfth century by William of Tyre, is rendered probable by the fol- lowing words of Notker, who wrote at St. Gall in the eleventh : “Soliche habent misseliche professiones; Judeorum literae so gescribene heizzent deuterosis, an dien milia fabularum sint, ane den canonem divinarum scripturarum. Sameliche habent haeretici an iro vana loquacitate. Habent ouh soliche saeculares literae. Uuaz ist ioh anders, daz man Marcolphum saget sih ellenon uuider proverbii Salamonis P. An dien allen sint uuort sconiu ane uuarheit.” (Schilter. i. 228.) “Talia habent variae professiones; Judaeorum literae sic scriptae vocantur deuterosis, in quibus millia fabularum sunt, extra canonem divinarum scripturarum. Similia habent haere- tici in eorum vana loquacitate. Habent etiam talia sæculares literae. Quid est enim aliud, quum dicant Marcolphum contra proverbia Salomonis certasse In quibus omnibus, verba pul- chra sunt, sine veritate.” However absurd and fantastical the Salomon and Marcolf thus alluded to may have been (and, if the supposition be allowed that the Anglo Saxon poetical dialogue is a more or less close translation from it, Gelasius must be admitted to have exercised a very sound discretion), it is still quite clear that it was a dialogue of a very different kind from those which have since existed under that name. There is necessarily great difficulty in determining where and when the change in its nature was completed, and less perhaps with regard to the period than the place, because one nation would not long remain behind another in a case of this kind. I am however inclined to suspect that it was in Germany, and certainly before the thirteenth century, pro- bably during the latter part of the twelfth. There is reason for supposing that in the Frankish territory, on the left bank HISTORY OF THE LEGENI). 13 of the Rhine and below the Moselle, this, in common with other and similar traditions, was well known, and that from thence they found their way into France on the one hand, and into Upper Germany on the other. Into England, as far as I know, the altered form of the legend never found its way at all; for such allusions to it as occur in comparatively modern MSS. may be safely referred to the influence of the French or Latin versions. The reasons for assigning the twelfth century as the limit between the two forms of the legend are these :— l. The word ellinón made use of by Notker means merely to contend with or rival. To contend with ribaldry and ridicule against wisdom, and with absurdity against sense, would hardly have been expressed by this grave churchman by the word ellinón : just as little would he have introduced the subject-matter at all into a grave work, had it not been itself a serious, though uncanonical production. But above all, he praises the contents of the Salomon and Marcolf, which he knew, saying that the words are beautiful, though there is no truth (that is, canonical authority) in them : scóniu wuort would not apply to anything of the nature of the modern German versions, though Notker would certainly have used that expression to denote something more nearly resembling the contents of the Anglo-Saxon poem. 2. William of Tyre seems expressly to exclude anything like parody from the Salomon and Marcolf that he knew : he says most distinctly, “de quo (Marcolfo) dicitur quod Salo- monis solvebat aenigmata, et ei respondebat, aequipollenter iterum solvenda proponens.” This is not the description of such a version as the modern German, but is consonant to what he had read of Abdimus in his Josephus. 3. Rambaut d’Aurenga, a Provençal poet who died in 1173, and was therefore a contemporary of William of Tyre, notices the legend in the following words:— 14 SALOMON AND SATURN. Cil que m'a vout trist alegre sab mais, qui vol sos dits segre, que Salamos mi Marcols, de faig rics ab ditz entendre; e cai leu d’aut en la pols qui spliu en aitals bretols. (Cited by M. de Rochegude in his Essai d'un Glossaire Occitanien. Thoul, 1819 in voc. Bretols +.) Now in this passage the words “knows more than Salomon or Marcolf,” seem to imply a serious version of the story, in which a real struggle for the palm of knowledge was main- tained ; consequently one resembling the Anglo-Saxon ver- sions, and those known to Notker and William of Tyre; and, on the other hand, different from the German, Latin and French forms, which will be noticed hereafter. 4. Another passage to the same effect, and probably of the same period, occurs in a French poem against the luxury of priests. MS. Arund. 507. fol. 81. Mès de tant soit chescun certayn ken le monde nad si bon escriueyn si fieust a tant com Salomon sage e com Marcun de bon langage, e mill anz uesquid per age, le male ne cuntereit nel damage ne la peyne que le prestre auera qi tiel peiché hantera. The coarse jests of the French Marcon, or the Latin and German Marcolf, could hardly have justified the bon langage of this allusion. * Although Rambaut mentions this legend, it may be doubted whether it was ever very commonly known in Provence. I have hitherto never met with any other allusion to it; for the line, Com Salamos Saup pres tenir, seems too vague, although occurring in the enumeration of histories which must be known to the professional minstrel. See Diez. Poesie der Trouba- dours, p. 199. Generally the expression is, as wise as Cato, or, from the famous fox, as clever as Reynard. Diez. Poes. p. 132. The life of Ram- baut, third Count of Orange, may be read in Diez. Leben d. Tr. p. 62. HISTORY OF THE LEGEND. 15 5. In an article by Dom Brial in the fifteenth volume of the Histoire Littéraire de la France, p. 10, there is noticed, among other works of Bishop Serlon contained in the MS. Bibl. Royale, No. 3718, a copy of satirical verses addressed to an Abbot Robert, who had written a rhythmical comment upon this tale: the words of the author are, “La quatorzième pièce est adressée à un nommé Robert, a qui l'auteur fait honneur d’un travail sur les formules de Marculfe, et de commentaires sur les livres de Salomon, mais qu’il persifle et tourne en ridicule, pour s'étre avisé de faire des vers avec le style de Marculfe. Voici ce qu’il en dit:— Dum speculor versum dum carmen tam bene versum, Illic perversum nihil invenio nisi versum; Fas testor juris ac caetera numina ruris, Spem de futuris praesentant illa lituris, Quod versu quaeris, versu placuisse mereris, Sic Maro semper eris, si nunquam versifeceris. So far Dom Brial : but the learned Benedictine seems to have fallen into an extraordinary error; I have no doubt that he found from Serlon’s verses that Robert had written a serious comment upon Salomon and Marcolf; but he was entirely indebted to his own ingenuity for the conclusion that it was on the books of Salomon, and the formularies of Mar- culf. That these were the only works known to him with such titles will easily explain his error, though, when their nature is considered, one wonders that he was not led to doubt his own accuracy. The Formularies of Marculf are a complete system of conveyancing, with blanks for the names of parties contracting: in the twelfth century, when Serlon lived, they were already obsolete; and although we have heard of Justinian having been put into hexameters, yet the notion of Marculf's appearing in verse is no whit more reasonable than that of clothing a set of Nisi Prius declarations in the same dress. The only books of Salomon which Dom Brial thought of were those of the canon; yet had any of these | 6 SALOMON AND SATURN. been intended, it would probably have been named. Lastly, a man who wrote a commentary on the formularies of Marculf could be no other than an antiquarian lawyer, and what he should have to do with the books of Salomon is not very clear: or, to put the case the other way, the man who wrote a com- ment on the books of Salomon must have been a clergyman, and what he could have to do with the formularies of Marculf is equally obscure ; for, acute as clerical legists were in the middle ages, in the invention of Trusts, Uses and the like, it does not appear that they ever wasted their learning or inge- nuity upon obsolete systems of Law ; and though Marculf’s formularies were excellent for the times of the Merovingians, they were of no great use in those of Serlon. Under these circumstances, I conclude that Robert had taken our story of Salomon and Marcolf for his subject; and if this opinion be correct, it will appear that in the twelfth century one man could still write a serious comment upon it, while another could turn it into ridicule : in other words, that the twelfth century may be considered as the limit between the two feel- ings, and the period of transition from one to the other. But in the very beginning of the next century we have the clearest evidence that a complete change had taken place, both in Germany and France. Freidank, about 1213, says:— Salmón witze lérte Marolt daz verkèrte, den site hänt noch hiute leider gnuoge liute * : that is, “Salomon taught wisdom, Marolt parodied it ; un- happily people enough have the same habit at the present * I quote from W. Grimm’s edition, p. 81, but as this may not be gene- rally accessible, it will be desirable to give other references to the passage. It is found in Müller’s Sammlung, vol. ii. v. 1281, and is quoted from thence in Von der Hagen’s Introduction to his edition of the German Salo- mon and Morolf. Deut. Gedichte des Mittelalters, vol. ii. The only im- portant variation is in the fourth line, where Müller’s MS. reads iunge, young, for gnuoge, enough. HISTORY OF THE LEGEND. 17 day.” The word verkéren precisely describes the answers which Salomon receives from Marcolf in the German and Latin versions. That the same thing had taken place in France, at the same period, will be seen when I come to treat of the French versions. The only forms which remain in German, Latin or French, are of the second or altered na- ture, with one exception, which I will dispose of immediately. And as the two first-named are closely connected together, not only by their internal resemblance, but by an express acknowledgment, that the German was taken from a Latin original, it will be better not to separate them in what I have to say. There are two German legends bearing the title Salomon and Morolt, or Morolf : both of these are printed by Von der Hagen in the second volume of the Deutsche Gedichte des Mittelalters, from a MS. of the fifteenth century; and although it may be doubted whether either of them in its present form is as old as Freidank, and consequently whether the allusion which he makes is to the poem which yet survives, it is quite certain that both are of much older date than the MS. which contains them. The first, and certainly the younger of these, is the exception alluded to ; it has little but the name in common with the other forms of the legend ; it is, in short, a romance of chivalry, and with other names might have been any one of the knightly legends, as will be seen by a short analysis of its contents :- Salomon, emperor of all Christendom, and, as appears from many passages in the poem, a Teutonic emperor, has a beautiful wife Salomé, who, after living happily three years with him, partly from the influence of magi- cal arts, and partly from natural disposition, becomes worthless. A certain king named Faro, dwelling on the shores of the Mediterranean, hearing of her beauty, chal- lenges Salomon to do battle for her, and being with his S.A. LOM. - C 18 SALOMON AND SATURN. whole host defeated, and made prisoner, is rashly spared by Salomon, and committed to the safe keeping of the empress. Here Morolf, Salomon’s brother, first comes before us; he warns the emperor against throwing temp- tation in the empress's way, but gets nothing for his pains but rebukes from the uxorious prince, and hatred from his wife. His warnings are nevertheless justified by the event : the heathem, by means of a magical ring*, made for him by Elias the sorcerert, wins the love of the lady, and is not only released by her from his bonds, but persuades her to leave her husband and fly to him. At the expiration of half a year, he sends her, by a heathen minstrel, a root, which she places under her tongue, and becomes to all appearance dead, save that her beautiful colour remains unchanged. Salomon is inconsolable ; Morolf however, who will not trust a woman even when dead Î, twits him with weakness, declares the queen still to be alive, but, being foiled by the magical root in an attempt to wake her by pouring molten gold into her hand, is compelled to trust to time, and in the meanwhile bear the blame of being an in- corrigible reviler of women. The empress is buried, but within a few hours awakened by the minstrel, and carried off to Faro. Morolf sets out to seek her; after seven years’ wandering he discovers where she is, and enters her palace, where he is recognised by her, and condemned to death. He obtains a respite of some hours, and having * Rings endowed with the power of inspiring, destroying or changing affection are not uncommon. The affection borne by Charlemagne for Aix-la-Chapelle arose from such a ring. A lady had first possessed it, and then the emperor loved the lady: a bishop took it from her, and the emperor doted on the bishop ; he, however, flung it into a lake, and on its banks the emperor built a palace, which he made his favourite residence when alive, and away from which he could not rest when dead. See also Wilkina Sag. ch. 222. t Probably Elymas the sorcerer. Acts xiii. 8. † Compare the second Morolf, No. 7. GERMAN AND LATIN VERSIONS. 19 intoxicated his guards, clips the hair both of them and of the king, puts Faro to bed with one of his pages, and the empress with Faro's chaplain: after these feats he escapes to Jerusalem under water, by means of a long leathern tube, which permits of his breathing from the surface. Salomon, Morolf, and a large host, including two knights of the Temple (1.2575)*, set out to recover the empress, by whom Salomon, entering Faro's city alone, is recognised : he attempts, but in vain, to recall her to her duty. A graceful episode is introduced, in which Faro’s sister, smitten with uncontrollable love for the young and beautiful pilgrim, advises him to conciliate the heathen. Salomon however, betrayed by his wife, and asked by Faro what he would do with him were they in Jerusalem, answers like an emperor, that he would hang him on a new gallows, with all the court for wit– nesses. This doom the king then assures him he has pronounced against himself; but, after the most urgent intercession on the part of the king's sister, he is spared till morning and committed to her custody. She urges him to avail himself of this liberty and make his escape; but Salomon is too loyal to do so, when he must leave her behind to meet the rage of her brother. At day- break, after having spent the night royally in supping with the beautiful heathen and listening to the lays of a famous minstrel, he is led out to execution. Under the gallows he asks, as a last favour, permission to blow his horn thricef, pretexting that when emperors die this ceremony takes place, that the angels may have notice. . * Templars would hardly have been introduced, had the poem been written after the downfall of their order. This would at any rate give us a date not later than the beginning of the fourteenth century. t See Southey’s Don Ramiro and Queen Aldonza. The character and history of this lady so closely resemble those of Salomé, that one can hardly help believing Southey's author to have known some Spanish story very closely resembling that under our consideration. Faro says, “Let C 2 20 SALOMON AND SATURN. The empress objects, but is overruled by Faro; the horn being sounded, Morolf and his host burst from their ambush, slay the host of the heathen, and having again taken Faro, hang him upon his own gallows. Salomon returns with the empress and Faro’s sister to Jerusalem, where the latter is baptized by the name of Afra or Affrica (1.3192 and 1.4212), being principally moved to this apostacy by the hope of becoming Salomon’s wife, as soon as death or another infidelity on the part of Salomé shall create a vacancy in his household. The latter contingency is not long in occurring : the empress runs away with another heathen, King Princian, but is again discovered by Morolf, who however does not set out upon this new quest before he has compelled Salo- mon to swear that, in the event of his recovering the runaway, he shall deal with her at his pleasure. Salomon, Morolf, and a great host invade King Princian's land, and, aided by the supernatural powers of his kinsfolk”, a merman and mermaid, Morolf slays the king, carries the empress back to Jerusalem, and there puts her to death in a bath. Salomon consoles himself with Afra. It will hardly be suspected from this sketch what beauty there is in some portions of this poem ; the character of Afra, for example, is drawn with some feminine traits which are not often found in romances of this class. Salomon ap- pears much after the received account, as very wise, but no match whatever for the wiles of women. Princian and Faro him blow, if he will, till his eyes drop out of his head;” and so says the curtal friar to a similar request of Robin Hood (Ritson, ii. 66) :— That I will do, said the curtall fryer, Of thy blasts I have no doubt; I hope thou’lt blow so passing well, Till both thy eyes fall out. So in the Appendix to the same volume, p. 197, which see. * Although a supernatural character belongs to Marcolf or Morolf, I cannot agree with Mone in connecting his name with Alf, Elf. GERMAN AND LATIN VERSIONS. 2 : are knightly heathens of Saladin’s order, worthy to rank with the Almohadis and Abencerrages of Granada; but Morolf is the protagonist, and his character, differing entirely from those which are usually found in a chivalrous romance, will bear a little more investigation. There are two points in which he agrees with the Marcolf of our other versions, viz. his cunning and his extreme scepticism as to the goodness and steadiness of women. The whole poem turns upon his successful sleights, which it is therefore unnecessary to pursue further; a general expression of them may be quoted from a speech of the empress to Faro ; when, having determined to do a bad act, she begins to be sharp-witted as to what persons she need fear, she remarks (1.533):— Konig, lass din rede stan, ess wart nye gebarn eyn man der Morolffen mit listen das czehende deil glichen kan: er siecht an der farben myn sprach die edele konigin— wan sich myn gemude verkèret hät: that is, “ King, let be thy rede ; there was never born a man who could be a tenth part compared to Morolf for cunning : he would see by my very complexion, quoth the noble queen, if my mind were changed.” His no-trust in woman comes continually before us, though usually with an especial appli- cation to the empress : when he first hears that Faro is to be entrusted to her keeping, he remarks (l.432):— das duncket mich nit gut; wer stroe moe czu dem fure dut”, lieht czumdet es sich an ; alsó beschieht dir mit künig Pharo, wiltu din frauwe sin hude lan. * A good old Teutonic proverb : it stands thus, Conrad von Würzburg. Troj. Krieg, 117. a. - Ein strö, daz bí dem fivre lit, daz wird enzündet lihter an denne ob ez dort hin dan von im gelegin ware. Again, 22 SALOMON AND SATURN. “Methinks that is not good; whoso doth straw near unto the fire, it catcheth light easily; so will it befall thee with king Faro, if thou wilt leave his keeping to thy wife.” Again, he expresses his own opinion generally in these words:— wer ich also wise als dé, Salomon, und were also schöne als Absolon, und sunge also woll als Horant*, möchte ich myn frouw mit beschloffen, ich hede eyn laster an der hant. (L. 800.) It is, then, in these two points that the Morolf of this romance is identified with the Morolf, or rather Marcolf, of our legend. This romance is throughout expressly stated to be taken from a German book. The second Salomon and Morolf had however another source. At the end of the poem last mentioned stands this line, “Hie hait Morolff's rede eyn ende, vnd vahet an der ander Morolff,” that is, “Here hath the tale of Morolf an end, and beginneth the second Morolf.” It is this poem, which is the German representative of the legend, with which we shall henceforth have to do. In the very first lines, the poet de- scribes himself and his authority thus:– Er hänt dick woll verstanden wie man findet in allen landen die wysen by den doren : wer nå gerne will horen, dem wolde ich fremde maere sagen, die nymant obel mag behagen. Again, Wolfram’s Titurel (Grimm, Freidank, ci.) :— wan sich ein stró bi fiure gerne enbrennet. Freidank, p. 121 :— swā viurist bi dem stró, daz brinnet lihte, kumtez sé. Chaucer, Wife of B. (Urry, p. 77):— Perill is for fire and tow to assemble, Ye know what this ensample may resemble. * For Horant consult W. Grimm's Deutsche Heldensage, p. 326, etc., where several passages relating to this celebrated bard are collected. GERMAN AND LATIN VERSIONS. 23 Ich sass in der czellen myn, vnd fant eyn buch das was Latin ; in dem selben buche fant ich vil wort die nit hoffelich lüten in Dutsche czungen. Ich bede alde vnde jungen, die dà lesent, als hie geschrieben steit, dass mich ir aller hubscheit intschuldigen vmb das, wan ich nit czu Dutsche bas mochte gewenden das Latin, dass ess behilde das daden sin. “Ye have often well understood how, in every land, one finds the wise man by the side of the fool: he now that would willingly hear, to him will I relate a strange tale, which no man can take ill. I sat within my cell, and found a book that was [written inj Latin: in the same book I found many words which do not sound polite in the German tongue. I pray old and young that read [the story] as it stands here written, that of their courtesy they will excuse me, for that I could not turn the Latin into German better, so that it should still preserve its force*.” I think it hardly deserves a * Various readings from the Heid. MSS. No. 154. (15th cent. fol. paper.) Wilk. p. 364 [fol. 125]. “Dyssist Salomon und Marolffen sprüche die sie myt eyn ander hatten mit mangen cluogen Worten. Incip.–Ich han dicke horé sagen Wie man fant in allen dagen Die wisen bij den toren Wer nu wille gerne horen Dem wille ich fremde mere sage Die nyema wbel mag behage Ich sass in eyner Zellen myn Vnd want eyn buch daz waz laty In demselben buch fant ich Viel wort die mich so hubschlich Emludete in dutscher Zügen Her wmb so bytte ich die alten vnd die jügen Die da lesen alss hie geschrebe Stett Daz mich ere aller hubschheit [Entschuldige 24 SALOMON AND SATURN. question whether Latin here be really the language of the Romans, or generally any foreign tongue"; it is no doubt Latin in the modern sense of the term. Whether we yet possess the Latin from which this German version was taken, is a point which must be discussed hereafter. At present it is necessary to explain that the second Morolf consists of two utterly inconsistent portions, to the first of which 1604 lines are devoted, to the second, 272; and as I have stated it to be my opinion, that the first or romantic Morolf is in spirit, feeling and date, younger than the second Morolf, (that is, than the first 1604 lines of that poem) so am I bound to state, that the last 272 lines are a modern, vulgar Entschuldige wolle vnmb daz Wan ich mich zu tutsche bas Enmochte beweden daz latyn Daz iss behilde dutschen syen, etc. Eaplic.—In latyn waz geschrieben disse rede Die ich dorch schymp vnd dorch bede In tusche hangewant Vff daz sie uch wol werde bekannt Ich han vnkuscher wortte vile Vnd morolff's affenspiele Geschrieben in diss buchelyn Dorch lust wnd shymp den frunden myn Issy frauwe Oder man Die dyss buch horen lesen oder lesen kan Die sollen myr vergeben Obe ich yeht geschrieben han vneben Wann ich enbin nicht so behende Daz ich iss kunde bringen zu eym andern ende Dann daz mich daz latyn bescheyden hatt Hudent veh vor rustery daz ist myn rat Hie hat Marolffes buch eyn ende Got vns tzu dem besten wende. * See an excellent dissertation of James Grimm in the Göttingen Ge- lehrte Anzeige, on the force of the words Latein, Leden, etc. etc.; he shows its wide dispersion through Southern and Northern Europe, and throws out some remarkable observations respecting Welsh, Walahisc, Wylsc, Welsch, etc. GERMAN AND LATIN VERSIONS. 25 and most ill-placed imitation of the first Morolf, in which the part played by the emperor's brother is transferred to the jester or clown, his namesake, or, to speak more truly, his unromantic counterpart and predecessor, from whom alone he drew the possibility of his own being. As a Latin version is asserted by the author of the second Morolf to have been his authority, so did it also give rise to another German poetical version by Gregor Hayden. This was made about the middle of the fifteenth century, and de- dicated to Frederick, Landgrave of Leuchtenberg, in the Palatinate. The author expressly states that he took the story from a Latin original ; he says, Lateynisch ich die hystory han funden vnd in Teutsch gerichtet, “I found the story in Latin, and have arranged it in Ger- man.” Both these German versions, as well as the Latin, corre- spond accurately with one another in the general outline, and indeed in many details also of the story. A short analysis of it, insofar as all the versions agree, becomes necessary. Salomon, sitting in all his glory upon the throne of David his father, sees a misshapen, coarse and clownish man come into his presence, accompanied by a foul slut- tish wife, every way answering to himself. This is Mar- colf, who, on mentioning his name, is recognised by the king as a person famous for his shrewdness and wit, and immediately challenged to a trial of wisdom, with a pro- mise of great rewards should he prove victorious. Salo- mon then begins this amoebean contest by certain moral commonplaces, or by some of his own biblical proverbs, which are immediately paralleled, or contradicted by Marcolf, and always ridiculed in the very coarsest terms. The contest long continues, Marcolf always drawing his illustrations from the commonest events of homely life, 26 SALOMON AND SATURN. and for the most part expressing himself in popular pro- verbs. The king is at last completely exhausted, and proposes to discontinue the trial, but Marcolf declares himself ready to go on, and calls upon the king to con- fess himself beaten and give the promised rewards. The councillors of Salomon, stirred with envy, are for driving Marcolf out of the court; but the king interposes, per- forms his promise, and dismisses his adversary with gifts. Marcolf leaves the court, according to one ver- sion, with the noble remark, “ Ubi non est Lex, ibi mon est Rex.” Here ends, both in the German and Latin, what may be called the first subdivision of the legend; it is that with which hereafter we shall have most to do, and is in fact all that answers to the Anglo-Saxon Dialogues on the one hand, and the French on the other. What follows contains a story, found only in the German and Latin versions, and such others as may be reasonably supposed to have sprung up through their influence. Salomon, being out hunting, comes suddenly upon Marcolf’s hut, and calling upon him, receives a number of riddling answers which completely foil him, and for a solution of which he is compelled to have recourse to the proposer. He departs however in good humour, desiring Marcolf to come the next day to court, and bring with him a pail of fresh milk and curds from the cow. This Marcolf does, but falling hungry on the road, eats the curds and covers up the milk with cow-dung. The king in a rage asks him where are the curds, and receives for answer the truth; Marcolf adding, that what he had used to cover the milk was also “curd from the cow.” The king condemns him to sit up all night in his company, threatening him with death in the morning should he fall asleep. This Marcolf of course immedi- GERMAN AND LATIN VERSIONS. 27 ately does, and snores aloud. Salomon asks, “Sleepest thou ?” and Marcolf replies, “No, I think.” “What thinkest thou?” “That there are as many vertebrae in the hare's tail as in his back-bone.” The king, assured that he has now entrapped his adversary, replies, “If thou provest not this, thou diest in the morning.” Over and over again Marcolf snores and is awakened by Salomon, but he is always thinking, and in the course of the night gives the following answers, which he is to prove true on pain of death : —There are as many white as black feathers in the magpieł.—There is nothing whiter than daylight; daylight is whiter than milk.-Nothing can safely be entrusted to a woman.—Nature is stronger than education. Salomon becoming sleepy, Marcolf leaves him, and runs to his sister Fudasa, to whom, under seal of se– cresy, he confesses that the king has so ill-used him, that he intends to kill him with a knife, which, in her presence, he conceals in his bosom. She swears fidelity to him, and he returns so as to be present at the king's waking. A hare and magpie being brought, Marcolf is proved to be in the right. Meanwhile he places a * It is hard to say whether this assertion rests upon a popular proverb, or whether the passage I am about to cite is derived from our story : the tone of natural philosophy during the middle ages is in favour of the former of the two suppositions. In the MS. Harl. 3362, fol. 3, is found the fol- lowing, at first sight, unintelligible hexameter:— Al pi pen ca bas tot habet ni nas quot habet gras. When these absurd syllables are reduced to order, they amount to nothing more profound than the assertion in the text, viz.- Albas pica pennas tot habet quot habet nigras. The MS., though only of the fourteenth century, comprises far more an- cient matter, and the collection of proverbs contained in it, and in which this line occurs, is one of the most valuable I am acquainted with. The above Latin line is accompanied by the five English words, “pe pye hath as many,” which gave me the clue to its meaning. - 28. SALOMON AND SATURN. pan of milk in a dark closet, and suddenly calls the king to him. On entering, Salomon steps into the milk, splashes his clothes, and very nearly falls on his face. “Son of Perdition what does this mean * roars the monarch. “May it please your majesty,” says Marcolf, “ merely to show you that milk is not whiter than day- light.” Salomon now sits upon his throne, and Marcolf cites Fudasa before him, accusing her of incontinency and various other crimes. She retorts immediately by discovering his secret communication to her respecting the murder of the king, and thus affords him a fresh triumph by proving the justice of his remarks respecting woman’s secresy. Salomon now, amidst the laughter of the whole court, requests Marcolf to show that nature is stronger than education * : Marcolf says that it shall be proved at supper-time. Now it so befell, that Salo- mon had a cat trained to sit upon the table, and hold a lighted candle in its front paws during the king’s sup- per: but when all are seated and the cat is at her post, Marcolf throws a mouse at her feet ; a second is thrown, and the cat's resolution wavers, till a third being let loose before her, she throws down the taper and com- mences the chase. Salomon most unfairly commands him to be thrust out at door, and directs that the dogs should be let loose upon him should he return. The next day however Marcolf, having provided himself with a live hare, throws it to the dogs, and passes un- hurt into the presencef. Salomon is contented to warn * This is a quaestio vea'ata ; perhaps as many tales and proverbs can be found taking the one side as the other, though, unless I am mistaken, the Southerns generally incline to the belief that custom is stronger than na- ture. “Nodritura passa Natura,” Grüter, p. 167. “Nourriture passe Nature,” id. p. 227. But, “Art last von Art nit: die katz lasst ihres mausens nich,” id. p. 6. Conf. Gartn. Dict. Prov. 76, b. t See a similar device of Thorkil, Sax. Gramm. lib. viii. (Steph. ed. p. 162.) GERMAN AND LATIN VERSIONS. 29 him against committing any impropriety in the hall of audience, and more particularly recommends him not to spit, except on some bare spot. This bare spot, un- happily the only one in the room, is the bald head of one of the nobles. While the courtiers are murmuring that such a villain should immediately be kicked out of the court, the two harlots arrive, and the famous judge- ment is given”. At this Marcolf sneers, and taking from it occasion to abuse womankind in general, an altercation ensues between him and the king, which he winds up by saying, “You praise them now, but I shall live to hear you abuse them with all your heart.” Salo- mon orders him out of his sight, and Marcolf imme- diately sets about finding the harlots: he tells them that the king has decreed that every man shall have seven wives, descanting at some length upon the mischiefs which are like to ensue from such an arrangement. The news flies like wildfire, and all the women of Jerusa- lem are speedily congregated under the windows of the palace, upbraiding Salomon in no measured terms. The king, not understanding the cause of their complaints, ventures a joke, but is assailed with such a tempest of abuse, that he loses all patience, and breaks out into a furious diatribe against women, to the great delight of Marcolf, who stands by and thanks the king for taking so much pains to prove the truth of all his assertions. Salomon perceiving the trick appeases the women, but orders Marcolf to be turned out of the court, saying, “Never let me look upon your ugly face again.” Mar- colf however is determined not to part thus: on a snowy night he contrives to make an extraordinary track, which in the morning allures the king and his * This is strange, because it is alluded to as a past circumstance in the beginning of the dialogue. - 30 SALOMON AND SATURN. courtiers to follow him into the forest; the king pur- sues this till it leads into a hollow tree, wherein Marcolf has so disposed his person that Salomon is quite secure from looking into his face*. The king immediately orders him to be hanged, but, being adjured for the love of ladies to allow of his choosing his own tree, grants the request: it will readily be conjectured that Marcolf is difficult to pleasef; he leads his guards backwards and forwards half over Palestine, and finds never a tree to his liking, till at length he so thoroughly wearies them, that, upon his promising to forswear the court, they dismiss him with life. Such is the famous story contained in the Latin and Ger- man versions, and in them only. It occupies 1604 lines of the second Morolf, and is in that poem followed by the abridgement of the first Morolf already mentioned, and which requires no further notice whatever. Both the German ver- sions are expressly referred to Latin originals, which it is therefore expedient now to take into consideration. Of these I have as yet never had the fortune to find any in MSS., so that any attempt at ascertaining their antiquity by the ordinary means must be relinquished. Dom Brial, in the paper already alluded to, quotes a MS. of the Vatican for a Salomon and Micoll which begins, “Nemo potens est,” etc.f. * This is (singularly, but still very interestingly for those who care for mythic tradition) given successively to George Buchanan, for the nonce transferred into the jester of James the First ; to Rochester in connexion with Charles the Second; and, I believe, to M. de Roquelaure, the French embodier of all these notions. t Perhaps to some tradition of this story we owe the proverb found in Ray, p. 57, “If I be hanged, I’ll choose my gallows.” So Howell, Eng. Prov. p. 16. # I suppose that this is nothing else than the Latin Certamen, which I have printed under the title “Traces of the story in England.” There is no doubt that “Nemo potens est” and “Nemo potest” might be very easily confounded in copying. GERMAN AND LATIN VERSIONS. 31 Unhappily he gives no further account of the contents, and, what is still more careless, does not even note the No. of the MS. Micoll is no doubt only a false reading of a com- mon contraction in MSS., and may be at once and unhesi- tatingly corrected into Marcol. From the few words given by Dom Brial, one can hardly tell whether the version is in prose or not ; and, at any rate, it appears not to have re- sembled the German and Latin versions yet remaining, which begin with the account of Salomon sitting in all his glory. Haenel, in his Catalogue of the European MSS., p. 422, mentions at Strasbourg an “Altercatio Salomonis et Mar- culphi"; but, with a negligence which too often renders his laborious work worse than useless, he has given no sort of clue by which it may be guessed whether this version be in prose or verse, even whether it really be in Latin or in some other language. I believe however that it is a copy of the German poem, but have been able to meet with no spe- cimen of it. In this dearth of MSS. we must have recourse, as far as we can, to the printed copies, some of which date from the fifteenth century, and are consequently contem- porary at least with Hayden’s version ; but though only ap- pearing in print about this period, they may have existed in MS. far earlier, and probably were well-known and favourite works, being found among the earliest productions of the press. The first of these is, I believe, a quarto, without printer's name, place or year, but which appeared in all probability about 1483; it bore the title “Dialogus Salomonis et Mar- colfi.” Of this there was a copy in the library of M. de Brienne, which is thus described in Le Père Laire’s Cata- logue of Books printed before 1500: “Dialogus Salomonis et Marcolfi. 49. Pagina prima viticulis ornatur, cum una figuraligno incisa; signatur ab a ad b iij. Character Gothi- cus, circa annum 1483.” The next is perhaps that printed at Antwerp by Ger. Leeu 32 SALOMON AND SATURN. in quarto, but this is also undated. Panzer seems, indecd, to speak vaguely of an edition of the year 1482*, but this is probably only the edition mentioned by Laire. The next is a quarto printed at Antwerp (by Ger. Leeu ?) in 1487, with the title “Salomonis et Marcolphi Dialogus.” The next is of the year 1488, and was found by Nyerup in the library at Copenhagen. It consists of twelve leaves in quarto, with the following title: “Collationes, quas dicuntur fecisse mutus [mutuo) Rex Salomon sapientissimus, et Mar- colphus, facie deformis et turpissimus, tamen ut fertur elo- quentissimus; ” and with the colophon, “Finit Dialogus ut fertur inter Salomonem Regem et Marcolphum Rusticum, impressus A.D. 1488, vicessima Novembris.” Another edition, consisting of ten leaves in quarto, without date or place, was discovered by him in the same library; it bore the title, “ Collationes (quas dicuntur fecisse mutus [mutuo. Rex Salomon sapientissimus, et Marcolphus facie deformis et turpissimus, tamen ut fertur eloquentissimus) sequuntur.” Of these Nyerup gave an account in Bragur, iii. 358. Another edition, reading mutuo, and consisting of eight leaves with signatures, in Gothic type and anterior to 1500, is mentioned by Ebert. Another, consisting of twelve leaves, undated, and with the signatures a and b, appears, from the same bibliographer, to be found in the library at Dresden. A copy in the British Museum with the title “Dyalogus Salomonis et Marcolfi,” consists of eleven quarto leaves; without date, place, name, or signatures. The initials are coloured red and yellow. “Expl. Sit laus Deo. Amen.” This is evidently anterior to 1500, and is probably one of the oldest copies in existence. An undated copy, quarto, Argentinae; reprinted by Sir Alex- * Given also by Ebert, without place or printer's name, probably from Panzer. GERMAN AND LATIN VERSIONS. 33 ander Boswell in his ‘Frondes Caducas,” 1816, with the fol- lowing title : “Frondes Caducae. Dialogi dvo Rerum Verbo- rum qve Lepore, et Copia insignes : quorum prior, continet colloquium inter Deum et Euam (vt ferunt) eiusque liberos, posterior Salomonis et Marcolphi iucundissimam decertatio- nem proponit. Argentinae, s.a. 40. 1816.” In this edition the dialogue bears the title “Disputationes,” etc., which see below. In the ‘Iris and Hebe,’ 1796, Nyerup gave an account of two more editions : the first without year or place, but pro- bably about 1483, with red initials (vid. Nyerup, Spicileg. Bibliog. p. 54); the second printed at Nürnberg, by Jöhn Weyssenburger, about 1487. In the library of Halle there is a copy consisting of twelve leaves in small folio. The first leaf is empty, and there is neither title, year, nor place. The initials and capitals are red. Another edition in Von der Hagen’s possession agrees page for page with the last-named, but its form and type are somewhat smaller. The spaces are left for initials, and the red capitals are wanting. It has a rude woodcut of Salomon and Marcolf, and bears the following title: “Incipiunt col- lationes quas dicuntur fecisse munrex salomon sapientissimus et marcolphus facie deformis et turpissimus, tamen vt fertur eloquentissimus, feliciter.” A fine copy in the Göttingen University Library differs from all those above mentioned: it has neither year, place, nor printer's name : it consists of twelve quarto leaves, with signatures to b iii. The capitals and initials are red; but the first initial of the whole is wanting, and a space is left. On the title-page is a coloured woodcut of Salomon and Mar- colf, surmounted by the following title: “Incipiunt colla- tiones quas dicuntur fecisse mutuo Rex salomon sapientissi- mus et marcolphus facie deformis et turpissimus tamen vi fertur eloquentissimus foeliciter.” S.A LO M. D 34 SALOMON AND SATURN. There are two other editions, both anterior to 1500, one of which Panzer mentions as consisting of eleven leaves in quarto, without name, place or date (See Brunet, Manuel, etc.); but this is perhaps the version quoted by Ebert under the title “Dyalogus Salomonis et Marcolfj” (Eustadtii, Reuser). Of this last there is another undated quarto in Gothic type, consisting of twelve leaves, and furnished with woodcuts. In the supplement to Brunet, an edition without name, place or date is quoted under the title, “Salomon et Mar- colphus collocutores,” quarto, and a reference is given to the Catalogue Boutourlin, No. 778. In the year 1585 appeared at Frankfort, “Dicta Prover- bialia, etc. cum versione Germanica Andreae Gartneri Marie- montani,” to which was appended the Marcolphus, with, if I remember rightly, the same title which it bore in the later editions, viz. “Marcolphus. Disputationes, quas dicuntur habuisse inter se mutuo Rex Salomon sapientissimus, et Marcolphus facie deformis et turpissimus, tamen ut fertur, eloquentissimus : latinitate donatae, et nunc primum animi et sals; leporis gratia, editae.” Another edition of this book, 8vo, Frankfort 1598, with this dialogue appended under the same title, is found in the library at Wolfenbüttel, where Eschenburg saw it, and no- ticed it in Bragur, ii. 457. It was afterwards appended by Gartner to the ‘Epistolae Obscurorum Virorum, Frankf. 1643 (but not to the edition of 1599), with a slight but important change in the title, the conclusion of which now stands, “latinitate donatae, et nunc primum, animi et falsi leporis gratia, editae.” The question at once arises, Is any one of these Latin ver- sions the original of Hayden’s translation, and of the second Morolf? Won der Hagen, who scarcely seems aware of the existence of the earlier Latin copies, assumes that Gartner's version is the source of the German poems, and fortifies his opinion by a long comparison of this Morolf with Gartner's GERMAN AND LATIN VERSIONS. 35 Latin. Upon this point I differ from him entirely : the same comparison convinces me that the German had other sources; even Gartner's express words in the title to the edition of 1585 import that his Latin was a translation, then for the first time made, of something or other, probably of one of the German prose copies hereafter to be mentioned : this at least seems to me to be the meaning of his “latinitate donatae, et nunc primum editae.” A far more important evidence, however, is to be found in a comparison of the proverbial answers given by Morolf with those of Marcolphus; and on this account, as well as for the better illustration of the part of the story which is of most interest and importance to its history, viz. that which contains these proverbial answers, I now print them from a MS. hitherto inedited, adding the various readings of Von der Hagen and Büsching’s text, to which the numbers here refer. A. Dyss ist Salomon vnd Marolffen Sprüche, die sie myt eymander hatten mit mangen cluogen Worten. Bibl. Palat. (Heidelb.) No. 154. fol. 125. (15n. Jahrh, fol. papier, Wilk. Catalog. p. 364.) I SALoMon zu dem man sprach dá er sie beyde wole besach dā bist só recht von wortten rich mich duncket gut daz dā vnd ich mit wortten zusamen disputieren kanstä myn wort soluieren ich wil dich rich machen mit mancher hande sachen. V A R IOTIS READ IN G.S. 1. Czu. manne. die beide woll. rechte warterich. warten mit eyn dis- puteren. kanstu myn frage dan falsiferen. riche. 36 SALOMON AND SATURN. M. is gleibet mancher an vnderscheit daz doch in syner gewalt micht enstet der wbel synget der synget alleziit an also duo da vnder kom dar van. 2 S. ich fant eyn orteil daz zwei wip kriegeten vnb eyns kyndes libe daz eyn waz blieben tēd syner mutter wart daz geben alss ich bê(d) M. dà vil kåwe synt dá ist kese vil glicher wise ich sprechen wil die wiber klaffent tisser mássen wo sie myt eynander gent àff der strassen. 3 S. got hät myr wissheit geben oben allen mentschen die nuo leben M. wer bêse nachgebäre hät der lobe sich selber daz ist mya rāt. 4 S. der schuldige dicke fluhet alss daz gericht na ym Zuhet M. wer sich beschisset al mit alle der forchtet die lude riechent daz alle. 5 6 S. eyn gut wiſp zuchtig vnd schoen die ist yres mannes krón. M. welches wip sich mit dyr wil schelten die Soltā loben selten. 7 S. eyme bósen wibe enmag nicht glichen mit bössheit in allen richen. M. eyme bösen wibe Zubreich schier die beyn vnd lege darāff eynen grössen steyn M. gelobet. gesondikeit, das an siner gewelde nit in steit. der singe an. also du auch du vnd singe an. 2. S. das wrteil da. czwey wypp. kriegten. kindes lypp. das ander was da blieben dot, der muder ich das czu geben bot. M. ist. will. das wibe claffen. gent mit eyn. 3. S. Got der hat mir wisheit. vor allen luden die da. M. nochgeburen. das. 4. S. So ymant iagende noch yme czuhet. M. mit schalle. vor den ludem sie richent ess. 5. Eyn gut wypp vnd Schone. Die ist yres mannes krone. M. Eyn dup- pen mit milch foll. Sal man huden vor den katzen woll. 6. S. Eyn gut wypp sanffte gemut. Die ist gut uber alles gut. M. Begynnet sie dich schelden. Du salt sie laben selden. 7. S. wibe magnit. M. Stirbet sie so bliche ir die bein. uff sie. Steyn. GERMAN AND LATIN VERSIONS. 37 noch dam Soltā Sorge hān sie solle balde wieder Öff irstan. s S. daz wise wip búwet alde hāser wiedder daz dorecht wip brichet nåwe hāser myeder. M. der kauff enwart noch nye glich fifferden vnd in hymmelrich. 9 S. eyn schön wip wol gecleydet irme mane dicke fraude bereydet. M. die katzen die schöne belcze tragen des belczeners hercze sie dicke erwegen. 10 S. geselle dé solt myr sagen des daz ich dich in ernste fragen. wo vindet man eyn wip starke wind stede die vnmb keyn gut missedete? M. weres daz myr eyn katz gelubde têde sie enwolde frü oder spède der miliche nicht beruren gleubete ich ir es were verloren. 11 S. wiltà mit éren bliben so kère dyn syen von bésen schelden wyben. M. die fetten wibe die fistent sére dyne nasen von irme locher kère. 12 S. welchen man die bóssheit Snydet von rechten der alle bóssheit mydet. M. welich man drischet mich dan kabe dem wirt nicht danne gestuppe darabe. 13 S. werhöhe styget der sehe vor sich wol dazer icht nyeder falle zu täle. Dannach magstu. Sie sulde wieder uſfstan. , 8. S. Das wyse wypp buwet huse weder. Die dorechtist die worffet sie neder. M. en wart nye. noch yn. 9. Schones wypp gecleidet. Dick erme manne. bereidet. M. Eyn katze die schones fel dreit. Des belczers hercze darnach streit. 10. Sol- mon sprach. Salt mir. Geselle das ich hint fragen. M. wo findet man eyn wypp starg vnd stede : Obe mir eyn katze vil eide dede. Sie in wolde der milch nit bekorn. Gleubet ich er iss wer verlorn. 11. S. by eren ver- liben. din fliss won schellenden wiben. M. wibe fisten. Die nase von jrme loche. 12. S. Wer da bossheit sewet. Mit recht er alle bossheit mewet. M. Wo cyn man scbct kcgc [kebe]. Der ync mcwct mit dan besteppe darabe. 13. S. Wer da steht der hude sich woll. Das er nit falle czu dall. 38 SALOMON AND SATURN. M. man beslusset zu späde den hoff wann der wolffe hāt erworget die schaff. 14 S. bii wilen wyr(t) der hunt geslagen vmb daz die frauwe hāt gethân. M. wanne dem wibe eyn fiste engètt iren hunt sie darumme sleget vnd sprichet wol hyn daz dā sis verwassin wie vbel hastā hinden abe gelassen. so S. lérunge vnd wissheit in dynem munde sy allezid bereit. M. alss geboren wirt das ré So wyrt ym dar ars wiss als der sně. 16 S. wer sich selber lobet des lob nicht wol enhobet. M. wolde ich mich selber schelden so lobete mich eyn ander selden. 17 S. wyn brynget vnkuscheit der trunckene macht dicke herzeleit. M. den armen machet rich der wyn des soler allecziit truncken syn. 18 S. dem manne germe wieder ferct der lange beydet deser begert. M. wer beydet daz ym eyn katze brynget eyn kalp der verlüset syn beyden mê danne halp. 19 S. vyl hunges gessen ist alleziit nicht gut darvon so kère dynen mud. M. wer von den beymen lecken kan den lecken auch sinen dümen darvon. 20 S. man sprichet sunder hale die wissheit schüwet dy bàsen quale. M. Man beset czu spade das kloss. So der fuss gewinnet den stoss. 14. S. Der hunt wirt czu wilen geslan. Vmb das der lebe hat gedan. M. wan. fist inget. Ir hundelin sie darwmb slet. spricht woll hin du sist. Du hast hinden offen gelassen. 15. S. In dyme monde siegereit. M. So gebarn. der reh. Eme wesset der ars. 16. S. labet. sin lopp mit woll in habet. M. Mych sulde ymant laben selden. 17. S. brenget. Wer druncken ist der stifftet leit. M. win. Suldeer. druncken sin. 18. S. Dem man gern wiederfert. Der woll beidet das er gert. M. Der da beidet bit sin katze brenget. Sin beiden. dan. 19. S. Vil honiges gessen en ist nit. Dan abe kere. mut. M. Der die figen bissen kan. Symen dumen lecket der selbe man. 20. S. spricht. hele. Dem vngetruwen nicht befele. GERMAN AND LATIN VERSIONS. 39 M. erist in guden wiczen lass der luegen die warheit treget hass. 21 S. is ist böse widder stocke streben dem tragen esel sol man streiche geben. M. gut vnd bàse fullet daz hiss die nicht dan eyn loch hät daz ist eyn arm miss. 22 S. is ist besser eyn cleyn Schazunge heymlich zwär dann grössen schäden gelitten offenbāre. M. wer vor den ars kusset den hunt licht wyrt ym syn fisten kont. 22* S. almusse vnd ére der begeit der frumden luden bii besteit vnd hubischeit deme fremden tåd vmb got oder wmb syn gud. M. nyemant dy frommen schelten sol er mochte es anders engelten wol. man ist manches gastes fró der hynden mäch schisset in daz stró. 23 S. der milden fröliche gebère ist got vnd den luden mére. M. synen dienern gibet er cleyne der syn müss isset alleyne. 21 S. lerne dyne kynder in der iugent got vorchten vnd mynnen togent. M. wer syner kue daz futter vor beslusset der milich er selten genusset. 25 S. wer zu geweltig zuhet synen knecht der dùt ym selbis gar vnrecht. M. zyhestū dynen esel zu fet in allen ziden er wirffet dich abe wanne da yen wilt riden. M. an. witzen. Der golt wirffet in das salczfass. 21. S. Es. weder stucke. Dregen. Sal man czwefeldige slege. M. das. Nit. das. bose muss. 22. S. Es ist besser heimlich schande czwar. Dan Schande liden uffenbar. M. arss. Dem wirt lichte sin fisten kunt. 22*. S. Gross vnere er begeit. Der die frunde leret Vnhubscheit. Das mag woll din kopp ingelden...... 23. S. Der da hat frolich. M. Syme dienergyter cleine. Der sin messer lecket. 24. S. Lere dynen some in siner jogent. Got forchtyn sine dogent. M. siner kuwe das fuder slusset. Der milch er da mymmer. 25. S. Wer sinen knecht czu selpuldig czuget. Sich selber er bedruget. M. Czuhestu dinesel czu fette czu allen czyden. Worffet, so du wenest ryden. 40 SALOMON AND SATURN. 26 S. vernym vnd höre daz gar wirt stire alle dynge zu thunde wieder nature. M. daz ist war ich wene eyn nuwe bercke daz man darüss gude beseme wircke. 27 S. waz der richter sol sprechen daran ensal nicht rechtes ane gebrechen. M. by wilen yrret der oss den wagen dazer nicht recht enkan gegayn. 23 S. eyn wol gemachte schwarze krón tiff eynen wissen schilde zieret schön. M. zwischen zweyen wissen beynen zieret bass eyn Schwarze ràwe kunte wisset dass. 29 S. durch kunste sol man die meyster éren tiff daz sich die jungen dest lieber lässen léren. M. war sich der esel welczert daz ist war da horet man forcze alle vſfenbär. 30 S. dorch nôt keynerley mit dem mechtigen dich nicht enzwey. M. es ist böse eynen lebendigen beren schynden von dem heybet biss zu den henden. 31 S. mit keyner rede saltà liegen vnd dynen frunt auch nicht betriegen. M. wer mit ossen klaffet mit ossen er sich affet. 32 S. geselle di solt germ myden alle die gerne fechten vnd striden. M. wer sich menget vnder die klygen de essent die stiwe glich den brygen. 26. S. Ich sagen fernt vnd hure. Alle ding ubent ir nature. M. das ist ware eyn nuwe birck. Das man dan uss besem wirck. 27. S. Das eyn. sal. Daran sal rechtes nit. M. Czurwilen foret der osse den wan. Das. nit rechte. gegan. 28. S. Eynen wissen schilt czeret woll schon. Eyn woll gemachte wisse kron. M. Czwey wisse diche czerent bass. Eyn ruwe kunt wisse das. 29. S. Dorch kunst sal man den meister. Das die jungen das da germer leren. M. Wo. welczelt dass. Da bluwet furcze ader har. 30. S. node. Den frunden nit enczwey. M. Ess. den bern ezu schinden. Heubt an bit hinden. 31. S. Mit keynen reden nit in be- drug. Din frunt noch nit in lug. M. Wer mit dem essenden cleffet. Mit essen er sich effet. 32. S. du salt miden. Alle die da gerne striden. M. clyen. Swyne mit den bryen. GERMAN AND LATIN VERSIONS. 41 33 S. dii ensehe nye hôher berge drij dá weren auch dāle bij. M. die rede weiss ich selber wol so hôher berge so dieffer tāle daz vorsuchen duchte mich vnnutze des scheiss ich in die tieffen putze. 34 S. is ist mir von herczen leyt daz dem galgen eyniger diep engètt. M. solde man die diebe alle hān is wer muoschlich wie es dyr solde gån. 35 S. die rede duncket mich fremde daz mancher lebet sunder schemede. M. die rede ist mir wol kont eyn hunt lebet alss eyn hunt. 36 S. der éren er gar vorgisset der daz bøse vor daz güde misset. M. als der hunt wil schissen Stosset man yen so wil er bissen. 37 S. nôde hette ich der frumde der myr keynes güten gunde. M. kalbes dreg verächet balde tiff der erden vor dem walde 3s S. kleyn fruntschafft er dá stichet wer syner frunde nicht enrüchet. M. an dem arss die maget grundig is alse sie sich nicht lesset ruren des synt gewiss 39 S. eynes koniges wort sicherlich ensol nymmer mé verwandelen sich. M. wer mit bösen wil eren der muss zytliche wiederkèren. 33. S. Du yn gesehe nye berge dry. Dan en were ye grunde by. M. woll. Berg. dall. Das versuchen. nutze. Da. ynne die phutze. 34. S. Es. leit. Dass. manch diep entgeit. M. sie allegehenckt han. Essist mis- selich wie iss vmb dich solde stan. 35. S. Diese. fromde. Wie. ane schemde. M. Dir woll kunt. als. 36. S. er gar. Wer bose vmb gut wieder mysset. M. So. will. Drauwestu yme er will dich bissen. 37. S. Node ich den czu frunde hede. Der fruntschaft mir nach nie ge- dede. M. verruchet gerne balde. Der heide. 38. S. Cleyne occasie er suchet. Siner. nit me in. M. An dem arsse grindet die mat. Wan sie sich nitroren lat. 39. S. wart. Sal nummer me gewandeln sich. M. fus- sen will. Czijtlich. 42 SALOMON AND SATURN. 40 S. knobelauch ist in der wyrtschafft guot mit Vnrråde he schelden thūd. M. wer knobelauch ysset tzu allen stunden der fistet voben vnd vnden. 42 S. wer gern beraubet die armen got enhóret nicht syn karmen. M. siner treue der wreziget der einen bésen richter schriget. 42* S. sant sné regen vnd wynt des frauwet sich blumen vnd kynt. M. alss lange sné vnd kolunge wert so seichent die wibe bij dem hert. 43 S. armot vnd schande sol man helen men Sal den frunden daz beuellen. M. den drecke enkan myemant so wol bewynden die stiwe mogent yen woole fynden. 44 S. wie solde der thūn eyme andern guot. der ym alleyn vnrät tilt. M. wer sinen ars wischet mit kabe der wyrt ym wénig reyne darabe. 45 S. wer da vorchtet den riffen sére der mocht wollen daz keyn snee nicht enwër. M. wer vorchtet daz der helmer ende bissen der ensol nicht in die stopeln schissen. 46 S. syn wissheit ergar verläset der ym selber daz ergeste küset. M. glich borden enbrechent nyeman den rucke dar zu enslage danne gróss vnglucke. 40. S. Klobelauch. wirtschafft gut. In dem rade er schaden dut. M. Clo- belauch. czu stunden. Oben. 41. S. Das horem gerne verdirbet. Wo nit der synne mit in wirbet. M. Es ist bose harppen in der molen. Da lecte synen arss eyn esels folen. 42. S. Wer da keret die oren von ruffe der armen. In horet mit sin. M. Sin drehen yme nit verczijt. Wer eynen. schryt. 43. S. Armut vnd suchte sal nyman helen. Man sal. die befelen. M. dreg kan nymant bewinden. In konden in woll finden. 44. S. Wie solt mir der wmmer wesen gut. Der eme selber keynes dut. M. arss woschet. quade. Wirt wenig. 45. S. Wer da fochtet den riffen. Den sal der sne snyffen. M. Fochtet das yne die helmer bissen. Der in sal nit in das stro schissen. 46. S. Sine wisheit er verluse. Wer eme selbe das boste. M. Gliche burde brichet nymant den ruck. Darczu in slage dan Vngluck. GERMAN AND LATIN VERSIONS. 43 47 Salomon sprucht. alle lugenere sol man Schuwen sére. Marolff sprucht. der mit der warheit nit kan bestán der muss sich mit der lugen begån. 48 S. den frunt vnd den arczet prube wanne dem man in der nôde prubet. M. wan man den keller beslusset mit truncken he des genusset. 49 S. die gerne claſſent vnde stryden die soltà in geselschafft myden. M. eyn rynnende hāss eyn bêsse wip kortzent dem goden man synen lip. 50 S. wene versmahet eyn gåbe kleyn dem ensol der grössen werden keyn. M. eyn versmahet kint eyn hungerck hunt gént trúrig slaffen manche stunt. 51 S. nicht enstraffe zu vil den spotlere he wirt dich anders hassen sére. M. so du mé berubest den quat ye bósern geroch daz is dan hät. 52 S. mancher begeret zu lebende riche der doch muss leben vuendelich. M. wer hart brót hat vnd keyn zène des zunge wendet sich dicke alss ich wen. 69 S. man sol mit den affen tórlichen claffen. M. die merkatzyn duncket yr wissheit gröss noch dan ist sie vor den ars bloss. 47. S. Ich sprechen, alle logenere. Sulde. M. Wer nit mit warheit. Der muss mit logen sich, 48. S. arczet man bedrubet. So die not den man bedrubet. M. Wer den. Drincken. er. 49. S. claffen vnd striden. Sal man yn gesellschafft. M. dach vnd eyn czornig wypp. Die kurczen dem guden man sin lypp. 50. S. Wer. Dem sal man grosser geben keyn. M. Eyn versmehte kunt eyn hingerger hunt. Gent drurig slaffen czu mancher stunt. 51. S. Nyt in beschiſt den spottere. Anders er wort dich. M. czudribest. quadt. So er bosen gesmack hat. 52. S. begert czu leben rich. Ermiglich. M. vnd nit czende. Ich wende sin czunge ess dicke wende. From this point the order of the questions and answers becomes altered. The next in A is the 69th in Von der Hagen's copy, whence it goes regularly on to the 100th, and then returns to the 53rd. 69. S. sal. Porlich. M. merkatze, ir wisheit. Doch ist sie vor dem arss bloss. 4 + SALOMON AND SATURN. 70 S. āff dich ansprichet dynes fyandes munt die warheit zu keyner stunt. M. der liegen wilder mag wunder sagen des musseyn esel seck dragen. 71 S. wiltà in éren alden waz dā globest daz soltü halden. M. gross vnderscheit sunder liegen ist Zuschen swalben vnd fliegen, 72 S. dii salt zu gūden mässen slaffen darvmb mag dich nyeman straffen. M. mich weckent dicke die mise mich bissent auch die flóhe vnd die lase. 73 S. alss wir wolgedrynken vnd gessen daz gratzias Sollen wir mytuergessen. M. sie syngen vngeliche der Sade vnd des hungers rich. 73° S. gibet dyr dyn arme frunt cleyn gabe die nym mit vollenkommenlichen lobe. M. brecht myr eyner eynen drecke ich sluge yne ymme wieder in sinen beck. 74 S. mit eyme der vil scheldens kan saltü dich nummer scheldens nemen an. M. laddes dii den wolff zu hūse Sunder Schäden kummet he nicht darüss. 76 S. nieman ist so vollenkommen daz he schaffe alle synen frommen. M. wer nicht zu rydene hāt der gée zu fusse daz ist myn rätt. 77 S. gütlich antwert brichet Zorn des selden fruntschafft wirt verlorn. 70. in dyns findes. Czu. M. Wer. will. wonder. Mussen. 71. S. mit eren. Wastu gelabest das saltu. M. Veder schwalben vnd vnder müs- chen. Da ist eyn gross vnderscheit czwischen. 72. S. in guder masse. Inmag dich nymant. M. mise. Mit kratzen vnd auch die liise. 73. S. Wan wir woll gedruncken. Der gracien. nit. M. Der Sade singet wngliche. Vnd auch der hungers riche. 74. S. Du salt dich verbinden selden. Mit eyme der da kan schelden. M. Ledestu. heim czu huss. Erin kommet nit an Schaden daruss. 75. Eyn gut barmhertzig man. Eyner selen bestes gewerben kan. M. Er lebet mit bosen synnen. T)er sich selber nit will erkennen. 76. S. Nyman. follen. Das er alle czijt schaffe. M. nit czu riden enhat. Czu fuss das ist min radt. 77. S. Czorn. Mit schelden. GERMAN AND LATIN VERSIONS. 45 M. wanne sich zwey bàse wiber schelden alleyr vntãd sie danne melden. 78 S. eyme vngetruwen mann sin boss siedde volget ym gerne myde. M. wen stelen begundet lieben der ist gern bij den dieben. 79 S. wer was håt dem sal man geben die wile daz he mag geleben. M. wer wénig hatt der hāt vngluckes vil daz machet der tuffel mit syme gauckelspiel. 80 S. wan man den wis geschyndet nymmë phande men dà vindet. M. waz man furtze kan gelässen daz versteht wénig in vistens måssin. s2 S. man sprichet sicherlich eyn igliches sucht synen glich. M. der üff dem heybt ist kale dem ist bij den plachechtigen wole. 83 S. mancher wénet den wolff schūwen dem doch begeynet der lewe in trúwen. M. mancher wénet synen ars wischen der doch synen dümen beschisset darzuschen. 84 S. eyn kynt von hundert jåren ist böse zu léren zwären. M. zwynges dii den alden hunt in bende so mustü húden dyner hende. M. Wan sich czwey alde wypp scheldent. Alle ir vndat sie da meldent. 78. S. Eyn vndedig man sinboser sede. yme vil. myde. M. Wem da begin- net stelen czu lieben. Der ist alle czyt gerne by dieben. 79. S. Dem ha- benden sal. daz. M. Der wenig hat den sal man plicken. Vnd den ha- benden czuschicken. 80. S. So man den fuss geschyndet. Nit me. findet. M. The answer is lost here, but given in 81.—81. S. Wer da antwort ee er gehore. Der glichet sich eym doren. M. Was man forczekan gelassen. Die verstet eyn dauber in fistens massen. 82. S. sicherlichen. Iglicher suchet sinen glichen. M. Wer. heubt, kal. mit den pleckechten woll. 83. S. Dem begeynnet. lebe. druwen. M. sin arsloch woschen. Erbeschis- set den dümen darczuschen. 84. S. kint. is. czu. czwaren. M. Czwin- gestu. bant. magstu. diner hant. 85. S. Eyn hercze mit uberessigkeit geschaffen. Dat den mentschen dicke claffen. M. Des buches uberessig- keit. Den arss czu wilen farczen dreit. 4 (5 SALOMON AND SATURN. so S. von dem gesliechte Juda bin ich geboren vber Israhel eyn furste yrkoren. M. vnder den blynden des synt gewiss eyn eyneygiger eyn konnig ist. sy S. durch noit der gerechte man by wilen sundigen began. M. in buschen vnd in felden dit dicke nôt den alden essel Zelden. so S. eyn iglich wip die dà hasset yrn man die mag wolvil sorge hān. M. der wolffe plieget mit flissen vnder die weiche heide zu schissen. 90 S. er enmag nicht sicher geleben dem eyn bàse wyp wirt gegeben. M. man sol den essel blüwen so er den guoten weg wil schüwen. 91 S. es enzymmet nyt wol den affen wise wort zu klaffen. M. vor fremde mere des gewage ob eyn luis die secke drage. 92 S. wer der ruden schonet symes selbes' kynter dar mit honet. M. wer dá kusset das bockelin der mag der geisse frunt wol syn. 93 S. wie vil der kleynen wege synt sic wisent eyn grossen darbie hien. M. wiltü dass verstichen vil eyger machen grösse küchen. 94 S. von mynnen leidet mancher noit das lidet er bis in den döt. 86. S. geslichte. geborn. vnd del. erkorn. M. in den blinden lande. syst. eineugiger. konig. 87. S. Dorch not. by wilen. M. Dut not den alden eseln czelden. 88. S. Mir were mit der ere woll. Gebe mir Got gudes sonder czall. M. Man in gibt den hunden nit also vil. Als sie heischent mit des czagels spil. 89. S. Wo eyn wypp hasset eren man. der. vil woll. M. wolff pleget. flyssen. Hinter den feich hirten woll czu. 90. S. inmag nit selber. wypp. M. Sol. esel. guden. will. 91. S. inczemet nit den. Wil wisser wart czu claffen. M. man das wuge. abe. hunt. druge. 92. S. ein selbes kint er honet. M. buckelin. frunt sin. 93. S. Wie vil der cleynen pheide si. eynen grossen weg daby. M. eyer machent. 94. S. mynne lidet. not. Das er lyt krangk bit in sinen dot. GERMAN AND LATIN VERSIONS. 47 M. eyn schöne wip tiff der ziechen hat balde genért den von mynnen siechen. 