  (See antÈ, p. xxiv.) Incipit solati[=u] ludi schacor. Scilicz regiminis ac morum nominu= et officium viror' nobili[=u] quor' si quis formas menti impresserit bellum ipsum et ludi virtutem cordi faciliter poterit optinere. (E)Go frater iacobus de thessolonia multor' fratru= &c. Ends: Explicit folaci[=u] ludi schacor'. Folio. 40 leaves. There is neither date, place, nor printer's name given; but it is considered to have been the work of Nic. KetelÆr and Ger. de Leempt, at Utrecht (Ultrajectus), about 1473. (Linde, GrÆsse.) Incipit libellus de ludo Scaccorum, et de dictis factisque nobilium virorum, philosophorum et antiquorum. Explicit tabula super ludum Scacchorum. Deo gratias. 4to. 29 leaves. Sign. A--H. This is in black letter, and has neither date nor place. (Linde.) Incipit libelles de ludo Schaccorum.... Explicit doctrina vel morum informatio, accepta de modo et ordine Ludi Schaccorum. 4to. (Linde.) Incipit liber quem composuit frater. Jacobus' de cessolis ordinis fratr[=u] predicatorum qui intitulatur liber de moribus hominum et officiis nobilium super ludo scacorum. Impressum Mediolani ad impensas Paulini de suardis Anno a natali christiano. MCCCCLXXviiij. die xxiij. Mensis augusti. Folio. 24 leaves. (Linde, GrÆsse.) Jacobi de Cessolis Ord. PrÆd. Informatio morum, excerpta ex modo et ratione ludi Scacchorum; sive de moribus hominum officiisque nobilium et super eo commentarius. Mediolani. 1497. Folio. (Linde, GrÆsse.) Tractatus de Scachis mistice interpretatus de moribus per singulos homin[=u] status. 4to. Anno 1505. On leaf 31b:-- No place or date, but supposed to be printed at Vienna, by Joh. Winterburg. (Linde, GrÆsse.) Jacobus de Cessoles. Von Prof. Dr. Ernft KÖpke, Mittheilungen, aus den Handschriften der Ritter. Akademie zu Brandenburg. Brandenburg a.d. Havel, 1879, 4to. (Linde, "Jartausend.") (French translation.) Les jeu des Echez moralisÉ, nouvellement imprimÉ À Paris (ends). Cy finist le livre des Echez et l'Ordre de Chevalerie, translatÉ de latin en franÇois, imprimÉ nouvellement À Paris; et fut achevÉ le vendredy, VI'e jour de septembre, l'an MVC et IIII, pour Anthoine Verart, libraire jurÉ en l'universitÉ de Paris, demourant À Paris, À l'imaige Sainct Jehan l'evangeliste, devant la rue neufve Nostre Dame, &c. Folio, 102 leaves. (Linde.) "On trouve an f. LX un autre traitÉ de Morale et an f. lxxxij celui de Melibee et de Prudence. Il y a À la bibl. imp. un exempl. de cette Éd. tirÉ sur vÉlin et ornÉ de 4 Miniatures." (GrÆsse.) Le Jeu de Echets moralisÉ ... Cy finist le liure des eschecz et lordre de cheualerie, translattÉe de latin en franÇoys imprimÉ À Paris: et fut acheuÉ le xiiii iour de nouembre mil cinq cent et cinq. Par Michel le noir libraire ... demourant deuant Saint Denys de la chartre À limaige nostre dame. 90 leaves. (Linde.) On trouve À la fin du Livre de l'ordre de chevalerie le mÊme Dialogue entre MelibÉe et Prudence sous le titre: Ung petit traictie a lenseignement et au prouffit de tous princes barons & aultres que le vouldront entendre & garder lequel fut fonde & extrait d'une fiction trouvee en escript. Ce qui a induit Du Verdier (vol. i. p. 556) en erreur de croire que cette traduction, publiÉe en 1505, diffÈre de celle de 1504. (GrÆsse.) {Italian translation.} Libro di Giuocho di Scacchi intitulato de costumi degli huomin et degli officii de nobili. 4to. "Ohne Angabe des Druckortes und des Jahres. Ausser dem Titelblattbildchen bringt das Buch dreizehn Abbildungen, welche die von Cessoles auf dem Schachbrett statuirten WÜrden und Gewerke darstellen." (Linde) Libro di givocho di scacchi intitulato de costumi degl huomini & degli offitii de nobili. (Fol. 2a:) In comincia un tractato gentile & utile della uirtu del giuocho degli scachi cioe intitulato de costumi deglhuomini & degli ufitii denobili: composto pel Reu[=e]redo MÆstro Jacopo dacciesole dellordine de fratri predicatori. Fol. 67b: Impresso in Fir[=e]ze per MÆstro Antonio Miscomini Anno M.CCCCLXXXXIII. Adi primo di Marzo 8vo. (Linde.) "Cette ed. bien incorrecte quant an texte (comme les reimpressions: f. l. 1534, in 8vo. [56 ff.] I 1. 