[BACK]          [Blueprint]         [NEXT]

Click on the footnote symbol in text and you will jump to the reference. Then, click on that footnote symbol and you will jump back to where you were in the text.



****************

From Count Lucanor; of the Fifty Pleasant Stories of Patronio, written by the Prince Don Juan Manuel and first done into English by James York, M. D., 1868;; Gibbings & Company, Limited; London; 1899; pp. 227-244.

stylized border print of flowers and interlacing vines

227



CHAPTER XLIX.

What happened to Don Lorenzo Xuares Gallinato, when he beheaded the renegade Priest.

manuscript letter C OUNT LUCANOR, speaking one day with Patronio, said to him, “A man came to me recently offering his services. I know him to be a good man, nevertheless I have heard so many tales about him that I am undecided as to accepting his offers. Now, as I know your ability to give me good advice, I beg you to tell me what I should do in this affair.”

“Count Lucanor,” said Patronio, “in order that you may know how best to act in this affair, allow me to relate to you what happened to Don Lorenzo Xuares Gallinato.”

The Count desiring to know what that was, Patronio spoke as follows: —’

“Don Lorenzo Xuares Gallinato lived a long time in the service of the King of Granada, and when it pleased God to restore him to the favour of the holy King Ferdinand, this later asked Don Lorenzo one day how he ever hoped for mercy and salvation, having so long served the Moors against the Christians.

“Don Lorenzo replied that he thought he had 228 never done anything very offensive to God, unless it was that he once had killed a priest.

“King Ferdinand, thinking this a very grievous sin, asked him how it happened: to which he replied that, being in the service of the King of Granada, who trusted everything to him, and being an officer of the body-guard, he one day accompanied the king, on horseback, to the city, where they heard in a street a riotous noise, as if made by many people. On putting spurs to his horse and advancing to ascertain the cause of the tumult, he found a Christian priest surrounded by people to whom he declared his intention to become a mussulman and deliver over to them the God in whom the Christians believed and trusted. This unhappy traitor, having procured vestments and raised an altar, celebrated mass thereon, and, after consecrating the sacred Host, delivered it over to the people, who commenced its desecration by dragging it through the streets and treating it with every mark of opprobrium. Seeing this, he, although living among the Moors, remembering he was a Christian, and firmly believing the dogma of his faith, and that what they were insulting was the body of Christ Jesus who had died for the redemption of sinners, thought this was a happy occasion to risk his own life to save from further insult the sacred Host, and revenge those outrages which had been already offered to it; so, descending from his horse, drew his sword and slew the offending priest. He 229 then knelt down in adoration before God who had been so insulted. At this the Moors became outrageous, attacking him with sticks and stones, and causing a great uproar, which the king hearing, rode forward to inquire the cause, finding Lorenzo, sword in hand, defending himself against the Moors, who sought to kill him. He called upon the people to desist, at the same time inquiring the cause of the disturbance, which the Moors related to him with great anger, and how Don Lorenzo had killed the priest. The king demanded to know how he had dared to do so without orders; when Don Lorenzo simply answered that he was a Christian, and that, as the king trusted the care of his person to him, his loyalty and duty would ever compel him to suffer death rather than that the sacred person of his majesty should be insulted, so his duty as a Christian obliged him to sacrifice his life in defence of the sacred body of the King of kings and Lord of lords; if his majesty desired to punish him for this, he was ready to submit to his commands. The king, hearing this, understanding his motives, and knowing his fidelity, appreciated him and loved him more.

“And you, Count Lucanor, if you know this man is really trustworthy, heed not what is said against him, but act as the King of Granada did towards Don Lorenzo Xuares Gallinato; but, if you think the man deceives you and is unworthy of your confidence, avoid accepting his offer of service.”

230

The Count was much pleased with the advice which Patronio had given him. And Don Juan, liking the example, had it written in this book, and wrote the following couplet: —

Many things unreasonable seem,
Which, when better known, we find deserve esteem.





NOTE.

