Author: Apuleius
Date: 2022-08-15T01:39:06+00:00
Keywords: Classical literature; Metamorphosis -- Fiction
Description: A man accidentally transforms himself into a donkey while trying to learn magic, turning his business trip to Greece into an odyssey of tribulation and spiritual growth.
Publisher: Standard Ebooks

The Golden Ass

By Apuleius.

Translated by William Adlington.

Imprint

This ebook is the product of many hours of hard work by volunteers for Standard Ebooks, and builds on the hard work of other literature lovers made possible by the public domain.

This particular ebook is based on a transcription from Project Gutenberg and on digital scans from the Internet Archive.

The source text and artwork in this ebook are believed to be in the United States public domain; that is, they are believed to be free of copyright restrictions in the United States. They may still be copyrighted in other countries, so users located outside of the United States must check their local laws before using this ebook. The creators of, and contributors to, this ebook dedicate their contributions to the worldwide public domain via the terms in the CC0 1.0 Universal Public Domain Dedication. For full license information, see the Uncopyright at the end of this ebook.

Standard Ebooks is a volunteer-driven project that produces ebook editions of public domain literature using modern typography, technology, and editorial standards, and distributes them free of cost. You can download this and other ebooks carefully produced for true book lovers at standardebooks.org.

To
Stéphane Mallarmé
This Metamorphosis of
an Ancient Decadent

Introduction

Apuleius—His style—His debt to Lucian—The Sermo Milesius—The book’s touch with life—The dramatis personae—The witches of Thessaly—Cupid and Psyche—The macabre element—Apuleius the man—Autobiography—His Apology—Modern parallels—Adlington—His purism—His simple diction—Coined words—The imagery shirked—His rare ornament—His ignorance of Latin—The ideal translation—Adlington’s English—His mastery of phrase—His sustained rhythm—A model of prose—Two French versions—Guillaume Michel—His misleading of Adlington—Adlington the man—His morality—His love of allegory.

The Golden Ass of Apuleius is, so to say, a beginning of modern literature. From this brilliant medley of reality and romance, of wit and pathos, of fantasy and observation, was born that new art, complex in thought, various in expression, which gives a semblance of frigidity to perfection itself. An indefatigable youthfulness is its distinction. As it was fresh when Adlington translated it “out of Latin” three centuries since, so it is familiar today, and is like to prove an influence tomorrow. Indeed, it is among the marvels of history that an alien of twenty-five and Apuleius was no more when he wrote his Metamorphoses should have revolutionised a language not his own, and bequeathed us a freedom which, a thousand times abused, has never since been taken away.

A barbarian born, a Greek by education, Apuleius only acquired the Latin tongue by painful effort. Now, a foreigner, not prejudiced by an inveterate habit of speech, seldom escapes a curiosity of phrase. Where the language is the same, whether written or spoken, art is wont to lapse into nature. But there was no reason why Apuleius, who could not but be conscious of his diction, should ever deviate from artifice. His style, in truth, he put on as a garment, and it fitted the matter without a crease. His exotic vocabulary was the fruit of the widest research. He ransacked the ancient plays for long-forgotten words. He cared not where he picked up his neologisms, so they were dazzling and bizarre. Greece, his own Carthage, the gutters of Rome, contribute to the wealth of his diction, for he knew naught of that pedantry which would cramp expression for authority’s sake. The literary use of slang was almost his own invention. He would twist the vulgar words of every day into quaint, unheard-of meanings, nor did he ever deny shelter to those loafers and footpads of speech which inspire the grammarian with horror. On every page you encounter a proverb, a catchword, a literary allusion, a flagrant redundancy. One quality only was distasteful to him: the commonplace. He is ever the literary fop, conscious of his trappings and assured of a handsome effect. In brief, he belonged to the African School, for which elaboration was the first and last law of taste. He may even have been a pupil of Fronto, the prime champion of the elocutio novella, the rhetorician who condemned Cicero in that he was not scrupulous in his search for effect, and urged upon his pupils the use of insperata atque inopinata verba. No wonder poor Adlington, whose equipment of Latin was of the lightest, hesitated for a while! No wonder he complained that “the Author had written his work in so dark and high a style, in so strange and absurd words, and in such new invented phrases, as he seemed rather to set it forth to show his magnificence of prose, than to participate his doings to others!” But the difficulty is not invincible; and the adventurous have their reward. The prose sparkles with light and colour. Not a page but is rich inlaid with jewels of fantastic speech. For Apuleius realised centuries before Baudelaire that a vocabulary is a palette, and he employed his own with incomparable daring and extravagance.

Though his style be personal, the machinery of his story is frankly borrowed. The hero who, transformed by magic to an ass, recovers human shape by eating roses was no new invention. He had already supplied two writers with a motive; and the learned have not decided whether it was from Lucian (so-called) or from Lucius of Patrae that Apuleius got his inspiration.1 But a comparison of the Latin, version with its Greek forerunner, commonly attributed to Lucian, proves the debt a feather’s weight. Whatever Apuleius conveyed, he so boldly changed and elaborated, as to make the material his own. His method is a miracle of simplicity. He accepts the Λοὐκιος ἣ Ὄνος as a framework, sometimes following it word for word, yet decorating it with so lavish an array of phrases, tricking it out with episodes so fertile and ingenious, as to force you to forget the original in the copy. Only in a single incident does his fancy lag behind. His hero’s interview with the serving-maid is chastened and curtailed. The professionally elaborate detail, wherewith Lucian enhances this famous episode, is touched by Apuleius with a light and summary hand. But elsewhere he appropriates to adorn. Though again and again the transference is verbal, the added ornament is entirely characteristic, and it is as unjust to charge the author with plagiarism as it were to condemn the Greek tragedians for their treatment of familiar themes. Indeed the two writers approach the matter from opposite points of view. Lucian’s austere concision is purely classical. He has a certain story to present, and he reaches the climax by the shortest possible route. The progress is interrupted neither by phrase nor interlude, and at the end you chiefly admire the cold elegance, wherewith the misfortunes of Lucius are expressed, so to say, in their lowest terms. Apuleius, on the other hand, is unrestrainedly romantic. He cares not how he loiters by the way; he is always ready to beguile his reader with a Milesian story—one of those quaint and witty interludes, which have travelled the world over, and become part, not merely of every literature, but of every life. Our new fashion of analysis, our ineradicable modesty, have at last denied them literary expression, and today they eke out a beggarly and formless existence by the aid of oral tradition. But time was they were respectable as well as joyous. What reproach is attached to the “Widow of Ephesus,” who has wandered from Petronius even unto Rabelais? To what admirable purpose is the Sermo Milesius handled in the Decamerone, to which Apuleius himself contributed one delectable tale! Did not the genius of Balzac devise a monument proper to its honourable antiquity in the Contes Drolatiques? And yet the second century was its golden age, and none so generously enhanced its repute as Apuleius. His masterpiece, in truth, is magnificently interlaced with jests, sometimes bound to the purpose of the story by the thinnest of thin threads, more often attached merely for their own or for ornament’s sake. But not only thus is he separate from his model. Though he is romantic in style and temper alike—and romanticism is an affair of treatment rather than of material—he never loses touch with actuality. He wrote with an eye upon the realities of life. Observation was a force more potent with him than tradition. If his personages and incidents are wholly imaginary, he could still give them a living semblance by a touch of intimacy or a suggestion of familiar detail. Compare his characters to Lucian’s, and measure the gulf between the two! Lucian’s Abroea is a warning voice—that, and no more. Byrrhena, on the other hand, is a great lady, sketched, with a quick perception of her kind, centuries before literature concerned itself with the individual. And is not Milo, the miser, leagues nearer the possibility of life than Hipparchus? Even Palaestra, despite the ingenuity of one episode, is not for an instant comparable in charm and humour to Fotis, most complaisant of serving-maids. Nor is it only in the portrayal of character that Apuleius proves his observation. There are many scenes whose truthful simplicity is evidence of experience. When Lucius, arrived in Hypata, goes to the market to buy him fish, he encounters an old fellow-student Pythias by name already invested with the authority and insignia of an aedile. Now he, being a veritable jack-in-office, is enraged that Lucius has made so ill a bargain, and overturning his fish, bids his attendants stamp it under foot, so that the traveller loses supper and money too. The incident is neither apposite nor romantic; it is no more Milesian than mystical; but it bears the very pressure of life, and you feel that it was transferred straight from a notebook. Again, where shall you find a franker piece of realism than the picture of the mill, whereto the luckless ass was bound? Very ugly and evil-favoured were the men, covered only with ragged cloths; and how horrible a spectacle the horses, with their raw necks, their hollow flanks, their broken ribs!

The Greek author, disdaining atmosphere, is content to set out his incidents in a logical sequence. Apuleius has enveloped his world of marvels in a heavy air of witchery and romance. You wander with Lucius across the hills and through the dales of Thessaly. With all the delight of a fresh curiosity you approach its far-seen towns. You journey at midnight under the stars, listening in terror for the howling of the wolves, or the stealthy ambush. At other whiles, you sit in the robbers’ cave, and hear the ancient legends of Greece retold. The spring comes on, and “the little birds chirp and sing their steven melodiously.” Secret raids, ravished brides, valiant rescues, the gayest of intrigues—these are the diverse matters of this many-coloured book. The play of fancy, the variety of style, the fertility of resource are inexhaustible. Mythology is lifted into life, and life itself transformed to mystery at the wizard’s touch. The misery and terror of the ass’ life are intercepted by the story of Cupid and Psyche, set forth with rare beauty and distinction of style. And yet this interlude, exquisitely planned and phrased, which suggested a worthless play2 to Tom Heywood, and has been an inspiration to many poets from Mrs. Tighe to Mr. Bridges, is the one conspicuous fault of the book. Admirable in itself, it is out of proportion as well as out of key, and though you turn to it again and again for its own sake, you skip it industriously when it keeps you from robbery and witchcraft. But the most remarkable characteristic of The Golden Ass is the ever-present element of sorcery, of the “macabre” as Mr. Pater calls it. Grim spectres and horrid ghosts stalk through its pages. The merriest Milesian jest turns sudden to the terror of death and corruption. The very story which Boccaccio borrowed is shifted by Apuleius to a weird conclusion. The baker, having most wittily avenged his wife’s deceit, is lured into a chamber by a meager, ragged, ill-favoured woman, her hair scattering upon her face, and when the servants burst open the door to find their master, behold! no woman, but only the baker hanging from a rafter dead! And where for pure horror will you match Meroe’s mutilation of Socrates? Secretly the witch attacks him in his sleep, drives her sword deep into his neck, and dragging out his heart, stops the wound with a sponge. Aristomenes, unwilling witness of the cruelty, half believes it a dream, and gladly they resume the journey, until, when Socrates goes to the river to drink, the sponge falls out and with it the last, faint pulse of life. Again, when Thelyphron watches in the chamber of the dead, lest witches should bite off morsels of the dead man’s face, and, falling asleep at sight of a weasel, loses his ears and nose, who so callous as to feel no shudder of alarm? But the most terrific apparition of all is the obscene priest of the Syrian goddess, with his filthy companions carrying the divine image from village to village, and clanging their cymbals to call the charitable. This grimy episode, with its sequent orgies, is related with an incomparably full humour which, despite its oriental barbarity, is unmatched in literature.

Indeed there is scarce a scene without its ghostly enchantment, its supernatural intervention. And herein you may detect the personal predilection of Apuleius. The infinite curiosity wherewith Lucius pries into witchcraft and sorcery was shared by his author. The hero transformed suffered his many and grievous buffetings because he always coveted an understanding of wizardry and spells; and Apuleius, in an age devoted to mysticism, was notorious for a magicmonger. Seriously it was debated, teste St. Augustine, whether Christ or he wrought the greater marvels: and though the shape wherein the romance is cast induced a confusion of author and hero, it is recorded that Apuleius was a zealous magician, and doubtless it is himself, not Lucius, he pictures in his last book among the initiate. In the admirable description of Isis and her visitation, as of the ceremonies wherein he was admitted to the secret worship of the goddess, he departs entirely from his Greek original. Here, indeed, we have a fragment of autobiography. When in 158 AD, at the dramatic moment of an adventurous career, Apuleius delivered his Apology—pro se de magia before Claudius Maximus, he confessed that he had been initiated into all the sacred rites of Greece, and had squandered the better part of a comfortable fortune in mysticism and the grand tour. The main accusation was that he had won his wife a respectable and wealthy widow by magic arts. He was also charged with other acts of witchcraft and enchantment. Thattus, it was said, and a freeborn woman had swooned in his presence: a piece of superstition which reminds you of Cotton Mather. But, replied Apuleius, with excellent humour and a scepticism worthy of Reginald Scot, they were epileptics, who could stand in the presence of none save a magician. In brief, we cannot appreciate The Golden Ass, until we realise the modern spirit of curiosity which possessed its author. The lecturer’s fame well-nigh outran the writer’s. Apuleius travelled the length of civilised Africa with his orations, as the popular lecturer of today invades America; and the majesty of Asclepius, a favourite subject, was an excellent occasion for his familiar mysticism. He had been as intimately at home in the nineteenth century as in the second. Were he alive today Paris would have been his field, and he the undisputed master of decadence and symbolism. The comparison is close at all points. Would he not have delighted in the Black Mass, as celebrated on the heights of Mont Paniasse? Like too many among the makers of modern French literature he was an alien writing an alien tongue. His curiosity of diction, his unfailing loyalty to speech, his eager search after the strange and living word, his love of an art which knows no concealment—these qualities proclaim the decadent. And that symbolist is wayward indeed who finds not matter for his fancy in the countless stories, which a perverse ingenuity has twisted a hundred times into allegory.

Such the author and his book. And when William Adlington, in the untried youth of English prose, undertook the translation of The Golden Ass, you would have thought no apter enterprise possible. Primitive and decadent approach art in the same temper. Each is of necessity inclined to euphuism. In the sixteenth century the slang, the proverb, the gutter phrase, which Apuleius brought back to the Latin tongue were not yet sifted from English by the pedantry of scholars. But William Adlington, though an Elizabethan, was something of a purist. To be sure, he was unable to purge his diction of colour and variety, and his manner was far better suited to the rendering of Apuleius than the prose of today, which has passed through the sieve of the eighteenth century. But with an excellent modesty he pleads acceptance for his “simple translation.” Though he applauds the “frank and flourishing style” of his author, “as he seems to have the Muses at his will to feed and maintains his pen,” he uses of deliberation “more common and familiar words”—the phrase proves the essential recognition of his own style—“fearing lest the book should appear very obscure and dark, and thereby consequently loathsome to the reader.” Indeed, he elected to translate the one book of the world which demanded the free employment of strange terms, and set himself incontinent to avoid slang and to simplify redundancies. And his restraint is the more unexpected when you recall the habit of contemporary translators. Barnaby Rich studded Herodotus thick with colloquialisms and fresh-minted words. Philemon Holland made no attempt to chasten his vocabulary. But Adlington, his opportunity being the higher, fell the more marvelously below it. For the most part, then, you will ransack his version in vain for obsolete words or exotic flowers of speech. And yet not even his love of simplicity has kept his vocabulary entirely pure. Again and again a coined phrase, a strange form shows, like a dash of colour, upon his page. “The roperipe boy”—thus he renders puer ille peremptor meus by a happy inspiration, which Apuleius himself might envy. Fresh and unhackneyed is “the gleed of the sun” for jubaris orb. How exquisitely does “a swathell of red silk” represent russea fasceola! “Traffe or baggage” is more pleasantly picturesque than sarcinam vel laciniam, and one’s heart rejoices to hear a churl styled “a rich chuff.” Again, “ungles” is far more expressive, if less common, than “claws;” and who would write “niggardly” when “niggish” is ready to his hand? And is not “a carrion stink” a high-sounding version of fetore nimio? To encounter so sturdy and wholesome a phrase as “I smelling his crafty and subtle fetch” though it be a poor echo of ego perspiciens malum istum verberonem blaterantem et inconcinne causificantem—is to regret the impoverishment of our English tongue. But not often are we rejoiced by the unexpected, and for the most part Adlington is a scrupulous critic of his diction. As he makes no attempt to represent in English his author’s vocabulary, so is he wont to shirk the imagery, and curtail the redundancy affected by Apuleius, repressing the hyperbolical ostentations of his original, save only when he indulges in exaggerations of his own. When the miserable Thelyphron is protecting a dead man from the witch women, thus does Apuleius, with his admirable sense of words, enhance the horror of crawling minutes: cum ecce crepusculum et nox provecta et nox altior et dein concubia altiora; et jam nox intempesta for which Adlington writes in all brevity “midnight.” Apuleius again has a dozen fantastical notions of the dawn, and Adlington cuts them all down to the colourless level of “when morning was come.” Thus even does he reduce so garishly purple a piece of imagery as: Commodum punicantibus phaleris Aurora roseum quatiens lacertum caelum inequitabat. When the thieves return to their den after the sack of Milo’s house, and sit them down to revelry, Apuleius surpasses even his own habit of opulent description. Estur ac potatur—thus he writes incondite pulmentis acervatim, panibus aggeratim, poculis agminatim ingestis. “Cups in battalions!” ’Tis a pretty conceit, and for Adlington it means no more than “they drank and eat exceedingly.” But having accustomed you to a chaste severity of language, he will break out suddenly into a decorative passage, for which the Latin gives no warrant. “Moreover there beg diverse that will cast off their partlets, collars, habiliments, fronts, cornets, and krippins”: thus he turns a perfectly simple sentence—lacinias omnes exuunt, amicula dimovent—proving his quietude of phrase the effect of design rather than of necessity. So also he is wont to clip and crop his author’s metaphors. “While I considered these things” is a withered, nerveless rendering of cum isto cogitationis solo luctuarem; yet is it entirely characteristic of his method. Indeed, from beginning to end he treats his author with the freest hand, and never permits the form and colour of the Latin to interrupt his conception of English prose.

But if he sacrificed something by too scrupulous a restraint, he sacrificed still more by his scanty knowledge of Latin. Scholarship was as little fashionable in Tudor England as pedantry, the defect corresponding to its quality; and Adlington laid no claim to profound erudition. He did but purpose “according to his slender knowledge (though it were rudely, and far disagreeing from the fine and excellent doings nowadays),” to translate “the delectable jests of Lucius Apuleius into our vulgar tongue.” Nor is the confession of “slender knowledge” a mere parade of modesty: it is wholly justified by the event. To compile a list of errors were superfluous. In truth there is no page without its blunder, though, as we shall presently see, the translator commonly manages to tumble not only into sense but into distinction. Now and again the mistakes are so serious as to pervert the meaning, and then one regrets that Adlington was not more wisely guided. For instance, the servants of Philebus, the priest of the Syrian goddess, are called puella by Apuleius in contempt of their miserable profession, and the translator impenetrably obscures the episode by rendering the word “daughters” without a hint of explanation. Still, all are not so grave, though you are constantly driven to wonder at the ingenuity of error. When Byrrhena, in her panegyric of Hypata, tells Lucius that there the merchant may encounter the bustle of Rome, the quiet visitor enjoy the peace of a country-house, Adlington thus heroically misses the mark: “When the Roman merchants arrive in this city they are gently and quietly entertained, and all that dwell within this province (when they purpose to solace and repose themselves) do come to this city!” Verily there is magnificence (of a kind) in such confusion; and how shall one reproach a translator, upon whom accuracy sets so light a burden? Again, with a sublime recklessness Adlington perverts extorta dentibus ferarum trunca calvaria into “the jawbones and teeth of wild beasts,” not pausing to consider the mere formality of grammatical concord. And when Fotis relates how Pamphiles, having failed to advance her suit by other arts (quod nihil etiam tune in suos amores ceteris artibus promoveref), designs to assume the shape and feathers of a bird, Adlington so carelessly confounds cause and effect as to say that the transformation was intended “to work her sorceries on such as she loved.” Tune solus ignoras longe faciliores ad expugnandum domus esse majores? asks one of the robbers; and Adlington, with the twisted cleverness of a fourth form boy, extorts therefrom this platitude: “Why are you only ignorant that the greater the number is, the sooner they may rob and spoil the house?” When one of Psyche’s wicked sisters threatens to go hang herself if Psyche prove the mother of a god (si divini puelli—quod absit—haec mater audierit, statim me laqueo nexili suspendam), “if it be a divine babe,” says the sister in the translation, “and fortune to come to the ears of the mother (as God forbid it should) then may I go and hang myself:” thus ignorant was our Englishman of the commonest idiom. Once, at the marriage of Charite good fortune seemed to wait upon the ass, and his mistress promised him hay enough for a Bactrian camel (faenum camelo Bactrinae sufficiens): a promise misinterpreted by a masterpiece of grotesquerie into “she would call me her little camel.” With his very easy baggage of Latin, the translator lost the point of every Sprichwort, and turned the literary allusion into nonsense. In the phrase non cervam pro virgine sed hominem pro homine, the reference to Iphigenia is patent, and yet our excellent Adlington gets no nearer the truth than “not a servant for his maidens, but rather an ass for himself.”