206, Gallarini) est recherchÉe pour ses belles gravures en bois, don't une partie a ÉtÉ copiÉe par Dibdin, Aedes Althorp, vol. ii. p. 5-13. II y a une nouvelle Édition: Mil. tipogr. di Giulio Terrario, 1829, gr. in 8°, avec des copies de ces mÊmes figures et des corrections du texte d'aprÈs des de Florence. On a tirÉ de cette derniÈre Édition 24 exempl. in carte distinte, 1 sur peau velin d'Augsbourg et 1 in capretti di Roma." (GrÆsse.) Opera nvova nella quale se insigna il vero regimento delli huomini & delle do[=n]e di qualunqu grado, stato, e condition esser si voglia:, Composta per lo Reuerendissimo Padre Frate Giacobo da Cesole del ordine di predicatori sopra il giuoco delli Scacchi, Intitulata Costvme delli hvomini, & vfficii delli nobeli, nuouamente Stampata. M.D. XXXIIII. Stampata in Vineggia per Fransesco di Alessandro Bin doni & Mapheo Pasini compagni: Nelli anni del Signore, 1534. del mese di Zenaro 8vo. 56 leaves. (Linde.) Volgarizzamento del libro de' costumi e degli officii de' nobili sopra il giuoco degli scacchi di frate Jacopo da Cessole tratto nuovamente da un codice Magliabechiano. Milano, 1829. Dalla tipografia del dottore Giulio Ferrario Contrado del Bocchetto al No. 2465 8vo. Pp. xx and 162, and 1 leaf. (Linde.) Catalan translation. This does not appear to have been printed. There is a codex in the Vatican and another at Barcelona. They are described by Linde. See ante, p. xxviii. Spanish translation. Dechado de la vida humana. moralmento Sacado del juego del Axedrez. tradizado agora de nuevo per el licenciado Reyna Vezino della Villa de Aranda de duero. En este aÑo M.D.XLIX. 4to. 56 leaves. Printed at Valladolid by Francifque Fernandes de Cordoue. (Linde.) German translation. Ich bruder Jacob von Caffalis prediger ordens, bin Überwunder worden von der bruder gebet ... (Ends.) Hie endet sich das buch menschlicher sitten vnd d'ampt der edeln. Folio. 40 leaves. Without place or year, but printed before the year 1480. (Linde.) I (Ch) bruder Jacob von Cassalis prediger ordens bin vberwunden worden vo(n) der brÜder gebet wegen vn(d) der weltlichen studenten vn(d) andern edlen leut die mich haben horen predigen das spil das do heysset schachzabel. Das ich davon gemacht hab ditz buch. vn(d) hab das pracht zenutz menschlichs geschlechts. Vn(d) hab es geheissen das buch menschlicher sitten vnnd der ampt der edlen ... (Ends.) Hie endet sich das buch menschlicher sitten vnd der ampt der edeln I.4.7.7. Folio. 40 leaves. This is believed to have been printed with the type of G. Zainer at Augftmrg. (Linde) (I)ch bruder Jacob vo(n) Cassalis prediger ordens bin vberwunden worden von der brÜder gebet ... (Ends.) Hie endet sich das Buch menschlicher sitten vnd der ampt der edlen. Gedruckt zu Augsburg in der Kayserliche(n)stat anno dni MCCCC LXXX IIJ. am osterabe(n)t geent. Folio. 36 leaves. (Linde.) Dis buchlein weiset die aufzlegung des schachzabel spils, Vnd menschlicher fitten, Auch von den ampten der edeln. (Leaf Aiia) (I)ch bruder Jacob vo(n) Cassalis prediger orde(n)s ... (Leaf 39b) Getruckt vnd volendet von henrico knoblochzern in der hochgelobten stat Strassburg vff Sant Egidius tag In dem LXXX iij Jor. &c. Folio. 39 leaves. (Linde.) Jacobus de Cessolis, de moribus hominum et officiis nobilium ac popularium; oder, Das Schachwerk des Cessolis, von den Sitten der Menschen und den Pflichten der Vornehmen und Niedern. Von Heydebrand v. d. Lafa. (Schachzeitung, 1870.) (Linde.) (German rhyming version of Conrad von Ammenhausen.) Ueber das Schachzabelbuch Konrads von Ammenhausen und die Zofinger Handsschrift desselben, von Wilhelm Wackernagel (Beitrage zur Geschichte und Literatur vorzuglich aus den Archiven und Bibliotheken des Kanton Aargau. Herausgegeben von Dr. Heinrich Kurz ... und Placid Weissenbach. Erster Band. Aarau 1846.) Dr. van der Linde gives particulars of various MSS. of this rhyming version of Cessolis. (German rhyming version of Dr. Jacob Mennel.) Schachzabel. (Ends.) Getruckt vund vollendet in der loblichen statt Costentz vo Hanfen schÄffeler. Vf zinftag vor sant Vits tag Anno M. cccc vn vii iar. 4to 13 leaves. Sig. a ii--c ii. In the prologue Jacob Mennel, doctor, claims the paternity of this rhyming treatise, but he is supposed to have taken much of his material--ready made--from Ammenhausen. Schachtzabel Spiel. D Esz Ritterlich[=e] kunst lich[=e] Schachtzabel Spiels vnderweygung, erclÄrung, vn(d) verstant, wo here das kommen, were das am ersten erfunden, vund ausz was vrsach es erdacht sey, Auch wie man das kÜnstlich lernen ziehen vn(d) spielen solle, sampt etlich[=e] kunstlich[=e] geteylten spielen &c. [Illustration: hand] Zu dem Schachtzieher. "Dein Augen scherpff, nicht uberseh Getruckt zu Oppenheym. 4to. This second edition was issued by Jacob KÖbel, who printed about 1520. (Linde.) Des Altenn Ritterlichenn spils des Schachzabels, grÜntlich bedeutung vund klarer bericht, dasselbig kÜnstlich zuziehenn vund spilen. Mit ein newenn zusatz ettlicher besonderen MeisterstÜck, nach der Current, welfchen art, vn(d) von Hutten, deszgleichen ettlichener besondern Regeln des Schachziehens, vormals nie auszgangen. Franckfurt, 1536. 4to. (Linde.) Vnderweifzung, erklÄrung, vund auszlegung desz Ritterlichenn, kunstlichenn spielfz des Schachzabels, durch den Hochgelartenn Doctor Jacob Mennel... auff dem heiligen Reichsztag zu Kostentz, Anno &c. 1507 in Rheimen gedicht, vund desselbinn spiels Vrsprung vn(d) wesenn, Auch wie man das auff das aller kurtzest zu ziehenn vund spilen begreissen mag, offenbart. Frankfurt, 1536, 4to. This is given on the authority of Massmann by Dr. van der Linde. Das Schachzabelspiel. Des alten ritterlichen Spiels des Schachzabels' grÜndlich Bedeutung... Frankf. 