Chapter 14
[Footnote 125: Of Arthur's several nephews, Gawain is represented by Chrétien as peerless in respect of courage and courtesy. In the English romances his character steadily deteriorates.]
[Footnote 126: This sentence contains the motive for all the action in the sequel. The same situation is threatened in "Yvain", but there Gawain rescues the hero from the lethargy, ignoble in the eyes of a feudal audience, into which he was falling. Cf. also "Marques de Rome" ("Lit. Verein in Stuttgart", Tubingen, 1889), p. 36, where the Empress of Rome thus incites her husband to the chase: "Toz jors cropez vos a Postel; vos n'estes point chevalereus, si come vos deussiez estre, si juenes hom come vos estes"; also J. Gower, "Le Mirour de l'omme, 22, 813 ff.:
"Rois est des femmes trop decu, Qant plus les ayme que son dieu, Dont laist honour pour foldelit: Cil Rois ne serra pas cremu, Q'ensi voet laisser sou escu Et querre le bataille ou lit."]
[Footnote 127: This brusque command, implying so sudden a change in Erec's attitude toward his wife, initiates a long series of tests of Enide's devotion, which fill the rest of the romance. Why did Erec treat his wife with such severity? In the Mabinogi of "Geraint the Son of Erbin", it is plain that jealousy was the hero's motive. The reader of "Erec" may judge whether, as we believe, the hero's sudden resolve is not rather that of a man piqued at being justly reproved by his wife for a delinquency he had not himself remarked; irate at his wife's imputation, and fearful of having forfeited her respect, he starts out to redeem his reputation in her eyes, and to maker her retract any insinuation she had made. Erec is simply angry with himself, but he expends his wrath upon his defenceless wife until he is reassured of her love and respect for him.]
[Footnote 128: The situation here is a common one. Parallels will be found in the "Voyage de Charlemagne", in the first tale of the "Arabian Nights", in the poem "Biterolf and Dietlieb", and in the English ballad of "King Arthur and King Cornwall". Professor Child, in his "English and Scotch Ballads", indexes the ballads in his collection, which present this motive, under the following caption: "King who regards himself as the richest, most magnificent, etc., in the world, is told that there is one who outstrips him, and undertakes to see for himself whether this is so, threatening death to the person who has affirmed his inferiority in case this is disproved."]
[Footnote 129: The presence of the Irish in this connection is explained by G. Paris in "Romania", xx. 149.]
[Footnote 130: Kay the Seneschal appears here for the first time in Chrétien's poems with the character which he regularly ascribes to him. Readers of Arthurian romance are all familiar with Sir Kay; they will find that in Chrétien, the seneschal, in addition to his undeniable qualities of bravery and frankness, has less pleasing traits; he is foolhardy, tactless, mean, and a disparager of others' merit. He figures prominently in "Yvain" and "Lancelot". His poetic history has not yet been written. His role in the German romances has been touched upon by Dr. Friedrich Sachse, "Ueber den Ritter Kei" (Berlin, 1860).]
[Footnote 131: No meat was eaten because it was the eve of Sunday.]
[Footnote 132: In the French epic poems and romances of adventure alike it is customary for giants and all manner of rustic boors to carry clubs, the arms of knighthood being appropriate for such ignoble creatures. Other instances of this convention will be remarked in the text.]
[Footnote 133: There follows and excellent example of an old French lament for the dead. Such a wail was known in old French as a "regret", a word which has lost its specific meaning in English.]
[Footnote 134: Many examples will be met of women skilled in the practice of medicine and surgery. On the subject, cf. A. Hertel, "Versauberte Oertlichkeiten und Gegenstande in der altfranzosschen Dichtung" (Hanover, 1908); Georg Manheimer, "Etwas liber die Aerzte im alten Frankreich" in "Romanische Forschungen", vi. 581-614.]