So much must be said in dispraise of what after all is a masterpiece of prose. The translator, said Dr. Johnson, “is to exhibit his author’s thoughts in such a dress as the author would have given them had his language been English.” Now, Adlington has failed, with the rest of the world, to reach this high standard. Under no conceivable circumstances could Apuleius have written in his terms and with his significance. For the perfect translation a knowledge of two languages is necessary. The modern translator is commonly endowed with a complete apprehension of Latin or Greek, and is withal lamentably ignorant of English. Adlington, on the other hand, was sadly to seek in Latin, but he more than atoned for his slender knowledge by an admirable treatment of his own language. Though he abandoned the colour and variety of Apuleius, he turned his author into as handsome a piece of prose as you are like to meet. From the first page to the last you will not find a trace of foreign idiom. The result is not so much a fine translation as a noble original, fitted to endure by its vigorous diction and excellent rhythm. The manner is perfectly adapted to narration, and there are few can handle a story with better delicacy and point. The style, if simple for its age, has all the distinction of simplicity. The cadences are a perpetual pleasure to the ear. There is a stateliness, a dignity of effect, which proves that the prose of the authorised version was no invention, but a growth. Though Adlington does not pretend to echo the locutions of Apuleius, he is, after his own method, a master of phrase, “Girded with her beautiful scarf of love”—is it not an exquisite idea? How more nearly or more adroitly would you turn tamen nisi capillum distinxerit than in these terms: “if her hair be not curiously set forth?” If only the modern translator dared to represent ementita lassitudo by “feigned” and coloured weariness, there were hope that his craft might rise above journeywork. Who would complain that the original was embroidered when it is to such admirable purpose as: “Thus she cried and lamented, and after she had wearied herself with sorrow and blubbered her face with tears, she closed the windows of her hollow eyes, and laid her down to sleep.” Here is prose, ever vivid and alert, ever absolved from the suspicion of the stereotyped phrase. In Adlington’s day “good taste” had not banned freshness and eccentricity from the language. A century later it had been impossible to translate glebosa camporum into “cloggy, fallowed fields;” yet this is Adlington’s expression, and it may be matched or bettered on every page. Above all, his work is distinguished by that sustained nobility of rhythm which makes the Tudor prose the best of good reading. “And while I considered these things, I looked about, and behold I saw afar-off a shadowed valley adjoining nigh unto a wood, where amongst diverse other herbs and pleasant verdures, me thought I saw; diverse flourishing Roses of bright damask colour; and said within my bestial mind, Verily that place is the place of Venus and the Graces, where secretly glistereth the royal hue, of so lively and delectable a flower”: here are no exotic words, no long-sought images; the rare effect is attained by a harmony, which not even the sternest simplicity can impoverish. Or take a passage in another key: “In the mean season while I was fed with dainty morsels, I gathered together my flesh, my skin waxed soft, my hair began to shine, and was gallant on every part, but such fair and comely shape of my body, was cause of my dishonour, for the baker and cook marvelled to see me so slick and fine, considering I did eat no hay at all.” True, the word “slick” (aptly suggested by nitore) is, so to say, a highlight; but the beauty still depends upon the rhythm, to which Adlington’s ear is ever attuned. In brief, whatever defects of scholarship and restraint mar the translation, it remains a model of that large, untrammelled prose which, before the triumph of common sense, seemed within the reach of all. But is it not the strangest paradox of literary history that they who lived in the golden age of translation sought their original at second hand, or fumbled for their meaning in the dark?

One advantage at least was enjoyed by Adlington. He studied Apuleius in the native Latin, using, we may believe, the famous folio of 1500 (Cum Beroaldi Commentariis), prefaced by that “Vita Lucii Apuleii Summatim Relata,” which he paraphrased in English with his accustomed inaccuracy. Howbeit, he did not “so exactly pass through the author, as to point every sentence according as it is in Latin:” for so, he adds, “the French and Spanish translators have not done.” Nor is there any doubt that he attempted to amend his ignorance of Latin by the aid of a French version. It is some proof of the early popularity of The Golden Ass that Spain, Italy, and France had each its translation into the vulgar tongue, before Adlington undertook the work. In 1522 there appeared a tiny quarto versions bearing this legend upon its titlepage: “Lucius Apuleius de Lasne dore … On les vend a Paris en la grand rue St. Jacques, Par Philippe le noir.” It was by one Guillaume Michel; and though before the English translation was a-making there had appeared another version by Georges de la Bouthiere (Lyons, 1553), adorned with cuts in the manner of Bernard Salmon, the earlier book was a guide, and too often a blind guide, unto Adlington’s footsteps. The Frenchman, indeed, was the riper scholar, but not only did ne indulge the tiresome habit of commenting by the way, and without warning, upon his text, but he was also guilty of the most ingenious blunders, which Adlington, as though his own errors were not sufficient, too readily followed. A comparison of the versions sets the matter beyond uncertainty. If again and again the same inaccuracy glares in English and French, it is obvious that the one was borrowed from the other. At the very outset there is a clear clue. Guillaume Michel, according to his habit of expansion, paraphrases haec me suadente in half a dozen lines; and Adlington, turning his invigilant eye from the Latin, is guilty of the like unwarranted prolixity. Moreover, when Apuleius by a quip says of Meroe, sic reapse nomen ejus tune Jubulis Socratis convenlre sentiebam, you are puzzled by the ingenuity of Adlington’s rendering: “being so named because she was a taverner,” until you turn to the French and find in taverniere the source of error. Again, Diophanes, the magician in Milo’s story, is consulted by a certain merchant, Cerdo by name. (The Latin is unmistakable: Cerdo quidam nomine negotiator.) Now, Adlington boldly translates “a certain cobbler,” and instantly the Frenchman’s quelque savatier explains the blunder. Toutfoys mon cheval et tautre beste lasne de Milo ne me voulurent souffrir avec eulx paistre: so Michel at the beginning of the Fourth Book. And thus Adlington: “but mine own horse and Milo’s ass would not suffer me to feed there with them, but I must seek my dinner in some other place.” The renderings agree precisely in a gross inaccuracy, and the Latin nec me cum asino vel equo meo compascuus coetus attinere potuit adhuc insolitum alioquin prandere foenum is involved enough to explain Adlington’s reliance upon the French. Another passage is even more convincing. Ad quandam villam possessoris beati pervemunt, writes Apuleius, whom Adlington translates: “we fortuned to come to one Britunis house”; nor would it appear who this Britunis might be, unless you turned to Michel’s French and read, en aucun village chiez ung rich laboureur nomme Brulinus. This strange correspondence in error might be enforced by countless examples. But by this it is evident that, although Adlington did not, like Angel Day, Sir Thomas North, George Nichols (translator of Thucydides), render his author from the French openly and without shame, he consulted the French as well as the Latin, and fared rather the worse therefor.

If for a judgment of Adlington the writer there is ample material, of Adlington the man we know nothing more than he vouchsafes himself. That six editions appeared in some seventy years is proof of the book’s popularity. But its only mention is in the Register of the Stationers’ Company, where it figures “In the entering of copies” between the 22nd July 1565 and the 22nd July 1566—something earlier than the date of the dedication. “Wekes. Received of Henry Wekes,” thus it runs, “for his license for printing of a book entitled The Whole Book of Lucius Apuleius of Ye Golden Ass, six shillings and eight pence.” The epistle dedicatory to Thomas, Earl of Sussex, is dated “from University College in Oxenford, the 18th of September, 1566.”3 But whether or no he was a graduate of that seat of learning is still uncertain. His name does not appear in the Register of the University, and in vain you consult the common sources of information. He presents his book to his patron in the customary terms of extravagant eulogy: “The which if your honourable Lordship shall accept,” writes he of his Apuleius, “and take in good part, I shall not only think my small travel and labour well employed, but shall also receive a further comfort to attempt some more serious matter.” If the serious matter were ever attempted, its very gravity has sunk it out of knowledge: unless, indeed, he be the author of that very rare and exceeding obvious tract in verse, entitled, A Special Remedy Against the Force of Lawless Love.4 This was published in 1579, and ascribed upon the titlepage to W. A. As the agreement of name and date is perfect, so also the tone of the preface corresponds precisely with Adlington’s admonition to the reader of The Golden Ass. When the “friendly Reader” of the Special Remedy is warned how “like unto a beast love transformeth a man, during the which nothing can be exercised in mind, nothing by reason or study of mind can be done,” you are forthwith reminded of Adlington and of Lucius changed to an ass. The verses are properly forgotten, but by his own confession we know him subject to an invincible morality which, ill according with his century, drove him perchance to undertake this enterprise gloomy enough for oblivion. Lector intende: laetaberis—such is the bidding of Apuleius. And Adlington apologises that “although the matter seem very light and merry, yet the effect thereof tendeth to a good and virtuous moral,” just as the author of the Special Remedy remarks with Plinie, “there is no book so simple, but that therein is somewhat worthy the noting.” As though the Milesian tale were judged, not by its pleasantry and delight, but by the quality of its moral sustenance! But Adlington was of those who would allegorise both mythology and romance. “The fall of Icarus is an example to proud and arrogant persons, that weeneth to climb up to the heavens;” and further, he holds that “by Midas is carped the foul sin of avarice.” And, as if to excuse the translation of a “mere jest and fable,” he addresses to the reader a most solemn homily, setting forth the example of Nebuchadnezzar and upholding the efficacy of prayer. “Verily under the wrap of this transformation is taxed the life of mortal men,” thus he writes in the proper spirit of the divine; concluding that “we can never be restored to the right figure of ourselves, except we taste and eat the sweet rose of reason and virtue, which the rather by mediation of prayer we may assuredly attained.” Nor is this the mere perversion of ingenuity. His prudery is perfectly sincere. In many places he is inclined, by a modest suppression, to mitigate the gaiety of the Apuleian narrative. But only once does he completely sacrifice his author’s effect to his own scruples; and the restrained nobility of his prose more than atones for lack of scholarship and a prudish habit of mind. The lapse of three centuries has left his book as fresh and living as its original, and withal as brave a piece of narrative as the literature of his century has to show.

Charles Whibley

Epistle Dedicatory

To the Right Honourable and Mighty Lord,
Thomas Earl of Sussex,
Viscount Fitzwalter, Lord of Egremont and of Burnell, Knight of the Most Noble Order of the Garter, Justice of the Forests and Chases from Trent Southward; Captain of the Gentleman Pensioners of the House of the Queen Our Sovereign Lady

After that I had taken upon me (right honourable) in manner of that unlearned and foolish poet, Choerilus, who rashly and unadvisedly wrought a big volume in verses, of the valiant prowess of Alexander the Great, to translate this present book, containing the Metamorphosis of Lucius Apuleius; being moved thereunto by the right pleasant pastime and delectable matter therein; I eftsoons consulted with myself, to whom I might best offer so pleasant and worthy a work, devised by the author, it being now barbarously and simply framed in our English tongue. And after long deliberation had, your honourable lordship came to my remembrance, a man much more worthy, than to whom so homely and rude a translation should be presented. But when I again remembered the jesting and sportful matter of the book, unfit to be offered to any man of gravity and wisdom, I was wholly determined to make no epistle dedicatory at all; till as now of late persuaded thereunto by my friends, I have boldly enterprised to offer the same to your Lordship, who as I trust will accept the same, than if it did entreat of some serious and lofty matter, light and merry, yet the effect thereof tendeth to a good and virtuous moral, as in the following epistle to the reader may be declared. For so have all writers in times past employed their travel and labours, that their posterity might receive some fruitful profit by the same. And therefore the poets feigned not their fables in vain, considering that children in time of their first studies, are very much allured thereby to proceed to more grave and deep studies and disciplines, whereas their minds would quickly loath the wise and prudent works of learned men, wherein in such unripe years they take no spark of delectation at all. And not only that profit ariseth to children by such feigned fables, but also the virtues of men are covertly thereby commended, and their vices discommended and abhorred. For by the fable of Acteon, where it is feigned that he saw Diana washing herself in a well, he was immediately turned into an hart, and so was slain of his own Dogs; may be meant, that when a man casteth his eyes on the vain and soon fading beauty of the world, consenting thereto in his mind, he seemeth to be turned into a brute beast, and so to be slain by the inordinate desire of his own affects. By Tantalus that stands in the midst of the flood Eridan, having before him a tree laden with pleasant apples, he being nevertheless always thirsty and hungry, betokeneth the insatiable desires of covetous persons. The fables of Atreus, Thyestes, Tereus and Procne signifieth the wicked and abominable facts wrought and attempted by mortal men. The fall of Icarus is an example to proud and arrogant persons, that weeneth to climb up to the heavens. By Midas, who obtained of Bacchus, that all things which he touched might be gold, is carped the foul sin of avarice. By Phaeton, that unskillfully took in hand to rule the chariot of the Sun, are represented those persons which attempt things passing their power and capacity. By Castor and Pollux, turned into a sign in heaven called Gemini, is signified, that virtuous and godly persons shall be rewarded after life with perpetual bliss. And in this feigned jest of Lucius Apuleius is comprehended a figure of man’s life, ministering most sweet and delectable matter, to such as shall be desirous to read the same. The which if your honourable lordship shall accept and take in good part, I shall not only think my small travel and labour well employed, but also receive a further comfort to attempt some more serious matter, which may be more acceptable to your lordship: desiring the same to excuse my rash and bold enterprise at this time, as I nothing doubt of your Lordship’s goodness. To whom I beseech almighty God to impart long life, with increase of much honour.

From University College in Oxenford, the 28th of September, 1566.

Your Honour’s most bounden,

Wil. Adlington.

To the Reader

When that I had (gentle reader) slightly here and there run over the pleasant and delectable jests of Lucius Apuleius (a man of ancient descent, and endued with singular learning) written in such a frank and flourishing style, as he seemed to have the Muses at his will, to feed and maintain his pen. And when again I perceived the matter to minister such exceeding plenty of mirth, as never in my judgment the like hath been showed by any other, I purposed according to my slender knowledge (though it were rudely, and far disagreeing from the fine and excellent doings nowadays) to translate the same into our vulgar tongue, to the end that amongst so many sage and serious works (as every man well-nigh endeavour daily to increase) there might be some fresh and pleasant matter to recreate the minds of the readers withal. Howbeit I was eftsoons driven from my purpose by two causes: First, perceiving that the author had written his work in so dark and high a style, in so strange and absurd words, and in such new invented phrases, as he seemed rather to set it forth to show his magnificence of prose, than to participate his doings to other. Secondly, fearing least the translation of this present book (which seemeth a mere jest and fable, and a work worthy to be laughed at, by reason of the vanity of the author) might be condemned and despised of all men, and so consequently I to be had in derision, to occupy myself in such frivolous and trifling toys. But on the other side, when I had throughly learned the intent of the author, and the purpose why he invented so sportful a jest, I was verily persuaded that my small travel should not only be accepted by many, but the matter itself allowed and praised of all. Wherefore I intend, God willing, as nigh as I can, to utter and open the meaning thereof, to the simple and ignorant, whereby they may not take the same, as a thing only to jest and laugh at (for the fables of Aesop and the feigning of poets were never written for that purpose) but by the pleasantness thereof be rather induced to the knowledge of their present estate, and thereby transform themselves into the right and perfect shape of men. The argument of the book is, how Lucius Apuleius the author himself travelled into Thessaly, being a region in Greece, where all the women for the most part be such wonderful witches, that they can transform men into the figure of brute beasts: Where after he had continued a few days, by the mighty force of a violent confection he was changed into a miserable ass, and nothing might reduce him to his wonted shape but the eating of a rose, which after the endurance of infinite sorrow, at length he obtained by prayer. Verily under the wrap of this transformation is taxed the life of mortal men, when as we suffer our minds so to be drowned in the sensual lusts of the flesh, and the beastly pleasure thereof (which aptly may be called the violent confection of witches) that we lose wholly the use of reason and virtue, which properly should be in man, and play the parts of brute and savage beasts. By like occasion we read, how diverse of the companions of Ulysses were turned by the marvelous power of Circe into swine. And find we not in scripture, that Nebuchadnezzar the ninth King of Babylon, by reason of his great dominions and realms, fell into such exceeding pride, that he was suddenly transformed of almighty God into an horrible monster, having the head of an ox, the feet of a bear, and the tail of lion, and did eat hay as a beast. But as Lucius Apuleius was changed into his human shape by a rose, the companions of Ulysses by great intercession, and Nebuchadnezzar by the continual prayers of Daniel, whereby they knew themselves, and lived after a good and virtuous life: so can we never be restored to the right figure of ourselves, except we taste and eat the sweet rose of reason and virtue, which the rather by mediation of prayer we may assuredly attain. Again, may not the meaning of this work be altered and turned in this sort: A man desirous to apply his mind to some excellent art, or given to the study of any of the sciences, at the first appeareth to himself an ass without wit, without knowledge, and not much unlike a brute beast, till such time as by much pain and travel he hath achieved to the perfectness of the same, and tasting the sweet flower and fruit of his studies, doth think himself well brought to the right and very shape of a man.

Finally, the Metamorphosie of Lucius Apuleius may be resembled to youth without discretion, and his reduction to age possessed with wisdom and virtue.

Now since this book of Lucius is a figure of man’s life, and toucheth the nature and manners of mortal men, egging them forward from their asinall form, to their human and perfect shape, beside the pleasant and delectable jests therein contained, I trust if my simple translation be nothing accepted, yet the matter itself shall be esteemed by such as not only delight to please their fancies in reading the same, but also take a pattern thereby to regenerate their minds from brutish and beastly custom. Howbeit I have not so exactly passed through the author, as to point every sentence according as it is in Latin, or so absolutely translated every word as it lieth in the prose, (for so the French and Spanish translators have not done) considering the same in our vulgar tongue would have appeared very obscure and dark, and thereby consequently loathsome to the reader, but nothing erring as I trust from the true and natural meaning of the author, have used more common and familiar words, yet not so much as I might do, for the plainer setting forth of the same. But howsoever it be, gentle reader, I pray thee take it in good part, considering that for thee I have taken this pain, to the intent that thou mayst read the same with pleasure.

The Preface of the Author
to His Son, Faustinus

And Unto the Readers of This Book

That I to thee some joyous jests
may show in gentle glose,
And frankly feed thy bended ears
with passing pleasant prose:
So that thou deign in seemly sort
this wanton book to view,
That is set out and garnished fine,
with written phrases new.
I will declare how one by hap
his human figure lost,
And how in brutish formed shape
his loathed life he tossed.
And how he was in course of time
from such a state unfold,
Who eftsoons turn’d to pristine shape,
his lot unlucky told.

What and who he was attend a while, and you shall understand that it was even I, the writer of mine own Metamorphosie and strange alteration of figure. Hymettus, Athens, Isthmia, Ephire, Tenaros, and Sparta, being fat and fertile soils (as I pray you give credit to the books of more everlasting fame) be places where mine ancient progeny and lineage did sometime flourish: there I say, in Athens, when I was young, I went first to school. Soon after (as a stranger) I arrived at Rome, whereas by great industry, and without instruction of any schoolmaster, I attained to the full perfection of the Latin tongue. Behold, I first crave and beg your pardon, lest I should happen to displease or offend any of you by the rude and rustic utterance of this strange and foreign language. And verily this new alteration of speech doth correspond to the enterprised matter whereof I purpose to entreat, I will set forth unto you a pleasant Grecian feast. Whereunto gentle reader if thou wilt give attendant ear, it will minister unto thee such delectable matter as thou shalt be contented withal.

The Golden Ass

Book
I

I

How Apuleius riding in Thessaly, fortuned to fall into company with two strangers, that reasoned together of the mighty power of witches.