1536. [Reprint.] Dr. van der Linde does not speak well of this reprint which appeared in:--Schaltjahr, welches ist der teutsch Kalendar, durch J. Scheible. Dritter Band. Stuttgart, 1847. (German rhyming version of Heinrich von Beringen.) There is a third rhyming version of the Chessbook by Heinrich von Beringer, of which a MS., dated 1438, is in the Stuttgart library. (Linde.) (Low German rhyming translation by Stephan.) Van dogheden vnde van guden zeden fecht dyt boek wol dat valen ouer left de wert ok des schackspeles klock. (Lubeck, about 1489.) Small 4to. or large 8vo.
(Linde.) (Dutch Translation.) (D)It is die tafel van desen boeck datmen hiet dat scÆcspel (Fol. 2'a) (H)Ier beghint ee suuerlyc boec vanden tytuerdryf edelre heren ende vrouwen. als vande scÆc spul. dÆr nochtant een ygherlyck mensche van wat stÆt dat hi si. vele scoenre en(de) saliger leren wt neme(n) mach. nÆ welcken hi syn leuen sal regieren tot profyt ende salicheyt synre sielen (Fol. 67'b), ghebruyken Amen In iÆr ons heren dusent vierhondert ende neghentseuentich. opten anderden dach van october, soe is dit ghenoechlycke boeck voleynt en(de) GhemÆct ter goude in hollant. by my gherÆrt leeu. Lof heb god Folio. (Linde.) Tractat van den Tydverdryf der Edele Heeren ende Vrouwen, genoemt dat scÆkspel, verciert met veele schoone historien (Ends:) Int iÆr ons heren M.CCCC.LXXXIII. opten veertienden dach van februario: so is dat ghenoecklike bock volmÆckt te Delff in hollant. 4to. (Linde.) Hier beghint een suyuerlijck boeck vande(n) tytuerdrijf edelre heere(n) ende vrouwen, als vanden scÆck spel, dÆr nochtans een ieghelijck me(n)sche va wat stÆt dz by sy, vele scoonre en(de) saligher leerighe(n) wt nemen mach, nÆ welcken hy sijn leuen sal regeren tot profijt ende salicheyt synre sielen. (Ends.) Gheprint tot Louen in de Borchstrate in den LupÆrt by my Anthonis Maria Bergaigne ghesworen boecprinter. Int iÆr ons Heren. M.CCCCC. ende LI. den VI. dach van Augustus. 8vo. 120 leaves. (Linde.) (Scandinavian rhyming translation.) De ludo Scacchorum seu de moribus hominum et officiis nobilium ac popularium. Poema suecanum vetustum. e codice manuscripto biblioth. Reg. Universitatis Havn. nunc primum editum. quod consensu ampl. ord. phil. Lund. p.p. Ernestus Rietz et Augustus Ludovicus SjÖberg, scanus in Academia Carolina die vi Decembris MDCCCXLVIII. LundÆ, Typis Berlingianis. MDCCCXLVIII. 8vo. Fourteen dissertations, of which there is a set in the Jena Library. There is a MS. of this Scandinavian poetical version of Cessolis dated 1492, and another dated 1492 in the Kopenhagen University Library. (Linde.) (English translation.) The Game and Playe of the Chesse. folio. E. P. The Game and Playe of the Chesse. Explicit per Caxton. folio. The Game at Chesse, a metaphorical Discourse shewing the present Estate of this Kingdome. London. 1643, 4to. This title is given by Lowndes, but examination only would show whether it is in any way an imitation of Caxton. The Game of the Chesse by William Caxton. [Facsimile reprint of the second edition, with remarks by Vincent Figgins.] London: J. R. Smith, 1855. folio. The Game of the Chesse by William Caxton. Reproduced in facsimile from a copy in the British Museum. With a few remarks on Caxton's Typographical Productions. By Vincent Figgins. London: John Russell Smith. 1860. The Game of the Chesse by William Caxton. A facsimile reproduction of the first work printed in England, from the copy in the British Museum. London: TrÜbner and Co. 1862. fol. Caxton and the Spelling Reform. [Signed] Isaac Pitman, Bath, 10th March, 1877. 4to. Pp. 4. This contains an extract from the "Game of the Chess" in four columns:--i. Caxton's spelling. 2. The supposed pronunciation of the same represented by the Phonetic alphabet. 3. Modern spelling. 4. Phonetic spelling. The Game of the Chesse: a moral treatise on the duties of life. The First Book Printed in England, by William Caxton in the year 1474. Reprinted in Phonetic spelling, with a preface and contents in Caxton's orthography, and a fac-simile page of the original work. Second edition. London, F. Pitman. Bath, Isaac Pitman, James Davies. 1872 [1879]. The printing of this book began in 1872, when the title-page and earlier sheets were worked, but it was not finished until May, 1879. This is the second time that Mr. Pitman has printed the Chess-book in his reformed orthography. The first issue was in 1855. Although the title-page repeats the old belief that "The Game of Chess" was the first book printed in England, and gives the date of 1474, it is really a reprint of the second edition of Caxton. (Sloane's version.) The Buke of the Chesse. Auchinleck Press. 