[Footnote 135: The reference here and in v.5891 is probably suggested by the "Roman d'Eneas", which tells the same story as Virgil's "Aeneid", in old French eight-syllable rhymed couplets, and which is dated by the most recent scholarship 1160 circ. Cf. F.M. Warren in "Modern Philology", iii. 179-209; iii. 513-539; iv. 655-675. Also M. Wilmotte, "L'Evolution du roman francais aux environs de 1150" (Paris, 1903). Scenes from classical and medieval romance were for a long time favourite subject of portrayal upon cloths and tapestries, as well as of illuminations for manuscripts.]
[Footnote 136: Various conjectures have been advanced concerning the significance of this strange adventure and its mysterious name "La Joie de la cour". It is a quite extraneous episode, and Tennyson in his artistic use of our hero and heroine in the Idyl of "Geraint and Enid" did well to omit it. Chrétien's explanation, a little farther on, of "La Joie de la cour" is lame and unsatisfactory, as if he himself did not understand the significance of the matter upon which he was working. Cf. E. Philipot in "Romania", xxv. 258-294; K. Othmer, "Ueber das Verhaltnis Chrestiens Erec und Enide zu dem Mabinogion des rothen Buch von Hergest" (Bonn, 1889); G. Paris in "Romania", xx. 152 f.]
[Footnote 137: The following description of Erec's reception is repeated with variations at the time of Yvain's entrance in the "Chastel de Pesme Avanture" ("Yvain", 5107 f.) (F.).]
[Footnote 138: For such conventional mediaeval descriptions of other-world castles, palaces, and landscapes, cf. O.M. Johnston in "Ztsch fur romanische Philologie", xxxii. 705-710.]
[Footnote 139: Tiebaut li Esclavon, frequently mentioned in the epic poems, was a Saracen king, the first husband of Guibourne, who later married the Christian hero Guillaume d'Orange. Opinel was also a Saracen, mentioned in "Gaufrey", p. 132, and the hero of a lost epic poem (see G. Paris, "Historie poetique de Charlemagne", p. 127). Fernagu was another Saracen king, killed in a famous encounter by Roland, "Otinel", p. 9 (F.). For further references to these characters, see E. Langlois, "Table des noms propres de toute nature compris dans les chansons de geste" (Paris, 1904).]
[Footnote 140: There is a similar picket fence topped with helmets in the "Las de la Mule sanz frain", v. 433 (ed. By R.T. Hill, Baltimore, 1911).]
[Footnote 141: For such magic horns, cf. A. Hertel, "Verzauberte Oertlichkeiten", etc. (Hanover, 1908).]
[Footnote 142: In fact, nothing is known of this "lai", if, indeed, it ever existed. For a recent definition of "lai", se L. Foulet in "Ztsch. fur romanische Philologie", xxxii. 161 f.]
[Footnote 143: The sterling was the English silver penny, 240 of which equalled 1 Pound Sterling of silver of 5760 grains 925 fine. It is early described as "denarius Angliae qui vocatur sterlingus" ("Ency. Brit").]
[Footnote 144: Macrobius was a Neoplatonic philosopher and Latin grammarian of the early part of the 5th century A.D. He is best known as the author of the "Saturnalia" and of a commentary upon Cicero's "Somnium Scipionis" in that author's "De republica". It is this latter work that is probably in the mind of Chrétien, as well as of Gower, who refers to him in his "Mirour l'omme", and of Jean de Meun, the author of the second part of the "Roman de la Rose".]
[Footnote 145: For fairies and their handiwork in the Middle Ages, cf. L.F.A. Maury, "Les Fees du moyen age" (Paris, 1843); Keightley, "Fairy Mythology" (London, 1860); Lucy A. Paton, "Studies in the Fairy Mythology of Arthurian Romance", Radcliffe Monograph (Boston, 1903); D.B. Easter, "The Magic Elements in the romans d'aventure and the romans bretons" (Baltimore, 1906).]