95 S. als der hymmel sich bedrubet den regen man dà bij prubet. M. alss der hunt wil schissen gån so siehet man yen gekrymmet stän. 06 S. wo der konig hyn fert vor ym zieret wol eyn schöne swert. M. eyn grósser dreck bij den züne styncket sére eswo alden lersen sin dem her alden gar vnmére. 97 S. du enhast dyner schalckeit keyne másse des machtú herhangen werden bij die strasse. M. hynge man die diebe alle noch hüre die galgen wuorden daz ander järe zu täre. 9s S. der wise son synen fatter erfrauwet der dorechte son syner mutter drauwet. M. der esel vnd die machtegalle hänt gar vnglichen schal. 99 S. distä dem guoten wole er lobet dich sunder zale. M. er hat den dag verwischet der dem běsen drischet. 100 S. à der selige von syme bette sy gessen so hat der vnselige syn brót gessen. M. & der hunt geschisset gedeweiss so hat der wolffe zu busche die geiss. 53 S. alss man geschrieben sijt so hat alle zijt yr zijt. M. zu summer ysset man die kersbère zu wynter brûchet man die opfele sére. M. lip wypp. czichen. gedodet den siechen. 95. S. Wan. hymmel druffet. reigen. daran pruffet. M. Wan. will. sieht. ene gekromppen. 96. S. eyn. hin. ene czeret woll. Schones swert. M. eyn grosser dreg czeret woll den czün. Als czwo lederhasen eym yrtzgebuern. 97. S. Du wil tdin vnkus- cheit beherden. Des mustu noch erhangen werden. M. hinge. huer. Die galgen worden duer. 98. S. sin vatter. darecht siner muder. M. sie singen vnglich. Der drurig vnd der freudenrich. 99. S. guden woll. lonet dirs Sonder czal. M. wer dem bosen drischet. Den hat der dag verwoschet. 100. S. sie von dem bette gesessen. hat der vnselig sin. M. eynen scheiss. der wolff in dem buche. 53. S. also beschrieben steet. Alle czijt hat yr czijt. M. Czu somerysset man die kirsengerne. Dan schisset man die kerne. 48 SALOMON AND SATURN. tº S. vorwar ich dir kunde lugene brynget gróss sunde. M. wer sich sins kauffes sol begān der muss bi wilen syn warsagen lán. 55 S. wann der trege knecht keldene mercket bij dem pluge er wénig wercket. M. wer da wilder kost schönen der endarff den Snydern nicht lönen. 56 S. nyeman sal des keyn schäden hän wie er sich mit éren kan begān. M. der voss der sich sines mussens schemen wil der muss von hunger dicke liden vil. 58 S. Marolff alse du kummes zu habe so tú also daz man dich labe. M. myeman also recht tid daz es die lude alle duncke guot. 50 S. ich vorchte ich verliese daran waz ich dich güttes gelèren kan. M. vorchtestà daz dā dich beschissest doch so striche eyn wische in dyn arssloch. 60 S. Senffte wort brichent zorn daz fruntschafft selden wyrt verlorn. M. zorn machet grå hare der arss fartzet daz ist ware. 61 S. die amass samet in dem summer gāre daz sie des wynters wol gefäre. M. wer mussig get in der érn den biss nit die lase des wynters gerne 54. S. In warheit ich. liegen brenget grosse. M. claffens sal began. bi wilen del. sin. 55. S. Wan der drege die felde fuchtit. Wenig er mit dem plüge wircket. M. da will er die koste schonen. Dass er den Snedern nit dorffe lonen. 56. S. Nyeman. des Schaden. was er Init. IIlag. M. fusse. sich missens Schamet. Von hunger er yrgramet. 57. S. Wer sich nit. woll kan generen. Der Sal keyner duerde begeren. M. Eynen man hun- gerte manche stunt. Der ginge vnd kauffte eynen hunt. 58. S. Morolf als. Kommest czu. du also als man. M. nyemant. dut. iss alle lude. gut. 59. S. fochte. Das ich dich nit geczuchten kan. M. fochtestu dich be- Schissen doch. so steck. wosche. loch. 60. S. brechent czorn. die. wirt. M. Czorn. grae. das ist. 61. S. emesse. in del, gare. das. den winter woll gefar. M. mussig get czu eren. bissent die. czu winter geren. GERMAN AND LATIN VERSIONS. 49 62 S. wann der diep gēt stelen daz kan syn wip wol helen. M. wie sich der wolff kan begån daz duncket die wolffyn wol getän. 63 S. wiltà dimen lip in selickeit enden alle dynge Soltā zu den besten wenden, M. sehe ich eyn den ars blecken wie kan ich yme den gedecken. 64 S. dyme wibe in werden nicht versage alss sie dyr yre nôt heymeliche clage. M. frauwen nôt zu stopfen schiere enkunden nicht gethân drij oder vier. 65 S. den slaffenden hunt ensol nyeman wecken alle vnfalt sol man decken. M. du sagest alwar ich töde auch also ich hube fiff daz bette vnd scheisse in daz stró. 06 S. volgestà der lêre myn dà solte des besten hoffen syn, M. hude vbel monn wole daz ist alles verlorne zale. 67 S. an gåden wyllen" vindet man truwe zu allen zyden nuwe. M.eyn làss vil truwe hāt sie enlisset den man nicht wie is ym gāt. sie lesset sich mit ym hencken oder in eym sacke erdrencken. 68 S. eyme frumen man mag nicht glichen keyn bāse wip in allen richen. M. falken fledermüsse vnd fliegen synt vnglich man wolle dan liegen. 62. S. Wan. diepp. das. sin wypp woll gehellen. M. was der wolff mag. das. wolffin. woll gedan. 63. S. wiltu Seliglichen enden. So saltu alle ding czum bestem. M. Sehe. eyn. Sal ich das bedecken. 64. S. wart nit versaget. so sie die heymliche not claget. M. ir not gestuppen. inkon- den nit myner fiere. 65. S. sal nymant. all vndat sal. bedecken. M. al del. det. hub vff das. Scheiss. das. 66. S. Folge du. min. du salt. sin. M. wer ubel dut der hoffet woll. das duncket mich eyn verlorn czall. 67. S. wiben findet. druwe. czu. geczijden. M. me druwe. inlet. nit, iss yme. Sie lesset sich mit. ach wie solde eyn wyp wencken. 68. S. derman mag an synnen rasen. wer gude wibe glichet bosen. M. fledermüss. wolde. * Leg. wiben. SA LOM . E. 50 SALOMON AND SATURN. S. ich enkan dyr nicht gesagen daz du von béssheit wollest län. des enwil ich nymmè mit dyr claffen ich befelle dich den toren vnd den affen. M. des enmag nicht gesyn alss ferre ich lebe dé salt dich vorwunnen geben vnd bezale mich zu disser stunt daz myr entheissen hät din munt. We have here then one hundred propositions with their answers, exclusive of the eight lines of conclusion. The sayings of Marcolf are like those of Salomon, twofold in character. Salomon either gives Biblical proverbs found in his own books, or moral commonplaces derived from the observation of life. Marcolf either confirms the saying, at the same time ridiculing it, by adducing an absurd and very often, dirty application of it, or he contradicts it by showing a case in which it fails. The greater proportion of his an- swers are popular proverbs. Now of these, comparatively speaking, a very small number are found in the Latin version of Gartner; and as there is nothing in the German proverbs which are omitted, or in the Latin proverbs which are added by him, to distinguish them from the rest, and account for his alteration of the story, I conclude that he drew from a source different from that of the poem, and above all, reject the notion that the Latin printed by Gartner was the ori- ginal from which the author of the poem translated. I pro- ceed to give the corresponding portion of the Latin version printed by Gartner in 1585. Conclusion. S. kan dir das nit gesan. du dyn Vnhubscheit. inwill. nit. dir. befel dich den affen. M. in magnit sin muss ich leben, uberwonden. beczale mir czu dieser. was mir gelobet. dyn. GERMAN AND LATIN VERSIONS. 5 l B. º l. Salomon dixit audivi te esse verbosum et callidum quamvis sis rusticus et turpis Quamobrem inter nos habeamus altricationem Ego vero te interrogabo tu vero subsequens responde mihi. Marcolphus respondit qui male cantat primo incipiat. 2. Sal. si per omnia poteris respondere sermonibus meiste ditabo magnis opibus et no- minatissimus eris in regno meo. Mar. promittit medicus sanitatam cum non habet potestatem. 3. Sal. bene iudicavi inter duas mere- trices quae in vna domo oppresserant infantem. Mar. vbi sunt auce ibi sunt cause Ubi mulieres ibi parabole. 4. Sal. dominus dedit sapientiam in ore meo cum nullus sit mihi similis in cunctis finibus terre. Mar. qui malos vicinos habet seipsum laudat. 5. Sal. fugit impius nemine subsequente. Mar. quando fugit capriolus albescit eius culus. 6. Sal. bona mulier et pulchra ornamentum est viro suo. Mar. olla plena cum lacte bene debet a catto custodiri. 7. Sal. mulier sapiens edificat sibi domum Insipiens constructam destruit manibus. Mar. olla bene cocta melius durat et qui mundam dis- temperet mundam bibit. 8. Sal. mulier timens deum ipsa laudabi- tur. Mar. cattus cum bona pelle ipse excoreabitur. 9. Sal. mulier pudica est multum amanda. Mar. lacticinia sunt pauperi retinenda. 10. Sal. mulierem fortem quis invenit. Mar. cattum fidelem super lac quis inuenit. Sal. nullus. Mar. et mulierem raro. 1 l. Sal. mulier formosa et honesta retinenda est super omnia desiderabilia bona. Mar. mulier pinguis et grossa est largior in dando visat. 12, Sal. bene pepulum album in capite mulieris. Mar. scriptum est enim non sunt talia manice quales pellitia sub albo pepulo sepe latet tinea. 13. Sal. qui seminat iniquitatem metet mala. Mar. qui seminat paleas metet miserias. 14. Sal. doctrina et sapientia debet in ore sanctorum consistere. Mar. asellus semper debet esse vbi se pascit ibi crescit Ubi caccat ibi fimat Ubi mingit ibi rigat Ubi se voluat frangit glebas. 15. Sal. laudit te alienus. Mar. se meipsum vitupavero nulli vnquam placebo. 16. Sal. multum mel ne comedas. Mar. qui apes castrat digitum suum lingit. 17. Sal. in maliuolam animam non intrabit spiritus sapientie. Mar. in lignum durum dum mittis cuneum cave ne incidat in oculum. 18. Sal. durum est tibi “ From the copy in the University Library of Göttingen compared with that in the British Museum. f Leg.visia. E 2 52 SALOMON ANI) SATURN. E. contra stimulum recalcitrare. Mar. bos recalcitrosus pungi debet vicibus binis. 19. Sal. erudi filium tuum et ab infantia doce eum bene facere. Mar. qui suam nutrit vaccam de lacte sepe manducat. 20. Sal. omne genus ad suam naturam reuertitur. Mar. mappa di- gesta reuertitur ad stuppam. 21. Sal. quicquid nouerit loquitur iudex iustitie et veritatis. Mar. episcopus tacens efficitur hostiarius. 22. Sal. honor exhibendus est magistro et virga timenda. Mar. qui suo iudici solet vngere buccam solet macerare suam asellam. 23. Sal. contra hominem fortem et potentem aquam currentem noli con- tendere. Mar. vultur scoriat duram volucrem plumatque pellem. 24. Sal. emendemus in melius quod ignoranter peccauimus. Mar. quando culum tergis nihil aliud agis. 25. Sal. blandis persuasi- onibus noli decipere quemquam. Mar. per ingenium manducat qui manducantem salutat. 26. Sal. cum homine litigioso mon habeas societatem. Mar. merito hunc manducant sues qui se miscet inter furfures. 27. Sal. multi sunt qui verecundiam habere nesciunt. Mar. vivunt cum hominibus qui similes sunt canibus. 28. Sal. multi sunt qui benefacientibus reddunt mala pro bonis. Mar. qui alieno cani panem suum dederit mercedem non habebit. 29. Sal. non est amicus qui non durat in amicitia. Mar. merda de vitulo non diu fumat. 30. Sal. occasiones multas quærit qui ab amico recedere vult. Mar. mulier que non vult consentire dicit se sca- biosum culum habere. 31. Sal. sermo regis debet esse immutabilis. Mar. cito tedium habet qui cum lupo arat. 32. Sal. radices raphami bone sunt in conuiuio fetent in consilio. Mar. qui raphanum man- ducat ex vtraque parte tussit. 33. Sal. perit auditus vbi non vigilat sensus. Mar. perdit suam sagittam qui tripum sagittat, 34. Sal. qui aucrtit aurem suam a clamore pauperum ipse clamabit et domi- nus deus non exaudiet vocem suam. Mar. perdit lachrimas suas qui coram iudice plorat. 35. Sal. surge Aquilo et veni auster perfla ortum meum et fluent aromata illius. Mar. quando pluit aquilo ruit alta domus et qui habet hirniam non est bene sanus. 36. Sal. mortem et paupertatem celare noli. Mar. qui celat hirniam cres- cunt ibi maiori. 37. Sal. cum sederis ad mensam diuitis diligenter inspice que opponantur tibi. Mar. vniuersa ministratio per ventrem dirigitur et in ventrem vadit. 38. Sal. quando ad mensam sederis caue ne prius comedas. Mar. qui in altiori sella sederit ipse primum locum tenet. 39. Sal. si fortis superfecerit imbecillem vmiuersam substanciam auffert eius domus. Mar. bene videt cattus cui barbam GERMAN AND LATIN. VERSIONS. 5 3 B. lingit voluntariam. 40. Sal. quod timet impius veniet super eum. Mar. qui male facit et bene sperat totum se fallit. 4l. Sal. propter frigus piger arare noluit mendicabit autem estate et nil dabiter ei. IMar. culum nudum nulla spoliabit. 42. Sal. studium reddit magis- trum benevolum. Mar. asuete manus currunt ad caldarium. 43. Sal. proiciendi sunt a consortio bonorum litigiosi et garruli. Mar. domina irata fumus ad ratta patella perforata damnum sunt in casa. 44. Sal. pro amore dei omnis dilectio est adhibenda. Mar. si amas illum qui te non amat perdes amorem tuum. 45. Sal. ne dicas amico tuo vade cras dabo tibi cum statim possis sibi dare. Mar. ad tempus faciam dicit qui mon habet aptum utensile. 46. Sal. crapulatus a vimo non seruat tempus in eloquio. Mar. culus confractus non habet dominum. 47. Sal. multi concupiscunt diuicias habere cum sint in paupertate detenti. Mar. prande quod habes et vide quid remaneat. 48. Sal. Multi sunt qui famem sustinent et tamen sustinent uxores. Mar. miser homo panem non habebat et tamen canem sibi compara- bat. 49. Sal. stulto respondit secundum suam stultitiam ne vide- atur sapiens. Mar. petra quid audiuit cui respondit quercus. 50. Sal. ira mon habet misericordiam et ideo qui per iram loquitur com- perat malum seu perpetrat. Mar. me dicas amico tuo malum iratus ne postea penitearis placatus. 51. Sal. os inimica non loquitur veritate111 11ec verum labia eius personabunt. Mar. qui te non amat ipse te diffamat. 52. Sal. quod satis est dormi. Mar. cui licet et non dormit pigritia nocet illi. 53. Sal. sacietate repleti sumus re- feramus deo gratias. Mar. iubilat merulus respondit graculus non equaliter cantant saturatus et ieiunus. 54. Sal. manducemus et bibamus omnes enim moriemur. Mar. sic moritur famelicus sicut et refectus. 55. Sal. quando homo harpat non potest paralogisare. Mar. quando canis caccat non potest latrare. 56. Sai. saciata est iniquitas ventris nunc eamus dormitum. Mar. tornat retormat male dormit qui non manducat. 57. Sal. exiguum munus cum dat tibi pauper amicus noli despicere. Mar. quod habet castratus dat vicine sue. 58. Sal. ne gradieris cum homine malo vel litigioso ne forte sentiens malum propter eum vel periculum. Mar. apis mortua non caccat mel. 59. Sal. si cum homine callido vel maliuolo amiciciam firmaueris magis tibi aduersabitur quam auxilium prestet, Mar. quod lupus facit lupe placct. 60. Sal. qui ante respóndit quain audiat stultum se demonstrat. Mar. quando te aliquis pungit sub- trahe pedem tuum. 61. Sal. omne animal simile sibi elegit. Mar, 54 SALOMON AND SATURN. B. vbi fuerit caballus scabiosus parem sibi querit et vtrique se scabiumt. 62. Sal. bene facit anime sue vbi est homo misericors. Mar. mag- num domum despicit qui seipsum non cognoscit. 63. Sal. qui fugit lupo obuiat leoni. Mar. de malo in malum de coco ad pistorem. 64. Sal. caue ne quis faciat tibi malum si autem fecerit noli et facere. Mar. aque non currenti et homini tacenti credere noli. 65. Sal. non omnes omnia possunt. Mar. scriptum est in casibus qui non habet equum vadat pedibus. 66. Sal. puer centum annorum maledictus erit. Mar. tarde est veterem canem mittere in ligamen. 67. Sal. multum habenti dabitur et habundabit. Mar. ve homini qui non habet panes et habet parentes. 68. Sal. ve viro duplici corde et duabus viis incedenti. Mar. qui duas vias vult ire aut culum aut bracam debet rumpere. 69. Sal. ex habundantia cordis os loquitur. Mar. ex saturitate ventris triumphat culus. 70. Sal. duo boues equaliter trahunt ad vnum iugum. Mar. due vene equa- liter vadunt ad vnum culum. 71. Sal. mulier pulcra est a viro suo amanda. Mar. in collo est alba vt columba in culo migra et hirsuta vt talpa. 72. Sal. in tribu iuda nimia est cogitatio mea et deus patris mei principem me constituit populi sui. Mar. cognosco map- pam quia de stuppa facta est. 73. Sal. necessitas facit hominem iustum peccare. Mar. lupus apprehensus et in custodia positus aut caccat aut mordet. 74. Sal. sufficeret mihi temperaneus honor si tantum modo deus vniuersum orbem mee dictioni subiugasset. Mar. non tantum datur catulo quantum blanditur sua cauda. 75. Sal. qui tardus venit ad mensam suspensus est a cibo. Mar. gluto non currit per totum. 76. Sal. cum molesta tibi vxor tua me timeas. Mar. molli bergario lupus non caccat lanam. 77. Sal. non decet stulto verba composita. Mar. mon decet camem sellam portare. 78. Sal. tumde latera filii tui dum tenera sint. Mar. qui osculatur agnum amat et ariem. 79. Sal. omnes vie ad vnam viam tendunt. Mar. ad culum vnum omnes tendunt vene. 80. Sal. a bono homine bona fit mulier. Mar. a bono conuiuio bona fit merda quæ calcatur pedibus sic et bestiales mulieres debent calcari. 81. Sal. bene decet mulier pulcra iuxta virum suum. Mar. bene decet olla plena vino iuxta sicientem. 82. Sal. bene decet gladius honestus iuxta latus meum. Mar. bene decet strues iuxta sepem meum. 83. Sal. quanto magnus es tanto humilis sis in omnibus. Mar. bene equitat qui cum paribus equitat. 84. Sal. filius sapiens letificat patrem suum insipiens vero mesticia est matris sue. Mar. non equaliter cantant GERMAN AND LATIN VERSIONS. 55 B. tristis et letus. 85. Sal, qui parce seminat parce et metet. Mar. quanto plus gelat tanto plus stringit. 86. Sal. omnia fac cum con- silio et post factum non penitebis. Mar. satis est infirmus qui in- firmum trahit. 87. Sal, omnia tempora tempus habent. Mar. diem hodie diem cras dicit bos qui leporem sequitur. Sal. iam fessus loquendo requiescamus ergo. Mar. non obmittam loquelam mean. Sal. non possum amplius. Mar. si non potes humiliter confitere te victum et da quod promisisti. Of the hundred divisions in A, and the eighty-seven in B, there are but thirty-two common to both, that is, but thirty- two in which the same answers are given by Marcolf; for as many of Salomon’s propositions are found either in the Old or New Testament, there is rather more coincidence between them in the Dialogues. The common element stands thus:– [C.] * A. l ; B. l.—” A. l. ; B. 2.-8 A. 2; B. 3.−" A. 3; B. 4.— * A. 5; B. 6.—” A. 9; B. 8.-” A. 10; B. 10.—” A. 11; B. ll.— * A. 12; B. 13.−10 A. 15; B. 5.-” A. 16; B. 15.-12 A. 19 ; B. 16. —” A. 32; B. 26.-14 A. 37; B. 29.-" A. 38; B. 30.—” A. 39; B. 31,–17 A. 40; B. 32.—” A. 42; B. 34.—19 A. 49 ; B. 43.— * A. 57; B. 48. —” A. 62; B. 59.-* A. 66; B. 40.-” A. 73 ; B. 53.−24 A. 76; B. 65.-" A. 84; B. 66.—” A. 85; B. 69.- * A. 88; B. 74.—38 A. 89; B. 76.—” A. 91; B. 77.-80 A. 92; B. 78.-" A. 96; B. 82.--& A. 98; B, 84. There are then sixty-eight of Marcolf's answers in the German which are not found in the Latin, and that out of one hundred; while out of eighty-seven in the Latin, there are fifty-five not found in the German. I cannot therefore agree with Von der Hagen that the German poem, full two-thirds of which is not found in the Latin version, was taken from this. There are other reasons which make it quite certain that it was not; in the first place, its comparative length, it being so much more full and com- 56 SALOMON AND SATURN. plete than the Latin, which, from the habits of translators before the fifteenth century, it would assuredly not have been, had its source been the same Latin ; but most of all the fact, that among the answers found only in the German, are a large proportion of those very passages which the poet ex- pressly states that he took from his Latin original, and for the coarse appearance of which in German he commences by begging pardon. Whatever be the case, I cannot but attribute the whole composition to an original strictly Teutonic, and this whether it chanced to be written down in German or in Latin. As- suredly, whatever may be thought of the general outline of the story, it borrowed none of its details from the East: its whole character bears the stamp of the free, rough and hu- morous Westerns; but beyond this, the proverbial answers made by Marcolf are essentially Teutonic, and so essentially Teutonic, that they frequently appear to great disadvantage in the Latin garb which has been huddled upon them. A sufficient number of them may be quoted from works of the highest antiquity, to show from what far-off springs the popular wisdom, represented by Marcolf, flowed; and the appearance of others as living proverbs among the Teutonic peoples even till a late period, serves to prove how deeply rooted they were in our feeling, and how consonant to our habits of thought. The list of the proverbs, which I now proceed to note as corresponding with those of the second Morolf, might easily have been made much longer, but it was unnecessary to heap up examples. I have given more than were absolutely required, because the literature of proverbs has a value of its own. GERMAN AND LATIN VERSIONS. 57 [A.]* 13. Wherein the simple fellow was like to that noddie, who when the steed was stolne, shut the stable doore. A World of Wonders, 91. Nachriuvv ist selten guot, mich dunkt der hab ein tumben muot der, mach der rossen diepstal, allerest will besliessen den stal. Fabeln aus der Zeit der Min. Sång. Zürich, 1757. 14. Smelling. “Mine is Smelling, I am my Lady's huntsman, and keep some lesser beagles for her chamber use, to excuse the free- ness of her necessity’s eruptions.” On this there is the follow- ing note: So in the old Black letter Booke of Huntynge, &c. “Smalladi popies that bare awai the fleas and divers smal fautes.” In allusion to the proverbial sayings upon this subject, lap-dogs are constantly in the Old Plays called My Lady's foisting-hounds. Microcosmus, Act 3. Dodsley’s O. P. ix. p. 107. 21. I holde a mousis wit not worth a leke that hath but one hole for to stertin to. Chaucer, Wife of Bath, l. 572. Mus miser estantro qui tantum clauditur vno. Eine arme Mauss ists die nicht mehr als ein loch weiss. Es müst ein arme mauss seyn die nicht mehr als ein loch wiste. Gartner, Dict. Prov. 16, b. 24. Mefle yr Ilygoden dyn twll. Howell, Brit. Prov. p. 21. Dolente la souris qui ne seit c’un pertuis. Collection of French Proverbs, thirteenth century, MS. Al raton que no tiene masque un agujero, pronto le cogen. Collins’ Dictionary of Spanish Proverbs, p. 36.—See also MS. Harl. 3362. fol. 40; Grüter, Florilegium Ethico-politicum, p. 32; G. Herbert, Jacula Prudentum, p. 67; MSS. Proverbs, C. C. C., No. 450; MSS. Harl. 1800. fol. 37, b. 23. What should he yeve that licketh his knife P Chaucer, Rom. Rose, l. 6502. Quando el Abad lame el cuchillo, mal para el monacillo. Collins, Span. Prov. p. 280. * This letter refers to such proverbs as are found solely in the German poem ; B. to those found solely in the Latin prose version; C. to those which are common to both. 58 SALOMON AND SATURN. 26. 29. 33. 35. 41. Peu peut bailler a son escuyer, qui son couteau lesche. Grüter, p. 234, Prov. Gall. Der niuwe beseme keret wol. Freidank, thirteenth century, Grimm's ed. p. 50. New broome swepeth cleane, which is thus, vnderstand; New brome sweepeth cleane, in the cleane sweepers hand. Heywood, Three hundred Epigrams, Epig. 67. Some thereto said, the greene new brome sweepth cleene. Heywood, Dial. Pt. 2. c. i. Scobat scoba bene noua singula cunctaque plene. Neuwe besem kehren wol. Gartner, Dict. Prov. 79, b.-See also Ray, p. 280, Scottish Pro- verbs; Grüter, Prov. Alem. p. 61; Prov. Belg. p. 117; Howell, Engl. Prov., p. 3. - According to the common proverbe, Where the horse lieth down, there some hairs will be found. Fuller's Worthies, p. 193, and Ray, p. 121. Quhair the deer is slain, some bloud will lie. Ray, p. 302. Lle'r ymgreynior March, y gedu beth oi flew. Howell, Brit. Prov. p. 20. Si mons sublimis, profundiorest tibi vallis. Je höher berg, je tieffer thal. Gartner, Dict. Prov. ii. 50.-See also Grüter, Prov. Alem. p. 39; Prov. Belg. p. 108; Prov. Ital. p. 148; Prov. Gall. p. 193; p. 228. Swie man vert den hunden mite. so hant doch iemer hundes site. Freidank, p. 138. Lauez chen, peignez chen, toute vois nest chien qe chen. MSS. Proverbs, C. C. C. No. 450. Ablue, pecte canem, canis est quia permanet idem. MS. Proverbs, MSS. Trin. O. 2, 45. A cur will be a cur, a clown will be a clown. Burton, Anat. Mel. Pt. 2. Sec. 3. Mem. 3. Mich dunket niht daz ieman sūle ze lange harpfen in der müle. Freidank, p. 126, with which compare Walther von der Vogel- weide, p.65; vid. Grimm. Freid. cxxiii., cxxiv. Frib. Trist. 16, c. Grimm. Freid, xcvi., xcvii. GERMAN AND LATIN VERSIONS. 59 45. 46. 58, 70. 74. 77. Swaz ich ir gesinge, deist geherpfet in der mül. Nithart, xxiv. 2. (Benecke, Beyträge, p. 366.) In der boke molen is quad harpen, wente dar wart sere over geboldert. Reineke's Koker. 49. 1711, p. 336. He that feareth everie grasse, must not pisse in a meadow. Chi ha paura di ogni urtica, non pisci in herba. Adagia in Latin and English, &c., 1622. Let not him that fears feathers come among wild fowl. G. Herbert, Jacul. Prud. p. 4. Gleiche bird bricht niemandt den ricken. Grüter, p. 44. . The more we stur a turd, the worse it will stinke. Heywood, Dial. Pt. 2. c. 6. Qi plus emmeut la merde e ele plus pust. MS. Proverbs, C. C. C. No. 450. Llettaffydd y byswelyn o' i sathru. Howell, Brit. Prov. p. 20.—See also Grüter, Prov. Gall., p. 234; p. 108, Prov. Belg. ; Ray, p. 211. Nieman alsó rehte tuot, daz ez alle liute dunke guot. Freidank, p. 106. multum deliro, si cuique placere requiro. allen menschen gefallen ist nicht miglich. Gartner, Dict. Prov. 9, b. Os hostis raro loquitur bona non Sibi charo. Feindes mundt redt selten auss gutem grundt. Gartner, Dict. Prov. 54, b. AEde lupum quicumque fovet, nutrire putatur Praedonem proprio, permiciemque lari. Saxo Grammaticus, Bk. 5 (p. 74, ed. Steph.)—therefore an old Norse proverb. When theeves fall out, true men come to their good. Heywood, Dial. Pt. 2, c. 8. Schülte ein diep den andern diep, daz ware ir nåchgebüren liep. Freidank, p. 47. Fures in lite pandunt abscondita vitae. Mome, Quellen und Forschungen, p. 192. 60 SALOMON AND SATURN. 79. 86. 93. als de deve kyvet, so kumpt dat verholen wt. MS. Maestricht, fifteenth century. Als hoeren en boeven kyven, Zo komt schennys uyt. Grüter, p. 92. (Belgica.) Pelean los ladrones, y descubrense los hurtos. Riñen las comadres, y dicense las verdades. Collins, Span. Prov. pp. 257, 332.—See also Howell, Eng. Prov. p. 10; Brit. Prov. p. 30. How Scogin greased a fat sow on the arse. I doe as Kings and Lords, and every man else doth ; for he that hath enough, shall have more, and he that hath nothing shall go without, and this sow needeth no basting nor greasing, for she is fat enough, yet shall shee have more then enough. First and best part of Scoggin's Jests, 1626, p. 47. He that hath plenty of goodes shall have more : he that hath but a little, he shall have lesse : he that hath right nought, right nought shall possesse. Heywood. Dial. Pt. 1. c. ii. and Howell. Eng. Prov. p. 8. Unter blinden ist der einăugig könig. Grüter. p. 70. Prov. Alem. En tierra de ciegos, el tuerto es rey. Collins, Span. Prov. p. 148. In terra di ciechi, beato chi hann occhio. Grüter, p. 157. Prov. Ital. Au royaume des aveugles, le borgne est roy. Grüter, p. 186. Prov. Gall. Un-llygeidiog fydd Brenin yngwlad y deillaid. Monoculus may be king in Caecus countrey. Howell, Brit. Prov. p. 83. Wer viel aier hat, machet viel dutten. Grüter, p. 83. 100. Mentre che il can caca, illupo fugge. Grüter, p. 162. Prov. Ital. Tandis que le chien chie, le loup s'en va. Grüter, p. 253. Prov. Gall. HISTORY OF THE LEGEND. 61 21. 39. 41. 58. 60. 68. 72. [B.] An ander leut kinden, vnd an frembden hunden, hat man das brot verlohren. Grüter, p. 5. It is a thanklesse thing to feede another man's dogge. Adagia, &c. Wel wot hure cat whas berd he lickat. Murilegus bene scit cui barbam lambere suescit. MS. Collection of proverbs. Trin. Coll. Chat conoit bien qi barbe illesche. MS. Proverbs. C. C. C. No. 450. It's very hard to shave an egg. Ray, p. 101.-See also p. 179, p. 296. Who goes to bed supperless, all night tumbles and tosses. . Chi va a letto senza cena tutta notte si dimena. Ray, p. 29. A dead bee maketh no honey. G. Herbert, Jacula Prudentum, p. 65. When bees are old they yield no honey. Ray, p. 71. Ny’tr mangi náss, nemo fructum capit ea mortuo. Hava mál. st. 71. Edd. Saem. iii. p. 100. Er heddweh nac er rhyfel gwenynen farw ni chasgl fêl. Howell, Brit. Prov. p. 3. Pan bwyser arnad, tynn dy draed attad. When one treads upon thee, draw thy foot to thee. Howell, Brit. Prov. p. 30. Wer zwen weg wilgän der muos Zwai langi bain hån. Diutiska, vol. i. p. 325. Collection of Proverbs (14th century). Swer zwene wege welle gān, der muos lange schenkel hän. Freid, p. 129. Wie das garn, also das tuch. Grüter, p. 84. 62 SALOMON AND SATURN. S7. 11. 12. 13. Eu son Arnautz qu'amas l'aura, e catz la lebr’ab lo bueu, e nadi contra suberna. Arnaut, Daniel. (Parnasse Occitanien. 257.) Ein ochs ist ein gross thir, noch kan er kein hasen erlauffen. Grüter, p. 27. Set a cow to catch a hare A cow may catch a hare. Ray, p. 277. but Howell reverses the proverb. Eng. Prov. p. 18. [C.] . Like so of women in feeld and town, assembled where that many be, a man may hear them by the sown farther then them ye may see ; wherfore men say most commonly, wher many geese be, be many toords, where be women, are many woords. Schole house of Women, 1.476.-See also Howell, Engl. Prov. p. 11. . He hath ill neighbours that's fain to praise himself. Ray, p. 139. Who commendeth himself, wanteth good neighbours. Howell, Engl. Prov. p. 16. Sese uicinos iactans habet undique prauos. MS. Harl. 3831. Beatr. There's not one wise man among twenty that will praise himself. Bened. An old, an old instance, Beatrice, that lived in the time of good neighbours | Shakespeare, Much Ado. Der sich selbst schend, lobt niemant. 11. Grüter, p. 17. Prov. Alcm. Chi maneggia mele, si lecca le dita. Grüter, p. 136. Prov. Ital. Wer sich under die skligen mischet, den essent die swin. Diutiska, I. 325.—See also Grüter, p. 83. Prov. Alem. De syck menget manket den scy den fretet gerne de Swyne. Reineke's Koker, p. 376. HISTORY OF THE LEGEND. 63 15. 19. 20. 21. 22. 24. 25. 28. Swá vriunt von wriunde scheiden wil, der suochet (if in schulde vil. Freidank, p. 97. Thou saist that dropping housis, and eke Smoke, and chiding wivis makin men to fle - out of their house. Chaucer, Cant. Tales, Wife of Bath, I. 278. Sir, these wordes ben understonde of women that ben janglers and wicked, of whiche women men sain, that thre thinges driven a manne out of his hous, that is to saie, smoke, drop- ping of rain, and wicked wives. Tale of Melibaeus, Urry, p. 119, b.-See also Parson’s Tale, p. 202, Pier's Plowman's Vision, Robt. Crowley, 1550, fol. 96; Collins, Span. Prov. p. 179; Grüter, p. 153, Prov. Ital.; p. 157, b. Prov. Ital.; p. 206, Prov. Gall. ; Gartner, Dict. Prov. p. 34, b. Who hath no more bread than need, must not keep a dog. G. Herbert, Jac. Prud. p. 8. A quien no le sobra pan, no crie can. Collins’ Spanish Proverbs. Lo que la loba haze al lobo plaze. Grüter, p. 312, Prov. Hisp. Him dare not wenen well that evil doth, a guilor shall himself begyled be. Chaucer, Teeve's T. l. 1212. Who thinkith ill, no gode maie him befall. Belle Dame sans mercy. 1.399. He that evil does never good weines. Ray, p. 288. Qi ne ad cheual ayle au pee. MS. Proverbs. C. C. C. No. 450. Swer alten hunt an lannen leit der vliuset michel arebeit. Freidank, p. 109. But it is hard to make an old dog stoup lo. Heywood, Dial. Pt. II. c. 7.-See also Gartner, Dict. Prov. 24. b. 101. b. ; Grüter, p. 4, Prov. Alem.; MS. Proverbs, C. C. C. No. 450; MS. Harl. 1800. A mol pasteur lou lui chie laine. MS. Proverbs, C. C. C. No. 450. Uildir a shepherde softe, and negligent the wolf hath many a shepe and lambe to rent. Chaucer, Doc. Ph. 1615. 64 SALOMON AND SATURN. 29. . . . . . . . . . . as mete as a sow to beare a saddle. Heywood, Dial. Pt. II. c. 1.-See also Ray, p. 220, 297; Howell, Eng. Prov. pp. 3, 15 ; Brit. Prov. p. 22. 30. Osculor hunc ore natum nutricis amore. MS. Prov. Trin. Coll. Many kisse the child for the nurses sake. Heywood, Dial. Pt. 2. c. 7.-See also Grüter, p. 57; Ray, p. 206, Howell, Eng. Prov. p. 9; Brit. Prov. p. 29. Now, a careful study of these proverbs cannot fail to satisfy us that they are originally Teutonic, both in spirit and in form : even when they appear in a Latin garb, it is evident that they are translations from something already existing among ourselves. From this I am justified in con- cluding that the Latin original of the second Morolf and of Hayden’s version, was itself founded on a German version ; this may have been also translated and retranslated ; gather- ing its wealth of proverbs from the national treasury as it went on. We may be well assured that in the serious Salo- mon and Marcolf, whether the Contradictio or not, these proverbs were not found ; but they were precisely the stuff to be taken the moment a parody was intended; for proverbs are the representatives, and generally speaking the laughing representatives, of all the common sense and experience, all the hived and hoarded prudence of a people, as the embodiers of which Marcolf and Sancho stand side by side. Having dealt thus largely with the sayings of Morolf and Marcolfus, it is expedient to bestow a little inquiry upon those of his competitor : these have been already distributed under two heads, and classed either as Biblical proverbs (or such as are founded upon Biblical expressions), and miscel- laneous gnomes derived from the observation of life and manners, but not found in the Canonical Scriptures. The sayings of Salomon, derived from the books of the Bible, are the following:— HISTORY OF THE LEGEND. 65 A. 4.—Prov. xxviii. 1. 5.—Prov. xii. 4. 8.—Prov. xiv. 1. 16.—Prov. xxvii. 2. 19.—Prov. xxv. 16 and 27. 24.—Prov. xxii. 6. 25.-Prov. xxix. 21. 42.-Prov. xxi. 13. 53.−Prov. vi. 6. Eccles. iii. 1. 60. and 77.—Prov. xv. 1. 61.-Prov. xxx. 25. 81.—Prov. xviii. 13. 92. —Prov. xiii. 24. 98.—Prov. x. 1. xv. 20. Upon this calculation, out of one hundred of Salomon’s sayings, we have but fifteen derived from his own books, as found in the Canon ; the wisdom of Salomon, and Ecclesi- asticus furnishing none. It appears however that the Mar- colfus puts a larger number of Biblical Proverbs into the mouth of the King than the Morolf; no less than twenty-four out of eighty-seven being of this character. B. 5. A. 4.—6. A. 5.—7. A. 8.-13. A. 12. Job vi. 8. Galat. vi. 7. Prov. xxii. 8. Freidank. p. 5.—15. A. 16.--16. A. 19.-18. A. 21. Acts ix. 5.—19. A. 24.—20. A. 26.-26. Prov. xxii. 24.—33. A. 41. –34. A. 42.-35. Cant. Cant. iv. 6.—39. Mat. xii. 29.-40. Prov. x. 24.—41. Prov. xx. 4.—45. Prov. iii. 28.-49. Prov. xxvi. 5. 54. Eccles. v. 18.—60. A. 81.—69. Mat. xii. 34.—77. Prov. xvii. 7.— 87. A. 53. It is moreover expedient to note that many of the sayings of Salomon are coupled with different answers of Marcolf in the two versions. This takes place in one of two ways; either Salomon is made to say the same thing in both ver- sions, and Marcolf to give different answers altogether, or the answers are only transferred from one place to the other. The first of these cases comprehends the following examples: A. 41. B. 33.—A. 43. B. 36.-A. 50. B. 57.-A. 53. B. 87.—A. 70. B. 51.-A. 72. B. 52. –A, 79. B. 67.-A. 82. B. 61.-A. 83. B. 63.−A. 86. B. 72.--A. 87. B. 73. The second consists of one only, A. 15. B. 5. And even, as many of Salomon’s sayings which correspond in A and B, are met by very different replies in these dialogues, so are SA LOMI, F 66 SALOMON AND SATURN. many of Marcolf’s sayings which correspond in the two, replied to very different sayings of Salomon : the following are the examples in the two dialogues : A. 9. B. 8.-A. 11. B. 11.-A. 37. B. 29. —A. 62. B. 59.-A. 66. B. 40.-A. 76. B. 65.—A. 89. B. 76. When now we consider that out of one hundred German, and eighty-seven Latin sayings and replies, only fifty-two of Salomon’s sayings correspond in both, and but thirty-one of Marcolf’s replies; moreover, that of these thirty-one replies, eight are made to sayings of Salomon, which differ in the two versions, leaving a complete coincidence in twenty-three cases only, and a difference in a hundred and sixty-four, we shall, I think, be justified in at once rejecting any immediate de- pendence of one version upon the other, and in concluding that they are altogether unconnected forms of one common and traditional material. Before I quit the subject of the second Morolf and the Marcolfus, I will add the very few lines of Gregor Hayden’s version, which are printed by Docen and Von der Hagen, from the proverbial portion of the poem. S. Ein frumme frawe wolgethan ist ein ére irem man. M. Einen hafen milich vol sol man vor katzen huten wol. S. Man sol die schamigen frawen lieb haben vnd geren schawen. M. Der arme billich lieb hat ein kue, die mit kalbe stāt. S. Alle ding vnd creatur kumen wider zu ir ersten natur. M. Ein ding ist je vnd je gewesen: es komen zusammen kot vnd besen; Now of these three, which unhappily are all that I possess of Hayden’s version, the first is alone found either in the HISTORY OF THE LEGEND. 67 Morolf or the Marcolfus [A. 5. B. 6..] ; the second bears no resemblance to any thing in these two dialogues; and the third but a most distant resemblance to A. 26, which is not found in Gartner’s version at all. I conclude therefore, here again, that Von der Hagen was mistaken in assuming that version as the foundation of Hayden’s. But the second Morolf and Hayden’s translation are taken from the Latin, and that Latin is obviously not the text which we possess. What then, and whence, was this Latin version ? We can give no answer to this question. The suggestion has been already ventured, that the Latin may have been taken from a German prose version of this fa- vourite tale. Whether this be a fortunate conjecture or not, cannot be decided, till we obtain sight of one of the old German copies, which are now, I believe, of the utmost rarity. Even Von der Hagen, from whom I borrow much of what follows, seems never to have seen one of them, but takes his information from the scanty notices found in the books of others. Panzer, in his Annalen der älteren Deut. Lit. pp. 168, 187, and 447, mentions three printed copies, two of which belong to the fifteenth century. The earlier of these, ornamented with woodcuts, was printed at Nürnberg, 1487, by Mark Ayrer; and Panzer had himself a copy of it: Bibl. Panzer. Pt. I. No. 833. It bore the title, “Frag vnd Antwort Salo- monis vnd Marcolfj.” A second edition, with the title “Red vnd Widerred,” was printed at Augsburg in 1490, by Schobsser. A third, probably with the first title, appeared at Nürnberg in 1520 : vid. Bragur. 457. iii. 359. Görres had seen a fourth, with the title “Frag vnd Antwort König Sa- lomonis und Marcolphi,” printed with woodcuts at Nürnberg by W. Newber, probably in 1560. It is likely that Agricola refers fo one of these printed editions, when, in the preſace to his collection of Proverbs, he says, “Es ist gerühmt Frey- F 2 68 SALOMON AND SATURN. danck; Ritter von Thurn, Marcolphus, die Sieben Meister,” etc. And in fol. j. ii. of the “Sieben weisen in Grecia,” (Frankfort. Egenolf, probably about 1530), is found the pas- sage, “Sein [AEsop’s] fabeln seint noch vorhanden, griechisch, teutsch vnd latein. Ein soleher kunstreicher abentetirer soll auch Marcolphus sein gewesen, zur zeit Salomonis; von dem auch ein bichlin nit gar vngesaltzen vmbfleiigt.” Por- tions of these various editions have been printed by Eschen- burg in Bragur. iii. 380-382, 392–394; and in his own Denk- mäler, p. 146, and 172, 173; as also by Görres, “Ueber die Deutschen Volksbücher,” pp. 189-191. Leaving for a while Gartner’s and the other German ver- sions, it becomes expedient to notice such references to the legend as we find in Germany. Adolf Rosen von Kreutz- heim, in the preface to his poem called Esel-König, printed in 1617, says thus:– Allein vnmb einiger ergetzung vnnd Kurtzweil willen viel mitzlicher zu lesen, als die àrgerlichen, Schandbaren, vnd schädlichen biicher, vom Eulenspiegel, Marcolpho, Katzipori, Pfaffen von Kalenberg, vnd dergleichen, wie auch Schand vnd Schmachkarten welche mehr Zu Zerrittung dann zu ergetzlichkeit dienen. At the same time that this passage abuses Marcolf and similar books, as dangerous and shameful, it bears testimony to their general dispersion. In Von der Hagen’s Narren- buch, there are some valuable additional notes, filling up lacunae in the Introduction to the same legend contained in the “Deutsche Gedichte.” Among the new matter con- tained in these notes are several allusions to the legend col- lected from German books: Fischart in his Geschicht-klit- terung, Ein und Ver Ritt, bl. 5.6, says, Ein Scheisshauss ist ein Scheisshauss wann man es schon wie ein Altar bawet, vnnd ein Schatzkammer bleibt ein Schatzkammer, wann man sie schon vnder die Erd welbet. Es kan sich im Mar- colfischen Esopo auch ein Salomo verbergen. HISTORY OF THE LEGEND. 69 Again, bl. 8. a. Da lass mich thun ein guten suff, Marcolfe sieh, der gilt dir druf. Hehem das heiss ein guter tranck, Jetz bin ich gesund, vor war ich kranck. Again, bl. 11. a. O wie wird der Flegel-beschiltete Marcolſus so stoltz mit seim Rustinco Rustibaldo werden P In c. iv. bl. 45. b. it appears as if a wine had been named after him. Da war Ehrwein,_Kirschwein, Bastart, Brud' Morolff, Weich- selwein, Trupffwein. And again, c. 10, bl. 100. b. Noch Marckhulf von wegen dess Salomonischen Marcolphi, (wel- cher Nam demselbigen Marcolffdichter, auch Grell in den Ohren gethan), Noch Morolf von wegen Bruder Morolfs dess Holtzvogels aber von wegen dess guten weins. In c. 13. bl. 118. a. Ist aber der Tag nicht weiss, so mus Marcolfi rechnung mit der Milch falen, darüber Salomon fiel. Again, c. 36. bl. 224. b. Alser nun eins Morgens frü im Bett lag, vnd dichtet wie Mar- colfus, bawet Schlösser in Spanien, vnd Städt in die Lufft. In the preface to the first part of the Grillenvertreiber, bl. 5. a. we have the following passage :— Solches hat gnugsam verstanden der Marcolfische Esopus dann als erals ein Leibeygener, sampt Zweien andern, auff dem Marck feyl gebotten. Doctor Luther was well acquainted with Marcolf’s story, and cited it to good effect at Leipzig in 1545. In the edition of his Table-Talk (Leipz. 1621.) bl. 409, a. it is said:— 70 SALOMON AND SATURN. Doctor Martinus Lutherus ist einmal zu Leipzig, Anno 1545, in einem Convivio gewesen, da hatte man ihm für geworfen einer hohen Person Fall vnd Ergerniss, vnd ihn damit sehr vexiret vnd geplagt. Da hat er zu Antwort geben: Ihr lieben Junkern von Leipzig, Ich, Philippus, vnd andere, wir haben viel schöner, nützlicher Bücher geschrieben, vnd euch lange genug das rothe Mündlein gewiesen, da habt ihrs nicht gewolt. Nun lesst euch der N. in Arsch sehen, ihr habt das gute nicht wollen annehmen, so möget ihr nun das böse sehen. Und erzehlete darauff die Fabel vom Marcolpho vnd könig Salomon, vnd sprach: Es kam einmal Marcolphus beym König Sa- lomo in Vngnade, also, dass er ihm seinen Hoff verboten hett, vnd sollt dem König nicht mehr für die Augen kommen. Nun gieng Marcolphus in ein Holtz oder Wald, vnd als es geschneyet hatte, vnd ein tieffer Schnee lag, da nahm er einen Fuss von einem wilden Thier in die Hand, vnd in die ander Hand ein Sieb, vnd kroch also mit den beyden Füssen, auch mit dem Sieb vnd Fuss, gleich als ein wild Thier im Schnee umbher, bis er zu einer Hölen kam, darein verkroch er sich. Als nu König Salomons Jäger im Schnee Wild- pret auspüret, kam er auf die Spur, vnd sahe, dass so ein wünderlich Thier in dieselbige Höle gekrochen were. Derhalben eilet er an den Hoff, vnd zeiget solchs dem Könige an. Da war Salomon eilends auff, vnd mit seinen Jagdhunden für die Hölen, vnd wolt sehen, was für ein Wildpret drinnen were, da steckt Marcolphus im Loch. Als ihn nun der König hiess heraus kriechen, da deckt er den Arsch auff, vnd kroch also rucklings herauss. Da wurde das gantze Hof- gesinde zornig auff Marcolphum, vnd sprach der König zu ihm: Du Schalk, warumb hastu mir diese Schalkheit gethan ? Da antwortete Marcolphus; Ihr wollt mir nicht mehr unter Augen sehen, so müsst ihr mir in den Hintern sehen. Vnd sagte der Doctor darauf: Also gehets auch hier zu. Was an uns zu tadeln ist, das Klaubet ihr heraus, Aber was wir guts thun, das wollet ihr nicht haben. In spite of the excellent application made thus by Luther, Stangwald in the preface to the edition of the Table-Talk (1591), bl. 2. b. says:– Wie viel findet man deren wol, die lieber Marcolphum, Eulen- spiegel, vnd dergleichen vnnütze Charten, lesen und lesen hören, denn diese Colloquia Luther ? In the little treatise de Fide Concubinarum, which is ap- HISTORY OF THE LEGEND. 71 pended to the De generibus ebriosorum, 1565, 12. bl. 13. a. (both which tracts are printed with some of the editions of Gartner's Dicteria, and added together with the Marcolfus to the 32mo. edition of the Epist. Obsc. Viror, already men- tioned), we find :— et vt impleantur Scripturæ Marcolphi, Auff einem vollen Bauch, steht ein frolich Haupt. In Rollenhagen's Froschmäuseler, which, though written about 1566, was not printed till 1595, another reference to the story occurs :— Wie auch Salomon's katz nicht wolt, das Liecht mehr halten wie sie solt sondern der Mauss nach sprang Zuletzt die Markolff aus dem Ermel setzt. (Ed. 1683. p. 102.) A work of B. Rauscher, bearing date from 1652-65, notices the tale among others which seem at this time to have been very generally classed together. The title of this book is : “Zwey hundert Papistische Lügen, welche aller Narren- legend, als des Eulenspiegels, Marcolphi, des Pfaffen von Kalenberg, Fortunati, Rollwagens, etc. weit ébertreffen.” In Hommel’s Litteratura Juris, p. 163, a book with the following title is mentioned : “Salomo et Marcolphus Justi- niano-Gregoriani. h. e. sapida et insipida, nimirum Theolo- gica, Juridica, Paradoxa, Historica, Politica, Poetica, Musica, Prouerbia, Solaecismi Grammatici, etc. ex vtroque iure col- lecta, autore A. Y. A.” Frankfort and Dresden, 1678. 8vo. Christian Rhebold is supposed to be the author of this book, which is probably a collection of absurdities to be found in the Civil and Canon Laws, or of absurd conclusions drawn from their provisions: a few specimens are given by Hommel. It is unnecessary to cite more than a few lines of the Ger- man prose version still current, which may serve to show the 72 SALOMON AND SATURN. dependence of this upon the Latin already referred to, from which it is a bad translation, with many very coarse interpo- lations. There are various German reprints for the use of the curious. What follows is taken from a copy of the year 1670, in the University Library of Göttingen. FRAG UND ANTWORT DES KÖNIGES SALOMON IS UND MARCOLPHI. 1. Salomon sprach. Ich habe gehöret, dass du gar kläffrig seyst und listig, wiewol du ein Bauer und schnöde bist, darum haben wir Rede miteinander, und ich will dich fragen, so solt du mir antworten. Marcolphus. Der übel redet hebe an. 2. Salomon sprach. Magstu mir in allen Sachen antworten, so will ich dich mit grossen Ehren und Reichthum begaben. Marcolphus sprach. Der Priester verheist die Gesundheit, der er keine Gewalt hat. 3. Salomon sprach. Ich habe weisslich gerichtet zwischen zweyen Weibern, die in einem Hause haben erdruckt ein Kind. Marcolphus. Wo Gänse sind, da sind auch Bäche: Wo Frauen sind, da sind auch viel Mehre. 4. Salomon sprach. Got hat mir geben die Kunst, das keiner meines gleichen. Marcolphus. Wer böse Nachbarn hat, der lobet sich selbst. 5. Salomon. Der Ungerechte fliehet, so man seinen Namen ver- folget*. Marcolphus. Wenn die Ganss fleugt, so raget ihr der Arsch. >k 2: >< >< S. 2k 84. Da sprach Salomon. Ich bin müde zu reden, ich will ruhen. Marcolphus. Ich höre nicht auf mit reden. 84. Salomon sprach. Ich mag nimmer reden. Marcolphus. So gib dich gefangen, und gib mir das, das du mir verheissen hast. * Properly memine, but herc misread nomine. FRENCH VERSIONS. 73 FRENCH VERSIONS. There are three distinct versions of this legend in French, two of which are of great antiquity, dating very nearly from the twelfth century, during which I assume the alteration to have taken place in the spirit of the dialogue. Two of these versions only are known to me: they are very different in spirit from one another, and from the German or Latin copies: while in all probability the third resembled these. They have no story, but consist merely of a dialogue in verse, in which alternately Salomon and Marcolf make assertions, and in which, generally speaking, a spirit of parody is found, as in the other versions of the same period. The first of these is a collection of proverbial sayings under the title ‘‘ Proverbes de Marcoul et de Salemon.” It is found in a MS. of the Bibliothèque Royale, No. 1830. fol. 116. It is the production of Pierre, surnamed Mauclerc, Count of Bretagne, and was probably written between 1216 and 1220. It is entirely free from that pernicious ribaldry which charac- terizes the second French version. It has been printed entire by M. Crapelet in his “Proverbes et Dictons, etc.,” and it is therefore necessary only to give a few verses as a specimen of the fifty-nine which complete the poem. Ci coumence de Marcoul et de Salemon que li quens de Bretagne fist. 1. SEUR tote l'autre hennor est proesce la flor, ce dit Salemons; Ge n'aim pas la valour dont l’en muert à doulor Marcoul li respont. 74 SALOMON AND SATURN. 2. 57. 58. 59. En cortoisie a paine, mais bien fait qui la meine, ce dit Salemons; Mais et jor et semaine, travail est dure paine, Marcoulli respont. . Por largement doner puet-l'en emprès monter, ce dit Salemons; De povreté user, se fait-l’en fol clamer, Marcol li respont. . Qui saiges hom sera, jà trop me parlera, ce dit Salemons; Qui jā mot ne dira, grant noise ne fera, Marcol li respont. >}; $ #3 Mort a la seignorie sor tote riens en vie, ce dit Salemons; Riens n'a si grant baillie, a meins de cortoisie, Marcol li respont. Qui si haut l’apoia grant pooir li dona, ce dit Salemons; Cil me s'i oblia, n'autre n'espargnera, Marcolli respont. Porce het chascun mort, que nus n'i a déport, ce dit Salemons; Qui se sent vil et ort de voloir vivre a tort, Marcol li respont. FRENCH VERSIONS. 75 Such is the Salomon and Marcolf of this learned noble- man, whose surname was owing to the opposition which he offered to an ambitious and licentious priesthood; and who, for his knowledge, deserved far more that of Beauclerc, given with no great reason to a nearly contemporary sove- reign. It strikes one at once, although enough of oppo- sition appears between Salomon’s and Marcolf’s sayings to render it fitting to compare them with the German ver- sions, that the lively feeling of humour, the joyous parody which are found in the last-named forms of the story, are utterly wanting here. It does not very often happen that Marcolf’s answer has any very close connexion with Salo- mon’s assertion: probably very few of the gnomic sayings of either were popular proverbs; very few indeed can be con- sidered proverbs at all : everything leads to the conclusion that the Count threw his own shrewd remarks upon life and manners into a form popular in his time, and consequently justifies the corollary that about 1216 the humorous version of Salomon and Marcolf’s legend was already current in France. The author of this version has left a still larger col- lection, called Les Proverbes au Quens de Bretagne, which seem to deserve the title of proverbs just as little as the majority of those printed above: in spite of his attributing these sayings au vilain, it is certain that very few were ever at all popular among the lower classes, the depositaries of proverbs and quaint wise sayings in all periods when their betters think they mend themselves and their dependants by attending to nothing save a foreign literature. But in spite of the want of such national characteristics, the Salomon and Marcolf of Pierre Mauclerc is especially interesting: it shows the purer form of the French legend; and from its spirit and character, from the method of its versification, as well as from more direct and external cvidence, I have no liesitation in asserting it to be older than the second version to which I 110 W COIlle. 76 SALOMON AND SATURN. There exists a most striking contrast between this and the German version : there is no story whatever; scarcely any proverbs are quoted ; and the whole of Marcolf’s answers are derived from the habits of depraved women : the dialogue stands by itself, without introduction or conclusion, and is utterly devoid of the wit and humour which are found in the German and Latin. The character of Marcolf, as a reviler of women, is worked out in this dialogue to the fullest extent; but he wants all that real good sense which distinguishes the Morolf and Marcolfus, and which is clearly seen through the coarseness of their answers. The Marcol of this dialogue is really a japer, and jiber, a maker of parodies for parody sake; his replies, generally speaking, do not affect his opponent's propositions in the slightest degree, and in many cases the answers might have been shuffled together, and dealt out as chance determined, without losing their correspondence to Salomon’s sayings, were not their places ascertained by the rhyme. From this alone arose the character which was borne by Marcolf in England. Morolf and Marcolfus are really wise; it will even admit of a doubt, whether Salomon himself is their match in either of the dialogues; the popular feeling clearly has decided against him, for not only in the first contest does it crown Marcolf with victory, but in every subsequent trial he comes off with honour, and Salomon with defeat; till at length, as in the first Morolf, the king is in- debted to him for the recovery of his wife and the safety of his kingdom. The popular feeling took another turn with Marcol, and dubbed him deservedly Marcol le foole. This poem is not uncommon in MS. The copies of whose existence I am myself aware are the following:— 1. o. MS. Bibl. Royale. Fonds de l’eglise. No. 2. I. which I should ascribe to the beginning of the fourteenth century. It is imperfect at the end, but has the fol- lowing rubrick :— FRENCH VERSIONS. 77 Ci commence de Salemon et de Marcol son compaingnon si orrez la desputoison quentrax font par quel occoison. This dialogue consists of 35 propositions and answers, or of 210 lines. . MS. Bibl. Royale, No. 7218. From this, I believe, (for M. Meon says nothing about his MSS.) was taken a part at least of the long version published in the Nou- veau Recueil de Contes et Fabliaux. . MS. Trin. Coll. Camb. R. 3. 19. This was written in England, about the beginning of the reign of Henry VI. and has the following epigraph :-‘‘Veez cy une des- putacoun entre Salamon ly saage, et Marcoulf le foole,” and in addition the following running title, “Salamon pe wyse, and Marcolf pe more foole.” In this there are but 27 propositions and replies, or 162 lines: nothing is however lost in the MS. The order of the various assertions differs entirely from that of the MS. No. 1. There is a fourth MS. in the library at Geneva, which is mentioned in Senebier's catalogue under the title:— “Discours entre Marcoux et Salmon, sur le caractere des femmes des mauvaises vies et les dangers de leur frequentation.” The third volume of Siner’s catalogue mentions a fifth MS. in the library at Bern. . A copy of this version, printed in black letter, is found in the British Museum. It has the following title :-‘‘Les dictz de Salomon auecques les responces de Marcon fort ioyeuses.” Beneath this title there is a woodcut. It has neither date, place, nor printer’s name, but was undoubtedly printcd before 1500. It consists of 4 leaves, 12°, with signatures to A. 111, and 78 SALOMON AND SATURN. contains 23 of the double stanzas. Of this there was another copy in a private library at Paris, from which a lithographic reprint was made in 1832 by M. Michel, but the edition consisted of no more than the perverse number of 15 copies. Another edition, previous to 1500, but undated, and consisting of 7 leaves, 169, is cited by Brunet, and Ebert, under the title, “Dits de Salamon, et aussi ceux de Marcon, contenant plusieurs joyeusetés mises en rimes françois.” I now proceed to give part of the text y, as a fully suffi- cient specimen of this composition. [y.] Weez cy une desputacoun entre Salamon ly saage, et Marcoulf le foole. Salamon dit. 1. Mortalite et guerre sonnt exil de terre, et destruizement. Marcoulf responnt. 2. Deputayne sonnd maulx, et guerres mortaulx, et perils des gens. Salamon dit *. 3. Moult sceit de la muse qui veult faire escluse par retenir lois. Marcoulf responnt, 4. Putains comunaulx, ne serfs naturaulx ne sonnt pas à croyre. * The MS. has faultily placed Salamon's saying No. 3. as the answer to this. The order in the MS. is, Sal. 2 and Sal. 3, as the answer. Marc. 3, as Salomon’s saying, and Mar. 2, as the answer. FRENCH VERSIONS. 79 10. 11. 12. 13. Salamon dit. . Qui en sa maysonn avance larron, domage cy rescoit. Marcoulf responnt. . Qui putayne honneure, à la fin en pleure, quantil s'aperesoit. Salamon dit. . Et la chenyllette mengue l'erbette, et la fueil de chol. Marcoulf responnt. . La putayne se vest, et nourrist et pest, de l’avoir au fool. Salamon dit. . Quant cheuvaux est neez, de voir le sauez qu'il a le cueil blanc. Marcoulf responnt. Quant home dit, tenez, putayne dit, venez, si seez en banc. Salamon dit. Moult fait menue ourne, et souluent se tourne, qui chace goupille. Marcoulf responnt. Maint pas fait en vaine, qui trace putaine quant elle gandille. Salamon dit. Qui langour ara, bien espletera, se vif en eschape. 80 SALOMON AND SATURN. ment. 14. 43. 44. 53. 54. Marcoulf responnt. Qui putayne croira, ne lui demourra ne serrot, ne chape. >k >k :# Salamon dit. Jetes en plungon et verge et baston, et tant plus se moille. Marcoulf respomnt. Donnez au putain et huy et demain, et tant plus s'ourgueille. >i< ># >i< Salamon dit. Qui veult mesurer les goutes de la mer, moult est plain du rage. Marcoulf responnt. Qui tient en sa main la foy du putain, moult a maulvais gage. It is quite impossible to place any limits to the length which this sort of contest might be carried to. relation which exists between the contents of the MSS. which I have consulted will be best explained by a tabular arrange- There are in all seventy double stanzas : a has 35. ſ3 68. y 27. and ò 22 ; but one in y and one in ô are all that are wanting in /3. The result may be stated thus :- Qy. 27. a. 16. ſ3. 26. ô. 1O. a. 19. /3. 19. ô. 5. /3. 23. ô. 6. ò. l. y. 27. a. 35. ſ3. 68. ô. 22. 2 The general FRENCH VERSIONS. 8 : and the manner in which the details correspond, thus:– Y. a 6 Ö Y. a 8. § Y. a 3 Ö 1. — 1. 20. 47. — 101. — *º-ºº ºs 7. — 3. l. 63. — 49. — — — * =ss 9. — 5. 2. 59. — 5]. — 27. — *º-º nº- 17. — 7. 3. 65. — 53. — 129. 1. sm-sºº ammº 19. — 9. 4. 67. — gººm- 7. 71. — gº-º-º-º: ſº- 23. — 11. 5. 11. 22. --- 8. 75. — m=s=º smºsºms 25. 23. 13. 6. 69. 4. — 13. 81. 19. sºmºsºme ºmºs 29. — 15. 32. 109. — — 15. 49. — * *= 31. — 17. 9 77. 11. — 16. 55. 9. ºssºms ºmºs 33. 8. 19. 10 13. — — 17. 85. — *=== *sº 39. — 21. 11 79. — — 19. 15. — -ºº ºmºmºs 41. — 23. I2 93. 6. — 20. 115. — e-º º 43. — 25. 14. 83. — —- 21. 73. 16. gºmº assºmsº 45. — 27. 18. 87. 12. — 22. 89. 15. sms assºs 47. — 29. 24. 103. — — 23. 117. — *mºms ºst.* 51. — 31. 25. 105. 5. — 26. 95. — “sºmeºn ºn 61. — 33. — 35. — — 27. 119. — ºsmºs ºsmºg, 97. — 35. — 113. — — 28. 121. — * * 99. — 37. — 53. — — 29. 123. — — — 107. 7. 39. — 3. — — 30. 125. — — — 111. — 41. — 37. — — 33. 127. — — — 133. 13. 43. 31 21. 2. — 34. 91 3. — — 135. 18. 45. — 57. — — 35. 5. — — — — 21. A third version of the dialogue, probably from the Latin, was made by Jean Divery, of whom Duverdier says in his “Bibliotheques. Francaises,” Mante, natif de Hiencourt en Beauvoisin, a translaté en rime, le Dialogue de Salomon et de Marcolphus, avec les dits des Sept Sages, et autres philosophes de Grece; imprimé à Paris, par Guillaume Eustace, 1509.” What the character of this book was, I cannot say, though its being accompanied by the Dicts of the philosophers seems to vouch for its having been less profligate than the earlier version : in all probability it followed pretty accurately the Latin Dialogus, which we yet have, and which is so generally met with in the same com- pany. - It was not to be imagiued that Rabelais, who is King and Kayser throughout all the realms of parody, should be unacquainted with a composition, which was so popular in SALOM. G “Jean Divery, medecin de 82 SALOMON AND SATURN. Europe, about the time when he wrote : accordingly we find him quoting it, and in such a manner as to convince us that he nothing doubted every one's immediately understanding him. In Bk. i. ch. 33, he says : — * O ! dist Spadassin, par dieu voicy ung bon resveux ; mais allons nous cacher au coing de la cheminee : et la passons avec les dames nostre vie et nostre temps a enfiler des perles, ou a filer comme Sardanapalus. Qui ne s'adventure, n'ha cheval ny mule, ce dict Salo- mon. Qui trop, dist Echephron, s'adventure, perd cheval et mule, respondit Malcon. Baste, dist Picrochole, passons oultre*.'' Edition of MM. Esmengard et Eloi Johanneau. 1823. vol. ii. p. 140. Or Urquhart's Translation, vol. i. p. 101. The proverb itself is not found in any of the portions printed in this introduction ; but that it was common in France is probable from the first part of it being quoted by itself, and without remark, in Howel's ** Proverbes d'elite, et Dictons communs ou vieux Quolibets en la langue Françoise.'' He gives it thus at p. 2 :— Qui ne s'avanture n'a cheval ni mule. And it is found in M. de Montluc's Comedie de Proverbes, Act ii. sc. 3. (p. 46) :— Lidias. On dit bien vray, quand on dit qu'il ne faut pas vendre sa bonne fortune, et que jamais honteux n'eut belle amie, car qui ne s'auenture n'a ny cheual my mule. * The nonsense to which this passage has given rise, may be seen in the following note upon it, printed by the editors above named :-** Le premier proverbe n'est point de Salomon,' dit l'abbé de Marsy. * Pour ce Malcon, à qui on attribue ici le second proverbe, c'est un personnage supposé. Echéphron paie Spadassin en même monnoie, il lui rend proverbe pour proverbe, et citation pour citation.' Rabelais aura formé le nom de Malcon, du Grec pa)\akôs, mou, effeminé, ou de paÀkéo, être contracté par le froid, être engourdi de froid, avoir les mains gourdes. Mais le nom de ce Malcon, qui est un personnage inconnu, pourroit bien être le nom altéré de Malcolm, roi d'Ecosse, au douzième siècle, ou celui de Saint Malch, célèbre solitaire du quatrième siècle, dont La Fontaine, dans un accès de repentir, mit la vie en vers françois, vie qui n'est connue de personne, tandis que tout le monde a lu et lira éternellement ses Contes.’ FRENCH VERSIONS. S3 The general strictness of rhyme observed by the French, seems to make against the probability of there having been a poetical version from which these two proverbs are taken ; but I do not on that account assume that there ever was a French version in prose: it seems very natural that, the Dialogue being popular, Rabelais should have made use of the names of the interlocutors, without intending to quote anything really found in any existing copy. In addition to the evidence afforded by the version of the Comte de Bretagne, of the early dispersion and popularity of the story in France, we have the following facts from an old history:—“Arnold de Guines, who died 1220, was in the habit of hearing recitations of romances of chivalry, and similar works; his biographer says of him:— Ubi cum militibus et familiaribus ludicris et iocis, prout juvenilis exijebat aetas, indulsit; unde et juvenes et coaevos cum eo conver- santes diligebat. Senes autem et decrepitos eo quod veterum eventuras et fabulas et historias ei narrarent, et moralitatis seria narrationi suae continuarent, et annecterent, venerabatur et secum detinebat. Proinde militem quendam veteranum Robertum dictum Constantinensem, qui de Romanis Imperatoribus, et de Carolomanno, de Rolando et Olivero et de Arthuro Britanniae rege eum instruebat, et aures ejus demulcebat; et Philippum de Monardinio, qui de terra Ierosolymorum et de obsidiome Antiochia et de Arabicis et Babilonicis, et de ultramaritimarum partium gestis ad aurium delectationem ei referebat; et cognatum suum Walterum de Clusa nominatum, qui de Anglorum gestis et fabulis, de Gormundo et Isembardo, de Tris. tranno et Hisolda, de Merlino et Merchulfo, et de Ardentium gestis et de prima Arded constructione: eo quod ipse Arnoldus de Ghismis, de cujus cognatione et familiaritate erat idem Walterus, ab Arden- sibus sicuti jam superius diximus, in parte originem traxit, diligenter edocebat, familiares sibi et domesticos secum retinebat, et libenter eos audiebat.”—Lamberti Hist. Com. Ardensium et Guisnensium, Bk.i. c. 96. The same passage occurs in the Histoire Généalogique des maisons de Guines, De Ardres, de Gand et de Coucy, etc. By André du Chesne Tourangeau. G 2 84 SALOMON AND SATURN. TRACES OF THE STORY IN ENGLAND. THE earliest forms of the story in this country are those which follow hereafter, as the proper subject of this book; they are at the same time the earliest forms which survive in Europe. Leaving them aside for the present, we may attend to what I believe is the sole remaining reference from the Saxon period. It is contained in a dialogue between the devil and a holy recluse of the Thebaid; and which, from its general bearing upon the subject-matter of these legends, I print at full length.