Gesta Romanorum / The Deeds of the Romans: Ancient Wisdom for the Modern World - A Journey Through Medieval Legends and Morals

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Gesta Romanorum / The Deeds of the Romans

Ancient Wisdom for the Modern World - A Journey Through Medieval Legends and Morals

MISKATONIC UNIVERSITY PRESS

2024

Preface

The Gesta Romanorum, akin to the Arabian Nights and the Morte d'Arthur in its historical popularity, is a medieval anthology that captivates with a fusion of historical events, mythological elements, and moral teachings. Its widespread appeal transcended class and geographical boundaries, resonating with audiences from the early Plantagenets to the Elizabethan era. This collection of stories, which was a source of both entertainment and moral edification across England and the Continent, is reflected in the sheer number of manuscripts that have survived, each varying in content and structure. Scholars, notably Hermann Oesterley, have studied over 165 manuscripts, highlighting the collection's adaptability and relevance across different cultures and times.

The Gesta Romanorum is a fluid collection, evolving through numerous adaptations and revisions. The variations in stories across different manuscripts attest to its broad appeal and the ability of its tales to resonate with diverse audiences. This multitude of manuscripts indicates a lively tradition of storytelling where stories were reimagined and repurposed to suit different contexts.

This era, spanning from the 12th to the 16th centuries, was marked by profound social, political, and cultural transformations in Europe, transitioning from the medieval world to the early modern age. Against this dynamic backdrop, the Gesta Romanorum emerged and flourished, deeply resonating with the cultural and societal ethos of the time. In an age where literacy was limited and printed books rare, the Gesta Romanorum bridged the gap between oral tradition and written literature, transcending social boundaries to offer entertainment and moral lessons to both nobility and common folk.

The narratives within the Gesta Romanorum were multifaceted, serving as sources of amusement and tools for moral and ethical instruction. The stories, often embedding historical or mythological events, concluded with moral allegories, appealing to a society that valued moral didacticism. The tales reflected medieval society's values and concerns, with themes like chivalry, faith, loyalty, and the divine order of the world being recurrent.

Additionally, the adaptability of these stories to different cultural contexts allowed for a broad spectrum of interpretations and applications. They evolved with time and place, maintaining their relevance and appeal across generations. The manuscripts of the Gesta Romanorum, found across Europe, exhibit fascinating variations, showcasing the dynamic and evolving nature of this medieval work.

Each manuscript serves as a snapshot of the text at a particular time and place, offering insights into how these stories were perceived and retold. The Gesta Romanorum has significantly influenced a wide array of literary giants across centuries, from Giovanni Boccaccio's The Decameron to Geoffrey Chaucer's The Canterbury Tales, and even into the Romantic era with authors like Friedrich Schiller and Dante Gabriel Rossetti. These later authors drew upon its thematic and stylistic elements, embedding its essence into their works.

As a cultural and historical mirror, the Gesta Romanorum offers insights into the literary styles and moral standards of its time. The blend of allegory, romance, and adventure mirrors the narrative techniques of medieval literature. The collection's origins are shrouded in mystery, with theories suggesting it was compiled by clerics in England or Germany during the late 13th or early 14th century, evident in its moralistic and Christian undertones.

The collection also hints at a cross-cultural intertwining with Arabian narrative traditions, reflected in thematic and stylistic parallels with tales from One Thousand and One Nights. This connection demonstrates the potential influence of Arabian narratives on European literature and highlights the cultural exchange that may have occurred during the Middle Ages.

Initially serving a didactic purpose, the anthology underwent a significant transformation, shifting its focus more towards entertainment. This evolution reflects broader changes in medieval society, where literature began to cater more to the tastes and interests of a wider audience.

In undertaking this new translation, we are guided by Hermann Oesterley's definitive edition, based on the Latin/German family of manuscripts. This family offers a diverse and culturally rich version of the Gesta Romanorum, allowing us to delve into the narrative with a broader perspective. Our translation aims to bring to light the intricate layers of storytelling and moral teaching, offering a version that remains true to the spirit and complexity of the original compilation.