As I fortuned to take my voyage into Thessaly, about certain affairs which I had to do (for there mine ancestry by my mother’s side inhabiteth, descended of the line of that most excellent person Plutarch, and of Sextus the philosopher his nephew, which is to us a great honour) and after that by much travel and great pain I had passed over the high mountains and slippery valleys, and had ridden through the cloggy fallowed fields; perceiving that my horse did wax somewhat slow, and to the intent likewise that I might repose and strengthen myself (being weary with riding) I lighted off my horse, and wiping the sweat from every part of his body, I unbridled him, and walked him softly in my hand, to the end he might piss, and ease himself of his weariness and travel: and while he went grazing freshly in the field (casting his head sometimes aside, as a token of rejoicing and gladness) I perceived a little before me two companions riding, and so I overtaking them made a third. And while I listened to hear their communication, the one of them laughed and mocked his fellow, saying, Leave off I pray thee and speak no more, for I cannot abide to hear thee tell such absurd and incredible lies; which when I heard, I desired to hear some news, and said, I pray you masters make me partaker of your talk, that am not so curious as desirous to know all your communication: so shall we shorten our journey, and easily pass this high hill before us, by merry and pleasant talk.

But he that laughed before at his fellow, said again, Verily this tale is as true, as if a man would say that by sorcery and enchantment the floods might be enforced to run against their course, the seas to be immovable, the air to lack the blowing of winds, the sun to be restrained from his natural race, the moon to purge his skim upon herbs and trees to serve for sorceries: the stars to be pulled from heaven, the day to be darkened and the dark night to continue still. Then I being more desirous to hear his talk than his companions, said, I pray you, that began to tell your tale even now, leave not off so, but tell the residue. And turning to the other I said, You perhaps that are of an obstinate mind and gross ears, mock and condemn those things which are reported for truth, know you not that it is accounted untrue by the depraved opinion of men, which either is rarely seen, seldom heard, or passeth the capacity of man’s reason, which if it be more narrowly scanned, you shall not only find it evident and plain, but also very easy to be brought to pass.

II

How Apuleius told to the strangers, what he saw a juggler do in Athens.

The other night being at supper with a sort of hungry fellows, while I did greedily put a great morsel of meat in my mouth, that was fried with the flower of cheese and barley, it cleaved so fast in the passage of my throat and stopped my wind in such sort that I was well-nigh choked. And yet at Athens before the porch there called Peale, I saw with these eyes a juggler that swallowed up a two-hand sword, with a very keen edge, and by and by for a little money that we who looked on gave him, he devoured a chasing spear with the point downward. And after that he had conveyed the whole spear within the closure of his body, and brought it out again behind, there appeared on the top thereof (which caused us all to marvel) a fair boy pleasant and nimble, winding and turning himself in such sort, that you would suppose he had neither bone nor gristle, and verily think that he were the natural serpent, creeping and sliding on the knotted staff, which the god of medicine is feigned to bear. But turning me to him that began his tale, I pray you (quoth I) follow your purpose, and I alone will give credit unto you, and for your pains will pay your charges at the next inn we come unto. To whom he answered Certes sir I thank you for your gentle offer, and at your request I will proceed in my tale, but first I will swear unto you by the light of this sun that shineth here, that those things shall be true, least when you come to the next city called Thessaly, you should doubt anything of that which is rife in the mouths of every person, and done before the face of all men. And that I may first make relation to you, what and who I am, and whither I go, and for what purpose, know you that I am of Egin, travelling these countries about from Thessaly to Etolia, and from Etolia to Boetia, to provide for honey, cheese, and other victuals to sell again: and understanding that at Hippata (which is the principal city of all Thessaly), is accustomed to be sold new cheeses of exceeding good taste and relish, I fortuned on a day to go thither, to make my market there: but as it often happeneth, I came in an evil hour; for one Lupus a purveyor had bought and engrossed up all the day before, and so I was deceived.

Wherefore towards night being very weary, I went to the baines to refresh myself, and behold, I fortuned to espy my companion Socrates sitting upon the ground, covered with a torn and coarse mantle; who was so meager and of so sallow and miserable a countenance, that I scantly knew him: for fortune had brought him into such estate and calamity, that he verily seemed as a common beggar that standeth in the streets to crave the benevolence of the passersby. Towards whom (howbeit he was my singular friend and familiar acquaintance, yet half in despair) I drew nigh and said, Alas my Socrates, what meaneth this? how fareth it with thee? What crime hast thou committed? verily there is great lamentation and weeping for thee at home: Thy children are in ward by decree of the provincial judge: Thy wife (having ended her mourning time in lamentable wise, with face and visage blubbered with tears, in such sort that she hath well-nigh wept out both her eyes) is constrained by her parents to put out of remembrance the unfortunate loss and lack of thee at home, and against her will to take a new husband. And dost thou live here as a ghost or hog, to our great shame and ignominy?

Then he answered he to me and said, Oh my friend Aristomenus, now perceive I well that you are ignorant of the whirling changes, the unstable forces, and slippery inconstancy of Fortune: and therewithal he covered his face (even then blushing for very shame) with his rugged mantle insomuch that from his navel downwards he appeared all naked.

But I not willing to see him any longer in such great misery and calamity, took him by the hand and lifted him up from the ground: who having his face covered in such sort, Let Fortune (quoth he) triumph yet more, let her have her sway, and finish that which she hath begun. And therewithal I put off one of my garments and covered him, and immediately I brought him to the bain, and caused him to be anointed, wiped, and the filthy scurf of his body to be rubbed away; which done, though I were very weary myself, yet I led the poor miser to my inn, where he reposed his body upon a bed, and then I brought him meat and drink, and so we talked together: for there we might be merry and laugh at our pleasure, and so we were, until such time as he (fetching a pitiful sigh from the bottom of his heart, and beating his face in miserable sort), began to say.

III

How Socrates in his return from Macedonia to Larissa was spoiled and robbed, and how he fell acquainted with one Meroe a witch.

Alas poor miser that I am, that for the only desire to see a game of trial of weapons, am fallen into these miseries and wretched snares of misfortune. For in my return from Macedonia, whereas I sold all my wares, and played the merchant by the space of ten months, a little before that I came to Larissa, I turned out of the way, to view the situation of the country there, and behold in the bottom of a deep valley I was suddenly environed with a company of thieves, who robbed and spoiled me of such things as I had, and yet would hardly suffer me to escape. But I being in such extremity, in the end was happily delivered from their hands, and so I fortuned to come to the house of an old woman that sold wine, called Meroe, who had her tongue sufficiently instructed to flattery: unto whom I opened the causes of my long peregrination and careful travel, and of mine unlucky adventure: and after that I had declared to her such things as then presently came to my remembrance, she gently entertained me and made me good cheer; and by and by being pricked with carnal desire, she brought me to her own bed chamber; whereas I poor miser the very first night of our lying together did purchase to myself this miserable face, and for her lodging I gave to her such apparel as the thieves left to cover me withal.

Then I understanding the cause of his miserable estate, said unto him, In faith thou art worthy to sustain the most extreme misery and calamity, which hast defiled and maculated thine own body, forsaken thy wife traitorously, and dishonoured thy children, parents, and friends, for the love of a vile harlot and old strumpet. When Socrates heard me rail against Meroe in such sort, he held up his finger to me, and as half abashed said, Peace peace I pray you, and looking about lest anybody should hear, I pray you (quoth he) I pray you take heed what you say against so venerable a woman as she is, lest by your intemperate tongue you catch some harm. Then with resemblance of admiration, What (quoth I) is she so excellent a person as you name her to be? I pray you tell me. Then answered he, Verily she is a magician, which hath power to rule the heavens, to bring down the sky, to bear up the earth, to turn the waters into hills and the hills into running waters, to lift up the terrestrial spirits into the air, and to pull the gods out of the heavens, to extinguish the planets, and to lighten the deep darkness of hell. Then said I unto Socrates, Leave off this high and mystical kind of talk, and tell the matter in a more plain and simple fashion. Then answered he, Will you hear one or two, or more of her facts which she hath done, for whereas she enforceth not only the inhabitants of the country here, but also the Indians and the Ethiopians the one and the other, and also the Antictons, to love her in most raging sort, such as are but trifles and chips of her occupation, but I pray you give ear, and I will declare of more greater matters, which she hath done openly and before the face of all men.

IV

How Meroe the Witch turned diverse persons into miserable beasts.

In faith Aristomenus to tell you the truth, this woman had a certain lover, whom by the utterance of one only word she turned into a beaver, because he loved another woman beside her: and the reason why she transformed him into such a beast is, for that it is his nature, when he perceiveth the hunters and hounds to draw after him, to bite off his members, and lay them in the way, that the hounds may be at a stop when they find them, and to the intent it might so happen unto him (for that he fancied another woman) she turned him into that kind of shape.

Similarly she changed one of her neighbours, being an old man and one that sold wine, into a frog, in that he was one of her occupation, and therefore she bare him a grudge, and now the poor miser swimming in one of his pipes of wine, and well-nigh drowned in the dregs, doth cry and call with an hoarse voice, for his old guests and acquaintance that pass by. Likewise she turned one of the advocates of the court (because he pleaded and spake against her in a rightful cause) into a horned ram, and now the poor ram is become an advocate. Moreover she caused, that the wife of a certain lover that she had should never be delivered of her child, but according to the computation of all men, it is eight years past since the poor woman first began to swell, and now she is increased so big, that she seemeth as though she would bring forth some great elephant: which when it was known abroad, and published throughout all the town, they took indignation against her, and ordained that the next day she should most cruelly be stoned to death. Which purpose of theirs she prevented by the virtue of her enchantments, and as Medea (who obtained of King Creon but one days respite before her departure) did burn all his house, him, and his daughter: so she, by her conjurations and invocations of spirits, (which she useth in a certain hole in her house, as she herself declared unto me the next day following) closed all the persons in the town so sure in their houses, and with such violence of power, that for the space of two days they could not get forth, nor open their gates nor door, nor break down their walls, whereby they were enforced by mutual consent to cry unto her, and to bind themselves strictly by oaths, that they would never afterwards molest or hurt her: and moreover, if any did offer her any injury they would be ready to defend her. Whereupon she, moved by their promises, and stirred by pity, released all the town. But she conveyed the principal author of this ordinance about midnight, with all his house, the walls, the ground, and the foundation, into another town, distant from thence an hundred miles, situate and being on the top of an high hill, and by reason thereof destitute of water, and because the edifices and houses were so nigh built together, that it was not possible for the house to stand there, she threw it down before the gate of the town. Then I spake and said Oh my friend Socrates you have declared unto me many marvelous things and strange chances, and moreover stricken me with no small trouble of mind, yea rather with great fear, lest the same old woman using the like practice, should fortune to hear all our communication. Wherefore let us now sleep, and after that we have taken our rest, let us rise betimes in the morning, and ride away hence before day, as far as we can possible.

V

How Socrates and Aristomenus slept together in one Chamber, and how they were handled by witches.

In speaking these words, and devising with myself of our departing the next morrow, lest Meroe the witch should play by us as she had done by diverse other persons, it fortuned that Socrates did fall asleep, and slept very soundly, by reason of his travel and plenty of meat and wine wherewithal he had filled himself. Wherefore I closed and barred fast the doors of the chamber, and put my bed behind the door, and so layed me down to rest. But I could in nowise sleep, for the great fear which was in my heart, until it was about midnight, and then I began to slumber. But alas, behold suddenly the chamber doors brake open, and locks, bolts, and posts fell down, that you would verily have thought that some thieves had been presently come to have spoiled and robbed us. And my bed whereon I lay being a truckle bed, fashioned in form of a Cradle, and one of the feet broken and rotten, by violence was turned upside down, and I likewise was overwhelmed and covered lying in the same. Then perceived I in myself, that certain affects of the mind by nature doth chance contrary. For as tears oftentimes trickle down the cheeks of him that seeth or heareth some joyful news, so I being in this fearful perplexity, could not forbear laughing, to see how of Aristomenus I was made like unto a snail in his shell. And while I lay on the ground covered in this sort, I peeped under the bed to see what would happen. And behold there entered in two old women, the one bearing a burning torch, and the other a sponge and a naked sword; and so in this habit they stood about Socrates being fast asleep. Then she which bare the sword said unto the other, Behold sister Panthia, this is my dear and sweet heart, which both day and night hath abused my wanton youthfulness. This is he, who little regarding my love, doth not only defame me with reproachful words, but also intendeth to run away. And I shall be forsaken by like craft as Ulysses did use, and shall continually bewail my solitariness as Calypso. Which said, she pointed towards me that lay under the bed, and showed me to Panthia. This is he, quoth she, which is his counselor, and persuadeth him to forsake me, and now being at the point of death he lieth prostrate on the ground covered with his bed, and hath seen all our doings, and hopeth to escape scot-free from my hands, but I will cause that he will repent himself too late, nay rather forthwith, of his former intemperate language, and his present curiosity. Which words when I heard I fell into a cold sweat, and my heart trembled with fear, insomuch that the bed over me did likewise rattle and shake. Then spake Panthia unto Meroe and said, Sister let us by and by tear him in pieces or tie him by the members, and so cut them off. Then Meroe (being so named because she was a taverner, and loved well good wines) answered, Nay rather let him live, and bury the corpse of this poor wretch in some hole of the earth; and therewithal she turned the head of Socrates on the other side and thrust her sword up to the hilts into the left part of his neck, and received the blood that gushed out, into a pot, that no drop thereof fell beside: which things I saw with mine own eyes, and as I think to the intent that she might alter nothing that pertained to sacrifice, which she accustomed to make, she thrust her hand down into the entrails of his body, and searching about, at length brought forth the heart of my miserable companion Socrates, who having his throat cut in such sort, yielded out a doleful cry, and gave up the ghost. Then Panthia stopped up the wide wound of his throat with the sponge and said, Oh sponge sprung and made of the sea, beware that thou not pass by running river. This being said, one of them moved and turned up my bed, and then they strid over me, and clapped their buttocks upon my face, and all bepissed me until I was wringing wet. When this was over they went their ways, and the doors closed fast, the posts stood in their old places, and the locks and bolts were shut again. But I that lay upon the ground like one without soul, naked and cold, and wringing wet with piss, like to one that were more than half dead, yet reviving myself, and appointed as I thought for the gallows, began to say Alas what shall become of me tomorrow, when my companion shall be found murdered here in the chamber? To whom shall I seem to tell any similitude of truth, when as I shall tell the truth in deed? They will say, If thou wert unable to resist the violence of the women, yet shouldest thou have cried for help; Wouldst thou suffer the man to be slain before thy face and say nothing? Or why did they not slay thee likewise? Why did they spare thee that stood by and saw them commit that horrible fact? Wherefore although thou hast escaped their hands, yet thou shalt not escape ours. While I pondered these things with myself the night passed on, and so I resolved to take my horse before day, and go forward on my journey.

Howbeit the ways were unknown to me, and thereupon I took up my packet, unlocked and unbarred the doors, but those good and faithful doors which in the night did open of their own accord, could then scantly be opened with their keys. And when I was out I cried, Oh sirrah hostler where art thou? Open the stable door for I will ride away by and by. The hostler lying behind the stable door upon a pallet, and half-asleep, What (quoth he) do you not know that the ways be very dangerous? What mean you to rise at this time of night? If you perhaps guilty of some heinous crime, be weary of your life, yet think you not that we are such sots that we will die for you. Then said I, It is well-nigh day, and moreover, what can thieves take from him that hath nothing? Doest thou not know (fool as thou art) if thou be naked, if ten giants should assail thee, they could not spoil or rob thee? Whereunto the drowsy hostler half-asleep, and turning on the other side, answered, What know I whether you have murdered your companion whom you brought in yesternight, or no, and now seek the means to escape away? Oh Lord, at that time I remember the earth seemed ready to open, and me thought I saw at hell gate the dog Cerberus ready to devour me, and then I verily believed, that Meroe did not spare my throat, moved with pity, but rather cruelly pardoned me to bring me to the gallows. Wherefore I returned to my chamber, and there devised with myself in what sort I should finish my life. But when I saw that Fortune should minister unto me no other instrument than that which my bed proffered me, I said, Oh bed, oh bed, most dear to me at this present, which hast abode and suffered with me so many miseries, judge and arbiter of such things as were done here this night, whom only I may call to witness for my innocence, render (I say) unto me some wholesome weapon to end my life, that am most willing to die. And therewithal I pulled out a piece of the rope wherewith the bed was corded, and tied one end thereof about a rafter by the window, and with the other end I made a sliding knot, and stood upon my bed, and so put my neck into it, and leaped from the bed, thinking to strangle myself and so die, behold the rope being old and rotten burst in the middle, and I fell down tumbling upon Socrates that lay under: And even at that same very time the hostler came in crying with a loud voice, and said, Where are you that made such haste at midnight, and now lies wallowing abed? Whereupon (I know not whether it was by my fall, or by the great cry of the hostler) Socrates as waking out of sleep, did rise up first and said, It is not without cause that strangers do speak evil of all such hostlers, for this caitiff in his coming in, and with his crying out, I think under a colour to steal away something, hath waked me out of a sound sleep. Then I rose up joyful with a merry countenance, saying, Behold good hostler, my friend, my companion and my brother, whom thou didst falsely affirm to be slain by me this might. And therewithal I embraced my friend Socrates and kissed him: but he smelling the stink of the piss wherewith those hags had embrued me, thrust me away and said, Cleanse thyself from this filthy odour, and then he began gently to inquire, how that noisome scent happened unto me. But I finely feigning and colouring the matter for the time, did break off his talk, and took him by the hand and said, Why tarry we? Why lose we the pleasure of this fair morning? Let us go, and so I took up my packet, and paid the charges of the house and departed: and we had not gone a mile out of the town but it was broad day, and then I diligently looked upon Socrates throat, to see if I could espy the place where Meroe thrust in her sword: but when I could not perceive any such thing, I thought with myself, What a mad man am I, that being overcome with wine yesternight, have dreamed such terrible things? Behold I see Socrates is sound, safe and in health. Where is his wound? Where is the sponge? Where is his great and new cut? And then I spake to him and said, Verily it is not without occasion, that physicians of experience do affirm, that such as fill their gorges abundantly with meat and drink, shall dream of dire and horrible sights: for I myself, not tempering my appetite yesternight from the pots of wine, did seem to see this night strange and cruel visions, that even yet I think myself sprinkled and wet with human blood: whereunto Socrates laughing made answer and said, Nay, thou art not wet with the blood of men, but art embrued with stinking piss; and verily I dreamed that my throat was cut, and that I felt the pain of the wound, and that my heart was pulled out of my belly, and the remembrance thereof makes me now to fear, for my knees do so tremble that I can scarce go any further, and therefore I would fain eat somewhat to strengthen and revive my spirits. Then said I, behold here thy breakfast, and therewithal I opened my scrip that hanged upon my shoulder, and gave him bread and cheese, and we sat down under a great plane tree, and I eat part with him; and while I beheld him eating greedily, I perceived that he waxed meager and pale, and that his lively colour faded away, insomuch that being in great fear, and remembering those terrible furies of whom I lately dreamed, the first morsel of bread that I put in my mouth (that was but very small) did so stick in my jaws, that I could neither swallow it down, nor yet yield it up, and moreover the small time of our being together increased my fear, and what is he that seeing his companion die in the highway before his face, would not greatly lament and be sorry? But when that Socrates had eaten sufficiently he waxed very thirsty, for indeed he had well-nigh devoured a whole cheese: and behold evil fortune! There was behind the plane tree a pleasant running water as clear as crystal, and I said unto him, Come hither Socrates to this water and drink thy fill. And then he rose and came to the river, and kneeled down on the side of the bank to drink, but he had scarce touched the water with lips, when as behold the wound in his throat opened wide, and the Sponge suddenly fell out into the water, and after issued out a little remnant of blood, and his body being then without life, had fallen into the river, had not I caught him by the leg and so pulled him up. And after that I had lamented a good space the death of my wretched companion, I buried him in the sands there by the river.

Which done, in great fear I rode through many outways and desert places, and as culpable of the death of Socrates, I forsook my country, my wife, and my children, and came to Etolia where I married another wife.