—Cott. MS. Tib. A. iii. fol. 85, etc. Hit gelamp hwylan aetsuman cyrre f an ancra gefing anne deófol ëurh Godes mihte, J he was se ancra on Bebeigdan lande, swięe lifes man hälig geworden purh Godes mihte. Dā se ancra angan preàpian swièe bone deófol, ſº him asaede eal helle wites brógan, and eåc hedfona rices fegernesse. Bă cwact se de6fol tă 6ám acran Öſis: &eåh Öaet lengeste triów Śe an middangearde is, j hit stöde Sonne on Öfon 6ám héhstan stāmclife, be an middangearde is hègest, j mon ëonne gebunde öaes monnes fyt té àfanweardan Šam trečwe Öe ware àr àne niht an helle mid us, j him mon &onne lete hangian f heafod an düne niöer Saet him sige ºff blód on 6:lcere healfe üt purh Sane múð j purh Sa nós-pyrle, j hine Saer Öhtan Sonne ealle Sayfela j ealle 6a brogan Öe aefre eorówara fram aenginne gehyrdan secgan, J hine ealle sé-yöan nioban cmyssende wºron mid eallan sábrógan, be he foró brino, öonne wile se man eal lustlice aefre má polian, J beah he scure Öonne gyt pusend wintra öartó J 6 pusend Še se dômesdaeg scel on geweordan, wi& Öan Še he yft ne purſe naefre má ëa helle gesécan. Bā git cwaeó se dečfol tă 8am háligan lifes men, wä biö 6ām mannum, Öe sculan habban heora eardungstówe Ón helle mid (is, Šár biö wop batan frófre, j čaer biö peowdóm bútan freow- dôme, j unrotnes bütan gefeam ; Śār biö fülnys bútan äwendednysse, J biternes bütan swétnesse, j čár biö hungor J purst an helle sus- lum, J geómerung J poterung, j čaet wyrste wyrmcyncg eal byr- mende, J dracan kin Öe naefrene sweortab; Saer biö swefle fyr, sweart j unādwaescedlic, j čaer biö céle J brene j bróga, àttor Jofergepyld, TRACES OF THE STORY IN ENGLAND. 85 grânung j gnornung, wroht j w8p, mán j moróor, sār j susl; J §aer nán man ne maeg ööran naefre gehilpan. Nis 66er cyniges weorbung me ealdormannes werönes; Sèr nán man ne maeg his wäldend gemunan mid nånum lofsange, for Öām sáre Öe hiom ansit- taë. He cwacó Sã git se dečfol tă 6ām hálgan ancran Süs, J saede tó him. Điós eoróe nāre mid eallum hire wastmum, Saes 6e waster on me gesig, J Öeåh nære nå märe on hire brādnesse se& eoróe Öonne seó brāde hel is, Sonne is se micela garsecg by Śās eoróan titan ymblige6 ormetlice micel, f nis eal Siós eorèe be him be máre Öe ân price biö, Öe biö on ânum weax-bryde gepricod. Bå cwacó se deófol Śā git të Sām ancran Ötis: Öeāh mon Sane garsicg mid isenan wa-alle àtan betyne jhine man påm nyfelle fyres of heofones hrof, jhine mon Öonne àtan besitte aeall mid smióbelgum, swā picce ºff hiora aelc 6örum anhrine, J si èonne to èghwylcum belge man ge- sitted, j se hebbe Samsones strengőe, se êe ealle Filisteisan peóde âmyrde j hyra dtigeča àfelde, j he haefde xii loccas se ilca Samson j on elcan locce was xii manna maegen, j mon Öonne gesette isern pel of r &aes fyres hrof, j ñ sie eal mid mannum Sonne àfylled, j hiora hebbe aeghwylc hamor on handa, J hit Öonne anginne eal aetgidre brastligan, j ča hameras beåtan J Öeåhhwaeber for eallum ëysan gedene ne maeg sió såwle hi gerestan inne of 6am egesan Öe he air geseh tó † heó Sa yrmöe aefre má forgitan mage, àme helfe tid daeges, Še àr was āme niht an helle. Ongitan we nü hú se deófol saede tö Sãm hālgan ancran hyllewite, swā he him eac saede heofena rices wuldres wlite ; J he cióe swièe wel, J he mihte eače hit secgan, forêon he was hwilan scinende engel on heofenum rice, achine àwearp Dryhten of heofenum for his of rmettum, J Öonne módigan feónd on helle wite, foróon he dyde hine efenheahne Gode, j get hègran wälde dön ; J he Šâ forêan gewearö tä dečfle àwend, jealle his geferan, j eåc ealle &a 6e aet his rāde waron obôe aeſter besawon, ealle hi wurdon of Šám engelicum hiwe té deóflum awende, j gefeóllon 6a hedm an helle diópnisse, besuncon ealle tö gaedere; j forðon is a ghwylcum dečfle swièe că8 hwylc hit is on heofenum rice, mid Criste on Ö3°re écan myrhöe : wel is 6am aefre tá worulde §e on Ö3°re stówe wunian mót And Öā cwast, se Deófol t0 &ām ancran 6á git 6üs; 6eáh Öe sie sum smetegelden dün eal mid gim- mum. Åsett aet sunnan upgange on neorxna wonge, j sie Öonne ofer- hlifige ealle eoróan brādnesse, j čár sitte èonne sum cynebearn an fifan Öáre gyldenan düne, J he sie eac an middan his fere fegernisse j his life, J he móte 63r sittan à oð ende his lifes, j he haebbe Sonne 86 SALOMON AND SATURN. Samsones wlite j his wisdom, j him sie eal middangeard on geweald geseald, mid eallum Šâm welum j čām webruldgestrečnum be heofen behweolfeó àbütan, j him Saturnas d6htor, j čeåh Öe him ealle streamas hunige fied wan, j him 6anne an eorðan naefre nåre ašnig widerbresta on pisum life, Šeah Öe him saeón ealle wynsum- messe jealle Swetnessa tê gehriordum forógeborenne, j him bonne sie singal sumor j lytel winter, J he Öonne sie lange tö life gescapen, bútan wrace j bútan säre, J he Öonne ôeahhwaebere ne maeg for sorgum baet he on eallum &ysumm wuldre wunige, gef he ºr wºre âne niht on heofonum, jeft 6ider móte j sceåwigan Šar Saes heofon- cyninges ansióne j ča wynsumnesse 6e on hedfonum biöö. Bà èaet deófol Śis eal haefde äsegd Öām háligan ancran, Šâ forlaet he hine ; j se deófal gewät 6á tê helle to his eardungstówe. Ac utan we nå, men Öa leófestan, geearnigan intó gödan dédum 6aet we tâ ſiran Dryhtne becuman mótan j him banne mid beón J mid wunigan, a bútan ende. In écnesse 6am Dryhtne sie symle wuldar J werdmend in ealra wedrulda wedruld. Amen. TRANSLATION. It befell once on some occasion that an anchoret captured a devil through the might of God, and this was an anchoret of the Thebaid, who had become a man of very holy life through the might of God. Then began the anchoret to urge the devil greatly, that he should tell him all the terror of hell-pains, and also the fairness of the king- dom of heaven. Then said the devil to the anchoret thus: Though there were the tallest tree that grows on earth, and though it stood upon the loftiest cliff that is highest in the world, and then ye should bind at its top the feet of a man who had been before that but one night in hell with us, and ye should then let his head hang down so that the blood gushed on all sides out of his mouth and nostrils; and all the evils and the terrors which the inhabitants of earth have ever heard tell of from the beginning, were to persecute him ; and all the sea-waves were clashing beneath him, with all the terrors which the sea brings forth; yet will the man continue to bear it all with pleasure, even though ye add thereto a thousand years, and that thousand in which the day of judgement shall be, on condition that he shall never visit hell again. Yet quoth the devil to the holy man : TRACES OF THE STORY IN ENGLAND. 87 Woe to them that shall have their dwelling-place with us in hell, where is weeping without comfort, slavery without freedom, sorrow without joy! There is foulness without change, bitterness without sweetness, and there are hunger and thirst in hell-pains, and mourn- ing and lamentation, and the worst race of snakes all burning, and the race of dragons that never die : there is fire of sulphur, black and quenchless, and there is cold and burning heat, and terror, poison and impatience, groaning and yearning, revenge and weeping, crime and murder, sorrow and torment, and there may no man help other. There hath the king no dignity, the prince no worship; nor there can any man sing songs of praise in remembrance of his god, for the sorrow that oppresseth him. Yet quoth the devil to the holy anchoret thus, and said : Were the earth with all its extension, no greater than what is not covered with the sea, and were the earth of no greater breadth than the broad hell is, mighty as the ocean is that surrounds this earth, yet were it in comparison but as a dot which is pricked on a wax-tablet. Then yet spake the devil to the anchoret thus: Though one should enclose the ocean with an iron wall, all round about, and fill it with fire from the roof of heaven, and one should then surround it all with Smiths' bellows, so thick that each one should touch the other, and to each bellows a man were set, who should have the strength of Sampson that destroyed the people of Filistia and slew their nobles, (and the same Sampson had twelve locks of hair, and in each lock was the strength of twelve men,) and one should set an iron floor over the roof of the fire, and that should all be filled with men, and each of them should have a hammer in his hand, and then altogether they should begin to crash and beat with their hammers, yet nevertheless for all this din could not the soul that had been but for one night in hell, rest within so far as to forget its misery but for one half hour of the day. Under- stand we now how the devil told the holy anchoret hell-pains, so he told him also the glorious beauty of heaven's kingdom; and well he knew it and easily might he tell it, for he was whilome a shining angel in the kingdom of heaven, but God expelled him from heaven for his presumption and [drove] the haughty fiend into hell-pain, because he made himself equal with God, and yet higher would have made himself; therefore was he changed into a devil with all his comrades, and all of them also who were at his council or who looked after it, they were turned from their angelic beauty into devils, and fell into the deepness of hell, plunged all together. And therefore 83 SALOMON AND SATURN. every devil well knows how it is in the kingdom of heaven, with Christ in the eternal joy; well for ever and ever is it with him who may dwell in that place | And then spake the devil to the anchoret yet thus: Although there were some hill of worked gold, all set with gems, at sunrise on paradise, and this should overhang the whole breadth of the earth, and on the golden hill should sit some royal child, in the midst of his fairness and his life, and there might sit till life was ended, and though he had Sampson's beauty and his wisdom, and the whole world were delivered into his power, with all the wealth and the treasures that heaven whelveth about, and to him Saturn's daughter. . . . . . and though for him all streams flowed honey, and no annoyance should ever befal him in his life on earth, though all things delicate and sweet were produced for his suste- nance, though for him the summer were continued and the winter short, and he were to a long life destined without grief or pain, yet could he not [endure] for the sorrow which would dwell in all this glory”, had he been before but for one night in heaven, and might thither again and see the face of the heavenly king and the happiness which is in heaven. When the devil had said all this to the holy anchoret, he dismissed him, and the devil departed to hell, his dwell- ing-place. But come now, dearest men, let us deserve by our good deeds that we may come to our Lord, and there be and dwell with him for ever and ever. To all eternity be for ever honour and wor- ship to the Lord, world without end Amen. Now, in looking carefully at this passage, we see clearly that for “Samsomes wlite and his wisdóm,” we ought to read Salomones. Sampson’s name slipped in from a previous passage, where he is mentioned in connexion with his proper attribute of strength : while Salomon is here, as constantly at this period, looked upon as the true representative of beauty and wisdom. It is also clear that some legend of Saturn's daughter is lost to us, from the passage in which those words occur being defective. After the Anglo-Saxon period, the traces of the story in * More probably, “’Seáhhwae&ere ne maeg for Sorgum on eallum 8ysum wuldre wunigan;” he might not for sorrow dwell in all this glory. TRACES OF THE STORY IN ENGLAND. 89 England are very few : the earliest with which I am ac- quainted is the Certamen Salamonis et Marcolf, already alluded to, and which has been with little probability attri- buted to Walter Mapes. The copy which immediately fol- lows is found in the Harl. MS. No. 2851. I believe it also to be that alluded to by Dom Brial as existing in the Vatican. The reason for considering it as an English composition rests upon the fact that the MS. is filled with matters relating to England and Scotland. De certamine Salomonis et Marcolfi. 1. S. Nemo potest colubri passus sine cede notare. M. Thaida memo potest, nisi sit deprensa, probare. 2. S. Cum sequitur leporem testudo laborat iname. M. Thaida nosce parans fraudatur vespere, mane. 3. S. Pane canem jacto seducunt furta parantes. M. Blanditur Thais dum rebus privat amantes. 4. S. Plurima spe segetis cultor sapiens arat arva. M. Thais amat multos qui dant non munera parva. 5. S. Non pudor id prohibet capto, se stercore mergit. M. Effrons ad monachum Thais pro munere pergit. 6. S. Sus ceno tutius quam pulcra sede cubabit. M. Turpem plus pulcro, lucri spe, Thais amabit. 1. Here and throughout, the MS. reads Tais Taida, etc. 3. MS. seducit. 10. MS. haut. 13. MS. incesta. 5. Among the Germans, the coward was punished by being sunk in a marsh with hurdles thrown over him, Tac. M. G. xii. This became pro- verbial in the middle ages. Grimm, Deutsche Rechtsalterthümer, p. 695, quotes the two following passages:— man sprichet wer von worhten stirbet, daz der im Selber dazerwirbet, daz man in sol in mel begraben. Bon. 32, 27. dann welcher stirbet gleich von Schrecken, den soll man mit kukat bedecken. Fischer, Flohhatz, 36. a. So the Italian Proverb, Chi muor di paura, se sepellische de vesce. Grüter, p. 136; and our own far more humorous but coarse saying, Ray, p. 21. There is a similar British proverb in Howell, p. 5. Afo marw er ei fygwth a i faw y cymmuner. Again, Gartner, Dict. Prov. 68. b. 9() SALOMON AND SATURN. 7 . Tempore quo fructus domino parit, arbor amatur. Dum pretium sperat cupidis Thais famulatur. Mollit iter cuivis volucrum coetu comitante. Multiplicat censum non uno Thais amante. Est grave per speculum faciem permoscere posse. Pergravius tamen est bene Thais intima nosse. Haud cane confido qui vult omnes comitari. Quis Thaide fidet P Solet omnibus equiparari. Quo magis effertur lampas, lux pejor habetur. Thaida si cures bene, velle minus patietur. Cum moritur dominus asino servit minus ille. Cum perit unus amans patiuntur Thaida mille. Non valet a furtis furem depellere mucro. Non vult incesto Thais desistere lucro. l 3 The author follows the spirit of the French version through- out, for his Thais is merely a name for meretria. On looking at these verses, which are hexametric couplets having final rhyme, it strikes one that Serlon’s have the same peculiarity; and that this is the reason why the bishop adopted that form of verse; he ridiculed Robert for having made a commentary in rhyming Latin hexameters, in the style of Marcolf, that is, in the same measure as his original ; and to ridicule him more completely, adopted the same measure himself. Never- theless, had Robert’s verses not contained a serious version or comment, there would have been little sense or wit in Serlon’s satire; and therefore, as the Certamen may perhaps also be referred to the end of the twelfth, or at latest the beginning of the thirteenth century, I still conclude that 9. It is one peculiarity of this in common with the French version, to whose influence I attribute it, that no popular proverbs, and nothing of the popular humour, are to be discerned in it : this solitary gnome of Salo- mon’s is found in Freidank, p. 122. nú sehet in spiegel tüsent stunt, ir werdet in selben niemer kunt ; and besides the names, this shabby link is all this version has to connect it with the humorous German spirit ! TRACES OF THE STORY IN ENGLAND. 91 about that period the subject was alternately treated as a serious composition, and as a parody, just as it happened to strike the imagination of individual writers: two centuries later, it could only have been treated seriously by a mad- Illa Il. Next in point of time is a passage from Lydgate’s poem of the “Horse, goose, and sheep,” and is contained in a MS. of that composition, Bibl. Publ. Cantab. H. h. 4. 12. It is as follows:— Ffals supplantyng, clymbyng vp of folys wnto chayers of worldly dignite, lak of discrecoun sett jobbards vpon stolys which hath destroed many a commonte, Marcolf to sitt in Salamonys see, what folowith aftir, ne resoun ne iustice, vniust promocoum and parcialite, by fals prerogatyf ther neighburre to despise. These lines, which are found in the author’s own moral reflections upon his poem, are not in the printed edition by W. de Worde, of which a copy is preserved in the Bibl. Publ. A. b. 4.34. The copy of the same by Caxton, Bibl. Publ. A. b. 5. 17. is imperfect at the end. The next is a passage from the opening of a poem in the Cott. MS. Nero. A. vi. and runs thus :— The order of folys ful ghore begonne, newly professyd, encresith the couente ; Bacus and Juno hath set abroch a tonne, brouth the braynys vnto exigente ; Marcolfe theyer foundyr, patron, and presidente ; noumbre of thys frary iii score and iii; echone registered be grete avysement, endoysed theyre patente that they shal neuer the. Pynson printed a very close translation of the Dictz de Salamon et Marcon, under the following title:–“ The say- inges or prouerbes of King Salomon, with the answers of Marcolphus, translated out of frenche into englyshe. Im- 92 SALOMON AND SATURN. printed at London, in flete strete by Rycharde Pynson,” etc. This has a wood-cut of Salomon and of Marcolf, and is with- out date. (Dibdin, Typ. Ant. 2. 567. The only copy known was in Mr. Heber’s sale.) The following stanzas are given by Dibdin — Salomon. He that will mesure of the seas the water, is not very sage. Marcolphus. He that holdeth in his honde the faythe of an hoore as a goode bonde, he is full of rage. Salomon. Cast a stone at an ape or a staffo, if that he scape the more wyll he mowe and moyle. Marcolphus. Gyue to a hoore her askynge outher late or in the mornynge, the more she wyll you dispoyle. Salomon. A house that in euery cornere letteth in winde, some burneth clere whan fyre there taketh. Marcolphus. A hoore that is gay is redy now and alway whan that she money seth. Salomon. Who so euer hath sycknesse is uery ioyfull I gesse whan he with lyfe doth scape. TRACES OF THE STORY IN ENGLAND. 93 Marcolphus. He that a hoore byleueth nothynge with hym abydeth, nouther mantell nor cape. This English version appears to have been reprinted by Gerard Leeu at Antwerp (4° without date), under the title, “This is the Dyalogus or Comunyng betwixt the wyse king Salomon and Marcolphus.” Burton, in his Anatomy of Melancholy, shows that he was not unacquainted with the legend: in the third part, sec. 2. mem. 6. subs. 3. he says, as a remedy against love of WOIſlan :- Follow my counsell; see her undrest; see her, if it be possible, out of her attires; furtivis nudatam coloribus; it may be she is like AEsop's jay or Plinies cantharides; she will be loathsom, ridiculous, thou wilt not endure her sight: or suppose thou saw'st her sick, pale, in a consumption, on her death-bed, skin and bones, or now dead, cujus erat gratissimus amplewus, as Bernard saith, erit horribilis aspectus; non redolet, sed olet, quae redolere solet. As a posie she smels sweet, is most fresh and faire one day, but dried up, withered, and stinks another. Beautifull Nireus, by that Homer so much admired, once dead, is more deformed than Thersites; and Salomon deceased, as ugly as Marcolphus: thy lovely mistress that was erst charis charior ocellis, dearer to thee than thine eyes, once sick or departed, is vili vilior aestimata coeno, worse than any dirt or dunghill. Her embraces were not so accept- able as now her looks be terrible: thou hadst better behold a Gor- gon's head than Helenas carkass. This awful passage is a convincing proof that Burton had read—and what had he not read—the Latin version of the story; for there is no evidence that he understood Ger- man, and the French copies have no description of Marcolf’s ugliness. 94 SALOMON AND SATURN. In the First and Best part of Scogins Jests, etc. 1626, many of Marcolf’s devices are attributed to the hero: thus, p. 60, he escapes the hounds by letting loose a hare before them.*; but the final scene of Marcolf’s knavery, with its consequences, is given entire to Scogin at p. 84. How Scogin came to the Court like a monstrous beast, and should have been hanged. Scogin was weary of Cambridge, and could not tell how to doe, because the King had commanded him to looke him no more in the face. At last he got him a Beares foot, and an Oxe foot, and tyed them vnder his feet, then he tooke a horse foot in one of his hands, and his other hand served for another foot, and Scogin lay about the Court, and on a certaine night there fell a snow. Scogin within halfe a mile of the Kings place, went with his aforesaid three feet, and his hand which serued for the fourth foot, and when hee had set a circuit, he went into an old house, where there was an ouen, and hee crept into it, and set out his arse. In the morning the trace of this monstrous beast was found, and well was he that might first come to the Court to tell the King what a monstrous beast this should bee, that the one foot was like a Beares foot, and the other like an Oxe foot, and the other foot like a horse foot, and the other like a mans hand. As soone as the King heard of this, he called his hunters to goe with him to find out the trace of this monstrous beast. And that found, there was a great yelping of hounds and blowing of hornes, and at last the hounds came to a bay. The King and the Lords pricked forth their geldings, and rode to the old house, and looked into the ouen, and [Scogin] set out his bare arse. What knaue is this, said the King 2 I sir, said Scogin, whom your [Grace] charged not to looke you in the face, wherefore I must needs turne mine arse to you. Well knaue, said the King, thou shalt bee hanged for this pranke doing. Scogin leapt out of the ouen, and pulled up his breech, and said; I desire your Grace, if I shall be hanged; let me chuse the tree I shall be hanged on. I am content, sayd the Kyng. Foure men were appointed to hang Scogin, Scogin had prouided a bottle of wine, and sucket, and marmalade, and greene ginger, and said to them that should hang him, Masters, the Kings * Vide p. 28, Note. TRACES OF THE STORY IN ENGLAND. 95 Grace hath giuen me licence (as you know) to choose what manner of Tree I shall hang on, and in the Forrest of Windsor be goodly trees, and thither will I goe. Scogin went before them, and euer looked vpon many okes, and trees, and euer was eating of his sucket, and marmalade, and greene ginger, and dranke still on his bottle, saying, God knoweth the pangs of death are dry. When night was come, and the men being all day without meate and drinke, fainted, and said, Good Scogin, the night draweth on, and we have eaten no meat to day, and where we shall lye to night we cannot tell: chuse one tree or other to bee hanged on. O Masters, said Scogin, make no haste for my hanging, for it would grieve the best of you all to bee hanged. Scogin wandred about here and there untill it was a good while within night. Then said Scogin, here is a faire tree, let vs goe lye vnder it all night. The men said, we are so faint that we cannot tell what to doe. Well, said Scogin, you seeme to bee honest men, goe to your King, aud haue me commended to him, and tell him that I will neuer chuse a tree to be hanged on ; and so fare you well. Hee is a mad man that may saue his owne life, and will kill himselfe. It is probable that these stories of Scogin and Henry VIII. gave rise to those of James I. and Buchanan, whom the “Penny History” transforms from the Tutor into the Jester of the King. At the same time it must not be forgotten that these summary hangings neither belong to the periods nor the places in which they are supposed to be ordered, and that this point also goes to prove the antiquity and the foreign origin of the tradition. 96 SALOMON AND SATURN. OTHER VERSIONS OF THE LEGEND. IT now remains that I should say a few words respecting the more modern versions of the Salomon and Marcolf, and such as are found in other tongues besides German and French. It has been already seen, that before the year 1500 its popu- larity was such as to cause it to be several times printed in Latin, in German prose, and in French verse: but the stage also took hold of it as fair material, and towards the end of the fifteenth century Hans Folz wrote a farce on the subject, which was printed at Nürnberg, in 8vo, 1521, under the title, “Uon dem künig Salomon vnd Marckollfo, vnd einem narrn, ein hibsch fastnachtspiel neu gemacht.” Panzer, Annal. Pt. 2. p. 51. The far more famous Hans Sachs, however, composed a comedy, named, “Das Judicium Salomonis,” in which Marcolf figures as a principal character, and repeats some of the tricks described in the “Dialogus;” more espe- cially that by which he gets Salomon into disgrace with all the women of Jerusalem (2nd Mor. l. 1338, etc.), and which is, by the way, neither more nor less than the old Latin tale of Papirius, related by Aulus Gellius. A copy of this is found in the edition of Hans Sachs’s works, published at Nürnberg, 1591, Bk. 2, pt. 1. fol. 16. b. The same author wrote also a farce, in which again Salomon and Marcolf are the principal personages, and which repeats some of the proverbs of the “Dialogus.” This farce is found in the printed edition, Bk. 3. pt. 3. fol. 22. b. To one or other of these dramatic pieces, or to a similar com- position, reference is made in Melander's Jocoseria, Frankf. 1626, p. 813, in the following words:— Annis abhinc ni fallor, decem, Casparus Crato quidam Marpur- gensis, quem, quod Marcolphi aliquando personam in comoedia Salo- OTHER WERSIONS OF THE LEGEND. 97 monis, magno cum applausu et approbatione omnium Hermanno Kirchnero, Poeta Caesareo, et I. V. D. clarissimo, amicomeo summo, magnifice admodum et festive lusa actaque, tum facie, tum moribus, tum gestibus, idque asino vectus, ad vivum expressisset, Marcolphum vulgo appellitabant, Magister creari a Professoribus ejus Academia anxie postulabat,” etc. Whatever may have been its source, it appears that a ver- sion of the story was also current in Lowdutch. Nyerup found a copy of this in the Library at Copenhagen; it con- sisted of 16 leaves in 4to., without printer’s name, place or date, and is given by him merely with the title, “Marcolphus myt synem wive; ” but on the back of the title there stood, “Hie heuet sick an eyne To hope redhinghe des alderwy- sesten Koninges Salomonis vnde eynes Wanschapen geheten Marcolphus de doch klook was in sinen reden.” Nyerup, giving an account of this in Bragur. iii. 358, 359, states that the same work had been printed in Danish in the year 1711, and frequently since. Nyerup appears however not to know whether there was any old Danish version or not. A version in Danish, of the year 1699 (or at least the same version with another title), is mentioned by Hjelmstjerne, in his Catalogue, ii. 733, “ Marcolfus, eller en lystig Samtale imellem kong Salomon ok Marcolfum.” Kiób. 1699. - But amongst Ayscough’s MSS. in the Brit. Mus. No. 4857, fol. 89-96, is an Icelandic version, which, though itself mo- dern, is probably copied from an old source. Its title is, “Lyfsaga Markolfs og Samtal peirra Salomons Köngs ens * A Comoedia Salomonis, perhaps the same here alluded to, seems to have been known at this time in England also ; at least, some such piece is mentioned by Sir T. More, in a MS. letter (Arund. 249, fol. 85. b.) to Holt, which begins thus:— “Thomas Morus Johanni Holto, Salutem. Misimus ad te quae volebas omnia, praeter eas partes quas in comedia illa de Salomone ist, adjecimus : illas ad te modo non potui mittere, quippe quae apud me non sunt. Dabo operam ut ebdomada proxima accipias et quicquid aliud ex meis rebus volueris,” etc. - SA LO M. H 98 SALOMON AND SATURN. wijsa.” It begins thus:–“A davgum pein) er Salomon Kongr sat i hoisaete syns födrs Davidz, fullur vitsku og vysdoms,” etc., and winds up with, “Komst so Marcolfus vr höndum Salomons kongs ens vijsa, og reijstr sydan heim aptur,” etc. The postscript follows, “Skrifad og endadt ai Skarde aff porde Jonsyne. Anno 1670, pan 17, Dag. Januarij.” A careful examination of this convinces me that it is a mere translation of the Latin ; almost the whole proverbial portion, and first dialogue between Salomon and Marcolf are omitted : the first two statements and answers are given, and corre- spond with the Latin ; the rest are at once disposed of, as being too tedious for relation. The whole passage is as fol- lows:– Hier eftur tok Kongr til orde seo seigiande, Sanlega merke eg ad pu ert klokur, og kiauptugr, en pott pu siert im kiauptugur Samt skulum vid kijtast à ins kappmaulge, og skal eg setia pine so sem spurning, en puskalltt apturi mot ansver gieffa. M. svarar. Sa a fyrstur ad byria sem vest quedur. K. svarar. Ef ad pu getur illum uppouoedum mijnum giegnt og ansad, pa mun eggieffa pig voll- dugan man, og puskallt vera hin nafnfraegaste i mijnu rijke. M. s. Oft lofar laekner heilzune, en hun er ecke i hins vallde. Toku peir K og M sijdan til ad raedast vid miauglenige, huad hier er oflangt up ad telia edur Scriffa, etc. From Mone’s “Quellen und Forschungen,” p. 241, I find that our story is by no means confined to the limits of the Teutonic languages; he mentions a Sclavonic version also ; his words are, “I know a Polish version, only through a few extracts in the following book: * Vocabular Zvozmaitych y potrzebnych sentency.’ W. Krolewcu, 1602, 12mo, (Voca- bulary of various beautiful and needful sentences, Königsberg.) Herein, at fol. 8, stands an extract from the fliting of Salo- mon and Marcolf: ‘koniec wybrány z Salomoná.’ (Extract from the Salomon.) In the Polish version Marcolf is called ‘Marcholtow ’.” The slight comparison given by Mone proves very clearly that this Polish version coincides in con- BERTOLDO, BERTOLDINO, CACASENNO. 99 duct and in detail with our dialogues. From the transactions of the Cymorodorion, it also appears that there is a Welsh version, of what age I do not know. The title given at p. 201 of that book is as follows:–“Ymddyddan rhwng Selyv ab Davydd Brophyyd a Marcolphus.” (Dialogue between Sa- lomon, the son of David the Prophet, and Marcolphus.) In Spanish I have not been able to find any traces of this story, which is the more remarkable, from the unmeasured wealth of proverbs which that language possesses. That Marcolf and Sancho stand in some degree as corresponding characters, has been already remarked; they are alike the foils to another and higher character, and they are the repre- sentatives of that rough wit which is found among the lower classes of a people, and the wisdom which is treasured in their proverbial sayings. The disposition of the Spanish pea- sants is perhaps more inclined to humour and practical wit, than that of any people in Europe; and it is hardly possible that some version or other of the Salomon and Marcolf should not have found its way among them. True it is, that the communication between Spain and the North of France, or Germany, which seem to have been the nursing-homes of the fable, was not very considerable; and at the Reformation, books published by Gartner and his associates were not likely to be popular in the Peninsula ; yet, at an earlier period, Catalonia, as one high temple of the Gaye scyence, which certainly did not refuse to deal with matter of mirth, might have been looked to as a probable place for the preservation of such a composition. Be it as it may, there is no trace of the tale in any catalogue of the Spanish libraries that I have seen. In Italy, however, the case is far otherwise, and there the story, probably transplanted from the South of Germany, is continued through three generations, father, son and grand- S{)]], Toward the end of the sixteenth century, Giulio Cesare Croce, called della Lira, composed in prose the life of . . . . . . . .” H 2 100 SALOMON AND SATURN. Bertoldo, for so is his Morolf named. This work was entitled :-‘‘Le sottilissime astutie di Bertoldo doue si scorge un villano accorto e sagace, il quale, doppo varie strani acci- denti a lui interuenuti, alla fine per il suo ingegno raro, & acuto vien fatto huomo di Corte, e Regio Consigliero. Opera nuoua di gratissimo gusto. Di Giulio Cesare dalla Croce. In Firenze, & in Pistoia, per il Fortunati. Con Licenza de' Superiori. No date.” To this he subsequently added a life of Bertoldino, Bertoldo’s son. A further continuation was afterwards composed by Camillo Scaliggeri dalla Fratta, under the name of Cacasemno, Bertoldino’s son. Of these, the Ber- toldo alone has any very close connection with our story, a connection rendered even more apparent by the name Mar- colfa, borne by Bertoldo’s wife; but the numerous coinci- dences between the Italian and German versions, prove beyond the possibility of doubt whence Croce obtained his materials. That the story, as delivered by him, should not agree in all respects with the German or Latin version, is not unnatural. But still it was clear that one of these was in fact the foundation of the Italian tale : this might be proved by many circumstances, but it may be enough to cite one passage from the Latin, which is reproduced nearly verbatim in the Bertoldo. It is that where Salomon visits Marcolf after the first dialogue, which I have printed in the earlier portion of the volume; the passage in the Latin runs thus:— Sal. Vbi sunt tuus pater, et tua mater, tua soror, et tuus frater P Marc. Pater meus facit in campo de vno damno duo damna : mater mea facit vicinae suae, quod ei amplius non faciet: frater autem meus extra domum sedens, quicquid invenit occidit: soror mea in cubiculo sedens, plorat risum annualem. Sal. Quid illa significant : Marc. Pater meus in campo suo est, et semitam per campum transeuntem occupare cupiens, spinas in semitam ponit: et homines venientes duas vias faciunt nociuas ex vna, et sic facit duo damna ex vna. Mater vero mea claudit oculos vicinae suae morientis, quod amplius ei non faciet. Frater autem meus extra domum sedens in BERTOLDO, BERTOLDINO, CACASENNO. 101 sole, et pelliculas ante tenens, pediculos omnes quos inuenit, occidit. Soror autem mea praeterito anno quendam iuuenem adamauit, et interludicra, risus et molles tactus, et basia (quod tunc risit) modo praegnansplorat. The Italian paraphrase is as follows :- Re. Che cosa fa tuo padre, tua madre, tuo fratello? Bertoldo. Mio padre d' vn danno ne fa dui: mia madre fà alla sua vicina quel che no gli farà mai piu : mio fratello quanti ne troua, tanti ne amazza: e mia sorella piange di questo, ch'ella ha riso tutto quest'anno. - R. Dichiarami questo imbroglio. B. Mio padre nel campo desiderando di chiuder vn sentiero, vi pone de i spini ède quei, che soleuano passare per detto sétiero, passano hor di quà, hor di là da i detti spini, a tale, che d'vn solo sétiero, che vi era, ne viene a fare dui. Mia madre serra gli occhi a vna sua vicina, che muore; cosa che non gli fara mai più. Mio fratello stando al sole, ammazza quanti pedocchi troua nella camicia. Mia sorella tutto quest'afio s'è dato trastullo con il suo innamorato, et hora piange nel letto i dolori del parto. A still more singular fate, however, was reserved for this story, whose transmigrations were not to cease, till it became reproduced under the appalling title, and with the appalling length, of an epic poem, that is epic-oio viv 3porot eloru. The history of this curious occurrence is briefly this. About the beginning of the eighteenth century, Jose-Maria Crespi, surnamed the Spaniard, a painter of the school of Bologna and not without some reputation, painted the principal occur- rences of the Bertoldo, and these were engraved on copper by Mattioli, for an edition of the original work. Instead of this, however, a number of the Italian literati determined upon producing a great epic, after Berni's pattern, for the purpose, it is said, of doing a service to Dalla Volpe, the publisher, who was personally connected with many of them. The poem was distributed into twenty cautos, sixbeing dedicated to Bertoldo, eight to Bertoldino, and the remaining six to Cacasenno. Each canto had its own author, to each canto another author 102 SALOMON AND SATURN. prefixed a metrical account of the contents ; a third poet ap- pended to each allegories, or morals in prose; while, to crown all, a fourth composed learned annotations upon the whole poem. Of the three-and-twenty persons thus engaged, all, save one Tuscan, were natives of Bologna, Ferrara, or Lom- bardy. This extraordinary book, much to the distress of the Academy della Crusca, was printed in 4to. at Bologna, in 1736. In 1740 and 1741, it again appeared, together with a translation made by some of the original authors, from the Tuscan into the Bolognese dialect, and accompanied by a glossary of Bolognese words : in like manner in 1747 it was translated into the Venetian dialect, and published with a Venetian glossary attached. So that not only as a popular story-book, under which form the Bertoldo in prose is still sold in Italy, but as a satirical epic, this story is spread from one end of the land to the other. - From these Italian versions, the story has been transplanted to modern Greece, retaining the names exactly as in Croce’s book, from which the Romaic versions are literal trans- lations. At what time this took place, it is unimportant to inquire; the copies which I have seen are of late date (1804, 1832, etc.), but are reprints of older editions. The Bertoldo is thus entitled :- Ilavojpytat in m\6rarat MirepróAöov, eis ras &rotas pavepôveral ëvas xwpuárms travoúpyos, kai 6&vos, & 6tolov, to repa & to 6tápopa y ~ * w \ w 2 * / º an f * raēhuara, Štú rov troAvv kai 6&raróv row voov, yi veral Baqi)\trös XàpſłovXos' 'Apia è kai i öuabnki), ra 'yvöpuka, kai ai trapotputat Tov airov' Troimpia xapuéoratov, avyrebèv 'Iraxtoti Tapa IovXtov Kato apos ba\\a Krotze. e.v Beverag, trapa Nukoxaq, TAvket Tºp ei, Iwavvuvuv. 1832. This was followed by Bertoldino, Mareptox8tvos. A very clear proof that the Romaic version is a translation from the Italian, is furnished by the passage which corresponds to that already cited, and a very glaring blunder committed in the rendering. The Romaic version has :— BERTOLDO. MIIEPTOAAOS. 103 6. Ti Kável 6 IIatip ovv, il Mármp o'ow, & 'AöeXpés cov, kai i. 'A8expń o ov; Mt. 6 IIarépas plov &Tö piav yuvaika Káret 6üw. K.T.A. (p. 37.) Here it is plain that the translator has mistaken the damno of the original for donna, and construed d’un damno me fa dui, by &Tó putav yuvaſka kävel 800. I have now brought, with such limited materials as I pos- sessed, my account of the history of Salomon and Marcolf to an end. Unhappily, a great proportion of the versions and copies mentioned are of the greatest rarity, and only to be met with in distant libraries. Yet enough appears to have been said, to show how extremely popular, and how widely spread this dialogue was among the nations of Europe, and therefore in some respects to justify the attempt to recall it to the notice of my fellow-labourers in the cause of antiquity, both at home and abroad. I have established such a chain of evidence, as to prove that under one form or other, either as a solemn, instructive and religious dialogue, or as a hu- morous and joyous parody, it has been found in almost every European land, and in almost every stage of our progressive civilization. Moreover, I desired to show that, in its latter character, it drew into its compass many of those proverbs which are the recorded experience and the traditional philosophy of every people. And lastly, I have attempted to establish the independence of the various ver- sions, one of another, and hence the more readily to dispose my reader to contemplate the Anglo-Saxon forms of the legend, which form the text-book of this long introduction, and to prevent the feeling of strangeness and surprise at finding them so like, and yet at the same time so entirely different from, the Latin, German and Italian stories. I am myself hardly a fair judge how far I have succeeded in attaining these objects; but this I can honestly say, that I have spared no pains, and shrunk from no labour in the pro- secution of my task: with the advantage of possessing all 104 SALOMON AND SATURN. that the knowledge which Von der Hagen and Mone, brought to bear upon the subject, had enabled them to collect, I have been fortunately in a situation to give a more complete ac- count of the origin and dispersion of the tale, than is to be found in their remarks upon it; and, were there no more than this, I should have looked upon such a result as a sufficient justification to myself for the time which I have occupied in my researches, and the labour bestowed upon the collection and arrangement of my materials. TRADITIONAL CHARACTER AND PROVERBS OF SALOMON. I HAVE already mentioned all the immediate references to the story which I have hitherto detected in England; I do not doubt that there are others, which will be observed by those whose objects lead them to a close study of the middle period of our language and literature. With the exception of the quotation from Burton, all the passages seem to show acquaintance merely with the French version. But there is another class of passages which deserve notice, inasmuch as they teach us in what light the Protagonist in these dialogues is to be considered. During the middle ages, Salomon was far better known by his traditional reputation, drawn from the East, as the lord of all wisdom, the sovereign of the powers of the invisible world, and the builder of the temple, than by his more strictly Biblical character; or, to speak more accurately, a traditional character, partly founded upon the Biblical history, was attributed to him. To say that a thing was the work of Salomon, was to express its TRADITIONAL CHARACTER OF SALOMON. 105 magnificence, and the great skill with which it was fabricated. The French poems abound in such passages, one or two of which may be cited here from M. Michel’s notes to “Weland le forgeron,” p. 80. . 1. 2. 4. As estriés s'apuia del avre Salemon. (Fierabras. MS. Bibl. Roy. Supp. Fr. 180. fol. 233. b.) En mi la nef trovat un lit dont li pequn e lilimum furent al overe Salemon taillié's à or et à trifoire de cifres et de blances ivoire. (Mar. de France. l. 62.) . Quant Godefrois liber fu entrés el donjon qui estoit painturés de l’uevre Salemon. (Chev. au Cygne. MS. Bibl. Roy. Sup. Fr. 640. 8. fol. 49. b.) Li dus ot un capel qui nert pas de coton; entor avoit un cercle de l’uevre Salemon. (Ibid. fol. 56. b.) 5. Et laça un vert elme de l’uevre Salemon. (Ibid. fol. 182.) As all good swords were the work of Wéland, so were especially all great buildings the work of Salomon : Lydgate says:— Where is now Dauid, the most worthy kyng of Juda and Israel, most famous and notable ; and where is Salomon most sufferayn of cunnyng, richest of byldyng, of tresour incomparable : fface of Absolon most fayre, most ameable ; recken up echone, ef trewth make no close, recken up Jonathas of frendshyp immutable : all stond on chaunge like a midsomer rose. (MS. Bibl. Publ. Hh. 4. 12. fol. 87.) In an earlier page I have quoted from the first Morolf a passage, where the wisdom of Salomon and beauty of Ab- solon are coupled together. Chaucer’s minor poems will supply another :— The retour Tullius, gay of eloquence, and Ouide, that sheweth craft of love expres, with habaundance of Salomon's prudence, 106 SALOMON AND SATURN. and pulcritude of Absolon's fairenesse, and I wer possessed with Job’s gret richesse, manly as Sampsone my persone to avaunce, yet shuld I submit me in your remembraunce. Urry, p. 553. To which last a complete parallel may be found in one of the Minnesingers. (Vol. 2. p. 233.) Haet ich des küniges Salomónes wisheit ganz, and Absolónes schoene da bi sunder schrantz, und gewalt des richen küniges Davides, ware ich noch stårker danne sih was Samsón, künde ich viir bringen als Horant suezen dön, und ware gewaltig alles goltgesmides, etc. W. Grimm. D. H. S. p. 331. It was not to be supposed that the famous judgement, however sneered at in the German Marcolf, should not be- come a fertile source of traditions. There is an interesting instance of these in Barbazan’s Fabliaux et Contes, vol. 2. p. 440, with the title, “Le jugement de Salomon.” In this, two princes quarrel, after the death of their father, respecting the inheritance: Salomon, being appealed to, orders the father’s corse to be fastened to an upright stake, and declares that he of the two who drives his spear furthest into the body, shall be right heir. The elder strikes home, but the younger, detesting the impiety, prefers losing all share in the inheri- tance, to mangling the corse: he is in consequence, by con- sent of all the barons, put in possession of the principality. The fact of the test of natural affection being resorted to, to solve the difficulty, no doubt caused this judgement to be attributed to Salomon; for in the Gesta Romanorum, cap. xlv. from which the subject was probably derived, there is no mention of him whatever, and the decision is made by a cer- tain wise knight. It is also remarkable that, as in the first Morolf, Salomon is in this poem Emperor of Germany, and TRADITIONAL CHARACTER OF SALOMON. 107 the claimants are princes of Saxony, as appears from the opening lines:— T}octriner doit les autres cui Diex science done : au tens que Salemons porta primes corone avint une aventure d’un prince de Saissone, c’on doit bien raconter, quar bel example done. The most striking evidence, however, of Salomon’s cha- racter is found in a book printed at Gouda, by Gerard Leeu, in 1481, with the title, “Lis Christi et Belial, judicialiter coram Salomone judice . . . agitata, super spolio et violentia per eundem Christum in Inferno commissis.” This was reprinted three years later, with the title, “Jacobi de The- ramo compendium perbreve,” etc, and has since frequently reappeared under various names. •w It is probable that some collection of Proverbs, containing, among other things, a large selection from the Biblical Pro- verbs, Ecclesiastes, Wisdom and Ecclesiasticus, was current among our forefathers; I imagine this to be the book so often cited in company with Cato, Tully, Plato and Seneca ; and that something of this nature is alluded to in the following lines of Beryn. (Urry, Chaucer, p. 616.) For he can all langagis, Greek, Hebrew, and Latyne, Caldey, Frenssh, and Lombard, yee know well fyne; and all maner that men in bokis write ; in poyse, and philosophie, also he can endite: civile and canoume, and all manner lawis; Seneca, and Sydrack, and Salamon's sawys ; and the seven sciences, and eke law of armys, experimentis, and pompery, and all maner charmys. It is indeed possible that the Biblical books may alone be alluded to here, though, as I shall shortly show, it is by no means necessary. The author of that noble work, Piers Plowman's Vision, himself a clergyman well acquainted with the Holy Scriptures, and deeply versed also in such moral } 08 SALOMON AND SATURN. works as his contemporaries had to read, more than once quotes as Salomon’s, sayings which will hardly be found in his works: thus (Crowley’s 2nd Ed. fol. 13. a. Passus 3.)— Salomon the sage a sermon he made, for [to] amend mayres, and men that kepe lawes, and tolde hem this teme that I tel thinke ; ignis deuorabit tabernacula eorum qui libenter accipiunt munera. The theme is no doubt a Biblical one, being found, not in Salomon, but in Job, xv. 34: what makes it important to us is, that it serves to show how readily any wise saying was fathered upon him, at whom the countries marvelled for his songs, and proverbs, and parables, and interpretations.— Again, Piers Plowman, fol. 17. a. Se what Salomon saith in Sapientie bokes, that he that geueth giftes the victory winneth, and most worship hath therwith as holy write telleth. honorem acquiret qui dat munera. Chaucer’s tale of Melibaeus is full of quotations from Salo- mon, though not always from the Canonical or even Apocry- phal books, which go by his name : thus— Salomon saieth, that right as moughthes in the shepes fleise anoieth the clothes, and the smale wormes the tre, right so anoieth sorrowe the herte of man. (Urry, 148.) For Salomon saith; there as thou maist not have audience; en- force the not to speke. (148.) For Salomon saieth : that right as the herte of a man deliteth in savoure that is sote, righte so the counsaile of trewe friendes yeweth swetenesse to the soule. (150.) Salomon saith, take no counsaile of a fole: for he woll counsaile but after his owne lust and his affeccion. (150.) TRADITIONAL CHARACTER OF SALOMON. 109 Salomon saieth, that the wordes of a flatterer is a snare to catch innocentis. (151.) n For Salomon saith, ther n’is no privite there as reigneth dronk- messe. (151.) And Salomon saieth : a very fole is he that of all hath drede. (152.) For Salomon saieth, that the doctrine and witte of a man is knowen by pacience. (155.) And the same Salomon saith, the angrie and wrothefull man maketh noises, and the pacient man attempreth, and stilleth them. (155.) And this same Salomon saieth afterwarde : that by the sorrowfull visage of a manne, that is to saye, by the sorie and hevy counte- naunce of a manne, the fole correcteth and amendeth himselfe. (157.) It is not at all impossible but that some of these sayings are formed upon proverbs in the books attributed to Salo- mon; as the first, for instance, upon Ecclesiasticus, xix. 3; the third, upon xxxvii. 8 ; and even the last cited passage of Piers Plowman upon x. 19, as upon xi. 29, the following lines from the Coke's Prologue: (Urry, p. 34.)— Wel seide Salomon in his language, me bring not evry man into thyn hous; for herbouring by night is perillouse. Or again, as in Lydgate. (MS. Bibl. Publ. Hh. 4, 12. fol. 84. b.)— Greitest of virtues is humilite as Salomon sayth, son of Sapience. But to come more decisively to the point, there are pro- verbs quoted under the name of this prince which are not found in the Bible at all, and which bear no resemblance to anything found there: thus in Tristan, 1. 1425. (Michel, Ed. 1. p. 72.)— Salemon dit, que droicturiers que ses amis sont ses levriers. | 10 SALOMON AND SATURN. Again, Tristan, 1.36. (Vol. i. p. 5.) Sire, moult dit voir Salemon, qui de forches traient larron, jã pus ne l'amero[n]t nul jor. which though very unbiblical is completely Teutonic, and of wide dispersion : in the Castoiement, etc. (Barbazan, 2. p. 49,) it occurs thus:– Quar l'on sielt dire en reprovier, qui le pendu despendera, desur son col le fais cherra. And in the same work (2, p. 73):- Quar qui le pendu despendra le fais desur son col cherra. In the first volume and sixty-fifth page of Barbazan’s work, it appears thus:– Raembez de forches larron, quand il a fait sa mesprison, jamès jor ne vous amera. This agrees in feeling and form with the Proverb as found in the MS. C. C. C. fol. 255 :— Larroun ne amera qi lui reynt de fourches. In Graff's Diutiska, i. p. 323, there are a few poetical Old German Proverbs : among them,- Wer von dem galgen loset den diep, dem wert er selten ièmer liep. The same feeling, though not quite in the same words, is found in Reinhart Fuchs, l. 2157. (Grimm, Ed. p. 100.):— Ez ist ouch noch alsó getán, swer hilfet ungetriuwem man dazer sine nôt tibrwindet, dazer doch an im vindet valschez; des hān wir gnuoc gesehen, und muoz ouch dicke alsam geschehen. TRADITIONAL CHARACTER OF SALOMON. | ] I Grüter, on the contrary, put it still more strongly, (p. 80, Prov. Alem.)— Wer einen vom galgen erlöst, der henckt inn zu lohn germ dran. In the so-called Prouerbes of Lydgate I find (Ed. W. de Worde. Bibl. Publ. A. b. 4.58.)— Who saueth a thefe whan the rope is knet abovte his necke, as olde clerkes wryte, with some fals torne pe brybour wyll hym quyte. To wind up all, Ray, p. 161, gives the proverb as an Eng- lish one :— Save a thief from the gallows, and he'll be the first shall cut your throat. and adds, Ital. Gall.— Dispiccha l'impicchato, che impicchera poi te. Ostez un vilain du gibet, il vous y mettra. Meidinger, Dict. Compar. p. 581, Prov. Island, has— Frelsathu thiofinn fra galganum, hann launar ther illu. Adagia, etc. p. 11:— Save a thiefe from the gallowes, and he will helpe to hang thee. And lastly, Massing. Virg. Mart. Actii. sc. 3:— She saved us from the gallows, and only to keep one proverb from breaking his neck, we’ll hang her. In Howell’s English Proverbs, p. 17, there is the follow- ing one, which bears upon the subject of these remarks:— My friend, keep money in thy purse; ’tis one of Solomon's Proverbs, said one; another answering that he thought 'twas not there; if it be not, replied Kitt Lancaster, it should have been, for it is as good as any he hath. I 12 SALOMON AND SATURN. In the Morolf as well as the Marcolfus, two proverbs are put into Salomon’s mouth, which are elsewhere quoted as common proverbial sayings, and are nowise Biblical. The first is A. 57. B. 48. which stands thus in Howell’s British Proverbs, p. 19:— Llawer (in a dawg newyn ager hymny gwraig a fynn. Many one leads a hungry life, and yet must needs wed a wife. The second is B. 79, which in the same collection, p. 31. is thus given :- Pob llwybr mewn Ceunant, yr (in Fordd a redant. Each path in a dingle, run one way to mingle. Among other evidences of Salomon’s traditional character, may be mentioned the Books of Magic current under his name in the fourteenth century, and which are founded upon the stories of his seal, so celebrated in the East. But this passed over even to the Alchymists; and the Rosicrucians, not less than the Freemasons of those ages, assisted in spreading the feeling. I shall notice but one more instance of this character attributed to Salomon. It is an early printed collection of Italian proverbs, with the following title:– Opera nuova di Prouerbii di Salomone, sententiosi, e vtili ad ciascuna persona.-Nouamente stampata. 12mo, undated. The following are extracts :- 1. Hor nota dolce socio se cerchi fugir locio cagion dalchun difetto 2. Pero farai concetto dusar lhumanitade cha hom prudente acade Saper tenersi in freno 3. El corretto veneno non fa di molto danno talhora a seder stanno color che fan gran fatti OTHER COMPOSITIONS OF THE SAME NATURE. 113 4. E molti si fan matti che van pellando altrui ma sauio sia colui chal suo ceruello a segno 5. Chi stima laltrui sdegno non ha poco vedere assai gloua sapere vsar i bon costumi 6. Tal fa di molti lumi che vede poco auanti o quante sante e santi si chiamano ai bisogni. 7. Color dan fede a sogni che studiano in mattheo el mon e in tutto reo chi pecca e si se menda. 8. Sai chi li a gran facenda che piglia a molti impacci chi vol scampar da lacci si fuga i cacciatori. >k >k 3é: >k TRADITIONAL CHARACTER OF MAR- COLFUS. THE traditional character of Salomon has been established sufficiently in the last chapter, and we can now proceed to that of his competitor: before we do this, however, it may be desirable to say a few words on the nature of the struggle in which he is the protagonist, and its Northern character, which has hitherto been left untouched. It appears from the poems, sagas and even popular tradi- tions of Scandinavia and other parts of Germanic Europe, that trials of wit and wisdom were scarcely less common than SA LOM, sº I | 14 SALOMON AND SATURN. trials of strength and skill in arms, among our forefathers. Many tales survive from which we may gather that strangers were usually invited to enter into such contests, upon their arrival in foreign courts. Frequently these skirmishes of readiness and knowledge degenerate into mere cases of mutual vituperation ; but they often had important results; rarely were they undertaken before a pledge had been deposited on either side, and the victor in the strife of tongues carried off the stake as his prize. So in the story above quoted from Josephus, of Salomon and Abdimus, large sums depended upon the solution of the problems. But in the North, as in the East, life itself is reported to have been sometimes set to wed: the tales of Appollonius of Tyre” and Kalaf are fami- liar. In the fifth book of Saxo Grammaticus, Hist. Dan. (Ed. Steph. p. 68), we find :— Uxor Colonis erat Gotwara, quae eximiae procacitatis facundiá quantumlibet disertos et loquaces enervare solebat. Incensed by the slaughter of her sons, and in hopes of avenging them, she challenges Eric to a struggle of this kind. Igitur Gotwara consumptae infeliciter sobolis exitio moesta, simul- que eam ulcisci avida, pronuntiat adversus Ericum altercandi colli- bitum sibi fore certamen, ita ut ipsa torquem magni ponderis, ille vitam in pignore poneret, aut aurum vincendo, aut lethum succum- bendo laturus. (Sax. Gr. p. 78.) The words made use of on either side will not repay peru- sal. Suffice it that Eric, whom his stepmother had made the wisest of men by giving him magical drinks f, vanquished his * See Marcus Velser's Latin, or Mr. Thorpe's Anglo-Saxon, version of this tale, the foundation of Shakspeare’s Pericles. t The story of the wizard Michael Scott has familiarized us with the means by which supernatural knowledge was attained. A few remarks upon the belief of our forefathers in this respect will not be useless, inas- much as they illustrate the following passage in the Latin Salomon and Marcolf. The king demands, “Unde tibi versutia haec venit? Marcoſfus respondit : Tempore David patris tui, cum essem infantulus medici patris tui, quodam die pro agendis medicinis unum vulturem acceperunt: et cum singula membra necessitatibus expendissent, Betsabea, mater tua, cor illius TRADITIONARY CHARACTER OF MARCOLFUS. 1 15 opponent and secured the gold. The Wafprudnis Māl, a poem of the earlier Edda, represents Odin, under the name of Gangradr, visiting the wisest, strongest and most danger- ous of the giants. Whichever fails in the contest of know- accepit, et super crustam ponens, in igne assawit, ac tibi comedere dedit, mihique qui tunc in coquina eram, crustam post caput projecit. Ego vero crustam [corde] vulturis perfusam comedi, et inde, ut spero, versutia mea venit, sicut et tibi pro cordis comestione sapientia.-SAL. Sic me Deus ad- juvet, in Gabbatha mihi apparuit Deus, et replevit me sapientia.-MARc. Talis dicitur esse sapiens, qui seipsum habet pro stulto,” etc. The hearts of all birds, serpents and of many animals were supposed capable of com- municating this wisdom. In the North, it particularly consisted in under- standing the language of birds. When Sigurdr has slain Fafnir, and is roasting his heart for Reginn, he tastes it and becomes endowed with this faculty. The Edd. Soem. vol. i. pp. 180, 181, says, “Sigurdr tok Fafnis hiarta ok steikti a teini. En er han hugdi at fullsteikt veri, ok freyddi Sveitinn or hiartano. pá têk han á fingri sinom ok skynia bi hvart fullsteikt verí. Han brann ok brá fingrinom 1 monn ser, en er hiartblóp Fafnis kom à tw’ngo honom skildi han fuglsröd. Han heyrbi at igdor klavkobo á hrí- sinom.” Sigurd-qu. Fafn. ii. 8. xxxi. etc. When later still, he cuts off Reginn's head, eats Fafnir's heart, and drinks the blood of both, he again hears the swallows speak; p. 184: “Sigurpr hió havfwb af Regin : ok bá át han Fafnis hiarta, ok drack blób beinra beggia Regins ok Fafnis, bá heyrbi Sigvrpr hwar igdwr maelto.” Gudrun partook of Fafnir's heart, and she understood the talk of birds: “ bat er savgn månna, at Gudrun hefdi etip af Fafnis hiarta, ok hoe skildi pví fugls ravdd.” Gudr.-qu. T. introd. In the fairy-tale of “The White Serpent” the king gains all his wisdom by feed- ing on snake-flesh, and when his curious servant tastes it, he obtains the power of understanding the language of animals, birds, etc. The Fairy Ring, by J. E. Taylor, 1846. The moment when Odin became inspired with the profound wisdom which enabled him to invent the Hvgrúnar (Runes which make men dear to their companions), was that in which he drank the blood which fell from Heiddröpner's head. Brynh.-qu. i. 13. Edd. Soem. vol. i. p. 199. paer of hygdi Hroptr af beinn legi er lekip hafdi or havfi Heiddravpnis ok or horui Hoddropnis. In the fourteenth and following stanzas the cut-off head of the giant Mimer is said to have revealed these runes to Odin, which in 3ome degree reminds us of the head of the physician in the Arabian Nights. It can hardly be doubted, that the tale of the lion whom Reynard cheats of the stag’s heart’ is connected with this superstition. See Grimm. Reinh. Introd. 48,49, 52. I 2 } 16 SALOMON AND SATURN. ledge must lose his life: questions upon recondite points of Norse mythology are mutually put and answered, till at length, when desired to say “what were the words that Odin spake in Baldur's ear when he laid him upon the funeral So again, the fox wishes to eat the cricket, in order that he may obtain the gift of song. Reinh. p. 125. The account of Eric, alluded to in the text, is as follows:—“Mittitur deinde Rollerus a patre cognoscendi causã domi interim acta. Is ut maternum fumare tugurium widit, foris accedens par- vulumque foramen furtiva luminis applicatione trajiciens, introspectá aede, animadvertit matrem informi cacabo coctilia pulmenta versantem. Sus- pexit praeterea tres colubras superne tenui reste depensas, ex quarum ore proflua tabes guttatim humorem epulo ministrabat. Duae quippe colore piceae erant, tertia squamis albida widebatur reliquis modico eminentius pensa. Haec nexum in cauda gestabat, quum caeterae immisso ventrifumi- culo tenerentur. Ille rem maleficio consentaneam ratus, silentio quod viderat pressit, ne matrem veneficii ream astruere putaretur. Ignorabat enim innocuam anguium extitisse naturam, nescius quantum illo vigoris epulo pararetur. Supervenientes deinde Regnerus et Ericus, ut fumidam aspexere casam, ingressi discubitum petivere. Quibus ad mensam sitis Craca privigno filioque ună cibum capturis, catillum discoloris dapis ad- movit. Pars quippe picea, sed croceis guttis interlita, pars albida wide- batur: quippe pro varia serpentum specie, geminus pultem color infecerat. Cujus quum solam uterque particulam delibasset, Ericus non ex colorum habitu, sed interni vigoris effectu epulas aestimans, nigrantem dapis partem, sed succo potiore confectam, catino quam celerrime verso, ad se transtulit, albidamgue sibi admotam prius Rollero applicans, coenam felicius gessit. Et ne mutationis industria notaretur, taliter, inquit, aestuante freto, puppim in proram referri solitam. Nec tenue viri ingenium fuit, industrii operis dissimulationem a navigii consuetudine mutuantis. Ericus itaque, faustã jam dape refectus, internå ipsius operä ad summum humanae sapientiae pondus evasit. Quippe epuli vigor, Supra quâm credi poterat, omnium illi scientiarum copiam ingeneravit, ita ut etiam ferinarum pecudaliumque vocum interpretatione calleret. Neque enim solum humanarum rerum petitissiuus erat, verumctiam Gengualos brutorum Sonns ad certarmm affec- tionum intelligentiam referebat. Praeter ea tam comis atque ornati eloquii erat, ut quicquid disserere cuperet, continuo proverbiorum lepore poliret :” p. 72. Baldur, Odin’s son, owed his strength and beauty to food prepared from the scum of three serpents. Saxo, Bk. iii. (Ed. Steph. p. 43.) But, like many others, this superstition was not confined to the races of the North. Stephanius, in his Notae uberiores in lib. v. Saxon. Grammat. p. 113, says, “Plinius lib. x. nat. hist. c. 49, et lib. xxxix. c. 4, auctor est, tradidisse Democritum, facultatem intelligendi avium voces, comparari esu certi anguium generis. Philostratus quoque lib. iii. de vita Apollonii Thyanei scribit, incolas Bacarae, Indr ... urbis, jactare, eum qui cor et TRADITIONARY CHARACTER OF MARCOLFUS. 117 pyre,” Wafprudnir recognizes the King of Gods and men, confesses his ignorance and submits to his fate. Edd. Saemund. I. I. etc. The terms of the contest are thus stated in the seventh stanza:— Hvater pat manna What man is it er ſ minom sal who in my hall verpomc orpi à addresses me with words P Vt pv ne comer Thou comest not out orom haullom offá again from our halls [two nema pv inn snotrari ser. unless thou be the wiser of the Again, in the nineteenth stanza, Wafprudnir says:— Fröper ertv nv gestr, Wise now art thou, my guest far pv a becciotvns, Go to the giant's bench, oc melomc ſ sessi saman. and sitting together, let us talk. havfpi vepia We will bet our heads vip scolom havllo ſ in the hall, gestr, Vm gedspeki. Oh guest, upon our wisdom And lastly, in the fifty-fifth stanza, the giant thus alludes to the result which is to be fatal to himself :— Ey mannz pat veit No man knoweth that, hvat py ſardaga what thou in days of yore sagder ſ eyra syni. saidst in the ear of thy sonſ Feigom mvnni: I prophesy my death; maelta ic mina forma stafi I spake my ancient lore oc vnm ragna ravc. and of the twilight of the Gods ! Nu ec vip Opinn deildac Now have I shared with Odin mína orpspeki. my craft of words. pv ert à visastr vera. Thou art ever the wisest of men epar draconis comedisset, omnium animalium conceptus et voces intellec- turum. Quod ipsum de Arabibus scribit, l. i. ejusdem operis.” To the last of these authorities Panurge probably alludes, when he says, “Why the devil didst thou not counsel me...... to eat of the liver or milt of some dragon To the end that by those means I might, at the chanting and chirping of swans and other fowls, understand the substance of my future lot and destiny, as did of old the Arabians in the country of Mesopotamia.” Rabel. iii. c. 25 (Urqh. i. p. 423). In general, our forefathers attributed the utmost power to draughts distilled from various simples and from cer- tain parts of animals. Gudrun’s mother gave Sigurdr a drink which had the effect of causing him to forget Brynhildr, and turn his affections to her own beautiful daughter. A Saxon homily against witchcraft especially condemns philtres. MS. Bibl. Publ. Cantab. I. i. 1. 