The Gesta Romanorum journeyed from manuscript origins to early printed editions, which played a crucial role in shaping its perception and reception. The transition from handwritten manuscripts to printed editions marked a turning point in its accessibility and influence. The first printed edition, a folio with 150 chapters, emerged in the late 15th century, soon followed by other editions, which introduced the Gesta Romanorum to a broader audience. The advent of the printing press was a pivotal moment, leading to a more standardized version of the Gesta Romanorum and helping cement its status as a widely recognized and popular work.

Modern research has reshaped our understanding of its narratives, especially concerning its fairy tales and enchantments. Contemporary scholarship, critically analyzing linguistic, historical, and cultural evidence, suggests that the enchantments and fairy tales in the Gesta Romanorum may also have roots in ancient Aryan and Northern European cultures, rich in giants, fairies, and mystical spells.

This translation seeks to bridge the gap between a historical artifact and a living, breathing work of literature, maintaining the spirit and richness of the original text while making it accessible for a modern audience. Informed by the latest scholarship, it aims to honor the past while speaking to the present, ensuring that the wisdom, humor, and humanity of the Gesta Romanorum continue to enlighten and entertain.

The Gesta Romanorum is a bridge between eras, surviving due to its universal appeal and the adaptability of its stories. Through this translation, we hope to continue the tradition of these tales, passing them on to a new generation of readers, ensuring its enduring legacy as a living piece of literature that finds new relevance and audiences in our ever-changing world.

The Deeds of the Romans

Here begin the titles of all the chapters and examples previously mentioned.

Chapter 1

On Love.

In an era shrouded in the mists of time, there reigned Pompey, a figure of wealth and power, a colossus amongst men. He was blessed with an only daughter, a jewel of unparalleled beauty, whom he cherished with a fervor that transcended the mere bonds of blood. In his paternal zeal, he appointed five soldiers to shield her from the world's perils, demanding they guard her with vigilant eyes, lest danger should dare approach. These warriors, armed day and night, stood watch, their presence an unyielding fortress. A burning lamp was placed at her chamber door, a beacon in the darkness, guarding against nocturnal intruders. And there, too, was a small dog, its bark a clarion call to wake the guardians should treachery creep close.

This young maiden, nurtured in such seclusion, yearned to gaze upon the world beyond her gilded cage. One fateful glimpse outside, and her fate was sealed. A certain duke, upon casting his impudent eyes upon her, was ensnared by love's ruthless grip. She was not just any maiden, but the emperor's sole progeny, destined to inherit the throne upon her father's demise. The duke, blinded by desire, vowed the world to win her favor.

Hopeful yet naive, she consented to his temptations. In a single, rebellious act, she silenced the vigilant dog, extinguished the watchful lamp, and under cover of night, followed the duke into the unknown.

At dawn, her absence threw the palace into turmoil. Among the emperor's men was a warrior, a champion of justice, who upon learning of her defiance, pursued her with relentless haste. The duke, upon seeing the armed avenger approach, engaged in a duel of fates. Yet, the warrior triumphed, severing the duke's head and returning the maiden to the palace. However, she was banished from her father's sight, her days marred by remorse and sighs.

A wise mediator, moved by compassion, sought her reconciliation with her father. Through his efforts, she was betrothed to a nobleman of great esteem. In the aftermath, she received a trove of symbolic gifts. From her father, a richly woven tunic bearing the inscription, I have forgiven thee; add no more to thy faults. The king bestowed upon her a golden crown, its engraving declaring, From me, your dignity. The protector gave her a ring inscribed with, I have loved thee; learn to love. The wise mediator presented another ring, etched with, What have I done? How much? Why? The king's son gifted a ring, imploring, You are noble; do not scorn your nobility. Her brother offered another, inscribed, Come to me, fear not! I am your brother. And from her betrothed, a golden seal confirming their union, engraved with, Now joined, wander no more.

The maiden, cherishing these gifts, lived out her days beloved by all, her life a testament to the tumultuous journey of the heart, finding peace at last in the embrace of those who held her dear.