This tale told Aristomenus, and his fellow which before obstinately would give no credit unto him, began to say, Verily there was never so foolish a tale, nor a more absurd lie told than this. And then he spake unto me saying, Ho sir, what you are I know not, but your habit and countenance declareth that you should be some honest Gentleman, (speaking to Apuleius) do you believe this tale? Yea verily (quoth I), why not? For whatsoever the Fates have appointed to men, that I believe shall happen. For may things chance unto me and unto you, and to diverse others, which being declared unto the ignorant be accounted as lies. But verily I give credit unto his tale, and render entire thanks unto him, in that by the pleasant relation thereof we have quickly passed and shortened our journey, and I think that my horse was also delighted with the same, and hath brought me to the gate of this city without any pain at all. Thus ended both our talk and our journey, for they two turned on the left hand to the next villages, and I rode into the city.

VI

How Apuleius came unto a city named Hypata, and was lodged in one Milo’s house, and brought him letters from one Demeas of Corinth.

After that those two companions were departed I entered into the city: where I espied an old woman, of whom I inquired whether that city was called Hypata, or no: Who answered, Yes. Then I demanded, whether she knew one Milo an Alderman of the city: whereat she laughed and said: Verily it is not without cause that Milo is called an Elderman, and accounted as chief of those which dwell without the walls of the city. To whom I said again, I pray thee good mother do not mock, but tell me what manner of man he is, and where he dwelleth. Marry (quoth she) do you see these bay windows, which on one side abut to the gates of the city, and on the other side to the next lane? There Milo dwelleth, very rich both in money and substance, but by reason of his great avarice and insatiable covetousness, he is evil spoken of, and he is a man that liveth all by usury, and lending his money upon pledges. Moreover he dwelleth in a small house, and is ever counting his money, and hath a wife that is a companion of his extreme misery, neither keepeth he more in his house than only one maid, who goeth apparelled like unto a beggar. Which when I heard, I laughed in myself and thought, In faith my friend Demeas hath served me well, which hath sent me being a stranger, unto such a man, in whose house I shall not be afeared either of smoke or of the scent of meat; and therewithal I rode to the door, which was fast barred, and knocked aloud. Then there came forth a maid which said, Ho sirrah that knocks so fast, in what kind of sort will you borrow money? Know you not that we use to take no gage, unless it be either plate or jewels? To whom I answered, I pray you maid speak more gently, and tell me whether thy master be within or no? Yes (quoth she) that he is, why do you ask? Marry (said I) I am come from Corinth, and have brought him letters from Demeas his friend. Then said the maid, I pray you tarry here till I tell him so, and therewithal she closed fast the door, and went in, and after a while she returned again and said, My master desireth you to alight and come in. And so I did, whereas I found him sitting upon a little bed, going to supper, and his wife sat at his feet, but there was no meat upon the table, and so by appointment of the maid I came to him and saluted him, and delivered the letters which I had brought from Demeas. Which when he had read he said, Verily, I thank my friend Demeas much, in that he hath sent me so worthy a guest as you are. And therewithal he commanded his wife to sit away and bid me sit in her place; which when I refused by reason of courtesy, he pulled me by my garment and willed me to sit down; for we have (quoth he) no other stool here, nor no other great store of household stuff, for fear of robbing. Then I according to his commandment, sat down, and he fell in further communication with me and said, Verily I do conjecture by the comely feature of your body, and by the maidenly shamefastness of your face that you are a gentleman born, as my friend Demeas hath no less declared the same in his letters. Wherefore I pray you take in good part our poor lodging, and behold yonder chamber is at your commandment, use it as your own, and if you be contented therewithal, you shall resemble and follow the virtuous qualities of your good father Theseus, who disdained not the slender and poor Cottage of Hecate.

And then he called his maid which was named Fotis, and said, Carry this gentleman’s packet into the chamber, and lay it up safely, and bring water quickly to wash him, and a towel to rub him, and other things necessary, and then bring him to the next baines, for I know that he is very weary of travel.

These things when I heard, I partly perceived the manners of Milo, and endeavouring to bring myself further into his favour, I said, Sir there is no need of any of these things, for they have been everywhere ministered unto me by the way, howbeit I will go into the baines, but my chiefest care is that my horse be well looked to, for he brought me hither roundly, and therefore I pray thee Fotis take this money and buy some hay and oats for him.

VII

How Apuleius going to buy fish, met with his companion Pythias.

When this was done, and all my things brought into the Chamber, I walked towards the baines; but first I went to the market to buy some victuals for my supper, whereas I saw great plenty of fish set out to be sold: and so I cheapened part thereof, and that which they at first held at an hundred pence, I bought at length for twenty. Which when I had done, and was departing away, one of mine old acquaintance, and fellow at Athens, named Pithias, fortuned to pass by, and viewing me at a good space, in the end brought me to his remembrance, and gently came and kissed me, saying, Oh my dear friend Lucius, it is a great while past since we two saw one another, and moreover, from the time that we departed from our master Vestius, I never heard any news from you. I pray you Lucius tell me the cause of your peregrination hither. Then I answered and said, I will make relation thereof unto you tomorrow: but I pray you tell me, what meaneth these servitors that follow you, and these rods or verges which they bear, and this habit which you wear like unto a magistrate, verily I think you have obtained your own desire, whereof I am right glad. Then answered Pithias, I bear the office of the clerk of the market, and therefore if you will have any pittance for your supper speak and I will purvey it for you. Then I thanked him heartily and said I had bought meat sufficient already. But Pithias when he espied my basket wherein my fish was, took it and shaked it, and demanded of me what I had paid for all my sprats. In faith (quoth I), I could scarce enforce the fishmonger to sell them for twenty pence. Which when I heard, he brought me back again into the market, and inquired of me of whom I bought them. I showed him the old man which sat in a corner, whom by and by, by reason of his office, he did greatly blame, and said, Is it thus you serve and handle strangers, and specially our friends? Wherefore sell you this fish so dear, which is not worth a halfpenny? Now perceive I well, that you are an occasion to make this place, which is the principal city of all Thessaly, to be forsaken of all men, and to reduce it into an uninhabitable desert, by reason of your excessive prices of victuals, but assure yourself that you shall not escape without punishment, and you shall know what mine office is, and how I ought to punish such as offend. Then he took my basket and cast the fish on the ground, and commanded one of his sergeants to tread them under his feet. This done he persuaded me to depart, and said that only shame and reproach done unto the old caitiff did suffice him, So I went away amazed and astonied, towards the baines, considering with myself and devising of the grace of my companion Pythias. Where when I had well washed and refreshed my body, I returned again to Milo’s house, both without money and meat, and so got into my chamber. Then came Fotis immediately unto me, and said that her master desired me to come to supper. But I not ignorant of Milo’s abstinence, prayed that I might be pardoned since as I thought best to ease my wearied bones rather with sleep and quietness, than with meat. When Fotis had told this to Milo, he came himself and took me by the hand, and while I did modestly excuse myself, I will not (quoth he) depart from this place, until such time as you shall go with me: and to confirm the same, he bound his words with an oath, whereby he enforced me to follow him, and so he brought me into his chamber, where he sat him down upon the bed, and demanded of me how his friend Demeas did, his wife, his children, and all his family: and I made answer to him every question, specially he inquired the causes of my peregrination and travel, which when I had declared, he yet busily demanded of the state of my country, and the chief magistrates there, and principally of our lieutenant and viceroy; who when he perceived that I was not only wearied by travel, but also with talk, and that I fell asleep in the midst of my tale, and further that I spake nothing directly or advisedly, he suffered me to depart to my chamber. So scaped I at length from the prating and hungry supper of this rank old man, and being compelled by sleep and not by meat, and having supped only with talk, I returned into my chamber, and there betook me to my quiet and long desired rest.

Book
II

VIII

How Apuleius fortuned to meet with his cousin Byrrhena.

As soon as night was past, and the day began to spring, I fortuned to awake, and rose out of my bed as half amazed, and very desirous to know and see some marvelous and strange things, remembering with myself that I was in the middle part of all Thessaly, whereas by the common report of all the world, the sorceries and enchantments are most used, I oftentimes repeated with myself the tale of my companion Aristomenus touching the manner of this city, and being moved by great desire, I viewed the whole situation thereof, neither was there anything which I saw there, but that I did believe to be the same which it was indeed, but everything seemed unto me to be transformed and altered into other shapes, by the wicked power of sorcery and enchantment, insomuch that I thought that the stones which I found were indurate, and turned from men into that figure, and that the birds which I heard chirping, and the trees without the walls of the city, and the running waters, were changed from men into such kind of likenesses. And further I thought that the statues, images and walls could go, and the oxen and other brute beasts could speak and tell strange news, and that immediately I should see and hear some Oracles from the heavens, and from the gleed of the sun. Thus being astonied or rather dismayed and vexed with desire, knowing no certain place whither I intended to go, I went from street to street, and at length (as I curiously gazed on everything) I fortuned unawares to come into the market place, whereas I espied a certain woman, accompanied with a great many servants, towards whom I drew nigh, and viewed her garments beset with gold and precious stone, in such sort that she seemed to be some noble matron. And there was an old man which followed her, who as soon as he espied me, said to himself, Verily this is Lucius, and then he came and embraced me, by and by he went unto his mistress and whispered in her ear, and came to me again saying, How is it Lucius that you will not salute your dear cousin and singular friend? To whom I answered, Sir I dare not be so bold as to take acquaintance of an unknown woman. Howbeit as half ashamed I drew towards her, and she turned herself and said, Behold how he resembleth the very same grace as his mother Salvia doth, behold his countenance and stature, agreeing thereto in each point, behold his comely state, his fine slenderness, his vermilion colour, his hair yellow by nature, his gray and quick eye, like to the eagle, and his trim and comely gait, which do sufficiently prove him to be the natural child of Salvia. And moreover she said, Oh Lucius, I have nourished thee with mine own proper hand: and why not? For I am not only of kindred to thy mother by blood, but also by nurse, for we both descended of the line of Plutarch, lay in one belly, sucked the same paps, and were brought up together in one house. And further there is no other difference between us two, but that she is married more honorably than I: I am the same Byrrhena whom you have often heard named among your friends at home: wherefore I pray you to take so much pains as to come with me to my house, and use it as your own. At whose words I was partly abashed and said, God forbid Cousin that I should forsake mine host Milo without any reasonable cause; but verily I will, as often as I have occasion to pass by thy house, come and see how you do. And while we were talking thus together, little by little we came to her house, and behold the gates of the same were very beautifully set with pillars quadrangle wise, on the top whereof were placed carved statues and images, but principally the goddess of Victory was so lively and with such excellency portrayed and set forth, that you would have verily have thought that she had flied, and hovered with her wings hither and thither. On the contrary part, the image of the goddess Diana was wrought in white marble, which was a marvelous sight to see, for she seemed as though the wind did blow up her garments, and that she did encounter with them that came into the house. On each side of her were dogs made of stone, that seemed to menace with their fiery eyes, their pricked ears, their bended nostrils, their grinning teeth in such sort that you would have thought they had bayed and barked. And moreover (which was a greater marvel to behold) the excellent carver and deviser of this work had fashioned the dogs to stand up fiercely with their former feet, and their hinder feet on the ground ready to fight. Behind the back of the goddess was carved a stone in manner of a cavern, environed with moss, herbs, leaves, sprigs, green branches and boughs, growing in and about the same, insomuch that within the stone it glistered and shone marvelously, under the brim of the stone hanged apples and grapes carved finely, wherein art envying nature, showed her great cunning. For they were so lively set out, that you would have thought if summer had been come, they might have been pulled and eaten; and while I beheld the running water, which seemed to spring and leap under the feet of the goddess, I marked the grapes which hanged in the water, which were like in every point to the grapes of the vine, and seemed to move and stir by the violence of the stream. Moreover, amongst the branches of the stone appeared the image of Acteon: and how that Diana (which was carved within the same stone, standing in the water) because he did see her naked, did turn him into an hart, and so he was torn and slain of his own hounds. And while I was greatly delighted with the view of these things, Byrrhena spake to me and said, cousin all things here be at your commandment. And therewithal she willed secretly the residue to depart: who being gone she said, My most dear Cousin Lucius, I do swear by the goddess Diana, that I do greatly tender your safety, and am as careful for you as if you were mine own natural child, beware I say, beware of the evil arts and wicked allurements of that Pamphiles who is the wife of Milo, whom you call your host, for she is accounted the most chief and principal magician and enchantress living, who by breathing out certain words and charms over boughs, stones and other frivolous things, can throw down all the powers of the heavens into the deep bottom of hell, and reduce all the whole world again to the old chaos. For as soon as she espieth any comely young man, she is forthwith stricken with his love, and presently setteth her whole mind and affection on him. She soweth her seed of flattery, she invades his spirit and entangleth him with continual snares of unmeasurable love.

And then if any accord not to her filthy desire, or if they seem loathsome in her eye, by and by in the moment of an hour she turneth them into stones, sheep or some other beast, as herself pleaseth, and some she presently slayeth and murdereth, of whom I would you should earnestly beware. For she burneth continually, and you by reason of your tender age and comely beauty are capable of her fire and love.

Thus with great care Byrrhena gave me in charge, but I (that always coveted and desired, after that I had heard talk of such sorceries and witchcrafts, to be experienced in the same) little esteemed to beware of Pamphiles, but willingly determined to bestow my money in learning of that art, and now wholly to become a witch. And so I waxed joyful, and wringing myself out of her company, as out of links or chains, I bade her farewell, and departed toward the house of mine host Milo, by the way reasoning thus with myself: Oh Lucius now take heed, be vigilant, have a good care, for now thou hast time and place to satisfy thy desire, now shake off thy childishness and show thyself a man, but especially temper thyself from the love of thine hostess, and abstain from violation of the bed of Milo, but heartily attempt to win the maiden Fotis, for she is beautiful, wanton and pleasant in talk. And soon when thou goest to sleep, and when she bringeth you gently into thy chamber, and tenderly layeth thee down in thy bed, and lovingly covereth thee, and kisseth thee sweetly, and departeth unwillingly, and casteth her eyes oftentimes back, and stands still, then hast thou a good occasion ministered to thee to prove and try the mind of Fotis. Thus while I reasoned to myself I came to Milo’s door, persevering still in my purpose, but I found neither Milo nor his wife at home.

IX

How Apuleius fell in love with Fotis.

When I was within the house I found my dear and sweet love Fotis mincing of meat and making pottage for her master and mistress, the cupboard was all set with wines, and I thought I smelled the savor of some dainty meats: she had about her middle a white and clean apron, and she was girded about her body under the paps with a swathell of red silk, and she stirred the pot and turned the meat with her fair and white hands, in such sort that with stirring and turning the same, her loins and hips did likewise move and shake, which was in my mind a comely sight to see.

These things when I saw I was half amazed, and stood musing with myself, and my courage came then upon me, which before was scant. And I spake unto Fotis merrily and said, Oh Fotis how trimly you can stir the pot, and how finely, with shaking your buttocks, you can make pottage. Oh happy and twice happy is he to whom you give leave and licence but to touch you there. Then she being likewise merrily disposed, made answer, Depart I say, Miser from me, depart from my fire, for if the flame thereof do never so little blaze forth, it will burn thee extremely and none can extinguish the heat thereof but I alone, who in stirring the pot and making the bed can so finely shake myself. When she had said these words she cast her eyes upon me and laughed, but I did not depart from thence until such time as I had viewed her in every point. But what should I speak of others, when as I do accustom abroad to mark the face and hair of every dame, and afterwards delight myself therewith privately at home, and thereby judge the residue of their shape, because the face is the principal part of all the body, and is first open to our eyes. And whatsoever flourishing and gorgeous apparel doth work and set forth in the corporeal parts of a woman, the same doth the natural and comely beauty set out in the face. Moreover there be diverse, that to the intent to show their grace and feature, will cast off their partlets, collars, habiliments, fronts, cornets and krippins, and do more delight to show the fairness of their skin, than to deck themselves up in gold and precious stones. But because it is a crime unto me to say so, and to give no example thereof, know ye, that if you spoil and cut the hair of any woman or deprive her of the colour of her face, though she were never so excellent in beauty, though she were thrown down from heaven, sprung of the seas, nourished of the floods, though she were Venus herself, though she were waited upon by all the court of Cupid, though were girded with her beautiful scarf of love, and though she smelled of perfumes and musks, yet if she appeared bald, she could in nowise please, no not her own Vulcanus.

Oh how well doth a fair colour and a shining face agree with glittering hair! Behold, it encountereth with the beams of the sun, and pleaseth the eye marvelously. Sometimes the beauty of the hair resembleth the colour of gold and honey, sometimes the blue plumes and azured feathers about the necks of doves, especially when it is either anointed with the gum of Arabia, or trimly tuft out with the teeth of a fine comb, which if it be tied up in the pole of the neck, it seemeth to the lover that beholdeth the same, as a glass that yieldeth forth a more pleasant and gracious comeliness than if it should be sparsed abroad on the shoulders of the woman, or hang down scattering behind. Finally there is such a dignity in the hair, that whatsoever she be, though she be never to bravely attired with gold, silks, precious stones, and other rich and gorgeous ornaments, yet if her hair be not curiously set forth she cannot seem fair. But in my Fotis, her garments unbraced and unlaced increased her beauty, her hair hanged about her shoulders, and was dispersed abroad upon her partlet, and in every part of her neck, howbeit the greater part was trussed upon her pole with a lace. Then I unable to sustain the broiling heat that I was in, ran upon her and kissed the place where she had thus laid her hair. Whereat she turned her face, and cast her rolling eyes upon me, saying, Oh scholar, thou hast tasted now both honey and gall, take heed that thy pleasure do not turn unto repentance. Tush (quoth I) my sweetheart, I am contented for such another kiss to be broiled here upon this fire, wherewithal I embraced and kissed her more often, and she embraced and kissed me likewise, and moreover her breath smelled like cinnamon, and the liquor of her tongue was like unto sweet nectar, wherewith when my mind was greatly delighted I said, Behold Fotis I am yours, and shall presently die unless you take pity upon me. Which when I had said she eftsoons kissed me, and bid me be of good courage, and I will (quoth she) satisfy your whole desire, and it shall be no longer delayed than until night, when as assure yourself I will come and lie with you; wherefore go your ways and prepare yourself, for I intend valiantly and courageously to encounter with you this night. Thus when we had lovingly talked and reasoned together, we departed for that time.

X

How Byrrhena sent victuals unto Apuleius, and how he talked with Milo of Diophanes, and how he lay with Fotis.

When no one was come, Byrrhena sent to me a fat pig, five hens, and a flagon of old wine. Then I called Fotis and said, Behold how Bacchus the egger and stirrer of venery, doth offer himself of his own accord, let us therefore drink up this wine, that we may prepare ourselves and get us courage against soon, for Venus wanteth no other provision than this, that the Lamp may be all the night replenished with oil, and the cups with wine. The residue of the day I passed away at the baines and in banqueting, and towards evening I went to supper, for I was bid by Milo, and so I sat down at the table, out of Pamphiles’ sight as much as I could, being mindful of the commandment of Byrrhena, and sometimes I would cast mine eyes upon her as upon the Furies of hell, but I eftsoons turning my face behind me, and beholding my Fotis ministering at the table, was again refreshed and made merry. And behold when Pamphiles did see the candle standing on the table, she said, Verily we shall have much rain tomorrow. Which when her husband did hear, he demanded of her by what reason she knew it? Marry (quoth she) the light on the table showeth the same. Then Milo laughed and said, Verily we nourish a sibyl prophesier, which by the view of a candle doth divine of celestial things, and of the sun itself. Then I mused in my mind and said unto Milo, Of truth it is a good experience and proof of divination. Neither is it any marvel, for although this light is but a small light, and made by the hands of men, yet hath it a remembrance of that great and heavenly light, as of his parent, and doth show unto us what will happen in the skies above. For I knew at Corinth a certain man of Assyria, who would give answers in every part of the city, and for the gain of money would tell every man his fortune, to some he would tell the days of their marriages, to others he would tell when they should build, that their edifices should continue. To others, when they should best go about their affairs. To others, when they should go by sea or land: to me, purposing to take my journey hither, he declared many things strange and variable. For sometimes he said that I should win glory enough: sometimes he said I should write a great history: sometimes again he said that I should devise an incredible tale: and sometimes that I should make books. Whereat Milo laughed again, and inquired of me, of what stature this man of Assyria was, and what he was named. In faith (quoth I) he is a tall man and somewhat black, and he is called Diophanes. Then said Milo, the same is he and no other, who similarly hath declared many things here unto us, whereby he got and obtained great substance and treasure.

