Romance of the Rose (Ellis)/Chapter Summary 2

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SUMMARY OF CHAPTERS IN VOLUME II

Cap. XLIII
F.7527-8096. Reason now abandons the Lover, leaving him all disconsolate, and he determines to seek the friend who had ere this given him comfort and advice. Suddenly, however, his friend appears and inquires the cause of his grief and desolation. He tells how that Fair-Welcome is imprisoned for no other crime than that he had helped him to snatch a kiss from the Rose. Hereupon his friend at considerable length instructs him how he may by various arts corrupt and deceive the gaolers who guard Fair-Welcome, and set him at liberty.

Cap. XLIV.
F. 8097-8266. The Lover recoils, horrified and shocked, at the loose code of morality propounded by his friend. Never, he exclaims, will he be guilty of hypocrisy and deception, but is anxious to be permitted to defy Evil-Tongue face to face. His friend assures him that this would be the extreme of folly; Evil-Tongue would overwhelm Fair-Welcome, and his grief and misery would be more profound than that which fell upon Charlemagne when Roland lost his life at Roncesvalles through the treachery of Geneion. But, exclaims the Lover, I should like to hang Evil-Tongue. To what purpose? says his friend, since it were much easier to overcome him by ruse and deceit. But, says the Lover, can you not point out some better mode of taking the castle? Well, yes, says the friend, there is the path of Mad-Largess, con­structed by Free-Giving. He who treads this path in the company of Richesse will certainly gain entry to the fort, but she will desert him there, and it is Poverty who will be his associate on the return journey.

Cap. XLV.
F. 8267-8374 The friend then holds discourse on the hardships and miseries of poverty. But Poverty it is that reveals to a man the true friend who is ever ready to succour him in his distress.

Cap. XLV.
F. 8375-8712 The true friend gives to him whom he loves all that he hath, himself and his goods, nay, he will consent to be imprisoned or given in pledge to supply his friend’s needs. Above all things is poverty to be dreaded, and Solomon’s proverbs thereon are quoted to enforce the argument. But, says the friend, if you are rich, and desire to win the hearts of dames and damosels, be careful to be ready with pretty presents, fruits, ribbons, and small gifts, which do not embarrass your purse, according to the counsel of Ovid. But after all, he continues, this was needless in those good days when folk lived simply. The natural fruits of the earth supplied their wants, they drank of the water of the brook, and sheep­ skins sufficed for clothing, while the hollows of the rocks, and bowers formed of the branches of trees, afforded them all the shelter they required.

Cap. XLVII.
F. 8713-8772. When the people of the Golden Age would take their rest, they looked for no more than a couch of moss or leaves, for they enjoyed a climate of perpetual spring, and men and women lived a life of peace and love. Jealousy was unknown, for all men were equal, unembarrassed by kings, judges, or rulers of any sort. Marriage, among other evils, was not yet devised.

Cap. XLVIII.
F. 8773-8848. To illustrate the evils that ensued on the institution of marriage, the author draws a picture of the domestic tyranny endured by a woman cursed with a jealous husband, who re­proaches her for permitting and encouraging the attentions of other men.

Cap. XLIX.
F. 8849-8967. The jealous husband continues his tirade against his wife and against women generally. If women are fair, all men follow them; if ill-favoured, they are ready to throw themselves at those who will have them. He relates the story of Lucretia.

Cap. L.
F. 8968-9307. The story of Lucretia concluded. But alas! he exclaims, how many women are there in all the world to be compared with Penelope and Lucretia? An honest woman, he declares, is more rare than a phœnix, a white crow, or a black swan. He relates the history of Abelard and Heloise, and pursues his invective against women and marriage. As well, he says, might one praise a dunghill for its beauty, beholding it overlaid with a rich silken coverlet, as admire a woman tricked out with jewels and finery. Beauty is the mortal enemy of Chastity; and Ugliness, who by nature is her servant, hates and detests her.