Moralization

Beloved bretheren, this emperor is our Heavenly Father, who through the passion of His Son has called us from the jaws of the devil. He is the King of kings and the Lord of lords. As Deuteronomy 32 asks, Is He not your father, who created and formed you? The only daughter is the rational soul, entrusted to five soldiers - that is, the five senses - for protection, armed with virtues received in baptism. These senses, sight, hearing, and others, are tasked to guard against the devil, the world, and the flesh. The burning lamp symbolizes a will wholly subjected to God, which must always burn bright in good deeds, lest it consents to sin. The vigilant little dog represents conscience, rebelling against sins. Alas, often the soul, eager to see the spectacles of the world, strays outside, each time acting against divine commandment, and is led away by the infernal captor. Thus, the lamp of good works is extinguished, the dog of conscience slain, and the soul follows the devil into the night of sin.

Upon hearing this, our champion, God (for there is no other who fights for us), immediately battled the devilish leader and brought the soul to the palace of the heavenly kingdom. Christ, the wise mediator, as said by the Apostle in 1 Timothy 2, is the one mediator between God and mankind, Jesus Christ Himself. Christ is the Son of the King, as the Psalmist says, You are my Son; our brother, as in Genesis 37, Our brother is Christ; our spouse, as Hosea 2 proclaims, I will betroth you to me in faith. And again, You are my blood-stained groom. Through Him, we are reconciled to the heavenly father and called to peace.

He is our peace, who has made both one, as in Ephesians. From Him, we received the gifts, first the tunic, His most worthy skin, intricately woven with the blood, bruises, and various other marks from His scourging. Its texture speaks nothing else but, I have forgiven you, for I have redeemed you; do not sin anymore. Go, and sin no more. This is the blood-stained coat of Joseph in Genesis 37. Our King Christ gave us a most glorious crown, choosing to be crowned for us. There we find, Your dignity comes from me. As John 19 writes about this crown, Jesus went out wearing the crown of thorns. Christ, our defender, gave us a ring, the wound in His right hand, where we can read, I have loved you, learn to love. As in Revelation 1, He loved us and washed us from our sins in His own blood. Our mediator Christ gave us another ring, the wound in His left hand, where we see written: What have I done? How much? Why? What have I done? I humbled myself, taking the form of a servant. How much? I made God a man. Why? To redeem lost humanity. Concerning these three, Zechariah 14 asks, What are these wounds in the midst of your hands? And He answers, With these, I was wounded in the house of those who loved me. Christ, our brother, and son of the eternal King, gave us a third ring, the wound in His right foot. And what else is there but, You are noble, do not despise your nobility. Similarly, Christ, our brother, gave us a fourth ring, the wound in His left foot, on which is written: Come, do not fear! I am your brother. Christ, our spouse, gave us a seal by which the spouse's inheritance was confirmed, that is, His side wound pierced with a lance for the immense love with which He loved you. And what else is there but, Now you are joined to me by mercy, do not sin anymore.

Therefore, beloved, let us strive to keep such pure gifts so that we may say, as in Matthew, Lord, you entrusted me with five talents. And without doubt, we shall then reign in the heavenly bosom, which may the Father and the Son deign to grant us.

Chapter 2

On Mercy and Aiding Kin.

In the dominion of Rome, there reigned Titus, a sovereign of stern decree and unyielding principle. He proclaimed, under the shadow of death's scythe, that children must sustain their elders. It is in this edict that our tale unfurls, a story of two brothers, born of the same father, yet walking divergent paths.

The elder brother, a father himself, beheld his uncle in destitution's cruel embrace. Defying his father's will, he sheltered and nourished his uncle, as the law commanded. For this act of filial defiance, his father cast him out, severing their bond.

Yet, undeterred by paternal wrath or societal scorn, the son persisted in his charity, bestowing upon his needy uncle all that was necessary for life's sustenance. In time's relentless march, fortune's wheel turned; the once-penniless uncle amassed wealth, while the father fell into poverty's abyss.

Witnessing his father's plight, the son extended his merciful hand, even as his uncle forbade it. For this act of compassion, he was exiled from his uncle's grace. The uncle, in a tone laden with the weight of irony, addressed his nephew: Beloved, recall the days of my poverty, when you defied your father to aid me. Thus, I have deemed you my heir, my chosen son. Ingratitude begets no inheritance; you, who spurned my command to forsake your father, shall not inherit my wealth.