CLIGÉS [21]
(Vv. 1-44.) He who wrote of Erec and Enide, and translated into French the commands of Ovid and the Art of Love, and wrote the Shoulder Bite, [22] and about King Mark and the fair Iseut, [23] and about the metamorphosis of the Lapwing, [24] the Swallow, and the Nightingale, will tell another story now about a youth who lived in Greece and was a member of King Arthur's line. But before I tell you aught of him, you shall hear of his father's life, whence he came and of what family. He was so bold and so ambitious that he left Greece and went to England, which was called Britain in those days, in order to win fame and renown. This story, which I intend to relate to you, we find written in one of the books of the library of my lord Saint Peter at Beauvais. [25] From there the material was drawn of which Chrétien has made this romance. The book is very old in which the story is told, and this adds to its authority. [26] From such books which have been preserved we learn the deeds of men of old and of the times long since gone by. Our books have informed us that the pre-eminence in chivalry and learning once belonged to Greece. Then chivalry passed to Rome, together with that highest learning which now has come to France. God grant that it may be cherished here, and that it may be made so welcome here that the honour which has taken refuge with us may never depart from France: God had awarded it as another's share, but of Greeks and Romans no more is heard, their fame is passed, and their glowing ash is dead.
(Vv. 45-134.) Chrétien begins his story as we find it in the history, which tells of an emperor powerful in wealth and honour who ruled over Greece and Constantinople. A very noble empress, too, there was, by whom the emperor had two children. But the elder son was already so far advanced before the younger one was born that, if he had wished, he might have become a knight and held all the empire beneath his sway. The name of the elder was Alexander, and the other's name was Alis. Alexander, too, was the father's name, and the mother's name was Tantalis. I shall now say nothing more of the emperor and of Alis; but I shall speak of Alexander, who was so bold and proud that he scorned to become a knight in his own country. He had heard of King Arthur, who reigned in those days, and of the knights whom he always kept about him, thus causing his court to be feared and famed throughout the world. However, the affair may result and whatever fortune may await him, nothing can restrain Alexander from his desire to go into Britain, but he must obtain his father's consent before proceeding to Britain and Cornwall. So Alexander, fair and brave, goes to speak with the emperor in order to ask and obtain his leave. Now he will tell him of his desire and what he wishes to do and undertake. "Fair sire," he says, "in quest of honour and fame and praise I dare to ask you a boon, which I desire you to give me now without delay, if you are willing to grant it to me." The emperor thinks no harm will come from this request: he ought rather to desire and long for his son's honour. "Fair son," he says, "I grant you your desire; so tell me now what you wish me to give you." Now the youth has accomplished his purpose, and is greatly pleased when the boon is granted him which he so greatly desired. "Sire," says he, "do you wish to know what it is that you have promised me? I wish to have a great plenty of gold and silver, and such companions from among your men as I will select; for I wish to go forth from your empire, and to present my service to the king who rules over Britain, in order that he may make me a knight. I promise you never in my life to wear armour on my face or helmet upon my head until King Arthur shall gird on my sword, if he will graciously do so. For from no other than from him will I accept my arms." Without hesitation the emperor replies: "Fair son, for God's sake, speak not so! This country all belongs to you, as well as rich Constantinople. You ought not to think me mean, when I am ready to make you such a gift. I shall be ready soon to have you crowned, and to-morrow you shall be a knight. All Greece will be in your hands, and you shall receive from your nobles, as is right, their homage and oaths of allegiance. Whoever refuses such an offer is not wise."