C. LI.
F. 9308-9696. The jealous husband continues his accusations againtst his wife, and heaps insults and reproaches on all women, quoting Virgil, Juvenal, Ovid, and King Solomon to support his argument.

C. LII.
F. 9697-9842. The enraged husband ends his complaints by seizing his wife by the hair of her head and laying violent hands on her person, until the neighbours, alarmed by her cries, rush in to separate them. Think you, says the friend, that there can be any love betwixt such a pair as I have described to you? Then he contrasts the relative positions of a man and woman before and after marriage. She was then the mistress, now is she the slave. The ancients, says the author, who enjoyed simple lives, knew no such vexa­tions, but all lived peaceably and happily together. None desired to leave the places of their birth.

C. LIII.
F. 9843-9948. Till Jason built a ship and went forth in quest of the Golden Fleece. Ere this, crime was unknown upon the earth. But when Poverty arrived she brought her son Theft with her, and then were born Avarice and Covetousness and other evils, so that men deemed it needful to set over them some one to do justice and punish malefactors.

C. LIV.
F. 9949-10,358. So they chose from among themselves a strong and sturdy peasant, whom they agreed to call their king, and who should be allowed to live by the labour of others, but who, in his turn, swore to defend them. Then the malefactors grew too strong for the king, and he had to appoint sergeants and bailiffs, and to impose taxes for their sustenance. Gold and silver was coined into money, and arms were forged.

Love was once free, but now women sell themselves for gold. The friend concludes by counselling the Lover never to oppose a woman’s will if he would please her, for women believe that they know everything by nature, as surely as a cat knows how to catch mice without in­struction or teaching. When the friend has finished his discourse, Sweet-Speech and Sweet-Thought reappear, but alas! they are un­accompanied by Sweet-Looks.

C. LV.
F. 10,359-10,398. The Lover takes leave of his friend, and wanders awhile in the garden. But he is cast down by the advice given him by his friend, that he shall keep clear of the castle. He bends his steps towards it, however, in the hope of delivering Fair-Welcome. If he should find its walls no stronger than a well-baked cake he would attack it. But for the present he thinks it advisable to keep at a safe distance. C. LVI.
F. 10,399-10,662. The Lover turns towards the path of Much-Giving, the entry to which he finds guarded by a fair dame named Richesse, who disclaims his acquaintance, and forbids him entrance to her domain. At the same time that she draws an enticing picture of the delights and pleasures enjoyed by those who find their way thither, she warns him on the other hand that her votaries fall into the toils of Poverty, who in her turn introduces them to Hunger, of whom she draws a terrible picture. Hunger’s dwelling is described as being situated in the farthest region of Scotland. Ceres, the Goddess of Plenty, and Triptolemus, the God of Agriculture, never visit that inhospitable spot. Hunger is the servant of Poverty, and the mother of Theft.

Dismissed scornfully by Richesse, the Lover wanders about the garden, soliloquising on his resolution to be faithful to his vow.

C. LVII.
F. 10,663-10,764. The God of Love appears, and demands how he has been keeping his commandments. He confesses that he has been tempted to despair, but declares his repentance. His master pardons him, and desires that he will recapitulate the articles of his creed, both as to things forbidden and commanded.

C. LVIII.
F. 10,765-10,806. The Lover recites his creed in a summary of ten lines to his master’s full satisfaction, who then questions his liegeman on the state of his mind, his hopes and fears, and asks where are the Rose and Fair-Welcome. The former, he replies, is lost to him for the present, and the latter imprisoned. The God bids him be of good cheer, and declares that he will summon his barons to lay siege to the castle.

C. LIX.
F. 10,807-10,864. The God of Love summons his barons to assemble in parliament under his banner. They include Dame Idleness, Nobleness of Heart, Richesse, Franchise, Pity, Largess, Courage, Honour, Courtesy, Delight, Simplicity, Com­pany, Surety, Pleasure, Gallantry, Beauty, Youth, Humility, Patience, Hide-Well, Constrained-Abstinence, and False-Seeming.