To this, the son replied with the wisdom of the ages: No man should suffer punishment for acting in accordance with the law, for the natural law, the divine scripture, compels a son to aid his parents in their time of need, to honor them above all. Thus, being cast out from inheritance is not my just due.

Moralization

Beloved bretheren, there are two brothers: the Son of God and the world, both having proceeded from the Heavenly Father – the Son of God through generation, the world through creation. Between these two, there has been and remains discord from the beginning, to such an extent that whoever is a friend of one becomes an enemy of the other, as James 4 puts it: Whoever wishes to be a friend of this world becomes an enemy of God. Yet, each Christian is a son, a child of Christ, adhering to Him through faith. Therefore, we must not nourish the world through pride, greed, and the like, if we wish to be children of God; and if we do otherwise, we are surely expelled from the fellowship of Christ, insofar as the heavenly inheritance is concerned.

If we wish to nourish Christ through works of piety, the world will hold us in hatred; nevertheless, it is better to be despised by the world than to lose the heavenly inheritance.

Chapter 3

Just Judgment.

There reigned an emperor, a figure of stern justice, who decreed with the weight of iron and fire: Should a woman under her husband's watch be found in the throes of adultery, she would be cast, without a shred of mercy, from the summit of a towering mountain. A harsh edict, born from the unfathomable depths of human morality and its discontents.

As fate, with its inscrutable hand, would have it, a woman was ensnared in this very sin, caught in the web of adultery. True to the merciless law, she was hurled from the mountain's peak, a punishment as ancient as it was severe. Yet, behold! By some quirk of fortune or divine intervention, she descended as if cradled by unseen hands, unscathed by rock or despair.

Summoned to the court of judgment, her fate hung balanced on the scales once more. The judge, beholding her alive, not claimed by death's cold embrace, decreed that she must be cast down again, to meet the fate previously denied. But the woman, standing at the precipice of doom, spoke with a wisdom that echoed through the halls of justice: My lord, to act thus would be to defy the very law you uphold. The law dictates that no soul shall suffer twice for a single transgression. I was cast down for my sin, and by some miracle, spared by the gods. Therefore, it is not just to throw me down again.

The judge, struck by the truth in her words relented. You have answered with great wisdom. Go forth in peace!

Moralization

Beloved bretheren, this emperor is our God, who enacts this law: if anyone under Christ, who is the bridegroom of the soul, becomes defiled in the soul through mortal sin, they must be cast down from the high mountain - that is, from the heavenly kingdom - just as was the first father, Adam. But God, through the passion of His Son, saves. When a man sins, God, in His infinite mercy, does not immediately condemn him, but through His grace saves him, so that he is not cast into hell.

Chapter 4

On the Justice of Judges.

In an age where Caesar's word was law, a decree was set forth, a legal edict of grave consequence. It proclaimed that if any man dared to seize a woman against her will, to mar her dignity with brute force, the choice of his fate would lie in her hands. She could either demand his life or, devoid of dowry, accept him as her husband. Such was the law, a reflection of an era's struggle with justice and morality.

One night, under the shroud of darkness, a man, driven by base desires, committed an act most vile. He abducted not one, but two women. The first, a maiden of virtue, cried out for justice in its most absolute form – the death of her captor. The other, perhaps swayed by different tides, sought to bind her fate to his through marriage.

Brought before the judge, the abductor stood, his fate hanging in the balance, as each woman laid her claim according to the law. The first, steadfast in her demand for death, invoked the law's strictest penalty. The second, equally adamant, called for him as her lawful husband. The first argued, with the weight of law on her side, that her demand for his death was just. The second countered, claiming her request was not only lawful but borne of a more compassionate spirit.

Both women, steadfast in their convictions, beseeched the judge for the law's mercy. The judge, having heard both sides, weighed their pleas. In a decision that spoke to the complexities of human nature and law, he granted the second woman's request. The man, spared from death, was bound in marriage to her.