(Vv. 135-168.) The youth hears the promise how the next morning after Mass his father is ready to dub him knight; but he says he will seek his fortune for better or worse in another land. "If you are willing in this matter to grant the boon I have asked of you, then give me mottled and grey furs, some good horses and silken stuffs: for before I become a knight I wish to enrol in King Arthur's service. Nor have I yet sufficient strength to bear arms. No one could induce me by prayer or flattery not to go to the foreign land to see his nobles and that king whose fame is so great for courtesy and prowess. Many men of high degree lose through sloth the great renown which they might win, were they to wander about the world. [27] Repose and glory ill agree, as it seems to me; for a man of wealth adds nothing to his reputation if he spends all his days at ease. Prowess is irksome to the ignoble man, and cowardice is a burden to the man of spirit; thus the two are contrary and opposite. He is the slave of his wealth who spends his days in storing and increasing it. Fair father, so long as I have the chance, and so long as my rigour lasts, I wish to devote my effort and energy to the pursuit of fame."
(Vv. 169-234.) Upon hearing this; the emperor doubtless feels both joy and grief: he is glad that his son's intention is fixed upon honour, and on the other hand he is sorrowful because his son is about to be separated from him. Yet, because of the promise which he made, despite the grief he feels, he must grant his request; for an emperor must keep his word. "Fair son," he says, "I must not fail to do your pleasure, when I see you thus striving for honour. From my treasure you may have two barges full of gold and silver; but take care to be generous and courteous and well-behaved." Now the youth is very happy when his father promises him so much, and places his treasure at his disposal, and bids him urgently to give and spend generously. And his father explains his reason for this: "Fair son," he says, "believe me, that generosity is the dame and queen which sheds glory upon all the other virtues. And the proof of this is not far to seek. For where could you find a man, be he never so rich and powerful, who is not blamed if he is mean? Nor could you find one, however ungracious he may be, whom generosity will not bring into fair repute? Thus largess makes the gentleman, which result can be accomplished neither by high birth, courtesy, knowledge, gentility, money, strength, chivalry, boldness, dominion, beauty, or anything else. [28] But just as the rose is fairer than any other flower when it is fresh and newly blown, so there, where largess dwells, it takes its place above all other virtues, and increases five hundred fold the value of other good traits which it finds in the man who acquits himself well. So great is the merit of generosity that I could not tell you the half of it." The young man has now successfully concluded the negotiations for what he wished; for his father has acceded to all his desires. But the empress was sorely grieved when she heard of the journey which her son was about to take. Yet, whoever may grieve or sorrow, and whoever may attribute his intention to youthful folly, and ever may blame and seek to dissuade him, the youth ordered his ships to be made ready as soon as possible, desiring to tarry no longer in his native land. At his command the ships were freighted that very night with wine, meat, and biscuit.
(Vv. 235-338.) The ships were loaded in the port, and the next morning Alexander came to the strand in high spirits, accompanied by his companions, who were happy over the prospective voyage. They were escorted by the emperor and the empress in her grief. At the port they find the sailors in the ships drawn up beside the cliff. The sea was calm and smooth, the wind was light, and the weather clear. When he had taken leave of his father, and bidden farewell to the empress, whose heart was heavy in her bosom, Alexander first stepped from the small boat into the skip; then all his companions hastened by fours, threes, and twos to embark without delay. Soon the sail was spread and the anchor raised. Those on shore whose heart is heavy because of the men whom they watch depart, follow them with their gaze as long as they can: and in order to watch them longer, they all climb a high hill behind the beach. From there they sadly gaze, as long as their eyes can follow them. With sorrow, indeed, they watch them go, being solicitous for the youths, that God may bring them to their haven without accident and without peril. All of April and part of May they spent at sea. Without any great danger or mishap they came to port at Southampton. [29] One day, between three o'clock and vespers, they cast anchor and went ashore. The young men, who had never been accustomed to endure discomfort or pain, had suffered so long from their life at sea that they had all lost their colour, and even the strongest and most vigorous were weak and faint. In spite of that, they rejoice to have escaped from the sea and to have arrived where they wished to be. Because of their depleted state, they spend the night at Southampton in happy frame, and make inquiries whether the King is in England. They are told that he is at Winchester, and that they can reach there in a very short time if they will start early in the morning and keep to the straight road. At this news they are greatly pleased, and the next morning at daybreak the youths wake early, and prepare and equip themselves. And when they were ready, they left Southampton, and kept to the direct road until they reached Winchester, where the King was. Before six o'clock in the morning the Greeks had arrived at the court. The squires with the horses remain below in the yard, while the youths go up into the presence of the King, who was the best that ever was or ever will be in the world. And when the King sees them coming, they please him greatly, and meet with his favour. But before approaching the King's presence, they remove the cloaks from about their necks, lest they should be considered ill-bred. Thus, all unmantled, they came before the King, while all the nobles present held their peace, greatly pleased at the sight of these handsome and well-behaved young men. They suppose that of course they are all sons of counts or kings; and, to be sure, so they were, and of a very charming age, with graceful and shapely forms. And the clothes they wore were all of the same stuff and cut of the same appearance and colour. There were twelve of them beside their lord, of whom I need tell you no more than that there was none better than he. With modesty and orderly mien, he was handsome and shapely as he stood uncovered before the King. Then he kneeled before him, and all the others, for honour's sake, did the same beside their lord.