C. LX.
F. 10,865-1,312.
C. 5811
(corresponding with l.
11,061 of F.)-6060. The God harangues his followers, and urges them to combat. He tells them that he has lost his servants Tibullus, Gallus, Catullus, and Ovid. But his servant William Lorris must not be allowed to perish, for he is not only one of his most faithful adherents, but is engaged in writing the “Romance of the Rose,” which will instruct men fully in the art of love, and this will be carried on and completed at a later date by Jean Clopinel of Meun-sur-Loire. The barons of the host declare that, with the exception of Richesse, they are all ready and anxious for the fray, and explain their plan of attack. Con­strained-Abstinence and False-Seeming will deal with Evil-Tongue; Courtesy and Largess will make account of the Duenna who mounts guard over Fair-Welcome; Pleasure and Hide-Well will attack Shame; Courage and Safety will overcome Fear; while Franchise and Pity will make naught of Danger; but they ask that they may have the aid of Venus.

The God of Love replies that the Goddess Venus, his mother, is not under his command, but that he owes to her respect and reverence. He further explains wherein lies the difference between the service due to him and to his mother. This explanation affords us a clear view of the distinction made by the poets of the Middle Ages between the sentiment inspired by Venus, the Goddess of sensual pleasure, and that inspired by her son, who ruled the hearts of men. Oftentimes it haps that Venus and her son use their influence in concert, but as often also they act independently.

Richesse having refused to take part in the siege, or aid the Lover, since he is not numbered among her friends, Cupid declares that he will avenge himself upon her by reducing to poverty the rich men who fall into his snares. He much objects to the presence of False-Seeming in his host, but the barons declare that it is absolutely necessary to ensure the success of their enter­prise.

Cap. LXI.
F. 11,313-11,576.
C/ 6061-6324. The God agrees to his remaining among the host, but proposes that he shall declare at full who and what he is. To this False-Seeming makes demur, on the ground that if he discovers himself his revelation will bring down upon him the wrath of his companions, but at the com­mand of Love he speaks out. He avows that he is the son of Fraud by Hypocrisy; he makes his dwelling alike in the cloister and in the world. He appears sometimes in religious, sometimes in secular habit, but it is not by his habit that he may be known. He proclaims himself capable of any wickedness that may suit his purpose. The God of Love interrupts his discourse by asking; Who is this impudent and unblushing devil? Is religion to be looked for among the laity? Most assuredly, replies False-Seeming. Because a man does not wear a religious habit that is no reason that he leads an evil life. He then begins a denunciation of the brethren of the mendicant orders, of whom the secular clergy were jealous to a degree, on account of the special privileges they enjoyed. False-Seeming declares, moreover, that he has as many different shapes as Proteus himself.

Cap. LXII.
F. 11,577-11,984.
C. 6325-6714. He knows well how to change his disguise. Now is he a knight, now a monk, now a prelate, now a canon, or whatever other character pleases him. He now holds forth as a preaching friar, and describes how the powers accorded to him by the Pope in that capacity enable him to gain the confidence of the people, and set at nought the secular clergy. He makes a general attack on the mendicants, following the arguments of William of S. Amour, who wrote in the twelfth century in defence of the University of Paris, when it denounced the Begging Friars. At the request of the God of Love he undertakes to specify what people may reasonably gain a livelihood by mendicancy.

Cap. LXIII.
F. 11,985-12,592.
C. 6715-7354. False-Seeming pursues his invective against the friars, and denounces the book put forth by the Franciscans (whom he stigmatises as Anti-Christ) under the name of the Gospel of the Holy Ghost. When he has brought his harangue to an end, Love divides his host into four battles, which are appointed to attack the four gates of the castle.

Cap. LXIV.
F. 12,593-12,666.
C. 7355-7429. False-Seeming and Constrained-Abstinence,in the habits of a Friar and a Beguine, approach the tower, and meet with Evil-Tongue.