Moralization

Beloved bretheren, this emperor is our Lord Jesus Christ, and every sinner is the captor who seizes, that is, violates two women - namely, justice and mercy, both daughters of God. The captor is summoned before the judge when the soul is separated from the body. The first, justice, argues against the sinner, claiming eternal death as his due under the law of justice; but the second, divine mercy, contends that through contrition and confession, he will be saved. Therefore, let us strive to please God in this way.

Chapter 5

On Pursuing Loyalty.

In the realm of thought, where ideas are as kingdoms, there reigned a certain king. Within his dominion, a tale unfolds of a young man, seized by pirates, a captive of fate. This youth, in his despair, penned a letter to his father, seeking redemption. But his father, in a display of stoic indifference, refused to pay the ransom, leaving the young man languishing in chains.

The captor, a figure both stern and unyielding, had a daughter of radiant beauty and charm. She, nurtured within the confines of her home, grew to womanhood untouched by the world's harsh realities. As she reached her twentieth year, she often visited the imprisoned youth, her presence a balm to his tormented soul. Yet, so profound was his desolation, that no comfort could penetrate the depths of his despair.

One day, as she stood by his side, the young man pleaded with her, Oh, kind maiden, would you dare endeavor to secure my freedom? She replied, "How can I attempt such a deed? Your own father, who

gave you life, refuses your ransom. How can I, a stranger, contemplate it? And yet, if I were to free you, I would incur my father's wrath, for he would lose your ransom. But she offered a proposition, Grant me one thing, and I shall set you free. Anything, he vowed, whatever you ask, I shall grant if it lies within my power." She asked for nothing but his hand in marriage when the time was right. He solemnly promised, and thus she freed him from his bonds and fled with him to his homeland.

Upon their arrival, his father rejoiced at his return but questioned the nature of the maiden at his side. The son proclaimed her a king's daughter, his betrothed. The father, fearing the loss of his legacy, forbade the union. But the son protested, Father, what do you speak of? I owe her more than I owe you. When I was in the enemy's grasp, I wrote to you for ransom, and you turned away. She not only freed me from prison but from the shadow of death. I wish to marry her. The father argued that she could not be trusted, for she had deceived her own father in freeing him, and her actions might have been driven by lust rather than noble intent.

The maiden, hearing these accusations, countered with wisdom. She argued that her father was wealthy enough not to need the ransom and that by freeing the young man, she had prevented his father from impoverishing himself through paying the ransom. As for the accusation of lust, she pointed out that the young man, worn by prison, had neither beauty, wealth, nor strength to evoke such desire. Her actions were driven solely by compassion.

Hearing this, the father could not further argue. The son, with grand ceremony, took her as his wife, and they lived their days in peace.

Moralization

Beloved bretheren, the son captured by pirates represents all humanity ensnared by the sin of the first parent, imprisoned in the clutches of the devil - that is, under his power. The father, who refused to redeem him, symbolizes this world, which in no way wanted to aid man in escaping the devil's prison, but rather preferred to keep him bound. The daughter, who visited him in prison, is the divinity joined to the soul, which sympathized with the human race, descended into hell after her suffering, and freed humanity from the bonds of the devil. Our Heavenly Father does not need our riches, for He is above all things, rich and supremely good. Thus, Christ, moved by compassion, descended to us from the heavens, visited us when He assumed our flesh, and yet asked for nothing else for our redemption than to be betrothed to humanity, as in Hosea 2, I will betroth her to me in faith.

Nevertheless, our worldly father, whom many obey, always murmurs against this and argues: If you adhere to God, you will not have my inheritance - that is, worldly things - for it is impossible to serve God and mammon, as in Matthew 6. But it is better for us to spurn the world than to lose the companionship of God, as in Matthew: Anyone who has left father or mother, wife or fields for my sake, will receive a hundredfold and will possess eternal life. May this be granted to us.

Chapter 6

On Following Reason.

There once was an emperor, mighty yet tyrannical, who betrothed a king's daughter of unparalleled beauty. Upon their engagement, they swore a solemn oath: should one perish, the other, in the throes of love, would embrace death themselves. Fate, with its inscrutable whims, led the emperor to distant lands, his absence stretching into a lingering void. To test his wife's devotion, he sent a messenger to falsely mourn his demise.