33. fol. 393, etc. 1, 18 SALOMON AND SATURN. Other poems of the Edda have a similar character. Of these the Harbarz liop, or Fliting between Odin and Thörr, may particularly be mentioned, as answering, in its abusive nature, to the German and Latin versions of the Salomon and Marcolf. Edda Soem. I. p. 91. Other instances of such contests are to be found in the flyting of Grep and Eric, Saxo, p. 76, Frotho and Eric, p. 77; of Hrimgerpr and Atli, Helg.-qu.-Had. 20, etc.; of Sinfiótli and Gupmundr, Helg.- qu-Hund. I. 30, etc.; and lastly, of Hünferö and Beówulf, l. 996, etc. of the poem. - Since dialogues of this description were common in the North of Europe previously to the introduction of Christi- anity, it is probable that even a southern or eastern tale, which came well recommended, would meet with a ready re- ception, and become as it were naturalized among us. The enigmatical struggle of Salomon and Abdimus, or Salomon and Hiram, would soon accommodate itself, at least as far as the form was concerned, to previous dialogues between Wöden and the giants, especially as the subject-matter was alike in both. Still, very considerable difficulty lies in the way of the investigation, when we attempt to account for the identity of Saturnus and Marcolfus, and to give a reasonable explanation of even these names. There cannot, I think, be any doubt of their identity; though the early period at which Mareolfus was adopted instead of Saturnus in every place but England, is remarkable, and adds to the obscurity of the whole subject. Nevertheless the name of Marculf does occur even in the Anglo-Saxon version : Saturn is said to have widely wandered, and visited “the treasure-halls of the Medes, the land of Marculf, the realm of Saul,” etc. Now Marculf (Mearcwulf, the wolf of the Marches or Boundary- land) is certainly a Teutonic name, and not an eastern one at all; while Saturnus seems as little to be a northern one. There are some peculiar circumstances, however, which serve to show that an eastern element might possibly lurk in the one, and a northern element in the other form. TRADITIONARY CHARACTER OF MARCOLFUS. 119 A passage of some interest occurs in the Cott. MS. Cal. A. iii. fol. 4, to the ensuing effect:- “Ante diem judicii soluetur Sathanas de custodia sua, et exibit ad seducendas naciones quae sunt in quatuor angulis terrae, Gog et Magog: quorum interpretationem nominum esse comperimus, Gog tectum, Magog detectum.... sunt enim xxii regna ad ubera Aquilonis de eaden gente nefandissima. Hethicus uero Cosmographus dicit Gog et Magog pluribus insulis uel litoribus usque Euxinum maris sinum inclusos in Biritheis montibus et Taracontis insulis, contra ubera Aquilonis. Gens est ignominiosa et incognita, monstruosa, idolatra, fornicaria, in cunctis stupris et lupanaribus, truculenta, unde et nomen accepit. Comedunt universa abhominalia et abortiua, hominum iuuenum carnes, iumentorumque et ursorum, uulturum et coradriorum ac miluorum, bubonum et bisontium, canum et similium. Statura deformi, nunquam loti aquà ; vinum penitus ignorant, sale nunquam utuntur, frumento nullatenus. Diem festum non habent, nisi quod mense Augusto mediante colunt Saturnum . . . . et in ipso mense Augusto congregauerunt ad unam cateruam generationem cunctam seminis Sui, in insula maiori maris oceani Taraconta, fece- runtdue aceruum lapidum magnum ac bitumine conglutimatum, aedi- ficantes pilas praegrandes mirae magnitudinis, et cloacas subter marmore constructas et piramidem fortem et glutinatam. Appella- werunt lingud sud Morcholon, id est stellam Deorum, quod derivato nomine Saturnum appellant.” Through all the inconsistency and confusion of this ac- count, I think I recognize a vague and indistinct description of our Gothic forefathers in their settlements upon the shores of the Black Sea; and if this be so, it is possible that in Saturnus there may lurk some reference to the Gothic word Staírnó, a star. In what oriental language Morcholon could mean stellam deorum passes my means of investigation*, but there seems, as far as mere form goes, some resemblance to the Markolis mentioned in pp. 8 and 9. I have sometimes, but hesitatingly, contemplated the pos- * The late Dr. F. Rosen, whose opinion is entitled to the highest con sideration, told me that he could not suggest any oriental tongue in which the meaning here given to Morcholon could be justified. He thought that in Syriac it might mean “Deus omnium,” the universal God. 120 SALOMON AND SATURN. sibility of these assertions having sprung out of some ill-read or ill-understood passage of Lactantius, Minucius Felix, or some other ancient theologian ; for in these authors Milcom, Malcol and Moloch are synonyms for Saturn, probably in relation to the sacrifice of infants offered to him ; as Minucius says, “Merito Saturno in nonnullis Africae partibus, infantes immolabantur;” and Lactantius clearly believes the Cartha- ginian Saturn to be not only this Phoenician Milcol, but even the patriarch Israel himself. See Selden’s Syntagma de Diis Syris, and H. More, Myst. of Godliness, Bk. iii. c. 15. Whatever may be the case with respect to this part of the subject, it seems impossible to avoid the admission of some god in the northern mythology, who is represented by the name Saturn, in the “interpretatio Romana,” by which words Tacitus intends to express the Roman custom of giving such Latin appellations to the German or Gallic deities as seemed most nearly to answer to their peculiar attributes: hence Wöden became Mercury, Đôr (Bunor) Jupiter, Tiw Mars, etc. Still Tacitus is perfectly well aware that among the Germans Mercurius is a greater god than Jupiter. It is true that neither Caesar, Tacitus, Pliny, Procopius, nor indeed any classical author mentions Saturnus among the Teutonic gods; but this cannot be taken as evidence that there was no such god : if non-mention alone sufficed to deprive our ancient deities of their rank, we must unpeople the Teutonic Osgeard, and retain four or five only of the principal mythological persons. On the other hand, our native authors have continually named Saturn as one of our gods. Gregory of Tours (ii. 29) states that the objects of Chlodowich’s worship were Saturnus, Jupiter, Mars and Mer- curius. An Anglo-Saxon poetical homily, bearing the title “De Falsis Diis,” contains the following passage:— Git 6a, 6a haeśenan nôldon Yet would not the heathen beón gehealdene be contented on swä feawum godum : with so few gods; TRADITIONARY CHARACTER OF MARCOLFUS. | 2 | but they began to worship various giants, and men for their gods which were mighty in worldly dignity, and terrible in life, although foully they lived. One man was dwelling in the island Crete, named Saturn, powerful and ferocious, so that he eat his children when they were born, and unfatherlike made their flesh his food. He left nevertheless one alive, although he had devoured his brothers before ; he was called Jove, hostile and mighty; he expelled his father from the aforesaid island, and would have slain him could he have come to him. This Jove was so lascivious that he married his sister, who was named Juno, a very lofty goddess. Their daughters were Diana and Venus, whom the father debauched both foully, and many of his female relatives criminally defiled. These guilty men were the mightiest gods which the heathen worshiped ac fengon to wuróigenne mislíce entas and men him to godum Ša öe mihtige waron on woruldlícum gepincóum, and egefulle on life, §eáh 6e hſ leofodon füllíce. 10 An man was eardigende on Öam iglande Creta, Saturnus gehåten, swyðlſc j walhredw, swā Śaet he abát his suna ëá Šâ hí geborene waron, and unfaederlíce macode heora flásc him to maete. He la file swä, öeåh aenne to life, 20 $eah Öe he abíte his gebrööra on 83r; se was Jouis gehäten hetol J prymlic: he afligde his faeder of Śām foresaedan iglande, and wolde hine àcwellan gif he him come tø. Se Jouis was swā gāl Śaet he on his swustor gewſfede, 30 seó was gehåten Juno, swíöe healíc gyden. Heora gedohtra waron Diana j Uenus *, Čá forlaeg se faeder fúllíce butu, and manega his magan mānlíce forwemde. Ł)ās mānfullan men wäron êa márostan godas 40 §e Öa haºëenan wurðodon * The MS. reads “Minerua and Uenus,” but it is obvious from the alli- teration that we must read Diana. 122 SALOMON AND SATURN. and worhton him to godum, ac Se Sunu was swä, öeåh swíðor gewurčod êonne se faeder ware on hedra filan biggencg.e. Bes Jouis is arwuröost ealra öära goda §e Öa haºğenan haefdon on hedra gedwylde, 50 and he hätte E)6r betwux sumum peddum, ëane &a Deniscan leóde lufiat swíðost. His sunu hatte Mars se macode aefre saca, and wrohte and w:iwan he wolde aefre styrian ; Šisne wuröodon 6a ha§§eman for healſcne god, 60 and swā oft swā he fyrdodon oëöe to gefeohte woldon §onne offrodon hiſ hedra lác on 3 r &isum gode; hí gelyfdon Saet he mihte micclum him fultumian on 6ām gefeohte forêan §e he gefeoht lufode. Sum man was gehäten Mercurius on life 70 se was swíöe facenful and swícol on dàdum, and lufode eac stala and leåsbrednysse : §one macodon &a háčenan him to maran gode and aet wega gelætum him lac offrodon and tò heagum bedrgum him bróhton onsaegdnysse. so Bes god was ārwurða betwux eallum háčenum andmade unto themselves for gods, but the son was nevertheless more honoured than the father was in their foul custom. This Jove is the most venerable of all the gods whom the heathen had in their error, and he was called Thor among certain nations, whom the Danish people love the most. His son was called Mars who made ever contests, and wrath and mischief he would ever stir up ; him the heathen honoured as a lofty god, and as often as they warred or would to battle, then offered they their sacrifice beforehand to this god; they believed that he could much aid them in battle, since he loved battle. A man there was called Mercury during life who was very fraudulent and deceitful in deeds, and eke loved thefts and deception : him the heathen made a powerful god, and by the road-side made him offerings, and on high hills brought him sacrifice. This god was honourable among all the heathens TRADITIONARY CHARACTER OF MARCOLFUS. 123 and he is Opon gehäten 6örum naman on Denisc. Sum wif hätte Uenus, seó was Ioues dohtor, swä fracod on gålnysse Šaet hire faeder hiſ haefde, and effic hire broëor, and 66re gehwylce 90 on myltestrena wísan : achſ wuröiaô Öa háčenan for hâlige gydenan, swā Swā heora godes dohtor. Monega 66re godas wāron mislíce afundene, and eac Swylce gydenam on swíðlícum wurðmynte geond ealne middangeard, mancynne to forwyrde; ac Čás synd Öa fyrmestan §eáh 6e hſ füllſce leofodon. Se syrwigenda dedfol Še swícač embe mancynn gebróhte 6a háčenan on Öaet healſce gedwyld, §aet hiſ swā füle men 100 him fundon to godum, Öe Öa leahtras lufodon ^e líciaë &ám deGfle, ëaet eacheora biggencgan heora bysmor lufodon, and aelfremede wurdon fram Šām aelmihtigan gode se&e leahtras onscunaú and lufa’, 6a claºnnysse. Hſ gesetton eac Čá Šáre sunnan and Öa mónan and Šâm 6örum godum, aelcum his daeg ; aerest Sãre sunnan ëone sunnan daeg, and sióðan čám ménan I 1.0 120 and he is called Opon by another name in Danish. A woman was named Venus she was Jove's daughter, so bold in lust that her father had her, and eke her brother, and others besides after the fashion of a whore : but her the heathen honour as a lofty goddess, and as the daughter of their god. Many other gods there were variously invented, and goddesses too in mighty repute throughout the world, for the ruin of mankind; but these are the greatest though they foully lived. The ambushed devil that besets mankind with lies brought the heathen to this deep error, that they such foul men should invent for gods, who loved the sins that please the devil, and their worshipers also loved their shame, and became estranged from almighty God who hateth sins and loveth purity. They appointed also to the sun and moon and to the other gods, to each his day; first to the sun the Sunday, then to the moon 124 SALOMON AND SATURN. êone m6nan daeg, and Öone priddan daeg hí peowdon Marte heora feohte gode him to fultume. Bone feorčan daeg hí sealdon him to frófre pâm foresaedam Mercurie heora maeran gode; ëone fiftan daeg hí freolsodon ma}rlíce Ioue to wurèmynte, ëám marostan gode; §one syxtan daeg hſgesetton §áre sceamleāsan gydeman Uenus gehåten, and Frycg on Denisc. Bone seofoban daeg hí sealdon Saturne, §ám ealdan Šára goda foeder him sylfum to frofre, endenext swä, öeáh §eáh Öe he yldest ware. Hſ woldon git wurčian arwurólſcor Öa godas and forgeafon him steorran swilce hſ ahton heora geweald, §a seofon tunglan, | 5 || sunnan and monan and Ša Óðre fif 8a faraš aefre ongcan $one rodor té eastdaele werd, achſ gebigö seó heofon underbaec aefre. Ac Śa steorram swā Śeáh scinon on heofonum on frymöe middameardes aer öa mänfullan godas wurdon acennede, oööe gecorene to godum. I 30 140 160 the monday, and the third day they submitted to Mars their battle god for their support. The fourth day they gave for their advantage to the aforesaid Mercury their great god ; the fifth day they solemnly devoted to Jove's honour, the greatest god ; the sixth day they appointed tö the shameless goddess called Venus, and Fricg in Danish. The seventh day they gave to Saturn, the grandfather of the gods for their own comfort, yet last of all though he the eldest were. They would yet honour their gods more highly and they gave them stars, to have power over them, the seven constellations, sun and moon and the five others that go for ever against the firinament toward the east, but still the heaven turns them ever back. But yet the stars shone in heaven at the creation of the world before the guilty gods were born, or chosen to be gods. TRADITIONARY CHARACTER OF MARCOLFUS. 125 Hſ worhton eac ànlicmyssa They made also likenesses &ám ārwuröum godum, of the venerable gods, sume of smaëtum [golde] some of beaten gold, 3% * # * Sk >}< >{< >{< Cattera desunt. MS. Cott. Jul. E. vii. 237. b. etc. The first feeling on perusing this passage naturally is, that it contains merely pedantic remembrances of Roman heathen- dom; but on further investigation references may be detected to our own mythology, which are necessarily different from anything found in the myths of Greece or Rome. That Saturn is Jupiter's father and Juno his wife, is Roman certainly ; but it is not so, that Jupiter was the father of Venus, or that he lay with Diana (Minerva) and Venus. On the other hand it is Teutonic, although some little confusion lies in the statement. According to the “ Interpretatio Romana,” Jupiter, the thunder-god, is Bunor or Đôrr; but Bunor is not the supreme god of the Teutonic, as Jupiter is of the Roman, mythology : following the same interpretation, Venus is Fricge, and in the northern system she is Thórr's wife; hence the story unknown to the Romans of Jupiter debauching his own daughter. Again, this poem asserts that Jupiter lay with his daughter Diana, for so we must read instead of Minerva. Here we arrive at another confused blending of traditions. . Originally Wóden, and at a later period Wöden's wife, led that nightly procession which in various parts of Ger- many is yet known as the superstition of the “Wild Hunts- man.” Hackelberg, or Hackelberend, (the cloak-wearer) is Wöden himself. But strangely enough, the church early adopted this under the name of ludits Dianae”, while in some 3. * Can it be that Diana, “ the dancing virgin,” was confounded with IIa)\\as, and, by a further confusion, with Minerva, and that in this manner Herodiadis, the dancing virgin of Christian mythology, was introduced into this strange company Jerome Visconti published a book upon this subject, with the humane conclusion, that those who frequented the Ludus 126 SALOMON AND SATURN. countries a goddess Habundia, dame Habonde, led the way; in others the daughter of Herodias was the principal per- sonage. It is horrible to think that such a superstition, so involved in darkness and confusion, so unintelligible to the accused, the accuser and the judge, as this primaeval Teutonic belief, should have caused the sacrifice of innocent life; but—alas for human fallibility l—so it is ; for this Ludus Dianae, Wöden's procession, wild hunt, or whatever it may be called, is no more or less than the “witches’ sabbath,” for a fancied participation in which, torture and death have been Dianae were relapsed heretics and obnoxious to the punishment of death by fire. The work is rare; its title, “Magistri Hyeronimi Vicecomitis. Lamiarum sive striarum opusculum ad illustrissimum Mediolani ducem franciscum Sfortiam Vicecomitem : Incipit feliciter.” The only edition of this tract was printed at Milan by Pachel, in 1490. The author cites a passage from some Council, probably an early one of Aix la Chapelle (or can Acquirense be error ſor Aucyrense, A.D. 314 :), in the following words: “ Rationes probantes quod realiter non uadant ad ludum. In contrariam partem est auctoritas decreti xxvi. 9. y. c. epi. Ita ibi legitur. Illud non est obmittendum : quod quaedam sceleratae mulieres retro post Sathan con- uersae, demonum illusionibus et fantasmatibus seductae, credunt se et pro- fitentur cum Diana nocturnis horis dea paganorum uel cum Herodiade et innumera multitudine mulierum equitare Super quasdam bestias et multa terrarum spatia in tempestae noctis silentio pertransire eius iussionibus obedire ueluti dominae et certis noctibus ad eius Seruitium euocari,” etc. In several other passages of this work Visconti speaks of the lady of the game, “domina ludi.” The bishop he alludes to is probably Burckhardt of Worms. I hardly know whether this was ever a common superstition in this country. The allusions to it in learned works (as, for example, in John of Salisbury’s Polych. ii. 17) may be owing to the studies of their authors rather than the belief of our people. H. More (Myst. of Godl. Bk. iii. c. 18) citcs Fr. Picus as an authority for the commerce of men and women with demons, saying, “ according to that practice which to this day is confessed by witches, especially in their meetings and joviall revel- lings in the night, at that solemnity which they call our Lady's play, the ancients called it Ludum Dianae, or Ludum Herodiadis; where the witches, as themselves confess, do eat and drink and dance, and doe that with these impure spirits which modesty would forbid to name.” Grimm's remarks on the subject should be consulted. Deut. Myth. p. 1008, etc. Ed. 1844. I wish also to call attention to the fact, that instead of Diana, Minerva occasionally appears in this relation, and so presents a similar confusion to that noticed in the text. TRADITIONARY CHARACTER OF MARCOI, FUS. 197 the portion of hundreds. According to this view, Diana and the supreme god Wöden's wife are one and the same person; but the author of the poem cited thought Jupiter was the supreme god and Diana his daughter; hence the charge of incest, which, understood in the Teutonic sense, resolves itself into a mere conjugal relation. I do not think, then, that we must at once reject the name of Saturn as a Teutonic god, merely because the first glance at this poem would induce us to consider it the production of a pedantic monk. The same observation applies to other passages: thus Geoffrey of Monmouth, when introducing Hengest as explaining to Vortigern the religious belief of the Saxons, makes him name Saturn as one of the gods he worshiped (p. 43, Ed. 1587). Matt. Westminster repeats Geoffrey word for word (p. 82, Ed. 1601), and from him was probably taken the following passage of La3amon (MS. Cott. Cal.A. ix. f. 79. Otho C. xiii. f. 65. b.):— p0 saide Vortiger pe souepe hātte Teruagant, pat was wis and swipe war, ân héh god in tire lond. and woche bed), 3oure bileue, 3et we habbap in leãfdi; pat 3e on bilefep P pat he h his and mihti; [pó saide Hengest 3eó his ihôte Frea, cniht alre hendest :] hirdmen hire louiep. we habbap godes gode T6 alle peds godes pe we louiep in mode : we worsipe werchep, pe 6n hätte Phebus, and for hire loue pe 6per Saturnus; peds dages we heom gefue. pe pridde hôtte Wöden, Mone we 3efue Moneday, pat was a mihti ping : Tydea we 3efue Tisdei, pe ferrpe hātte Jubiter, - Wöden we 3efue Wendesdei, of alle pinges he is war; pane ponre we 3efue porisdai, pe fifhe hātte Mercurius, Frea pane Friday, pat his pe he hest ouer us; Saturnus pane Sateresdai. pe sixte hātte Appolin, pus saide Hengest pat his a god of grete win. cniht alre hendest. To this must be added, that on their adoption of the Roman seven-day week, the Teutons, as far as they could, attributed 128 SALOMON AND SATURN. the days to their own national deities, which most nearly represented the Roman : thus Sun and Moon for the first and second days; Tiw or Er for the third, dies Martis; Wöden for the fourth, dies Mercurii; Bunor for the fifth, dies Jovis; Freya for the sixth, dies Peneris; and Saetere for the seventh, dies Saturni. Now it is remarkable that the low Germans (Saxons, Westphalians, Frisians) should have re- tained these names for the fourth and seventh days, while the high Germans replaced them by abstractions; Wednesday being with them Mitwoch or Midweek; Saturday, Sambaztac (Samstag), a corrupt form of Sabbatum, Sabado, yet current in Spain, etc., or Sonnabend. It is also very remarkable that the old Norse family should not have preserved the heathen name of the seventh day, but have written, O. N. Lavgardagr, Swed. Lördag, Dan. Löverdag, the washing or bathing day. I attribute, however, some importance to a line cited by Grimm from a Latin poem of the ninth century, on the battle of Fontenay (Bouquet. vii. 304):— Sabbatum non illud fuit, sed Saturni dolium, i. e. “It was not a Sabbath, but a Saturn's bath,” or, accord- ing to a modern German idiom, a devil's bath, Teufelsbad.*, where there appears to be an allusion to the Norse names, as well as an identification of Saturn with the arch-fiend, the natural opponent of true religious belief and godly wisdom. A more important fact however is, that names of places and plants are compounded with the name of Saetere. In a charter of Edward the Confessor I find the name Saeteres- byrig, which answers exactly to Wödnesbyrig : again, in the north of England there are two parishes called Satterthwaite, and in Devonshire one called Sattersleigh ; while the com- mon crowfoot or gallicrus is in Anglo-Saxon Satorláð. Now * Grimm, Deutsche Mythologie, p. 111, etc. Ed. 1844. TRADITIONARY CHARACTER OF MARCOLFUS. 129 it is acknowledged that no signs of ancient divinity are more convincing than the appearance of a name in the appellations of places and plants, and in the days of the week, and all these conditions are fulfilled in this instance. That he should also appear in such a legend as the one under consideration, is another evidence of his divinity. And if it be objected that the places and plants named from him are few in num- ber, I can only answer that they are at least as numerous as those devoted to Đunor and Tiw, whose godhead has never been doubted. Considerations such as these seem to have induced Grimm, in the new edition of the Deutsche Mythologie, to admit Saturn into the German Pantheon, which was not the case in the first edition *. He recalls the German tradition of the fifteenth century, that such a god was recognized in the Hartz district, that the common people called him Krodo (or in more accurate spelling Hruodo, Chrödo, which I should have felt more inclined to compare with the Anglo-Saxon god- dess Hréðe, (Bed. de Nat. Rerum, c. xv.), and that they repre- sented him under the figure of a man standing on a large fish, and holding in one hand a vessel of flowers, in the other a wheel. He continues, by offering evidence that the Slavonic nations had also a Saturn, under the name of Sitivrat; that this Sitivrat bears also the name of Kirt, which nearly re- sembles the German Krodo; that the Slavonic mythologists compare Sitivrat with the Sanskrit Satjawrata, whom Vishnu rescues in a great flood, under the form of a fisht; that on a fish the image of Krodo stands; lastly, that Vishnu is re- presented as wearing garlands of flowers about his neck, and bearing a wheel in his fourth hand. All these, though not * Deutsche Mythologie, p. 226, etc. t I cannot find any account of this in the Vishnu Purana, and Grimm does not notice the authorities on which the Slavonian mythologists rely for their fact. SA LO M. K 130 SALOMON AND SATURN. decisive proofs, are interesting and curious coincidences at least. No doubt the great difficulty of all is to account for the name Marcolphus, which replaced Saturnus. Its antiquity is obvious from the passage already cited from Notker of St. Gall*. Mone, who considers the whole tale to have origi- nated in the Netherlands, brings forward several arguments to prove that the name Marcolf is a mere Netherlandish ex- pression for a mocker, japer and jiber; that it is originally the name of a kind of crow, and consequently has an immediate reference to the character of Marcolf as a reviler and parodist. I cannot say that I am at all convinced by the professor’s rea- soning, and I cannot find any trace in Notker's words of the parody: the Anglo-Saxon poems have none, the Anglo-Saxon prose version has none, the earliest French version has none, and other incidental allusions have been cited which prove the original form of the story to have been serious, and there- fore not resembling the Latin and German versions in any detail. A passage which bears more strongly on Mone’s view than any which he has quoted, occurs in the Latin Salo- mon and Marcolphus : alluding to Salomon and himself, Mar- colf says, “Jubilat merulus, respondet graculus.” Never- theless it seems to me much more likely that the jay obtained his name from the hero of our story, as the fox did from the still more famous Reynard, than that the reverse should have been the case. Again, it is very remarkable that while the Netherlandish is argued to possess the word Markolff, and in that word the origin of Marcolphus, the Netherland- ish Reineke Vos should call the jay, not Marcolf, but Mar- quartí. * Wide p. 12. t The passages cited by Mone are as follows:—“Doctissimi uiri Jo- annis Murmellii, Ruremundensis, pappa puerorum: ” (a Latin and Teutonic vocabulary) Antw. Mich. Hillen. 4to. 1537. In this, under the title De TRADITIONARY CHARACTER OF MARCOLFUS. 131 It is to be observed that the Anglo-Saxon poem makes Saturnus say he has visited Meda máčöumselas Marculfes eard, as if he meant to place this land somewhere in the East; and the unusual form of the word, Marculf, (not Mearcwulf,) has something unsatisfactory about it. Is it conceivable that it should stand in any relation to the Weallende Wulf, or Wandering Wolf, of Sal. Sat. 2.423 P It is also to be observed that Saturn, the wandering sage, bears a curious resemblance to Wöden, the wandering god ; and that even a connection can be observed between Wöden and Marcolphus. I have already called attention to the fact of Wöden's being the “Wild Huntsman;” now it appears that this superstition goes in Denmark by the name of the “flying Marcolf,” den flyvende Markolfus”; by which is probably meant, the flying devil, as Saturni dolium was the devil’s bath. Avibus, we find Garrulus, een mercolf. In the Dictionarium Triglotton, auct. Petro Dayspodio. Antw. 1567, 4to. sub voce garrio, “garrulus, een clapper : item avis nomen, een mercolf.” Again, in the Opus minus primae partis Alexandri, Antw. 1511, 4to, at fol. 7, we find, “graculus een markolff.” In the Dictionarium, “quod gemma gemmarum vocatur,” Coloniae, 1511, 4to, “graculus, eyn markloff, vel eyn kae, vel eyn doyl.” Lastly, in the Vocabularium, S. l. e. a. printed in 4to, about 1490, we have, “graculus est nomen avis, ein markolff.” In Rollenhagen’s Frosch- mäuseler, the jay is called Marcolff, and in other contemporary works Bruder Morolf. When we consider that all these works appeared at the period of Marcolf's extreme popularity in Europe, it seems to me most probable that the name was borrowed directly from the story. * Deutsche Myth. p. 530. Ed. 1835. K 2 | 32 SALOMON AND SATURN. SALOMON AND SATURN. THE poetical Salomon and Saturn, if indeed there be not two distinct poems of the name, is taken from two manuscripts, both in the library of Corpus Christi College, Cambridge. The longer and, although fragmentary, the completer of these copies is found in the MS. No. 422. It consists of twenty- six pages, written in a close, beautiful, and, as it appears, female hand. Of this the first page is, with the exception of a few scattered words, become wholly illegible, from having at some period been pasted down into the binding of the book. The text begins however very clearly at line 60, and so continues to line 340, after which, in the very middle of a page, a long and fragmentary piece of prose is inserted by the same hand. After a lacuna of one or more pages in the manuscript, the couplets recommence, and are continued to the end of the first and beginning of the second part, which also falls in the middle of a page. The second part begins, as, from a few strokes yet visible, it appears that the first did also, with a line of capital letters. There is little that requires remark in the first part, which is entirely devoted to a de- scription of the Pater Noster (a personification of the prayer), its form, stature and powers, except a few heathen supersti- tions, illustrated in the notes, and the use of several Runic characters, which I have treated of elsewhere *. . The second MS., which is distinguished in the various readings by the letter B, is also a fragment; it is written in a comparatively modern hand (that is, late in the eleventh century), on the margin of a magnificent copy of Ælfred's Beda, MS. No. 41. It consists only of 189 lines; but by great good fortune these are the opening of the poem : the few legible words in the first page of Cod. A. correspond to * Archaeologia, vol. xxviii. On the Runes of the Anglo-Saxons. SALOMON AND SATURN. 133 those of Cod. B., and we may therefore conclude that we really have here the first lines of the poem. As the only interest of this second codex is derived from the lines which it furnishes to the first, and the various readings, it requires no further remark. The first part of the poetic Salomon and Saturn bears no relation whatever, save in name, to the dialogues which we have examined, and shall hereafter examine. The second part however, inasmuch as it is a series of riddling questions mutually proposed, approaches more nearly to the real type of the whole matter, the problems of Salomon and Hyram. Still it bears little resemblance to either of the prose dialogues in Saxon, and none whatever to the other versions of the Salomon and Marcolf : its subjects are theo- logical and moral, and in this respect, difference of creed considered, it might be more properly compared to the Waf- prudnis-mal than to any other composition that I know. Thus it sings of the fall of the angels, of heaven and hell, of the good and evil spirits that accompany every man, the one to tempt, the other to warn and strengthen : or it mixes up allegorical and mythic narratives, as where it speaks of death by the title of Uasa mortis, and under the form of a bird ; or where it relates the adventures of the friend and comrade of Nimrod, whose slaughter of several dragons in a certain plain has converted it into a kind of Avernus, over which no bird may fly, and near which no breathing creature can exist. Upon the whole, although its subjects be similar, there is no one question found in the poetic Salomon and Saturn which is repeated either in the prose version or in the Adrian and Ritheus. 134 SALOMON AND SATURN. SATURNUs cwac 8. Hwæt! Ic iglanda eallra haebbe bóca onbyrged, purhgebregd stafas, lárcraeftas onlocen 5 Libia and Greca, swylce eac istoriam Indea rices. Me &a treahteras tala wísedon 10 on 8ám micelan béc, >k >k >{< >k >k :}; swylce ic naefre on eallum 8ám fyrngewrytum 15 findan ne mihte sóöe saillode. Ic séhte 8á git hwylc wałre m6des, oë8e maegenprymmes, 20 elnes o'Söe Iehte eorlscipes, se ge-palmtwigeda Pater Noster. Sille ic Seealle, 25 sunu Dauides, pedden Iſs]raela, xxx, punda SATURN spake. Lo of all the islands I the books have tasted, [the letters, have thoroughly turned over the lore-craft have unlocked of Lybia and Greece, also the history of the Indian realm. Me the expounders well directed in the great books, >}: >k Sk >}: >}: × which I never in all the ancient writings might find truly collected. I sought yet what were in respect of mood or majesty, of power or in any respect uſ activity, the palm-twigged Pater Noster. I will give thee all, O Son of David, King of Israel, thirty pounds 1. From this to line 59 a few words only here and there are discernible in Cod. A. 11. A line erased. 25. MS. Wille. SALOMON AND SATURN. smaëtes goldes and mine suna twelfe, 3. { ) gif Šá mec gebringest §aet ic si gebrydded, purh 8aes cantices cwide, Cristes linan; gesémest mec mid soče, 35 and ic mec gesund faſre], wende mec on willan on wasteres hricg, ofer Coferflöd Caldeas sécan. 40 SALoMon cwa.º. Unlašde biö on eorðan, unnyt lifes, wéste wisdómes, weallaò swä mieten feldgangende, 45 feoh bātan gewitte, se purh Sone cantic ne can Crist geherian : waraö windes full, worpač hine dedfol 50 on dömdaege, draca egeslice, of coined gold and my twelve sons, if thou wilt bring me that I may be touched, through the word of the canticle, by Christ’s line; if thou truly reconcilest me, and I depart in safety, if I turn at my will upon the water's back, over the Coferflood to seek Chaldaea. SALOMON spake. Wretched is he on earth useless in life, devoid of wisdom, like the meat he wandereth that move over the plain, the witless cattle, who through the canticle cannot honour Christ. [panse, He shall inhabit the void ex- the devil shall cast him down in the day of doom, the fearful dragon, contemptuously from the bright Balance with iron strength. All grown over shall he be by the heads of the waves of scorn ; [him then will it be better liked by bismorlice of blåcere lićran frenum afelum. 55 Ealle beć8 £weaxen of edwittes yöa heafdum ; $onne him biö leófre 35. gesemest 43. MS. B. weste. 49. A. Waraº he. 55. MS. aplum. 59. with the word leófre begins the second page of A., which I follow here, giving the various readings of B. 136 SALOMON AND SATURN. bonne eall Seós ledhte gesceaft than all this bright creation gegoten fram Sam grunde filled from the very abyss goldes and seolfres, with gold and silver, fe8ersceaturm full in all its regions full feohgestre&na, of treasure, gif he aefre 86es organes 65 if he ever of the organ 6wiht cé8e: anything had known : fracoğ he biö Sonne and fre- hostile shall he then be and mede strange freàn aelmihtigum, to Almighty God, englum ungelic unlike the angels âna hwearfač. 70 he shall wander alone. SATURNUs cwas 8. SATURN spake. Achwä maeg eſſèost But who may easiest ealra gesceafta of all creatures 8a hálgan duru the holy door heofona ríces of heaven's kingdom torhte ontynan 75 bright unclose on geta}lríme 2 in succession ? SALOMON cwas 6. SALOMON spake. Baet ge-palmtwigede The palm-twigged Pater Noster Pater Noster heofonas ontyneð, openeth the heavens, hálige geblissač, 80 blesseth the holy, metod gemiltsab, maketh mild the Lord, morbor gefylleó, putteth down murder, ãdwaesceò de6fles fyr quencheth the devil’s fire Dryhtnes onaeleč : kindleth the Lord’s : swylce 86 miht 85 thus mayst thou >}: >k >k >k >k >{< 62. B. silofres. 63. B. feterscette. 64. B. fyrngestrečna. 67. B. fremde. 69. B. ungesibb. 70. B. hwarfač. 71. B. eačust. 72. B. eallra. 73. B. haligan. 74. B. heofna. 76. B. on getáles ríme. 77. B. gepalmtwigode. 79. B. hedfmas. 80. B. hálie. 82, A. gesylle S. B. gefilleč. SALOMON AND SATURN. 137 mid 8y bedrhtan gebede blód onbaštan 8aes de&fles dry, Saet him dropan stigat 90 swäte geswíöed Sefan intingum, egesfullícran Sonne sed aārene gripu Sonne hed for xii [f]yra 95 tydernessum ofer gléda gripe gifrust wealle&. Forêon hafa’8 se cantic ofer ealle Cristes bêc widmašrost word: 100 he gewritu lašreč, stefnum steðreč, and h[im] stede healdeº, heofona ríces 105 heregeatewa wage6. SATURNUs cwa.º. Achúlíc is se organ in gemyndum to begonganne, ^ám 8e his gåst wile 11() meltan wit, morère, mergan of sorge, âsceadan of scyldum ? Huru him scippend geaf wuldorlicne white | 115 with the bright prayer heat the blood of the devil's wizard, [rise so that in him the drops shall hurried with blood in the thoughts of his breast, more full of terror than the brazen cauldron when it for twelve generations of men in the embrace of flames most greedily bubbleth. Therefore hath the canticle over all Christ’s books the greatest repute : it teacheth the scriptures, with voice it directeth, and its place it holdeth, heaven-kingdom’s arms it wieldeth. SATURN spake. But how like is the organ in the mind to be conceived, by him who would his spirit melt against murder, make merry out of sorrow, separate from guilt 2 No doubt the Creator gave it wondrous beauty! About this in the world full oft Mec Saes on worulde full oft 87. B. del, Öy. 89. A. dream. B. dry. 90. B. drapan. 92. A. Seofan. B. intingan. 93. B. egesfullícra. 94. B. Sane. gripo. 98. B. gifrost wealla8. 99. B. forčan. 103. B. stereº. 105. B. hedfonríces. 106. B. heregeatowe wege6. A. wige S. 107. B. organan. 109. B. begangenne. 110. B. gast. 111. B. miltan. 112. B. merian. 113. B. asceáden. A. Scyldigum. 114. B. sceppend. A. gaf. 116. A. worolde. I 38 SALOMON AND SATURN. fyrwit fríneč, füs gewite&, mód gemenge6. Načnig manna wat, 120 haeleča under heofenum, hú mín hyge dredseč by sig aefter b6cum ; hwilum me bryne stige6, hyge heortan neah 125 hearde wealle&. SALoMoM cwacö. Gylden is se Godes cwide, gimmun Āstāned, hafa’8 silfren leaf; sundor maeg ałghwylc ºurh gåstes gife gódspel secgan : he biö sefan snytro and sáwle hunig ; 130 and módes meolc, I35 mašröa gesäligost; he maeg öa sáwle my curiosity enquireth, quick it moveth about, my mind it mingleth. No man knoweth, hero under the heavens, how my spirit sinks laboring over books; at times the heat ariseth, my spirit near the heart hardly boileth. SALOMON spake. Golden is the word of God, stoned with gems, it hath silver leaves ; each one can through spiritual grace a gospel relate: it is wisdom of the breast and honey of the soul; milk of the mind, most blessed of glories; it may the soul from eternal night fetch back under the earth; never so deep let the fiend with fetters have fastened it, though he with fifty bonds enclose it, yet breaketh it the craft, and all the devices of sinnihte gefeccan under foldan; naefre hie se fednd tò Saes ničer feterum gefaestnaº, *Seáh he hie mid fiftigum clusum beclemme, he 8one craeft briceč, and 8a or Sancas 145 117. B. fyrwet. geč. 123. B. bisi. 124. hwylum. seolofren. del, leãf. 131. B. gaºstaes. tero. B. syn-n. 139. B. gefetian. 119. B. geond menge6. 125. B. del, neah. 132. g6dspellian. 133. A. seofan. B. Sny- 135. This and the following line are wanting in A. 143. B. clausum. 122. B. dreč- 129. B. 121. A. hefenum. 126. A. haedre. 138. A. sien-n. 144. B. Same. SALOMON AND SATURN. 139 ealle toslítež : teareth asunder : hungor he éhyöeó, hunger it despoileth, helle gesträdeº, hell it destroyeth, wylm towedrpets, fire it casteth asunder, wuldor getimbreč. 150 glory it buildeth up. He is médigra More courageous is it middangearde, than this world, stabole strengra stronger in its position Sonne ealra stäna gripe. than the gripe of all the rocks. Lamena he is lašce, 155 It is the leech of the lame, leóht wincendra, the light of the blind, swylce he is deafra duru it is also the door of the deaf, dumbra tunge, the tongue of the dumb, scyldigra scyld, the shield of the guilty, scyppendes seld; 160 the dwelling of the Creator; flódes ferigend, the bringer of the flood, folces nerigend, the saviour of the people, yöa yrfeweard the heir of the waves earmra fisca, of the poor fishes, and wyrma helm, 165 and the defence of the worms, wildeora holt, the refuge-wood of heasts, on wéstenne weard, a guardian in the wilderness, weorómynda geard: the garden of worship : and sebe wile geornlice and he that will earnestly ^one Godes cwide 170 this God’s-word singan séðlíce, sing in sooth, and hine symle wile and him will ever lufian bātan leahtrum, love without crime, he maeg öone láðan gåst, he may the hated spirit, feohtende fednd 175 the fighting fiend fled nde gebringan, bring to flight, 147. A. Ahiečes. B. gehideð. 149. B. toworpe”. 152 B. middangeardes. 153. B. he is strengra. 154. B. ealle. 155. B. lamana. 156. B. winciendra. 158. B. deádra. 161. B. feriend. 162. B. neriend. 164. B. fixa. 165. B. del. and. A. welm. B. whence. 167. B. del, on. westennes. 168. B. wedrömynta. 171. B. smeålice. 172. B. symle liuan. 173. B. wile bitan. 174. B. láčan gesió. 175. B. feohterne. 176. A. gebrengan. 140 SALOMON AND SATURN. gif Šá him ağrest on (ifan ierne gebringest Prologa prima §am is B P nama : 180 hafa’, göömecga gyrde lange, gyldene géde, and ā Śone g[rim] man feond swíömód swipe', ; 185 and him on swače fylge6 N A ofcrimægene, and hine effc of slyhö. T Thine teswač, and hine on 8a tungan sticab, 190 wraesteð him Saet woddor, and him Sa wongan brices. M E hine yflab, swā he é wile ealra fednda gehwone 195 faeste gestandan ; $onne hine on unbanc, R. R. eorringa geséceò; bócstafa brego bregdeº sona 200 feond be Šám feaxe, laetet flint brecan scines sconcan ; he ne besceáwaô no his leomena lić, 205 ne biö him lašce géd. Wendet, he hine Sonne [under wolcnum if thou at first over him earnestly bringest Prologa prima whose name is P: the warrior has a long rod, with a golden goad, and ever the grim fiend fierce-minded smiteth ; and on his track pursueth A with mighty power, and him also beateth. T plagueth him, and him in the tongue stabbeth, twisteth his throat for him, and his cheeks breaketh. E afflicteth him, as he ever will fastly stand against every foe; then little to his pleasure, R. shall angrily seek him; the prince of letters shall soon whirl the fiend by his hair, he will let the flint break the phantasm's shanks; never shall he witness the comfort of his limbs, [him. nor shall any leech be good for Then shall he depart under [the well-in, 177. B. del, on. 178. B. yorn gebringe6. A. gebrengest. 179. B. prologo primo. 180. The simple letters stand, without Runes in B. 181. A. after gā8 a modern hand has written o. A. maecga. B. gèmaga. 182. A. gierde. 184. B. grymman. 185. A. sweopač. 186. B. del, him. laete S, over which is written filgië. 188. B. of slehö. 189. with T ends the MS. B. 207. MS. hiene. SALOMON AND SATURN. 14 l wigsteall sece& heólstre behelmed, huru him biöaetheortan wa, 210 Sonne [h]e hangiende helle wisceò, Saes engestan éðel-rices; $onne hine forcinna& ^a cyrican getúnas. Il I [som]od aéghwaeber bringe& sweópan of sióe; sárgia'8 hwile fremdne flažschoman, feorh ne bemurneč ; 8onne in S cymeč, engla geraeswa, wuldores stapf, wráöne gegrípeč feónd be 8ám fötum, late& foreweard hledr on strangne stān, and stregdač točas geond helle heap : hyde 8 hine ačghwylc aefter sceades sciman ; sceača biö geby sigod, Satanes Segn swíöe gestilled. 215 220 225 230 235 Swylce hine X Q and Il V . - f cwealme gehnaigeó, frome folctogan farab him togegnes, 240 his fortress seek covered with darkness, [heart, at any rate he will be sad at when he hanging hell shall wish for, the narrowest of realms; when him shall repudiate both churches and houses. N and O together, either bringeth a sweep from his journey; by times they shall afflict the strange body, his life they shall not care for; then cometh S, the prince of angels, the staff of glory, he shall clutch the angry fiend by the feet, shall dash his forward cheek on the strong stone, and scatter his teeth around the crowds of hell : each one shall hide himself in the indistinctness of shadow; the fiend shall he trouble, Satan’s thane made very still. Also him Q and U with death shall approach, the prudent leaders shall advance against him, 210. MS. heartan. 216. MS. tuinnas. 237. MS. hiene. 142 SALOMON AND SATURN. habbat leóht speru, lange sceaftas, swíömóde sweapan; swenga newyrnaº deGrra dynta; 245 him biö Saet deofol lä8. Bonne hine N. L. and seyrra h C güğe begyrdač; geåp staf wige6 250 biterne brågan : bygač sona helle haeftling, 8aet he on hinder gaš8 : $onne hine P F and IXIM titan ymböringač scyldigne sceatan; habbač scearp speru, atole earhfare; aeled lastað 260 on Saes fedndes feax flána stregdan, biterne brógan; banan heardlíce grimme ongilda’8, 265 8aes hie oft gilp brecač. Bonne hine aet niehstan nearwe stilleč * G se geåpa, $one God sended 270 freðndum on fultum ; fareč after bq D, fiftmagnum full : they have light spears, long shafts, sweeps strong of mood; blows they spare not, dear dints; loathly to them is the Devil. Then L and angry C shall gird him about with war; the crooked letter wageth bitter terror: soon shall shrink hell’s captive, so that he goeth backward. then shall F and M throng from without about the guilty wretch ; sharp spears have they, the terrible flight of arrows : they shall let fire upon the fiend’s hair strew its shafts, a bitter terror; the mischief fiercely with rage they shall repay, that often pride breaketh them. Then him at last narrowly shall still G the crooked, whom God sendeth a support to his friends; D fareth after, full of five virtues : 253. MS. haeftlig. 265. ongieldač. 272, faereº. SALOMON AND SATURN. 143 fyr biö se Sridda; staef strašte neéh 275 stille bideð. H onette’8, engel hine scirpets, Cristes cempan, on cwicum wałdum 280 Godes spyrigendes, geónges hraegles. Bonne hine on lyfte lifgetwinnan, under tungla getrumum, 285 twigena ordum, swedpum seolfrenum, swíče wealla8, očöaet him bén blicaä, blédač adran ; gártorn geótað 290 gifrum deofle. Maeg symle se Godes cwide gumena gehwylcum, ealra fednda gehwone 295 flednde gebringan, ºurh mannes miſió, mánfulra heap sweartne geswencan; naefre hie Saes sellíce bleóum bregdač aefter bâncofan, 300 fečerhoman onföö. Hwilum flotan grípač, hwilum híe gewendač 305 on wyrmes lic five is the third ; the letter near the street shall abide still. H shall hasten, the angel shall clothe him, Christ’s warrior, in the quick weeds of enquiring God, in a new garment. Then him in the lift, the twins of life, beneath the masses of the stars, with points of twigs, with silver sweeps, shall mightily vex, until the bone appear, the veins shall bleed : [pour the rage of shafts they shall on the greedy devil. Ever may the God’s word, for every man, every fiend put to flight, through mouth of man, the troop of evil ones the black troop oppress; let them never so strangely change with colours in their body, or assume plumage. Sometimes they seize the sailor, sometimes they turn into the body of a snake 278. Scierpes. 286, tuigena. 287, seolfrynum. 293, simle. 295. gehwane. 296. gebrengan, 298, manfullra. 300. syllice. 144 SALOMON AND SATURN. [scearpes] and sticoles, stingač nyten feldgongende, feoh gestrádač; 310 hwilum híe on wastere wicg gehnaigač, hornum ge-heavač oč8aet him hedrtan blód, fámig fládes baeº, foldan geséceò. Hwilum hie gefeterač faéges monnes handa; 315 gehefegaS 8onne he aet hilde sceall wiè la Swerud 320 lifes tiligan: ăwríta & hie on his waspne walnota heap, sharp and piercing, they sting the neat going about the fields, they destroy the cattle ; sometimes in the water they bow the horse, with their horns they hew him until his heart’s blood, a foaming bath of flood, falls to the earth. Sometimes they fetter the hands of the doomed; they make them heavy when he is called upon in war against a hostile troop to provide for his life : they cut upon his weapon a heap of fatal marks, 308. Stingeå nieten. 310. gestrude&. 311. he. 312. gehmaege&. 313. geheaweó. 317. he. 323. awriteó he. 324. wallnota. Saturnus cwas 8. Achú moniges bleós biö Saet deofol and se Pater Noster Sonne hie betwih him gewinna & Saloman cwacö. Britiges bleós. Saturnus cwas 8. Hwast sindon Saağrestan Saloman cwab. Baet dedfol bič airest oil geoguèláde, on cildes onlícnisse: Sonne biö se Pater Noster on häliges gástes onlícnisse. E)riddan síðe biö Saet deofol on dracan onlícnisse: feoróan síðe biö se Pater Noster on straśles on- lícnisse 8e Brachia Dei hâtte. Fiftan síðe biö Saet dedfol on Systres onlícnisse: sixtan síðe biö se Pater Noster on leóhtes onlícnisse. Seofoºan síðe biö Sonne ôaet deGfol on SALOMON AND SATURN. 145 bealwe bocstafas ; 325 baleful letters ; bill forscrífač, they write away the bill, meces maśröo. the glory of the Sword. Forêon našnig man Therefore should no man scile oft oróances often without a cause titábredan 330 draw forth wa-pnes ecgge, the weapon's edge, §eáh 8e him sewlíte cweme; although its beauty please him; ac symle he sceal singan, but ever let him sing, $onne he his sweard geted, when he his sword draweth, Pater Noster, 335 the Pater Noster, and Saet Palmtredw and the palm-tree biddan mid blisse, joyfully pray, '8aet him bú gife that it will give him both feorh and folme, life and hand, ^onne his fednd cyme. 340 when his foe cometh. [At this point the couplets cease, and the following prose frag- ment is inserted, but without any break in the MS.] 326. forscrife'6. Saturnus quoth. But how many shapes will the devil and the Pater Noster take when they contend together Salomon quoth. Thirty shapes. Saturnus quoth. What are the first Salomon quoth. The devil will be first in the shape of youth, in the likeness of a child : then will the Pater Noster be in the likeness of a holy spirit. The third time will the devil be in the likeness of a dragon : the fourth time will the Pater Noster be in the likeness of the shaft that is called Brachia Dei. Fifthly will the devil be in the likeness of gloom : sixthly will the Pater Noster be in the likeness of light. Seventhly then will the devil be in the likeness of a SALO M. L 146 SALOMON AND SATURN. wildegres onlícnisse: eahteočan síðe biö se Pater Noster on 8aes hwaeles onlícnisse 8e Lewiathan hätte. Nigočan síðe biö Saet dedfol on atoles swefnes onlícnisse: teočan síðe biö ^onne se Pater Noster on hedfonlícre gesihöe onlícnisse. Endleftan síðe biö 8aet deofol on yfles wifes onlícnisse: twelftan síče biö se Pater Noster on heofonlícre byrnan on- lícnisse. Breoteočan síðe biö Saet deofol on sweordes on- lícnisse: feowerteočan síðe biö se Pater Noster on gyldenre byrnan onlícnisse. Fifted San síðe biö 8aet deofol on bremles onlícmisse: sixteočan síðe biö se Pater Noster on seolfrenes earnes onlícnisse. Seofonteočan síðe biö 8onne ôaet dedfol on sleges onlícnisse: eahtateočan síðe biö se Pater Noster on seolfrenes earnes onlícnisse. Nigonteočan síðe biö 8aet de6fol on fylles onlícnisse: xx sièe biö [se] Pater Noster on Cristes onlícnisse. On xxi sièe biö 8aet dedfol on aétrenes fugeles onlícnisse: on xxii sièe biö se Pater Noster on gyl- denes earnes onlícnisse. On xxiii sióe biö Saet deofol on wulfes onlícnisse: on xxiiii sièe biö se Pater Noster on gyldenre racenteage onlícnisse. On xxv síðe biö 8aet dedfol on wrohte onlícnisse: on xxvi sīše biö se Pater Noster on sibbe onlícnisse. On xxvi sièe biö 8aet deofol on yfeles ge- pohtes onlícnisse: on xxviii sióe biö se Pater Noster on ãrfaestes gåstes onlícnisse. On xxviiii site biö deóplícor gehwyrfed Saet dedfol on dečes onlícnisse. Salomon cwa.º. Dómlicor biö, Sonnese Pater Noster ge- hwyrfed on Dryhtnes onlícnisse. Saturnus cwacö. Ac hwá áspyret Saet dedfol of geofones holte, and hine gebringe6 on 8ára Cristes cempena fæðmum $e 8us hatton, Cherubin and Seraphin ... [Salomon cwac S.] Uriel and Rumiel. SALOMON AND SATURN. 147 wild-beast: eighthly will the Pater Noster be in the likeness of the whale that is called Lewiatham. Ninthly will the devil be in the likeness of a foul dream : then tenthly will the Pater Noster be in the likeness of a heavenly vision. The eleventh time will the devil be in the likeness of a bad woman : the twelfth will the Pater Noster be in the likeness of a hea- venly breastplate. The thirteenth time will the devil be in the likeness of a sword : the fourteenth time will the Pater Noster be in the likeness of a golden breastplate. The fif- teenth time will the devil be in the likeness of a bramble : the sixteenth time will the Pater Noster be in the likeness of a silver eagle. Then the seventeenth time will the devil be in the likeness of a hammer : the eighteenth time will the Pater Noster be in the likeness of a silver eagle. The nine- teenth time will the devil be in the likeness of a fall : the twentieth time will the Pater Noster be in the likeness of Christ. At the twenty-first time the devil will be in the likeness of a poisonous bird : on the twenty-second time the Pater Noster will be in the likeness of a golden eagle. On the twenty-third time will the devil be in the likeness of a wolf: on the twenty-fourth time the Pater Noster will be in the likeness of a golden chain. On the twenty-fifth time will the devil be in the likeness of wrath : on the twenty- sixth will the Pater Noster be in the likeness of Peace. On the twenty-seventh time will the devil be in the likeness of an evil thought: on the twenty-eighth time will the Pater Noster be in the likeness of a pure spirit. On the twenty- ninth time will the devil be still more deeply changed into the likeness of death. - Salomon quoth. Then will the Pater Noster be more glo- riously changed into the likeness of the Lord. Saturnus quoth. But who shall track the devil from the covert of ocean, and bring him to the hands of Christ's champions, who are thus named, Cherubim and Seraphim * Salomon quoth. Uriel and Rumiel. L 2 | 48 SALOMON AND SATURN. Saturnus cwac S. Ac hwá sceóta 8 Saet dedfol mid weal- lendum straślum ? Saloman cwac S. Se Pater Noster sceótač Saet deofol mid weallendum straślum ; and sed liget hit baerneč and tácnaë, and se regn hit [on] úfan wyröeó, and 8a genipu hit dweliab, and se Sunor hit Srysce& mid 86%re fyrenan aecke, and hit drífe8 to Saëre irenan racenteage 8e his faeder on eardač, Satan and Sathiel. And Sonne Saet dedfol swíče wérgač hit séceö scyldiges mannes nyten, o&e unclašne tredw; obôe gif hit méteó ungesenodes mannes má8 and líchoman, and hit §onne on forgitenan mannes innelfe gewite'8, and Šurh his fel and Surh his flašsc on 8a eoróan gewite'8, and Sanon helle wésten gespyrreó. Saturnus cwacö. Achúlíc heafod hafa’8 se Pater Noster Saloman cwacö. Pater Noster hafa’s gylden heafod and silfren feax; and Seáh 8e ealle eorčan water syngemenged wię &m heofonlícum wastrum uppe on àne aedran, and hit samlice rinan onginne eal middangeard mid eallum his ge- sceaftum, he maeg under öaes Pater Nosters feaxe ànum locce drige gestandan : and his eagan sindon xxi öusendum síða beorhtran Sonne ealles middangeardes eorče, Seáh Še heó sy mid 88%ra bedrhtestan lilian blostmum ofbräded, and ag- hwyle blostman leaf haebbe xii sunnan, and &ghwylc blostma haebbe xii monan, and a ghwylc mona sy synderlice xii Susendum síða bedrhtra öonne he ge6 was aér Abeles slege. Saturnus cwa-S. Achúlíc is Saes Pater Nosters seówlítige heorte 2 Saloman cwa-S. His hearte is xii Susendum síða bedrhtre 8onne ealle &as seofon heofonas Še is sindon of rgesette, 8eáh 8e híe syn ealle mid 8y démiscan fyre onaled, and 8eáh Seeal Seós eoröe him neočan togegnes birne, and heó haebbe fyrene tungan, and gyldenne hracan, and leóhtne mé8 inne- weardne. And Seáh 8e eal middangeard sy fram Adames SALOMON AND SATURN. 149 Saturnus quoth. But who will shoot the devil with boil- ing shafts 2 Salomon quoth. The Pater Noster will shoot the devil with boiling shafts; and the lightning will burn and mark him, and the rain will be shed over him, and the thick dark- ness confuse him, and the thunder thrash him with the fiery axe, and drive him to the iron chain wherein his father dwelleth, Satan and Sathiel. And when the devil is very weary he seeketh the cattle of some sinful man, or an unclean tree; or if he meeteth the mouth and body of a man that hath not been blessed, then goeth he into the bowels of the man who has so forgotten, and through his skin and through his flesh departeth into the earth, and from thence findeth his way into hell-desert. Saturnus quoth. But what kind of head hath the Pater Noster 2 Salomon quoth. The Pater Noster hath a golden head and silver hair; and although all the waters of the earth should be mingled with the waters of heaven above into one channel, and it should begin to rain them together upon the earth and all its creatures, yet might it stand dry under a single lock of the Pater Noster’s hair : and his eyes are twelve thousand times brighter than all the earth, though it should be overspread with the brightest lily-blossoms, and the leaf of every blossom should have twelve suns, and every blossom twelve moons, and every individual moon should be twelve thousand times brighter than it was ere Abel's murder. Saturnus quoth. But what is the Pater Noster’s beauteous heart like Salomon quoth. His heart is twelve thousand times brighter than the seven heavens that are set over us, though they should all be kindled with the doomsday fire, and though all this carth should burn up from beneath them, and it should have a fiery tongue, and golden throat, and a light mouth from within. And although all the world should be- 150 SALOMON AND SATURN. frymöe edmiówe geworden, and ānra gehwylc habbe 8a xii Snyttro Habrahames and Isaces and Jacobes, and ānrage- hwylc móte lifigan Šreo hund wintra, ne magon hy. Sære tungan gerecnisse, ne hire maegnes swíömódmisse áspyrian. And his earmas sindon xii öusendum síða lengran Sonne ealles middangeardes eorče, o&e bećmas, Seáh 6e hy syn mid 8y bedrhtestan wyrhtan folumum tosomne geféged, and ânra gehwylc ende sy fram 68rum to 8ám midle mid 8y gulliscan seolfre oferworht, and mid 6am neorxnawonges compgimmuna åståned; and his handa twá, hy sint brádran 8onne xii middangeardas Seáh hy syn ealle tosomne gesette. And se hālga cantic he hafa’, gyldene fingras, and Šára is ânra gehwylc synderlíce xxxtigum Susendum dağla lengra Sonne eal middangeard oëöe eorêe; and on 8aes Pater Nosters 88%re swíöran handa is gyldenes sweordes onlícnis, &aet is eallum Óðrum waspnum ungelíc ; his ledma he is hlutra and beorhtra öonne ealra hedfona tunglu, o&e on ealre eoróan syn goldes and seolfres fraetwednissa and faegernissa: and 8aes dryhtenlícan waspnes seó swíöre ecglast he is mildra and gemetfaestra öonne ealles middangeardes swótnissa, oë8e his stencas; and seó winstre ecglast Saes ilcan waspnes, he is réðra and scearpra öonne eal middangeard, Seáh he sy binnan his feower hwommun fulgedrifen wildeora, and ănra gehwylc degr haebbe synderlice xii hornas irene, and ănra gehwylc horn haebbe xii tindas rene, and ănra gehwylc tind haebbe synderlice xii ordas, and ānra gehwylc [ord] sy xii Sūsendum síða scearpra Sonne seó An flán Če sy fram hund- twelftigum hyrdenna geondhyrded. And Seáh 8e seofon middangeardas syn ealle on efn Abračdde on pisses ànes onlíc- misse, and &aer sy eal gesomned 8aette heofon obôe hel oböe eorêe aefre àcende, ne magon hy. Sa lifes linan on middan ymbfaeómian. And se Pater Noster he maeg öna ealla ge- sceafta on his 88%re swíöran hand on ânes weaxaepples onlíc- misse gebyn and gewringan. And his ge&oht he is springdra and swiftra öonne xii öösendu haligra gåsta, Seáh Se ànra SALOMON AND SATURN. 151 come renewed from Adam’s creation, and each man should have the twelve wisdoms of Habraham and Isaac and Jacob, and each might live three hundred years, yet could not they discover the relation of his tongue, nor the highmindedness of his might. And his arms are twelve thousand times longer than all this earth, or its trees, though they should all be compacted together with the brightest workmen’s hands, and each end from the other should be overwrought to the middle with gilded silver, and stoned with the gems of paradise; and his two hands are broader than twelve worlds, though they should all be set together. And the holy song hath golden fingers, and each of them is individually thirty thousand times longer than all the world or the earth; and in the Pater Noster’s right hand is the likeness of a golden sword, unlike all other weapons; its gleam is clearer and brighter than all the constellations of the heavens, than there are ornaments and fairness of gold and silver in all the earth ; and the right edge of the lordly weapon is milder and more moderate than all the sweetness or the perfumes of the world ; and the left edge of the same weapon is fiercer and sharper than all the world, though between its four pinnacles it should be driven full of wild-beasts, and every individual beast should have twelve horns, and every horn twelve times of iron, and every single tine twelve points, and every point should be twelve thousand times sharper than an arrow which has been tem- pered by a hundred and twenty hardeners. And though seven worlds should be all spread abroad together in the likeness of this one, and therein should be collected all that heaven or hell or earth ever gave birth to, yet could they not embrace the line of life round the middle. And the Pater Noster alone might twist and wring all creatures in his right hand into the likeness of a wax-apple. And his thought is more active and quicker than twelve thousand holy spirits, though each single 152 SALOMON AND SATURN. gehwylc găst haebbe synderlice xii feberhoman, and ănrage- hwylc feberhoma haebbe xii windas, and ānra gehwylc wind twelf sigefaestnissa synderlice. And his stefen heó is hládre Sonne eal mancyn oëöe eal wildeora cyn, Seáh Še hy syn ealle on 8one munt gesaemnod, Še sy in Sãre lengoëe sed line §e wile xxxiii siða ealne eorêan ymbehwyrft (itan ymblicgan. And Seáh 8e Saáron gesomnod sy eal Saette heofon obče hel oööe eoröe aefre àcende, and ănragehwylc ge 88%ra cwečendra ge 88°ra uncwebendra, haebbe gyldene byman on müöe, and ealra by mena gehwylc haebbe xii hled Sor, and hledóra ge- hwylc sy hedfone hearre and helle dedpre, Sonne gena Šaes hálgan cantices se gyldena organ he hy ealle oferhleóörað, and ealle &a óðre he édyfe's. Saturnus cwacö. Ac halíc is 8aes [Pater Nosters seG wlítige scrád Salomon cwacö.] Pater Noster hafa’8 gyldene fonan, and seó fone is mid xii gödwebbum titan ymbhangen, and ānra gehwylc gédweb hangač on hundtwelftigum hringa gyldenra. And Saet aireste gédweb is håten Aurum caeleste, Sam Sióstro me magon czztigum mila neah gehleónian : Sonne nemna& englas Saet aeſtere gödweb, Spiritum Paraclitum ; in Sám gódwebcynne biö Sanctus Mihhael gescyrped on dömes daeg : 8onne memna’s englas &aet &ridde gödweb Pastoralices; 8aet gödweb was on 6aes g6dwebbes onlícnisse 8e ge6 ymb mines faeder Dauides columban hangode on Öissum ilcan temple: Sonne is 8aet feoróe gódweb hêten Solacitum ; 8aet gódweb was on 8aes gödwebbes onlícnisse 8e ge6 Abimelech segóda cyning bróhte Criste to lácum and tò ansaegdmisse: 8onne is 8aet fifte gédweb hêten Uita perpetua; Saet gödweb is 8onne Saëre hálgan Örinnisse: Sonne is 8aet sixte gödweb háten Sacrificium Dei; 8aet is 8onne on ealra deora an- licnisse: 8onne is 8aet seofoëe * * * * [A leaf of the MS. has been here cut out.] SALOMON AND SATURN. 153 spirit should have twelve coats of plumes, and every coat of plumes twelve winds, and every individual wind twelve victo- riousnesses. And his voice is louder than all the human race or race of beasts, though they should all be gathered on a mountain, whose length should be the line which would thirty- three times encompass the whole circuit of the earth. And though thereon were collected all that heaven or hell or earth ever gave birth to, and every one either of those that speak or those that do not speak, had a golden trumpet to its mouth, and every trumpet had twelve sounds, and every sound was higher than heaven and deeper than hell, yet would the golden organ of the holy canticle outsound them all, and deafen all the rest. Saturnus quoth. But what [is the Pater Noster’s beauteous garment like Salomon quoth.] The Pater Noster hath a golden banner, and the banner is hung around with twelve palls, and each pall hangeth on a hundred and twenty golden rings. And the first pall is named Aurum caeleste, which darkness may not approach within a hundred and twenty miles: then the angels call the second pall Spiritum Paraclitum ; in that kind of pall will Saint Michael be clothed at Doomsday: then the angels call the third pall Pastoralices ; in the like- ness of this pall was that which hung of old about my father David's pillars in this very temple: then the fourth pall is called Solacitum ; in likeness of this pall was that which the good king Abimelech brought of yore as an offering and a sacrifice to Christ: and the fifth pall is called Pita per- petua ; that then is the pall of the holy Trinity: then the sixth pall is called Sacrificium Dei; it is in the likeness of all animals : then the seventh * * * * 154 SALOMON AND SATURN. ... swice ačr he sé8 wite, 8aet &a synfullan Sáwla sticien, mid hettendum 345 helle to middes; hâted Sonne heahcyning helle betyman fyres fulle, and Öa fedndas mid. Haefde Sá se snotra sunu Dauides forcumen and forcyöed Caldea eorl: hwae&re was on sāślum, 355 seče of sföe cwom feorrangefered; naefre air his ferhö &hlóg. 350 tº º desist, ere he truly know, that the sinful souls shall stick, with the enemies in the midst of hell; then shall the mighty king com- to close hell full of fire, and the fiends with it. Then had the wise son of David [knowledge overcome and surpassed in the earl of the Chaldaeans : yet was he satisfied, who on his journey had come dispatched from afar; never before had his spirit laughed. [mand SALOMON AND SATURN. PART THE SECOND. Hwact 1 Ic flitan gefraegn on fyrndagum 360 módgleåwe men, middangeardes raeswan, gewesan ymbe hyra wísdóm; wyrs dé8 sese lyhö, očöe Saes sočes ansace&. 