Cap. LXV.
F. 12,667-12,746.
C. 7430-7506. The pair salute Evil-Tongue, and demand of him a lodging and food, promising him a fair discourse or sermon in return for his hospitality. He receives the pretended pilgrims, courteously assuring them that his house is theirs, and that he shall be pleased to hear what they have to say.

Cap. LXVI.
F. 12,747-12,846.
C. 7507-7607. Dame Abstinence holds forth to Evil-Tongue on the wickedness of evil-speaking, lying, and slandering, and tells him that, unless he repents, he will certainly go to hell. He replies that she is a liar, that the Lover had kissed the Rose, and that he will blow his trumpet and let all the world hear of it.

Cap. LXVII.
F. 12,847-12,932.
C. 7608-7698. False-Seeming takes up the word, and assures Evil-Tongue that notwithstanding all he may do the Lover will secure the Rose. Overcome by the the exhortations of False-Seeming, Evil-Tongue declares himself penitent, and agrees to make his confession.

Cap. LXVIII.
F. 12,933-56. He kneels down to make his shrift, when the pair of false pilgrims spring upon him, strangle him, cut his throat, and throw him into the ditch, and finding the Norman guards in drunken sleep, cut their throats likewise.

Cap. LXVIII.
F. 12,933-56. The pair are suddenly joined by Courtesy and Largess, and they enter together into the courtyard of the tower. Here they meet the Duenna, and after some discourse, assisted with promises and gifts, she agrees to deliver to Fair­-Welcome a chaplet of fresh flowers as coming from the Lover, together with his affectionate salutations, and even agrees to admit the Lover to an interview with her prisoner.

Cap. LXX.
F. 13,165-13,310. Fair-Welcome having feigned an affectionate regard for the Duenna, inquires from whom comes the fair chaplet, and she informs him that he owes it to the Lover. Fair-Welcome is coy of receiving the gift, fearing what Jealousy will say; but the Duenna persists in forcing it upon him, and says that if he should be asked from whom he had it, he can say that ’twas she who had presented it, to which no one is likely to make objection.

Cap. LXXI.
F. 13,311-13,598. Fair-Welcome sets the chaplet on his head. The Duenna then declares an extreme affection for him, and proposes to give him a history of her life since the days when she was young and beautiful and surrounded by admirers. She calls down vengeance on those who had ill-treated her, and declares her intention of so instructing Fair-Welcome that he may avenge her. [But it seems strange that while her complaint is against men, her instructions tend to teach her pupil how he may overcome the opposite sex.]

Cap. LXXII.
F. 13,599-13,765. The Duenna relates the history of her amours, and draws a picture of the follies of women.

Cap. LXXIII.
F. 13,766-14,444. She relates stories of Dido and Æneas, Phillis and Demophoon, Paris and Œnone, and Jason and Medea, and then proceeds to disclose the wiles used by some women to entrap men, and describes the various adventitious aids for waning beauty. Incidentally occurs here the mode in which a lady should comport herself at table, of which Chaucer has made such effective use in his description of the Prioress. The picture drawn by the author of a certain phase of medieval life is vivid indeed. He censures the folly of husbands who watch their wives too narrowly.

Cap. LXXIV.
F. 14,445-14,542. This is illustrated by a humorous version of the story of Vulcan, Mars, and Venus. The Duenna then proceeds to give her views on the re­lations between men and women as ordained by Nature, but interfered with by human laws and regulations.

Cap. LXXV.
F. 14,543-15,307. Examples are adduced of the teachings of Nature alike to birds in the woods, fish in the river, and all other creatures unsubdued by man. Though they may be constrained and confined for a time, they will, if they get the chance, take up their freedom of action. It is equally futile to keep watch over the freedom of women. The worthy dame relates her own infatuation with a lover who treated her most cruelly. She ends by recommending Fair-Welcome to profit by the experience her tale affords. He asks her whether she cannot now admit the Lover without Jealousy being aware thereof. She replies that she can conceal him in such a manner that it would be easier to find an ant’s egg in a truss of straw than for Jealousy to discover him. She consents to admit the Lover, who promises her many a fair gift for her com­plaisance.