This chapter is wanting in the early editions of “Count Lucanor,” and the void is explained by the defective state of the manuscript apparently used by Argote de Molina, which is that supposed to have come from the convent of Peñafiel, to which it was bequeathed by the author. Fortunately, another manuscript has been discovered in the National Library of Madrid, containing the whole of the fable, which is given in the excellent edition of Don Pascual de Gayangos (Madrid, 1860).



231

CHAPTER L.

Concerning that which happened to Saladin and a Lady, wife of a Knight in his service.

manuscript letter C OUNT LUCANOR spoke to Patronio one day in the following manner: —

“Patronio, I know for certain that you have an excellent understanding, and that there is no man on earth better able to give advice in any case than you; I pray you, therefore, to tell me what, in your opinion, is the best qualification a man can possess. I am more needful of your opinion because I am conscious how many qualities a man requires to enable him to act well and with success; for a man may have a good understanding, and, nevertheless, not act well. Such being the case, I desire to know the one thing most essential for me to remember and cherish under all circumstances.”

“”My lord,” said Patronio, “I thank you for your praise, but more especially for the honour you do me in appreciating my understanding. Nevertheless, I fear you may err in this particular, knowing as I well do, how easy it is to deceive ourselves in our judgment of mankind, as we have to determine two things: the one, what is the disposition of man; 232 and the other, what is his understanding. Now, to clearly know what is a man’s real character we must see how he acts towards God, as also what is his conduct towards the world; for, much as he may appear to do good works, and allowing that he really may perform some good and worthy actions, yet these may be directed only to his greater advantage in this world; so that all this specious virtue and merit, which certainly serves its purpose for the day, will be found void of all solid foundations, and will not exempt a man from the suffering consequent upon sin.

“Now others perform their good works for the service of God only, regarding not the world. We all know this is the better part, being that which will secure for us eternal happiness in the future; nevertheless, those who elect either the one or the other extreme should consider well the course they are pursuing — the one acts and lives only for this world, the other is quite regardless thereof.

“Now, as man owes a duty both to God and to the world, he should so regulate his conduct as to perform good actions, guided by purity of intention in all things — a task almost as difficult to accomplish as to hold his hand in the fire without feeling the heat.

“It is, therefore, right that a man should, in all his actions, consider that he owes a united duty to God and man, for there have been many good kings and holy men who have fulfilled these two duties.

233

“Again, to judge a man’s understanding, requires us to weigh well his good works. Many men are found with good solid sense, who cannot at the same time speak two sentences correctly; whilst others act perfectly, if you believe their own recital and description of what they do and intend doing; nevertheless, their deeds are of small value.

“How is it, then, that men act so well in their own opinion and so contrariwise according to the ideas of others? like to those whom the Scripture calls fools — running about with drawn swords in their hands, always ready to destroy all who contradict them; or, as princes who abuse their might and power.

“Now, that you may be able to judge which man is most pleasing to God and the world, who possesses a real good understanding, whose intentions are pure, and whose words deserve credence, you must carefully judge them by their works; and this must not be done hastily and without due consideration, but you must cautiously watch, even if for a considerable period, in order to ascertain if prudence, justice, a kind regard for the feelings of others, and a true spirit of charity guide their words and deeds.

“I have entered into a consideration of the motives which should and do influence men, particularly as you have paid me so honourable a compliment, which, perhaps, after a mature consideration, you might not feel inclined hastily to repeat, in order that you may decide for yourself 234 which is the qualification most essential and most beneficial to man; and I will farther relate to you the story of Saladin, and the wife of one of his vassals.”

“The Count begged to be allowed to hear this.