365 Salomon was bremra, *Seáh Se Saturnus Lo / I have learnt that there in days of yore [contended men wise of mood, princes of the earth, struggled about their wisdom; ill doth he that lieth, or the truth rejecteth ! Salomon was the more famous, although Saturnus, SALOMON AND SATURN. 155 sumra haefde, bald breóst-toga, bóca caega], 370 [leornjinga locan. Land eal geondhwearf, [Indea eard, [east Corsias, Persea rice, 375 Palestinion, Niniuen ceastre, and Norðpredan; Meda máðöumselas, Marculfes eard ; 380 Saulus rice swā hit stič licgeč ymbe Gealboe, and ymb Geador; Norðfilistina flet, 385 faesten Creca, wudu Egipta, waster Mathea, Claudas, Coreffes, Caldea rice, 390 Creca craeftas, cyn Arabia, láre Libia, lond Siria, Pitóinia, Buôanasan, 395 Pamphilia Pores gemaere: Macedonia, Mesopotamie, Cappadocia, Cristes Hierycho, 40() Hierusa . . . . the bold chief, had of some books the keys, the locks of learning. All the land he circled, [the realm of Indians,] east Corsias, the kingdom of the Persians, Palestinion, Nineveh the city, and Northpredan; the treasure-halls of Medes, the land of Marculf; the realm of Saul as it lieth southward about Gilboa, and about Geador; [listines, the palace of the north-Phi- the fastness of the Greeks, the wood of the Egyptians, the waters of the Matheans, Claudas, Coreffes, the realm of the Chaldees, the crafts of Greeks, the kin of Arabians, the lore of Lybians, the land of Syrians, Bythinia, Buthanasan, Pamphilia Pores boundary : Macedonia, Mesopotamia, Cappadocia, Christ’s IIiericho, Jerusalem . . . . [Here a page has been erased and overwritten.] 156 SALOMON AND SATURN. očöe ic stigie, nyttes bicge, Seáh . . . . wāt ic Sonne gif Sã gewitest on Wendelsä, ofer Coforflód cyööe sécean, [haebbe. Saet 8t, wile gilpan Saet 86 ... ena bearn 410 forcumen and forcy Sed; wát ic Saet waśron Caldeas gúðe Saes gilpne, and Saes goldwlonce, maëröa Saes médige, 415 Saer to 8ám monig gelomp sū8 ymbe Sanere feld. Saga me from Sám lande &ašr naïnig fira ne maeg fotum gestaeppan. 420 SATURNUs cwas 6. Se maera was håten sağlíöende Weallende Wulf, werpeodum ció Filistina, freðnd Nebrondes. He on Sám felde geslóg XXV 425 dracena on daegred, and hine 83 of dea’ offeóll; foróan Öas foldan ne maeg fira asnig, $one mearcstede mon gesécan, or I mount, purchase my advantage, though & I know them if thou goest on the Wendel sea, over the Cofor flood to seek thy country, that thou wilt boast thou hast children [knowledge; overcome and surpassed in I know that the Chaldeans were thus boastful in war, thus proud of gold, thus moody of their glory, since news of that was brought south about Samere field. Tell me of the land where no man may step with feet. SATURNUs quoth. The sailor over the sea, the noble one was named Wandering Wolf, well known unto the tribes of the Philistines, the friend of Nebrond. He slew upon the plain five and twenty dragons at daybreak, [dead; and himself fell down there therefore that land may not any man, that boundary place any one visit, SALOMON AND SATURN. 157 fugol gefle&gan, 435 ne Son mä foldan neat. Bánon 8%torcyn aérest gewurdon wide onwaëcned, 8a Śe nd weallende §urh attres orač ingang rymaë. 440 Git his swedra scína & swíče gescaäned, and ofor 8a byrgena blicaä &a hiltas. 445 SALoMoM cwas 8. Dol biö se&e gač8 on deóp water, seče sund nafač, né gesegled scip, né fugles flyht, 450 né him mid fotum ne maeg grund geräcan : huru se Godes cunna& ful dyslice, 455 dryhtnes meahta. SATURNUs cwas 8. Achwaet is se dumba seče on sumre dene resteð, swíče snyttra6 ; hafa’8 seofon tungan, 460 hafa’ tungena gehwylc xx orda, hafa’s orda gehwylc engles Snytro ; 8ára öe wile ànra hwylc 465 nor bird fly over it, [field. or any more, the cattle of the Thence the poisonous race first of all widely arose, which now bubbling through breath of poison force their way. Yet shines his sword mightily sheathed, and over his burial-place glimmer the hilts. SALOMON quoth. Foolish is he that goeth on deep water, who hath not skill of swimming, nor a ship furnished with sails, nor flight of bird, and cannot with his feet reach to the bottom : truly he tempteth God very foolishly, the Lord’s might. SATURNUs quoth. But who is the dumb one who in some den resteth, is very wise; hath seven tongues, and each tongue hath twenty points, and each point hath an angel’s wisdom; each of which will 158 SALOMON AND SATURN. uppe bringan, so bring it up, 8aet & Saëre gyldnan gesihst that thou mayst see Hierusalem weallas blican, and hyra wynród lixan, 470 sóöfaestra segn Saga hwæt ic maine. SALOMON cwacö. Béc syndon breme, bodia'8 geneahhe weotedne willan 475 8ám 8e wiht hycgeč; of the golden Hierusalem the walls glitter, and her dear cross shine, the ensign of the faithful ? Say what I mean. SALOMON quoth. Books are famous, they announce sufficiently the counselled will for him that thinketh aught ; gestrangač hy and gestabelia’s they strengthen and confirm stabolfaestne geSoht, âmyrgaś módsefan manna gehwylces of Śreánydlan Sisses lifes. SATURNUs cwacö. Beald biö seóe onbyrige& bóca craeftes; symle biö 8e wisra &e hira geweald haebbe. 485 SALoMon cwas 6. Sige hy onsendač sóöfaestra gehwám, haëlo hyöe 8ám Še hy, lufa’. 490 SATURNUs cwacö. Aºn wisa is on woruldríce the steadfast thought, they purify the mind of every one from the enforced need of this life. SATURNUs quoth. Bold is he that tasteth of book-craft; ever is the wiser he that hath power over them. SALOMON quoth. Victory they send to every steadfast man, the refuge of heal to him that loveth them. SATURNUs quoth. A wise one is there in the world, SALOMON AND SATURN. 159 ymb 8ame fyrwet braec L wintra, daeges and nihtes, 495 &urh deGp gesceaft: Ap Ap ge6mrende gåst déð iugena swä, aër Son me ge-unne éce dryhten 500 Saet me geséme SnOterra mon. SALOMON cwa.º. Sóð is 8aet &u sagast. Seme ic Če recene ymb 8a wraetlícan wiht. 505 Wilt Su Saetic Śe secge ân fugel site& on Filistina middelgemašrum, munt is hine ymbutan, 510 geáp gylden weal; georne hine healdač witan Filistina >k >{< >{< >{< >k >k >{< >{< >k >k >{< sk 515 wapna ecgum, hy. Sæs waśre cunnon, healda & hine nihta gehwylce, norðan and stičan on twá healfa 520 twá hund wearda. Se fugel hafa’s 1III heafdu medumra manna, 525 concerning whom curiosity fifty years, [plagued me day and night, through the deep creation: my mourning spirit doth so ever, from of old, until to me shall grant the eternal Lord, that me shall reconcile, some wiser man. SALOMON quoth. True is what thou sayest. I will reconcile thee forthwith about the wondrous wight. Wilt thou that I tell thee A bird sitteth in the Philistine’s middle district, a mountain is about him, a lofty golden wall; him gladly hold the councillors of the Philistines >{< >k >{< >{< >{< >{< >{< >{< :}; >k >{< >k with the edges of weapons, they therefore try cunning, every night, on the north and south, on both sides [him. two hundred warders guard The bird hath four heads of ordinary men, 160 SALOMON AND SATURN. and he is on middan hwaelan hiwes ; he hafa’8 fióeru and griffus fêt. >k >k >k >k 530 Licge6 lonnum faest, loca’s unhióre, swíče swinge&, and his searo hringe6; gilleč geómorlice 535 and his gyrn sefa 6; wylleč hine on 8ám wite, wunaº unlustum, singe6 syllíce, seldum aefre his ledma licgač ; 540 lenga’s hine hearde, 8ynce& him 8aet sy. Sriá xxx Susend wintra tér he dömdeges dyn gehyre. Nyste hine on 86%re foldan 545 fira asnig, eoróan cynnes, aār Son ic hine ána onfand, 550 and hine Sá gebaendan hét ofer brád waster, [oëjöaet hinese modigahéht Melotes bearn, Filistina fruma, faeste gebindan, 555 lonnum beltican, wiè leódgryre. Bone fugel häta& foldbäende, and he is in the midst of a whale’s shape; he hath wings and griffin’s feet. He lieth fast in bonds, he looketh monstrous, fiercely he swingeth, and his mail ringeth; sadly he yelleth and breathes out his rage; he bubbles in his pain, he lives in sorrow, strangely he singeth, seldom ever his light abates; hard is his longing, troublesome seem the thirty thousand years before he doomsday’s din shall hear. Him knew not upon earth any of men, of human race, until I alone found him, [in bonds and commanded him to be put over the broad water, till him the haughty child of Melote commanded, prince of the Philistines, fast to bind, and lock with chains, against the mighty terror. That bird the inhabitants of earth, SALOMON AND SATURN. 16.1 Filistina fruman, Uasa mortis. SATURNUs cwa.º. Achwaet is 8at wundor 8aet geond Sás woruld fareč, styrnengagã8, 565 stabolas beáteč, âweccač w8pdropan, winneč oft hider; ne maeg hit steorra né stan, né se stećpa gim, 570 water né wilde{\r wihte beswícan : ac him on hand gaš8 heardes and hnaesces, mycles metes; 575 him to móse sceal gegangan geara gehwylce, grundbäendra, lyftfleógendra, laguswimmendra, 580 ºria Sreoteno §tisend gerímes. SALOMON cwa.º. Yldo bedº, on eorčan aśghwa's craeftig, mid hyöendre hildewraesne, rāmre racenteage raēceö wide; langre linan lisseå eal Saet heó wile ; 590 beám heó àbreóteå, SAILOM. the princes of the Philistines Wasa Mortis. [call, SATURNUs quoth. But what is the wonder that fareth throughout the fiercely goeth, [world, beateth the foundations, wakeneth drops of sorrow, often struggleth hither; neither star nor stone, nor the lofty gem, water or wild beast, may aught escape it: but into its power goeth hard and soft, much meat; for its food every year shall go, of those that till the ground, of those that fly the air, of those that swim the water, thrice thirteen thousand in number 2 SALOMON quoth. Age is on earth powerful over every thing, with its capturing chain of war, with its vast fetter wide it reacheth; with its long line it haltereth all it will; the tree it crusheth, 162 SALOMON AND SATURN. and bebrice& telgum ; ăstyreč standene Stefn on síče, afylleč hine on foldan ; frite & aefter 8ám wildne fugol ; heó of rwige& wulf, heó of rbideð stanas, heó of rstígeč style hió àbíteå iren mid Öme, déð ísic swä. 595 600 SATURNUs cwas 8. Ac forhwon fealle& se snáw, foldan behydes, bewrihò wyrtació, 605 wastmas getige6, ge&yö hy and ge&reàtað, *Saethy Sráge beó8 cealde geclungene: ful oft he gecosta 8 eac 610 wilde{\ra worn, watum he oferhraege S ; gebryceó burga geátu, bealdlíce fereč, reáfa’s swíðor mycle, 615 Sonne se swíöra niö se hine gela#deč on 8a láðan wic, mid 86m faācnan feónde té willan. 620 SATURNUs cwae?8. Niht biö wedera peóstrost, nyd biö wyrda heardost, and breaketh with its twigs; in the stony nest it stirreth the prow on its journey, and felleth it on the ground; besides that it eateth the wild bird; it subdues the wolf in fight, itabideth longerthan the stones, it overtops the mountain path, it consumeth iron with rust, it doth us so too. SATURNUs quoth. But why falleth the snow, and hideth the earth, [herbs, covereth the young shoots of weigheth down the fruits, twisteth and oppresseth them, so that at times they are clung with cold : often it tryeth too the multitude of beasts, with wet it covereth them ; it breaketh the gates of towns, it boldly goeth, it plundereth much more than the strong man, who leadeth his people into the hostile dwelling, with his treacherous foe at his will SATURNUs quoth. Nightisthe darkest of weathers, need is the hardest of destinies, SALOMON AND SATURN. 163 sorh biö swaśrost byröen, slašp biö deflöe gelícost. SALoMon cwacö. Lytle hwile leáf bedº gréne, 625 &onne hy eft fealewiać, feallaò on eorëan, and forweqrnia'8, weoróat to duste : 630 swā Śonne gefealla8 &a 6e firena air lange lastað, lifia’s him in måne ; hydač heahgestre&n, 635 healdač georne on faestenne, fedndum to willan ; and wénaë wanhogan '8at hy wile wuldorcyning 640 aelmihtig God, éce gehyran. SATURNU's cwas 6. Sona biö gesyne, sióðan flówan møt yö of real lond; ne wile heó Awa §aes síðes geswícan, 645 sióðan hire se sačl cymeč Saet heó dómes daeges dyn gehyre. 65() sorrow is the heaviest burthen, sleep is likest unto death. SALOMON quoth. A little while the leaf is green, then falloweth again, falleth to the earth, and drieth away, turneth to dust : so then shall fall they who crimes before have long committed, have lived in guilt; hide lofty treasures, guard them earnestly in the fastness, to the delight of fiends; and ween in their folly that the king of glory, almighty God, will ever hear them. SATURNUs quoth. gº Soon will it be seen, when the wave is permitted to flow over all the land; nor will it ever desist from its course, when the time is come when it heareth the din of doomsday. M 2 164 SALOMON AND SATURN. SALOMON cwas 8. Wábiö 8onnečissum médgum Woe then to those proud men II] OIII] Ull]] SALOMON quoth. 8ám Öe her nii mid máne who now here longest lengest lifia’ on Sisse lašnan gesceafte; live in this perishable creation that thy people published of iá Šaet &ine leóde gecyödon, WUl]]I] OIl mihtum, 655 forêon hy. Saet weorc me ge- therefore they perfected not dígdon. Ne sceal ic ēe hwæðre, bró-Yet would I not vex thee, my 8or, àbelgan ; 86 eart swíče bittres cynnes, thou art of a very bitter race, eorre eormenstrynde, me be-irn 86 on 6a inwit - run not thou into their guilty gecyndo. 660 SATURNUs cwacö. wickedness yore, hy wit, dryhtnes they warred against the might of God, their work. brother; an angry heathen family; nature. SATURNUs quoth. Saga Sá me, Salomon cyning, Tell thou me, king Salomon, sunu Dauides, hwaet beóö 8a feowere / a faëges rápas. SALOMON cwac 6. Gewurdene 665 wyrda, Šá begö ^a feowere y A. faāges rápas. SATURNUs cwa.º. Ac hwá démeč, Sonne 7 dryhtne Criste, 670 Son of David, what are the four ropes of the doomed man SALOMON quoth. Accomplished Fates, these are the four ropes of the doomed man. SATURNUs quoth. But who then shall judge Christ the lord, SALOMON AND SATURN. 168 on dömes daege &onne he at doomsday when he démeč eallum gesceaftum. judgeth all creatures SALOMON cwacö. SALOMON quoth. Hwëdearöonnedryhtnedèman Who then dare judge the lord &e is of duste geworhte, who wrought us out of dust, mergend of nihtes sunde. 675 the saviour from the flood of night? Ac saga me hwæt našrende But tell me what were sa- wałron. viours - SATURNUs cwa.º. SATURNus quoth. Ac forh won ne mét sed sunne But why may not the sun side gesceafte this wide creation scíre geondscínan. brightly shine around For hwám besceadeč heó 680 Why shadoweth it muntas and möras, mountains and moors, , and ečc monige and also many wéste stówa. desert places Há geweoróeč Šaet. How happeneth that ? SALOMON cwa.º. SALOMON quoth. Ac forhwám našron eoróſwel But why were not earth’s trea- lan 685 SUll'éS ealle gedæled all divided led dum gelíce. to people alike Sum to lyt hafa’, One hath too little, gódes grädig : greedy of goods : hine God seteå 690 him God shall put ^urh ge-earnunga through his deserts endgum to raeste. at last to rest. SATURNUs cwa.º. SATURNUs quoth. Ac forhwám bedº 6a gesíðas But wherefore are the comrades somod aetgaedre, ever together, - - + 66 SALOMON AND SATURN. wóp and hleahtor. Ful oft 695 hy weorógeornra sašlöa téslítaſö. Hú gesašleó Saet. SALoMoM cwacö. Unlaede biö and ormod se&e à wile geómrian on gihöa; se biö Gode fraco Sest. SATURN US cwacö. For hwám ne méton we 8onne ealle mid on medlan gegnum gangan 705 in Godes rice. SALOMON cwa.º. Ne maeg fyres feng né forstes cyle, snáw né sunne somod eardian, 710 ealdor geefnan ; achira sceal ànragehwylc onlútan and onlíðigan, be hafa’s laesse maegen. SATURNU's cwa.º. Ac for hwám Sonne lifač 715 se wyrsa leng. Se wyrsa newät in woruldríce, on his magwinulu a a Illa.1°3.I] a l’e, 720 weeping and laughter Full oft they of the ambitious the happiness destroy. How doth that happen 2 SALOMON quoth. Wild is he and mindless who for ever will mourn in spirit; he is most rebellious to God. SATURNUs quoth, Why then may not we all with exultation go forward into God’s kingdom * SALOMON quoth. The grasp of fire and chill of frost, the snow and sun cannot dwell together, and spend their life; but each of them shall bow and yield, that hath the lesser force. SATURNUs quoth. But why then liveth the worse man longer ? The worse man knoweth not in this world’s realm, among his kindred greater honour. SALOMON AND SATURN. 167 SALOMON cwac 8. Ne maeg mon foryldan ačnige hwile §one deGran síð, ac he hine ádredgan sceal. SATURNUs cwacö. Achú gegangeå Öaet, góde očiče yfle, Sonne hy beóö 8urh fine idese ácende 725 twegen get winnas, ne biö hira tir gelíc. 730 O'öer biö unlaéde on eorðan, 6öer biö eadig, swíče leóftale mid leóda dāguðum : Óðer lifa'8 lytle hwile; 735 swice& on Sisse sidangesceafte and Öonne eft mid sorgum gewiteå. Fricge ic Se, hlāford Salomon, hwae&res biö hira folgoëbetra. SALoMon cwas 6. Módor ne račda8 $onne hed magan cenneč, hū him weoróe geond woruld widsíð sceapen. Oft heó to bealwe bcarn áfédeº, Selfre to sorge, sióðan drečge8 his earfoºu, 745 SALOMON quoth. No one may put off for any time the dear journey, but he must endure it. SATURNUs quoth. But how then is it, for good or evil, when are through one woman born two twin brothers, their glory is not alike The one is miserable on earth, the other fortunate, very well reputed with public dignities: the other liveth but a little while ; [tion, he shrinketh on this wide crea- and then again departeth with SOTI’OW. I ask thee, Lord Salomon, of which is the condition better? SALOMON quoth. A mother considereth not when she beareth a son, how throughout the world his pilgrimage shall be shaped. Oft she to mischief nourisheth her child, to her own sorrow, after she must bear his griefs, 168 SALOMON AND SATURN. orlegstunde ; 750 heó Saes eaforan sceal oft and geloume grimme gredtan, §onne he ge6ng fare 8, hafat wilde mod, wérige heortan, 755 sefan sorhfulne, slide6 geneahhe wérig, wilna leas, wuldres bedašled; 760 hwilum hygegedmor healle weardač, lifač leódum feor; loca’s geneahhe fram Šám unlašdan 765 aëngan hlāford. Forêannáhsed módor geweald $onne heó magan cenneč, bearnes blačdes; ac sceal on gebyrd faran 770 ān aefter ānum : 8aet is eald gesceaft. SATURNUs cwacö. Ac for hwám nele mon him on giógoče georne gewyrcan deóres dryhtscipes, and dačd fremman ; 775 wadan on wisdóm, winnan aefter snytro. SALOMON cwas 6. Hwat. Him maeg eádig eor] eáče geceósan, 780 his fatal hour ; she therefore over her child shall oft and frequently grievously weep, when young he goeth about, hath a wild disposition, a weary heart, a sorrowful spirit, he slippeth oft enough, weary, joyless, deprived of honour; sometimes sad of mood the hall he guardeth, liveth far from men ; shutteth himself enough from his ungentle [power mother own lord. Therefore hath when she beareth a son, over her child’s happiness; but in succession shall go Il O one after the other : that is the ancient fate | SATURNUs quoth. But why will not man in youth zealously work for himself dear worship, and accomplish virtuous deeds; walk in wisdom, struggle after prudence? SALOMON quoth. Lo a wealthy noble may easily choose himself, SALOMON AND SATURN. 169 on his médsefan, mildne hlāford, ânne aeóeling. Ne maeg dén / A. unlaide swä. SATURNUs cwas 8. Acforhwám winnieč Šis waster geond woruldríce, drečge6 dečp gesceaft, ne m6t on daeg restan [nél nihtes, nyda8 craefte tíd; 790 cristmað and clašnsač cwicra menigo, wuldre gewlítigab. Ic wihte ne can forhwám se stream ne m6t stillan nihtes. in his mind, a mild lord, a prince of noble birth. The poor cannot do so. SATURNUs quoth. But why struggleth this water around the world, the deep creation suffereth, and may not by day rest or by night, the tide forceth it with power; it cristeneth and cleanseth a multitude of men, with glory it beautifieth them. I know not at all why the stream cannot rest at night. [A leaf, or more, has here been cut out.] his lifes faeóme; symle hit biö his lareowum hyrsum ; ful oft hit eac Saes de&fles dāgoëe gemaetge&, 800 8ačr witena biö worn gesamnod ; ^onne snottrum men snaid oëglide6, 8á he 8a leóhte gesihö lúteó aefter, gesegnađ and gesyfle& and him self friteå : swylc biö seó àn snaid 8èghwylcum men sélre mycle, gif heó gesegnod biö, tó picganne, 805 810 his life’s embrace; ever it is obedient to its teachers; often also it the devil’s power subdues, where of counsellors are a multitude assembled ; then to a wise man the mouthful glideth away, where he the light appearance boweth after, blesseth and leaveneth, and himself eateth : so is that one mouthful for every man much better, if it hath been blessed, to receive, 170 SALOMON AND SATURN. gif he hit geºencan can, 8onne him syn seofon daga symbelgereordu. Leóht hafa’8 hiw and hād háliges gåstes, Cristes gecyndo, hit Saet gecyöeó. Ful oft gif hit unwitan aénige hwile healdač blitan haeftum, hit Surh hróf wáde&, brice S and barneč boldgetimbru; seómaë steap and geap, stíget on lenge, clymma^ on gecyndo; cunna & hwænne móte fyr on his frumsceaft on faeder geardas, eft to his éðle 8anon hit a£ror cwom. Hit biö eallinga eorlum gesihöe, '8ám 8e gedælan can dryhtnes 8ecelan; 820 825 830 835 ſº / tº forêon nis na:nigu gecy nd cwiclifigende, né fugol né fisc, né foldan stan, né wasteres wylm, né wudutelga, né munt né mor, né Öes middangeard, &et he fort, ne sy fyres cynnes. 840 845 if he can think it, than would be seven days' feasting for him. Light hath shape and form of the holy spirit, the nature of Christ, that it proclaims. Often if the imprudent for any while hold it without bonds, it goeth through the roof, it breaketh and burneth the timbers of the house; steep and high it lours, aloft it rises, it climbeth in its nature; fire when it can striveth towards its origin in the dwellings of the Father, back to the home from whence at first it came. It is in all things a sight for men, who can penetrate the Lord’s concealment; for there is no kind of thing that lives, nor bird nor fish, nor stone of the earth, nor water's wave, nor twig of wood, nor mount nor moor, nor even this earth, but what it cometh forth from kind of fire. SALOMON AND SATURN. 171 SATURNUs cwacö. Ful oft ic frode men fyrn gehyrde Secgan and swerian S50 ymb sume wisan, hwaeber wºre twegra būtan tweón strengra, wyrd Śe warnung, Sonne hy winna& oft mid hira öreánydlan hwaeter ne áðreóte 6. AEric tö sóðum wat S55 saegdon me geara S60 Filistina witan, &onne we on geflitum sáton, bóca tobračddon and on bearm laígdon, mečelcwidas mengdon, 865 moniges fengon, 8aet nåre našnig manna middangeardes 8aet mihte 88%ra twegra tweón Aspyrian. SALOMON cwas 8. Wyrd biö wended hearde, wealle& swíöe geneanhe, heó w8p wecceó, heó wean hlādeč, heó găst scyt, 875 heó går bireč. And hwæðre him maeg wissefa wyrda gehwylce gemetigian, SATURNUs quoth. Oft I prudent men of old have heard say and swear about some matter, whether of the two were undoubtedly the stronger, fate or warning, when oft they struggle with their compulsion, which succumbeth not I well know that heretofore at once told me [tines, the counsellors of the Philis- when we sat in discussion, opened books and laid them on our bosoms, mingled our conversation, and received information, that there was none of men on earth that could detect the difference of the two. SALOMON quoth. Fate is hardly turned, it wandereth very nigh, it waketh grief, it loadeth sorrow, it shooteth the spirit, it beareth the javelin. And yet may the wise-minded every fate moderate for himself, 172 SALOMON AND SATURN. gif he biö módes gleåw, 880 and tò his freóndum wile fultunn sécan, beáhhwae&re godcundes gåstes brácan. SATURNUs cwac 8. Achwaet wite& ds 885 wyrd sed swíče, ealra firena fruma, faāh So módor, weána wyrtwela wópes heafod, 890 frumscylda gehwás faeder and modor, deáčes dohtor, [äs. if he be prudent of mood, and from his friends seek for aid, but nevertheless the divine spirit employ. SATURNUs quoth. But why tormenteth us fate the powerful, origin of all crimes, mother of feuds, root of sorrows, head of weeping, of every original sin father and mother, daughter of death, ac tö hwám drohtab hed, mid but why dwelleth she with us? Hwæt. Heó wile lifigende late ääreótan, 8aet heó Surh firena gefiítu faëhöo ne tydre. SALOMON cwa.º. Nolde gaed geador in Godes rice, eádiges engles 900 and Saes of rmódan : 6öer his dryhtne hyrde, &urh dyrne craeftas Óðer him ongan wyrcan 905 >k >k >k >k segn and side byrnan; Lo / she will the living slowly oppress, ſcrimes that she through conflict of feud engender not SALOMON quoth. There could be no consort in God’s realm, of the holy angel and the proud together: the one obeyed his lord, through secret power the other began to make >k >k >k >k an ensign and wide breastplate; cwas 6 &aet he mid his gesſèum he said that with his comrades wolde hyöan eal hedfona ríce, he would plunder all heaven’s kingdom, SALOMON AND SATURN. 173 and him Šár on healfum [sittan and there on one side sit, cyrran] him mid 8y teočan would turn with the tenth part, daśle, očöaet he his [ägenne célèe ende] §urh [metod] sceafte; 8á wearö seó aeóele gedryht gedréfed burh 8aes deófles gehygdo; 915 forlet hine Sá of dāne ge- afylde hine Sá under [hreósan, foldan sceatas, héht hine Saár faeste gebindan; 8aet syndon &a isicfeohtað on; these are they that fight upon us; for Son is witena gehwám wópes eaca. Bá Saet eaſig onfand engla dryhten, 8aethy leng mid him 925 láre ne namon, âwearphine Sá of Šám wuldre and wide tédráf, and bebead him bearn heofonwara, 930 &aethy eac sceóldon à èenden hy lifdon wunian in wylme, wóp Örówian, heáf under heofonum : 935 and him helle gescóp, walcealde wic, wintre bećeahte : water insende and wyrmgeardas, 940 atol deGr monig until he learnt his own end through death ; then was the noble band ruined through the devil’s counsel; then he let him fall down, he felled him then under the quarters of the earth, he commanded him there to be bound fast ; and therefore hath every man increase of weeping. When the blessed lord of angels found, that they no longer with him lore would take, he flung him there from glory, and drove them afar, and commanded them children of the dwellers in that they should also [heaven, for all their life dwell in flame, weeping endure, lamentation under the heavens: and for them he made hell, a dwelling deadly cold, with winter covered : water he sent in and snake-dwellings, many a foul beast 174 SALOMON AND SATURN. frenum hornum , blódige earnas and bláce madran ; zº ôirst and hungor 945 and Searle gewin, eácne egesan, unrötnisse; with horns of iron ; bloody eagles and pale adders; thirst and hunger and fierce conflict, mighty terror, joylessness; and ačghwylc him Sissa earfoča and all these sufferings éce stande&, 950 bitan edwende, à èenden hy lifigač. SATURNUs cwac 8. Is &onne on Öisse foldan fira at nig eoróan cynnes, 955 8ára öe * * an man áge, deáč abaéde aër se daeg cyme, 8aet sy his calend cwide ärunnen, and hine mon ânunga (it àbanne. SALOMON cwa. S. >k >k >k :: *k * * * onsendeº dryhten he * * * 965 >k >k >k >k >k se sceal behealdan hú his hyge * * * * * * dig grówan in Godes sibbe, 970 murnan metodes Srym, and 8y 8e hit daeg biö. are eternal for them, without relief, as long as they live. SATURNUs quoth. Is then on this earth any man of human race, of those who have * * can take a pledge of death before the day come, when of his calendar the word is run out, and him once for all they summon away SALOMON quoth. >k >k >k >k >k >k * * * Sendeth forth the lord he * * * >k >k >k >k >k he shall behold how his mind * * * * * * grow in God’s peace, mourn the lord's majesty, while it yet is day. SALOMON ANHD SATURN. 175 Bonne hine ymbegangač gástas twegen ; Óðer biö golde glaedra, 975 68er biö grundum sweartra; 6öer cymeč of r [sãsle] &ačre stylenan helle, 68er hime lačrets ^aet he lufan healde, 980 metodes miltse, and his maga raód ; 68er hine tyhte& and on tašso lašre 8, yweó him and yppe& 985 €al"! !] tº a lll alſ]118, misgemynda, and Šurh 8aet his méd hwete S; laé de Shine and lašce & and hine geond land spáneo, oºbaet his eage biö aefèancum ful, 8urh earmra scyld yrre geworden ; swā Sonne feóhteð se fednd on feower gecynd, oööaet he gewende& on Öa wyrsan hand deófles dačdum, daeglongne fyrst, 1000 and his willan wirce& §e hine on woh spámeč. Gewite& Sonne wépende on weg faran engel to his earde, 1005 and Saet eal secgač : Ne mihte ic of Saëre heortan For about him go two spirits; one more glad than gold, one darker than the abyss ; one cometh over the torment of steely hell, the other teacheth him to hold love, the mercy of God, and the advice of friends; the other accuseth him and teacheth him astray, showeth him and revealeth of wretched men the evil memory, and thus exciteth his pride; leadeth him and seduceth and attracteth throughout the until his eye is [land, full of evil thoughts, through poor men’s sins made to err; so then fighteth the fiend in four kinds, until he turneth to the worser side by devil’s deeds, a whole day long, and worketh the will of him who seduceth him to evil. Then weeping departeth to go upon his way the angel to liis houſe, and all that sayeth : I could not from his heart 176 SAILOMON AND SATURN. heardne à Sringan drive out the hard stylenne stān, and steely stone, stica’s him to middes 1010 it sticketh in the midst of him [The remainder has either been cut out or erased, and them overwritten.] NOTES. Page 135, line 49. Windes full–poculum venti. So in Alvísmál the Vanes call the sky Windflot:— Scy heitir með mónnom - en scúrwān með goëom, kalla Windflot Vanir, etc. (§ xviii.) Again in § xii it is said that the Vanes call heaven Windofmi :— Kalla Windofmi Vanir. And in § xxii the tranquil air (logn) is called Windflot by them :-- Kalla Windflot Vanir. Windofmir, the weaver of the wind, is not so near our expression as Windflot. This can mean nothing but venti navigium, the ship of the wind. But here the ideas of cup and ship mingle singularly together in the Old Norse expressions: thus in Hymisquida, § xxxiii, a large drinking vessel or cup is called Öl-Kiól, navigium cerevisiae : bat er til costar That may be tried ef coma maettip if ye can carry ut Or Oro out of our ôlkiöl hofi. dwelling, the beership. And in Háconarquida it appears that Winfar, or vini navis, also denotes a cup. I therefore take windesful and windflot to be nearly identical, and look upon this fact as an additional point of resem- blance between the Saxon and Norse heathendom. It seems however as if the idea of a ship took deeper hold, for Grimm (D. Myth. pp. 605, 606) cites a Nebelschiff or cloudship, which would extend the resemblance to Germany also. Page 144, line 317. This appears to allude to a superstition well known in the north of Europe, viz. that some warriors were pos- SALOMON AND SATURN. 177 sessed of spells capable of blunting the weapons and weakening the sinews of their opponents. Saxo says of Gunholm, that he was “hostile ferrum carminibus obtundere solitus.” Fridlevus therefore slew him with the hilt of his sword (p. 67). Page 146, line 20. The twenty-third change transforms the devil into a wolf, to counteract which the Paternoster becomes a golden chain : in this there is probably some lurking remembrance of the wolf Fenris, and the chain which he will only break in the Ragna- ravk, or Twilight of the Gods. Page 148, line 6. This is an extraordinary, but very welcome allusion to the heathen attributes of the god Eumor, whom we best know under the Norse name of Thörr, and whose celebrated hammer is here represented as the axe of fire, that is, the battleaxe ; Thórr's hammer was a war-maul. This Christian fighting of the devil and the Paternoster is what we may call a companion-piece to the Ragma-ravk. •. Page 148, line 20. It was believed that before the Fall the sun was seven times brighter than it now is, and the moon had the brightness of our sun. The Saxon Menology (MSS. Corp. Ch. Coll. Cantab. No. 179) says, under date of the 21st of March :—“On bone án j twentigočan daeg öaes monées byöse feorêa worulde daeg : on Sám daege God gesette on heafenes rodor sunnan j ménan, j čá was sed. Sumne seofon syöum bedrhtre Sonne hed nå ys, j se móna haefde öá ča byrhtnisse àe sed sunne né haefó. Ac Čá Adam J Eua on neorxna wange gesingodon, Šá was 64m tunglum heora bedrhtnys gewanod, J hig naefdom ná syööan bāton Öone priddan dàl hyra leåhtes. Ac on démes daege, Sonne àre dryhten ednywač eallege- sceafta, jeall mennisc cynn eft àrìsed, j hig naefre má me singiaë, bonne scíneč seó sunne seofon syôon beorhtor Sonne heſ; nü d6, j heó naefre on setl me gange6, j se ména scíneč swá seſ; Sumne né déð; j he má me wanaë né ne weaxe6, ac he standač 3 on his ende- byrdnysse.” This belief is undoubtedly a surviving part of our old heathenism : it formed an integral part of that of Scandinavia, and was probably recognised in Germany, for Freydank says, - Got himel underde lat zergán unt wildernách ein schoenerz han.—Page 8. Page 156, line 418. Is not this the superstition alluded to in the legend told by Procopius Bell. Got. iv. 20. SAILO M. - N 178 SALOMON AND SATURNUS. THE prose Salomon and Saturn is a fragment also. It is found only in the Cotton MS. Vitel. A. xv., from which it was printed by Thorpe in his Analecta Anglo-Saxonica, and is only repeated here by me for the sake of rendering my work complete, as far as our present materials will allow HER cyö ht, Saturnus and Saloman fettodon ymbe heora wisdóm. Ba cwac & Saturnus té Salomane : 1 Saga me hwær God saete Sá he geworhte heofonas and eorčan. Ic Se secge, he saet of r [windaj feberum. 2 Saga me hwylc word ārest forêeóde of Godes māče Ic Se secge, Fiat Lua: ; et facta Lua. 3 Saga me for hwylcum pingum heofon sy geháten heofon Ic Śe secge, forêon he behelaö eal Saet him be āfan biö. 4 Saga me, hwæt is God? Ic Śe secge, Saet is God &e ealle 6ing on his gewealdum hafa’8. - 5 Saga me, on hú fela daga God geworhte ealle gesceafta ? Ic Śe secge, on vi dagum God gesce&p ealle gesceafta : on 'Sám ağrostan daege he gesceóp leóht; on 8am aefteran daege he gesceóp 8a gesceapu, 8e Sisne heofon healdač; on 8ám Sriddan daege he gesceóp Sağ, and eorêan ; on '8ám feorčan daege he gesceóp hedfones tunglu ; and on '8ám v daege he gesceóp fixas and fugelas; and on Sám vi daege he gesceop deor, and nytenu, and Adám, Sone aśrostan man. 6 Saga me, hwanon was Adámes nama gesceapen Ic &e secge, fram iiii Steorrum. SAI, OMON AND SATURN. 179 us to make it so. The beginning of this dialogue is perfect, but some portion of it is lost, at the end; and to what extent we have been deprived, we cannot even guess. The cha- racter and nature of this dialogue is solemn and serious, like that of the one last described ; but it deals far more widely with matters both of biblical and physical science. The details of its questions and answers will be more clearly un- derstood if read in comparison with those of the next fol- lowing dialogue. This showeth how Saturnus and Salomon contended about their wisdom. Then quoth Saturnus to Salomon : 1 Tell me where God sate when he wrought the heavens and the earth. I tell thee, He sat on the wings of the wind. 2 Tell me, what word first proceeded from the mouth of God? I tell thee, Let there be light, and there was light. 3 Tell me, on what account is heaven called heaven I tell thee, because it concealeth all that is above it. 4 Tell me, what is God? I tell thee, that is God, that hath everything in its own power. 5 Tell me, in how many days did God create all creatures 2 I tell thee, in six days God created all creatures : on the first day he created light; on the second day he created the creatures that uphold this heaven; on the third day he created the sea and the earth ; on the fourth day he created the constellations of heaven; and on the fifth day he created the fishes and the birds; and on the sixth day he created the wild beasts and cattle, and Adam, the first Illall. 6 Tell me, whence was the name of Adam formed I tell thee, of four stars. N 2 18O SALOMON AND SATURN. 7 Saga me, hwae[t] hatton &age Ic Se secge, Arthow, Dua, Arótholem, Minsymbrie. 8 Saga me &aet andworc Se Adám was of geworht, se dérusta man 2 Ic Se secge, of viii punda gewihte. 9 Saga me, hwæt hätton Sage Ic 8e secge, Saet aeroste was foldan pund, of Sám him was flašsc geworht; 68er was fyres pund, Sanon him was Saet blód reád and hāt; Sridde was windes pund, Sanon him was seG &ung geseald ; feoróe was wolcnes pund, 8anon him was his médes unstaðelfaestnes geseald; fifte was gyfe pund, Sanon him was geseald se faet and ge- pang; sixte was blostmena pund, Sanon him was eagena missenlicnes geseald; seofobe was deawes pund, Sanon him becom swāt; eahtoče was sealtes pund, Sanon him waśron 8a tearas sealte. 10 Saga me, on hwylcere ylde was Adám, Šáhe gesceapen was Ic Če secge, he was on xxx wintra yldo. 11 Saga me, hā lang was Adám on lenge gesceapen Ic Se secge, he was vi and cK ynca lang. 12 Saga me hā fela wintra leofode Adám on 8issere worulde Ic 8e secge, he leofodeix hund wintra, and xxx wintra, on ges wince, and on yrmöe; and syööan to helle ferde, and 88%r grimme witu polode v čásend wintra, and twá hund wintra, and viii and xx wintra. 13 Saga me, hū fela wintra haefde Adám ağr he bearn strynde Ic &e secge, án hund wintra, and xxx wintra, air he bearn strynde ; and 8á gestrynde he bearn on his cnihthāde, se hātte Seth, and he Šá leofode ealles nigon hundred wintra, and xxx on Öissere worulde. E)a lifde Seth his sunu án hund wintra and v wintra, air he bearn ge- strynde, and Sá gestrynde he bearn, on his cnihthāde, SALOMON AND SATURN. 18 1 7 Tell me, how are they called 2 I tell thee, Arthox, Dux, Arotholem, Minsymbrie. 8 Tell me the substance of which Adam, the first man, was made 2 I tell thee, of eight pounds by weight. 9 Tell me, what are they called I tell thee, the first was a pound of earth, of which his flesh was made; the second was a pound of fire, hence his blood came red and hot ; the third was a pound of wind, and thence his breathing was given him; the fourth was a pound of the welkin, thence was his un- steadiness of mood given him ; the fifth was a pound of grace, whence were given him his fat and growth; the sixth was a pound of blossoms, whence was given him the variety of his eyes; the seventh was a pound of dew, whence he got his sweat; the eighth was a pound of salt, and thence were his tears salt. 10 Tell me, how old was Adam when he was created 2 I tell thee, he was thirty years old. 11 Tell me, how tall was Adam created, in height 2 I tell thee, he was six, and one hundred and ten inches, high. 12 Tell me, how many years lived Adam in this world 2 I tell thee, he lived nine hundred years and thirty, in toil and in misery; and afterwards he went to hell, and there grim punishments he endured five thousand years, and two hundred years, and eight and twenty years. 13 Tell me, how many years old was Adam ere he begat a son 2 I tell thee, a hundred years and thirty ere he begat a son ; then begat he a son in his boyhood, who was called Seth ; and in all he lived nine hundred years and thirty in this world. Then lived Seth his son a hundred years and five ere he begat a son ; then begat he a son in his youthhood, who was called Enos ; then he himself lived 182 SALOMON AND SATURN. se hātte Enos, and 8á lifde he him silſfjealles nigon hund wintra, and xii wintra. Bá haefde Enos àn hund wintra, Sá gestrynde he Chanan, and 8á lifde he Enos ealles nigon hund wintra, and v wintra. And Sá haefde Chanan lxx wintra, Sá gestrynde he Malaleh, and Chanan lifde Sá ealles nigon hund wintra, and x wintra. Bá haefde Malaleh v and lx wintra, Šá gestrynde he Jared; and Malaleh, he lifde ealles nigon hund wintra, and v wintra. Bá haefde Jared ii and lx wintra, and ān hund wintra, Sá gestrynde he Enoh ; and Jared his faeder lifde ealles eahta hund wintra, and ii and lx wintra. Đà haefde Enoh v and lx wintra; 8á gestrynde he Matusalem; and Enoh lifde ealles coc wintra, and v and lx wintra; Sá genam hime God mid sáwle, and mid lichaman, up in Öone heofon. Dá haefde Mathusalem vii and lxxx wintra, and ān hund wintra, Šá gestrynde he Lamec ; and Matusalem his faeder lifde ealles nigon hund wintra, and ix and lx wintra. Bá hafde Lamec àn hund wintra, and lxxxii wintra, 8á gestrynde he Noe; and Lamec lifde ealles vii hund wintra, and lxxvii wintra. Bá haefde Noe, d wintra, Šá gestrynde he bearn, Sem, Cham, Jafet; and Noe lifde ealles on Sissere worulde dcc.c wintra, and l wintra. 14 Saga me, hā fela peóda Áwócon of his iii bearnum ? Ic Se secge, lxxii peoda sindon ; and of Seme, his yldestan suna, āwócon xxx, and of Cham, xxx, and of Jafete, xii. 15 Saga me, hwaet was sebe äcenned naes, and eft bebirged wes on his móder innobe, and aeſter 8ám deče gefullod was 2 Ic Se secge, Saet was Adám. 16 Saga me, hā lang lifde Adám on neorxnawange Ie Se secge, ſprittine wintral, and on 8ám [feowerteoban] he ābyrgde öa forbodenan fictreówes blaðda, and Saet on Frigedaeg, and 8urh 8aet he was on helle v Susend wintra, and ii c wintra, and viii and xx wintra. SALOMON AND SATURN. 183 in all nine hundred years and twelve. Then Enos was a hundred years old when he begat Chanan ; and Enos lived in all nine hundred years and five. Then was Chanan seventy years old when he begat Malaleh; and Chanan lived in all nine hundred years and ten. Then had Malaleh five and sixty years when he begat Jared; and Malaleh lived in all nine hundred years and five. Then had Jared two and sixty years and a hundred years, and he begat Enoh; and Jared his father lived in all eight hundred years, and two and sixty years. Then had Enoh five and sixty years; then gathe Matusalem. And Enoh lived in all three hundred years, and five and sixty years; then God took him up into heaven, with soul and with body. Then had Mathusalem seven and eighty years and a hundred years, and he begat Lamec ; and Matusalem his father lived in all nine hundred years, and nine and sixty years. Then had Lamec a hundred years and eighty-two ; then gat he Noe ; and Lamec lived in all seven hundred years and seventy-seven. And when Noe had five hundred years he begat sons, Sem, Cham, Jafet; and Noe lived altogether in this world eight hundred years and fifty. 14 Tell me, how many nations sprung from his sons I tell thee, seventy-two nations are they ; and from Sem, his eldest son, sprung thirty, and from Cham thirty, and from Jafet, twelve. 15 Tell me, who was he that was never born, was then buried in his mother's womb, and after death was baptized I tell thee, that was Adam. 16 Tell me, how long lived Adam in paradise I tell thcc, thirtecn years, and oil the fourteenth he tasted the forbidden fig-tree's fruit, and that was on a Friday; and through that he was in hell five thousand years, and two hundred years, and eight and twenty years. 184 SALOMON AND SATURN. 17 Saga me of Sca Maria ylde. Ic Če secge, heó was iii and sixtig geara eald, Sā heó be- lyfen was ; and heó was xiiii wintra, Šá heó Crist cende, and heó was mid him xxxiii geara on middan- gearde, and heó was xvi geara aefter him on worulde. And fram Adáme, and of frymöe middangeardes, was on getál gerimes, o& Sone mycelan Noes flód, ii pāsend wintra, and ii c wintra, and ii and lx wintra; and fram 8ám flóde was oë Abrahames gebyrdtide ix c wintra, and ii, and lx wintra; and fram Abrahame was Sá foró oë Moises tíde, and Israela of rſaer it of Egyptum, v c wintra, and viii wintra; and fram frymöe middangeardes oë Cristes préwunge, waśron vi pāsend wintra, and hund wintra, and viii and l wintra. 18 Saga me, hū lange worhte man Noes earce? Ic &e secge, lxxx wintra, of Šám tredweynne ôe is ge- nemned Sem. 19 Saga me, hwæt hätte Noes wif Ic 8e secge, heó hatte Dálila. 20 And hwaet hätte Chames wif Jaítarecta heó hatte. 21 And hwaet hätte Jafe Ses wif 2 Ic 8e secge, Catafluuia hed, hätte; and 68rum naman hig sindon genennede, Olla, and Ollína, and Ollibana; swä hig preo hatton. 22 Saga me, hā lange was Noes flód ofor eorčan Ic &e secge, x] daga, and nihta. 23 Saga me, hū lang was Noes earc on lenge 2 Ic 8e secge, heó was ccc faeomena lang, and 1 faeomena wid, and xxx fačmena heah. 24 Saga me, hwæt suna haefde Adám Ic Se secge, xxx sunena, and xxx dohtra. 25 Saga me, hwylc man átimbrode aerust ceastre : Ic &e secge, Knos hatte, and was Niniuem seó burh ; and SALOMON AND SATURN. 185 17 Tell me of St. Mary’s age. I tell thee, she was three and sixty years old when she died ; and she was fourteen years old when she bore Christ, and she was with him thirty-three years on earth, and she was sixteen years in the world after him. And from Adam and the creation of the world, in mea- sured number, until the great flood of Noe, were two thousand years and two hundred and two and sixty; and from the flood until the birth of Abraham were nine hundred years and two and sixty; and thenceforth until the time of Moses and the departure of Israel from Egypt were five hundred years and eight; and from the beginning of the world to Christ’s passion were six thousand years, and a hundred years and eight and fifty years. 18 Tell me, how long were they making Noe’s ark I tell thee, eighty years, of the wood that is called Sem. 19 Tell me, how was Noe’s wife called 2 I tell thee, she was called Dalila. 20 And what was Cham’s wife called Jaitarecta she was called. 21 And what was Jafeº's wife called I tell thee, Catafluvia was she called ; and by other names are they named, Olla, Ollina and Ollibana : thus were these three called. 22 Tell me, how long was Noe's flood upon the earth I tell thee, forty days and nights. 23 Tell me, what was the length of Noe’s ark 2 I tell thee, it was three hundred fathoms long, fifty fathoms wide and thirty fathoms high. - 24 Tell me, what sons had Adam 2 I tell thee, thirty sons and thirty daughters. 25 Tell me, what man first built a city ? I tell thee, Knos was he called, and Ninevem was the city; 186 SALOMON AND SATURN. waśron Saerin gemanna hund twelftig óñsenda, and xx ^dsenda; and Hierusalem sed burh heó was airest aefter 8ám Noes flód getimbrod. 26 And hwaet hätte seó burh, Saer sunne àp on morgen gå8 Ic Se secge, Iaiaca hatte sed burh. 27 Saga me, hwærgå8 sea sunne on aefen tå setle Ic 8e secge, Garita hatte sed, burh. 28 Saga me, hwylc wyrt is betst and sélust? Ic be secge, Lilige hātte seó wyrt, forêám 8e hed, getácnað Crist. 29 Saga me, hwylc fugel is sélust? Ic 8e secge, culfre is sélust, heó getácnač Šome Háligan Gást. 30 Saga me, hwanon cymb ligetu ? Ic [Öel secge, heo cymb fram winde and fram wastere. 31 Saga me, hwylc water is sélust? Ic Śe secge, Jordanem seó ea is sélust, forêám Še Crist was on hire gefullod. 32 Saga me, hwyder gewiton &a englas 8e Gode wièsócon on heofona ríce 2 Ic Se secge, [God] hig todačlde on pri dağlas: änne dağl he ăsette on Saes lyftes gedríf, 66erne dağl on 8aes wasteres gedríf, priddan dağl on helle nećwelnisse. 33 Saga me, hū fela is woruldwatra 2 Ic Se secge, twá sindon sealte saï, and twá fersce. 34 Saga me, hwylc man airest wałre wič hund sprecende Ic 8e secge, Scs. Petrus. 35 Saga me, hwylc man ápóhte 8%rest mid sul to erianne? Ic &e secge, Saet was Cham, Noes sunu. 36 Saga me, forhwám stanas ne sint berende? Ic &e secge, foróám Se Abeles blód gefeol of r stān, 8a hine Chain his brööer of slóh mid anes esoles cinbáne. SALOMON AND SATURN. 187 and therein were of men a hundred and twenty thousand, and twenty thousand; and Hierusalem the city, that was the first built after Noe’s flood. 26 And what is the name of the city where the sun rises in the morning 2 I tell thee, Jaiaca is the city called. 27 Tell me, where sets the sun of an evening 2 I tell thee, Garita is the city called. 28 Tell me, which is the best and happiest of herbs I tell thee, the lily is that herb, for it denoteth Christ. 29 Tell me, which is the blessedest bird I tell thee, the dove is the blessedest, it betokeneth the Holy Ghost. 30 Tell me, whence come the lightnings I tell thee, they come from wind and from water. 31 Tell me, what is the blessedest water I tell thee, Jordan the river is blessedest, for in it was Christ baptized. 32 Tell me, whither departed the angels that apostatized from God in heaven I tell thee, God divided them into three portions: one portion he placed in the drift of the sky; the second portion in the drift of the water; the third portion in the abyss of hell. 23 Tell me, how many are the waters of the world 2 I tell thee, two seas are there salt, and two fresh. 34 Tell me, who was the first man that spake with a dog I tell thee, St. Petrus. 35 Tell me, what man first thought of ploughing with a coulter 2 I tell thee, that was Cham, Noe’s son. 36 Tell me why stones are not fruitful ? I tell thee, because Abel's blood fell upon a stone when Chain, his brother, slew him with the jawbone of an ass. 188 SALOMON AND SATURN. 37 Saga me, hwæt is betst and wyrst betwinan mannum ? Ic Śe secge, word is betst and wyrst betwix mannum. 38 Saga me, hwæt is cabost mannum on eoröan to witanne Ic 8e secge, Saet mis našnigum men nánwiht swā citè swä he sceal deá8 prówian. 39 Saga me, hwæt sindon Sapreo ping 8e nán man bāton lifian ne maeg Ic Se secge, àn is fyr, 68er is water, pridde is isen. 40 Saga me, hwylc trečw is ealra trečwa betst Ic &e secge, Saet is wintreów. 41 Saga me, hwær restab Saes mannes săwul Sonne se líchama slépô - Ic be secge, on prim stowum heó biö; on 8ám bra-gene, oë Se on 88%re heortan, o&e on 8ám blóde. 42 Saga me, forhwám was seg så sealt geworden 2 Ic be secge, of 8ám x wordum &e Moises gesomnode in Saëre ealdan as, Godes bebodu ; and he awearp &a x word in Öa sæ, and his tearas āgeát in Öa sa; forêám wearö seó sai sealt. Q- 43 Saga me, hwæt waśron 8a word Ic &e secge, Saet forme word was, Non habeas Deos alienos ; 8aet is, ne lufa Sá 66erne God ofor me. Baet Óðer word was, Won adsumes momen Domini in vanum ; 8aet is, ne cig óð Godes naman on Îdel. Daet prid[de word was], Healdač 8one hāligan restedaeg. Baet [feoróe word] was, A'ra öínum faeder, and Sinre meder. [Daet v word was, Non occides; ne sleh Sū man . . . dine. Baet vi word was, Non mechaberis ; on unriht ne hałm Śā. Baet vii word was, Ne stala óü. Baet viii word was, Ne saga leåse gewitnysse. Baet ix word was, Ne concupiscas warorem proarimi tui ; ne gewilna &ü 68res mannes wifes on unriht. 44 Saga me, hwær is Moyses byrgen Saes cyninges Ic 8e secge, heó is be 8ám hase 8e Fegor hátte, and nán man nis Če hig wite air Šám myclan döme. * SALOMON AND SATURN. 98.1 37 Tell me, what is the best and worst thing among men? I tell thee, word is the best and worst thing among men. 38 Tell me, what is the thing best known to man on earth I tell thee, that to no man is any thing so well known as that he shall suffer death. 39 Tell me, what are the three things without which man cannot live 3 I tell thee, one is fire, the second is water, the third iron. 40 Tell me, what tree is the best of all trees I tell thee, it is the vine. 41 Tell me, where resteth the soul of man while the body sleepeth I tell thee, in three places it is ; in the brain, or in the heart, or in the blood. 42 Tell me, why became the sea salt I tell thee, from the ten words that Moses collected in the old law, God’s commandments; and he flung the ten words into the sea, and poured his tears out into the sea; therefore became the sea salt. 43 Tell me, what were those words? I tell thee, the first word was, Won habeas Deos alienos ; that is, Love thou no God more than me. The second word was, Non adsumes momen Domini in vanum ; that is, Take not thou God’s name in vain. The third word. was, Keep the holy sabbath. The fourth word was, Honour thy father and thy mother. The fifth word was, Non occides ; Thou shalt do no murder. The sixth word was, Non machaberis ; Thou shalt not commit adultery. The seventh word was, Thou shalt not steal. The eighth word was, Thou shalt not bear false witness. . The ninth word was, Ne concupiscas wavorem provini tui ; Thou shalt not desire another man’s wife to wrong. 44 Tell me, where is the tomb of Moses the king I tell thee, it is by the house called Fegor, and there is no man that shall know it until the great day of doom. 190 SALOMON AND SATURN. 45 Saga me for hwylcum pingum &eós eorðe àwyrged wałre, oče eft gebletsod? - Ic be secge, purh Adám heó was āwyrged, and purh Abeles blód, and eft heó was gebletsod purh Noe, and . . . . . and purh fulluhte. 46 Saga me, hw [á] wingeard ałrost plantode Ic Se secge, Saet [was Noel se heahfaeder. 47 Saga me, hwä nemde aérost Godes naman Ic Če secge, se deóful nemde aérost Godes naman. 48 Saga me, hwæt is hefigost to beranne on eorðan Ic 8e secge, mannes synna, and his hlāfordes irre. 49 Saga me, hwaet is Saet 68rum licige, and Óðrum mislícige 2 Ic Śe secge, Saet is d6m. 50 Saga me, hwæt syndon &a iiii ping Senaefre fulle našron, ne naefre ne beoč Ic &e secge, án is eorée, 68er is fyr, pridde is hell, feoróe is se gitsienda man worulde welena. 51 Saga me, hū fela is fledgendra fugelcynna Ic Śe secge, iiii [and] fiftig. 52 Saga me, hū fela is fiscCynna on wastere? Ic 8e secge, vi and xx. 53 Saga me, hwylc man ałrost mynster getimbrode 2 Ic 8e secge, Elias and Eliseus Sa witegan, and aefter ful- luhte, Paulus and Antonius, Ša &rostan ancran. 54 Saga me, hwæt sindon 8a streñmas, and Öa [burn]an, Se on neorxnawange fled tač Ic Se secge, hiora sindon iiii.; seG &roste hätte Fison, seó 6öer hátte Geon, and sed. iii hâtte Tygres, sed feoróe Eufraten, Saet is meolc, and hunig, and ele, and win. 55 Saga me, forhwám biö seó sunne read on aefen? Ic 8e secge, forêám heó locab on helle. 56 Saga me, hwy scíneč heó Swä reáde on morgene SALOMON AND SATURN. 191 45 Tell me, for what things was the earth once accursed and afterwards blessed I tell thee, through Adam was it accursed, and through Abel’s blood; and it was blessed again through Noe, and . . . . . and through baptism. 46 Tell me, who first planted a vineyard 2 I tell thee, it was the patriarch Noe. 47 Tell me, who first named the name of God I tell thee, the devil first named the name of God. 48 Tell me, what is the heaviest thing on earth to bear I tell thee, a man’s sins and his Lord’s anger. 49 Tell me, what is that which pleaseth one man and dis- pleaseth another ? I tell thee, judgement. 50 Tell me, what are the four things that never were and never will be full? I tell thee, one is earth, the second is fire, the third is hell, the fourth is the man that is avaricious of worldly wealth. si Tell me, how many are the kinds of birds that fly? I tell thee, four and fifty. 52 Tell me, how many are the kinds of fishes in the waters ? I tell thee, six and twenty. 53 Tell me, what man first constructed a minster I tell thee, Elias and Eliseus the prophets, and after bap- tism, Paulus and Antonius, the first anchorets. 54 Tell me, what are the streams and brooks that flow on Paradise 2 I tell thee, they are four; the first is named Fison, the second Geon, and the third is Tygres, the fourth Eufra- ten: that is, milk and honey, and oil and wine. 55 Tell me, why is the sun red at evening I tell thee, because it looketh down on hell. 56 Tell me, why shineth it so red at morning 192 SALOMON AND SATURN. Ic 8e secge, forêám hire twyna Ś hwæ8er heó mag, &e ne maeg, Sisne middangeard geondscínan, swā hire beboden is. 57 Saga me &as iiii wateru 8e 8as eorčan fédač? Ic Če secge, Saet is snáw, and water, and hagol, and deaw. 58 Saga me, hwá afrost böcstafas sette Ic 8e secge, Mercurius se gygand. 59 Saga me, hwaet böccynna, and hú fela sindon. Ic 8e secge, Canones bêc sindon ealra twá and hundseo- fontig, eal swä fela peó[da] sindon on geríme, and eal swä fela leorningcnihta, būtan Sám xii Apostolum. Mannes bân sindon on gerime ealra ce and xviii : mannes aeddran [sindon] ealra ccc and v and lx: mannes téta beóö on eallum his life, ii and xxx. On xii monºum beóö ii [and fiftig wucena, and ccc dagena and v, and lx daga: on xii monºsum bed & eahta púsenda tida, and [lx tidal and vii hund tída. On xii monºšum Sá scealt sillan Öinum peówan men vii hund hlāfa, and xx hlāfa, búton morgemetum, and nönmetum. NOTES. 1 The same answer is given to the question in the dialogue of Sydracke and Boccus. This was a composition of somewhat similar character to those which form the subject of this book, in which Boccus the king demands, and Sydracke the philosopher imparts, information on a vast variety of abstruse points of divinity, ethics and natural philosophy. There are many beautiful MSS. of this dialogue in the British Museum, in various languages; M. Mon- mergué's library contains one in Provençal, and the Cambridge University Library possesses a prose MS. version in French, of the fourteenth century (Gg. I. 1). There are also many printed editions: SALOMON AND SATURN. 193 I tell thee, because it doubteth whether it can or cannot shine over the whole world, as hath been commanded it. 57 Tell me the four waters that feed this earth. I tell thee, they are snow, water, hail and dew. 58 Tell me, who first set letters ? I tell thee, Mercurius the giant. 59 Tell me, what kind of books and how many are there 2 I tell thee, the Books of Canons are in all seventy and two ; so many are the nations by number, and so many were the disciples, besides the twelve apostles. The bones of a man are in all two hundred and eighteen in number : the veins of a man are in all three hundred, five and sixty : his teeth are throughout his life two and thirty. In twelve months are two and fifty weeks, and three hundred and sixty-five days: in twelve months are eight thousand, seven hundred and sixty hours. In twelve months thou shalt give thy slave-men seven hun- dred and twenty loaves, besides morning meals and noon meals. Verard published it at Paris, in 8vo, in the years 1486, 1496, 1531, and twice in 4to, without dates. About 1510, Thomas Godfray printed an English metrical version, from a perfect copy of which, in the Cambridge University Library (Case A. b.), the quotations in these notes are taken. A second and prose translation was printed by Wyer, of which a description is given by Dibdin, Typ. Ant. iii. 201. Heber had copies of both these editions. A good deal of the philosophy of this dialogue is taken from the varying copies of the Ymage du Mounde, manuscripts and old printed editions of which, in verse and prose, French and English, are common in our libraries. 3 That is, Caelum, from Celare, an etymology worthy of Isidor or Hierome. SA LO M. - - O 194 SALOMON AND SATURN. 6 and 7 Anathole dedit A, disis D, contulit Arctos, Et Mesembrios M ; collige, fiet ADAM. MS. Harl. 3362. fol. 7. 8 and 9 This was a favourite subject of speculation, because men thought that in the materials of which bodies were wrought, they could detect the origin of their various qualities. Speaking of man, who, as the Microcosm, must needs be made up of the elements, Lydgate says:— Of the erth man hath both flesche and bonys, of the water he hath hys moyst humorys, ayer in his artarys ys disposyd for y” nonys, fryer geffyth hete, by record of auctors; now hevy, now glad, now mery, now morny[n]g, how shold man be stable in hys liffyng : MS. Bib. Pub. Cantab. Hh. Iv. 12. In the MS. Bibl. Royale, 7595, fol. 284, there is a prose treatise De Adam et Eve feme, which contains various disquisitions on the subject; among them, two with the following rubrics: De quantes coses Adam fu fais (fol. 184), Comment li nons Adam fu trouves (fol. 285), which last is an answer to the sixth and seventh questions in this dialogue. 10 The opinion that Adam was created of the full and perfect age of thirty years, was long current. Sydracke thus refines upon it (Question celzi.):- Of what age made God Adam whan he into this world came * Adam God made and his fere at his licknes, for they are to him dere, and yong, ryght as aungels wyse, for the love that he and his shuld the ordres of aungels fulfyl that Lucyfer began to spyl. But whan they mysded at the last, and of paradyse ware out cast, theyr here began to wax and sprede, and to theyr heles doune it yede, and after, theyr here on to Se, them semed of thyrty yeeres to be. The Cursor Mundi gives another account. All agree that they were created in the likeness of angels: “wairon englum gelíce:” Caedm. p. 12. l. 15. SALOMON AND SATURN. 195 12 According to an old and wide-spread belief, Adam remained in hell until our Saviour's descent thither. When our Lord harrowed hell, he carried Adam, the Patriarchs, the Prophets, and just men under the old law, to paradise with him. Evangel. Nicod. ch. 18. in Thilo. Cod. Apochr. N. T. vol. i. pp. 675, 727, 749. According to this answer and to No. 17, the passion of our Lord falls in 6158; but this differs from the gospel of Nichodemus, in which the arch- angel Michael prophesies to Seth that the birth of Christ will be A. M. 5050. 13 This differs from the account given by the Paris manuscript (note 8): we there find the following curious passage, where the death of Abel is placed in Adam's hundred and thirtieth year (fol. 284):—“En après chou que Moyses trespassa, Mechodius, ki mar- tyres fu, connut par la révélation dou Saint-Espir dou commenche- ment, et de la fin dou monde, et laissa son escrit ouquel il dist que Adans et Eve estoient virge quand il furent hors mis de paradys, et ou xvme, an après chou que Adans fu formès, Chaym et Calmana sa suer furent né, et en l'an que Adans ot c et xxx ans, Chaym ocist Abel son frère, et c ans apriès Joseth (Seth) fu nés. Tout chou tiesmoignent li maistre ki la Bible translaterent de Latin en Rou- manch.” On this M. Michel has the following note: “Saint Me- thodius, surnommé Eubulius, florissoit au commencement du ivme siècle. Entre autres ouvrages, il a composé un commentaire sur la Genèse, qu'on croit perdu. Voyez la Sylloge Historica du P. Hen- schenius, dans le recueil des Bollandistes, t. vi de Juin, p. 5.” That this lost Commentary on Genesis furnished the matter of many of these answers, is most probable. It is observable that the French MS. states Cain to have been born in Adam’s fifteenth year, and that Adam and Eve estoient virge when they were put out of paradise: this, therefore, supposes them to have fallen in the fourteenth year, as stated in No. 16. See Adrian and Ritheus, No. 1, note. 14 See No. 59. Seventy-two countries are the whole world:— Nu sage mir, meister Tragemunt, Zwei und stibenzig lant die sint dir kunt, etc. Wackernagel, Altdeut. Lesebuch, p. 641. that is, all the world is known to thee. - 15 This is, in all varietics of shape, a very popular mediaeval say- ing. In the Demaundes Joyous, which will be found in the Appen- dix, we have the question, “Who was Adam’s mother ?” the reply O 2 196 SALOMON AND SATURN. to which is, “The earth.” In the Parçival of Wolfram von Eschen- bach, we have (Lachm. p. 223)— Diu erde Adámes muoter was ; and in two passages to be cited at length hereafter, the earth is called Abel's grandmother. 17 This is taken from the Apochryphal Gospel of the Life of Joseph, ch. iv. Thilo. Cod. Apochr. N. T. vol. i. p. 13. 34 “Than as Marcell saythe Symon went to the house of Marcell, and bounde there a great dog blacke at the dore of the house. And sayd, now I shall se yf Peter whiche is accustomed to come hyther shal come, and yf he come this dogge shall strangle hym. And a lytell after that Peter and Poule went thyder. And anone Peter made the sygne of the crosse, and vnbounde the hounde, and the hounde was as tame and meke as a lambe. And pursued none but Symon. And wente to hym, and toke and caste hym to ye grounde vnder him and wolde have estrangled hym. And than ranne Peter to hym and cryed vpon the hounde y” he shold not do hym ony harme. And anone ye hounde lefte and touched not his body, but he all to rent and tare his gowne in suche wyse y” he was almost naked. Than all the people and specyally chyldren ranne wº the hounde vpon hym and hunted and chased hym out of the towne as he had ben a wolfe. And than for reprefe and shame he durste not come ynto ye towne of all an hole yere.” Legenda Aurea, fol. clv. (Jul. Notary, 1503.) 47 That is, revealed the ineffable name of God. to Proverbs, xxvii. 20. xxx. 15, 16. The same passage is repeated in Freidank, but with a much closer resemblance to the Vulgate translation (Grimm's Ed. p. 69):— Driu dinc niht gesaten kan, die helle, fiur unt gitegen man; daz vierde sprach noch nie ‘genuoc,” Swie vil man im Zuo getruoc. So in the MS. collection of proverbs in Trinity College Library, fol. 364 :— - Quatuor, ut fantur, sunt quae nunquam satiantur; Ignis et Osuuluae, pelagus, baratrique uorago. In the translation of Stevens's Apologie d'Herodote, the same thing occurs, with a different application: “There is also another prouerbe which saith, that three things are vnsatiable, Priests, Monks, and the Sea : where of Barelete puts me in mind when he saith, SALOMON AND SATURN. 197 Presbyteri, et fratres, et mare nunquam satiantur. Howbeit I haue heard old folkes name these three, Priests, women, and the sea. And verily Monkes may well be comprised vnder priests.” 55 To this Freidank appears to allude (p. 14):— Diu sunne schint dentiuvel an, unt scheidet si doch reine dan. 58 That is, Wöden, who is Mercurius in the Roman interpreta- tion. This is consonant with the Norse tradition. Wide Adrian and Ritheus, note 16. 