Upon hearing this tragic news, the wife, bound by her vow, hurled herself from a mountain's peak, seeking death's cold embrace. Yet, by some twist of fate, she did not perish but was soon restored to health. Undeterred, she sought once more to fulfill her oath. Her father, upon learning of her intent, commanded her to forsake the oath and her husband’s command. She, steadfast, refused to yield. Her father implored, If you will not heed my counsel, then swiftly depart from my realm. To this, she replied, I cannot, and here is my reasoning: When bound by an oath, one must fulfill it. I vowed to my husband that for his love, I would end my own life. Therefore, I have not erred in seeking to uphold my vow; thus, I should not be cast out from your society. Moreover, no one should be punished for what is commendable. As husband and wife are one flesh before God, it is commendable for a wife to die for her husband's love. In India, there was once a law that a wife, upon her husband's death, should either burn herself in grief and love or be entombed alive with him. Hence, I believe I have not erred in seeking to end my life for my husband's love.

Her father replied, When you claim to be bound by an oath, such a bond is void, for it leads to an evil end – death. An oath must always be reasonable, and therefore, yours is null. As for your argument that it is commendable for a wife to die for her husband, this too is flawed. Though in body they are one through carnal affection, in spirit they are distinct, and thus your claim does not hold.

Hearing these words, the daughter could argue no more. She adhered to her father's wisdom, abandoning her quest for self-destruction and resolved to never reunite with her husband.

Moralization

Beloved bretheren, this king is the devil. The girl represents the soul, so gracefully created in the image of God, whom the devil has betrothed to sin. Thus, in the commission of sin, an agreement is made, indicating that if the devil, dead through sin and placed in hell by his own pride, wishes the sinful soul to hurl itself from the high mountain—that is, from heaven—into hell. And so it was before the advent of Christ. But through the passion of Christ, she has been restored to health. Nevertheless, she often still attempts to hurl herself into the abyss whenever she acts against divine commandment. But our Father God does not wish us to be cast down by sin. Instead, He desires that through contrition and confession, we turn wholly towards Him, firmly holding onto Him so that we may possess eternal life.

Chapter 7

On the Envy of the Wicked Towards the Good.

In the vast empire of Diocletian, there lived a noble knight, a paragon of virtue, who was blessed with two sons. His heart was a vessel overflowing with paternal love. Yet, the younger son, in defiance of his father's will, took a courtesan as his wife. Upon hearing this, the father was stricken with sorrow deep as the ocean, and in his anguish, cast the son out from his presence.

Thus expelled, the young man found himself plunged into the abyss of despair. Nevertheless, from this ill-fated union with the courtesan, he fathered a son, beautiful as the dawn yet born into poverty profound. In his dire need, the son reached out to his father, seeking the balm of forgiveness.

The father, upon hearing of his son's plight, felt the stirrings of compassion deep within his soul. Moved by mercy, he reconciled with his son, embracing him once again. The prodigal son, grateful for his father's magnanimity, entrusted his own child, born of the courtesan, to his care. The father, in a display of boundless love, nurtured this grandchild as his own flesh and blood.

This act of forgiveness, however, kindled the flames of indignation in the elder brother. He confronted his father, declaring him mad for accepting and nurturing the offspring of the one who had so gravely wronged him. The younger brother, he argued, had committed a grave injustice by marrying the courtesan against the father's wishes. Thus, in the elder son's eyes, the father's actions seemed the folly of a deranged mind.

But the father, a sage as much as a patriarch, replied with profound wisdom: My son, your brother returned to me, his heart heavy with remorse, swayed by the prayers of others. Thus, it is my duty to love his child, perhaps even more than you. For you, who have often defied me, have never sought reconciliation with humility. You are now the ungrateful one, wishing to exile your brother from my grace. You should rejoice in his return. And since you harbor such ingratitude, it is you who will not inherit my wealth. Instead, what should have been yours by right will pass to your brother.

And so it was. The elder son, blinded by envy and pride, lost his inheritance, while the younger, through contrition and reconciliation, found redemption not only for himself but also for his child.