But the poor miser fell at length into the hands of unpitiful and cruel fortune: for being on a day amongst a great assembly of people, to tell the simple sort their fortune, a certain cobbler came unto him, and desired him to tell when it should be best for him to take his voyage, the which he promised to do: the cobbler opened his purse and told a hundred pence to him for his pains. Whereupon came a certain young gentleman and took Diophanes by the garment. Then he turning himself, embraced and kissed him, and desired the gentleman, who was one of his acquaintance, to sit down by him: and Diophanes being astonied with this sudden change, forgot what he was doing, and said, Oh dear friend you are heartily welcome, I pray you when arrived you into these parts? Then answered he, I will tell you soon, but brother I pray you tell me of your coming from the isle of Euboea, and how you sped by the way? Whereunto Diophanes this notable Assyrian (not yet come unto his mind, but half amazed) soon answered and said, I would to God that all our enemies and evil willers might fall into the like dangerous peregrination and trouble. For the ship where we were in, after it was by the waves of the seas and by the great tempests tossed hither and thither, in great peril, and after that the mast and stern brake likewise in pieces, could in nowise be brought to shore, but sunk into the water, and so we did swim, and hardly escaped to land. And after that, whatsoever was given unto us in recompense of our losses, either by the pity of strangers, or by the benevolence of our friends, was taken away from us by thieves, whose violence when my brother Arisuatus did assay to resist, he was cruelly murdered by them before my face. These things when he had sadly declared, the cobbler took up his money again which he had told out to pay for the telling of his fortune, and ran away. Then Diophanes coming to himself perceived what he had done, and we all that stood by laughed greatly. But that (quoth Milo) which Diophanes did tell unto you Lucius, that you should be happy and have a prosperous journey, was only true. Thus Milo reasoned with me. But I was not a little sorry that I had trained him into such a vein of talk, that I lost a good part of the night, and the sweet pleasure thereof: but at length I boldly said to Milo, Let Diophanes fare well with his evil fortune, and get again that which he lost by sea and land, for I verily do yet feel the weariness of my travel, whereof I pray you pardon me, and give me licence to depart to bed: wherewithal I rose up and went unto my chamber, where I found all things finely prepared and the children’s bed (because they should not hear what we did in the night) was removed far-off without the chamber door. The table was all covered with those meats that were left at supper, the cups were filled half full with water, to temper and delay the wines, the flagon stood ready prepared, and there lacked nothing that was necessary for the preparation of Venus. And when I was entering into the bed, behold my Fotis (who had brought her mistress to bed) came in and gave me roses and flowers which she had in her apron, and some she threw about the bed, and kissed me sweetly, and tied a garland about my head, and bespread the chamber with the residue. Which when she had done, she took a cup of wine and delayed it with hot water, and proffered it me to drink; and before I had drunk it all off she pulled it from my mouth, and then gave it me again, and in this manner we emptied the pot twice or thrice together. Thus when I had well replenished myself with wine, and was now ready unto venery not only in mind but also in body, I removed my clothes, and showing to Fotis my great impatience I said, Oh my sweetheart take pity upon me and help me, for as you see I am now prepared unto the battle, which you yourself did appoint: for after that I felt the first arrow of cruel Cupid within my breast, I bent my bow very strong, and now fear, (because it is bended so hard) lest my string should break: but that thou mayst the better please me, undress thy hair and come and embrace me lovingly: whereupon she made no long delay, but set aside all the meat and wine, and then she unapparelled herself, and unattired her hair, presenting her amiable body unto me in manner of fair Venus, when she goeth under the waves of the sea. Now (quoth she) is come the hour of jousting, now is come the time of war, wherefore show thyself like unto a man, for I will not retire, I will not fly the field, see then thou be valiant, see thou be courageous, since there is no time appointed when our skirmish shall cease. In saying these words she came to me to bed, and embraced me sweetly, and so we passed all the night in pastime and pleasure, and never slept until it was day: but we would eftsoons refresh our weariness, and provoke our pleasure, and renew our venery by drinking of wine. In which sort we pleasantly passed away many other nights following.

XI

How Apuleius supped with Byrrhena, and what a strange tale Bellephoron told at the table.

It fortuned on a day, that Byrrhena desired me earnestly to sup with her; and she would in nowise take any excusation. Whereupon I went to Fotis, to ask counsel of her as of some divine, who although she was unwilling that I should depart one foot from her company, yet at length she gave me license to be absent for a while, saying, Beware that you tarry not long at supper there, for there is a rabblement of common barretors and disturbers of the public peace, that rove about in the streets and murder all such as they may take, neither can law nor justice redress them in any case. And they will the sooner set upon you, by reason of your comeliness and audacity, in that you are not afeared at any time to walk in the streets.

Then I answered and said, Have no care of me Fotis, for I esteem the pleasure which I have with thee, above the dainty meats that I eat abroad, and therefore I will return again quickly. Nevertheless I mind not to come without company, for I have here my sword, whereby I hope to defend myself.

And so in this sort I went to supper, and behold I found in Byrrhena’s house a great company of strangers, and the chief and principal of the city: the beds made of citron and ivory, were richly adorned and spread with cloth of gold, the cups were garnished preciously, and there were diverse other things of sundry fashion, but of like estimation and price: here stood a glass gorgeously wrought, there stood another of crystal finely painted. There stood a cup of glittering silver, and there stood another of shining gold, and here was another of amber artificially carved and made with precious stones. Finally, there was all things that might be desired: the servitors waited orderly at the table in rich apparel, the pages arrayed in silk robes, did fill great gems and pearls made in the form of cups, with excellent wine. Then one brought in candles and torches, and when we were set down and placed in order, we began to talk, to laugh, and to be merry. And Byrrhena spake unto me and said, I pray you cousin how like you our country? Verily I think there is no other city which hath the like temples, baines, and other commodities which we have here. Further we have abundance of household stuff, we have pleasure, we have ease, and when the Roman merchants arrive in this city they are gently and quietly entertained, and all that dwell within this province (when they purpose to solace and repose themselves) do come to this city. Whereunto I answered, Verily (quoth I) you tell truth, for I can find no place in all the world which I like better than this, but I greatly fear the blind inevitable trenches of witches, for they say that the dead bodies are digged out of their graves, and the bones of them that are burnt be stolen away, and the toes and fingers of such as are slain are cut off, and afflict and torment such as live. And the old witches as soon as they hear of the death of any person, do forthwith go and uncover the hearse and spoil the corpse, to work their enchantments. Then another sitting at the table spake and said, In faith you say true, neither yet do they spare or favor the living. For I know one not far hence that was cruelly handled by them, who being not contented with cutting off his nose, did likewise cut off his ears, whereat all the people laughed heartily, and looked at one that sat at the board’s end, who being amazed at their gazing, and somewhat angry withal, would have risen from the table, had not Byrrhena spake unto him and said, I pray thee friend Bellerophon sit still and according to thy accustomed courtesy declare unto us the loss of thy nose and ears, to the end that my cousin Lucius may be delighted with the pleasantness of the tale. To whom he answered, Madam in the office of your bounty shall prevail herein, but the insolency of some is not to be supported. This he spake very angrily: but Byrrhena was earnest upon him, and assured him he should have no wrong at any man’s hand. Whereby he was enforced to declare the same, and so lapping up the end of the tablecloth and carpet together, he leaned with his elbow thereon, and held out three forefingers of his right hand in manner of an orator, and said, When I was a young man I went unto a certain city called Milet, to see the games and triumphs there named Olympia, and being desirous to come into this famous province, after that I had travelled over all Thessaly, I fortuned in an evil hour to come to the city Larissa, where while I went up and down to view the streets to seek some relief for my poor estate (for I had spent all my money) I espied an old man standing on a stone in the middest of the market place, crying with a loud voice and saying, that if any man would watch a dead corpse that night he should be reasonably rewarded for this pains. Which when I heard, I said to one who passed by, What is here to do? Do dead men use to run away in this country? Then answered he, Hold your peace, for you are but a babe and a stranger here, and not without cause you are ignorant how you are in Thessaly, where the women witches bite off by morsels the flesh and faces of dead men, and thereby work their sorceries and enchantments. Then quoth I, In good fellowship tell me the order of this custody and how it is. Marry (quoth he) first you must watch all the night, with your eyes bent continually upon the corpse, never looking off, nor moving aside. For these Witches do turn themselves into sundry kinds of beasts, whereby they deceive the eyes of all men, sometimes they are transformed into birds, sometimes into dogs and mice, and sometimes into flies. Moreover they will charm the keepers of the corpse asleep, neither can it be declared what means and shifts these wicked women do use, to bring their purpose to pass: and the reward for such dangerous watching is no more than four or six shillings. But hearken further (for I had well-nigh forgotten) if the keeper of the dead body do not render on the morning following, the corpse whole and sound as he received the same, he shall be punished in this sort: that is, if the corpse be diminished or spoiled in any part of his face, hands or toes, the same shall be diminished and spoiled in the keeper. Which when I heard him I took a good heart, and went unto the crier and bid him cease, for I would take the matter in hand, and so I demanded what I should have. Marry (quoth he) a thousand pence, but beware I say you young man, that you do well defend the dead corpse from the wicked witches, for he was the son of one of the chiefest of the city. Tush (said I) you speak you cannot tell what, behold I am a man made all of iron, and have never desire to sleep, and am more quick of sight than lynx or Argus. I had scarce spoken these words, when he took me by the hand and brought me to a certain house, the gate whereof was closed fast, so that I went through the wicket, then he brought me into a chamber somewhat dark, and showed me a matron clothed in mourning vesture, and weeping in lamentable wise. And he spake unto her and said, Behold here is one that will enterprise to watch the corpse of your husband this night. Which when she heard she turned her blubbered face covered with hair unto me saying, I pray you good man take good heed, and see well to your office. Have no care (quoth I) so you will give me anything above that which is due to be given. Wherewith she was contented, and then she arose and brought me into a chamber whereas the corpse lay covered with white sheets, and she called seven witnesses, before whom she showed the dead body, and every part and parcel thereof, and with weeping eyes desired them all to testify the matter. Which done, she said these words of course as follow: Behold, his nose is whole, his eyes safe, his ears without scar, his lips untouched, and his chin sound: all which was written and noted in tables, and subscribed with the hands of witnesses to confirm the same. Which done I said unto the matron, Madam I pray you that I may have all things here necessary. What is that? (quoth she). Marry (quoth I) a great lamp with oil, pots of wine, and water to delay the same, and some other drink and dainty dish that was left at supper. Then she shaked her head and said, Away fool as thou art, thinkest thou to play the glutton here and to look for dainty meats where so long time hath not been seen any smoke at all? Commest thou hither to eat, where we should weep and lament? And therewithal she turned back, and commanded her maiden Myrrhena to deliver me a lamp with oil, which when she had done they closed the chamber door and departed. Now when I was alone, I rubbed mine eyes, and armed myself to keep the corpse, and to the intent I would not sleep, I began to sing, and so I passed the time until it was midnight, when as behold there crept in a weasel into the chamber, and she came against me and put me in very great fear, insomuch that I marvelled greatly at the audacity of so little a beast. To whom I said, get thou hence thou whore and hie thee to thy fellows, lest thou feel my fingers. Why wilt thou not go? Then incontinently she ran away, and when she was gone, I fell on the ground so fast asleep, that Apollo himself could not discern which of us two was the dead corpse, for I lay prostrate as one without life, and needed a keeper likewise. At length the cocks began to crow, declaring that it was day: wherewithal I awaked, and being greatly afeard ran to the dead body with the lamp in my hand, and I viewed him round about: and immediately came in the matron weeping with her witnesses, and ran to the corpse, and eftsoons kissing him, she turned his body and found no part diminished. Then she willed Philodespotus her steward to pay me my wages forthwith. Which when he had done he said, We thank you gentle young man for your pains and verily for your diligence herein we will account you as one of the family. Whereunto I (being joyous of by unhoped gain, and rattling my money in my hand) did answer, I pray you madam esteem me as one of your servants, and if you want my service at any time, I am at your commandment. I had not fully declared these words, when as behold all the servants of the house were assembled with weapons to drive me away, one buffeted me about the face, another about the shoulders, some struck me in the sides, some kicked me, and some tore my garments, and so I was handled amongst them and driven from the house, as the proud young man Adonis who was torn by a Boar. And when I was come into the next street, I mused with myself, and remembered mine unwise and unadvised words which I had spoken, whereby I considered that I had deserved much more punishment, and that I was worthily beaten for my folly. And by and by the corpse came forth, which because it was the body of one of the chief of the city, was carried in funeral pomp round about the market place, according to the rite of the country there. And forthwith stepped out an old man weeping and lamenting, and ran unto the bier and embraced it, and with deep sighs and sobs cried out in this sort, Oh masters, I pray you by the faith which you profess, and by the duty which you owe unto the wealpublic, take pity and mercy upon this dead corpse, who is miserably murdered, and do vengeance on this wicked and cursed woman his wife which hath committed this fact: for it is she and no other which hath poisoned her husband my sister’s son, to the intent to maintain her whoredom, and to get his heritage. In this sort the old man complained before the face of all people. Then they (astonied at these sayings, and because the thing seemed to be true) cried out, Burn her, burn her, and they sought for stones to throw at her, and willed the boys in the street to do the same. But she weeping in lamentable wise, did swear by all the gods, that she was not culpable of this crime. No quoth the old man, here is one sent by the providence of God to try out the matter, even Zachlas an Egyptian, who is the most principal prophesier in all this country, and who was hired of me for money to reduce the soul of this man from hell, and to revive his body for the trial hereof. And therewithal he brought forth a certain young man clothed in linen raiment, having on his feet a pair of pantofles, and his crown shaven, who kissed his hands and knees, saying, Oh priest have mercy, have mercy I pray thee by the celestial planets, by the powers infernal, by the virtue of the natural elements, by the silences of the night, by the building of swallows nigh unto the town Copton, by the increase of the flood Nilus, by the secret mysteries of Memphis, and by the instruments and trumpets of the isle Pharos, have mercy I say, and call to life this dead body, and make that his eyes which he closed and shut, may be open and see. Howbeit we mean not to strive against the law of death, neither intend we to deprive the earth of his right, but to the end this fact may be known, we crave but a small time and space of life. Whereat this prophet was moved, and took a certain herb and laid it three times against the mouth of the dead, and he took another and laid upon his breast in like sort. Thus when he had done he turned himself into the east, and made certain orisons unto the sun, which caused all the people to marvel greatly, and to look for this strange miracle that should happen. Then I pressed in amongst them nigh unto the bier, and got upon a stone to see this mystery, and behold incontinently the dead body began to receive spirit, his principal veins did move, his life came again and he held up his head and spake in this sort: Why do you call me back again to this transitory life, that have already tasted of the water of Lethe, and likewise been in the deadly den of Styx? Leave off, I pray, leave off, and let me lie in quiet rest. When these words were uttered by the dead corpse, the Prophet drew nigh unto the bier and said, I charge thee to tell before the face of all the people here the occasion of thy death: What, dost thou think that I cannot by my conjurations call up the dead, and by my puissance torment thy body? Then the corpse moved his head again, and made reverence to the people and said, Verily I was poisoned by the means of my wicked wife, and so thereby yielded my bed unto an adulterer. Whereat his wife taking present audacity, and reproving his sayings, with a cursed mind did deny it. The people were bent against her sundry ways, some thought best that she should be buried alive with her husband: but some said that there ought no credit to be given to the dead body. Which opinion was clean taken away, by the words which the corpse spoke again and said, Behold I will give you some evident token, which never yet any other man knew, whereby you shall perceive that I declare the truth: and by and by he pointed towards me that stood on the stone, and said, When this the good guard of my body watched me diligently in the night, and that the wicked witches and enchantresses came into the chamber to spoil me of my limbs, and to bring such their purpose did transform themselves into the shape of beasts: and when as they could in nowise deceive or beguile his vigilant eyes, they cast him into so dead and sound a sleep, that by their witchcraft he seemed without spirit or life. After this they did call me by my name, and never did cease till as the cold members of my body began by little and little and little to revive. Then he being of more lively soul, howbeit buried in sleep, in that he and I were named by one name, and because he knew not that they called me, rose up first, and as one without sense or perseverance passed by the door fast closed, unto a certain hole, whereas the witches cut off first his nose, and then his ears, and so that was done to him which was appointed to be done to me. And that such their subtlety might not be perceived, they made him a like pair of ears and nose of wax: wherefore you may see that the poor miser for lucre of a little money sustained loss of his members. Which when he had said I was greatly astonied, and minding to prove whether his words were true or no, put my hand to my nose, and my nose fell off, and put my hand to my ears and my ears fell off. Whereat all the people wondered greatly, and laughed me to scorn: but I being stricken in a cold sweat, crept between their legs for shame and escaped away. So I disfigured returned home again, and covered the loss of mine ears with my long hair, and glued this cloth to my face to hide my shame. As soon as Bellephoron had told his tale, they which sat at the table replenished with wine, laughed heartily. And while they drank one to another, Byrrhena spake to me and said, from the first foundation of this city we have a custom to celebrate the festival day of the god Risus, and tomorrow is the feast when as I pray you to be present, to set out the same more honorably, and I would with all my heart that you could find or devise somewhat of yourself, that might be in honour of so great a god. To whom I answered, verily cousin I will do as you command me, and right glad would I be, if I might invent any laughing or merry matter to please or satisfy Risus withal. Then I rose from the table and took leave of Byrrhena and departed. And when I came into the first street my torch went out, that with great pain I could scarce get home, by reason it was so dark, for fear of stumbling: and when I was well-nigh come unto the door, behold I saw three men of great stature, heaving and lifting at Milo’s gates to get in: and when they saw me they were nothing afeard, but assayed with more force to break down the doors whereby they gave me occasion, and not without cause, to think that they were strong thieves. Whereupon I by and by drew out my sword which I carried for that purpose under my cloak, and ran in amongst them, and wounded them in such sort that they fell down dead before my face. Thus when I had slain them all, I knocked sweating and breathing at the door till Fotis let me in. And then full weary with the slaughter of those thieves, like Hercules when he fought against the king Gerion, I went to my chamber and laid me down to sleep.

Book
III

XII

How Apuleius was taken and put in prison for murder.

When morning was come, and that I was awaked from sleep, my heart burned sore with remembrance of the murder I had committed the night before: and I rose and sat down on the side of the bed with my legs across, and wringing my hands, I wept in most miserable sort. For I imagined with myself, that I was brought before the judge in the judgment place, and that he awarded sentence against me, and that the hangman was ready to lead me to the gallows. And further I imagined and said, Alas what judge is he that is so gentle or benign, that will think that I am unguilty of the slaughter and murder of these three men. Howbeit the Assyrian Diophanes did firmly assure unto me, that my peregrination and voyage hither should be prosperous. But while I did thus unfold my sorrows, and greatly bewail my fortune, behold I heard a great noise and cry at the door, and in came the magistrates and officers, who commanded two sergeants to bind and lead me to prison, whereunto I was willingly obedient, and as they led me through the street, all the city gathered together and followed me, and although I looked always on the ground for very shame, yet sometimes I cast my head aside and marvelled greatly that among so many thousand people there was not one but laughed exceedingly. Finally, when they had brought me through all the streets of the city, in manner of those that go in procession, and do sacrifice to mitigate the ire of the gods, they placed me in the judgment hall, before the seat of the judges: and after that the crier had commanded all men to keep silence, and people desired the judges to give sentence in the great theatre, by reason of the great multitude that was there, whereby they were in danger of stifling. And behold the press of people increased still, some climbed to the top of the house, some got upon the beams, some upon the images, and some thrust their heads through the windows, little regarding the dangers they were in, so they might see me.

Then the officers brought me forth openly into the middle of the hall, that every man might behold me. And after that the crier had made a noise, and willed all such that would bring any evidence against me, should come forth, there stepped out an old man with a glass of water in his hand, dropping out softly, who desired that he might have liberty to speak during the time of the continuance of the water. Which when it was granted, he began his oration in this sort.

XIII

How Apuleius was accused by an old man, and how he answered for himself.