“Count,” said Patronio, “Saladin was Sultan of Babylon, and being one day on an expedition with a mighty train of knights and attendants, he found it was impossible to lodge them all in the same house with himself, so he resolved to go and ask for accommodation at the residence of one of his vassals for himself, who seeing his sovereign at his humble dwelling, felt himself highly honoured thereby, and both he and his wife paid the Sultan every attention, ministering personally to all his wants. It happened that the Devil, who is ever seeking how he can tempt men to vice and folly, inspired Saladin with a violent passion for the wife of his host, and as unfortunately bad advisers, false friends, and abettors are never wanting, one of these latter counselled Saladin to send away the woman’s husband on a confidential mission, pointing out that, during his absence, the wife would be in the Sultan’s power. Now this advice pleased Saladin very much, so he decided on removing the husband to a distant part of his dominions. A few days after the latter’s departure the Sultan returned to take up his abode at the house of his vassal, and the wife, grateful for all the benefits conferred on her house, did all in her power to please her sovereign, urging all her domestics to carefully attend to his wants.

235

“One day, on rising from table, Saladin passed into his own private apartments, and sent to acquaint the lady that he desired her attendance there. She, not suspecting evil, immediately went, and was both pained and surprised at hearing the Sultan declare how much he loved her. She feigned, however, not to comprehend his meaning, replying she was quite unworthy his regard, and that she daily prayed to God for his long life and happiness, as she was in duty bound, he being her lord and master, and that she never could forget his noble conduct towards her husband.

“After listening to her, Saladin replied that he loved her more than any other woman in the world. Nevertheless, she still appeared not to rightly understand his meaning, but was profuse in her professions of respect and gratitude.

“At length the Sultan was obliged to declare in plain language the nature of his passion, when the woman, who was as clever as she was virtuous, adroitly changed the conversation: ‘My lord,” said she, ‘I am only a poor weak woman; still I know that men are not always masters of their feelings and passions, so it may be that you really love me as you say you do; but this I do know, that when a man, particularly a great one like you, is influenced by a woman’s charms and seeks her favour, he makes her the most flattering promises, but that, as soon as he has gratified his unworthy passion, he crushes her under the weight of her own dishonour, 236 and basely turns his back on her; and such treatment I should richly merit were I to listen to your declaration, which, believe me, I will neither hear nor accept.’

“Saladin vainly endeavoured to persuade her she had nothing to fear, as he would ever be constant and true, protesting that, if she would but grant him a favourable hearing, he would gratify all her wishes and desires.

“ ‘Well, then,’ she replied, ‘since you are willing to gratify all my caprices, I promise you that as soon as I find you are faithful to your word, I, too, will do all you desire of me.’

“Saladin thought she was going to beg of him, as a favour, to renounce his love for her, and hastened to make this an exceptional circumstance from his general promise. She reassured him, however, saying she did not require this nor any other sacrifice beyond his strength. ‘Ah, then,’ cried he, ‘I will solemnly swear to do all you ask me.’

“The noble and virtuous lady, tranquillised by his promise, knelt before him, kissing his hands and feet. She then told him all she desired was that he should tell her what he considered the best thing a man could possess, and which is the head and foundation of all other virtues, being greater in itself than all others.

“Now Saladin, hearing this question, began to think what answer he should give, and finally asked the good woman to grant him some time to think the matter over; to which she consented, promising 237 that, as soon as he replied to her question, she would, as she had told him, comply with all his wishes. So, for the present, ended the discussion between them.

“The Sultan now sought his suite and attendants, and began questioning them, in order that he might find a suitable answer to the proposition which had been made to him.

“Some told him that, in their opinion, a life of piety and devotion and a hope centered solely on God and eternity was the greatest possession men could desire; whilst others remarked that a life entirely given to spiritual concerns and neglectful of the duties due to our state and position could not be good. Some now proposed that loyalty was the best qualification for men; but others remarked, that a man might be very loyal, nevertheless he might be stupid, cowardly, and rude. And so they continued, each one giving some opinion; none, however, satisfying the Sultan as to the question he had proposed.