198 ADRIAN AND RITHEUS. A DIALOGUE with this title is contained in the Cotton MS. Julius A. 2. It differs from the prose Salomon and Saturn Adrianus cwa.º. to Ritheus. 1 Saga me, hā lange was Adam on Neorxnawange? Ic Če secge he was prittine geara. 2 Saga me on hwylcne daeg he gesyngode. Ic be secge, on Frigedaeg, and on 8one daeg he was air gesceapen, and on 8a daege he eft àswealt, and for Sám Crist eft prowode on Sãm daege. 3 Saga me, on hwæðere Adames sidan nam are Dryhten Saet rib ðe he Šaet wif of geworhte? Ic 8e secge, on Saëre winstran. 4 Saga me, hwær saet àre Dryhten 84 he geworhte heofenan and edröan, and ealle gesceafta ? Ic 8e secge, ofter winda fièerum. 5 Saga me, hwær is sed eorêe Senaefre sunne on ne sceán né mona, né naefre wind on ne bleów néne tid daeges, né àr né after P Ic 8e secge, sed eorêe is in Sãre reádan sä, of r 88%re eóde Israela folc of Egipta haeftnoëe. 6 Saga me hwær scine sed sunne on niht. Ic 8e secge, on prim stowum : ağrest on 6aeshwaeles innoëe §e is cweden Leuiathan, and on 66re tid heó scíně on helle, and 8a pridde tid hed scíně on 8ám ealonde öaet is Gliè nemned, and Saer restab hêligra manna sáwla oë dómes daeg. 7 Saga me for hwám scine sed sunne swā reáde on 8%rne morgen. Ic 8e secge, for Sám be heó cymb tip of Šáre sač. Al) RIAN AND RITHEUS. 199 in little more than the names of the interlocutors, several of the questions and answers being the same in both composi- tions. As nearly one-third is common to the two, it is not unreasonable to believe that both are fragmentary portions of one original. Adrian spake to Ritheus. 1 Tell me, how long was Adam in Paradise 2 I tell thee, he was thirteen years. 2 Tell me on what day he sinned. I tell thee, on Friday; and on that day he was previously created, and on that day again he died, and therefore Christ afterwards suffered on that day. 3 Tell me, from which of Adam’s sides did our Lord take the rib whereof he made woman I tell thee, from the left. 4 Tell me, where sat our Lord when he created heaven and earth and all creatures 2 I tell thee, on the wings of the winds. 5 Tell me, where is the earth that never sun shone on nor moon, nor the wind blew upon, at no hour of the day, either before or after I tell thee, that earth is in the red sea, over which the people of Israel marched from their Egyptian bondage. 6 Tell me where the sun shineth by night. I tell thee, in three places: first in the belly of the whale that is called Leuiathan ; and the second season it shineth in hell; and the third season it shineth upon that island that is called Gliè, and there rest the souls of holy men till doomsday. 7 Tell me why the sun shineth so red at early morning. I tell thee, because it cometh up out of the sea. 200 ADRIAN AND RITHEUS. 8 Saga me, for hwám biö seó sunne swā reád on aefen? Ic be secge, for Sám &e hed loca’ (ifan on helle. 9 Saga me hā mycel sea sunne sy. Ic be secge, heó is mašre Sonne eorêe, for Sám 8e heó biö on aélcum lande hät. 10 Saga me hwylc sysed sunne. Ic Če secge, Astriges se dry saede Saet hit wałre birnende stán. - 11 Saga me hwæt Saes lifigendan mannes gleng sy. Ic Se secge, Saes defidan swät. 12 Saga me hwylc sunu wraece airest his faeder on his moder innobe. Ic 8e secge, 83%re naeddran sunu ; for 8ám Še seó moder ofslóh ağrest Sone faeder, and Sonne of slea's 8a bearn eft 8a moder. 13 Saga me, hwylc bisceop wałre ałrest on Saëre ealdan as, air Cristes tocyme. Ic Se secge, Melchisedec, and Aaron. 14 Saga me hwylc bisceop wałre [aerest] on Saëre niwan aí. Ic 8e secge, Petrus, and Jacobus. 15 Saga me, hwylc man witegode aérest? Ic 8e secge, Samuel. 16 Saga me, hwa wrát böcstafas airest? Ic 8e secge, Mercurius se gigant. 17 Saga me, hwa sette àrest wingeardas, o&be hwá dranc aërest win P Ic 8e secge, Noe. is Saga me hwa waśre àrest lašce. Ic &e secge, Asterius se was cweden. 19 Saga me, hwæt synt 8a twegen men on Neorxna-wange, and 84s gelomlice wépač, and begö unróte. Ic 8e secge, Enoc and Helias; hi wépač forêám Se hi sceólon cuman on Öisne middangeard, and bedn dečde, 8eáh hy ačr Sonne deat longe yldon. 20 Saga me, hwær wuniać hy? ADRIAN AND RITHEUS. 2O 1 s Tell me, why is the sun so red at evening 2. I tell thee, because it looketh down on hell. 9 Tell me how large the sun may be. I tell thee, larger than the earth, for it giveth heat in every land. r 10 Tell me what the sun is. I tell thee, Astriges the magician said that it was a burn- ing stone. 11 Tell me what is the glory of the living man. I tell thee, the blood of the dead one. 12 Tell me what son first avenged his father in his mother's womb. I tell thee, the son of the serpent; for first the mother slew the father, and afterwards the young slay the mother. 13 Tell me who was the first bishop in the old Law, before Christ’s advent. I tell thee, Melchisedek and Aaron. 14 Tell me who was first a bishop under the new Law. I tell thee, Petrus and Jacobus. 15 Tell me, what man first prophesied ? I tell thee, Samuel. 16 Tell me, who first wrote letters ? I tell thee, Mercurius the giant. 17 Tell me, who first planted vineyards, or who first drank wine * I tell thee, Noe. 18 Tell me who was first a physician. I tell thee, Asterius he was called. 19 Tell me, what two men are they in Paradise who ever weep and are sad I tell thee Enoch and Helias: they weep because they shall return into this eartli and suſſer death, though heretofore they have delayed death long. 20 Tell me, where dwell they - 202 ADRIAN AND RITHEUS. Ic 8e secge, Malifica and Intimphonis, 8aet is, on sunfelda, and on sceanfelda. * , - 21 Saga me for hwám sí se hrefen swā sweart, Seaár was hwit. Ic 8e secge, for 8y 8e he eft ne hwirfde té Noe in té Sáre arce, Še he air of gesend was. - 22 Saga me for hwám se hrefer Surh gehyrsumnisse gepingode 8aet he aër purh módignisse ágilte. Ic Śe secge, 8á he fédde Heliam, 8ám eóde he tá čám wésterne, and him penode. 23 Saga me, hwær biö mannes mód? Ic be secge, on 8ám heafde, and gaš8 it purh Sone mé8. 24 Saga me, hwylce wihta bedº, 6&re tid wifeynnes, and Óðre tid wapnedeynnes? i Ic 8e secge, Belda se fisc on sā, and Viperus seó naddre, and Corvus se fugel, Saet is se hrefer. 25 Saga me for hwám sed sæ si sealt. Ic Se secge, foróám Se Moyses wearp on sā 8a tin word 'Saëre ealdan aft, Sá čá he worhte 8a breda, for Šám Öe Israela folc wurčedon dečfolgild. 26 Saga me, hwaet sindon 8a twegen fêt 8a seó Sãwul habban sceal 2 Ic 8e secge, Godes lufu and manna; and gif heó Saëranáčer nafač, Sonne byö heó healt. 27 Saga me, on hò manegum fiberum sceal seó Sáwul fledgan, gif heó sceal to heofenum fledgan? Ic 8e secge, feower; gleåwnisse, gepwarnisse, strengöe, and rihtwismisse. 28 Saga me hwylc man waśre dead, and naire àcenned, and aefter 8ám deflºe waśre eft bebiriged in his moder innose P Ic &e secge, Saet was Adam, se airesta man; for 8ám eorêe was his méder, and he was bibiriged eft in Čačre eorčan. 29 Saga me 88%re burge naman Sær sunne upg&. Ic 8e secge, Jaiaca hed, hätte. so Saga me, hwaet hätte Saet &er heó on setel gač8? Ic 8e secge, Janita heó hatte. ADRIAN AND RITHEUS. 203 I tell thee, Malifica and Intimphonis, that is, in Sunfield and Shinefield. 21 Tell me why the raven is so black, that before was white. I tell thee, because he returned not again to the ark from which he was dispatched. 22 Tell me how the raven by obedience atoned for his pre- vious sin of disobedience. I tell thee, when he fed Helias, unto whom he went into the wilderness, and served him. 23 Tell me, where is man’s mood I tell thee, in the head, and it goeth out through the mouth. 24 Tell me, what creature is at one time female, at another male 2 I tell thee, Belda the fish in the sea, and Viperus the snake, and Corvus the bird, that is the raven. 25 Tell me why the sea is salt. I tell thee, because Moyses threw into the sea the ten words of the old Law, when he made the tables, because the people of Israel paid honour to idols. 26 Tell me, what are the two feet that the soul must have 2 I tell thee, the love of God and man; and if it hath neither of them, then is it halt. - 27 Tell me, on how many wings must the soul fly, in order to reach heaven 2 I tell thee, four; Prudence, Humility, Strength and Righteousness. - 28 Tell me what man died and never was born, and after- wards was buried in his mother’s womb. I tell thee, that was Adam, the first man; for the earth was his mother, and in the earth was he buried again. 29 Tell me the name of the city where the sun riseth. I tell thee, it is called Jaiaca. 30 Tell me, what is that called where it setteth I tell thee, it is called Janita. 204 ADRIAN AND RITHEUS. 31 Saga me, hwylc word was aérest? Ic 8e secge, Dryhten cwas 6, Geweoróe leóht. 32 Saga me, hwæt is heſigost mannum on eorèan 2 Ic 8e secge, hlāfordes irre. 33 Saga me hā fela sí fledgendra fugela cynna. Ic 8e secge, twá and fiftig. 34 Saga me hwæt naeddercynna sí on eorčan. Ic Śe secge, feower and prittig. 35 Saga me hwæt fiscoynna sí on watere. Ic Se secge, six and prittig. 36 Saga me hwa gesceópe ealra fisca naman. Ic 8e secge, Adam se airesta man. 37 Saga me, hā fela was 88%ra cempena Še Cristes hraegel daśldon 2 Ic 8e secge, seofon heora watron. 38 Saga me feower stafas dumbe. Ic 8e secge, àn is mod ; 68er gepanc; pridde is swefn; feorêe is egesa. 39 Saga me, hwæt sint 8a preo ping Se nan man butan ne maeg beón 2 Ic Śe secge, Saet is water, and fyr, and Ísen. 40 Saga me, hwa Godes naman nemnede aérest? Ic 8e secge, Deófol. 41 Saga me, hū was Crist écenned of Marian his méder? Ic 8e secge, purh paet swíöre breóst. 42 Saga me, hwa dyde öäet sunne stód Éne tid daeges 2 Ic Śe secge, Josue hit gedyde in Moyses gefeohte; seo dán hátte Gabaon, Še heó on stód. 43 Saga me, hwaet biö betst and wyrst? Ic Śe secge, mannes word. 44 Saga me, hwæt 8ám men sí led fust on his life, and lášost aefter his deflöe. Ic Śe secge, his willa. 45 Saga me, hwæt dé8 &aet swóte word? ADRIAN AND RITHEUS. 205 31 Tell me, what was the first word P I tell thee, God said, “Let there be light.” 32 Tell me, what is heaviest to men on earth I tell thee, the Lord’s anger. 33 Tell me how many kinds there be of flying things. I tell thee, two and fifty. 34 Tell me what kinds of snakes there be on earth. I tell thee, four and thirty. 35 Tell me what kinds of fishes there be in water. I tell thee, six and thirty. 36 Tell me who created the names of all fishes. I tell thee, Adam the first man. g 37 Tell me, how many were there of the soldiers who divided Christ’s raiment? - I tell thee, there were seven of them. 38 Tell me four dumb letters. I tell thee, one is Mood; another Thought; the third is Dream ; the fourth Terror. - 39 Tell me, what are the three things which no man can be without 2 - I tell thee, they are water, fire and iron. 40 Tell me, who first named the name of God I tell thee, the Devil. 41 Tell me, how was Christ born of his mother Mary 2 I tell thee, through the right breast. 42 Tell me, who caused the sun to stand still for an hour of the day? • I tell thee, Josue caused it in Moyses battle: the hill was called Gabaon whereon it stood. 43 Tell me, what is the best and worst thing 2 I tell thee, man’s word. a Tell me what is dearest to a man during his life, and loath- liest after his death. I tell thee, his own will. 45 Tell me, what doth the soft word P 206 ADRIAN AND RITHEUS. Ic be secge, hit gemanigfealda8 mannes freðndscipe, and stilleč mannes fednd. 46 Saga me, hwylc biö se leåsa freðnd? Ic Če secge, he biö mannes gefera to bedde, and né to nedd pearfe. 47 Saga me, hwæt onscunaå se segca man Se he aër gesund lufode 2 Ic be secge, Sám seGcum men biö mete láš Še him ağr was leóf, and his eagum biö leóht lå8, 8e him ağror was leof. 48 Saga me, on hwám maeg man geseón mannes de&P Ic 8e secge, twegen manlican beoč on mannes eagum ; gif 84 &a ne gesihst, Sonne swilt se man, and biö gewiten aśr prim dagum. NOTES. THE character of the Emperor Hadrian as sophist or philosopher pointed him out as a fitting interlocutor in such a dialogue as this. There are others in which he is represented as taking part, of some- what similar import. The most celebrated are perhaps the series of questions he is stated to have put to the sophist Secundus, who replied to them in writing. Vincent de Beauvais (13th century) tells the story thus:—Secundus had bound himself by a vow of silence : Hadrian sent a soldier to take him and threaten his life, holding out the breach of his vow as the condition of his release : Secundus however, remaining firm, was directed to prepare for instant execution, which he did in solemn silence. According to orders previously received, he was then taken before the Emperor, who questioned the philosopher and received answers in writing (Vinc. Bellov. Speculum. Historiale, lib. x. cap. 70, 71. Bibliotheca Mundi, vol. iv. p. 392). Chapter 70 contains these questions and answers in Latin: other versions, and among them the Greek, are found in Gale's Opuscula Mythologica, Ethica et Physica (Cantab. 1671, and Wetstein, Amstelod. 1688). That Hadrian was ambitious of pass- ing for an accomplished sophist (he would have called it philosopher) ADRIAN AND RITHEUS. 2O7 I tell thee, it maketh manifold men's friendships, and still- eth man’s foe. 46 Tell me, who is the false friend ? I tell thee, he is man’s comrade at table, and not in his need. 47 Tell me, what shunneth the sick man, that he loved while in health P I tell thee, to the sick man is the meat hateful that he loved before, and to his eyes is the light hateful, which to him before was dear. * 48 Tell me, by what may one foresee a man’s death? I tell thee, there are two images in a man’s eyes; if thou seest not those, then will the man die, and depart ere three days be past. is well known, and the questions and answers in the Greek version are much what might have been expected from the Emperor and the Pythagorean: a similar disputation between Hadrian and Epictetus is printed at the close of the last-named philosopher's works by Berkeley (Lugd. Bat. 1670), under the title, Altercatio Hadriani et Epicteti. The dialogue with Secundus, though apparently unknown to Philostratus (see his notice of Secundus, Vit. Viror. illustr. Basil. fol. 1563, p. 645, where he merely remarks, “Secundus igitur sophista, exuberantis scientiae compos, et in dicendo parcus”), was undoubtedly popular at an early period, and long continued so. Manuscripts of it in many languages are common, and as Vincent names a Gesta Secundi Philosophi as his authority, we may presume that some of those MSS. give us the tale in its original purity. The character of this Saxon dialogue is essentially different from either of those here mentioned : in short, it is merely Salomon and Saturn under another name; it seems then that in this, as in so many other cases, a subject having once become popular, was given from time to time, first to one then to another hero, as the knowledge or caprice of various periods dictated. * ºn * But if Hadrian in this dialogue appears merely as a traditional questioner, we may be sure that Ritheus has as little real founda- 208 ADRIAN AND RITHEUS. tion : it is indeed very difficult to suggest any satisfactory explana- tion of the name. I was at first disposed to think it might be only a mistake, easily fallen into in copying, for Pittheus, a traditional riddler of no mean fame (see Eurip. Med. l. 60). Before Euripides, however, Hesiod had mentioned him, and we find the same tradition subsisting in the time of Plutarch (Ös divijp A6).tos év tois Tóre kai oopóratos, Theseus, c. iii.) and of Pausanias, who says he had seen a book bearing his name, Kai Ti 3-6\tov, IIvròéws 8) oily)pappa, intrö divöpós ékö00év 'ETučavpiov, Kai airós étreWeidpumv (lib. ii. cap. 31). It is possible then that even at a much later period the traditional fame of Pittheus may have survived in the Greek empire, and that his name might have found its way to the West of Europe, and been adopted in such a case as the one under consideration. It is how- ever very possible that nothing more than Epictetus, or Epictus as he is called, was meant, a dialogue under which title will be printed hereafter; and after all it is not a matter of much interest what explanation we give of the name. 1 The opinion on this subject has been already alluded to : a very different answer may here be added from Sydracke. The French MS. says, “A la tierce houre si donna Adã nous a toutes bestes, e la siste houre si manga la femme la poume e en dona a sun baroun e il en manga pur lamur de li, e a houre de noune si furent gette hors de paradis,” fol. 512, 6. The English metrical account follows this: (Question x.)— And in paradyse they wore seuen howers and no more the thyrde hower after his makyng gaue Adam name to all thyng the sith hower ete his wyfe the appull that made all the stryfe the seuenth hower Adam dyd of yt ete and was chasyd and streyth out bete. Andrew of Wyntoun (14th century) seems to adopt this view in the dialogue between St. Serf and the devil, though he attempts to rationalize, and misunderstands the tradition:— pe devil askyd, how long he bade in paradyce eftyr hys syne. Sevyn howris, Serf sayd, he bad pare in. (Cronykil of Scotland, ch. xii. Macpherson’s Ed. 1795. vol. i. p. 131.) 2 This question, with the answer, is also found in Sydracke. 4 This is one of the first questions put in the Arabic dialogue, ADRIAN AND RITHEUS. 209 Beshir and Shādān, of Imām Ghazali, but with a different answer. See the review of Von Hammer's translation of the dialogue in Class. Journal, vol. xxx. p. 349. So also St. Serf:— pe dewyl sayd, bis questy.owne I ask in oure collatyowne; Sa, quhare wes God, wat bow oucht, befor bat hewyn and erd wes wroucht : Saynct Serf said, In himself stedles, his Godhed hampryd nevyr wes. 12 This was a popular superstition, and is found in many of the Bestiaries current in different parts of Europe. The following ex- planation of it is found in two MSS. of the Physiologus at Vienna, of the eleventh and twelfth centuries, and is printed in Hoffmann's Fund- gruben, p. 16, etc. : “[E]in sclahda maderón ist, hēizzét uipera, föne déro zélet phisiologus, so siu suanger uuérdán séule, daz er sinén månt düoge in dén iro, so uerslindet siu daz semen unde uuird so gér, daz siu ímo àbebizèt sine gimäht, und er sa têd liget. So danne div iungide giuuähssent in iro uuanbe, so durch bizzent sie si unde gant so uz” (p. 21). And again: “Vns zellit phisiologus uon den uipperun : So diu uippera gehien seol zuo zir machide, so ist Zuo ime so liebe, daz si giuet so wite, unt stozzet er sin houbet in ire munt ; so bizzit si ime daz houbet abe, so stirbet er. Da mag man ane vernemen, waz huorren minne machet ! So denne diu iungin gewahsint in der uipperun, so durch bizzent si ir die situn, unt uarent uz ir muoter, so instirbet ouch siu.” (p. 28). See this question noted by Sir Thomas Browne, Vulg. Errors, iii. 16. 16 Tacitus mentions Mercurius as the supreme god of our fore- fathers: “Deorum maxime Mercurium colunt.” Germ. IX. The identity of Wöden (O. Nor. Opinn) and Mercury is well ascertained : we have translated dies Mercurii by Wodnesdag, Wednesday. “Illi ajunt: deo suo wodano, quem Mercurium uocant alii, se uelle litare.” Jonas. Bobbiensis vita Columbani (7th century. Mabill. Act. Bened.ii. 26). “Wodan sane. . . . ipse est qui apud Romanos Mercurius dicitur, et ab universis Germaniae gentibus ut deus adoratur.” Paul. Dia- con. i. 9. On this subject compare Grimm's Deutsche Mythologie. In this passage the invention of letters, i. e. Runes, is attributed to Wöden, or Mercury the giant : in the Runa Capitule (appended by Resenius to his edition of the Havamál. Havn. 1665), Odin is made to say, “Nam ek vp Runar,” I invented Runes. 21 The classical mythus corresponds with our own as to the fact of the raven having changed colour, but not as to the reason of the SALOM. P 210 ADRIAN AND RITHEUS. change. Coronis became black because she indiscreetly revealed an amour of Apollo’s. Ovid, Metam. lib. ii. l. 536. Our legend is, that the raven was punished for not returning to the ark: he stopped to feed upon the carcases of the drowned. Caedmon says (p. 87, l. 2):— Noe tealde &aet he on nečd hine k % % % * % % * ofer síd waeter sécan wolde, on waighele eft; him seó wén geleáh. Ac se fednd gespearn fled tende hreäw, salwigfečera sécan molde. This notion long survived : in the fourteenth century, the Cursor Mundi thus notices it :— pan opin Noe his windou lete vte a rauin and forth he flou, dune and vp Soght here and pare a stede to sett apon Sumquar; apon be water sone he fand a drinkled best par flotand: of bat fless was he so fain to schip cam he neuer egain : barfor bat messager, men say, bat duellis lang in his iornay, he may be cald wid resun clere, an of be rauyns messagere.—MS. Göttingen, fol. 26, a. 24 Oppian would have furnished another, the Hyaena. The Phy- siologus already quoted, in Hoffmann's Fundgruben, says, “Ein tier heizzit igena, un ist uuilon uuíb, uuilon man,” etc., p. 19. 33 Here the dialogues differ entirely. Comp. Sal. Sat. 51, etc. Sydracke gives a very indefinite answer to the question (clvi):— Whiche are the most of beast or man or fowle, or fysshe that Swyme can Beastes are mo than men, and fowles mo than beastes such ten, and for ech a fowle also a thowsand fysshes are and mo, for therof is the most plente of al creatures that be; ADRIAN AND RITHEUS. 211 God made man of erth and slyme, and best, of hete he made hym, Fysshes of water, fowle of ayre, and al that he made is fayre : and yf God them al had wrought of erth lyke, as he dyd nought, they should haue rysen al also at domesday, as man shall do ; but for erthe is in them none, wherfore to nought they turne ech one. From this the French version differs (fol. 545, b. col. 1);—“Les genz ad Deus fet meins assez qe les bestes; car les bestes sunt mult plus qe les genz ; car pur chescume persone du mounde, ad plus de c bestes, fauz les vermines: epur chescune beste qest au mounde, ad Moyseauz ; et purchescume oysel au monde, volaunt et alaunt, e purchescune beste, e purchescune persone qe seit au mounde, il iad C M pessons en la mer, entre grant e petit; e sunt cil qi Deus ad fet plus de mils creatures mouables, et tut ceo est a sun comande- ment, e a sa volunte.” The Saxon Menology, already quoted, supplies curious information upon this point, on March 22nd – “On Some twä j twentigočan daeg öaes monées byö se fifta worulde daeg ; on Šám dæge God gesce&p of watere eall fled tendra fisca cyn, J fledgendra fugla cyn; J woruldsmotere men secgač Šaet Öa fiscas syn on sač hundteontiges cynna, j preo j fiftiges: j mis ºnig man Saet he wſte hwaet &ra fugelcynna síg of reoróan : j hwæðre àg- hwylc fugel wunaå on 6ám Öe he ofgesceapen was: Öa swymmaë nú à on sealtum Yöum, Öa öe of Šám gesceapene waron ; J Öa wuniaš on mérum j on flódum 6a 6e offerscum waterum gesceapene w8°ron, j ča syttab on felda j me magon swymman, Öa öe of Öaes graeses deawe geworhte waron; j ča wuniaš on wudu èa öe of Šára trečwa dropum gehywode waron; j ča wuniaš on fenne ôa Öe gewurdon of Šaes fennes watan.” Beda however says that none but God can tell the number of men or beasts: “Arena maris, pluuiarum guttae, dies saeculi, altitudo coeli, multitudo stellarum, profunditas terrae, et imum abyssi, et capilli capitis, siue plebs hominum uel iumentum ; haec mon nisia Deo solo numeranda Sunt.” Collectanea. Ed. Colon. iii. 482. 43 It is certain that this was a popular question: as late as 1617 some one thought it worth while to write a treatise upon it : “Ques- tion notable décidée, s'il nest rien de meilleur, ou pire que la langue.” 12mo. This was reprinted at Maestricht in octavo, 1713, by Deles- Sart. The question has given rise to proverbs in various languages. p 2 ADRIAN AND EPICTUS. IN the Arundel MS. No. 351, fol. 39, I find the following dialogue, which is interesting in many points of view. I have numbered the questions and answers, and corrected the errors of the scribe, placing my own additions between brackets. Juvenis homo commendau[i]t se ad vtilem uirum, ipse Epictus nomine. Vtilis homo commendauit illum comiti. Comes commendauit illum episcopo. Episcopus commendauit illum regi. Rex commendauit illum Imperatori. Imperator commendauit illum Duci, qui est super milites multos, pru- dentes, orientales. Qui [cum] uenisset in illam ciuitatem, nolebat menire ad eum. Tunc perrexerunt, et dixerunt ei. Interrogatio:— 1 J[u]venis, vnde es, aut de qua prouincia uenisti?—Re- sponsio : Et ille dixit, Ex patre et matre, et ex Dei iussu Creatus Sum. 2 Illi dixerunt, Vbi est regio tua?—Vbi vxorem, ibi et habeo regionem. 3 Quid hic quesiuisti?—Veni mores hominum corrigere. 4 Sapiens es tu?—Sapiens est ille qui seipsum scit corrigere. 5 Dic nobis puer, quomodo factum est celum.—Si factum fuisset, iam diu cecidisset. 6 Ergo natum est?—Si natum esset, iam diu mortuum fuisset. 7 Quid inde facturi sumus?—Vt quemadmodum illud in- uenimus, ut sic dimittamus. Tunc mumctiatum est Adriano Imperatori, et iussit eum uenire ad se. Et cum uenisset ante eum, dixit Adrianus. 8 Quid est celum ?—Epictus respondit, Sicut pellis extensa. 9 Quid primum processit de ore Dei ?—Verbum de Prin- cipio. ADRIAN AND EPICTUS. 213 10 Quid in secundo locutus fuit ?—Fiat lux. 11 Quis fuit mortuus, et non fuit natus ?—Adam. 12 Quot annis uixit Adam?—Nonagentis triginta. 18 Qua hora comedit Adam de fructu ?—Hora tercia, et ad horam nonam eiectus est de paradiso. 14 Quot filios habuit Adam ?—Triginta filios et triginta filias, excepto Cayn et Habel. 15 Quis primum obtulit olocaustum ?—Abel, agnum. 16 Quis primum plantauit uineam post diluuium ?—Noe. 17 Quis conceptus fuit sine concepcione carnali ?—Dominus noster Jesus Christus. 18 Quis fuit natus, et non fuit mortuus?—Enoch et Elyas. 19 Quis fuit primus presbiter?—Melchisedech. 20 Quis fuit primus diaconus?—Stephanus. 21 Quis fuit primus subdiaconus?—Lupus. 22 Quis fuit primus lector?—Abraham. 23 Quis fuit primus ostiarius?—Trouulfus. 24 Quæ ciuitas primum facta est?—Nimiuem. 25 Quis primum monasterium constituit?—Paulus heremita et Antonius Abba[s]. 26 In quo monte non pluit usque in hodiernum diem?—In Gelboe. 27 Quis cum asina locutus est?—Balam. 28 Quot sunt prouincie terre?—Centum uiginti duo. 29 Quot sunt genera serpentum ?—xxiiii. 30 Quis ipsis nomina inposuit?—Adam. 31 Vnde sunt serui?—De Cam. 32 Quis fuit bis mortuus et semel natus?—Lazarus. 33 Q[u]anti uel quot milites diuiserunt uestimenta Christi? —Q[u]atuor. 34 Quot sunt qui cum eo crucifixi sunt ?—Duo latrones, Jonathas et Gomatras. 35 Cuius sepulcrum non est inventum ?—Moysi, 36 Quot sunt genera uolucrum ?—Quinquaginta xx. 37 Quid grauissimum est ferre ?—Cor hominis. 214 ADRIAN AND EPICTUS. 38 Quid tangitur et non uidetur ?—Anima. 39 Q[u]id videtur et non tangitur ?—Nubes uel celum. 40 Quid est sol ?—Splendor est diei. 41 Quid est dilectabile et odiosum ?—Nox. 42 Quid est, ab vno uadit, et ad alium redit ?—Pluuia. 48 Quid est luna ?—Splendor in tenebris, et doctrina ma- lorum. 44 Quis tres horas solem in celo fecit stare ?—Josue, mi- nister Moysi, in pugna, 45 Quid sustinet celum ?—Terra. 46 Quid sustinet terram ?—Aqua. 47 Quid sustinet aquam ?—Petra. 48 Quid sustinet petram ?—Quatuor animalia. 49 Quæ sunt illa quatuor animalia ?—Lucas, Marcus, Ma- theus, Johannes. 50 Quid sustinet illa iiii animalia ?—Ignis. 51 Quid sustinet ignem ?—Abissus. 52 Quid sustinet abissum ?—Arbor quæ ab initio posita est, ipse est Dominus Jesus Christus. 53 Quid est, pondus sustinet, et pondus mouet, et non sen- titur ?—Capud hominis capillos non sentit, nec numerum scit. 54 Quis tres dies et tres noctes ieiunauit, nec celum uidit, nec terram tetigit?—Jonas in uentre ceti. 55 Quid est quod ramos mittit, et nec florent folia, nec profertur fructus ?—Caput cerui cornua habet, nec florent, nec fructum afferunt. 56 Quid est domus eradicata ?—Nauis in pelago. 57 Quid est, ad se trahit, et alii ingerit mortem ?—Arcus. 58 Quid est acutum, et nunquam fuit acuatum?—Spina. 59 Quid est uidua desolata?—Ciuitas sine gente. 60 Quid est uirgo in mundo ?—Littera in ewangelio. 61 Quis dedit quod non accepit?—Eua, lac. 62 Quid mulier meretrix ?—Sicut uia lutosa. 68 Quid est, duo bibunt, et duo litigant, et quatuor stantes ad celum respiciunt? ADRIAN ANID EPICTUS. 215 64 Quis primus inchoauit arare?—Ante diluuium Neptare, post diluuium Noe. 65 Quis primus fecit litteras?—Scith. 66 Quid est homo nimis?—Lucerna posita. 67 Quis leonem sine gladio et sine fusteinterfecit?—Samson. 68 Quid est somnus?—Imago [mortis.] 69 [Quid est] tristitia?—Sine damno gaudium. 70 Quot anni fuerunt, quod terra fuit, quod fructum non dedit?—Annos tres, et menses vi. 71 Quis pugnaturus est in consummacione seculi, cum Antichristo?—Enoch et Elias. 72 Vbi erit consummacio seculi?—In ualle Josaphat. 73 Quibus modis fit oracio ad Deum ?—Tribus, quos adeo accepimus ; gracias agere, a Deo hoc quod cupimus, depos- cimus, aut Dominum pro aliis rogamus. 74 Quibus modis mittit dyabolus securitatem in hominem ? —Tribus : primum suggerit ut non det confessionem, quia iuuenis est ; secundo dicit quod alii grauius peccauerunt quam tu ; . . . . peccata, qui[a] magna est misericordia Dei, indulges tibi peccata tua ; et per hanc securitatem, de- ducit animam in infernum. 75 Quot res sunt quæ ducunt hominem ad regnum ce- lorum?—Tres : Cogitacio sancta, verbum bonum, opus per- fectum. 76 Quot res sunt quæ ducunt hominem ad infernum ?— Tres : Cogitacio inmunda, opus prauum, uerbum alienum. 77 Quot res sunt quæ nec remittuntur hic, nec in futuro?— Tres : Qui blasphemat Deum, et qui desperat de misericordia Dei, et qui non credit resurrectionem Domini nostri Jesu Christi. 78 Quot res sunt quas diligit Deus?—Tres : Continenciam in seueritate, largitatem in paupertate, abstinenciam in di- uiciis. Expliciunt questiones pulchre : hoc est uerum. 216 THE MASTER OF OXFORD’S CATECHISM. On examining this dialogue, it is impossible not to be struck with the close resemblance it bears to the prose Salo- mon and Saturn, and to the Adrian and Ritheus. Not only are the questions very generally of the same nature, but in some cases they are word for word the same. Like Salomon and Marcolf, this also found its way into the literature of Wales, as I judge from the title given in the transactions of the Cymrodorion, viz. Ymddyddan Adrian ac Eppig. THE MASTER OF OXFORD’S CATECHISM. THE following dialogue, entituled “Questions bitwene the Maister of Oxinford and his Scoler,” (MS. Lands. No. 762) is a verbatim translation of one of the preceding dialogues, and serves to bring down the series to the middle of the fif- teenth century. The Clerkys question. Say me where was God whan he made heven and erthe The Maisters answer. I saye, in the ferther ende of the wynde. C. Tell me what worde God first spake. M. Be thowe made light, and light was made. C. Whate is God? M. He is God, that all thinge made, and all thinge hath in his power. - C. In how many dayes made God all thingis M. In six dayes. The first daye he made light; the se- cond daye he made all thinge that helden heven ; the thirde daye he made water and erthe; the fourth daye he made the firmament of heven; the vºn daye he made sterrys; the vith THE MASTER OF OXFORD’S CATECHISM. 217 day he made almaner bestis, fowlis, and the see, and Adam, the firste man. C. Whereof was Adam made M. Of viij. thingis; the first of erthe, the second of fire, the iijle of wynde, the iiijth of clowdys, the vºn of aire where- thorough he speketh and thinketh, the vith of dewe wherby he sweteth, the vijth of flowres, wherof Adam hath his ien, the viijth is salte wherof Adam hath salt teres. C. Wherof was founde the name of Adam 2 M. Of fowre sterres, this been the namys, Artax, Dux, Arostolym, and Momfumbres. C. Of whate state was Adam whan he was made M. A man of xxx. wynter of age. C. And of whate length was Adam : M. Of iiij. score and vi. enchys. C. How longe lived Adam in this worlde M. ix. c. and xxxty wynter, and afterwarde in hell tyll the passion of our lord God. C. Of whate age was Adam when he begat his first childe 2 M. An c. and xxx. wynter, and had a son that hight Seth, and that Seth had a son that hight Enos, and the forsaid Seth lived ix. c. and x. wynter, and Enos his son lived ix. c. and v. wynter. And that Enos had a son that hight Canaan, and that Canaan lived ix. c. x. wynter. And that Canaan had a son than hight Malek, and that Malek lived ix. c. and v. wynter, and that Malek had a son that hight Jared, and that Jared lived ix. c. xlij. wynter, and that Jared had a son that hight Matusidall, and that Matusidall lived ix. c. and xlix. wynter, and that Matusidall had a son that hight Lanek, and that Lanek lived vij. c. and xlvij. wynter, and that Lanek had a son that hight Noe, and that Noe had iij. Sonnys, the which forsaid Noe lived ix. c. xl. wynter, and his iij. Sonnys hight Sem, Cam, and Japheth. And Sem had xxx. children, and Cam had xxx, children, and Japheth had xij, children. C. Whate was he that never was borne, and was buried in his mothers wombe, and sens was cristened and saved 2 I 8 THE MASTER OF OXFORD’S CATECHISM. M. That was our father Adam. C. How longe was Adam in Paradise 2 M. vij. yere, and at vij. yeres ende he trespased ayenst God for the apple that he hete on a Fridaye, and an angell drove him owte. C. Howe many wynter was Adam whan our Lorde was doon on the crosse M. That was v. m. cc. and xxxij, yere. C. What hicht Noes wyf M. Dalida ; and the wif of Sem, Cateslinna; and the wif of Cam, Laterecta ; and the wif of Japheth, Aurca. And other iij. names, Ollia, Olina, and Olybana. C. Wherof was made Noes ship 2 M. Of a tre that was clepyd Chy. C. And whate length was Noes ship 2 M. Fifty fadem of bredeth, and cc. fadem of length, and xxx. fadem of hith. C. Howe many wynter was Noes ship in makyng? M. iiij. score yeres. C. How longe dured Noes flodde M. xl. dayes and xl. nightys. C. Howe many children had Adam and Eve 2 M. xxx. men children and xxx. wymen children. C. Whate citie is there the son goth to reste M. A citie that is called Sarica. C. Whate be the beste erbes that God loved P M. The rose and the lilie. C. Whate fowle loved God best ? M. The dove, for God sent his spiret from heven in likenes of a dove. C. Which is the best water that ever was 2 M. Flom Jurdan, for God was baptised therein. C. Where be the anjelles that God put out of heven and bycam devilles? M. Som into hell, and som reyned in the skye, and som in the erth, and som in waters and in wodys. THE MASTER OF OXFORD’S CATECHISM. 219 C. How many waters been there? M. ij. Salte waters, and ij. fresshe waters. C. Who made first ploughis 2 M. Cam, that was Noes son. C. Why bereth not stonys froyt as trees? M. For Cayme slough his brother Abell with the bone of an asse cheke. . C. Whate is the best thinge and the worste amonge men P M. Worde is beste and warste. C. Of whate thinge be men most ferde 2 M. Men be moste ferde of deth. C. Whate are the iiij. thinges that men may not live without? [M.] Wynde, fire, water, and erth. C. Where resteth a manys soule, whan he shall slepe? M. In the brayne, or in the blode, or in the harte. C. Where lieth Moises body? M. Beside the howce that hight Enfegor. C. Why is the erth cursed, and the see blissed ? M. For Noe and Abraham, and for cristenyng that God commaunded. C. Who sat first vines P M. Noe set the first vines. C. Who cleped first God? M. The devyll. C. Which is the hewiest thinge bering 2 M. Syn is the heviest. C. Which thinge is it that som loveth, and som hateth M. That is jugement. C. Which be the iiij. thingis that never was full nor never shalbe P M. The first is erth, the second is fire, the thirde is hell, the fourth is a covitous man. C. How many maner of birdis been there, and howe many of fisshes 2 M. liiij. of fowles, and xxxvi. of fisshes. 22O THE MASTER OF Oxford's CATECHISM. C. Which was the first clerke that ever was 2 M. Elias was the firste. C. Whate hight the iiij. waters that renneth through para- dise 2 M. The one hight Fyson, the other Egeon, the iij" hight Tygrys, and the iiijth Effraton. Thise been milke, hony, oyll, and wyne. C. Wherefore is the son rede at even 2 M. For he gothe toward hell. C. Who made first cities 2 M. Marcurius the gyaunt. C. How many langagis been there? M. lxij, and so many discipules had God without his appostoles. APPENDIX. THE general tendency of the remarks which I have had occa- sion heretofore to make, and of the mode of illustration which I have adopted, has been to show the tradition and gradual dispersion of any favourite tale during the middle ages, and the natural vicissitudes of its fortunes. In the ensuing pages I propose to carry out this view to a farther extent, by point- ing out other compositions similar to that we have been considering, which are in some degree illustrative either of its general history or its details. It is often surprising how much vitality lurks in such details: cut them to pieces how you will, disjoin them as you will from the main stem, yet, polypus-like, every fragment will vindicate a life of its own, and a place in some order or other. I do not think that any reader, who has attentively con- sidered the introduction to the poem of Salomon and Saturn, or the notes to the prose versions of the tale, will be at any loss for the reasons which have determined the selection of the contents of the Appendix. No doubt much more matter of the same description might have been heaped together, and, some years ago, with considerable advantage; but there has been sufficient activity of late in this useful department of antiquarian inquiry, and there are various collections easily accessible to those who desire farther to pursue the subject. I have therefore confined myself as much as possible to such compositions as had a more immediate bearing upon the different forms of the Salomon and Saturn, or Salomon and SAILOMI. Q 222 SALOMON AND SATURN. Marcolf. For their rudeness or coarseness I cannot hold myself responsible: parody in the middle ages is essentially rude and coarse, and those who will study mediaeval litera- ture must be prepared for much that shocks our more fasti- dious sense of propriety. But I would also express my firm conviction, that in a state of morals and education such as that which preceded the Reformation, society could only be acted upon by means very different from those which suit more generally instructed and more decorous periods. The mediaeval church could sometimes be gentle with those who seriously complained of, but never with those who laughed at, her corruptions; and she was right, for beyond a doubt Ulrich v. Hutten’s “Litterae obscurorum uirorum ” gave heavier blows to the Papacy than all the polished sneers of the indifferent Erasmus, or all the noble reveries of Franz von Sickingen ; they brought the mischief home to every man’s door, who could laugh over a jolly tale, in whatever phrase it might be told. Moreover they reduced the dreaded adversary from a state of assumed sublimity to one of very ge- nuine ridicule and contempt. Such is their justification. I be- lieve a good deal of what follows, here and there, to have arisen in this manner and for this purpose; and if this be true, we shall perhaps think that it is not to be judged over-hastily. Before proceeding to the lighter subjects which naturally find their place in this Appendix, I must slightly notice one or two dialogues current in the middle ages, and which show that this form of composition was a favourite mode of im- parting information. The first is called “Disputatio Pippini, regalis et nobilissimi juvenis, cum Albino scholastico.” That this dialogue was ever held is of course extremely doubtful; but Alcuin's verses, moral dis- tichs, and the like, addressed to Charlemagne, were favourite subjects with our ancient scribes, and this, though less au- thentic, shared their fortune. Still I never met with this in an Anglo-Saxon MS., frequent as the distichs are, in com- RIOTE DU MONDE. 223 pany with Aratus, Sedulius, or Juvencus or Aldhelm. This is printed by A. Berkeley at the close of his Epictetus, and its history may be read in Fabricius. - There is another dialogue upon moral subjects between Alcuin and Charlemagne, a MS. copy of which is found in the library at Chartres. (Hänel, p. 130.) A somewhat similar dialogue is that of Æðelheard of Bath and his nephew, of which there is a MS. copy, Cott. Galb. E. iv. fol. 214, and which was printed very early in the six- teenth century, in 4to, but without a date. There is a dialogue, on philosophical points, I believe, between Johannes Erigena and Charles the Bald. It is found in the edition of Scotus's works published by Gale, the only copy of which in existence is said to be in the Bodleian. To these must be added the dialogues of Hadrian and Secundus, Hadrian and Epictetus, already noticed, pp. 206, 207. Many such are of Eastern origin: the Beshir and Shádán already cited, p. 209, is a favourable specimen. “Riote du Monde.” This and the following composition bear a closer relation to the Second Morolf than to the serious Saxon Dialogues. Its title may be translated, “The world turned topsy-turvy :” it is a dialogue between a king and a wandering jongleur, who answers all the king's questions in such a manner as to turn everything into ridicule. There are two complete MSS. of this composition, both of the thirteenth century. The first of these is contained in the MS. Bibl. Royale, No. 7595. fol. 519; the second, in the library of Trinity College, Cambridge, O. 2.45. fol. 331, differs slightly in arrangement and dialect from the Paris copy. I give here the commencement of both copies :— MS. Par.—Chi commenche li Riote del Monde.—Je me che- vaugoie d’Amiens à Corbie; s’encontrai le roi et sa maisnie. A cui es-tu ? dist-il.-Sire, je suis a mon signor.—Qui est tes sires —Li barons me dame.—Qui est ta dame P-La feme mon signor.—Com- ment as-tu a non 2–Amsi comme mes parrins.—Comment a non tes Q 2 224 SALOMON AND SATURN. parrins —Ansi com jou.-U vas-tu ?—Je vois cha.—Dont viens-tu ? —Je vieng de la.—Dont ies-tu ?—Je sui de no vile.—U est te vile? —Entor le moustier.—U est li moustiers?—En l'atre.—U est li atres?—Sor terre.—U siet cele terre P-Sar l'iaue.—Comment apiel- on l'iaue?—On ne l’apiele nient; elevient bien sans apieler.—Chou Savoie-jou bien, dist lirois, etc. . . . Eapl.—Vous estes bien el chemin, errés tos jours. Alés le fons del val, portés del pain, mangiés matin, herbegiés-vous de jours, ne vous annuitiés mie. MS. Trin.—Jeo cheuachoie l'autrer de Amiens à Corbie; si en- contreis li reis et sa meisnée. Beaus amis, dist li rei, dunt uiens- tu ?—Sire, ieo uiene de ga, ou uas-tu ? etc. . . . Eapl.—Errez tuz iurz. Alez les funz de ual, portez del pain, mangiez matin, herbegez-vous de iur, ne vous ennuiez mie. It is probable that these compositions were once metrical, even as many of the Saxon legendary poems in honour of particular saints became excellent sermons by the addition of introductions and doxologies. In fact, we find one version really existing as a poem. This, which was published by Sir F. Palgrave in 1818, from a Harl. MS. 2253. fol. 107, has since been reprinted by M. Michel, under the title of “Le Roi d'Angleterre et le Jongleur d’Ely.” From this I extract the passage corresponding to those quoted above: Seygnours, escotez un petit, Si orrez um très bon desduit De un menestrel que passa la terre Pur merveille e aventure quere; Si vint de sã Loundres, en un prée Encountra le Roy e sameisnée; Entour son col porta soun tabour Depeynt de or e riche atour; Le roi demaund par amour: Ou qy etes-vus, sire Joglour * E il respount Sauntz pour; Sire, je su ou mon seignour. Quy est toun seignour fet le Roy. Le baroun ma dame, par ma foy. Quy est ta dame, par amour P Sire, la femme mon seignour. PROVERBS OF ALFRED, 225 Comment estes-vus apellée Sire come cely qe m'ad levée, Cesti qe televa quel noun aveit * Itel come je, Sire, tot dreit. Oü va-tu ? Je vois delà. Dont vien-tu ? Je vienk de sã. Dont estez-vus P ditez saunz gyle. Sire, je su de nostre vile. Où est vostre vile, daunz Jogler Sire, entour le moster. Où est le moster, bel amy P Sire, en la vile de Ely. Où est Ely qy siet 2 Sire, sur l’ewe estiet. Quei estle eve apelé par amours” L'em ne l’apele pas, eynz vient tous jours Volonters par son eynderé, Qe jà n'estovera estre apelée. Tot ce savoi-je bien avaunt. Don qe demandez com enfaunt: A quei fere me demaundez Chose que vous-meismes bien savez? etc. . . . . There is a fragment of another poetical “ Ruihote du Monde ’’ in the MS. Bibl. Roy. 7609. 2. fol. 1, and a small portion of one in prose, Arund. MSS. No. 220. fol. 303. A curious poem, which once seems to have been a favourite in England, in which Ælfred, England’s darling, sustains the principal character, though not a dialogue, is on many accounts worthy of insertion here. It is a collection of wise sayings which that prince delivered to his Witenagemót at Seaford. There was a MS. of this in the Cotton collection, Galba. A. xix, which is now lost; a copy of it, however, exists in the Bodleian ; a third is found in the library of Lincoln College, Oxford; and a fourth in Trin. Coll. Camb. * In John Taylor’s “Wit and Mirth’ there is the following clinch (No. 99), Ed. 1630, p. 176 : “A countryman being demanded how such a river was called that ranne through their country, he answered, that they never had need to call the river, for it alwayes came without calling.” 226 SALOMON AND SATURN. B. 5. 39, which is so curious a specimen of the language in the thirteenth century, that I take the following copy of it in preference to any other. It is partly alliterative, partly in final rhyme, the couplets being thrown together in nearly the same careless manner as in Lagamon. It will be seen that this poem also contains some of that treasure of popular wisdom which is found in the proverbial sayings of a people; and such correspondence as I have observed between these and the proverbs of other lands I have pointed out in the notes which follow it. I have added a rough translation of it, without which it would be scarcely intelligible. PROVERBS OF ALFRED. I. I. At Siforde At Seaford setin kinhis monie, sat many thanes, fele biscopis many bishops and fele booclerede, and many book-learned men, herles prude earls proud and cnites egleche. and knights the like. per was erl Alfred, There was earl Alfred, of pe lawe suipe wis, of the law most wise, and heke Alfred, and also Alfred Englene herde, England’s herd, Englene derling, England’s darling, in Enkelonde he was king. in England he was king. Hem he gon lerin, Them he gan to teach, so we mugen iherin, as we may hear, whu we gure lif how we our lives lede sulin. [king, should lead. Alfred he was in Enkelonde a Alfred was in England king, l. 2. War. beines. PROVERBS OF ALFRED. 227 wel swipe strong and lussum he was king and cleric, [ping; ful wel he louede Godes werc ; he was wis on his word and war on his werke; he was pe wisiste mon pad was in Engelonde on. II. pus quad Alfred Englene frowere: Wolde we, mi leden, lustin gure louird, and he gu wolde wissen of wiſs] liche pinges, gu we mistin in werelde wrsipe weldin, and heke gure salle samne to Criste. [Alfred. pis weren pe sawen of kinc Arme and edie ledin * >k >k >k >k of lifis dom, pad we alle dredin gure dristin Crist, lovin him and likin, for he is louird ouir lif. He is one god ouer alle godnesse, and he is gleu ouer alle glade pinhes. He is one blisse ouer alle blitnesse; a very strong and lovesome he was king and clerk, [thing; full well he loved God’s work; he was wise in his word, and wary in his work; he was the wisest man that was in England. II. Thus quoth Alfred England’s comforter: Would you, my people, listen to your lord, he would make you know wise things, how ye might in the world attain worship, and also your souls unite to Christ. [Alfred. These were the saws of king Poor and rich people >}: >k >k >k of life’s honour, that we all dread our lord Christ, love and please him, for he is lord over life. He is the only good above all goodness, and he is wise above all glad things. He is the only bliss ahove all hliss ; * Something appears wanting between this and the following line, but there is no lacuna in the MS. 228 SALOMON AND SATURN. he is one mon mildist maister; he is one folkes fadir and frowere; he is one ristewis, and suo riche king nat him sal ben wone no ping of is wille, wo him her on worolde wrpin penket. III. pus quad Alfred Englene frouere: May no riche king ben onder Crist selues, bote pif he be booclerid and he writes wel kenne, and bote he cunne letteris; lokin him seluen wu he sule his lond laweliche holden. IV. pus quad Helfred : pe herl and pe hepeling, po ben vnder pe king pe lond to leden mid lauelichi dedin ; bope pe clerc and pe cnit demen euenliche rict; for aftir pat man souit al suiyich sal he mouin, and eueriches monnes dom to his oge dure cherried. he only is of man the mildest master; of the people he only is father and comforter; he only is righteous, and so powerful a king that the man shall want nothing of his will, who here in the world desires to do him honour. III. Thus quoth Alfred, England’s comforter: There may no powerful king be under Christ himself, unless he be book-learned and well skilled in writings, and unless he know letters; look for himself how he shall his land lawfully hold. IV. Thus quoth Alfred : The earl and the aečeling, these are under the king the land to lead with lawful deed ; both the clerk and the knight to deem evenly right; for after what men sow the same shall they mow, and every man’s doom to his own door returneth. PROVERBS OF ALFRED. 229 V. pus quad Alfred : pe crith biouit kenliche to cnouen for to weriin pe lond of here and of heregong, pat pe riche habbe gryt and pe cherril be in frit his sedis to souin, his medis to mowen, his plouis to driuin, to ure alre bilif ; pis is pecnichs lage, loke pat hit welfare. VI. pus quad Helfred : Wid widutin wisdom is wele ful unwrd; for pau o man hſaue]de huntseuinti acreis, and he al heged # * sagin mid rede golde, - and pe golde grue so gres deit on pe reipe, ne were hi + & Wele nout pe wrpere, bote he him fremede frend ywerche; for wad is g[old] bute ston, bute it habbe wis mon V. Thus quoth Alfred : The knight it behoveth boldly to know [force to guard the land against a and hostile invasion, that the rich may have peace and the churl be in quiet his seed to sow, his meads to mow, his ploughs to drive, for the nourishment of us all ; this is the knight’s law, look that it fare well. VI. Thus quoth Alfred : Wit without wisdom is but little worth; for though a man had seventy acres, and had it all sown with red gold, and the gold grew as grass doth on the soil, he were not for his wealth a whit the worthier, except he strange friends provided for himself; for what is gold but a stone, unless a wise man have it 230 SALOMON AND SATURN. VII. pus quad Alfred : Sulde nefere gise mon giuen him to huuele, poch he his gise wel ne like * * ne pech he ne welde al pad he wolde; for God may giuen wanne he goed after yuil, wele after wrake ; ge wel him pet mot scapen. [wele VIII. pus quad Alfred : [Sorlge it his to rogen agen pe seflod, so it his to sginkin again heni selpe, * * ch wel is him aguepe pe sunich was wanen her on werlde welpe to winnen, * * he muge on helde hednesse holdin, * + mist his welpe werchin Godis wille ; [p]enne his his guewe swipe wel bitogen. IX. pus quad Alfred : Gif pu hauest welpe awold i pis gerlde, VII. Thus quoth Alfred : Should never wise man give himself to evil, though he his state like not well, nor though he command not all that he would ; for God may give when he will good after evil, weal after misery; yea, well for him may so do. VIII. Thus quoth Alfred : Sorrow it is to row against the sea-flood, so it is to labour against any chance, >k >{< >k >k >k >}: >k >{< hope here in the world wealth to win, that he may in age ease enjoy, * * with his wealth work God’s will ; then is his trouble very well bestowed. IX. Thus quoth Alfred: If thou hast wealth in this world acquired, PROVERBS OF ALFRED. 231 me pin wil neure for pi let not thy will for this al to wionc wurpen; become too proud ; acte nis non eldere stren, consider it is no acquisition ..} of thy forefathers, ac it is Godis loue; but it is God’s love; wanne hit is his wille when it is his will per fro we sullen wenden, therefrom we must depart, and ure ogene lif and our own life mid sorw letin ; leave with sorrow ; panne scullen ure fon then shall our foes to ure fe gripen, seize on our property, welden ure madmes, dispose of our treasures, and lutil us bimenen. and lament us but little ! X. X. pus quad Alfred : Thus quoth Alfred : Moni mon wenit, Many a man expects, pat he wenen ne parf, what he ought not to expect, longere liuis; length of life; [lie; ac him scal legen pat wrench ; but that deceit shall prove a for wanne he is lif alre beste for when he best trusts in his trowen, life, penne sal he letin lif his ogene. then shall he lose his own life. Nis no wurt woxen on woode No herb is grown in wood or ne on felde field [life; per euure muge pelif uphelden;which can for ever uphold the wot no mon pe time no man knoweth the time wanne he sal henne rimen, when he must depart hence, ne no mon pen hende, nor any man the end, [wend. wen he sal henne wenden. when he from hence shall Drittin hit one wot God alone knoweth domis louird, the lord of judgment, wenne we ure lif when we our lives letin scullen. shall relinquish. 232 SALOMON AND SATURN. XI. pus quad Alfret: Leue pupe nout to swipe up pe seflod; gif pu hawest madmes monie and moch gold and siluir, it sollen wurpen to nout, to duste it sullen driuen ; Dristin sal liuin eure. Moni mon for is gold hauid Godis eire; and puruch is siluer is saulle he forlesed; betere him were iborin pat he nere. XII. pus quad Alfred : Lustlike lustnie, lef dere, and ich her gu wille leren wenes mine, wit and wisdome. pe alle welpe on ure God+, >k >k >k >k siker he may [sitten], and hwo hem mite senden ; for poch his welepe him atgo is wid newen him newere fro; ne may he newir forfarin hwo him to fere hauep, XI. Thus quoth Alfred : Trust not thou too much upon the sea-flood; if thou hast many treasures and much gold and silver, it shall turn to nought, to dust it shall drive ; the Lord shall live for ever ! Many a one for his gold hath God’s anger; and through his silver his soul casteth away; better were it for him he never had been born XII. Thus quoth Alfred : Joyfully listen, my dear friends, and I will teach you here my expectation, wit and wisdom. [our God,' He who all his wealth upon >}: >k >k >k safely may he sit, and they who are with him ; for though his wealth desert him. his wit will never go from him; nor may that man ever go astray who hath him for his comrade, * A line appears missing. PROVERBS OF ALFRED. 233 hwilis pat is lif lesten may. XIII. pus quad Alfred : Gif pu hauist sorwe, ne say pu hit pin arege; seit pin sadilbowe and rid pe singende ; panne sait pe mon patti wise ne can, pad pe pine wise wel pe likit. Sorege gif pu hauist and ten arege hit sed, biforen he pe bimenid, bihindin he pe scarned. pu hit mist seien swich mon pad it pe fulwel on ; swich men pu maist seien pi SOr, he wolde pad pu heuedest mor. Forpi hit in pin hirte one forhele hit wid pin arege, let pu neuere pin arege witin al per pin herte penket. XIV. pus quad Alfred : Wis child is fadiris blisse. Gif it so bitidit pat pu chil weldest, pe wile pat hit is litil pu lere him monnis pewis; panne hit is woxin he sal wenne per to: while that his life may last. XIII. Thus quoth Alfred : If thou hast sorrow, tell it not thy foe; sit thy saddle-bow and ride thee singing; then saith the man that knoweth not thy state, that thy state pleaseth thee well. Sorrow if thou hast and tellest it thy foe, [thee, before thy face he will bemoan behind thy back will scorn thee. Thou mayst tell it to such a one that grants it thee with pleasure; to such a one thou mayst tell thy grief as would wish thou hadst more. Therefore in thy secret heart conceal it from thy foe, let never thy foe know all thy heart thinketh. XIV. Thus quoth Alfred : Wise child is father’s bliss. If it so betide that thou hast a child, while it is little teach it man's good habits; when it is grown up it shall become used to them ; 234 SALOMON AND SATURN. panne sal pe child pas pe bet wurpen. Ac gif pules him welden al his owene wille, panne he comit to helde sore it sal him rewen, and he sal banne pat widt pat him first tagte. panne sal pi child pi forbod ouergangin. Beter pe were child pat pu ne hauedest, for betere is child vnboren penne vnbeten. XV. pus quad Alfred : Drunken and vndrumkin, eper is wisdome wel god, parf no mon drinkin pe lasse, pan he be wid ale wis; ac [ef) he drinkit and desiet pere amorge, so pat he for drunken desiende werchet, he sal ligen long anicht, litil sal he sclepen; him sugh sorege to, so deč be salit on fles, sukit puru is liche, so dot liche blod; and his morge sclep sal ben muchil lestin ; werse pe swo on euen yuele haued ydronken. then shall the child be all the better for it. But if thou let him have all his own will, when he cometh to age sore shall he rue it, and he shall curse the creature that first taught him. Then shall thy child thy command set at nought. Better were it for thee that thou hadst no child, for better is child unborn than unbeaten. XV. Thus quoth Alfred : To drink and not to drink, either is with wisdom good, no man need drink the less, so he be with all wise; but if he drinketh and sots of a morning, so that he for drunkenness sottishly acteth, he shall lie long anight, little shall he sleep ; sorrow he sucketh in, as doth the salt in flesh, sucked through his body, as doth the body blood; and his morning sleep shall be long lasting ; worse whoso at evening hath evil drunk. PROVERBS OF ALFRED. 235 XVI. pus quad Alfred : Ne sal pupi wif bi hire white chesen, ne for non athte to pine bury bringen her pu; hire costes cupe” >k >k >k :k for moni mon for athte iuele ihasted, and ofte mon on faire fokel chesed ; wo is him pat iuel wif brinhit to is cotlif; so his o liue pat iuele wined, for he sal him often dreri maken. XVII. pus quad Alfred : Wurpu neuere swo wod ne so drunken pat euere sai pupi wif al pat pi wille be; for hiſ hue sege pe biforen pine fomen alle, and pu hire mit worde wraged hauedest, he ne sold it letin for pinke liuihinde, XVI. Thus quoth Alfred : Thou shalt not thy wife choose for her beauty, [home nor for her property to thy bring her ; learn thou her worth >k Sk >}: >k for many a one for money hasteth but ill, and for her fairness a fickle one chooseth ; wo is him that an ill woman bringeth to his home ; so is he in life who hath wived ill, for she shall often make him dreary. XVII. Thus quoth Alfred : Be thou never so mad or so drunk as ever to tell thy wife all that thou willest ; for should she see before thee all thy foemen, and thou with words hadst exasperated her, she would not let for living thing, * A line is apparently wanting. 236 SALOMON AND SATURN. pat he ne solde pe upbreidin of pine balesipes. Wimon is wordwod and hauit tunke to swist, pauc he hire selue wel wolde, ne mai he it nowit welden. XVIII. pus quad Alured : Wurpu neuere so wod, ne so desi of pi mod, pad euere sige pi frend al pat pe likit, ne alle pe ponches pat pu poch hauist; for ofte sibbie men foken hem bituenen, and efit so bilimpit lo[ople pat gewurpen, panne wot pi fend pad her wiste pi frend. Betere pe bicome pi word were helden, for panne mud mamelit more panne hit solde panne sculen his heren efit iheren. XIX. pus quad Alured : Mani man wenit, pat he wenin ne parf, frend pad he habbe, per mon him faire bihait, seiet him faire biforen, that she would not upbraid thee with thy ill doings. Woman is word-mad and hath a tongue too strong, though she herself would well, she can it nowhit govern. XVIII. Thus quoth Alfred: Be thou never so mad, nor so foolish of mood, as ever to tell thy friend all that pleases thee, nor all the thoughts that nevertheless thou hast ; for often relatives quarrel together, and if so befal that ye become enemies, then knoweth thy foe what thy friend knew before. Better were it for thee thy words had been held back, for when the mouth gossips more than it should then will the ears hear of it. XIX. Thus quoth Alfred : Many a one weens, what he ought not to ween, that he hath a friend, [mises, when they make him fair pro- seems fair before his face, PROVERBS OF ALFRED. 237 fokel athenden. So mon mai welpe lengest helden, giu pu neuere leuen alle monnis spechen, ne alle pe pinke pat pu herest sinken; for moni mon hauit filril mod, and he is monne cut ; ne saltu neuere knewen wanne he pe wole bipechen. XX. pus quad Alured : Moni appel is widuten grene, brit on leme, and bittere widinnen; so his moni winnmon in hire faire bure, schene under schete, and pocke hie is [schendful] in an stondes wile; swo is monigadeling godelike on horse, wlanc on werge”, and unwurp on wike. XXI. pus quad Alured : Idilscipe and orgul-prude, pat lerit gung wif fickle behind his back. So may one wealth longest hold, if thou never believest all that people say, nor all the things thou hearest them sing; for many a man hath fickle mood, and he is familiar with a man ; thou canst never know when he will deceive thee. XX. Thus quoth Alfred : Many an apple is green without bright in its look, and bitter within ; so is many a woman in her fair bower, beauteous under sheet, and yet she is shameful in an hour's time; so is many a comrade goodly on horseback, proud on his steed, and worthless in war. XXI. Thus quoth Alfred: Idleness and pride, these teach a young woman * merge SA LO M. , 238 SALOMON AND SATURN. lepere pewes, and often to penchen don pat he ne scolde, gif he for swuken swoti wuere, swo hie ne pochte ; ac poch hit is iuel to beuen patter tre ben ne ville; for ofte mused pe catt after pe moder. Wose lat is wif his maister wurpen, [louerd; sal he neuer ben his wordes al he sal him rere dreige and moni tene selliche hawen, selden sal he ben on sele. XXII. pus quad Alfreuerd: Gif pu frend bigete mid pi fre bigete, loke pat pu him peine mid alle peuues pines; loke pat he pe be mide biforen and bihinden, pe bet he sal pe reden at alle pine neden; and on him pumaist petresten pif is trogpe degh. Ac gif pu hauist a frend to day and to moreuindriuisthimauei, penne bes pu one also pu her were evil habits, and often to devise how to do what she should not, >k >k >{< >k as she expected not ; yet it is evil to cultivate that which a tree will not become ; for oft mouseth the cat after its mother. Whoso letteth his wife become his master, shall never be lord of his word; but he shall rear him sorrow and many losses have of various kind, seldom shall he be happy. XXII. Thus quoth Alfred : If thou gain a friend with thy free gains, look that thou serve him with all thy means; look that he be with thee before and behind, the better shall he counsel thee at all thy need; and thou mayst rely on him if his truth be sound. But if thou hast a friend today and tomorrow drivesthim away, then wilt thou be alone as thou wert before, PROVERBS OF ALFRED. 239 and panne is pi fe forloren and pi frend bopen ; betere pe bicome frend pat pu newedest. XXIII. pus quad Alfred : purh sage mon is wis, and purrh selpe mon is gleu, purh lesin mon is loë, puruhlupere wrenches unwurp; and hokede honden make pen is hewit to lesen. Ler pupe neuer ouer mukil to lepen; [mon ac loke pinne nexte, he is ate nede god; and frendschipe owerlde fairest to wurchen, wid pouere and wid riche, wid alle-men iliche; panne maist pusikerliche seli sittin and faren ouer londe hwar so bet pi wille. XXIV. pus quad Alured: Gif pu hauist duge, and drichen pe senden, me peng pu neuere pi lif to narruliche leden, ne pine faires to faste holden ; for wer hachte is hid, and then are thy substance and thy friend both lost; better would it be for thee that friend thou hadst not. XXIII. Thus quoth Alfred : Through saws man is wise and through fortune prudent, through falsehood is he hateful, through vile deceit unworthy; and hooked hands make the his head to lose. [man Teach not thyself over far to go ; but look to thy neighbour, he is good at need; and friendship in the world fairest to work, with poor and with rich with all men alike ; then mayst thou securely sit in comfort and fare ever the land whither it be thy will. XXIV. Thus quoth Alfred : If thou hast wealth and riches are thine, think thou never thy life too closely to lead, northy feres too fast to hold; for where aught is hid R 2 240 SALOMON AND SATURN. per is armpe inoch; and siker ich it te saige, letet gif be licket, swich mon mai after pe pi god welden, oft binnen pine burie blipe wenden, pad he newele heren mid mupe monegen; ac euere him offinket pen he pe penced. XXV. pus quad Alured : Uretu noth to swipe pe word of pine wiue; for panne hue bed iwarped mid wordes oper mid dedes, wimmon weped for mod ofter panne fro eni god, and ofte lude and stille for to wurchen hire wille, hue weped oper wile pen hue pe wille biwilen. Salamon hid hawit isait, hue can moni yuel reid; hue ne mai hit non opir don for wel herliche hue hit bigan. pe mon pad hire red folewip he bringep him to soruge, for hit is said in lede, cold red is quene red. Hi ne sawe hit nocht bi pan there is poverty enough ; and surely I say to thee, let it alone if thou wilt, such a one after thee may rule thy wealth, often within thy dwelling may make merry, as will not hear thee mentioned by mouth; but ever 't will disgust him when he thinketh of thee. XXV. Thus quoth Alfred : Trust not thou too much the words of thy wife; for when she is angered by word or by deed, a woman weeps for passion more than for any good, and often loud and still for to work her own will, she will weep some time or other - - then will she beguile thee. Salomon hath it said, she knoweth many an ill rede; she cannot do otherwise for right nobly she began it! The man who followeth her rede, it bringeth him to sorrow, for it is said in lede cold rede is quean’s rede I do not mean to say PROVERBS OF ALFRED. 