Oh most reverend and just judges, the thing which I propose to declare to you is no small matter, but toucheth the estate and tranquillity of this whole city, and the punishment thereof may be a right good example to others. Wherefore I pray you most venerable fathers, to whom and every one of whom it doth appertain, to provide for the dignity and safety of the commonweal, that you would in nowise suffer this wicked homicide, embrued with the blood of so many murdered citizens, to escape unpunished. And think you not that I am moved thereunto by envy or hatred, but by reason of my office, in that I am captain of the night watch, and because no man alive should accuse me to be remiss in the same I will declare all the whole matter, orderly as it was done last night.

This night past, when as at our accustomed hour I diligently searched every part of the city, behold I fortuned to espy this cruel young man drawing out his sword against three citizens, and after a long combat foughten between them, he murdered one after another miserably: which when he had done, moved in his conscience at so great a crime he ran away, and aided by the reason of darkness, slipped into a house, and there lay hidden all night, but by the providence of the gods, which suffereth no heinous offence to pass unpunished, he was taken by us this morning before he escaped any further, and so brought hither to your honourable presence to receive his desert accordingly.

So have you here a guilty person, a culpable homicide, and an accused stranger, wherefore pronounce you judgment against this man being an alien, when as you would most severely and sharply revenge such an offence found in a known citizen. In this sort the cruel accuser finished and ended his terrible tale. Then the crier commanded me to speak, if I had anything to say for myself, but I could in nowise utter any word at all for weeping. And on the other side I esteemed not so much his rigorous accusation, as I did consider mine own miserable conscience. Howbeit, being inspired by divine audacity, at length I gan say, Verily I know that it is an hard thing for him that is accused to have slain three persons, to persuade you that he is innocent, although he should declare the whole truth, and confess the matter how it was indeed, but if your honours will vouchsafe to give me audience, I will show you, that if I am condemned to die, I have not deserved it as mine own desert, but that I was moved by fortune and reasonable cause to do that fact. For returning somewhat late from supper yesternight (being well tippled with wine, which I will not deny) and approaching nigh to my common lodging, which was in the house of one Milo a citizen of this city, I fortuned to espy three great thieves attempting to break down his walls and gates, and to open the locks to enter in. And when they had removed the doors out of the hooks, they consulted amongst themselves, how they would handle such as they found in the house. And one of them being of more courage, and of greater stature than the rest, spake unto his fellows and said, Tush you are but boys, take men’s hearts unto you, and let us enter into every part of the house, and such as we find asleep let us kill, and so by that means we shall escape without danger. Verily ye three judges, I confess that I drew out my sword against those three citizens, but I thought it was the office and duty of one that beareth goodwill to this wealpublic, so to do, especially since they put me in great fear, and assayed to rob and spoil my friend Milo. But when those cruel and terrible men would in no case run away, nor fear my naked sword, but boldly resist against me, I ran upon them and fought valiantly. One of them which was the captain invaded me strongly, and drew me by the hair with both his hands, and began to beat me with a great stone: but in the end I proved the hardier man, and threw him down at my feet and killed him. I took likewise the second that clasped me about the legs and bit me, and slew him also. And the third that came running violently against me, after that I had stricken him under the stomach fell down dead. Thus when I had delivered myself, the house, mine host, and all his family from this present danger, I thought that I should not only escape unpunished, but also have some great reward of the city for my pains.

Moreover, I that have always been clear and unspotted of crime, and that have esteemed mine innocence above all the treasure of the world, can find no reasonable cause why upon mine accusation I should be condemned to die, since first I was moved to set upon the thieves by just occasion. Secondly, because there is none that can affirm, that there hath been at any time either grudge or hatred between us. Thirdly, we were men mere strangers and of no acquaintance. Last of all, no man can prove that I committed that fact for lucre or gain.

When I had ended my words in this sort, behold, I wept again piteously, and holding up my hands I prayed all the people by the mercy of the commonweal and for the love of my poor infants and children, to show me some pity and favour. And when their hearts were somewhat relented and moved by my lamentable tears, I called all the gods to witness that I was unguilty of the crime, and so to their divine providence, I committed my present estate, but turning myself again, I perceived that all the people laughed exceedingly, and especially my good friend and host Milo. Then thought I with myself, Alas where is faith? Where is remorse of conscience? Behold I am condemned to die as a murderer, for the safeguard of mine Host Milo and his family. Yet is he not contented with that, but likewise laugheth me to scorn, when otherwise he should comfort and help me.

XIV

How Apuleius was accused by two women, and how the slain bodies were found blown bladders.

When this was done, out came a woman in the middle of the theatre arrayed in mourning vesture, and bearing a child in her arms. And after her came an old woman in ragged robes, crying and howling likewise: and they brought with them the olive boughs wherewith the three slain bodies were covered on the bier, and cried out in this manner: Oh right judges, we pray by the justice and humanity which is in you, to have mercy upon these slain persons, and succor our widowhood and loss of our dear husbands, and especially this poor infant, who is now an orphan, and deprived of all good fortune: and execute your justice by order and law, upon the blood of this thief, who is the occasion of all our sorrows. When they had spoken these words, one of the most ancient judges did rise and say, Touching this murder, which deserveth great punishment, this malefactor himself cannot deny, but our duty is to inquire and try out, whether he had coadjutors to help him. For it is not likely that one man alone could kill three such great and valiant persons, wherefore the truth must be tried out by the rack, and so we shall learn what other companions he hath, and root out the nest of these mischievous murderers. And there was no long delay, but according to the custom of Grecia, the fire, the wheel, and many other torments were brought in. Then my sorrow increased or rather doubled, in that I could not end my life with whole and unperished members. And by and by the old woman, who troubled all the court with her howling, desired the judges, that before I should be tormented on the rack, I might uncover the bodies which I had slain, that every man might see their comely shape and beauty, and that I might receive condign and worthy punishment, according to the quality of my offence: and therewithal she made a sign of joy. Then the judge commanded me forthwith to discover the bodies of the slain, lying upon the bier, with mine own hands, but when I refused a good space, by reason I would not make my fact apparent to the eyes of all men, the sergeant charged me by commandment of the judges, and thrust me forward to do the same. I being then forced by necessity, though it were against my will, uncovered the bodies: but oh good Lord what a strange sight did I see, what a monster? What sudden change of all my sorrows? I seemed as though I were one of the house of Proserpina and of the family of death, insomuch that I could not sufficiently express the form of this new sight, so far was I amazed and astonied thereat: for why, the bodies of the three slain men were no bodies, but three blown bladders mangled in diverse places, and they seemed to be wounded in those parts where I remembered I wounded the thieves the night before. Whereat the people laughed exceedingly: some rejoiced marvelously at the remembrance thereof, some held their stomachs that ached with joy, but every man delighted at this passing sport, so passed out of the theatre. But I from the time that I uncovered the bodies stood still as cold as ice, no otherwise than as the other statues and images there, neither came I into my right senses, until such time as Milo my host came and took me by the hand, and with civil violence led me away weeping and sobbing, whether I would or no. And because that I might be seen, he brought me through many blind ways and lanes to his house, where he went about to comfort me, being sad and yet fearful, with gentle entreaty of talk. But he could in nowise mitigate my impatience of the injury which I conceived within my mind. And behold, by and by the magistrates and judges with their ensigns entered into the house, and endeavoured to pacify me in this sort, saying, Oh Lucius, we are advertised of your dignity, and know the genealogy of your ancient lineage, for the nobility of your kin do possess the greatest part of all this province: and think not that you have suffered the thing wherefore you weep, to any reproach and ignominy, but put away all care and sorrow out of your mind. For this day, which we celebrate once a year in honour of the god Risus, is always renowned with some solemn novel, and the god doth continually accompany with the inventor thereof, and will not suffer that he should be sorrowful, but pleasantly bear a joyful face. And verily all the city for the grace that is in you, intend to reward you with great honours, and to make you a patron. And further that your statue or image may be set up for a perpetual remembrance.

To whom I answered, As for such benefits as I have received of the famous city of Thessaly, I yield and render the most entire thanks, but as touching the setting up of any statues or images, I would wish that they should be reserved for mine ancients, and such as are more worthy than I.

And when I had spoken these words somewhat gravely, and showed myself more merry than I was before, the judges and magistrates departed, and I reverently took my leave of them, and bid them farewell. And behold, by and by there came one running unto me in haste, and said, Sir, your cousin Byrrhena desireth you to take the pains according to your promise yesternight, to come to supper, for it is ready. But I greatly fearing to go any more to her house in the night, said to the messenger, My friend I pray you tell to my cousin your mistress, that I would willingly be at her commandment, but for breaking my troth and credit. For mine host Milo enforced me to assure him, and compelled me by the feast of this present day, that I should not depart from his company, wherefore I pray you to excuse, and to defer my promise to another time.

And while I was speaking these words, Milo took me by the hand, and led me towards the next bain: but by the way I went couching under him, to hide myself from the sight of men, because I had ministered such an occasion of laughter. And when I had washed and wiped myself, and returned home again, I never remembered any such thing, so greatly was I abashed at the nodding and pointing of every person. Then went I to supper with Milo, where God wot we fared but meanly. Wherefore feigning that my head did ache by reason of my sobbing and weeping all day, I desired license to depart to my chamber, and so I went to bed.

XV

How Fotis told to Apuleius, what witchcraft her mistress did use.

When I was abed I began to call to mind all the sorrows and griefs that I was in the day before, until such time as my love Fotis, having brought her mistress to sleep, came into the chamber, not as she was wont to do, for she seemed nothing pleasant neither in countenance nor talk, but with sour face and frowning look, gan speak in this sort, Verily I confess that I have been the occasion of all thy trouble this day, and therewith she pulled out a whip from under her apron, and delivered it unto me saying, Revenge thyself upon me mischievous harlot, or rather slay me.

And think you not that I did willingly procure this anguish and sorrow unto you, I call the gods to witness. For I had rather mine own body to perish, than that you should receive or sustain any harm by my means, but that which I did was by the commandment of another, and wrought as I thought for some other, but behold the unlucky chance fortuned on you by my evil occasion.

Then I, very curious and desirous to know the matter, answered, In faith (quoth I), this most pestilent and evil-favoured whip which thou hast brought to scourge thee withal, shall first be broken in a thousand pieces, than it should touch or hurt thy delicate and dainty skin. But I pray you tell me how have you been the cause and mean of my trouble and sorrow? For I dare swear by the love that I bear unto you, and I will not be persuaded, though you yourself should endeavour the same, that ever you went to trouble or harm me: perhaps sometimes you imagined an evil thought in your mind, which afterwards you revoked, but that is not to be deemed as a crime.

When I had spoken these words, I perceived by Fotis’ eyes being wet with tears and well-nigh closed up that she had a desire unto pleasure and specially because she embraced and kissed me sweetly. And when she was somewhat restored unto joy she desired me that she might first shut the chamber door, least by the untemperance of her tongue, in uttering any unfitting words, there might grow further inconvenience. Wherewithal she barred and propped the door, and came to me again, and embracing me lovingly about the neck with both her arms, spake with a soft voice and said, I do greatly fear to discover the privities of this house, and to utter the secret mysteries of my dame. But I have such confidence in you and in your wisdom, by reason that you are come of so noble a line, and endowed with so profound sapience, and further instructed in so many holy and divine things, that you will faithfully keep silence, and that whatsoever I shall reveal or declare unto you, you would close them within the bottom of your heart, and never discover the same: for I ensure you, the love that I bear unto you, enforceth me to utter it. Now shall you know all the estate of our house, now shall you know the hidden secrets of my mistress, unto whom the powers of hell do obey, and by whom the celestial planets are troubled, the gods made weak, and the elements subdued, neither is the violence of her art in more strength and force, than when she espieth some comely young man that pleaseth her fancy, as oftentimes it happeneth, for now she loveth one Boetian a fair and beautiful person, on whom she employs all her sorcery and enchantment, and I heard her say with mine own ears yesternight, that if the sun had not then presently gone down, and the night come to minister convenient time to work her magical enticements, she would have brought perpetual darkness over all the world herself. And you shall know, that when she saw yesternight, this Boetian sitting at the barber’s a-polling, when she came from the baines she secretly commanded me to gather up some of the hairs of his head which lay dispersed upon the ground, and to bring it home. Which when I thought to have done the barber espied me, and by reason it was bruted throughout all the city that we were witches and enchantresses, he cried out and said, Will you never leave off stealing of young men’s hairs? In faith I assure you, unless you cease your wicked sorceries, I will complain to the justices. Wherewithal he came angrily towards me, and took away the hair which I had gathered, out of my apron: which grieved me very much, for I knew my mistresses’ manners, that she would not be contented but beat me cruelly.

Wherefore I intended to run away, but the remembrance of you put always the thought out of my mind, and so I came homeward very sorrowful: but because I would not seem to come to my mistress’ sight with empty hands, I saw a man shearing of blown goat skins, and the hair which he had shorn off was yellow, and much resembled the hair of the Boetian, and I took a good deal thereof, and colouring of the matter, I brought it to my mistress. And so when night came, before your return from supper, she to bring her purpose to pass, went up to a high gallery of her house, opening to the east part of the world, and preparing herself according to her accustomed practice, she gathered together all substance for fumigations, she brought forth plates of metal carved with strange characters, she prepared the bones of such as were drowned by tempest in the seas, she made ready the members of dead men, as the nostrils and fingers, she set out the lumps of flesh of such as were hanged, the blood which she had reserved of such as were slain and the jaw bones and teeth of wild beasts, then she said certain charms over the hair, and dipped it in diverse waters, as in well water, cow milk, mountain honey, and other liquor. Which when she had done, she tied and lapped it up together, and with many perfumes and smells threw it into an hot fire to burn. Then by the great force of this sorcery, and the violence of so many confections, those bodies whose hair was burning in the fire, received human shape, and felt, heard and walked: and smelling the scent of their own hair, came and rapped at our doors instead of Boetius. Then you being well tippled, and deceived by the obscurity of the night, drew out your sword courageously like furious Ajax, and killed not as he did, whole heard of beasts, but three blown skins, to the intent that I, after the slaughter of so many enemies, without effusion of blood might embrace and kiss, not an homicide but an utricide.

Thus when I was pleasantly mocked and taunted by Fotis, I said unto her, verily now may I for this achieved enterprise be numbered as Hercules, who by his valiant prowess performed the twelve notable labors, as Gerion with three bodies, and as Cerberus with three heads, for I have slain three blown goat skins. But to the end that I may pardon thee of that thing which thou hast committed, perform, the thing which I most earnestly desire of thee, that is, bring me that I may see and behold when thy mistress goeth about any sorcery or enchantment, and when she prayeth unto the gods: for I am very desirous to learn that art, and as it seemeth unto me, thou thyself hath some experience in the same. For this I know and plainly feel, that whereas I have always irked and loathed the embrace of matrons, I am so stricken and subdued with thy shining eyes, ruddy cheeks, glittering hair, sweet kisses, and lily white paps, that I have neither mind to go home, nor to depart hence, but esteem the pleasure which I shall have with thee this night, above all the joys of the world. Then (quoth she) Oh my Lucius, how willing would I be to fulfill your desire, but by reason she is so hated, she getteth herself into solitary places, and out of the presence of every person, when she mindeth to work her enchantments. Howbeit I regard more to gratify your request, than I do esteem the danger of my life: and when I see opportunity and time I will assuredly bring you word, so that you shall see all her enchantments, but always upon this condition, that you secretly keep close such things as are done.

Thus as we reasoned together the courage of Venus assailed, as well our desires as our members, and so she unarrayed herself and came to bed, and we passed the night in pastime and dalliance, till as by drowsy and unlusty sleep I was constrained to lie still.

XVI

How Fotis brought Apuleius to see her mistress enchant.

On a day Fotis came running to me in great fear, and said that her mistress, to work her sorceries on such as she loved, intended the night following to transform herself into a bird, and to fly whither she pleased. Wherefore she willed me privily to prepare myself to see the same. And when midnight came she led me softly into a high chamber, and bid me look through the chink of a door: where first I saw how she put off all her garments, and took out of a certain coffer sundry kinds of boxes, of the which she opened one, and tempered the ointment therein with her fingers, and then rubbed her body therewith from the sole of the foot to the crown of the head, and when she had spoken privily with herself, having the candle in her hand, she shaked the parts of her body, and behold, I perceived a plume of feathers did burgeon out, her nose waxed crooked and hard, her nails turned into claws, and so she became an owl. Then she cried and screeched like a bird of that kind, and willing to prove her force, moved herself from the ground by little and little, till at last she flew quite away.

Thus by her sorcery she transformed her body into what shape she would. Which when I saw I was greatly astonied: and although I was enchanted by no kind of charm, yet I thought that I seemed not to have the likeness of Lucius, for so was I banished from my senses, amazed in madness, and so I dreamed waking, that I felt mine eyes, whether I were asleep or no. But when I was come again to myself, I took Fotis by the hand, and moved it to my face and said, I pray thee while occasion doth serve, that I may have the fruition of the fruits of my desire, and grant me some of this ointment. Oh Fotis I pray thee by thy sweet paps, to make that in the great flames of my love I may be turned into a bird, so I will ever hereafter be bound unto you, and obedient to your commandment. Then said Fotis, Will you go about to deceive me now, and enforce me to work my own sorrow? Are you in the mind that you will not tarry in Thessaly? If you be a bird, where shall I seek you, and when shall I see you? Then answered I, God forbid that I should commit such a crime, for though I could fly in the air as an eagle or though I were the messenger of Jupiter, yet would I have recourse to nest with thee: and I swear by the knot of thy amiable hair, that since the time I first loved thee, I never fancied any other person: moreover, this commeth to my mind, that if by the virtue of the ointment I shall become an owl, I will take heed I will come nigh no man’s house: for I am not to learn, how these matrons would handle their lovers, if they knew that they were transformed into owls: moreover, when they are taken in any place they are nailed upon posts, and so they are worthily rewarded, because it is thought that they bring evil fortune to the house. But I pray you (which I had almost forgotten) to tell me by what means when I am an owl, I shall return to my pristine shape, and become Lucius again. Fear not (quoth she) for my mistress hath taught me the way to bring that to pass, neither think you that she did it for any goodwill and favour, but to the end that I might help her, and minister some remedy when she returneth home.

Consider I pray you with yourself, with what frivolous trifles so marvelous a thing is wrought: for by Hercules I swear I give her nothing else save a little dill and laurel leaves, in well water, the which she drinketh and washeth herself withal. Which when she had spoken she went into the chamber and took a box out of the coffer, which I first kissed and embraced, and prayed that I might [have] good success in my purpose. And then I put off all my garments, and greedily thrust my hand into the box, and took out a good deal of ointment and rubbed myself withal.

XVII

How Apuleius thinking to be turned into a bird, was turned into an ass, and how he was led away by thieves.

After that I had well rubbed every part and member of my body, I hovered with mine arms, and moved myself, looking still when I should be changed into a bird as Pamphiles was, and behold neither feathers nor appearance of feathers did burgeon out, but verily my hair did turn in ruggedness, and my tender skin waxed tough and hard, my fingers and toes losing the number of five, changed into hoofs, and out of mine arse grew a great tail, now my face became monstrous, my nostrils wide, my lips hanging down, and mine ears rugged with hair: neither could I see any comfort of my transformation, for my members increased likewise, and so without all help (viewing every part of my poor body) I perceived that I was no bird, but a plain ass.