“Saladin, not finding amongst his own court any who could reply to his question, sought out two jugglers, with whom, disguised in their dress, he secretly travelled both by sea and land to seek in all countries a suitable reply to the question. They first went to the Papal court, knowing it to be the resort of Christians from all parts, hoping there to find some one able to solve their difficulty; after which they went to France, to see if, among kings, they 238 would succeed better. As time passed on they began to regret heartily the task they had undertaken, for it appeared a man possessing discernment enough to solve this question was not easily to be met with, and possibly would have abandoned the undertaking had not shame at being thought indolent and careless prevented their so doing. Saladin did not think of giving up all hope, because he had not as yet found a solution in or out of his own dominions.

“It happened that one day, as the Sultan and the jugglers were travelling, they accidently met on the road a young esquire who was hunting, and had just killed a stag. Now this young man had a very old and feeble father who, in his younger days, was considered the best sportsman in that country, but now, from old age and infirmities, was confined to his chair, still he preserved his understanding as clear and able as when young, age having respected his mental faculties. The young huntsman was coming gaily from the chase, and, meeting the Sultan and his jugglers, he asked them who they were and what they sought. Hearing they were jugglers, he invited them to accompany him home for that night. But they excused themselves, saying they were in great haste, it being very long since they had left their country in search of a particular errand which they could not complete to their satisfaction; so that they could not, although willing to do so, accept his kind offer.

“Now the young man questioned them so closely 239 that they could not help telling him their errand, to which he replied that, in his belief, his own father was the only man on earth capable of helping them, for, if he could not answer the question, no man living could.

“When Saladin, who was disguised as a juggler, heard this he was much pleased, and they all followed the young man to his house, who entered gaily, telling his father that he had been most fortunate at the chase, and had met these men on his road home; whereupon, explaining their difficulties, he besought his father to do his best to satisfactorily answer their question.

“The old man soon discovered that the one who interrogated him was not in reality a juggler, but acting a part. He told his son that, after they had dined, he would reply to any question they might ask him.

“The young esquire told this to Saladin, whom he believed to be a juggler, which pleased him much. As soon, however, as the tablecloth was removed after the repast, and the jugglers were ready, the old man told his son to ask them to repeat their question, assuring them that he would do his best to give a satisfactory answer, no man having yet done so.

“When Saladin, still disguised, spoke, saying that the question was, ‘What is the greatest qualification a man can possess, and which is the foundation of all other virtues?’

“The old man, hearing this, understood well its meaning, and at once recognized Saladin, having 240 spent a long time at his court in former days and received from him many favours and marks of esteem; he therefore said to him, ‘My friend, the first answer I will give you is this, that never before today have jugglers been admitted to my house, and know that what I should now do would be to proclaim to all present the many favours and benefits I have received from you; nevertheless, I will hold my peace till such time as I have had a private interview with you, not wishing to do aught which might displease you. Know, therefore, now that the greatest possession a man can own, and the source of all other virtues is honour, for a man will suffer death to defend his honour, it being, as it should be, his dearest treasure. For honour’s sake a man refrains from doing that which he believes to be wrong, let his desire be ever so great. Hence, we see, honour is the most desirable thing a man can possess, it being the beginning and ending of all virtue and goodness, the source and crown of all. So a loss of the sense of shame is the greatest evil that can befall a man.’

“Now, when the Sultan heard these words, he understood that the old man spoke truly and justly, and, having thanked him for the explanation and also for his hospitality, prepared to depart with his companions, not, however, before the old man had informed him that, notwithstanding his disguise, he had recognized him from the first.

“Saladin, thanking his host for his polite attention, 241 and more particularly for the solution of the question, returned with all haste to his own dominions, where, on his arrival, he was received with every demonstration of joy. After a little while he sought the residence of the lady who had proposed the question he was to reply to. She received him with every mark of respect and consideration, and insisted on his partaking of refreshments; after which Saladin related all the trouble and journeying it had cost him to have her question solved, but that, at last, he had happily succeeded in finding what he believed to be a suitable answer; and that, having thus fulfilled his promise, he hoped the lady would now keep hers made to him. To which she replied, ‘Most certainly, proved the answer is satisfactory to my mind.’

“The Sultan said, ‘Madam, you asked me what was the greatest treasure a man could possess, and which in itself was the author and source of all virtue and goodness. Now I answer honour, which is the source and foundation of all virtue.’