1818. 4to. This is printed from a MS. which is believed to have been written about the beginning of the sixteenth century. The work is in verse, and ends: "Heir endis y'e buke of y'e Chess, Script per manu Jhois Sloane." Only forty copies were reprinted by Sir Alexander Boswell at the Auchinleck Press. (Linde. Lowndes.) The "Game and Play of the Chess" is an interesting specimen of mediÆval English literature. It is so near our own time that the language prefents few difficulties, in spite of its many Gallicisms, and yet it is so remote as to seem like the echo of an unknown world. The distinctly dogmatic portions of the book are but few, and their paucity is indeed a matter of some surprise, since it is in effect a detailed treatise on practical ethics, and is, in part if not wholly, systematized from the discourses of one distinguished preacher, who had borrowed much of his matter from another eminent ecclesiastic. The author aims not at the enforcement of doctrine, but at the guidance of life, though he no doubt assumes that his hearers are all faithful and orthodox sons of the Church. The ideal of the commonwealth of the middle ages finds an interesting expression. The sharp lines of demarcation between class and class are stated with the frankness that comes of a belief that the then existing social fabric was the only one possible in the best of worlds. There is no doubt in the author's mind as to the rightful position of king and baron, of bishp and merchant. The "rights of man" had not been invented, apparently, and the maxim that the king reigns but does not govern, would have perplexed the souls of Cessoles and his translators. They had no more doubt as to the divine right of the monarch, than the Thibetan has of the divine right of the grand lama. The Buddhist thinks he has secured the continuous re-appearance of supernatural wisdom in human form, and the regular transmission of political ability in the same family was the ideal for which the devotees of mediÆval despotism had to hope. Nothing could be further from the aspirations of our author than a race of mere palace kings seeking enjoyment only in self-indulgence. The king was to be the ruler and leader of his people. The relation and interdependence of the several classes is emphatically proclaimed, and the claims of duty are urged upon each. The book enables us to gauge the literary culture of the thirteenth, fourteenth, and fifteenth centuries. Poor as it may now seem, it belonged, in those days, to the "literature of power," and had great influence. The form is one which lent itself readily to poetic and historic illustration, and indeed demanded such treatment. The authors and translators were chiefly learned and distinguifhed ecclesiastics. Caxton, the representative of the new time when literature was to be the common heritage, was filled to overflowing with the best literature then accessible. A writer of the present century, probably borrowing his sentiment, has defined originality to be undetected imitation. Such refinements were unknown to Cessoles and his contemporaries. A writer took whatever suited his purpose from any and every source that was open to him. A quotation was always as good as an original sentiment, and sometimes much better. Why should a man take the trouble of laboriously inventing fresh phrases about usury or uncleanness when there were the very words of St. Augustine or St. Basil ready to hand? Why seek modern instances when the great storehouse of anecdotes of Valerius Maximus was ready to be rifled? Very frequently the author is given, mostly it may be imagined from a sense of the value of the authority of the names thus cited. Whatever the intention of the writer, the effect is to show us what were the authors known, studied, and quoted in the middle ages. The authors named are:--Saint Ambrose (2 references), Anastasius (1), Avicenna (2), Saint Augustine (9), Saint Basil (1), Saint Bernard (2), Boethius (3), Cassiodorus (1), Cato (5), Cicero (6), Claudian (2), "Crete" (1), Diomedes (1), Florus (1), Galen (1), Helinand (4), Hippocrates (4), Homer (1), Saint Jerome (3), John the Monk (1), Josephus (4), Livy (2), Lucan (1), Macrobius (1), Martial (1), Ovid (6), Paulus Diaconus (1), Petrus Alphonsus (2), Plato (4), Quintilian (3), Sallust (1), Seneca (15), Sidrac (1), Solinus (1), Symmachus (1), Theophrastus (1), "Truphes of the Philosophers" (2), Turgeius Pompeius (1), Valerius Maximus (23), Valerian (7), Varro (1), Virgil (2), "Vitas Patrum" (2). It will be seen that the great classical writers are but poorly represented, and the main dependence has been upon the later essayists, and chiefly upon Valerius Maximus, who has pointed many of the morals enforced in this book. It may, perhaps, be