Moralization

Beloved bretheren, we understand by this father the Heavenly Father, and by the two sons, the angelic and human natures. The human was joined to the harlot, that is, to iniquity, when it ate from the forbidden fruit against the divine commandment; hence, man was expelled by the Heavenly Father. The son of the harlot is the entire human race, which had perished through its perverse sin. This son became sick because, after sinning, he was placed in this valley of tears, as stated in Genesis: 'By the sweat of your brow.' However, through Christ's passion, he is reconciled to the Heavenly Father and continues to be reconciled through meritorious works and the prayers of the saints, who daily pour forth prayers for the human race in heaven. As the Psalm says: 'The Lord has heard the desire of the poor.'

But the other brother, that is, the devil, who is always ungrateful, constantly attacks us and murmurs about our reconciliation, alleging that because of sin we should not attain the inheritance of the heavenly kingdom. But undoubtedly, if we live holy, just, and pure lives in this world, his allegation will harm us not at all. Rather, we will obtain his share, that is, the place he lost in heaven.

Chapter 8

On Vain Glory.

In an age long past, a sovereign named Leo held sway, a ruler whose peculiar delight lay in the beauty of women. In pursuit of this fascination, he commanded the creation of three statues in a certain temple, decreeing that all within his realm should worship these effigies. The first statue, with an outstretched hand towards the people, bore a golden ring on its finger. Engraved upon it was the proclamation: I am of noble birth; behold the ring upon my finger. The second, graced with a golden beard, bore the inscription on its forehead: I am bearded; let the bald come to me and take from my hairs. The third, adorned with a golden cloak and a purple tunic, declared in golden letters upon its breast: I am he who fears no one. These statues, though outwardly magnificent, were but stone within.

When the emperor's will was thus fulfilled, he decreed, with the weight of law, that whoever dared to despoil these images of their ring, golden beard, or cloak would suffer a most ignominious death. Time passed, and a tyrant entered the temple. Seeing the first statue with its extended finger, he boldly removed the ring. He then approached the second and stripped it of its golden beard. Finally, he came to the third, from which he took the golden cloak, and thus departed the temple.

The populace, witnessing the desecrated images, swiftly informed the emperor. Distraught, the emperor summoned the transgressor, accusing him of defiling the sacred statues against his command. The tyrant asked, My lord, may I respond? To which the emperor agreed.

When I entered the temple, the tyrant began, the first statue extended its hand, as if offering its ring, saying, 'I am of noble birth; behold the ring.' I thought it wished me to take the ring, and so I did. Approaching the second, I pondered upon its golden beard, unlike any natural beard, and read the inscription: 'I am bearded; let the bald come and take from my hairs.' Being bald, I took the beard, both to humble its pride and to cover my own baldness. Finally, the third, with its golden cloak, declared, 'I am he who fears no one.' To temper its arrogance, I removed the cloak.

The emperor retorted, When the law was made to forbid the despoiling of these statues, did it not also state that no one should do so for any reason? By meddling in matters not your own, I decree that you shall be hanged this day. And so it was done.

Moralization

Beloved bretheren, this emperor is our Lord Jesus Christ. The three images represent three kinds of people in this world in whom God delights, according to the saying: My delight is to be with the children of men. If we live holy and just lives, God will remain with us. Through the first image, which has an outstretched hand, we must understand the poor and the simple of the world. When they must approach the courts of princes and lords to seek justice, they often feel compelled to extend their hands with gifts for the judge. Hence, gifts can blind the eyes of judges. If it is asked of the judge or his ministers, Why have you accepted from the poor? he quickly replies, Can I not with good conscience accept what is freely offered to me? He was courteous in offering, and if I had not accepted his gift, it would have been seen as rudeness on my part. Therefore, to avoid such accusations, I accepted his gift.

Through the second image, we must understand the world's rich, who by God's grace have been elevated to wealth. As the Psalm says: He raises the poor from the dust; and immediately they are judged by their enemies: See, this wretched man has a golden beard, i.e., more riches than his father had. Let's oppress him! Whether justly or unjustly, they oppress and despoil such a just person, saying: We are bald, i.e., deprived of riches; it is right that this rustic rich man share his wealth with us. Often, they go so far as to kill him to take his goods, as Timothy says: The love of money is the root of all evil.