Then I thought to blame Fotis, but being deprived as well of language as of human shape, I looked upon her with my hanging lips and watery eyes. Who as soon as she espied me in such sort, cried out, Alas poor wretch that I am, I am utterly cast away. The fear I was in, and my haste hath beguiled me, but especially the mistaking of the box, hath deceived me. But it forceth not much, in regard a sooner medicine may be gotten for this than for any other thing. For if thou couldst get a rose and eat it, thou shouldst be delivered from the shape of an ass, and become my Lucius again. And would to God I had gathered some garlands this evening past, according to my custom, then thou shouldst not continue an ass one nights’ space, but in the morning I shall seek some remedy. Thus Fotis lamented in pitiful sort, but I that was now a perfect ass, and for Lucius a brute beast, did yet retain the sense and understanding of a man. And did devise a good space with myself, whether it were best for me to tear this mischievous and wicked harlot with my mouth, or to kick and kill her with my heels. But a better thought reduced me from so rash a purpose: for I feared lest by the death of Fotis I should be deprived of all remedy and help. Then shaking mine head, and dissembling mine ire, and taking my adversity in good part, I went into the stable to my own horse, where I found another ass of Milo’s, sometime my host, and I did verily think that mine own horse (if there were any natural conscience or knowledge in brute beasts) would take pity on me, and proffer me lodging for that night: but it chanced far otherwise. For see, my horse and the ass as it were consented together to work my harm, and fearing lest I should eat up their provender, would in nowise suffer me to come nigh the manger, but kicked me with their heels from their meat, which I myself gave them the night before. Then I being thus handled by them, and driven away, got me into a corner of the stable, where while I remembered their uncourtesy, and how on the morrow I should return to Lucius by the help of a rose, when as I thought to revenge myself of mine own horse, I fortuned to espy in the middle of a pillar sustaining the rafters of the stable the image of the goddess Hipponoe, which was garnished and decked round about with fair and fresh roses: then in hope of present remedy, I leaped up with my forefeet as high as I could, stretching out my neck, and with my lips coveting to snatch some roses. But in an evil hour I did go about that enterprise, for behold the boy to whom I gave charge of my horse, came presently in, and finding me climbing upon the pillar, ran fretting towards me and said, How long shall we suffer this wild ass, that doth not only eat up his fellows’ meat, but also would spoil the images of the gods? Why do I not kill this lame thief and weak wretch? And therewithal looking about for some cudgel, he espied where lay a fagot of wood, and choosing out a crabbed truncheon of the biggest he could find, did never cease beating of me poor wretch, until such time as by great noise and rumbling, he heard the doors of the house burst open, and the neighbours crying in most lamentable sort, which enforced him being stricken in fear, to fly his way. And by and by a troupe of thieves entered in, and kept every part and corner of the house with weapons. And as men resorted to aid and help them which were within the doors, the thieves resisted and kept them back, for every man was armed with a sword and target in his hand, the glimpses whereof did yield out such light as if it had been day. Then they brake open a great chest with double locks and bolts, wherein was laid all the treasure of Milo, and ransacked the same: which when they had done they packed it up and gave every man a portion to carry: but when they had more than they could bear away, yet were they loath to leave any behind, but came into the stable, and took us two poor asses and my horse, and laded us with greater trusses than we were able to bear. And when we were out of the house, they followed us with great staves, and willed one of their fellows to tarry behind, and bring them tidings what was done concerning the robbery: and so they beat us forward over great hills out of the way. But I, what with my heavy burden and long journey, did nothing differ from a dead ass: wherefore I determined with myself to seek some civil remedy, and by invocation of the name of the prince of the country to be delivered from so many miseries: and on a time I passed through a great fair, I came among a multitude of Greeks, and I thought to call upon the renowned name of the emperor and say, Oh Caesar, and cried out aloud Oh, but Caesar I could in nowise pronounce. The Thieves little regarding my crying, did lay me on and beat my wretched skin in such sort, that after it was neither apt nor meet to make sieves or sarces. Howbeit at last Jupiter administered to me an unhoped remedy. For when we had passed through many towns and villages, I fortuned to espy a pleasant garden, wherein beside many other flowers of delectable hue, were new and fresh roses: and being very joyful, and desirous to catch some as I passed by, I drew nearer and nearer: and while my lips watered upon them, I thought of a better advice more profitable for me, lest if from an ass I should become a man, I might fall into the hands of the thieves, and either by suspicion that I were some witch, or for fear that I should utter their theft, I should be slain, wherefore I abstained for that time from eating of roses, and enduring my present adversity, I did eat hay as other asses did.

Book
IV

XVIII

How Apuleius thinking to eat Roses, was cruelly beaten by a gardener, and chased by dogs.

When no one was come, that the broiling heat of the sun had most power, we turned into a village to certain of the thieves’ acquaintance and friends, for verily their meeting and embracing together did give me, poor ass, cause to deem the same, and they took the truss from my back, and gave them part of the treasure which was in it, and they seemed to whisper and tell them that it was stolen goods, and after that we were unladen of our burdens, they let us loose in a meadow to pasture, but mine own horse and Milo’s ass would not suffer me to feed there with them, but I must seek my dinner in some other place.

Wherefore I leaped into a garden which was behind the stable, and being well-nigh perished with hunger, although I could find nothing there but raw and green fallets, yet I filled my hungry guts therewithal abundantly, and praying unto all the gods, I looked about in every place if I could espy any red roses in the gardens by, and my solitary being alone did put me in good hope, that if I could find any remedy, I should presently of an ass be changed into Lucius out of every man’s sight. And while I considered these things, I looked about, and behold I saw afar-off a shadowed valley adjoining nigh unto a wood, where amongst diverse other herbs and pleasant verdures, me thought I saw bright flourishing roses of bright damask colour; and said within my bestial mind, Verily that place is the place of Venus and the Graces, where secretly glistereth the royal hue, of so lively and delectable a flower. Then I desiring the help of the guide of my good fortune, ran lustily towards the wood, insomuch that I felt myself that I was no more an ass, but a swift coursing horse: but my agility and quickness could not prevent the cruelty of my fortune, for when I came to the place I perceived that they were no roses, neither tender nor pleasant, neither moistened with the heavenly drops of dew, nor celestial liquor, which grew out of the thicket and thorns there. Neither did I perceive that there was any valley at all, but only the bank of the river, environed with great thick trees, which had long branches like unto laurel, and bearing a flower without any manner of scent, and the common people call them by the name of laurel roses, which be very poison to all manner of beasts. Then was I so entangled with unhappy fortune that I little esteemed mine own danger, and went willingly to eat of these roses, though I knew them to be present poison: and as I drew near I saw a young man that seemed to be the gardener, come upon me, and when he perceived that I had devoured all his herbs in the garden, he came swearing with a great staff in his hand, and laid upon me in such sort, that I was well-nigh dead, but I speedily devised some remedy myself, for I lift up my legs and kicked him with my hinder heels, that I left him lying at the hillfoot well-nigh slain, and so I ran away. Incontinently came out his wife, who seeing her husband half dead, cried and howled in pitiful sort, and went toward her husband, to the intent that by her loud cries she might purchase to me present destruction. Then all the persons of the town, moved by her noise came forth, and cried for dogs to tear me down. Out came a great company of bandogs and mastiffs, more fit to pull down bears and lions than me, whom when I beheld I thought verily I should presently die: but I turned myself about, and ran as fast as ever I might to the stable from whence I came. Then the men of the town called in their dogs, and took me and bound me to the staple of a post, and scourged me with a great knotted whip till I was well-nigh dead, and they would undoubtedly have slain me, had it not come to pass, that what with the pain of their beating, and the green herbs that lay in my guts, I caught such a laske that I all besprinkled their faces with my liquid dung, and enforced them to leave off.

XIX

How Apuleius was prevented of his purpose, and how the Thieves came to their den.

Not long after, the thieves laded us again, but especially me, and brought us forth of the stable, and when we had gone a good part of our journey what with the long way, my great burden, the beating of staves, and my worn hooves, I was so weary that I could scantly go. Then I saw a little before me a river running with fair water, and I said to myself, Behold, now I have found a good occasion: for I will fall down when I come yonder, and surely I will not rise again, neither with scourging nor with beating, for I had rather be slain there presently, than go any further.

And the cause why I had determined so to do was this, I thought that the thieves when they did see me so feeble and weak that I could not travel, to the intent they would not stay in their journey, they would take the burden from my back and put it on my fellows, and so for my further punishment to leave me as a prey to the wolves and ravening beasts. But evil fortune prevented so good a consideration; for the other ass being of the same purpose that I was of, by feigned and coloured weariness fell down first, with all his burden on the ground as though he were dead, and he would not rise neither with beating nor with pricking, nor stand upon his legs, though they pulled him by the tail, by his legs, and by his ears: which when the thieves beheld, as without all hope they said one unto another, What should we stand here so long about a dead or rather a stony ass? let us be gone: and so they took his burden, and divided some to me, and some to my horse. And then they drew out their swords and cut off his legs, and threw his body from the point of a hill down into a great valley. Then I considering with myself of the evil fortune of my poor companion, and purposed now to forget all subtlety and deceit, and to play the good ass to get my masters favour, for I perceived by their talk that we were come home well-nigh at our journey’s end. And after that we had passed over a little hill, we came to our appointed place, and when we were unladen of our burdens, and all things carried in, I tumbled and wallowed in the dust, to refresh myself instead of water. The thing and the time compelleth me to make description of the places, and especially of the den where the thieves did inhabit, I will prove my wit in what I can do, and then consider you whether I was an ass in judgment and sense, or no. For first there was an exceeding great hill compassed about with big trees very high, with many turning bottoms full of sharp stones, whereby it was inaccessible. There was many winding and hollow valleys, environed with thickets and thorns, and naturally fortressed round about. From the top of the hill ran a running water as clear as silver, that watered all the valleys below, that it seemed like unto a sea enclosed, or a standing flood. Before the den where was no hill stood an high tower, and at the foot thereof were sheepcotes fenced and walled with clay. Before the gate of the house were paths made instead of walls, in such sort that you could easily judge it to be a very den for thieves, and there was nothing else except a little cote covered with thatch, wherein the thieves did nightly accustom to watch by order, as I after perceived. And when they were all crept into the house, and we were all tied fast with halters at the door, they began to chide with an old woman there, crooked with age, who had the government and rule of all the house, and said, How is it old witch, old trot, and strumpet, that thou sittest idly all day at home, and having no regard to our perilous labours, hast provided nothing for our suppers, but sittest eating and swilling thyself from morning till night? Then the old woman trembled, and scantly able to speak gan say, Behold my puissant and faithful masters, you shall have meat and pottage enough by and by: here is first store of bread, wine plenty, filled in clean rinsed pots, likewise here is hot water prepared to bathe you.

Which when she had said, they put off all their garments and refreshed themselves by the fire. And after they were washed and anointed with oil, they sat down at the table garnished with all kind of dainty meats. They were no sooner sat down, but in came another company of young men more in number than was before, who seemed likewise to be thieves, for they brought in their prize of gold and silver, plate, jewels, and rich robes, and when they had likewise washed, they sat among the rest, and served one another by order. Then they drank and eat exceedingly, laughing, crying and making much noise, that I thought that I was among the tyrannous and wild Lapiths, Thebans, and centaurs. At length one of them more valiant than the rest, spake in this sort, We verily have manfully conquered the house of Milo of Hippata, and beside all the riches and treasure which by force we have brought away, we are all come home safe, and are increased the more by this horse and this ass. But you that have roved about in the country of Boetia, have lost your valiant captain Lamathus, whose life I more regarded than all the treasure which you have brought: and therefore the memory of him shall be renowned forever amongst the most noble kings and valiant captains: but you accustom when you go abroad, like men with ganders’ hearts to creep through every corner and hole for every trifle. Then one of them that came last answered, Why are you only ignorant, that the greater the number is, the sooner they may rob and spoil the house? And although the family be dispersed in diverse lodgings, yet every man had rather to defend his own life, than to save the riches of his master: but when there be but a few thieves, then will they not only rather regard themselves, but also their substance, how little or great soever it be. And to the intent you may believe me I will show you an example: we were come nothing nigh to Thebes, where is the fountain of our art and science, but we learned where a rich chuff called Chriseros did dwell, who for fear of offices in the public well dissembled his estate, and lived sole and solitary in a small cote, howbeit replenished with abundance of treasure, and went daily in ragged and torn apparel. Wherefore we devised with ourselves to go to his house and spoil him of all his riches. And when night came we drew towards the door, which was so strongly closed, that we could neither move it, nor lift it out of the hooks, and we thought it best not to break it open lest by the noise we should raise up to our harm the neighbours by. Then our strong and valiant captain Lamathus trusting in his own strength and force, thrust in his hand through a hole in the door, and thought to pull back the bolt: but the covetous caitiff Chriseros being awake, and making no noise came softly to the door and caught his hand and with a great nail nailed it fast to the post: which when he had done, he ran up to the high chamber and called every one of his neighbours by name, desiring them to succor him with all possible speed, for his own house was on fire. Then everyone for fear of his own danger came running out to aid him, wherewith we fearing our present peril, knew not what was best to be done, whether we should leave our companion there, or yield ourselves to die with him: but we by his consent devised a better way, for we cut off his arm by the elbow and so let it hang there: then we bound his wound with cloths, lest we should be traced by the drops of blood: which done we took Lamathus and led him away, for fear we would be taken: but being so nigh pursued that we were in present danger, and that Lamathus could not keep our company by reason of faintness; and on the other side perceiving that it was not for his profit to linger behind, he spake unto us as a man of singular courage and virtue, desiring us by much entreaty and prayer and by the puissance of the god Mars, and the faith of our confederacy, to deliver his body from torment and miserable captivity: and further he said, How is it possible that so courageous a captain can live without his hand, wherewith he could sometime rob and slay so many people? I would think myself sufficiently happy if I could be slain by one of you. But when he saw that we all refused to commit any such fact, he drew out his sword with his other hand, and after that he had often kissed it, he drove it clean through his body. Then we honoured the corpse of so puissant a man, and wrapped it in linen cloths and threw it into the sea. So lieth our master Lamathus, buried and hid in the grave of water, and ended his life as I have declared. But Alcinus, though he were a man of great enterprise, yet could he not beware by Lamathus, nor void himself from evil fortune, for on a day when he had entered into an old woman’s house to rob her, he went up into a high chamber, where he should first have strangled her: but he had more regard to throw down the bags of money and gold out at a window, to us that stood under; and when he was so greedy that he would leave nothing behind, he went into the old woman’s bed where she lay asleep, and would have taken off the coverlet to have thrown down likewise, but she awaked, and kneeling on her knees, desired him in this manner: Oh sir I pray you cast not away such torn and ragged cloths into my neighbours houses, for they are rich enough, and need no such things. Then Alcinus thinking her words to be true, was brought in belief, that such things as he had thrown out already, and such things as he should throw out after, was not fallen down to his fellows, but to other men’s houses, wherefore he went to the window to see, and as he thought to behold the places round about, thrusting his body out of the window, the old woman marked him well, and came behind him softly, and though she had but small strength, yet with sudden force she took him by the heels and thrust him out headlong, and so he fell upon a marvelous great stone and burst his ribs, whereby he vomited and spewed great flakes of blood, and presently died. Then we threw him to the river likewise, as we had done Lamathus before.

When we had thus lost two of our companions, we liked not Thebes, but marched towards the next city called Platea, where we found a man of great fame called Demochares, that purposed to set forth a great game, where should be a trial of all kind of weapons: he was come of a good house, marvelous rich, liberal, and well deserved that which he had and had prepared many shows and pleasures for the common people, insomuch that there is no man can either by wit or eloquence show in words his worthy preparations: for first he had provided all sorts of arms, he greatly delighted in hunting and chasing, he ordained great towers and tables to move hither and thither: he made many places to chase and encounter in: he had ready a great number of men and wild beasts, and many condemned persons were brought from the judgment place, to try and fight with those beasts. But amongst so great preparations of noble price, he bestowed the most part of his patrimony in buying of bears, which he nourished to his great cost, and esteemed more than all the other beasts, which either by chasing he caught himself, or which he dearly bought, or which were given him from diverse of his friends.

Howbeit for all his sumptuous cost, he could not be free from the malicious eyes of envy, for some of them were well-nigh dead with too long tying up, some meager with the broiling heat of the sun, some languished with lying, but all having sundry diseases, were so afflicted that they died one after another, and there was well-nigh none left, in such sort that you might see them lying in the streets piteously dead. And the common people having no other meat to feed on, little regarding any curiosity, would come forth and fill their bellies with the flesh of the bears. Then by and by Babulus and I devised a pretty sport, we drew one of the greatest of the Bears to our lodging, as though we would prepare to eat thereof, where we flayed of his skin, and kept his ungles whole, but we meddled not with the head, but cut it off by the neck, and so let it hang to the skin. Then we razed off the flesh from the neck, and cast dust thereon, and set it in the sun to dry.

XX

How Thrasileon was disguised in a bear’s skin, and how he was handled.

When the skin was a drying we made merry with the flesh, and then we devised with ourselves, that one of us being more valiant than the rest both in body and courage (so that he would consent thereto) should put on the skin, and feigning that he were a bear, should be led to Demochares’ house in the night, by which means we thought to be received and let in. Many were desirous to play the bear, but especially one Thrasileon of a courageous mind would take this enterprise in hand. Then we put him into the Bear’s skin, which fitted him finely in every point, we buckled it fast under his belly, and covered the seam with the hair, that it might not be seen. After this we made little holes through the bear’s head, and through his nostrils and eyes, for Thrasileon to see out and take wind at, in such sort that he seemed a very lively and natural beast: when this was done we went into a cave which we hired for the purpose, and he crept in after like a bear with a good courage. Thus we began our subtlety, and then we imagined thus, we feigned letters as though they came from one Nicanor which dwelt in the country of Thracia, which was of great acquaintance with this Demochares, wherein we wrote, that he had sent him being his friend, the first fruits of his coursing and hunting. When night was come, which was a meet time for our purpose, we brought Thrasileon and our forged letters and presented them to Demochares. When Demochares beheld this mighty bear, and saw the liberality of Nicanor his friend, he commanded his servants to deliver unto us ten crowns, having great store in his coffers. Then (as the novelty of a thing doth accustom to stir men’s minds to behold the same) many persons came on every side to see this bear: but Thrasileon, lest they should by curious viewing and prying perceive the truth, ran upon them to put them in fear that they durst not come nigh. The people said, Verily Demochares is right happy, in that after the death of so many beasts, he hath gotten meager fortunes head, so goodly a bear. Then Demochares commanded him with all care to be put in the park with all the other beasts: but immediately I spake unto him and said, Sir I pray you take heed how you put a beast tired with the heat of the sun and with long travel, among others which as I hear say have diverse maladies and diseases, let him rather lie in some open place in your house nigh some water, where he may take air and ease himself, for do you not know that such kind of beasts do greatly delight to couch under the shadow of trees and hillocks near pleasant wells and waters? Hereby Demochares admonished, and remembering how many he had before that perished, was contented that we should put the bear where we would. Moreover we said unto him, that we ourselves were determined to lie all night near the bear, to look unto him, and to give him meat and drink at his due hour.

Then he answered, Verily masters you need not put yourselves to such pains, for I have men that serve for nothing but that purpose. So we took leave of him and departed: and when we were come without the gates of the town, we perceived before us a great sepulchre standing out of the highway in a privy and secret place, and thither we went and opened the mouth thereof, whereas we found the sides covered with the corruption of man, and the ashes and dust of his long buried body, wherein we got ourselves to bring our purpose to pass, and having respect to the dark time of night, according to our custom, when we thought that everyone was asleep, we went with our weapons and besieged the house of Demochares round about. Then Thrasileon was ready at hand, and leaped out of the cavern, and went to kill all such as he found asleep: but when he came to the porter, he opened the gates and let us in, and then he showed us a large counter, wherein we saw the night before a great abundance of treasure: which when by violence we had broke open, I bid every one of my fellows take as much gold and silver as they could carry away: and bear it to the sepulchre, and still as they carried away I stood at the gate, watching diligently when they would return. The bear running about the house, to make such of the family afeared as fortuned to wake and come out. For who is he that is so puissant and courageous, that at the ugly sight of so great a monster will not quail and keep his chamber especially in the night? But when we had brought this matter to so good a point, there chanced a pitiful case, for as I looked for my companions that should come from the sepulchre, behold there was a boy of the house that fortuned to look out of a window, and espied the bear running about, and he went and told all the servants of the house. Whereupon incontinently they came forth with torches, lanterns, and other lights, that they might see all the yard over: they came with clubs, spears, naked swords, greyhounds, and mastiffs to slay the poor beast. Then I during this brawl thought to run away, but because I would see Thrasileon fight with the dogs, I lay behind the gate to behold him. And although I might perceive that he was well-nigh dead, yet remembered he his own faithfulness and ours, and valiantly resisted the gaping and ravenous mouths of the hellhounds, so took he in gree the pageant which willingly he took in hand himself, and with much ado tumbled at length out of the house: but when he was at liberty abroad yet could he not save himself, for all the dogs of the street joined themselves to the greyhounds and mastiffs of the house, and came upon him.