doubted if the writer had more to work from than Valerius, Seneca, and St. Augustine, with occasional quotations such as memory would supply from other sources. The verification of all these quotations would not repay the labour it would involve; but in most cases where the experiment has been tried, the result has been fairly creditable to the old author. The biblical allusions may be taken as typical. There are references to the "bible," "holy scripture," "Ecclesiastes," and "Canticles." There also occur the names of Adam, Eve, Abel, Cain, Noah, Ham, Lot, David, Abner, Joab, Abishai, Solomon, Isaiah, Evilmerodach, Belshazzar, Darius, Cyrus, Tobias, John the Baptist, and Paul. The citations are not all literally exact. Solomon had not a very good opinion of his fellow-men; but the comprehensive estimate of the number of fools with which he is credited on p. 3 is not to be found in the writings canonically attributed to him. The quotation from the Canticles on p. 25 may be compared with the translation in the Wicliffite verfion made by Nicholas de Hereford, A. D. 1380. This passage is rendered: "His left hond is vndur myn heed; and his ri3t hond shal biclippe me" ("Song of Solomon," ii. 6). Clip is still current in Lancashire, in the sense of embrace. The extract from St. Paul, with which the prologue to the second edition opens, is no doubt intended for the following passage: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. iii. 16). In the reference to the Athenians (p. 16), we seem to hear an echo of the words: "For all the Athenians and strangers that were there spent their time in nothing else, but either to tell or to hear some new thing " (Acts xvii. 21). The most curious reference to a biblical personage is that relating to Evilmerodach (p. 10). Cessoles seems to have been the first to associate the name of the son of Nebuchadnezzar with the invention of the game of chess. The biblical references to Evilmerodach are few; they throw no light on the reason of his selection by the mediÆval scribe for a bad pre-eminence of parricide. The epithet of joli applied to the king has an odd effect, followed as it is by the narrative of his most unfilial conduct. Dr. Van der Linde shows how widely the legend spread. Lydgate evidently hesitates between the divided authority of Guido--that is, Colonna, the author of the Troy book--and Cessoles, whom he quotes through Jacobus de Vitriaco. Amongst the authors not identified are "Crete" (p. 133), and Diomedes (p. 10). The account of the origin of chess attributed to the last is amplified a little further on. The legend that Palamedes invented a game of this kind at the siege of Troy is emphatically rejected by our author, who pins his fame on Xerxes, a Greek philosopher! This became the received opinion, as may be gathered from the unhesitating language of Polydore Vergil in a passage which is thus rendered by John Langley:--"The chesse were invented the year of the world 3635, by a certain Wise man called Xerxes, to declare to a Tyrant, that Majesty or Authority without strength, assistance & help of his subjects, was casual feeble & subject to many calamities of fortune; his intent was to break the fierce cruelty of his heart, by fear of such dangers as might come to passe in the life of man." The curious treatise which contains the supposed conversations of King Bocchus and the philosopher Sidrac (p. 171) was a favourite science book of the middle ages. It is probably of oriental origin, but there are editions in Latin, French, German, Flemish, Dutch, Italian, and English. By way of question and answer very decided statements are made on a wide variety of topics of which the author was profoundly ignorant. The particular part referred to by Cessoles is chap, cclxxxi: "Pourquoy sacostent les hommes charnellement aux femmes grosses et les bestes ne le font pas?" The reference to the "first book of the Truphes of the Philosophers by figure" does not convey a very definite idea as to the particular work intended. It must have been somewhat miscellaneous in character, for one extract describes the fountain of the syrens (p. 122), and the other is an anecdote, which though told here of Julius CÆsar (p. 71), is really the story of the soldier who had fought at Actium with Augustus CÆsar. It occurs also in the "Gesta Romanorum," where the emperor is named Agyos. "Helmond" (p. 33, &c.) is intended for Helinand, who died some time after 1229. After a brilliant period at the court of Philip Augustus, where he is represented as reciting his heroic verses before the king and his surrounding, he became a monk of the Cistercian Abbey of Froidmont. One of his surviving poems deals with the melancholy subject of death. The "Flores Helinandi" are said to have been popular as well as his "Chronique." He is also the reputed author of some sermons, and of the life of St. Gereon, published by the Bollandists, and of other works still inedited. He is sometimes confounded with another French monk of the same name, who lived in the eleventh century, and was an inmate of the monastery at Persigne in Maine. This second Helinand was the author of commentaries or glosses on the Apocalypse and Exodus. Many of the stories and anecdotes are the commonplaces of ancient history, such as the friendship of Damon and Pythias, the sword of Damocles, the chastity of Scipio, the magnanimity of Alexander, the fable of the Dog and the Shadow, &c. Others current in the middle ages had great popularity, and even in our own days occasionally renew their youth. The story of John of Ganazath (p. 48) is to be found in Occleve's translation of Colonna. Mr. Thomas Wright remarks: "This story, under different forms, was a very common one in the middle ages. One version will be found in my 'Latin Stories,' p. 28. It will hardly be necessary to remark that the story of King Lear and his daughters is another version." The story appears also in some modern compilations. In one instance it is given as the will of Jehan Connaxa, of Antwerp, about 1530. "An eminent trader at Lyons, who had acquired an easy fortune, had two handsome daughters, between whom, on their marriage, he divided all his property, on condition that he should pass the summer with one and the winter with the other. Before the end of the first year, he found sufficient grounds to conclude that he was not a very acceptable guest to either; of this, however, he took no notice, but hired a handsome lodging, in which he resided a few weeks; he then applied to a friend, and told him the truth of the matter, desiring the gift of two hundred livres, and the loan of fifty thousand, in ready money, for a few hours. His friend very readily complied with his request; and the next day the old gentleman made a very splendid entertainment, to which his daughters and their husbands were invited. Just as dinner was over, his friend came in a great hurry; told him of an unexpected demand upon him, and desired to know whether he could lend him fifty thousand livres. The old man told him, without any emotion, that twice as much was at his service, if he wanted it; and going into the next room, brought him the money. After this, he was not suffered to stay any longer in lodgings; his daughters were jealous if he stayed a day more in one house than the other; and after three or four years spent with them, he died; when, upon examining his cabinet, inftead of livres, there was found a note containing these words: 'He who has suffered by his virtues, has a right to avail himself of the vices of those by whom he has been injured; and a father ought never to be so fond of his children as to forget what is due to himself.'" Amongst other versions of the story is a novelle by Giovanni Brevio, published as part of his "Rime" in 1545. Piron's comedy of "Les Fils Ingrats," also known as "L'Ecole des PÈres," appeared in 1728. "The story," adds Dunlop, "is also told in the 'Pieuses Recreations d'Angelin GazÉe,' and is told in the 'Colloquia Mensalia' of Luther, among other examples to deter fathers from dividing their property during life among their children--a practice to which they are in general little addicted." There is yet another verfion of the story in John of Bromyard's "Summa Predicantium." After describing the discovery of the club it says, "in quo Anglice scriptum erat"--
Mr. Wright gives another version, and adds that he is inclined to think that the story and verses had some connection with "a superstition not yet forgotten, which is thus told by Aubrey in his 'Remains of Gentilism'" (Thorn's "Anecdotes and Traditions," p. 84)--"The Holy Mawle, which they fancy was hung behind the church door, which when the father was seaventie, the sonne might fetch to knock his father in the head, as effete and of no more use." Herodotus has attributed the same unfilial conduct to some Indian tribes. The incident of St. Bernard playing at dice for a soul (p. 151), is in the "Gesta Romanorum." The anecdote how a son induced his father to become a monk (p. 81) which is quoted from the "Vitas Patrum" is also in the "Gesta Romanorum," and has so much of the Buddhist flavour as to give rise to the suspicion that it comes from an Oriental source. The story quoted from "Paul, the historiagraph of the Lombards" (p. 46), is also given in the "Gesta Romanorum." Mr. Herrtage says it is "evidently founded on the classical legend of Tarpeia." The narrative in the chess-book is taken from Paulus Diaconus. The stratagem by which deposited money was recovered from a dishonest trustee (p. 114) is told by Petrus Alphonsus, and