Through the third image, with the golden cloak, we must understand those in positions of dignity, such as church prelates and earthly judges, who are to uphold the law, instill virtues, and eradicate vices. Hence, malefactors who refuse to submit to discipline rise against their prelates and elders, conspiring and saying, We do not want this man to reign over us. As in Luke: The Jews, seeing Christ performing miracles and reproaching them for transgressing the law, immediately conspired about his death. Such conspirators, who thus strip a man of good reputation and virtues, will die a bad death here or elsewhere.

Therefore, let us strive to order our lives.

Chapter 9

On Overcoming Natural Malice through Gentleness.

Once ruled Alexander, wise and prudent. He took the daughter of the Syrian king as his wife, who bore him a most beautiful son. As the boy grew and reached the age of reason, he persistently conspired against his father, seeking his demise at every turn. The Emperor, perplexed by this filial betrayal, approached the Empress, inquiring, My dearest, tell me without fear the secret of your heart. Have you ever been unfaithful to me with another? To this, she replied in dismay, My lord, why do you ask such things of me? He explained, Your son ceaselessly plots my death, hence my wonder. If he were my son, he would not dare such deeds. She declared, God knows, I have never been with another but you, and I am ready to prove it by any means. He is your true son; but why he persecutes you, I know not.

Hearing this, the king, with utmost gentleness, addressed his son, Oh, my good son, I am your father; through me, you entered this world, and you shall be my heir. Why do you threaten me? I have nurtured you in luxury; all that is mine is yours. Desist from this wickedness and do not seek my end. Despite these words, the son's malice grew daily, his plots to slay his father ever more audacious.

Seeing this, the father led his son into the wilderness, carrying a sword, and said, Take this sword and end my life here, for it is less scandalous to kill me in secret than in public. Upon hearing this, the son cast away the sword, knelt before his father in tears, begging for mercy, Oh, good father, I have sinned against you, acted wickedly; I am not worthy to be called your son. Please forgive me; love me, and henceforth, I will be your dutiful son, serving you in all things.

The father, moved, embraced him, saying, Oh, my dearest son, sin no more, be a faithful son to me, and I shall be a gracious father to you. With these words, he clothed him in fine garments, brought him home, and held a grand feast for the empire's satraps. After a few days, the Emperor passed away in peace. The son ascended the throne, ruling wisely. As his own end neared, he had a banner carried throughout the empire, displaying the words for all to see: All things pass, except the love of God.

Moralization

Beloved bretheren, this emperor is our Lord Jesus Christ. The son who persecutes his father represents the wayward Christian, a legitimate child of God through the power of baptism. The mother of the child is the Holy Church, from whom we receive baptism and our salvation. The sinner, estranged from God by sin, seeks Christ's death. That He is the father is clear from Deuteronomy 32: Is He not your father who created you? Thus, a Christian seeks Christ's death whenever he acts against His commandments. The Lord led you into the desert of this world, a desert where He not only offered Himself to die but died for our sins. Therefore, out of love for Him and for the salvation of your soul, you ought to resist sin and faithfully serve Him.

The father gave him a sword to kill him. Likewise, God gives you a sword – that is, free will – with which you can either bear His love and grace, or simply expel Him from your life. Do as that son did! Cast away the sword of wickedness and malice, as the son in the Gospel did when he went to a distant land. Similarly, the sinner, indulging in carnal pleasures, becomes a stranger to the Lord, and the more he sins, the further he strays from the Lord, squandering his substance on vile actions and thoughts. As the Gospel says about the son, he began to be in need and joined himself to a citizen of that country, who sent him to his fields to feed pigs, etc.

That son began to be in need when he lost his virtues through sin. As the Psalmist says: The rich have become poor and hungry. He joined himself to a citizen – that is, the devil – because demons are citizens and rulers of the darkness of this world, according to the Apostle: Our struggle is not against flesh and blood, etc. The pig, an unclean animal, delights in filth, and thus demons are compared to pigs, gorging themselves on the filth of sins. The sinner feeds them with the filth of his crimes and becomes their work. Husks are the food