24 1 pat god ping is god wimmon, but that a good woman is a good thing, permon pad michte hire cnoswen the man who may her know and chesen hire from opere. XXVI. pus quad Alfred : Be pu neuere to bold to chiden agen oni scold, ne mid mani tales to chiden agen alle dwales; ne neuere pubiginne to tellin newe tidinges at neuere nones monnis bord; me hawe pu to fele word. pe wise mon mid fewe word can fele biluken, and sottis bold is sone iscoten; forbi ich telle him for a dote pat sait al is ywille, panne he sulde ben stille; for ofte tunke brekit bon, and nauid hire selwe non. XXVII. pus quad Alfred : Elde cumid to tune mid fele unkepe costes, and doppe man to helden pat him selwe ne mai he him noch welden ; hit makit him wel vinmeke, and binimit him is miste. Gif it swo betided pat pu her so longe abidist, and choose from among others. XXVI. Thus quoth Alfred : Be thou never too bold to chide against any scold, nor with many tales to chide against all the foolish ; nor ever do thou begin to tell new tidings at any man’s table; nor have thou too many words. The wise man with few words can compass much, and fool’s bolt is soon shot; therefore I count him a fool that saith all his will, when he should hold his peace; for often tongue breaketh bone, though itself have none. XXVII. Thus quoth Alfred : Age cometh home with many strange trials, and maketh a man to bend so that he cannot govern him- self; - it maketh him impatient, and taketh from him his might. If it so betide that thou here long abide, 242 SALOMON AND SATURN. and pu in pine helde werldes welpe weldest, pi dugepe gin pu delen pine dere frend, hwile pine dages dugen, and pupe selwen liue mowe. Haue pu none leue to be pad after be bileued, to Sone ne to douter, me to none of pine foster; and thou in thine age hast power of worldly wealth, begin thou to divide thy sub- Stance among thy dear friends, while thy days last and thou thyself mayst live. Have thou no faith in them that after thee remain, neither in son nor daughter, nor none whom thou hast fed ; for fewe frend we sculen finden for few friends shall we find panne we henne funden ; for he pat is ute biloken he is inne Sone forgeten. XXVIII. pus quad Alured : Gif pu i pin helde best welpes bidelid, and pu ne cunne pe leden mid none cunnes listis, me pu ne moge mid strenghe pe selwen steren, panne panke pilouerd of alle is loue, and of alle pine owene liue, and of pedagis licht, and of alle murpe pad he for mon makede ; and hweder so puhwendes, sei pu at en ende, Wrpe pad iwurpe, iwurpe Godes wille. when we depart hence; for he that is shut out is soon forgot within. XXVIII. Thus quoth Alfred : If thou in thine age art deprived of wealth, and thou canst not guide thee with any device, nor mayst with strength govern thyself, then thank thy Lord for all his love, and for all thine own life, and for the day’s light, and for all the mirth which he made for man; and whitherso thou goest, say thou after all, Let be what may be, God’s will be done. PROVERBS OF ALFRED. 243 XXIX. pus quad Alured : Werldes welpe to wurmes scal wurpien, and alle cunne madmes to nocht Sulen melten, and pure lif sal lutel lasten. For pu mon weldest al pis middelert, and alle pewelpe pad pe inne wonit, ne mist pupi lif lengen none wile, bote al pu it salt leten one lutele stunde, and al pi blisse to bale sal iwurpen, bote pif pu wurche wille to Criste. [selwen For bipengpe we mus us to leden are lif, so God us ginnid leten; penne muge we wenen pad he us wile wurpen; for swo saide Salomon, pe wise Salomon, wis is pad wel dop hwile he is in pis werld bop, euere at pen ende he comid per he hit findit. XXIX. Thus quoth Alfred : World’s wealth to worms shall turn, and all kinds of treasure shall melt away to nought, and our life shall little last. [rule For though, man, thou shouldst all this earth, and all the wealth that in it dwelleth, thou canst not lengthen thy life a single hour, but thou must leave it all one little moment, and all thy bliss to bale shall turn, except thou work the will of Christ. For we must bethink ourselves to lead our lives, as God permitteth ; then may we hope that he will do us honour; for so said Salomon, the wise Salomon, wise is he that doth well while he is in this world, ever at length he cometh where he will find it. 244 SALOMON AND SATURN. XXX. pus quad Alured: Sone min swo leue, site me nu bisides, and hich pe wile sagen sope pewes. Sone min ich fele pad min hert falewidp, and min white is wan, and min herte woc, mine dagis arren nei done, and we sulen unc todelen ; wenden ich me sal to pis opir werlde, and pu salt bileuen in alle mine welpe. Sone mine ich pe bidde, pu ard mi barin dere, pad pupi folck be fader and for louerd; fader be pu wid child, and be pu wuidewis frend; pe arme gume pu froueren, and pewoke gume pu coueren; pe wronke gume puristin mid alle pine mistin; and let pe sune mid lawe, and lowien pe Sulen drigtin, and ower alle opir pinke God be pe ful minde; and bide pad he pe rede at alle pine dedis; pe bet sal he pe filsten to donal pine wille. XXX. Thus quoth Alfred : Son of mine so dear, sit now beside me, and I will tell thee true manners. Son of mine, I feel that my heart falloweth, and my beauty is wan, and my heart weak, my days are nigh done, and we must part from one I shall depart unto this other world, and thou shalt remain . [another; in all my wealth. Son of mine, I bid thee, thou art my dear child, that thou be to thy people a father and a lord; be thou a father to the child, and a friend to the widow ; the poor man do thou comfort, and the weak man defend ; the wrong man bring to right with all thy might; and guide thee, son, by law, and the Lord shall love thee, and above all other thoughts remember well thy God, and pray that he counsel thee in all thy deeds; the better shall he aid thee to do all thy will. PROVERBS OF Al,FRED. XXXI. pus quad Alured : Some min so dere, do so ich pelere; be pu wis on pi word, and war opine speche, penne sullen pe lowien leden alle. , pe gunge men do pu lawe, pad helde lat is lond hawen. Drunken mon pif pu mestes in weis oper in stretes, pu gef him be weie reme and let him ford gliden ; penne mist pupi lond mid frendchipe helden. Sone pubest bus pe sot of bismare word and bet him siwen per mide, pad him ginne to smerten. And baren ich pe bidde pif pu on benche sitthest, and pu pen beuir hore sixst be biforen stonden, buch pe from pi sette and bide him some per to, panne welle he sawin sone one his worde, Wel worpe pe wid, pad pe first taite. Sete panne seipin bisiden heliu seluen, for of him bu mist leren listis and fele peues, XXXI. Thus quoth Alfred : Son of mine so dear, do as I teach thee; be thou wise of thy word, and wary of thy speech, then shall all people love thee. To the young give thou law, let the old have his land. Drunken man if thou meet by way or by street, give him plenty room and let him slip by thee; then mayst thou thy land with friendship hold. Son, >k >k >{< fool of abusive words, and better be silent thereby, that it begin to plague him. And child, I command thee if thou sittest on bench, and seest the hoary head before thee stand, bow from thy seat and invite him soon thereto, then will he say soon on his word, Well be with thee, who first taught thee. Sit then afterwards bcside himself, for of him thou mayst learn list and many manners, 246 SALOMON AND SATURN. pe baldure pu mist ben; [ne] forlere pu his reides; for pe helder man me mai ofriden betere penne ofreden. XXXII. pus quad Alured : Sone min so dere, ches pu neuere to fere pen lupere lushinde mon, fore he pe wile wrake don. From the wode pu mitht te faren wid wilis and wid armes, ac panne pu hid lest wenest pe lupere pe biswiket; pe bicche bitit ille pan he berke stille; so deit pelusminde lupere mon, ofte pen he dar it don. pan he be wiputen stille, he bit wipinen hille, and al he bifulit his frend pen he him vnfoldit. XXXIII. pus quad Alured : Lewe sone dere, ne ches pe neuere to fere pen hokerfule lese mon, for he pe wole gile don; he wole stelin pin haite and keren, and listeliche onsuerren ; the bolder thou mayst be ; forget not his counsels; for the old man we may out- ride better than out-counsel. XXXII. Thus quoth Alfred : Son of mine so dear, [rade choose thou never for a com- the false, deceitful man, for he will do thee mischief. From the wild one thou mayst escape with wiles and with arms, but when thou least expectest the false one will betray thee; the bitch biteth ill when she barketh still ; so doth the false, deceitful man oft when he dareth. When he is quiet outwardly, he is ill within, and all befouls his friend when he unfolds himself. XXXIII. Thus quoth Alfred : Dear son of mine, choose never for thy comrade the deceitful, false man, for he will do thee guile; he will steal thy goods and turn, and cunningly deny; PROVERBS OF ALFRED. 247 so longe he uole be bi so long he will be by he uole brinhin on and tuenti he will bring one and twenty to nout, for sothe ich tellit pe, to nought, for sooth I tell thee, and oper he wole lipen and and else he will be slippery and hokerful ben; [aloped false; [hate thee puru hoker and lesing pe through treachery and lies shall alle men pathen yenowed. all men that know him. Ac nim pe to pe a stable mon But take to thee a stable man pat word and dede bisette con, that word and deed establish Can, and multiplien heure god; and multiply your good; a Sug fere be his help in mod, a safe fere is he that helps at need. XXXIV. XXXIV. pus quad Alured : Thus quoth Alfred : Leue Sone dere, Dear son of mine, ne ches pu neuere to fere choose never for thy mate littele mon ne long ne red, a little man, or long, or red, pif pu wid don after mi red. if thou wilt do after my rede. XXXV. XXXV. pe luttele mon he his so rei, The little man is so conceited, ne mai non him wonin nei; no one can dwell near him; so word he wole him seluen so valuable he counts himself teir, [beir ; [master; pat is louird maister he wolde that he will be his own lord’s butehemote himseluen pruden, unless he can advance himself, he wole maken fule luden; he will make foul company; he wole grennen cocken and he will grin, Swagger and chide chide ſden; and hewere faren mid vnlu- and ever fare with ill manners; pif pu me wild ileuen, if thou wilt believe me, ne mai me neuer him quemen, one can never satisfy him. 248 SALOMON AND SATURN. XXXVI. XXXVI. pe lonke mon is lepe bei, The long man is ill to be with, Selde comid is herte rei; seldom is his heart brave; he hauit stoni herte, he hath a stony heart, moping him ne smertep; nothing can make him smart ; biford dages he is aferd before day he is afeard of sticke and ston in huge of stick and stone hugely; pif he fallit in pe fen [werd; if he falls in the mud he pewit ut after men; he shouts out after men ; pif he slite into a dige if he slip into a ditch he is ded witerliche. he is dead utterly. XXXVII. XXXVII. pe rede mon he is a quet, The red man is a rogue, for he wole pe pin iwil red; for he will advise thee ill; he is cocker, pef and horeling, he is quarrelsome, a thief and [king. whoreling, scolde, of wrechedome he is a scold, of mischief he is king. Hic ne sige mout bipan I do not say for all that pat moni ne ben gentile man. that many are not gentlemen. puru pis lere and genteleri Through this lore and gentility he amendit huge companie. he amended a great company. The extreme corruptness and obscurity of the language in which this poem is written do not interfere with its interest. A portion of it appeared in Spelman's Life of Ælfred, which was taken from a MS. at Oxford; and Hearne, Spelman’s editor, gave various readings from the portion preserved in Wanley’s catalogue. It is probable that this is derived from a Saxon original, and Ælfred here appears in the traditional character of a teacher; for that there ever was a meeting at Seaford, in which he really delivered the counsels here attributed to him, appears quite out of the question. What is most interesting PROVERBS OF ALFRED. 249 is the situation held by Ælfred, and this shows the estimate of his character, which long survived in this land. Convincing evidence upon this point, however, is found in the dispute between the Owl and the Nightingale, MS. Cott. Cal.A. ix. fol. 230, etc. In the course of their dialogue a number of proverbs are quoted with Ælfred's name, and generally in terms of high compliment to himself. 1. Thu fligtt ani;t and most adai tharof ich wndir, and wel mai, vor eurich thing that shuniet ri;tº hit luuet thuster, and hatiet ligt ; And eurich thing that is lof misdede, hit luueth thuster to his dede : a wis word, they hit be unclene, is fele manne amuthe imene, for Alured king hit seide and wrot; he shunet that hine wi wot ; ich wene that thu dost also for thu fligst nigtes euermof. 2. At sume sithe herde i telle hu Alured sede on his spelle; loke that thu ne be thare thar chauling beth, and cheste 3are, lat sottes chide, and uorth thu go : and ich am wis and do al so. And 3et Alured seide an other side, a word that is asprung wide; that wit the fule haueth imene ne cumeth he neuer from him cleinei. 3. Vor hit is soth, Alured hit seidde, and me hit mai in boke rede; * “De quât deit, de Schuwet gèrn dat licht.”—Rein. Vos, 1. 25. t Hule and Night, l. 227. # Ibid, 1.293. 250 SALOMON AND SATURN. eurich thing mai losen his godhede mid unmethe, and mid ouerdede : mid este thu the mist overquatie, and ouerfulle maketh whatie: an eurich mureşth mai agon, 3if me hit halt eure forth in on, bute one, that is Godes riche, that eure is svete, and eure iliche; the thu nime euere oththan lepe, hit is eure ful bihepe; wunder hit is of Godes riche, that eure speneth, and eure is iliche+. . Alured sede, that was wis, he mite wel, for soth hit is ; nis no man for his bare songe lof, ne wrth nost suthe longe: vor that is a forworthe man that bute singe most ne cant. . For Alured seide, of olde quide, and 3it hit nis of horte iglide; wone the bale is alrehecst, thone is the bote alrenecstf. Vor Alurd seide, that wel kuthe, eure he spac mid sothe muthe; wone the bale is alrehecst thanne is the bote alrenecst $. . Vor soth hit is, that seide Alured; ne mai no strengthe agen red ||. . For hit seide the King Alfred; sele endeth wel the lothe, and selde plaideth wel the wrotheº. * Hule and Night, 1.349. t Ibid, l. 569. : Ibid, l. 685. § Ibid, 1.697. | Ibid, l. 761. ** Ibid, l. 930. PROVERBS OF ALFRED. 251 9. Wel fist that wel specth, seide Alured". 10. For Alfred seide a this word, euch mon hit schulde legge on hord; 3ef thu isehst he bed icunne his strenthe is him wel ne; berunnet. 11. For thi seide Alfred, swithe wel, and his worde was godspel; there euer euch man the bet him bed, euer the bet he hine beseo . It is undoubtedly true, that all the proverbs here quoted are not found in the lines printed from the Trinity MS.; this however only goes to prove that there was once a larger col- lection current under Alfred’s name, or else that his tradi- tional reputation was of such a nature as to make it justifiable to attribute any wise saying to him. The proverbs which are thus put into Alfred's mouth are important from their antiquity, and of the more value to us because some of them correspond to proverbs already alluded to in this introduction. Such of these as I have observed I shall now proceed to note ; others of them, again, are found at a later period in other languages of Europe. 8. l. 2. Men rehersen in theire sawe hard it is to stryue wyth wynde or wave, whether it doo ebbe or els flowe. Piers of Fulham (Ancient Met. Tales, p. 131.) He is nat wise agayne the stream that striueth. Skelton, Pithy, Pleas. and Prof. Workes, p. 54. Eu son Arnautz qu'amas l'aura, e catz la lebr'ab lo bueu, e nadi contra suberna. Arnaut Daniel. (Parnasse. Occitanien, 257).-See also Grüter, p. 120; Howell, Eng. Prov. pp. 9, 11; Adagia, p. 30; Gal Liter, Dicl. 28, 36 b. * Hule and Night, l. 1062. + Ibid, l. 1211. : Ibid, l. 1257. 252 SALOMON AND SATURN. 10.1. 8. Es wechst kein kraut für den todt im garten. Grüter, Prov. Alem. p. 39. Fyrir dauthans makt, er engin urt vaxin. Meidinger, Dict. Prov. Island, p. 581. Wäre nun für den Tod ein Kraut gewachsen, so würde es sehr theuer seyn, und die reichen wirden es allein kaufen und bekommen können, und es vor den Armen ver- bergen, daher den ein Ungleichheit unter den Menschen entstehem wirde. Gott aber ist ein gerechter Richter, der dem einen wie dem andern thut, dem Reichen wie dem Armen, und alle Menschen auf Erden sterben, auch kein Kraut, dem Tode zu wehren, wachsen làsst. Baumann, Remarks on Reinke Vos. (Gotsched ed. fol. 1752, fol. 261.)—See also Gartner, p. 72. 14.1. 1 and 20. Better unborn than untaught. Howell, Engl. Prov. p. 4. Non reputes aurum totum quod splendet ut aurum Nec pulchrum pomum quodlibet esse bonum. Es ist nicht alles goldt was glintzet. Ist der apffel rosenfarb der wurm ist darinn. Two Biblical Proverbs. 20. l. 2. Schön Öpfel seyn auch wohl sauer. Grüter, Prov. Alem. p. 64. But al thing, which that shinith as the gold, me is not golde, as I have herde ytolde, me evry appell, that is faire at iye, me is not gode, whatso men clappe or crie. Chaucer, Ch. Ch. Y.983 (Ur. 123). Auri natura non sunt splendentia pura. Es ist nicht alles Golt das da glentzt. Gartner, Dict. Prov. 19, 51 b. 21. 1, 14. Wann die Katz jungen hat so wirdt sie wohl lernen mausen. Grüter, Prov. Alem. p. 72. t’wil al muyzen wat van katten komt. Grüter, Prov. Belg. p. 123. As the old cock crows so crows the young. Chi di gallina nasce convien che rozole. Ray, p. 142. PROVERBS OF ALFRED. 253 That that comes of a cat will catch mice. Chi di gatta nasce Sorici piglia. Ray, p. 85. Som di gamla sjunga, soa quittera de unga. Meidinger, Prov. Suec. p. 504. Prendere maternam bene discit cattula predam. MS. Bibl. Imp. Vienna, No. 413 (XII Cent.). The young cocke croweth after the olde. Adagia, p. 21. 26. l. 12. A fool’s bolt is soon shot. Heywood, Dial. Taylor, p. 25; Howell, Eng. Prov. p. 7; Ray, pp. 108, 278. Vt dicunt multi, cito transit lancea stulti. MS. Harl, 3362. fol. 4. Sottes bolt is sone shote. Hendynge, 10. Duke. S. By my faith, he is very swift and sententious. Touchst. According to the fool’s bolt, sir, and such dulcet diseases. As you like it, act v. Sc. 4. 31, 1.36. Men may the wise outrenne, and not outrede. Chaucer, Troil. Cres. iv. 1456. And sothe is seide, Eld hath grete avauntage, in elde is bothe wysedom and usage; men may the old outren, but not outrede. Chaucer, Kn. Tale, 2449. (Ur. p. 19.) Man mach doude ontlopen, maar niet outraden. Grüter, Prov. Belg. p. 114. Man mag den alten vor lauffen, aber mit vorrathem. Grüter, Prov. Alem. p. 57. Prudens consilio uetus est vir, tardus eundo. Entlauffen mag man den alten wol nicht leicht man ihn entrathen sol. Gartner, Dict. Prov. p. 102. 32. l. 10. Perro ladrador, nunca buen mordedor. Collins, Span. Prov. 258. S.A. LO M. S 254 SALOMON AND SATURN. Barking dogs bite not the sorest. George a Greene, Old Plays, iii. 37; Ray, p. 76. Great barkers are no biters. Howell, Eng. Prov. p. 8; Adagia, p. 27. Sinon morderis, cane, quid latrante vereris. wias schadt dess Hundts bellen der nicht beiss. Hunde die viel bellen beissen nicht. Gartner, Dict. Prov. 68 b. 34, 35, 36, 37. The advice of Alfred to his son, to take neither a short man, a tall man, nor a red-haired man for his friend, because the first will be ambitious and proud, the second without wit or courage, and the third a traitor, is paralleled by a passage in Freidank, p. 85: Kurzer man démüete unt roter mit giete, unt langer man wise, der lop sol man prise. In p. 29 he has another fling at the ambition of short men, when he says, Höchvart twinget kurzen man dazer muoz üf den zéhen gån. The same assertion, with additional circumstances, is made in the MS. Harl. 3362, fol. 33: pe longe man ys 3eld wys, pe schort myld 3eld ys, Raro breves humiles, longos widi sapientes. pe whyth ys ful of cowardys, pered ful of feloun ys, Albos audaces, rufos sine prodicione. to pe blak draw by knyf, with pe brown led by lyf. Cum fusco stabis, cum nigro tela parabis. In Howell's English Proverbs, p. 10, there is a similar saying applied to women, Long and lazy, little and loud, Fat and fulsome, pretty and proud ; PROVERBS OF ALFRED. which rejoices in the alliteration that popular proverbs love, and which has more than once created and perpetuated them. The faithlessness of red-haired men is known to have been a widely prevailing belief, and to have passed into the proverbs of many European countries: Judas, in the painted cloth, has red hair, allusions to which in the works of all our old dramatic writers are far too numerous to require specific reference. I shall content myself with calling attention to a few notices less commonly accessible in this country. In rufa pelle vix est animus sine felle. Gartner, Dict. Prov. 15. Raro breves humiles uidi, longos sapientes, albos audaces, nigros rufosque fideles. Die Kleinen Leuth haben hohen muth, ein lang mann selten wunder thut, ein bleicher mann hat weiber art, hiit dich vor Schwartz vnd rot bart. Rot bart nie gut ward, sprach Moses. Gartner, Dict. Prov. 25. Per rubram barbam debes cognoscere nequam, Multimon rubram sed habent cum crimine migram. Man spricht, Roterbart selten gut ward. Aber thue sie nicht allein so schelten, schwarze Bărt gerathen auch selten. Gartner, Dict. Prov. 77, b. 78. Des nemen bispel dar an : und hilete sich ein islich man, daz niemen ze vil trúwen sol dem rôten friunt, daz rāt ich wol. Reinh. F. p. 357. In the later, altered and sectarian form of Norse Mytho- logy the god Thor was red-haired. In the Wilkina Saga, c. 167, the traitor Sibieli (Siſeca) lias red hair. of examples of this in the preface to Grimm's Reinhart See a number S O a ºf 256 SALOMON ANTD SATURN. Fuchs, pp. xxviii. xxix. So among the proverbs which we have already quoted from the Trin. MS. we find, Rufus habet speciem post Sathanae faciem. Xts plasmauit rufum Sathanamgue vocauit, Sic laus hic dixit seruus per secula sic sit. Im was der bart und daz har beidiu rot und viurvar; von den selben horich sagen das si valschiu herze tragen. Wigalois (Benecke. Ed. p. 107, l. 2841). Quia rufus esset, quae species malignam naturam designaret, iuxta hunc versum, Raro breues humiles uidi, rufos que fideles. Bebelius, Facet. 1. p. 12. b. Per rubram barbam debes cognoscere nequam. Multi non rubram sed habent cum crimine nigram. SO. MS. Harl. No. 3831. Raro breves humiles vidi, longos sapientes, Albos audaces, rufogue colore fideles. MS. Aysc. Brit, Mus. 1640. fol. 48. The Spaniards have a proverb to the same effect: Asno coxo, y hombre roxo, y el demonio, todo es uno. The latter portion of the composition which I have thus attempted to illustrate bears a remarkable resemblance to three didactic poems in three several languages, viz. in En- glish, Peter Idle Esq.re of Kent ; in French, Le Castoiement d’un pere à son fils (Barbazan, vol. ii.); and in German, Der //insbeke (Benecke. Beiträge, p. 455). All three are moral instructions, delivered by a father to his son, with regard to his conduct in the world. Of these, the Castoiement is pro- bably the oldest, being taken from the Disciplina Clericalis of Petrus Alfonsi, who, himself an apostate Jew, had drawn largely from the Calila ve Dimna, and, through this Arabic version, from the Hitopadesa, Pantscha Tantra, and other PROVERBS OF ALFRED. 257 oriental sources. This work however is distinguished by containing a number of charming tales, illustrative of the moral instructions given; and these, which are comparatively rare in the English, are altogether wanting in the German book. In return, the instructions of Peter Idle are remark- able for their religious tone, and Der Winsbeke for the beau- tiful and noble feeling of Christian chivalry, the only deep and solid ground of manly character. Whether there was ever a Saxon collection attributed to Alfred I cannot say, but think it most probable that there was, since even in the thirteenth century he is mentioned as a great master in that kind of lore*; and yet proverbs, strictly so called, are very rare in Saxon books, their authors being for the most part more occupied with reproducing in England the wisdom of the Latins, than in recording the deep but humorous philosophy of our own people. There is however a collection of moral Apothegms, which sometimes approach the form of proverbs, and are at all events worth attention. They are found in a MS. at Trin. Coll. Camb., and in a Cott. MS. Jul. A. ii. fol. 141, and it is most probable that there are other copies in existence. The text which follows is corrected from the Cotton MS. It is probably to be looked upon as a free paraphrase of the well-known distichs of Cato. * ** AElfred ...., in prouerbiisita enituit ut nemo post illum amplius.”— Ann. Min. Winton. Anglia Sacra, i. 289. 258 SALOMON AND SATURN. I 2 4 5 7 8 9 10 1 l ANGLO-SAXON APOTHEGMS. Ne beć pú to slašpor, né to idelgeorn, for pán pe slep j paet ydel fet unpeãwas, j unhaélo paes lichoman. Baet we cwebač Saet si best after Gode § man sí gescead- wis, J gemetigian cunne ge his sprece, ge his swígan, j wite hwonne he gesprece haebbe, j hwanne him ge-an- swaraed si. Bonne ôā 6öerne man tašle, Sonne gepenc Sá čaet nán man ne by 8 leahterleás. Beàh Sin wif Še hwane towrege, ne gepafa Sá, né ne gelyf 8tí ná tê hrače ; forêám hy weoróa's manegum to find, for Sám he byö Sám hlāforde holdra öonne hyre; foróám hy oft hatia& Saet se hiáford lufa’s. Ne flyt Sū ná wiè ànwilne man, ne wič of rsprecenne; manegum is forgifen Saet he sprecan maeig, J swíðe feawum 'Saet he sy gesceadwis. Wíte 8aes māran panc Saes 8e Sá haebbe, Sane &as 8e be man gehäte. Ne hopa Sá to swíče to 8ám 8e 8e man geháte; 88%r lyt geháta bíč, ćačr bíč lyt lygena. Ne beć Šá to Ånwille; forêám Se is gerisenlícre Saet 8tí sí mid rihte ofersteled, Öone Sá oferstele 68erne man mid woge. Baet by 8 se mašsta wurðscipe, Saet mon cunne riht ge- cnáwan, j hit Sonne wylle gepafian. Sprec ofter ymb 6&res monnes weldačda, Sonne ynab ðīne ăgene, j cy& 6a manegum monnum. Bonne ôā eald sy, and monige ealde cwidas geáhsod be, dó hi Sonne ôám geóngum to witanne. Beàh 8e mon hwylces hlihge, j čá če unscyldigne wite, ne rehst Sá hwæt hy raidon, obºe rānion; hy teóö 8e 8aes 8e hy sylfe habbač. ANGLO-SAXON APOTHEGMS. 259 ANGLO-SAXON APOTHEGMS. 1 Be not too fond of sleep and idleness, for sleep and idle- ness bring evil habits, and illness of the body. 2 We say that the best thing after God is, that a man be discreet, and understand how to moderate both his speech and his silence, and know both when he has to speak, and when he has got his answer. 3 When thou blamest another man, bear thou in mind that no one is altogether free from sin. 4 If thy wife accuse any one to thee, permit it not, nor be- lieve thou too soon ; for often a wife dislikes many persons, because they love their lord better than her; because she often hates what her lord loveth. 5 Contend thou not with a self-willed man, or one of many words; many a man has the gift of speaking, but very few that of discretion. 6 Be more thankful for what thou hast, than for what men promise thee. 7 Hope not too keenly for what men promise thee; where are few promises, there are few lies. 8 Be not thou too self-willed ; better it befits thee to be over- ruled with right, than to overrule another with wrong. 9 The best worship is, first to know what is right, next to perform it. 10 Speak oftener of other men's good deeds than of thine own, and publish them abroad. 11 When thou art old, and many old saws are asked after, do thou communicate them to the young. 12 If thou be accused of aught, and know thyself guiltless, heed not what men say or whisper; they blame thee for what they have themselves. 260 SALOMON AND SATURN. 13 Bonne ôá gesaºligost sy, gepenc Sonne Saet &á maege un- sålöa gepolian, gif hy. Se on becumab, for Sám ne biö se ende ealne weg gelíce. 14 Ne hopa Sá to swise to 68res monnes &htum, obče to Óðres momes deate; uncúö hwá lengest libbe. 15 Gif Öd earm gewurče, gepenc Sū Saet Sín móder öe nacodne gebaer. 16 Ne ondraed Sú be deat t6 swíðe; ne geleofač man näht miriges, Öa hwile 8e mon deflö ondraet. 17 Ne forgit Sū hine Seáh ealne weg, by las Sū polie Saes 6can lifes. 18 Gif Öe mon mid yfele leånige Saet Sū to géde dé, ne wit Sū hit ná Gode, ac warna Še silfne 8é ofter; man gehylt Saet he haefó, gif he him ondraet &aet hit him obsceóte. 19 By mon dağlö spärlice, Še mon nele Saet hit forberste. 20 Gif Sã bearn haebbe, lašr Šá craeftas Saet himaegen be 8ám libban; unctiè hiſ him aet ashtum gesačle : craeft bíč betere *Sonne aºhta. 21 Negehát 66 nán ping tuwa; hwæt sceal hit 8e eft geháten, būton hit waśre air àlogen 22 Ne cyp Sá witod on wén Sin; wite méran panc &aes 8e Sû haebbe, Sonne Saes 8e Sú wéne. 23 Ne beó Sá to ceastful; of irsunge wyxt seGfung, and of 88%re gepwarnesse lufu. 24 Bačr öačr öä nećde irsian scyle, gemetiga Saet &eah. 25 Forber oft Saet Öd wrecan maege; gepyld biö middes effdes. 26 Help ağgöerge citèes ge uncúðes, Šár Saër Sá maege; un- cáö hwár hwá 6öres bepurfe. 27 Ne wilna Sá ofer öinne mašd tâ witanne ymbe Sa hedfon- lican ping; foróám Sá eart eorólic man, ācsa Se aefter Sám. 28 Ne beć, Šá on Sínum irre to Anwille; for Sám Saet irre oft àmirreč monnes méd, baet he ne maeg Saet riht to- chá wan. ANGLO-SAXON ADOTHEG MS. 261 13 When thou art most fortunate, bethink thee how thou wilt 14 15 16 17 18 19 20 2 l 22 23 24 25 26 27 28 endure misfortune, if it come upon thee, for the end is not always alike. Put not too much hope in another man’s goods, or in an- other man’s death; it is unknown who will live longest. If thou art poor, remember that thy mother bare thee naked. Dread not death too much ; there is no mirth in life, when there is dread of death. Yet be not ever forgetful of death, lest thou forfeit eternal life. If men reward thee with ill, for what thou hast done of good, blame thou not God, but be thyself the better warned; a man takes care of what he has, if he fear to lose it. Sparely a man spends, if he wishes his property to last. If thou have children, teach them crafts whereby to live; unknown is it how fortune may betide them : better is craft than wealth. Promise not a thing twice; what should a second promise be, if the first were not a lie Tell not thy expectation for certainty; give more thanks for what thou hast, than for what thou expectest. Be not too quarrelsome ; out of anger cometh sighing, but out of gentleness love. There where thou must needs show anger, be yet moderate. Where thou mayst have revenge, yet often forbear; patience is half happiness. Help both the known and the unknown when thou canst; no man knoweth when he may need another. Desire not above thy measure to know heavenly things; thou art a man of this earth, therefore enquire respect- ing it. Be not too self-willed in thine anger; for anger often marreth a man’s mind so that he cannot distinguish what is just. 262 SALOMON AND SATURN. 29 Be6 gehalde on 8ám Se Sá haebbe; unpleolícre hit biö on lytlum scipe and on lytlum wastere, Sonne on miclum scipe and on miclum watre. 30 Newén Sú Saet se yfela áuht gödes gestre&ne mid his yfle; forêam Seáh hit sume hwile forholen wurðe, hit biö aet Sumum cyrre open. 31 Donne ôň geseó geóngran man Sonne ôā sy, j unwisran, and unspédigran, Sonne gepenc Sū hiſ oft se ofercymö Óðerne, Öe hine àr of reom; swā mon on ealdum big- spellum cwyö, Saet hwilum bed esnes tíd, hwilum Óðres. 32 Ne séc Sú purh hlytas hiſ 8e geweoróan scyle, ac dô swä Sü betst maege; eače geračdač God Saet he wile be 8e and 8íne pearfe, Seáh he hit Seaár me secge. 33 Forlaet Öaet &ti naebbe to Óðres mannes gode andan ; for Sám §d swencst Öe silfme swíöor Sonne hine. 34 Ne beó Sú to orméd Seáh Öe sí on unriht gedæmed; lyt monna weoró lange faegen Saes &e he 66erne bewrencó. 35 Gif Sū wiè hwane sace haebbe, J git Sonne gesemede weoróan, me wrec Śā ná ča arran yflu, baton hi mon eft niwige. 36 Ne d6 6d Se na`er, né Öe silfne ne hera, né Öe silfne ne leáh ; a göer Sára is dysigra manna peaw, be swincaö aefter leåsum gilpe. 37 Baet is wisdóm, Saet wis man licette dysig'; and Saet is Saet maëste dysig, Saet dysig man licette wisdóm. 38 Swä man måre sprycó, swā him laes manna gely feb. 39 Gif Sü hwæt on druncen misdó, ne wit Sū hit Sám ealoče ; for Sám Sù his weólde öe silf. 40 Nafa Sá tê yfel ellen, Seáh Še sum unwilla on becume; oft brincó se woruld Sone willan Se biö eft. 4. Ne weorđe Še naefre to paes wa, Saet Öd me wene betran andergilde; forêám be se wéna be naefre ne last forwedröan. 42 Ne ceós Sū nánne man be his 86.htum, né Öine ágene . . . ANGLO-SAXON APOTHEGMS. 263 29 Be content with what thou hast; less danger is there in a little ship on a little water, than in a great ship on a great Water. 30 Think not that the evil man obtains any good with his evil; 3 l 32 33 34 35 36 for though at some time it be hidden, at some time it will be revealed. When thou seest a younger, a less wise, or a less fortunate man than thyself, remember how often he that was before surpassed surpasseth another; even as in old proverbs men say, Whilome is the serf's time, whilome another’s. Seek not by divination what shall befal thee, but do thy best; God will easily decide according to his will respecting thee and thy need, although he tell thee not beforehand. Beware that thou envy not another man’s good fortune; for thou troublest thyself more than him. Be not too indignant, though thou receive unjust judgment; few men rejoice long in what they have got by deceiving others. If thou have a quarrel with another, and ye be reconciled, avenge not the old wrong, unless it be renewed. Do thou neither of these things, praise not thyself, nor yet belie thyself; either is a fool’s custom, that laboureth after vain-glory. 37 That is wisdom, that a wise man should pretend folly ; and 38 39 40 41 42 that is the greatest folly, that a fool should pretend wisdom. The more a man speaks, the less men believe him. If thou have misdone in drunkenness, blame not the drink; for thou thyself hadst it in thy power. Have no desire to evil, though some annoyance come on thee; often the world brings back the thing thou desirest. Be never so sorrowful as not to hope for better retribution; for that hope will let thee never perish. Choose thou no man for his wealth, nor thine own . . . 264 SALOMON AND SATURN. yr; monig man haefó micel feax on foran heifde, and wedrö fačrlíce caluw. 43 Bysiga Se be sumum men; forêon biö alces mannes lif sumes mannes lär. 44 Ne forsuwa Sá ná Saet unteala gedon sy, by laes men wenon 8aet hit Selícige. 45 Gif 8e mon for rihtre scylde brocie, gepola hit wel, and bed his wel geyafa. 46 Wrec Śe gemetlice, and ečc swā gebaer, Sy laes 8e men leásunga teó, Saet &á číne cysta cybe. 47 Ne hlyst Sá ná ungesceadwises monnes worda; forðon monig mon haefó 8one unpeaw, Saet he ne can myt sprecan, né ne can geswigian. 48 Ne rece Sû ná weamódes wifes worda, foróám heó wile oft mid wópe geswígian. R 49 Ne ondraéd Sú 8e deat t6 swíče for nánum wite, Seáh he 8e ful géd ne pynce; he bíč alces yfeles ende, J ne cyrö he nafre ma. 50 Forsed Sysse worulde whenco, gif Sã wille beón welig on Sínum méde; forčám Sa Se Saes welan gitsiab, hí bíð symle wadlan and earmingas on hyra móde; ac beó ge- healden on Sinum gecynde, Sonne haefst Sü genoh. 51 Gif Šá čín agen myrre, ne wit Sū hit ná Gode, ac warna ^e silfine. 52 Brác Šínra aehta, 6a hwile Še Šâ hál sy; se unl . . . la gitsere äh Saet feoh, and néh hine silfne. 53 Gepola Sines hlāfordes irre Jõines láreowes, Seáh Še he . . . 54 Gif Še pynce Saet &d tâ wräne sy, wit Sat 8ínre ceólen for Sám unnyttan lustan. 55 Dysig mon ondraét mytenu, and ne ondraét 8one mon be hine teala laïre. 56 Gif Šá strengőe haebbe, brác &re to mytte. 57 Leorna hwaethwaege craeftas ; beah Öe 81ne sailba forlaeton, ne forlaet Sü Öinne craeft. ANGLO-SAXON APOTHEGMS. 265 43 44 45 46 4 7 48 49 5 0 l 5 5 2 5 3 54 55 56 57 many a man has plenty hair on his forehead and becomes bald of a sudden. Busy thyself with some man; for every man’s life is some man’s lore. Conceal not the wrong thou knowest to be done, lest some men think it pleased thee. If thou art blamed for a just cause, bear it well, and be satisfied therewith. Revenge thyself moderately, and so also bear, lest men accuse thee of falsehood, that thou mayst show thy virtues. List not the indiscreet man’s words; for many a man hath the bad habit, that he can say nothing to the purpose, nor yet hold his peace. Heed not an angry woman’s words, for she will often be silent with weeping. Dread not death too much for any cause, though thou like it not well; death is the end of every ill, and never will return. - Despise this world’s wealth, if thou wilt be wealthy in thy mind; for they who covet this wealth are ever poor and wretched in their minds; but be satisfied in thy kind, then hast thou enough. If thou mar thine own fortune, blame not God, but warn thyself. Enjoy thy fortune while thou art whole; the . . . avari- cious man has his wealth, but has not himself. Bear thy lord’s anger and thy teacher's, though . . . If thou think that thou art too lascivious, blame thy belly for thy mischievous lusts. Many a one dreads the beasts, but dreads not the man who teacheth him well. If thou have strength, put it to a good use. Learn any sort of craft; though thy wealth desert thee, desert not thou thy craft. 266 SALOMON AND SATURN. 58 Ne beć Šà tê of rsprece, ac hlyst ailces monnes worda swíöe georne; forêám word ge-openaë ačlces monnes ge- panc and his peãwas, Seáh hí hwilum behelie. 59 Gif Sü hwil.cne craeft cunne, begå Öone georne; swā swä sorge and ymbhogan ge-yceò monnes Inéd, swä ge-ycö se craeft his ére. 60 Leorna hwæthwego aet 8am wisan, Saet &á maege laïran Some unwisan ; a gèer Šára is swíöe nyt weorc j gerisenlíc. 61 Gif Sã wile hál beón, drinc 8e gedeftlice; ałlc oferfyl and aëlcydel fet unhaélo. 62 Ne last Sü unlofod Saet &ſ swutele ongite Saet licwyröe sy; 8aer öe àuht tweóge, lofa Saet gemetlice, by laes 8e mon leásunga teó. 63 Ne truwa Sū smyltum wedere, né bilewitum men; oft stille waster sta’so brecaä. 64 . . . . Še tö onbagie; treowlícre hit is be state to [swim- manne Sonne àt on sā tī seglanne. 65 . . . . um sálöum tosačle, àhsa Śone láre . . . . hit by éð gepolian. 66 Ne flít Šá ná wit, rihtwisne man j wiè unscyldigne, forêon ^e God wyrcó rihte d6mas. 67 Era mid 81mum oxan, and offra mid Sinum récelse; dysige bíč Ša men Se wénač Šaet hi cweman Gode Sonne hi cwel- lač, hyra oxan. 6s AElce daege Sü bíst unnyt, gif Sã melt Gode pancian Sines lifes. 69 Beah Öe monig mon herige, ne gelyföä him to wel; ac Saes hlisan penc &e silf hwæt Saes sáčes sy, laes be scamion. 70 Gif 8e mon onleóge, faegena Saes; gif Öe mon S68 onsecge, j Seáh gemetlíce. - 71 Meng 8a blisse wič Ša unrötnesse, foróám hyra náčerne bíč néht longe bitan Óðrum, gif his ne biö tä fela, j čá miht öe eač on 8aes 8e be on becymö; forêám hyra náčer ANGLO-SAX ON APOTHEGMS. 267 5S 59 60 6 l 62 6 3 64 . 65 67 68 69 70 71 Be not too talkative, but hear all men's words sedulously; for words open every man’s thoughts and manners, though for a while he conceal them. If thou know any craft, pursue it zealously ; even as sorrow and reflection increase man’s intellect, so craft increaseth his honour. Learn something from the wise, that thou mayst teach the unwise; either is a very useful and befitting work. If thou wilt be whole, drink in moderation ; all excess and idleness bring illness. - Leave not that unpraised which thou well knowest to be praiseworthy; where thou hast any doubt, praise mode- rately, lest men accuse thee of falsehood. Trust not thou smooth weather, nor a plausible man; oft doth still water break the shore. . . . please thee; safer is it to swim by the shore than to sail out on the sea. . . . . befal in prosperity . . . . ask the teacher . . . . the easier bear. Contend not with a righteous man or a guiltless, for God worketh just judgments. Plough with thine ox, and offer with thine incense; foolish are the men who think they can please God by slaughtering their oxen. Every day thou art useless, if thou thank not God for thy life. Though many men praise thee, believe them not too readily; but think thyself of this reputation, how much of it is true, lest they bring thee to shame. If men lie against thee, be glad of it; if they charge thee with truth, and yet this moderately. Mix joy with sorrow, for neither of them can long be with- out the other, if there be not too much of it, and thou mayst the easier [bear] what cometh upon thee; for neither 268 SALOMON AND SATURN. ne maeg begn aeltewe biitan 6örum, Son má Še se wata maeg bedn biàtan drigum, o&e wearm bútan cealdum, o&e leóht bútan py'strum. 72 Leorna monige béc, and gehyr monig spel, wite Seáh hwylcum Sù gely fan scyle; feala wríta & men untela. 73 Nemyr Sū eal Saet hä haebbe, Sylaes 8e gepearfe to 68res mannes ashtum. 74 Ne recst Sá ná to swíðe hā seG weoruld . . . . fullíce 86s woruld forsiht, neondraét he him to] swièe. 75 Bonne hit aefre gepwałrust sy, ondraét Se Sonne ungepwałr- misse; J 8onne hit 8e fraecnost pynce, wén Se Sonne frófre, and āre, and gesálēa. 76 Beó 4 getreówra Sonne ôe montó wéne, Sylaes men wénan *Saet &ti náme nabbe biiton wiè hlísan. 77 Se Se him ealne weg ondraét, se bíč swylce he sy ealne weg cwellende. 78 Gif Sã Öe wyle dön moniges betran, Sonne d6 &ü Öe ánes wyrsan. 79 Gif Sã wille Saet &e monige olaecan, Sonne olaece Sá ánum swíöe georne. Gif Sú nelle ànum olaecan, forlaet 8onne eal Saet &ſi age, bâton wiste and waida, and tò swylcum weorcum tol swylce Sü cunne; olaece Sonne Gode ånum, and ne wilna námes 8 0 monnes olaecunga. 8. Gif Sü wylt habban aet monigum men Saet &e lícač . . . . ANGLO-SAXON APOTHEGMS. 269 of them may be complete without the other, any more than wet can be without dry, or warm without cold, or light without darkness. 72 Learn many books, and hear many relations, yet be careful what thou art to believe; many things men write ill. 73 Mar not all thou hast, lest thou have need of other men's good. 74 Reck not too much how the world . . . . fully despises the world, dreads not too much. 75 Whenever thou art best off, dread misfortune; and when things seem at the worst, then hope for comfort, and honour and prosperity. 76 Be ever more trusty than men expect from thee, lest they believe thou hast no truth but for show. 77 He that is ever in dread is like a man that is always dying. 78 If thou wilt make thyself better than many, make thyself worse than one. - 79 If thou desirest that many should flatter thee, do thou sedulously flatter one. 80 If thou wilt not flatter one, desert all thou hast, save food and raiment, and tools to such work as thou knowest ; flatter then God only, and desire no man’s flattering. 8. If thou wilt have from many men what thou desirest . . . SALOM, T 270 SALOMON AND SATURN. PROVERBS OF HENDING. A composition similar in its object and form to those men- tioned above is known as the Proverbs of Hending; but it is a more genuine English composition, and contains some of the very best of our national proverbs. There are various copies of it in manuscript : the following is taken from the Harl. MS. 2253, fol. 125, which is of the fourteenth century; I take it, as the nearest at hand. 1. Mon pat wol of wysdam heren at wyse Hendynge he may lernen, pat wes Marcolues sone, gode ponkes and monie pewes for te teche fele schrewes, for pat wes euer is wone. Ihu. Crist, al folkes red, pat for vs alle polede ded, vpon pe rode tre, lene vs alle to ben wys, ant to ende in his seruys : Amen pour charite. God biginning makep god endyng, quop Hendyng. 2. Wyt ant wysdom lurnep 3erne, and loke pat non oper werne to be wys ant hende; ffor betere were to bue wis, pen for te where feh and grys, wher so mon shal ende. Wyt ant wysdom is god warysoun, quop Hendyng. PROVERBS OF HENDING. 271 3. Ne may no mon pat is in londe, for nopyng pat he con fonde, wonen at home ant spede so fele pewes for teleorne, as he pat hap ysopt 3eorne in wel fele peode. Ase fele pede, ase fele pewes, quop Hendyng. 4. Nebue pi child neuer so duere, ant hit wolle vnpewes lerne, bet hit oper whyle; mote hit al habben is wille woltou, nultou, hit wol spille, ant bicome a fule. Luef child lore byhouep, quop Hendyng. 5. Such lores ase pou lernest, after pat pou sist and herest, mon in pyne 3oupe, shule pe on elde folewe bope an eue ant amorewe, and bue pe fol coupe. Whose 3ong lernep, olt he ne lesey, quop Hendyng. 6. 3ef pe luste a sunne don, ant py poht bue al peron, 3et is god to blynne; for when pe hete is ouercome, ant pou haue py wyt ynome, hit shal pe lyke wynne. Let lust ouergon, eft hit shal pe lyke, quop Hendyng. T 2 272 SALOMON AND SATURN. 7. 3ef pou art of pohtes lyt, ant pou falle for vnmypt in a wycked synne, loke pat pou do hit so selde in pat sunne pat pou ne elde, pat pou ne dege perinne. Betere is eyesor pen alblynd, quop Hendyng. 8. Me may lere a sely fode pat is euer toward gode, wip a lutel lore; 3ef me nul him forber teche, pen is herte wol areche for te lerne more. Sely chyld is sone ylered, quop Hendyng. 9. 3ef pou wolt fleysh lust ouercome, pou most fist and fle ylome wip eye ant wip huerte; of fleysh lust comep shame, pap hit punche pe body game hit doppe soule smerte. Wel fypt pat wel flyp, quop Hendyng. 10. Wis mon halt is wordes ynne, for he nul no gle bygynne er he haue tempred is pype; sot is sot, and pat is sene, for he wol speke wordes grene er pen hue buen rype. Sottes bolt is sone shote, quop Hendyng. PROVERBS OF HENDING. 273 ll. Tel pou neuer by fomon Shome ne teone yat pe is on, pi care ne by wo; for he wol fonde 3ef he may, bope by nyhtes ant by day, of on to make two. Tel pou neuer by fo pat py fot akep, quop Hendyng. 12. 3ef pou hauest bred ant ale ne put pou nout al in py male, pou del hit sum aboute; be pou fre of py meeles, wher so me eny mete deles gest pou nout wipoute. Betere is appel yżeue pen y-ete, quop Hendyng. 13. Alle whyle ich wes on erpe neuer lykede me my werpe ffor none wynes fylle, bote myn and myn owen won, wyn ant water, stok and ston, algop to my wille. Este buep oune brondes, quop Hendyng. 14. 3ef pe lackep mete oper clopt, ne make pe nout for py to wropt, pap pou byde borewe; for he pat hauep is god plop ant of worldes wele ynoh, ne wot he of no sorewe. Gredy is pe godles, quop Hendyng. 274 SALOMON AND SATURN. l 5. 3ef pou art riche, ant wel ytold, ne be pou nopt parefore to bold, ne wax pou nout to wilde; ah bere pe feyre in al pyng, ant pou miht habbe blessyng, ant be meke ant mylde. When pe coppe is follest, penneber hire feyrest, quop Hendyng. 16. 3ef pou art an old mon, tac pou pe no 3ong wommon for te be pi spouse; for loue pou hire ner so muche hue wol telle to pe lute in pin oune house. Moni mon syngep when he hom bringep is 30nge wyf; wyste wat he brohte, wepen he mohte, er his lyf syp quop Hendyng. 17. pah pou muche penche ne spek pou nout al; Bynde pine tonge wip bonene wal; Let hit don synke per hit vp swal; Benne mypt pou fynde frend oueral. Tonge brekey bon, and nad hire selue non, quop Hendyng. PROVERBS OF HENDING. 275 18. Hit is mony gedelyng When me him 3euep a lutel pyng, waxen wol vnsapt; hy telle he dep wel by me pat me 3euep a lutel fe, ant oweſ me riht näht. pat me lutel 3euep, he my lyfis on, quop Hendyng. 19. Mon pat is luef don ylle, when pe world gop after is wille, sore may him drede; for gef hit tyde so pat he falle, men shal of is owen galle shenchen him at nede. pe bet pe be, pe bet pe by-se, quop Hendyng. 20. pah pewolde wel bycome for te make houses roume, pou most nede abyde, ant in a lutel hous wone, force pou fele pat pou mowe, wipouten euel pryde. Vnder boske shal men weder abide, quop Hendyng. 21. Holde ich no mon for vnsele oper whyle pah he fele sum pyng pat him smerte; for when mon is in treye and tene penne herep God ys bene pat he byd myd herte. When pe bale is hest, penne is pe bote nest, quop Hendyng. 276 SALOMON AND SATURN. 22. Drap pyn hond sone ageyn 3ef men pe dop a wycke payn, per pyn ahte ys lend ; so pat child wipdrawep is hond from pe fur ant pe brond, pat hap byfore bue brend. Brend child fur dredep, quop Hendyng. 23. Such mon haue ich lend my clap pat hap maked me fol wrop er hit come ageyn : ah he pat me ene seruep so, ant he eft bidde mo he shal me fynde vnfeyn. Selde comep lone lahynde hom, quop Hendyng. 24. 3ef pou trost to borewyng, pe shal fayle mony pyng lop when pe ware; 3ef pou haue pin oune won, penne is py treye ouergon alwypoute care. Owen ys owen, and oper mennes eduep, quop Hendyng. 25. pis worldes loue ys a wrecche, whose hit here me ne recehe pah y Speke heye, for y se pat on broper lutel recche of pat oper, be he out of ys ege. Fer from eye, fer from herte, quop Hendyng. PROVERBS OF HENDING. 277 26. pah veh mon byswyke me, pat of my god makep him fre for te gete word, ant himself is pe meste qued pat may breke eny bred at ys oune boord. Of vnboht hude men keruep brod pong, quop Hendyng. 27. Moni mon seip, were he ryche ne shulde non be me ylyche to be god ant fre, for when he hap oht bygeten al pe fredome is forgeten, ant leyd vnder kne. He is fre of hors pat ner made non, quop Hendyng. 28. Moni mon mid a lutel ahte 3euep is dohter an vnmahte ant lutel is pe bettre; ant myhte wip oute fere wis mon 3e(f) he were wel hire haue bysette. Lypt chep lupere 3eldes, quop Hendyng. 29. Strong ys ahte for te gete, and wicke when me hit shal lete, wys mon, tak pou 3eme; al to dere is bopt pat ware pat ne may wypoute care monnes herte queme. Dere is bopt pe hony pat is licked of pe porne, quop Hendyng. 278 SALOMON AND SATURN. 30. Mon pat muntep ouer flod, whiles pat be wynd ys wod abyde fayre ant stille; abyd stille 3ef pat pou may and pou shalt haue anoper day weder after wille. Wel abit pat wel may polye, [quop Hendyng.] 31. pat y telle an euel lype mon pat dop him in to shype whilpe weder is wod; for be he come to pe depe he mai wrynge hond, ant wepe, and be of drery mod. Ofte rap rewep, quop Hendyng. 32. Mihte peluper mon don alpe wonder pat he con, alpe world forferde, he farep so doppe luper grom pat men euer betep on wip one smerte 3erde. Of alle mester men mest me hongep peues, quop Hendyng. Wicke mon, ant wicke wyf, when hue ledep wicke lyf and buen in wicked synne, hue ne shule hit so wende, pat hit ne shal atte ende show himself wyp ynne. Euer out comep euel sponne web, quop Hendyng. PROVERBS OF HENDING. 279 34. Betere were a riche mon for te spouse a god womon, pap hue be sumdel pore, pen to brynge into his hous a proud quene ant daungerous, pat is sumdel hore. Moni mon for londe wyuep to shonde, quop Hendyng, 35. Ne leue no mon child newyf, when he shal wende of pis lyf, ant drawe to pe depe; for mowe he pe bones bydelue, and pe ahte welde hemselue, of pi soule huem ys epe. Ffrendles ys pedede, quop Hendyng. 36. The glotoun per he fynt god ale he put so muche in ys male, ne letep he for non eye; so longe he dop veh mon rypt, pat he wendephom by nypt, ant lyp ded by pe weye. Drynk eft lasse, and go by lyhte hom, quop Hendyng. 37. Riche ant pore, 30nge ant olde, whil 3e habbey wyt at wolde, sechep ore soule bote; for when 3e wenep alrebest for te haue ro and rest, pe ax ys at pe rote. Hope of long lyf gylep mony god wyf, quop Hendyng. 280 SALOMON AND SATURN. Hendyng seip sop of mony pyng: Ihu. Crist, heuenne kyng, vs to blisse brynge: ffor his sweet moder loue, pat sit in heuene vs aboue, 3eue vs god endynge. Amen. What Alfred was in a composition already printed, Hend- ing is in this. He and Marcolf, his father, are traditional alike”; his name denotes artificiosus, callidus, habilis, and is a good description of his character. He appears to have enjoyed an extended reputation. Andrew of Wyntoun quotes him for a proverb which nearly resembles the first in our collection :- Al pe law gud, and sua gud fyne, makis al po sowm gud, said Endyne: that is, God biginning maketh god endyng, quop Hendyng. It is probable that various collections of proverbs, at various times, passed under this name as well as Alfred's, whose traditional successor he was in the popular creed. Indeed some of Hending's proverbs, which are no longer found in Alfred's, are yet referred to that prince in the Owl and Nightingale; such are the 19th and 21st, which are severally quoted in passages already printed. In the twelfth century then, “England’s darling” was still the popular represen- tative of the popular wisdom; in the fourteenth, when Alfred was forgotten, a new personage was to be introduced : but tradition is a strange and uncertain thing, and has instincts which rarely err : in all probability Hending, Marcolf’s son —that is, Marcolf himself—only resumed rights of which the king’s reputation had dispossessed him. The proverbs themselves are all thoroughly Teutonic, some * I have unaccountably omitted this passage in the chapter which treats of the traces of the story in England. - PROVERBS OF HENDING. 281 of them thoroughly English; some are in alliterative verse, others in rhyme: I subjoin parallels to one or two of them only, thinking little more illustration of this sort necessary. 3. Ase fele pede, ase fele pewes. For thus men sain, Eche countre hath its lawes. Troil. and Cress. 2, 42. Ländlich sittlich. Germ. Prov. 5. Whose 3ong lernep, olt he ne lesep. Quo semel est imbuta recens servabit odorem Testa diu. Huad man ung nemmer, det man gammel icke forglemmrr. Not. Uber. in Saxon. Gramm. p. 68. Quod puer adsuescit, leviter dimittere nescit. Gartner, Dicteria, p. 24 b. 7. Betere es eye-sor pen alblynd. Luscus praefertur caeco, sic undique fertur. Es ist viel besser scheel damn blindt. Gartner, Dict. Prov. p. 93. En tierra de ciegos el tuerto es rey. Span. Prov. 9. Welfypt pat wel flyp. Wel figt pat wel fligt, Seip pe wise. Owl and Nightingale. 13. Este buep oune brondes. Scintillae proprie sunt michi delicie. MS. Trin. Coll. f. 365. 15. When pe coppe is follest, penne ber hire feyrest. Man sol vollen becher tragen ebene, hoerich dicke sagen. Freydank, p. 114. Vas plenum recto qui tenet orbe ferat. Reinard. Wulp. 4.300. 282 SALOMON AND SATURN. 18. 22. 26. Ich hain ducke horen sagen vollen kopp sal men euen dragen, so we in doch vol schenckt zo maissen, hie sal sich debas dragen raissen. Cöln. Reim-chron. 3740. Me vult vitalem qui dat mihi rem modicalem. MS. Harl. 3362. fol. 39. * Brannyn cat dredith feir. Beryn. Prol. Urry. p. 595. . Quod raro cernit oculi lux, cor cito spermit. MS. Trin. Col. f. 365. Qui procul est oculis, procul est a lumine cordis. Gartner, Dict. 8. b. Out of sight, out of mind. Eng. Proverb. De cute non propria maxima corrigia. MS. Trin. Coll. f. 365. Dótire quir large curreie. MS. C. C. C. p. 253.—Wid. also Heywood, Dial. pt. 2. ch. 5; Collins's Span. Prov. p. 98; Gartn. Dict. p. 10. b”. SAINT SERF AND THE DEVIL. IN Andrew of Wyntoun’s “Cronykil of Scotland,” (written probably about the end of the fourteenth century) there is a dialogue of some interest between the celebrated Saint Serf and the Devil, which, after continuing for some time upon cabalistic and biblical points, ends in the eminent triumph * The 10th, 11th, 17th, 19th and 21st stanzas have been already illustrated. SAINT SERF AND THE DEVIL. 283 of the Saint and confusion of his adversary. I quote it from Macpherson’s edition (Lond. 1795), ch. 12, vol. i. p. 131. Quhil Saynt Serfe intil a stede l. 1238 Lay eftyre maytynis in hys bede, pe Devil come, in ful intent For til fand hym wytht argument, And sayd, Saynt Serfe, be pi werk I ken pow art a connand clerk: Saynt Serf sayd, Gyve I swa be, Foule wreche, quhat is pat for pe? pe dewyl sayd, pis questy.owne I ask in oure collatyowne; Sa, quhare wes God, wat pow oucht, befor pathewyn and erd wes wroucht : Saynct Serf said, In himself stedles, his Godhed hampryd nevyr wes. pe devel pan askyd, Quhat caus he hade to mak pe creaturis pat he made. To pat Saynt Serf answeryd pare, of creature mad he wes makare ; a makare mycht he nevyr be, b(u)t gyve creaturis mad had he. pe dewyl askyd hym, Quhy God of noucht his werkis all full gud had wroucht. Saynt Serf answeryd, pat Goddis will wes nevyr to mak hys werkis ill: and als inwyus he had bene sene gyf noucht bot he full gud had bene. Saynt Serfe pe dewil askyd pan, quhare mad God Adam be fyrst man. In Ebron Adam fowrynd was, Saynt Serf sayd. And til hym pan Sathanas sayd, Quhare wes he, eft pat for his wyce he wes put owt of paradice. 284 SALOMON AND SATURN. Saynt Serf sayd, Quhare he wes mad. pe devil askyd, how long he bade in paradyce eftyr hys syne. Sevyn howris, Serf sayd, he bad pare in. Quhare wes Eve mad, sayd Sathanas: in paradyse mad, Serf sayd, scho was. At Saynt Serfe pe devil askyd pan, quhy God let Adam pe fyrst man and Eve syne in paradyce. Saynt Serfe sayd, pat mony wys God wyst wele, and wndyrstude pat pare of suld cum mykil gud : for Cryst tuk fleysch mankynde to wyne pat wes to payne put for pat syne. pe devil askyd quhy mycht noucht be all mankynd delyveryd fre be pame self, set God had noucht pame wyth hys prety.ows passyowne boucht. Saynt Serfe sayd, pai fell noucht in be pame self into paire syne, bot be fals suggesty.owne of pe devil, pare fa fellowne: for pi he chesyd to be borne to sauf mankynd pat wes forlorne. pe devil askyd at hym pan quhy wald noucht God mak a new man, mankynd to delyver fre: Saynt Serf sayd, pat suld nocht be: it suffycyt well pat mankynd anys suld cum of Adamys strynd. pe devile askyd, quhy pat yhe men ar qvyte delyveryd fre, throwch Crystis passyowne prety.ows boucht, and we devilys swa ar noucht. DEMAUNDEs JOYOUS. 285 Saynt Serfe sayd, for pat yhe fell throwch youre awyne inygwyte, and throwch oure self we nevyr fell, bot throwch youre fellowne fals consel; and for yhe devilys war noucht wroucht of brukyl kynd, yhe wald nocht wyth rewth of hart forthynk youre syn, pat throwch yhoure self yhe war fallyn in ; parefor Crystis passyowne suld nocht be yhoure redemptyowne. pan sawe be dewyl pat he cowde noucht wyth all pewylis pat he sowcht, oure cum Saynct Serf, he sayd pan, he kend hym for a wys man; for pi he pare gave hym gwyte, for he wan at hym na profyte. Saynct Serf sayd, pow wrech, ga fra pis stede, and noy na ma into pis stede, I byd pe. Suddanly payne passyd he, fra pat stede he held hym away, and nevyr was sene pare til pis day. l. 1325. DEMAUNDES JOYOUS, THE next composition is reprinted here, in spite of its coarse- ness, not only for the sake of some curious notions of our fathers which are found therein, but also for the real humour which distinguishes many of the questions and answers. It is a little tract which was printed in 1511, by W. de Worde, with the title, “Demaundes Joyous,” rarity, the only copy I ever heard of being the one from which the following pages are taken, and which is preserved in the S.A.I.O.M. U and is of extreme 286 SALOMON AND SATURN. Cambridge University Library, A. b. 4.58. It is a translation from a French book, and a very discreet abridgement of it. The original bears the title, “Demaundes Joyeuses en maniere de quodlibetz,” and a copy of it, in black letter, but without date, is found in the British Museum ; this was printed before 1500. Apparently another edition of it existed in the Duc de la Vaillère’s library, in the catalogue of which (Belles Lettres, No. 10,921. vol. iii. p. 324) it is thus noticed: “Les demandes d’Amours, avecque les responses—S’ensuyvent plusieurs Demandes Joyeuses en forme de quolibet. (vers. 1490.) 49. Got.” It is not without reason that the “en forme de Quodlibets” was added; for this version really contains some of the famous questions which were once held of high theological importance; and by the ridicule with which it surrounds them, even this collection of coarse and profligate jests may have had its effect in accelerating the march of the reformation. In the English version reprinted here the 41st question is of this characterº ; Dem.—Which was first, the hen or the egg Ans.—The hen when God made her. But this is not the only interest which belongs to this strange collection. Some of the questions and answers are found in the Salomon and Saturn, or Adrian and Ritheus, and consequently form part of that stock of traditional say- ings which prevailed with living power among us from the tenth till the sixteenth century, and may perhaps even yet survive unobserved in some parts of Europe. With these coincidences, which I cannot but look upon as of great importance, before my eyes, I did not think myself justified in withholding this dialogue merely on account of its coarseness, for immorality there is none; especially when this book is not one that can ever be generally circulated, or that is likely to fall under the eyes of those, to bring any * I have numbered the questions for the sake of reference. DEMAUNDES JOYOUS. 287 impurity before whom, I hold to be the gravest and least pardonable of sins. THE DEMAUNDES JOYOUS. 1 DEMAUNDE. who bare ye best burden that euer was borne. —R. That bare ye asse whā our lady fled with our lorde into egypte. 2 Demaunde. where became ye asse that our lady rode vpon. —R. Adams moder dede ete her. 3 Demaunde. who was Adams moder.—R. The erthe. 4 Demaunde, what space is from ye hyest space of the se to the depest.—R. But a stones cast. 5 Demaude. Whā antecryst is come in to this worlde what thynge shall be hardest to hym to knowe.—At. A hande barowe, for of that he shall not knowe whiche ende shall goo before. 6 Demaunde. How many calues tayles behoueth to reche frome the erthe to the skye.—R. No more but one and it be longe ynough. 7 Demaunde. How many holy dayes be there in the yere yº neuer fall on the sondayes.—R. There be eyght, that is to wete ye thre holy dayes after Eester, iii after Whytsondaye, the holy ascencyon daye, and corpus crysty daye. 8 Demaude. whiche ben ye trulyest tolde thynges in the worlde.—R. Those be yº steyres of chambres and houses. 9 Demaunde. Whiche parte of a sergealite loue ye best to- warde you.-His heles. 10 Demaude. Whiche is the best wood and leest brente.—ſt. Wynes. 11 Demaunde. Whiche is the moost profytable beest and that men eteth leest of.-R. This is bees. 12 Demaunde. Whiche is the brodest water and leest Jeoper- dye to pass ouer.-R. The dewe, ~& 13 Demaunde. What thynges is it that the more that one drynketh yº lesse he shall pysse.-R. It is fartes and U 2 288 SALOMON AND SATURN. fyestes, for who that drynketh a hondreth thousande they shall neuer pysse a droppe. : 14 Demaunde. What thynge is it that neuer was nor neuer shall be.—R. Neuer mouse made her nest in a cattes ere. 15 Demaunde. Why dryue men dogges out of the chyrche.— R. Bycause they come not vp and offre. 16 Demaunde. Why come dogges so often to the chyrche.- It. Bycause whan they se the aulters couered they wene theyr maysters goo thyder to dyner. Demaunde. Why dooth a dogge tourne hym thryes aboute or yt he lyeth hym downe.—R. Bycause he knoweth not his beddes hede frome the fete. 18 Demaunde. Why doo men make an ouen in the towne.— R. for bycause they can not make the towne in the ouen. 19 Demaunde. What beest is it that hath her tayle bytwene her eyen.—R. it is a catte when she lycketh her arse. 20 Demaunde. Whiche is the moost cleynlyest lefe amonge all other leues.—H. it is holly leues, for noo body wyll not wype his arse with them. Demaunde. Who was he that lete the fyrst farte at rome. —R. That was the arse. Demaunde. How may a man knowe or perceyue a cowe in a flocke of shepe. —R. By syghte. 23 Demaunde. What thynge is it that hathe hornes at the arse.—R. It is a sacke. 1 7 2 l 2 2 2 4 Demaunde. What almes is worst bestowed that men gyue. —R. That is to a blynde man, for as he hathe ony thynge gyuen hym, he wolde with good wyll se hym hanged by the necke that gaue it hym. 2 5 Demaunde. Wherfore set they vpon chyrche steples more a cocke than a henne.—R. yf men sholde sette there a henne she wolde laye egges, and they wolde fall vpon mennes hedes. 26 Demaunde. what thynge is it that hathe none ende.—R. A bowle. DEMAUNDES JOYOUS. 289 27 Demaunde. What wode is it that neuer flyes reste vpon.— R. The claper of a lazers dysshe. 28 Demaunde. how wolde ye saye two paternosters for your frendes soule, and god neuer made but one paternoster.— R. Saye one two tymes. 29 Demaunde. whiche ben the moost profytable sayntes in the chyrche.—R. They that stonde in ye glasse wyndowes, for they kepe out the wynde for wastynge of the lyght. 30 Demaunde. what people be they yº neuer go a processyon. —R. They be those that rynge ye belles ein ye meane SeaSOI] . Demaude. what is it that freseth neuer.—R. That is hote Water. 32 Demaude. What thyge is that, yº is moost lykest vnto a hors.-R. That is a mare. 33 Demaunde. wherfore be there not as many women con- teyned in ye daunce of poules as there be men.—R. By- cause a women is so ferefull of herte that she had leuer 3 l daunce amonge quycke folke than deed. 34 Demaunde, whiche is the clenlyest occupacyon that is.