is also in the "Gesta Romanorum." The story of the danger of drunkenness (p. 129) was a favourite with our forefathers. It is given by John of Bromyard, and is the subject of a fabliau which is given by Meon. The somewhat violent remedy recorded as having been adopted by Demosthenes (p. 103) will remind some readers of a passage in the life of St. Francis of Assisi. "He had given up," says Mrs. Oliphant, "without hesitation, as would appear, all the indefinite sweetness of youthful hopes. But, nevertheless, he was still young, still a man, with human instincts and wishes, the tenderest nature, and an imagination full of all the warmth and grace of his age and his country. It does not appear that he ever put into words the musings which caught him unawares--the relics of old dreams or soft recollections which now and then would steal into his heart. But one night suddenly he rose from the earthen floor which was his bed, and rushed out into the night in an access of rage and passion and despair. A certain brother who was praying in his cell, peering, wondering, through his little window, saw him heap together seven masses of snow in the clear moonlight. 'Here is thy wife,' he said to himself; 'these four are thy sons and daughters, the other two are thy servant and thy handmaid; and for all these thou art bound to provide. Make haste, then, and provide clothing for them, lest they perish with cold. But if the care of so many trouble thee, be thou careful to serve our Lord alone.' Bonaventura, who tells the story, goes on, with the true spirit of a monkish historian, to state how, 'the tempter being vanquished, departed, and the holy man returned victorious to his cell.' The piteous human yearning that is underneath this wild tale, the sudden access of self-pity and anger, mixed with a strange attempt, not less piteous than the longing, at self-consolation--all the struggle and conflict of emotion which stilled themselves, at least for a moment, by that sudden plunge into the snow, and wild, violent, bodily exertion, are either lost upon the teller of the tale, or perhaps he fears to do his master injustice by revealing any consciousness of the possibility of such thoughts. But it is a very remarkable peculiarity of Francis's history, that whereas every saint in the Calendar, from Antony downwards, is sometimes troubled with visions of voluptuous delight, only Francis, in his pure dreams, is tempted by the modest joys of wife and children--the most legitimate and tenderest love." The reader must not expect any historical exactitude or critical spirit from our author. For his purpose a narrative was just as useful whether true or false, but it probably never occurred to him to question the exact truth of any statement that he found written in a book. The murder of Seneca (p. 9) is certainly not the least of the many crimes which stain the memory of Nero, but the circumstances of his death are not exactly described by the mediÆval scribe. Whether the philosopher and former tutor was implicated in the conspiracy of Piso may be doubted, but some ambiguous phrases he had used were reported to the EmÞeror, whose messenger demanded an explanation of their meaning. The reply of Seneca was either unsatisfactory or the tyrant had decided to be rid of his former guide. As in more recent times in Japan the condemned man was expected to be his own executioner, and Seneca opened his veins and allowed the life to ooze from them with a stoicism that was certainly heroic if not untainted by theatrical display. The character of Seneca will ever remain one of the puzzles of history, for the grave moralist was accessory to the murder of Agrippina, and not unsuspected of licentiousness, and of the accumulation of an enormous fortune of three hundred million sestertii by injustice and fraud. The statements of Dion Cassius as to the misdeeds of the philosopher must be weighed against the absence of any condemnation of his proceedings in the pages of Tacitus. The Theodore Cerem named on p. 12, is Theodorus Cyrenaicus, who was probably a native of Cyrene, and a disciple of Aristippus. He was banished from the (supposed) place of his birth, and was shielded at Athens by Demetrius Phalerus, whose exile he is assumed to have shared. Whilst in the service of Egypt he was sent as an ambassador to Lysimachus, whom he offended by the directness and plainness of his speech. The offended monarch threatened him with crucifixion, and he replied in a phrase which became famous, "Threaten thus your courtiers, for it matters not to me whether I rot on the ground or in the air." The Democreon mentioned at pp. 12 and 16 is Democritus of Abdera, of whom the anecdote is told. He was a man whose knowledge and wisdom won even the respect of Timon, the universal