“The good lady, hearing this reply, rejoiced very much, and said, ‘Sire, now I feel you have spoken truth to me, and have really fulfilled your promise. Now I ask you, as a king, to reply truly to the question I am going to propose; do you think there is a man in the world possessed of more honour than yourself?’

“Saladin replied that, although he felt loth to answer on his own account, still, truth obliged him 242 to say that he believed no man to be more honourable than himself.

“The good lady, hearing this, prostrated herself at the Sultan’s feet, saying, in a clear, distinct voice, ‘Sire, you have told me two great truths; first, that honour is a man’s richest possession; again, that you believe no man can be more honourable than yourself. It only now remains for you to prove the reality of your words by renouncing your intentions and relinquishing your proposals.’

“The Sultan was suddenly struck at hearing these words uttered by the lady, and immediately understood how she, by a happy stratagem, had saved him from committing a grievous sin and a base and dishonourable action. Thanking God, therefore, and felicitating the lady for her virtue and prudence, he assured her that he loved her more than ever, but with the truth and loyalty of a sincere and noble affection. He now recalled her husband from his distant command, and bestowed such rank, and riches, and honours on their house that their descendants now occupy the first posts in their country; and all these happy results are due to the virtue of this noble woman, who felt in her heart, as she exemplified in her conduct, that honour is a man’s first and richest jewel, the source and foundation of all happiness.

“And as you, Count Lucanor, have requested me to inform you what is the most desirable thing for a man to possess in himself; so I tell you it is honour. And be convinced that no solid virtue can exist where 243 it is not. It makes men courageous, frank, loyal, polished in their manners, kind and charitable in their dealings with their fellow-men. It enables them to subdue their bad passions, correct irregular desires, and curb their disordered wills; its impulses lead men to ever do that which they ought, and which is their duty, as it enables them to avoid what is wrong and unfit for them to perform. People sadly deceive themselves who imagine their ill doings are concealed because performed in secret, for every evil deed must see the light sooner or later. If we feel shame at doing wrong, how much more abashed shall we not feel at seeing our misdeeds discovered. Even a child, when about to do wrong, will depart from it, through fear of shame, without reflecting that God, who sees and knows all things, will render unto all according to their works. And now, my lord, I think I have given you a clear and definite answer to all your inquiries, and I have to thank you for the untiring attention you have kindly given to all these details. But it is certainly more than I can say for many of your suite, and especially of those who have neither the talent of attention nor the desire to understand those things which would improve them. I would compare them to those beasts laden with gold, who feel the weight which they are destined to carry, but have no knowledge of its value; so these only feel fatigue at that which they hear, without being able to appreciate its worth or derive any benefit from it.

244

“And now, having replied to this, as to all your other demands, to the best of my ability, heedless of the disgust my words may have occasioned to some, I pray you to make no other requests in order that with this example the book may be finished.”

And Don Juan, holding this to be a good example, caused it to be written in this book, and composed these lines, which say as follows: —

’Tis honour chases evil from the heart;
By honour man acts rightly without art.




NOTES.

In translating this chapter I have thought it better to use the word “honour,” instead of “shame,” which is really the literal meaning of the original “verguenza;” for, although honour is a word coined since Don Manuel’s day, yet it is clear that it is the qualification he wished to express in his recital — that noble and generous sentiment which was the soul of chivalry, and was held next to religion by the heroes of the middle ages.

Saladin, the hero of this historical drama, has been, from his own day of the Crusades to the present time, the prototype of every valiant and chivalrous deed. His name has reappeared from century to century in prose and verse and in all languages, ever endowed with some new feature and beauty — the hero of some marvellous and heroic adventure, deeds belonging certainly more to the bright dreams of poetry than to the sober pages of recording history.



245

INDEX OF NAMES REFERRED TO IN COUNT LUCANOR.





stylized trinagular border print of flowers


****************

[BACK]          [Blueprint]         [NEXT]
Valid CSS!