- That is a dauber, for he may neyther shyte nor ete tyll he hath wasshed his handes. 35 Demaunde. what daye in the yere ben the flyes moost aferde.—R. That is on palme sonday, whā they se euery body haue an handeful of palme in theyr hande, they wene it is to kyll theym wº. 36 Demaunde. what tyme of the yere may maydens moost with theyr honeste fyest in the chyrche.—R. In lent season, for than euery sayntes nose and face is couered so that they smell nothynge. 37 Demaunde. what thynge is it the lesse it is the more it is dredde.—R. A. brydge. Demaunde. wherfore is it that yonge chyldren wepe as soone as euer they ben borne.—R. Bycause theyr moder is 3 8 noo more mayden. 290 SALOMON AND SATURN. 39 40 41 42 43 44 45 46 4 7 4 8 49 Demaunde, wherfore is it that an asse hathe so grete eres. —R. Bycause her moder put no begyn on her heed in her yought. Demaude. what is it that is a wryte and is no man, and he dothe that no man can, and yet it serueth bothe god and man,—R. That is a be. Demaude. whiche was fyrst ye henne or ye egge.—R. The henne whā god made her. Demaunde. why dothe an oxe or a cowe lye.—R. Bycause she can not sytte. - Demaude. what people be they that loue not in no wyse to be prayed for.—R. They be beggers and poore people whā men say god helpe them whan they aske almes. Demaude. How many strawes go to a gose nest.—R. None for lacke of fete. Demaunde. what tyme in the yere bereth a gose moost feders.-R. Whan the gander is vpon her backe. Demaunde. What was he that slewe the fourth parte of the worlde.—R. Cayne whan that he slewe his broderabell in the whiche tyme was but foure persones in the worlde. Demaunde, what was he that was begoten or his fader, and borne or his moder, and had the maydenhede of his beldame.—R. That was Abell. - Demaunde. what thre thynges be they that the worlde is moost mayntened by.—R. That is to wete by wordes, erbes and stones. Why with wordes man worshyppeth god, and as of erbes that is all maner of corne that man is fedde with, and as stones one is that gryndeth the corne and the other encreaseth the worlde. De. what is ye aege of a felde mous.—R. a yere. And a hedge may stand thre mous lyues, and the lyfe of a dogge is the terme of thre hedges standynge, and the lyfe of a hors is thre dogges lyues, and the lyfe of a man is thre hors lyues, and the lyfe of a gose is thre mennes lyues and yº lyfe of a swanne thre gose lyues, and the lyfe of a swalowe DEMAUNDES JOYOUS. 291 is thre swanne lyues and the lyfe of an egle is thre swa- lowes lyues, and the lyfe of a serpent is thre egles lyues, and the lyfe of a rauen is thre serpentes lyues, and the lyfe of a harte is thre rauens lyues, and an oke groweth v - hondreth yere, and it standeth in one state fyue hondreth yere, and it fadeth fyue hondreth yere besyde the rote whyche doubleth thre tymes eueryche of the thre aeges aforesayd. - 50 Demaunde. A man had thre doughters of thre aeges, whiche doughters he delyuered to sell certayne apples, and he toke to the eldest doughter L apples, and to the seconde xxx apples, and to the yongest ten apples, and all these thre solde in lyke many for a peny, and brought home in lyke moche money now how many solde eche of them for a peny.—R. The yongest solde fyrst seuen for a peny, and the other two syster solde after the same pryce, than yº eldest syster had one odde apple lefte, and the seconde syster two, and the yongest thre apples, now these apples lyked the byer soo well that in contynent he came agayne to the yongest syster and bought of her thre apples after thre pens a pece, than had she ten pens, and the seconde thoughte she wolde kepe the same pryce, and solde her two apples for thre pens a pece, and than she had ten pens, and ye eldest solde her one apple for thre pens, and than had she ten pens, thus solde they in lyke many apples for a peny and broughte home in lyke moche money. 51 Demaunde. what man is he that geteth his lyuynge bac- warde.—R. That is rope maker. 52 Demaunde. what people be tho that geteth theyr lyuynge most merylyest.—R. Tho be prestes and fullers, for one syngeth, and the other daunceth. 53 Demaunde. what is he that made all and solde all, and he y" bought all and loste all.—R. A sluyth inade all alle, aud solde it, and the shomaker yt bought it lost it. 54 Demaunde. whether is it bett to lyue by thefte or by almes 292 SALOMON AND SATURN dedes.—R. The rewarde of thefte is to be hanged, and yf thou lyue by almes dedes, that is by beggers tordes. * Thus endeth ye Demaundes Joyous Enprynted at London in Fletestre te at the sygne of the sonne by me Wynkyn de worde In the yere of our lorde a M C C C C C and xi It is not without interest to show how far the coincidence between this version and the French original extends. The questions and answers common to both are the following : 1, 4, 5, 6, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 30, 36, 37, 38, 39, 42, 43, 51, 52. Only one half therefore of the English version is taken from the French. The re- mainder of the questions and answers in our own copy are in general more Teutonic in their character, while the far more numerous details for which they have been substituted, are in the original, of the most uncompromising and undis- guised nature, true French of the happy period of Henri III We may now proceed to examine rather more in detail the various questions and answers in this dialogue, and to illus- trate them from other works which may throw light upon their traditional character, and tend to place before us the nature and direction not less of the philosophy than the humour of our forefathers. a The earth was Adam's mother: Wolfram von Eschenbach says in his Pargival (Lachmann, p. 223), Diu erde Adämes muoter was ; and so say the prose Sal. Sat. 15 ; Ad. Rith. 28. 10 Sal. Sat. prose, 40. DEMAUNDES JOYOU.S. 293 14 Howell, British Proverbs, p. 24. Ni wha’r Uygoden ei myth yn Uosgwrne y gāth. The mouse will not nestle in the cat's ear. 30 This is illustrated by a Spanish proverb (Collins, p. 234). No se puede repicar, y andar en la procesion. 38 Far more beautiful is the Spanish reason, which has be- come a proverb with them ; it is thus given by G. Herbert, in his Jacula prudentum, p. 12: I wept when I was born, every day shows why. See Collins, p. 105. Desde que nacillorë, y cada dia nace porque. 39 Panurge resolved the problem very neatly, saying, “That which makes asses to have such great ears, is that their dams did put no biggins on their heads, as Alliaco men- tioneth in his Suppositions,” etc. Rabel. bk. ii. c. 16. (Urqh. i. p. 250). 40 This appears to be in rhyme, and so far tends to confirm the opinion that most of these were old, well-known and traditional sayings. To this we must look for the expla- nation of a metrical proverb in Ray’s collection, p. 258, The little smith of Nottingham, who doeth the work that no man can Ray, quoting from Fuller, adopts the very absurd rational- izing explanation given by his author; yet Fuller him- self quotes from another work, whose very title one might think would have set him right, and spared the moralizing nonsense that he has lavished upon this simple saying. The book quoted by Fuller in his Worthies for the origin of the proverb is Butler on bees. 41 It has been said already that this is a joke directed against the famous question, Whether in the nature of things is the egg or the bird first P Sir Thomas Browne, in the fifth book and fifth chapter of his treatise on Vulgar Errors, says thus: “And if we be led in to conclusions that Adam had 29.4 SALOMON AND SATURN. 45 46 also this part (i. e. the navel), because we behold the same in ourselves, the inference is not reasonable ; for if we con- ceive, the way of his formation, or of the first animals, did carry in all points a strict conformity unto succeeding pro- ductions, we might fall into imaginations that Adam was made without teeth; or that he ran through those notable alterations in the vessels of the heart, which the infant suffereth after birth : we need not dispute whether the egg or bird was first ; and might conceive that dogs were created blind, because we observe they are littered so with us. Which to affirm, is to confound, at least to regulate, creation into generation, the first acts of God unto the second nature; which were determined in that general indulgence, Encrease and multiply, produce or propagate each other; that is, not answerably in all points, but in a prolonged method according to seminal progression. For the formation of things at first was different from their generation after, and, although it had nothing to precede it, was aptly contrived for that which should succeed it.” This is given by Howell in his collection of English Pro- verbs, p. 12, though it hardly deserves that name. Freidank, p. 109, says, ein man sluoc, daz was unheil, aller werlde 'z vierde teil. So Marner (Min. Sång. 2. 169. a.), ez sluoc der werlte vierden teil. In Grimm’s Freidank, p. 365, there are other sayings of the same kind, for popular sayings they were; thus, an einer stat ein hunt erbal, dazz über al die werlt erschal; which I believe is still current under the form, “Where did the cock crow, which was heard over the whole world?” and to which the answer is, “ In Noah's ark.” DEMAUNDES JOYOUS. 295 Again, Zeiner zit ein esel luote, daz ez all de werlt muote; and this probably refers to the ass that bare our Lady into Egypt, as in the first question of this dialogue. 47 This is an allusion to a mode of speaking singularly com- mon from the eleventh century downwards: Adam was from his mother the earth, and never born ; so Eve, taken from Adam’s side, was not born ; and the earth, as Adam’s mother, was Abel's grandmother. Freidank, p. 19, says, Drier slahte menschen wären é, der wirt noch wart nie mensche mé. daz eine mensch was ein man der water noch muoter nie gewan. daz ander water nie gewan noch muotr, unt quam doch von dem man. The third is our Saviour. A riddle of Reinmar von Zweter (Min. Sång. 2. 149, a.), quoted by Grimm (Freid. p. 366), runs thus: ein bruoder sinen bruoder sluoc é daz ir beider water wart geborn. The earth's maidenhead constantly recurs: in a very old German metrical version of the book of Genesis, which probably falls in the eleventh century, I find (Diutiska, iii. 58, etc.): dus erbalch sith sin sére unser aller hérre; er chod, waz hast dā getán, ne hortest diff mich ruoffen an *, dines pruoderes pluot, deme dà hast getán den têt. Diu erde ist verflächet, diu è was rein unt maget, diu uone dinen hanten dines pruoderes pluot hät uersluten. * In the original—ane ruoffen. 296 SALOMON AND SATURN. Freidank, p. 9, speaking of the time of Adam and Eve, adds, diu erde was d6 maget gar. In Wolfram’s Parzival, l. 13,832, we have the following lines (Lachmann, p. 223): Dô Lucifer fuor die hellevart, mit schár ein mensche nach im wart. Got worhte uz der erden Adämen den werden: von Adâmes verhe er Even brach, diu uns gap an daz ungemach, dazs ir schepfaere iber hörte unt unser freude störte. Von in zwein kom gebürte fruht: einem riet sin ungenuht dazer durch giteclichen ruom simer anen nam den magetuom. In the fine MS. of the Cursor Mundi, preserved in the Univ. Lib. of Göttingen, fol. 16, is this passage: Quen Adam Abel bodi fand, for soru on fote miht he noht stand; to birijing pai his bodi bare, Adam and Eue widuten mare: pis espat man, men sais, was born bath his faper and moper biforn, he had his eldemoderis maidenhed, and at his birijng all maner lede”. The last passage I shall quote is from a poem of Conrad of Würzburg, portions of which from the only known MS. are printed in the second volume of the Diutiska. It is the legend of Saint Silvester. After the conversion of Constantine, Silvester disputes in his presence with twelve of the most learned Rabbis concerning the Saviour. To * I have preferred quoting from this MS. on account of the peculiarities of the language, though there is nearer at hand a good copy of the same poem. Bibl. Trin. Coll. MSS. R. 3.8. DEMAUNDES JOYOUS. 297 the question, “How can a man be born of a maid ” he replies by alleging this tradition of the maiden earth, from which Adam was born, and so confutes his opponent. (Diut. 2. p. 24.) Sprich an, haster des iht vernomen Vnd ander schrift gelesen, Das Got den ersten menschen von erden Schuof in aller wis, vnd in das wrône paradis gewaltencliche in sazte; vnd wie der slange in lazte mit sinime valschen rate, das er darās vil drate ze gröser swére mvoste komen P Ia dis han ich vernomen, sprach der Jude sa ze stunt. Der babist sprach, nv two mir kunt, vnde sage mir offenliche, weder was das ertriche dan is Adãm vart gebert, verwandelt oder vnverwert, oder was es magt oder niht 2 Ine weis, sprach er, was div geschit vnde diese vrage meine. Do sprach der babist reine: Son hastā lihto niht vernomen vnde bist niht vf ein ende komen, wie got der üserwelte sprach, dó das erste mort geschach das kayn sluoch den bruoder sin, dó got vnser lieber trehtin sprach, als mir div warheit swert, diverde magt vnde vnverwert slos vſ ir mont vnde dranc in sich dins bruoder blout vil clagelich. Dis las ich ouch, sprach Chusi, vnderkenne wol dabi, das vnverwert diverde was dó sides menschen erst genas, 298. SALOMON AND SATURN. vnd drás Adäm gebildet wart. Der babist guot von kivscher art sprach aber zim; Div réde ist war: dā seizt die warheit offenbar: si was ein magit dannoch wan kein schrunde noch kein loch dar in von starkem buowe gie, vnde was darüs kein dorn mie, gewähsen noch gegangen; ouch was si dem slangen dannoch zeinim essen niht gegeben, der sit ir gnaden muoste leben, vnd mit ir wart gespiset hie: ouch was darin begrabet nie Kein döder mensche demnoch, davon Si was ein magt noch, vnd ane wandelunge stuont als alle kosche megde tuont : Chusi der sprach, Es ist also : davon der babist aber d6 leit im dise rede abir fiur; er sprach, Sit das din herze spiur das ich dir habe div wahrheit gar lüterlichen hie geseit, só merke was ich mein gar, vnd nim bescheidenleche war was dise wort ze divte sint: rehte als Adām, der erden kint, von einer megte wart geborn, vnd dur des divels rāt verlorn, alsó muoste äs der erden vnde von der megde werden ein nuwer Adãm ouch gemaht, der hie den tufel vngeslaht viberwimde sã ze hant, alse er den menschen wbirwant dort in dem paradyse: reht in der selben wise als er im wune dort benam, stis braht in hie der nuwe Adäm wider üf der Vrouden hort. DEMAU N DES JOYOUS. 299 48 Freidank, p. 111, says, Krüt, steine, unde wort hänt an kreften grózen hort: and this is repeated, probably from him, by Conrad of Würzburg (Troj. Krieg, 79. c.): kein dinc hat ùf der erden an kreften alsó richen hort, só steine, kriuter, unde wort. In the Hundred merry Tales from which Beatrice “had all her wit,” and which were printed by Berthelet under the title, “Tales and quicke answeres, very mery, and pleasant to rede,” and reprinted at Chiswick in 1814, there is a tale which alludes to the virtues of words, herbs and stones. It is found at p. 86 of the reprint. Of the olde man that quengered the boy oute of the apletre with stones. lxxx. As an olde man walked on a tyme in his orcherd, he loked vp, and sawe a boye sytte in a tree stealynge his apples: whom he entreated with fayre words to come downe, and let his apples alone. And whan the olde man sawe that the boye cared mat for him, by cause of his age, and set noughte by his wordes, he sayde: I have harde saye, that nat onlye in wordes, but also in herbes shulde be greatte vertue: wherfore he plucked vp herbes, and beganne to throwe them at the boye, wherat the boye laughed hartelye, and thought that the olde man hadde ben mad to thymke to driue hym out of the tree with castinge of herbes. Than the olde man sayde: Well, seynge that nother wordes nor herbes haue no vertue agaynste the stealer of my goodes; I wyll proue what stones wyll do, in whiche I haue harde men saye, is great vertue; and so he gathered his lappe full of stones, and threwe them at the boye, and compelled hym to come downe, and renne awaye. Graff Chuonrat von Kilchberg, one of the Minnesingers, says, Steine, krūt, sint an tugenden riche, Wort wil ich darobe an kreften prisen. - MS. 1. 12. b. 49 In Grimm’s Reinhart Fuchs. Berl. 1834, p. 4, “Wesen der 300 -- SALOMON AND SATURN. Thierfabel,” there is the following note: “A middle High Dutch proverb......defines the life of man thus. A hedge lasts three years, a dog reaches thrice the age of a hedge, a horse thrice the age of a dog, a man thrice the age of a horse [=81].” I give the continuation from an unprinted MS. “The ass attains to thrice the age of a man, the swan to thrice the age of an ass, the crow to thrice the age of a swan, the stag to thrice the age of the crow, the oak to thrice the age of the stag, the elephant to thrice the age of the oak [=59,049 years]. Agricola in his Proverbs, p. 61, agrees up to the two last numbers.” Grüter in his Proverbs, p.28, gives the age of the hedge. Sir T. Browne, Vulg. Err. iii. 9, notices and refutes the opinion of the stag’s great longevity. The superstitious belief in the enormous age of the elephant is here carried to the very utmost : in an old English poem of the twelfth century, on the subject of the Macchabees, I find it stated at three hundred years: Sumum men wile pincan sellíc &is té gehyrenne, foróám Öe ylpas me comon naefre on Engla lande. Ylp is ormaete nyten máre Öonne sum has, eall mid bánum befangen binnan Öám felle būtan aet &am nafelan, and he maefre me litt. Feower and twentig månöa gač6 sed médor mid folan, and preo hund geara hí libbač gif hi älefede ne beóð, and hi man maeg wanian wundorlice to gefeohte. Hwal is ealra fixa majt and ylp is ealra nytena mast, ac swá čeáh mannes gescead hí mag gewyldan. MS. Bibl. Publ. I. i. 1. 33. Macch. l. 490. DEMAUNDEs Joyous. 30 1 “To some one this will appear strange to hear, be- cause elephants never have come to England. The elephant is an enormous beast, larger than a house, all set about with bones within his skin, except at the navel, and he never lieth down. Four and twenty months goeth the mother with young, and if they be not cut off, they live three hundred years; and one may tame them wonderfully to battle. The whale is the largest of all fishes, and the elephant the largest of all beasts, and yet the wit of man can master them both.” The elephant did not come into Europe till 802. Ann. Laureshamenses. Pertz. Mon. Germ. i. 39. Ann. Einhardi. ibid. i. 190. “Ipsius anni mense Julio, 13. Kalend. Augusti, venit Isaac cum elefanto et caeteris muneribus, quae a rege Persarum missa Sunt, et Aquisgrani omnia imperatori detulit.” The imperator is Charlemagne. This elephant died in 810, as we learn from Einhard. Pertz. i. 197, “ubi dum aliquot dies moraretur, elefans ille, quem ei Aaron rex Saracenorum miserat, subita morte periit.” Wid. also Pertz. i. 354. It is therefore wonderful that the Saxon was so moderate in his descrip- tion of this strange animal; but he gathered his informa- tion no doubt from one of the Bestiaria, or a similar book. In a beautiful Latin Bestiary of the twelfth century, Bibl. Pub. Cantab. ii. 4. 26. fol. 6, there is not only an admi- rable drawing of the elephant with a war-tower on his back, but the following words also: “Biennio autem parturiunt, nec amplius quam semel gignunt, nec plures, sed tantum unum. Uiuunt autem annos trecentos.” Vid. Sir T. Browne’s Vulg. Err, with respect to the elephant’s not lying down. SA LO M. X 302 SALOMON AND SATURN. DER PHAFFE AMIS. To the dialogues last quoted may be added a portion of the German tale bearing the above title, and which is one of the most amusing compositions of the middle ages: it is the history of an English priest who goes to seek his fortune in foreign lands, becomes a most expert swindler, plunders high and low from Paris to Constantinople, till, finally returning home with great wealth thus ill-gotten, he repents of his sins, turns monk, becomes abbot of his convent, and dies in the odour of sanctity. Among the devices by which he con- trives to prey upon his neighbour, some are singularly humo- rous: for instance, on one occasion he pretends to be the bearer of precious reliques, and after his sermon, calls upon the people, especially the women, to offer, but forbids any woman who has broken her marriage vow from approaching the shrine. As he had calculated, there was not a woman in the city who did not immediately rush up and offer, and some, says the tale, offered thrice over, that there might be no doubt about the matter. After complimenting the hus- bands of the place, he departs with his pockets full of gold, for the court of the king of France. Here he introduces himself as a wise master, and promises the king to paint a chamber, so that no illegitimate person shall be able to see anything on the walls, the pictures being only visible to the lawfully begotten. At the end of six weeks the whole court come to see the work, and the king entering first, discovers much to his disgust that for him the walls are white; he puts however a good face upon the matter, pretends to be curious as to the legends depicted, and is openly and publicly told by Amis that he sees the history of David, Salomon, Absolon and others. The courtiers when admitted keep their own secret, for the king had sworn that whoever proved illegiti- mate should lose his fief: the ladies of the court have their DER PHAFFE AMIS. 303 turn also, and are all equally mortified: in the meantime Amis, having been presented with store of gold, makes off, and it is not till some weeks after his departure that an ex- planation takes place, to the delight and amusement of the French court. It is quite needless to continue the analysis of this poem, as the only portion of it with which we are con- cerned is the early part, which describes some of the adven- tures of the priest and his bishop before he leaves England. The latter calling upon him finds him keeping his house royally, and after complaining that he himself cannot afford such state, begs gifts, which Amis refuses. The bishop be- coming enraged, declares that he will try Amis's learning, and if he finds it scant will eject him from his living. Here- upon begins the dialogue, which in some of its details bears a good deal of resemblance to the Demaundes Joyous. The priest is of course victorious, but the bishop unreasonably enough says, “As thou canst measure heaven and the road that leads thither, and earth and sea, I am determined to be assured whether anything can withstand thee: thou shalt teach an ass to read.” Amis, declaring that it will take at least thirty years to do it, accepts the task : he ties an ass’s colt in the stable, and gives him oats placed between the leaves of a book : the beast in time learns to turn over the leaves in order to find his food. After a time the bishop returns to see what progress is making : Amis receives him fearlessly, says that there is hope of his pupil, who takes to his book kindly, and has learnt already to turn the leaves. The colt being introduced and the book placed before him, turns leaf by leaf with the utmost gravity, in search of oats, till at last, finding none, he expresses his disappointment by a loud bray. The bishop requests an explanation of the noise, and is told that in learning the vowels the ass had not yet got beyond A, and that that was his way of pronouncing it. With this answer he is satisfied, and dying soon after, leaves Amis in peace : the priest now gives up his pupil, and con- x 2 304 SALOMON AND SATURN . tinues his spendthrift way of life, till he is obliged to go abroad and recruit his fortunes, as has before been said. The following lines are extracted from the tale as edited by Benecke, in his Beyträge zur Kenntniss der Altdeutschen Sprache und Literatur, Gött. 1810, 1832. It is found at p. 493, and the portion which I reprint extends from l. 39 to l. 198, to which I have ventured to add a very free transla- tion, or rather paraphrase. Nu saget uns der Strickaere Wer der érste man ware 40 der liegen unt triegen ane vienc, unt wie sin wille viir sich gienc dazer niht widersatzes vant. Er het hús in Engellant in einer stat ze Trānis, 45 unt hiez der phaffe Amis. Er was der buoche ein wise man, unt vergap Só gar Swaz er gewan, beidiu durch ére unt durch got, dazer der milte gebot 5() ze keiner zit tibergie. Er lie die geste unde enphie baz denne ieman taete, wand er es state haete. Sin miltekeit was alsó gróz 55 daz es den bischof verdóz dem er was gehörsam. Daz er des sé wil von im vernam daz liezer niht àne nit. Erkom zum phaffen Zeiner zit. 60 Zuo dem sprach der bischof, Herre, ir habet groezern hof zallen ziten denne ich ; daz ist harte unbillich. DER PIHAFFE AMIS. 305 Ir habet tiberigez guot 65 daz ir mir höfscheit vertuot; des stilt ir mir ein teil geben. Ir endürfet dà niht wider streben; ich enwils von iu niht enbern ; ze ware, ir müezet michs gewern. 70 Dó sprach der phaffe Amis, Min muot der stët ze solher wis daz ich min guot vit wol verzer, unt mich des vil gargewer des mir tibel weren sol: 75 waren mére, ich bedórft sin wol. Ich engibe in anders niht: geruocht ir miner spise iht, só ritet in daz htts min, unt låt mich iwern wirt sin 80 swie dicke ez iwer wille si, unt låt mich dirregåbe vri. Ich engibiu umbe disiu dinc nimmer einen phenninc. Daz wart dem bischove zorn. 85 So ist diu kirche verlorn, sprach er, die ir von mir hāt, umbe die selben missetät. Er sprach, Des sorgich kleine, âne diz dinc alterseine 90 ich was iu gehörsam ie ; dar an verstämet ich mich nie. Ouch heizet mich versuochen mit worten, an den buochen. Kunne ich min amte alsó wol 95 só ich ze rehte kunnen sol, des lät ouch geniesen mich. Der bischof sprach, Daz tuon ich. 306 SALOMON AND SATURN. Sit ich iuch versuochen sol, só kan ich iuch versuochen wol mit kurzen worten hie zehant: vi habet den habec an gerant. Saget mir, wie vil des meres si; der rede enläzich iuch niht vri ; unde bedenket iuch villeben é : Saget ir mir minner oder mé, ich tuon in solhen zorn schin daz diu kirche muoz verloren sin. Des ist ein vuoder, sprach er. Der bischof sprach, Nu saget, wer gestèt iu des 2 den zeiget mir. Der phaffc sprach, Daz miiezet ir. Ichn liugiu miht als umbe ein här. Endunket ez iuch niht vil war, so machet ir mir stille stén diu wazzer diu dar in gén, so mizzichz, unde laze iuch sehen, daz ir mir nach miliezet jehen. Der bischof sprach zem phaffen Sit irz also wellet schaffen, só låt diu wasser viir sich gān; ich wil iuch des mezzens erlän, sit ichs niht verendern mac. Nūr saget mir, wie manec tac ist von Adam unze her Der sint siben, sprach er. Als die ende hänt genomen, só siht man aber siben komen, swie lange disiu werlt sté, vin wirt doch minner noch mé. Daz was dem bischove ungemach. Zorniliche er zu dem phaffen sprach, 100 1 10 125 130 DER PHAFFE AMIS. 307 Nu saget mir aber dá bi, welhez rehte enmitten s? tif disem ertriche. 135 Teilt irz niht vilgeliche, ir wert der kirchen äne. Des sagt nºir niht nāch wane. Der phaffe sprach, Daz si getán. Diu kirche, die ich von iu han, #40 diu stét enmitten rehte. Daz heizet iwer knehte mezzen mit einem seile; reich ez an deheinem teile eines halmes freit viirbaz, # 45 só nemt die kirchen umbe daz. Der bischof sprach, Ir lieget. Swie harte ir mich betrieget, doch muozich iu gelouben é dann ich daz mezzen ane gé. i50; Nu saget mir, wie verre (ir sit ein wiser herre) von der erde unz an den himmel sí. Der phaffe sprach, Obez só bi, dar ruofet samfte ein man. 3.55 Herre, zwivelt iriht dran, só stiget hin (f: so ruofe ich, unt hoerter niht vil greite mich, só stiget vil balde her mider, unt habet iu die kirchen wider. } 60 Daz was dem bischove leit. Er sprach, Iwer wisheit diu mūet mich Só Sére. Nuo sagt mir aber mère, wic breit der himel mige sin, $65 oder diu kirche ist min. 308 SALOMON AND SATURN. Dó sprach der phaffe Amis, Des mach ich iuch vil schiere gewis. Als mir min kumst hät geseit, só ist er tāsent klafter breit un dar zuo túsent eln. Welt ir si rehte zeln, (des wil ich iu wol gunnen), só sult ir die sunnen und ouch den mänen nemen abe unt Swaz der himel sterren habe, unt ricket in danne tiberal zesamen ; er wirt alsó smal, swenne ir in gemezzen hät daz ir mir mine kirchen lát. Der bischof sprach, Ir kunnet vil: dá won ich niht enberen wil, ir müezet mich da mite éren und einen esel diu buoch léren. Sít ir den himel gemezzen hät, unt den wec der hin unz dargàt, unt dar zuo mer unde erden, nu wil ich innen werden ob iu iht kunne widerstän. Habt ir diz allez getän daz ir mir hie uore Zelt, só tuot ir ouch wol swazir welt. Nuo wil ich schouwen hie bi ob daz ander allez war si. Gelért ir nu den esel wol, só nim ich allez daz viir vol daz ir mir habt gesagt, unt weiz wol, daz ir rehte jagt. 170 175 180 185 190 195 DER. PHAFFE AMIS. 309 PARAPHRASE OF • DER PHAFFE AMIS.’ The Stricker tells us of the man Who fraud and swindling first began, What stratagems his brain invented, And how he all men circumvented : This parson Amis, such his name, In England lived, a man of fame: Much skill he had in bookish knowledge, Enough to stock a modern college; And free of hand and heart was he, And full of goodly charity; - Whate'er he got he straight divided, And none like him a guest provided : How strange so e'er, the priest would bed him, And with the best he had, he fed him ; While cellar flow'd or larder lasted, No living creature need have fasted; Round, sleek and smooth, and ripe and mellow, The parson was a jovial fellow. His fame so great for generous living Caused in his bishop much misgiving : Whether the surly old curmudgeon Had hospitality in dudgeon, Or that perhaps the general praise Some envy in his breast might raise, I cannot tell, I know but this, He took the matter much amiss So on a time, my tale declares, All unexpected, unawares, My lord unto the parson hies him, And thus begins to sermonize him : Upon my life, a cosy dwelling, Snug, warm, in everything excelling ! Why you’ve a better house than mine, And, as they tell me, better wine, Give better eating, sir, and drinking, And that's a precious shame, I’m thinking. I know you’ll call this doing good, But I would have it understood 31 O SALOMON AND SATURN. That it’s high treason to the church To leave a bishop in the lurch. Your benefice must be a fat one; I wonder how you ever gat one, For if the truth I hear, your reading Bears no proportion to your feeding. Yet still to hurt you I am loth, And as we’re brothers of one cloth, (You know I’m in the church commission) I’ll let you go on one condition, And that 's one hundred pounds per annum By you paid to my reverend grannum. I’m told you're not so prime a scholar But what you've cause to dread my choler, Supposing on examination I find you unfit for your station. Whereto the astonish'd priest replies : Why, bless my heart, you quite surprize I grant it suits my turn of mind To be to others frank and kind, Do good to all I can, and try If that won’t serve me by and by. For my preferment, I confess It is a good one and no less ; But how it chanced to me to fall Is no concern of yours at all : Perhaps I was a viscount's tutor, Or birch'd the premier's daughter's suitor; You need not have the least misgiving As to the way I got the living: And were it just three times as fat I should not break my heart for that ; Let it but please the Lord to mend it, I warrant I’ll find means to spend it. As for your grannum, she, my lord, Gets not a sixpence from my hoard, Howe'er you think to make me rue it; I’ll eat my gaiters ere I do it! But come, now, hear a little reason; I’ve got a famous buck in season, The haunch just to a turn is basted, My port’s as good as eer you tasted, DER. PHAFFE AMIS. 3 l I Three inches deep the fat I’ve measured, For thirty years the wine I’ve treasured; A pair of slippers I can lend you, A buxom wench too to attend you, And if you’ll stop, as I’m a sinner, I’ll stand for once a jolly dinner; But as for giving up the mammon— 'Twixt you, me and the post, that's gammon | I know your lordship likes your jest, But, if you please, we’ll let this rest. O carnal priest, the bishop bellows, You most impertinent of fellows Perhaps you think your tone is funny, But rot your wit, I want your money. I’m dull myself, and hate a joker, Especially a roaring soaker, Or gluttonous Fillguts who entrenches On canon law with buxom wenches | I scorn your haunch and scorn your liquor, And shall not stoop with you to bicker, But for your insubordination, Give doom at once of sequestration. Come, come, my lord, the parson says, That's not the way the wind to raise: Though all your powers you 'gainst me muster, You cannot fright me with your bluster. I know my duty, and I do it, And if you choose to put me to it, In books or things you’re free to try me, And if you beat me you may fry me ! If scant of knowledge you can prove me, Why then you’re welcome to remove me. Says tºother, At your word I take you, Look to your tackle, or I'll make you : Into a corner if I drive you, By Gog and Magog, I’ll deprive you. And since you are so deep discerning, Upon the spot I’ll test your learning. Come, get your wits together well, And first of all this question tell, 312 SALOMON AND SATURN. What water is there in the sea, How much P One quart, my lord 1 quoth he. A quart 1 the bishop cries. And who In this goes surety, sir, for you Show me the man who proves this true. Quoth Amis, You, my lord, will do. I plainly here the truth declare, Without evasion to a hair; And if you will not take my word, Try it yourself, my worthy lordſ You've only got to stop the waters That run into it from all quarters, The rivers, brooks and rains and dews From every hill and shore that ooze, And measure then, I bet you 'll find A quart, one iust quart, left behind. Stop, stop ! the bishop cried, I see This measuring job 's too much for me: Bate me the measuring, and I Bate you in turn the quantity. But answer me this second one : How many days are past and gone From Adam even to this day ? Look sharp, and mind what 'tis you say. Well then, they're seven ; neither more Nor less, howe'er you tell them o’er. As soon as ever seven are run, Another seven are begun : And calculate them as you please, You’ll never make out more than these : There’s Sunday, Monday, Tuesday, Wed... Halt, halt enraged the bishop said : I know the lot as well as you. Now my next question answer true, Or, by the gentleman below, Out of your benefice you go From north to south the world extends, From east to west the measure wends, And I demand without delay The exact middle-point you say. DER PHAFFE AMIS. ... 3.} 3 The middle-point * That’s quickly done : The spot my church is built upon. Perhaps my measurement you doubt 2 If so, just turn yourself about, And with a rope, and I'll supply it, Your servants and yourself may try it. If to a mere hair’s breadth I blunder, I’m very ready to knock under. The bishop said, I know you’re lying, And laughing at me, and defying; But such a business won't pay me, So to your measure I agree. I see you’re wiser than I thought you; I wonder who the dickens taught you ! But here's another; answer truly, Or from your church I oust you duly. How far is 't from the earth we rove Up to the sky we see above O, quoth the priest, not far: a word In a low whisper can be heard. Perhaps you doubt this too Then go Aloft and try if 'tis not so : I’ll halloo, and if you don’t hear me, Come down; you’ve my free leave to shear me ! In fury did the bishop bellow, I think the devil’s in the fellow ! I’ve done my very best to catch him ; I doubt Old Scratch himself can’t match him. One question more, and that's a poser: I am desirous to know, sir, How broad the heaven is that's o'er you : If you can't answer that, I floor you. Why that is easier than the others, Nor for a single moment bothers; All this my skill at once discloses, And not the least your question poses. Twelve miles, two roods—my skill ne'er flinches— One perch, four yards, two feet, three inches; Wllicli iſ y Uuiselſ you wish to prove, You’ve my good will to go above: 314 SALOMON AND SATURN. Take out the sum, the constellations, The planets in their several stations, The nebulae, the milky way, The double stars, the rainbows gay, And when you’ve taken all these from its Expanse—and don't forget the comets— Press altogether as you find it, You'll find my count not much behind it ! Confusion then the bishop mutter’d, No word of truth the scamp has utter'd, But by his cunning and his wit I’m most unmercifully bit. Well, since you’ve measured earth and skies, And all the road that 'twixt them lies, And all the waters of the sea, I’ll try if anything can be Too hard for such a clerk to do : I’ll find a pupil, priest, for you, A donkey foal; and ’tis decreed That you shall teach the ass to read. If this you compass, I’ll believe In all the rest you don’t deceive, But if you fail, why I shall see You've all this while been doing me ! The lines which I have printed here are valuable for some- thing more than their humour : they contain some of the devices which are found elsewhere repeated, and serve to carry on the tradition from point to point. The first question and answer, and the manner by which Amàs foils his anta- gonist, from line 103 to 123, is neither more nor less than the device by which Geffray saves Beryn in the Merchant’s se- cond tale, line 2784, etc. (Urry’s Chaucer, p. 622, etc.) But it is far older either than Amis or Beryn, for it is found in the “Dictes and sayings of the Philosophers,’ at the very beginning of the tale of Legmon. The third question and answer with the justification, from line 133 to 150, is of precisely the same character, and seems imitated from the first; the angry answer of the bishop in line 148 rests upon a tradition well known in DER PHAFFE AMIS. 3} 5 the middle ages: when Amis declares his own church to be the exact centre of the world, and defies the bishop to dis- prove it by measurement, he gives an answer which could not well be controverted, but which differs widely from that expected by his superior ; for it was taught that a column which stood in Jerusalem was the exact centre. Beda states it to have been a general belief in his time : in his Libellus de Locis Sanctis, ch. 2, he says: In medio autem Hierusalem, ubi cruce domini superposita, mor- tuus revixit, columna celsa stat, quae aestivo solstitio umbram non facit; unde putant ibi mediam esse terram, et historice dictum, “Deus ante secula operatus est salutem in medio terrae.” Qua ductus opinione, Victorinus Pictaviensis antistes ecclesiae, de Golgotha scribens, ita inchoat : Est locus ex omni medium quem credimus orbem, Golgotha Judaei patrio cognomine dicunt. Smith Ed. p. 317. This belief still subsists, and the central column is repre- sented to this day in the church of the Holy Sepulchre by a man seated with a lighted candle in his hand, and called by the Mahommedans, El mussel dunja, i.e. the centre of the world. When Amis assures the bishop that the distance from heaven to earth is no more than the space through which a low whisper may be heard, we have an answer of the same kind as that in the Demaundes Joyous, which states the depth of the sea from the surface to be “no more than a stone's cast.” But here again the answer expected was to be found in Beda, whose calculation is thus given in the Cursor Mundi (MS. Trin. Coll. fol. 4.): but Bede seip fro erpe to heuen is seuen pousande 3eer and hundrides seuen be iornees who so go hit may fourty myle eueryche day. The teaching of the ass’s colt to read was a traditional 316 SALOMON AND SATURN. joke ; it is made use of by Lafontaine in his tale of the Charlatan, is also found in * The Hundred Merry Tales' already noticed, and is humorous enough to have been popu- lar. That Amîs, in common with the great majority of nar- rative poems among our forefathers, is less distinguished for invention than the skill of the author in working up tradi- tional materials, is rendered probable by other parts of the narrative. The story of his raising the wind upon the head of Saint Brandane may be paralleled with a passage from Henri Estienne, Apologie pour Herodote, book i. ch. 39. (in the English translation, entitled A World of Wonders, p. 349) : " Voici donc premièrement comme ie l'ai oui raconter : vn porteur de rogatons qui auoit engagé ses reliques en la tauerne, et ne pouuoit rendre l'argent qu'il auoit emprunté dessus, pour les retirer, s'auisa de ce tour : C'est que ayant pris vn charbon en presence de l'hostesse à laquelle il deuoit l'argent, il l'enueloppa dedans vn beau linge blanc : dequoi elle se moqua. Vous moquez vous de mon charbon ? (dit il) si est-ce que ie le vous ferai baiser auant qu'il soit nuict. Elle voulant gager qu'il n'estoit en sa puissance de le lui faire baiser, Eh bien donc, dit il, gageons la somme que ie vous doi : à la charge que vous me rendrez mes reliques si ie gagne. La gageure faite, ce gentil moine, qui n'estoit despourueu d'esprit, quelques heures apres vint à l'eglise, où il dit au peuple qu'il ne leur monstreroit pas les reliques qu'il auoit accoustumé de leur monstrer, mais vne bien plus pretieuse. Alors desployant ce beau linge, monstra ledit charbon, disant, Voyez-vous bien ce charbon ? ' C'est un des charbons sur lesquels le glorieux S. Laurent fut rosti : mais il y a bien vn poinct, c'est que toutes les filles qui ont perdu leur pucelage, et toutes les femmes qui ont rompu la foy à leurs maris, n'en doiuent approcher : autrement, elles seroient en grand danger. Lui ayant dit cela, il y auoit grand presse a baiser ce charbon, les poures femmes et les filles voulans monstrer qu'elles sentoient leurs consciences nettes. L'hostesse, d'vn costé voyant bien qu'en l'allant baiser elle perdoit la gageure : d'autre costé, qu'en n'y allant point, elle se rendoit suspecte d'auoir ioué vn mauuais tour à son mari, et qu'elle ne seroit creue si elle racontoit sa gageure, alla baiser le babouin apres tous et toutes les autres. Ainsi ce bon frère desgagea ses reliques, sans DER PHAFFE AMIS. 317 rien desbourser, et aiousta cette nouvelle relique aux anciennes. Menot Cordelier (duquel le tesmoignage ne nous doit estre suspect, veu qu'il estoit du mesme bois dont estoient faits les porteurs de rogatons,) ne touche ceste histoire qu’en passant, mais s'accordant, toutes fois, auec moi, quant a ceste circonstance que les reliques estoient demeurées en la tauerne. Voici ses paroles, au fueill. 41. col. 4. Dic de illis qui reliquias suas in taberna perdiderunt, et stipi- tem inuentum in sudario, loco reliquiarum Suarum, diverunt esse quo beatus Laurentius combustus fuerat.” - Boccaccio's version of this part of the story is well known (Decam. vi. 10.), and indeed the whole device appears to bear an Italian character. It is not improbable that it was a well- known and favourite joke against the friars in the middle ages. Another of the swindling devices of a friar, corresponding at least in all its conclusion with one of the feats of Amis, is related in ch. 39 of the same book; but this, for the sake of its noble and nervous English, I shall take leave to quote from the translation. (World of Wonders, fol. ed. 1608, p. 345.) - “He, [i. e. John Menard] in his book intituled A declaration of the order and state of the Franciscans, further adds a very notable story recorded by many, of another of S. Anthonies treasurers, who burnt a poor woman's peece of cloth, making the world beleeue that it came by S. Anthonies meanes, who did it to the end that he might be revenged of her; which hapned (as he saith) in the country of Vauw, but as others affirme in Calabria. The story is told thus: One of S. Anthonies treasurers trauelling through the country (with a good fellow who led the Asse which carried the wallet) passed by a butcher's house, where, as soone as his man had rung the bell, the goodwife forthwith opened the doore, and hauing let them in, went to fetch them a peece of flesh : in the meane while this false Frier hauing marked two faire swine playing together vpon the dunghill, turning him at her returne toward his knauish companion, said, Is it not great pitie that these two swine should die so suddenly 2 The poore woman listening to his speech, questioned further with him thereof. Wherupon the ghostly father said vnto her, My good sister, I can say nothing, but that I am very sorry that these two SAILOM. Y 3.18 SALOMON AND SATURN. swine should die so suddenly, and there is no man liuing that can perceiue it, except it be in the favour of blessed S. Anthony: howbeit there were some hope, if I had but two of the acornes which our Priour halloweth euery yeare. The woman holding vp her hands, besought him to giue her some of them, promising not to be vnmind- full of that good turne. He then casting his eie vpon his seruant (who attended vpon this trash and gaine of the wallet) asked him if he had any of the acornes left, which he gaue at the village whence they came last The fellow hauing sought a good while, answered that he could find but two, which he said he kept for theire Asse which was often sicke: Though our Asse should die (quoth he) yet must we pleasure this good woman, whom I know to be well affected to our order. Meane while looking with a couetous leering eye at a peece of cloth which lay hard by, (continuing his speech) he said, My good sister, I am so perswaded of your liberalitie, that you will not deny me a peece of linnen cloth for the poore sicke folke of our Couent. She forthwith offered him linnen cloth or what he would demaund, so he would speedily remedy that euill. Then taking these two acornes in his hand, he called for a vessell full of water, and cast therein a little salt; and putting off his cowle, began to patter ouer a number of short prayers (his man still answering Amen, and the goodwife with her children being solemnly all the while vpon their knees,) and hauing ended his deuotions, he beat the acorns to powder, and cast them into the water, and stirring them together like a mash, gave them the swine to drinke, making many crosses, and pronouncing as many blessings ouer their backes, euer calling vpon the good Baron S. Anthony for assistance in this miracle. This done, he told her that her swine were in no danger. She therefore to make good her promise, changed her peece of cloth for the grandmercies of this ghostly father. But the goodman of the house (her husband) coming home shortly after, and hearing of all this pageant, as also how his cloth was an actor therein, taking two or three of his gossips with him, ranne after them. The Frier Seing them comming a farre off, with staues vpon their necks, was amazed like a cutpurse taken in the fact: howbeit he thought it his best course to take an house (which was somewhat neare) into which his man ran, and secretly conueyed thence two quicke coals, which he folded vp in the cloth: and hauing so done, they passed on their way, as though they mistrusted nothing. Anone the butcher ouer- tooke him, and laying hold of his hood (after a rude and rough manner) asked him for his cloth, calling him theefe, with many other DER. PHAFFE AMIS. 319 threatening words. Sir, quoth the Frier (very mildly), You shall have it with all my heart; and God forgiue you this wrong you offer me, in taking that from mee which was given me in recompence of a great good turne done at your house : it grieueth me not that you take away my cloth, yet I trust the glorious Baron Saint Anthony will worke some wonder, and that shortly, to teach you how you intreat the faithful seruants and friends of God. The butcher nothing regarding vaine wordes, returned backe, very iocund that he had gotten his cloth againe. Howbeit he was not gone a bowshoote from the Frier, but he smelt the burning of some thing, and saw a smoke round about him ; whereat he and his fellowes were so amazed, that they cast dowme the cloth, and cried aloud, S. Anthony the hermite, S. Anthony of Padua. Which when the Frier and his varlet heard, they came running to them like slie merchants with demure countenances; his man presently putting out the fire, and the Frier discharging a number of blessings ouer the heads of these simple suppliants (being on ther knees) instantly crying him and the good Saint mercy, till they were euen hoarse withall. These things thus passed ouer, he carried them to the parish Church to Masse, where the cloth being vnfolded and well viewed (for so the story saith) it was solemnly auowed for a miracle. And it was inioyned the poore butcher in way of penance, to accompany the Frier throughout all Calabria to witnesse this wonder; who by this meanes did not onely recouer his cloth againe, but gathered a round summe of money (euery man thinking himselfe happie that gaue him any thing :) whereas the poore butcher lost not only his cloth, but was further endomaged as well with the expence of his iourney as the intermission of his trade.” This story of the cloth is also related in Amis, l. 1029– 1164. But to return for a while to the questions and answers of the dialogue. The Gesta Romanorum, whose tales are so constantly reproduced in the middle ages, and in all lands, will furnish us here also with a probable source of most of Amis's replies. In a Harleian MS. of what Mr. Douce calls the second Gesta Romanorum, the twenty-fifth story relates that a knight being tried with difficult questions by a Roman emperor, and compelled to answer on pain of death, saves Y 2 • 320 SALOMON AND SATURN. himself by the ingenuity of his replies. I give the whole story from a MS. Bibl. Publ. Cantab. Ss. 6. 1. fol. 144, in which MS., containing thirty-nine stories, it stands as the thirty-fifth. [MS. A.D. 1449.] Andronicus in civitate Romana regnauit potens valde in potentia, qui habebat militem sub se, nomine Senicium, qui ex inuidia grauiter vexatus et coram imperatore accusatus, verumptamen iustus erat. Quando cum imperator legitimam causam contra eum inuenire non posset, hoc cum vidisset, cogitabat, quomodo eum grauare poterat; vocauit eum et ait ei, karissime, volo ut mihi respondeas ad quasdam questiones sub pena vite tue. At ille, Domine, in quantum scio et potero, vestram voluntatem adimplebo. Ait Imperator ; Quantum distat celum ab inferno ? hec est prima questio. Ait ille, Quantum suspirium distat a corde. Secunda questio : Quanta est profunditas maris ? At ille, Quantum est lapidis iactus. Tercia questio : Quot lagene aque salse sunt in mari ? Ait ille, Obturentur omnes exitus aque recentis, et tunc dicam tibi. Quarta questio : De quo minis- terio sunt plures homines ? At ille, De medicima. Quinta questio : De quo sunt plures et pauciores ? At ille, Paparum. Ait imperator, Confundet eum sexta questio : Quot diete sunt in circuitu mundi ? At ille, Tantum vna. Septima : Que est deferentia inter pauperem et diuitem ? At ille, Tantum diuitie. Imperator cum hec audisset, ait : ad primam questionem respondisti, quod tantum distat celum ab inferno sicut suspirium a corde ; dic mihi quomodo poterit hoc esse ? At ille, Quia in ictu oculi suspirium procedit a corde, sic anima beata a carne exuta statim celum penetrat, anima dampnata statim ad infernum descendit. Ait Imperator ; Quomodo est profunditas maris sicut iactus lapidis ? At ille, omne ponderosum naturaliter descendit, et quia lapis est ponderosus, idcirco ad profunditates maris descendit ; si lapis essem, ad profunditatem maris descenderem, et tunc nudam veritatem vobis denunciarem. Ait Imperator quo- modo si omnes aque exitus recentis obturarentur ? At ille, si hoc faceres, dicam quot lageme aque salse sunt in mari. At ille, Hoc michi est impossibile. At ille, Et mihi simili modo diuinare. Ait Imperator ; Et quomodo Medicina ? At ille, non est homo super terram qui aliquando est infirmus, et quibus* attemptat medicinam. * So the MS., but may it mot be qui non ? DER. PHAFFE AMIS. 32 I Ait Imperator; Et quid de Papa? At ille, Deus vnus est, et idcirco ynum vicarum constituit. [Ait Imperator *;| Et de dieta, quis facit eam P Respondit miles; Sol, qui circuit vniversum mundum omni die. Ait Imperator; Wade in pace: responsiones te a morte libera- ueruntt. - Here then we have, as in Amis, Beryn and the ‘Dictes,’ the device of requiring the rivers to be stopped that the salt waters of the sea may be fairly measured. The distance of heaven from hell answers to the question in Amis as to the height of heaven above the earth, though the answer varies. The depth of the sea, and the answer, are the fourth number of the Demaundes Joyous ; and the sixth question, which was to be quite unanswerable, is found in the well-known ballad of the King and the Abbot of Canterbury [Percy Rel. vol. i. p. 347] . Now secondly tell me, without any doubt, how soone I may ride this whole world about. You must rise with the sun, and ride with the same, until the next morning he riseth againe; and then your grace need not make any doubt, but in twenty-four hours you’ll ride it about. The King he laughed, and swore by St. Jone, I did not think it could be gone so soone ! But it is found also in the somewhat less known ballad of King Olfrey and the Abbot, printed in the “Collection of Old Ballads,” 1723, three little volumes of great rarity: Then touching how to go the world about: in twice twelve hours, as you may see, the sun doth take its speedy course about, so speedy as it may be ; if you about the world would go, in twice twelve hours you may do so; and this is the second riddle you know. Vol. ii. p. 38. * The words in brackets are wanting in the MS. t I find that a small portion of this is printed in the Rev. C. Swan's Ed. of the Gesta, Intr. lxxv. 322. SALOMON AND SATURN. Before I dismiss Amis, and the stories connected therewith, I would call attention to the resemblance existing between them and some portions of a book which was once very popular in the north of Europe; I mean Eulenspiegel, trans- lations from which were current in various lands*. The curing the sick, the swindling trick by means of the unpainted wall, and the adventure of the relique, are common to both Amis and this book. But what is perhaps more interesting is the fact, that in the English copy, and in the second chapter of the French version (ed. Troyes, 1714), the answers given by Eulenspiegel to a traveller agree letter for letter with those given by Marcolf to Salomon, when visited in his hut by the latter. The German version however knew well enough that these questions and answers belonged of right to another tale, and they are therefore not admitted into it. BEDAE COLLECTANEA ET FLORES. The following strange collection, which appeared in the folio edition of Beda (Colon. Agrip. 1612, 8 vols. fol. vol. 3) under the title of “Bedae Collectanea et Flores,” is connected with the subject of the foregoing remarks. Dic mihi quaeso, quae est illa mulier, quae innumeris filiis vbera porrigit, quae quantum sucta fuerit tantum inundat 2– Mulier ista est Sapientia. Dic mihi wbi sit anima hominis, quando dormiunt homines 2 —In tribus locis: aut in corde, aut in Sanguine, aut in cerebro. * One of the earliest books printed was this Eulenspiegel, both in France, and in England under the title of Howleglas. (W. Copeland.) It appeared in Danish (no date, etc.) by the name of Ugelspegel. BEDAE COLLECTANEA ET FILOI{ES. 323 Dic mihi quis primus finxit literam ?—Mercurius gigas. Quid primùm à Deo processit ?—Verbum hoc, Fiat lux. Qui sunt nati, et non sunt mortui ?—Enoch et Elias. Dic mihi quis primus obtulit holocaustum Deo?—Abel agnum. Dic mihi quæ prima fuit alma ?—Maria soror Aaron. Vel quæ prima vidua ?—Dina filia Jacob. Dic mihi quis primus excogitavit aratrum ?—Cham, filius Noe. Vel quis plantauit uineam*?—Melchisedech. In novo?—Petrus et Jacobus frater Domini. Quis primus fuit diaconus?—Stephanus. Dic mihi, qui sunt filii, qui uindicauerunt patrem in vtero matris suæ ?—Filii viperæ. Dic mihi quæ est terra, quam non vidit sol neque ventus, nisi vna hora diei ; nec antea, nec postea ?—Terra per quam exiit populus Israel in mari rubro. Dic mihi quis primus prophetauit ?—Adam quando dixit : Hoc nunc os ex ossibus meis, et caro de carne mea. Dic mihi quæ est illa res, quæ cum augetur, minor erit ; et dum minuitur, augmentum accipit ? Dic quot annos vixit primus parens Adam ?—Noningentos triginta. Qui sunt tres amici et inimici, sine quibus vivere nemo potest ?—Ignis, aqua et ferrum. Quid est malum?—Corruptio boni. Quid est mors ?—Absentia uitæ. Dic mihi nomina duorum latronum qui cum Jesu simul crucifixi sunt?—Matha et Joca. Matha credidit, Joca negauit vitam, mortem elegit. Dic mihi nomen illius divitis, qui loquitur ad Abraham ex profunditate inferni ? Dico tibi, Tantalus est. * Am obvious omission : [Noe. Quis primus fuit presbyter ?] 324 SALOMON AND SATURN. Dic mihi nomen illius militis, qui punxit latus Domini nostri Jesu Christi ?—Dico tibi, Leorrius dictus est. Dic mihi quot patres sunt in hoc seculo ?—Dico tibi, tres : pater coelestis, pater terrenus, pater in doctrina. Dic mihi quot sensus hominis sunt?—Dico tibi, decem : visus, auditus, gustus, tactus, odor, sapor, amor, tremor, mutatio et locutio. Dic mihi quot vitæ sanctis leguntur ?—Tres : vita præsens, vita in bonis operibus, et vita æterna futura. Dic mihi quot mortes peccatoribus reputantur ?—Mors in peccato, et separatio animæ et corporis, et mors poenæ. Dic mihi quæ genera sunt baptismi ?—Tria : primum, baptismus est quo sordes peccatorum per regenerationis lauacrum abluuntur : secundum, quo quisque sanguine suo per martyrium baptizatur : tertium, baptismus lachry- 111âITUlIÌl. Dic mihi quæ est illa res quæ coelum totamque terram repleuit, syluas et surculos confringit, omniaque fundamenta conculit ; sed nec oculis uideri aut manibus tangi potest ?— >{< >{< >{< >{< >{< Dic mihi tres victorias ignis.—Prima victoria, in qua appa- ruit spiritus sanctus : secunda, quæ eleuauit Eliam: tertia, quæ comburit peccatores et terram in die judicii. Dic mihi tres victorias venti.—Prima victoria, inflat et non videtur : secunda, sanctificauit mundum post diluuium : tertia, non comburetur in die judicii. Dic mihi, vtrum altius coelum quam terra?—Altior terra, qui in coelo est, Elias et Enoch. Dic mihi quæ prima interrogatio fuit : in corpore me, an in spiritu, vel in quo loco?—In callida suggestione serpentis ad mulierem, quando dixit in paradiso, Quare præcepit vobis Deus, vt non comederetis de ligno hoc ? Dic mihi, vnde fugit dies ante noctem, et nox vbi currit, et in quo loco vterque requiescit ?—In sole requiescit dies et nube nox. BEDAE COLLECTANEA ET FLORES. 325 Dic mihi, vbi sedit Deus, quando creauit coelum et terram? —Super pennas ventorum. - Quot sunt flumina Paradysi ?—Quatuor : Phison, Geon, Tigris, Euphrates. Lac, mel, uinum et oleum. Aquæ mundi quot sunt ?—Duæ. Sal et aqua. Ubi est memoria?—In sensu. Vbi est sensus ?—In cerebro. Cui non datur sensus non datur et cerebrum. Dic tres dies inuestigales.—Lex in vtero Moysi: et Jo- hannes in vtero Elizabeth : et Christus in vtero Mariæ. Quis lapis pulchrior et durior sole?—Lapis quem repro- bauerunt ædificantes, id est, Christus. >{< >{< >{< >k >k Duo prophetæ, quorum alter prophetauit post mortem, alter uero ante natiuitatem, sunt Samuel et Johannes. Quid est, quod mater me genuit, et mox eadem gignetur a me? * >{< >{< >{< * Dic mihi quis homo qui non natus est et mortuus est, at- que in vtero matris suæ post mortem baptizatus est?—Adam. Quis vir mortuus bis et semel natus est ?—Lazarus quem suscitauit Jesus. Quis bis natus et bis mortuus ? >{< >{< >{< >{< >{< Quis homo qui mortuus est, nec sepultus, nec putredinem habuit carnis ? -» >{< >{< >{< >{< >{< Quot filios habuit Adam ?—Triginta filios et triginta filias. Aliter. Filiorum Adam computatio, vt alii dicunt, sexaginta duo : et filiarum computatio quinquaginta tres sunt. Quot annos vixit Abraham ?—Centum octoginta quinque. Quis primus mortuum suscitauit?—Helias. Vbi eum suscitauit ?—In Galgala. Quot genera volucrum pennata sunt?—Triginta septem. Quot genera serpentum ?—Triginta sex. 326 SALOMON AND SATURN. Quis primus princeps factus est?—Ninus filius Beli. Quæ prima ciuitas?—Niniue. - Quis eam ædificauit?—Ninus. Quis primus Imperator factus est ?—Sauul. Quot sunt prouinciæ ?—Centum et triginta. Septuaginta duæ. Dic quid est aurum ?—Mancipium mortis. Quid est argentum ?—Inuidiæ locus. Quid est, ferrum ?—Omnis artis instrumentum. Qui sunt qui sania potant?—Qui sua negotia curant. Dic a qua ratione homo lassus non fit.—Lucrum faciendo. Dic quid est longissimum ?—Spes vel cogitatio. Quid est regi et misero commune ?—Nasci et mori. Quid est optimum et pessimum ?—Verbum. Quid est quod alii placet, alii displicet ?—Vita. Dic mihi quot modis dicitur omne quod dicitur.—Quatuor : aut bonum bene, aut malum male, aut bonum male, aut malum bene. Cur homo nouissime factus est?—Quia maioris honoris est. Quæ sunt tria muta quæ vocant sapientiam in corde homi- nis ?—Est mens, oculus et litera. - Vidi filium inter qvatuor fontes nutritum. Uiuus si fuit disrupit montes. Si mortuus fuit signauit uiuos. Vidi bipedem super tripodem sedentem. Cecidit bipes, corruit tripes. u. Adam uixit xv annos in paradiso, Eua xiv, alii dicunt vii, sine uxore xi dies, Die sexto manducauit Adam de ligno scientiæ boni et mali xii° anno ætatis suæ. FINIS. PRINTIED BY RICHARD AN D jor N E. TAY LoR, ItED LION COURT, FLEET STREET. …º $. … ' Arººrººrººnººn. Wºl 3 £LFRIA SOCIETY, i l § i *A*º-ºº: ~ - - ***** -º-º-º-º-º- sº-. ANGLO-SAXON DIALOGUES OF SALOMON AND SATURN. By JOHN M. KEMBLE, M.A. “O & RESPONDING MEMBER OF THE ROYAL ACADEMY OF SCIENCES AT . BERLIN, ETC. ETc, Etc. PART I. º#" § 3 º º§%º 3.Bºxº ºººr 2- vº-º : ; |L O N D O N : PRINTED FOR THE AELFRIC SOCIETY. MDCCCXLV. No. 8. PRINTED BY RICHARD AND John E. TAYLOR, RED Lion cot: RT, FLEET streeT. ^. //5 lº- º AELFRIC SOCIETY. TNo. 13. | | ! ANGLO-SAXON DIALOGUES OF SALOMON AND SATURN. By JOHN M. KEMBLE, M.A. COBRICSPONDING MIMBER OF THE ROYAL ACADEMY of sci ENCEs AT B ERLIN, AND MEMBER OF THE ROYAL ACADEMY OF M U. N.I.C H., PART II. §iš.- º- : º L O N D O N : - º PRINTED FOR THE AELFRIC SOCIETY. MDCCCXLVII. PRINTED BY RICHARD AND JOHN E. TAYLOR, RED LION COURT, FLEET STREET. -- Lºsºsºs } WoRKS PUBLISHED. g Part I. of the POETRY OF THE VERCELLI CODEX, comprising THE LEGEND OF ST. ANDREW, edited by J. M. KEMBLE, Esq., M.A. Parts I. II. III. IV. and V. of the HOMILIES OF THE AN- GLo-sAxon CHURCH, forming vol. I, and Part VI, being Part I. of Vol. II. of THE HOMILIES OF AFLFRIC, edited by BENJAMIN THORPE, Esq., F.S.A. Part I. of the ANGLO-SAXON DIALOGUES OF SALO- MON AND SATURN. WORKS IN IMMEDIATE PREPARATION. Part VII. of the HOMILIES, Part II. of the POETRY OF THE VERCELLI CODEX, &c. o Part II. of the ANGLO-SAXON DIALOGUES OF SALO- MON AND SATURN. ST. ETHELwoLD's ANGLO-SAXON VERSION OF * THE RULE OF ST. BENEDICT, edited by W. E. BUCK- LEY, Esq., Fellow of Brasenose College, Oxford. |- T--—-----------...- - ---- . . . ... --—--— ----- ----- WoRKS PUBLISHED. ** Part I. of the POETRY OF THE VERCELLI codex, comprising THE LEGEND OF ST. ANDREW, edited by J. M. KEMBLE, Esq., M.A. * 't Parts I. II. III. IV. and V. of the HOMILIES OF THE AN- GLO-SAXON CHURCH, forming Vol. I, and Parts VI. VII. VIII. IX, and X, being vol. II. of THE HOMILIES OF AELFRIC, edited by BENJAMIN THORPE, Esq., F.S.A. Parts I. and II. of the ANGLO-SAXON DIALOGUES OF SALOMON AND SATURN, edited by J. M. KEMBLE, Esq., M.A. WORKS IN IMMEDIATE PREPARATION. Part III. of the ANGLO-SAXON DIALOGUES OF SALO- MON AND SATURN. (Nearly Ready.) * Part II. of the POETRY OF THE VERCELLI CODEX, &c. (In the Press.) ST. ETHELwoLD's ANGLO-SAXON VERSION OF THE RULE OF ST. BENEDICT, edited by W. E. BUCK- LEY, Esq., Fellow of Brasenose College, Oxford. - - *Tº § / *:::) £->% *: / ...' & zºº. A w tº £7”; |ELFRIC society. pºss--- *-*-xxxis smºkºsz —F. 14. ANGLO-SAXON DIALOGUES |, ... “ . . ". - .# * A- * OF SALOMON AND SATURN. * By JOHN M. KEMBLE, M.A. CoRRESPCND ING MEMBER of THE Roy AL AcAr, ExIY of sciences AT BERLIN, AND MEMBER OF THE ROYAL ACADEMY of Mt. Nich. PART III. I, O N DO N : ! + - **,..., º - © . PRINTED FOR TIIE AELFRIC SOCIETY. MDCCCXLVIII. -: . . . . . . . * *::... *...* -- ( . ." H - - + - * + - 4. I s ** --------------- ! º | PRINTED BY Rich ARD AND Jon N E, TAYLOR, RED Lion court, FLEXT ST3 EET. & *** * * * * * *ºtºx sº *-----...-a-ºn------- WORKS PUBLISHED. . . Part I. of the POETRY OF 'I H E VERCELLI CODEX, comprising THE LEGEND OF ST. ANDREW, edited by J. M. KEMBLE, Esq., M.A. Parts I. II. III. IV. and V. of the HOMILIES OF THE AN- GLO-SAXON CHURCH, forming Vol. I., and Parts VI. VII. VH!. IX. and X., being Vol. II. of THE HOMILIES OF AELFRIC, edited by BENJAMIN THORPE, Esq., F.S.A. Parts I. and II. of the ANGLO-SAXON, DIALOGUES OF . SALOMON AND SATURN, edited by J. M. KEMBLE, Esq., M.A. WoRKS AN IMMEDIATE PRE PARATION. Part H. of the POETRY OF THE VER CELLI CODEX, &c. (In the Press.) - - REGULA. INCLUSARUM : THE ANCREN REWLE. A Treatise on the Rules and Duties of Monastic Life, in the Anglo- Saxon Dialect of the xiij. century, addressed to a Society of Ancho- rites, being a translation from the Latin Work of Simon de Ghent, Bishop of Salisbury. To be edited from MSS. in the Cottonian Library, British Museum, with an Introduction, Glossarial Notes, &c., by the Reverend JAMES MORTON, B.D., Prebendary of Lincoli. ST. ETHELWOLD's ANGLO-SAXON - VERSION OF THE RULE OF ST. BENEDICT, edited by W. E. BUCK- LEY, Esq., Fellow of Brasenose College, Oxford. (2 g 14 | III | º | |;J | ./ 2' | .." º º | § º º ; § º: ;w º:ºº ; # ; ; º # ; § # º:sºº § §§- ; : § º jº -; sº 3.