scoffer. The tradition that he deprived himself of sight with a view to philosophic abstraction is mentioned by Cicero, Aulus Gellius, and others, but it is hardly necessary to account for a too uncommon calamity by a supposition so remarkable. The transformations of some of the names are peculiar. At p. 12 we read of Defortes. The philosopher disguised under this strange name appears to be Socrates. The story is told in the Apology of Socrates attributed to Xenophon. The person to whom the saying was addressed was not Xanthippe, but was a disciple named Apollodorus, whose understanding was not equal to his admiration. The statement that Didymus voluntarily blinded himself is made both by Jerome (Ep. 68) and in the Ecclesiastical History of Socrates (iv. 29). Didymus was born 309 or 314, and became blind at the age of four, as the result of disease. He learned the alphabet by wooden letters, and by application and force of character became learned in all the learning of his time. Is this a real anticipation of the use of raised letters for the blind? What would be the use of a knowledge of the alphabet so acquired in obtaining that skill in geometry, rhetoric, arithmetic, and music for which he was famous? He owed to Athanasius his position as head of the Catechetical School of Alexandria. The readers of "Cymbeline" will remember the passage in the concluding scene:--
This quaint piece of etymology will be found at p. 123 of the present volume. There is an interesting personal reference in the following passage which has not, it is believed, been pointed out:-- "And also hit is to be supposyd that suche as haue theyr goodes comune & not propre is most acceptable to god/ For ellys wold not thise religious men as monkes freris chanons obseruantes & all other auowe hem & kepe the wilfull pouerte that they ben professid too/ For in trouth I haue my self ben conuersant in a religious hous of white freris at gaunt Which haue all thynge in comyn amonge them/ and not one richer than an other/ in so moche that yf a man gaf to a frere .iii.d or iiii.d to praye for hym in his masse/ as sone as the masse is doon he deliuerith hit to his ouerest or procuratour in whyche hows ben many vertuous and deuoute freris And yf that lyf were not the beste and the most holiest/ holy church wold neuer suffre hit in religion." This description by the busy merchant of the "best life" might serve to point anew the distinction between the real and the ideal, and perhaps not to the advantage of the latter. Nothing has yet been said as to the place of this book in the history of chess, and, indeed, it must be confessed that it has very little practical bearing on the game. The learned dreams by which the chess of to-day was connected with the latrunculi and with the amusement said to have been invented by Palamedes, have been dissipated by the cool air of modern criticism. The student of the history of chess may now follow its fortunes under the safe guidance of Dr. van der Linde, who rejects unhesitatingly the claim made for it, and admitted even by Forbes, of an antiquity of 5,000 years. Incidentally his book is a monument in the history of chess, but it was never intended to make its primary object that of teaching the game. The author's aim was almost exclusively ethical. It was to win men to a sober life and to the due performance of individual and social duties, that the preacher exhausted his stores of learning, and invoked alike the reproofs of the fathers of the Church, the history and legend of chroniclers, pagan and Christian, and the words of prophets and poets. As a memorial of the literature and learning of the middle ages, it must always possess a permanent value. From it we may learn, and always with interest, what was the literary taste and social ideal of the thirteenth, fourteenth, and fifteenth centuries. There is, doubtless, ample room for dissatisfaction with that ideal, but it is not without some bright aspects. Possibly there are modern realms that are not any happier now than they would be if governed in strict accordance with the rules laid down by the earnest author of the game and play of the chess. It only remains for the editor to thank the friends who have interested themselves in his work. Mr. J.E. Bailey, F.S.A., has shown his usual scholarly courtesy and liberality in the communication of books and references. To Mr. R.C. Christie, the Chancellor of the Diocese of Manchester, a similar acknowledgment is due. Mr. C.W. Sutton, and Mr. W.R. Credland, of the Manchester Free Library, on this, as on many other occasions, have not only given the editor many facilities for his work, but some suggestions by which he trusts he has profited. The index is chiefly the work of the editor's eldest daughter. Triangle floral banner dragon
|
|