(Vv. 339-384.) Alexander, with his tongue well skilled in speaking fair and wisely, salutes the King. "King," he says, "unless the report is false that spreads abroad your fame, since God created the first man there was never born a God-fearing man of such puissance as yours. King, your widespread renown has drawn me to serve and honour you in your court, and if you will accept my service, I would fain remain here until I be dubbed a knight by your hand and by no one else. For unless I receive this honour from your hand, I shall renounce all intention of being knighted. If you will accept my service until you are willing to dub me a knight, retain me now, oh gentle King, and my companions gathered here." To which at once the King replies: "Friend, I refuse neither you nor your companions. Be welcome all. For surely you seem, and I doubt it not, to be sons of high-born men. Whence do you come?" "From Greece." "From Greece?" "Yes." "Who is thy father?" "Upon my word, sire, the emperor." "And what is thy name, fair friend?" "Alexander is the name that was given me when I received the salt and holy oil, and Christianity and baptism." "Alexander, my dear, fair friend. I will keep you with me very gladly, with great pleasure and delight. For you have done me signal honour in thus coming to my court. I wish you to be honoured here, as free vassals who are wise and gentle. You have been too long upon your knees; now, at my command, and henceforth make your home with man and in my court; it is well that you have come to us."
(Vv. 385-440.) Then the Greeks rise up, joyful that the King has so kindly invited them to stay. Alexander did well to come; for he lacks nothing that he desires, and there is no noble at the court who does not address him kindly and welcome him. He is not so foolish as to be puffed up, nor does he vaunt himself nor boast. He makes acquaintance with my lord Gawain and with the others, one by one. He gains the good graces of them all, but my lord Gawain grows so fond of him that he chooses him as his friend and companion. [210] The Greeks took the best lodgings to be had, with a citizen of the town. Alexander had brought great possessions with him from Constantinople, intending to give heed above all to the advice and counsel of the Emperor, that his heart should be ever ready to give and dispense his riches well. To this end he devotes his efforts, living well in his lodgings, and giving and spending liberally, as is fitting in one so rich, and as his heart dictates. The entire court wonders where he got all the wealth that he bestows; for on all sides he presents the valuable horses which he had brought from his own land. So much did Alexander do, in the performance of his service, that the King, the Queen, and the nobles bear him great affection. King Arthur about this time desired to cross over into Brittany. So he summons all his barons together to take counsel and inquire to whom he may entrust England to be kept in peace and safety until his return. By common consent, it seems, the trust was assigned to Count Angres of Windsor, for it was their judgement that there was no more trustworthy lord in all the King's realm. When this man had received the land, King Arthur set out the next day accompanied by the Queen and her damsels. The Bretons make great rejoicing upon hearing the news in Brittany that the King and his barons are on the way.