Alas what a pitiful sight it was to see our poor Thrasileon thus environed and compassed with so many dogs that tore and rent him miserably. Then I impatient of so great a misery, ran in among the press of people, and aiding him with my words as much as I might, exhorted them all in this manner: Oh great and extreme mischance, what a precious and excellent beast have we lost. But my words did nothing prevail, for there came out a tall man with a spear in his hand, that thrust him clean through, and afterwards many that stood by drew out their swords, and so they killed him. But verily our good captain Thrasileon, the honour of our comfort, received his death so patiently, that he would not bewray the league between us, either by crying, howling, or any other means, but being torn with dogs and wounded with weapons, did yield forth a doleful cry, more like unto a beast than a man. And taking his present fortune in good part, with courage and glory enough did finish his life, with such a terror unto the assembly, that no person was hardy until it was day, as to touch him, though he were stark dead: but at last there came a butcher more valiant than the rest, who opening the paunch of the beast, slit out an hardy and venturous thief.

In this manner we lost our captain Thrasileon, but he left not his fame and honour.

When this was done we packed up our treasure, which we committed to the sepulchre to keep, and got out of the bounds of Platea, thus thinking with ourselves, that there was more fidelity amongst the dead than amongst the living, by reason that our prize were so surely kept in the sepulchre. So being wearied with the weight of our burdens, and well-nigh tired with long travel, having lost three of our soldiers, we are come home with these present cheats.

Thus when they had spoken in memory of their slain companions, they took cups of gold, and sung hymns unto the god Mars, and laid them down to sleep. Then the old woman gave us fresh barley without measure, insomuch that my horse fed so abundantly that he might well think he was at some banquet that day. But I that was accustomed to eat bran and flour, thought that but a sour kind of meat. Wherefore espying a corner where lay loaves of bread for all the house I got me thither and filled my hungry guts therewith.

XXI

How the Thieves stole away a gentlewoman, and brought her to their den.

When night was come the thieves awaked and rose up, and when they had buckled on their weapons, and disguised their faces with vizards, they departed. And yet for all the great sleep that came upon me, I could in nowise leave eating: and whereas when I was a man I could be contented with one or two loaves at the most, now my guts were so greedy that three panniers full would scantly serve me, and while I considered these things the morning came, and being led to a river, notwithstanding my assie shamefastness I quenched my thirst. And suddenly after, the thieves returned home careful and heavy, bringing no burdens with them, no not so much as traffe or baggage, save only a maiden, that seemed by her habit to be some gentlewoman born, and the daughter of some worthy matron of that country, who was so fair and beautiful, that though I were an ass, yet I had a great affection for her. The virgin lamented and tore her hair, and rent her garments, for the great sorrow she was in; but the thieves brought her within the cave, and assisted her to comfort in this sort, Weep not fair gentlewoman we pray you, for be you assured we will do no outrage or violence to your person: but take patience a while for our profit, for necessity and poor estate hath compelled us to do this enterprise: we warrant you that your parents, although they be covetous, will be contented to give us a great quantity of money to redeem and ransom you from our hands.

With such and like flattering words they endeavoured to appease the gentlewoman, howbeit she would in no case be comforted, but put her head betwixt her knees, and cried piteously. Then they called the old woman, and commanded her to sit by the maiden, and pacify her dolor as much as she might. And they departed away to rob, as they were accustomed to do, but the virgin would not assuage her griefs, nor mitigate her sorrow by any entreaty of the old woman, but howled and sobbed in such sort, that she made me poor ass likewise to weep, and thus she said, Alas can I poor wench live any longer, that am come of so good a house, forsaken of my parents, friends, and family, made a rapine and prey, closed servilely in this stony prison, deprived of all pleasure, wherein I have been brought up, thrown in danger, ready to be rent in pieces among so many sturdy thieves and dreadful robbers, can I (I say) cease from weeping, and live any longer? Thus she cried and lamented, and after she had wearied herself with sorrow and blubbered her face with tears, she closed the windows of her hollow eyes, and laid her down to sleep. And after that she had slept, she rose again like a furious and mad woman, and beat her breast and comely face more that she did before.

Then the old woman inquired the causes of her new and sudden lamentation. To whom sighing in pitiful sort she answered, Alas now I am utterly undone, now am I out of all hope, Oh give me a knife to kill me, or a halter to hang me. Whereat the old [woman] was more angry, and severely commanded her to tell her the cause of her sorrow, and why after her sleep, she should renew her dolour and miserable weeping. What, think you (quoth she) to deprive our young men of the price of your ransom? No, no therefore cease your crying, for the thieves do little esteem your howling, and if you do not, I will surely burn you alive. Hereat the maiden was greatly feared, and kissed her hand and said, Oh mother take pity upon me and my wretched fortune, and give me license a while to speak, for I think I shall not long live, let there be mercy ripe and frank in thy venerable hoar head, and hear the sum of my calamity.

There was a comely young man, who for his bounty and grace was beloved entirely of all the town, my cousin Germane, and but three years older than I; we two were nourished and brought up in one house, lay under one roof, and in one chamber, and at length by promise of marriage, and by consent of our parents we were contracted together. The marriage day was come, the house was garnished with laurel, and torches were set in every place in the honour of Hymeneus, my espouse was accompanied by his parents, kinfolk, and friends, and made sacrifices in the temples and public places. And when my unhappy mother pampered me in her lap, and decked me like a bride, kissing me sweetly, and making me a parent for children, behold there came in a great multitude of thieves armed like men of war, with naked swords in their hands, who went not about to do any harm, neither to take anything away, but brake into the chamber where I was, and violently took me out of my mother’s arms, when none of our family would resist for fear.

In this sort was our marriage disturbed, like the marriage of Hyppodame and Perithous. But behold my good mother, now my unhappy fortune is renewed and increased: For I dreamed in my sleep, that I was pulled out of our house, out of our chamber, and out of my bed, and that I removed about in solitary and unknown places, calling upon the name of my unfortunate husband, and how that he, as soon as he perceived that he was taken away, even smelling with perfumes and crowned with garlands, did trace me by the steps, desiring the aid of the people to assist him, in that his wife was violently stolen away, and as he went crying up and down, one of the thieves moved with indignation, by reason of his pursuit, took up a stone that lay at his feet, and threw it at my husband and killed him. By the terror of which sight, and the fear of so dreadful a dream, I awaked.

Then the old woman rendering out like sighs, began to speak in this sort: My daughter take a good heart unto you, and be not afeared at feigned and strange visions and dreams, for as the visions of the day are accounted false and untrue, so the visions of the night do often change contrary. And to dream of weeping, beating, and killing, is a token of good luck and prosperous change. Whereas contrary to dream of laughing, carnal dalliance, and good cheer, is a sign of sadness, sickness, loss of substance, and displeasure. But I will tell thee a pleasant tale, to put away all thy sorrow, and to revive thy spirits. And so she began in this manner.

The Marriage of Cupid and Psyche

XXII

The most pleasant and delectable tale of the marriage of Cupid and Psyche.

There was sometimes a certain King, inhabiting in the west parts, who had to wife a noble dame, by whom he had three daughters exceeding fair: of whom the two elder were of such comely shape and beauty, as they did excel and pass all other women living, whereby they were thought worthily to deserve the praise and commendation of every person, and deservedly to be preferred above the residue of the common sort. Yet the singular passing beauty and maidenly majesty of the youngest daughter did so far surmount and excel them two, as no earthly creature could by any means sufficiently express or set out the same.

By reason whereof, after the fame of this excellent maiden was spread about in every part of the city, the citizens and strangers there being inwardly pricked by the zealous affection to behold her famous person, came daily by thousands, hundredths, and scores, to her father’s palace, who was astonied with admiration of her incomparable beauty, did no less worship and reverence her with crosses, signs, and tokens, and other divine adorations, according to the custom of the old used rites and ceremonies, than if she were the lady Venus indeed, and shortly after the fame was spread into the next cities and bordering regions, that the goddess whom the deep seas had born and brought forth, and the froth of the waves had nourished, to the intent to show her high magnificence and divine power on earth, to such as erst did honour and worship her, was now conversant among mortal men, or else that the earth and not the sea, by a new concourse and influence of the celestial planets, had budded and yielded forth a new Venus, endued with the flower of virginity.

So daily more and more increased this opinion, and now is her flying fame dispersed into the next island, and well-nigh unto every part and province of the whole world. Whereupon innumerable strangers resorted from far countries, adventuring themselves by long journeys on land and by great perils on water, to behold this glorious virgin. By occasion whereof such a contempt grew towards the goddess Venus, that no person travelled unto the town Paphos, nor to the isle Gyndos, nor to Cythera to worship her. Her ornaments were thrown out, her temples defaced, her pillows and cushions torn, her ceremonies neglected, her images and statues uncrowned, and her bare altars unswept, and foul with the ashes of old burnt sacrifice. For why, every person honoured and worshipped this maiden instead of Venus, and in the morning at her first coming abroad offered unto her oblations, provided banquets, called her by the name of Venus, which was not Venus indeed, and in her honour presented flowers and garlands in most reverend fashion.

This sudden change and alteration of celestial honour, did greatly inflame and kindle the love of very Venus, who unable to temper herself from indignation, shaking her head in raging sort, reasoned with herself in this manner, Behold the original parent of all these elements, behold the lady Venus renowned throughout all the world, with whom a mortal maiden is joined now partaker of honour: my name registered in the city of heaven is profaned and made vile by terrene absurdities. If I shall suffer any mortal creature to present my majesty on earth, or that any shall bear about a false surmised shape of her person, then in vain did Paris the shepherd (in whose judgment and competence the great Jupiter had affiance) prefer me above the residue of the goddesses, for the excellency of my beauty: but she, whatever she be that hath usurped mine honour, shall shortly repent her of her unlawful estate. And by and by she called her winged son Cupid, rash enough and hardy, who by his evil manners condemning all public justice and law, armed with fire and arrows, running up and down in the nights from house to house, and corrupting the lawful marriages of every person, doth nothing but that which is evil, who although that he were of his own proper nature sufficiently prone to work mischief, yet she egged him forward with words and brought him to the city, and showed him Psyche (for so the maid was called) and having told the cause of her anger, not without great rage, I pray thee (quoth she) my dear child, by motherly bond of love, by the sweet wounds of thy piercing darts, by the pleasant heat of thy fire, revenge the injury which is done to thy mother by the false and disobedient beauty of a mortal maiden, and I pray thee, that without delay she may fall in love with the most miserablest creature living, the most poor, the most crooked, and the most vile, that there may be none found in all the world of like wretchedness. When she had spoken these words she embraced and kissed her son, and took her voyage toward the sea.

When she came upon the sea she began to call the gods and goddesses, who were obedient at her voice. For incontinent came the daughters of Nereus, singing with tunes melodiously: Portunus with his bristled and rough beard, Salita with her bosom full of fish, Palemon the driver of the Dolphin, the trumpeters of Triton, leaping hither and thither, and blowing with heavenly noise: such was the company which followed Venus, marching towards the ocean sea.

In the mean season Psyche with all her beauty received no fruit of honor. She was wondered at of all, she was praised of all, but she perceived that no king nor prince, nor any one of the superior sort did repair to woo her. Everyone marvelled at her divine beauty, as it were some image well painted and set out. Her other two sisters, which were nothing so greatly exalted by the people, were royally married to two kings: but the virgin Psyche, sitting alone at home, lamented her solitary life, and being disquieted both in mind and body, although she pleased all the world, yet hated she in herself her own beauty. Whereupon the miserable father of this unfortunate daughter, suspecting that the gods and powers of heaven did envy her estate, went to the town called Milet to receive the oracle of Apollo, where he made his prayers and offered sacrifice, and desired a husband for his daughter: but Apollo though he were a Grecian, and of the country of Ionia, because of the foundation of Milet, yet he gave answer in Latin verse, the sense whereof was this:—

Let Psyche’s corpse be clad in mourning weed,
And set on rock of yonder hill aloft:
Her husband is no wight of human seed,
But serpent dire and fierce as might be thought.
Who flies with wings above in starry skies,
And doth subdue each thing with fiery flight.
The gods themselves, and powers that seem so wise,
With mighty Jove, be subject to his might,
The rivers black, and deadly floods of pain,
And darkness eke, as thrall to him remain.

The King, sometimes happy when he heard the prophesy of Apollo, returned home sad and sorrowful, and declared to his wife the miserable and unhappy fate of his daughter. Then they began to lament and weep, and passed over many days in great sorrow. But now the time approached of Psyche’s marriage, preparation was made, black torches were lighted, the pleasant songs were turned into pitiful cries, the melody of Hymeneus was ended with deadly howling, the maid that should be married did wipe her eyes with her veil. All the family and people of the city wept likewise, and with great lamentation was ordained a remiss time for that day, but necessity compelled that Psyche should be brought to her appointed place, according to the divine appointment.

And when the solemnity was ended, they went to bring the sorrowful spouse, not to her marriage, but to her final end and burial. And while the father and mother of Psyche did go forward weeping and crying unto this enterprise, Psyche spake unto them in this sort: Why torment your unhappy age with continual dolour? Why trouble you your spirits, which are more rather mine than yours? Why soil ye your faces with tears, which I ought to adore and worship? Why tear you my eyes in yours? Why pull you your hoary hairs? Why knock ye your breasts for me? Now you see the reward of my excellent beauty: now, now you perceive, but too late, the plague of envy. When the people did honour me, and call me new Venus, then ye should have wept, then you should have sorrowed as though I had been dead: for now I see and perceive that I am come to this misery by the only name of Venus, bring me, and as fortune has appointed, place me on the top of the rock, I greatly desire to end my marriage, I greatly covet to see my husband. Why do I delay? why should I refuse him that is appointed to destroy all the world.

Thus ended she her words, and thrust herself among the people that followed. Then they brought her to the appointed rock of the high hill, and set [her] hereon, and so departed. The torches and lights were put out with the tears of the people, and every man gone home, the miserable parents well-nigh consumed with sorrow, gave themselves to everlasting darkness.

Thus poor Psyche being left alone, weeping and trembling on the top of the rock, was blown by the gentle air and of shrilling Zephyrus, and carried from the hill with a meek wind, which retained her garments up, and by little and little bought her down into a deep valley, where she was laid in a bed of most sweet and fragrant flowers.

Thus fair Psyche being sweetly couched among the soft and tender herbs, as in a bed of sweet and fragrant flowers, and having qualified the thoughts and troubles of her restless mind, was now well reposed. And when she had refreshed herself sufficiently with sleep, she rose with a more quiet and pacified mind, and fortuned to espy a pleasant wood environed with great and mighty trees. She espied likewise a running river as clear as crystal: in the midst of the wood well-nigh at the fall of the river was a princely edifice, wrought and builded not by the art or hand of man, but by the mighty power of God: and you would judge at the first entry therein, that it were some pleasant and worthy mansion for the powers of heaven. For the emboughings above were of citron and ivory, propped and undermined with pillars of gold, the walls covered and sealed with silver, diverse sorts of beasts were graven and carved, that seemed to encounter with such as entered in. All things were so curiously and finely wrought, that it seemed either to be the work of some demigod, or of God himself. The pavement was all of precious stones, divided and cut one from another, whereon was carved diverse kinds of pictures, in such sort that blessed and thrice blessed were they that might go upon such a pavement: every part and angle of the house was so well adorned, that by reason of the precious stones and inestimable treasure there, it glittered and shone in such sort, that the chambers, porches, and doors gave light as it had been the sun. Neither otherwise did the other treasure of the house disagree unto so great a majesty, that verily it seemed in every point an heavenly palace, fabricate and built for Jupiter himself.

Then Psyche moved with delectation approached nigh and taking a bold heart entered into the house, and beheld everything there with great affection, she saw storehouses wrought exceedingly fine, and replenished with abundance of riches. Finally, there could nothing be devised which lacked there: but among such great store of treasure this was most marvelous, that there was no closure, bolt, nor lock to keep the same. And when with great pleasure she had viewed all these things, she heard a voice without any body, that said, Why do you marvel madame at so great riches? behold, all that you see is at your commandment, wherefore go you into the chamber, and repose yourself upon the bed, and desire what bath you will have, and we whose voices you hear be your servants, and ready to minister unto you according to your desire. In the mean season, royal meats and dainty dishes shall be prepared for you.

Then Psyche perceived the felicity of divine providence, and according to the advertisement of the incorporeal voices she first reposed herself upon the bed, and then refreshed her body in the baines. This done, she saw the table garnished with meats, and a chair to sit down.

When Psyche was set down, all sorts of divine meats and wines were brought in, not by anybody, but as it were with a wind, for she saw no person before her, but only heard voices on every side. After that all the services were brought to the table, one came in and sung invisibly, another played on the harp, but she saw no man. The harmony of the instruments did so greatly shrill in her ears, that though there were no manner of person, yet seemed she in the midst of a multitude of people.

All these pleasures finished, when night approached Psyche went to bed, and when she was laid, that the sweet sleep came upon her, she greatly feared her virginity, because she was alone. Then came her unknown husband and lay with her: and after that he had made a perfect consummation of the marriage, he rose in the morning before day, and departed. Soon after came her invisible servants, and presented to her such things as were necessary for her defloration. And thus she passed forth a great while, and as it happeneth, the novelty of the things by continual custom did increase her pleasure, but especially the sound of the instruments was a comfort to her being alone.

During this time that Psyche was in this place of pleasures, her father and mother did nothing but weep and lament, and her two sisters hearing of her most miserable fortune, came with great dolour and sorrow to comfort and speak with her parents.

The night following, Psyche’s husband spake unto her (for she might feel his eyes, his hands, and his ears) and said, Oh my sweet Spouse and dear wife, fortune doth menace unto thee imminent danger, whereof I wish thee greatly to beware: for know that thy sisters, thinking that thou art dead, be greatly troubled, and are coming to the mountain by thy steps. Whose lamentations if thou fortune to hear, beware that thou do in nowise make answer, or look up towards them, for if thou do thou shalt purchase to me great sorrow, and to thyself utter destruction. Psyche hearing her husband, was contented to do all things as he had commanded.

After that he was departed and the night passed away, Psyche lamented and lamented all the day following, thinking that now she was past all hopes of comfort, in that she was closed within the walls of a prison, deprived of human conversation, and commanded not to aid her sorrowful Sisters, no nor once to see them. Thus she passed all the day in weeping, and went to bed at night, without any refection of meat or bain.

Incontinently after came her husband, who when he had embraced her sweetly, began to say, Is it thus that I find you perform your promise, my sweet wife? What do I find here? Pass you all the day and the night in weeping? And will you not cease in your husband’s arms? Go too, do what ye will, purchase your own destruction, and when you find it so, then remember my words, and repent but too late. Then she desired her husband more and more, assuring him that she should die, unless he would grant that she might see her sisters, whereby she might speak with them and comfort them, whereat at length he was contented, and moreover he willed that she should give them as much gold and jewels as she would. But he gave her a further charge saying, Beware that ye covet not (being moved by the pernicious counsel of you sisters) to see the shape of my person, lest by your curiosity you deprive yourself of so great and worthy estate. Psyche being glad herewith, rendered unto him most entire thanks, and said, Sweet husband, I had rather die than to be separated from you, for whosoever you be, I love and retain you within my heart, as if you were mine own spirit or Cupid himself: but I pray you grant this likewise, that you would command your servant Zephyrus to bring my sisters down into the valley as he brought me.

Wherewithal she kissed him sweetly, and desired him gently to grant her request, calling him her spouse, her sweetheart, her joy and her solace. Whereby she enforced him to agree to her mind, and when morning came he departed away.

After long search made, the sisters of Psyche came unto the hill where she was set on the rock, and cried with a loud voice in such sort that the stones answered again. And when they called their sister by her name, that their lamentable cries came unto her ears, she came forth and said, Behold, here is she for whom you weep, I pray you torment yourselves no more, cease your weeping. And by and by she commanded Zephyrus by the appointment of her husband to bring them down. Neither did he delay, for with gentle blasts he retained them up and laid them softly in the valley. I am not able to express the often embracing, kissing and greeting which was between them three, all sorrows and tears were then laid apart.

Come in (quoth Psyche) into our house, and refresh your afflicted minds with your sister.

After this she showed them the storehouses of treasure, she caused them to hear the voices which served her, the bain was ready, the meats were brought in, and when they had filled themselves with divine delicates, they conceived great envy within their hearts, and one of them being curious, did demand what her husband was, of what estate, and who was lord of so precious a house? But Psyche remembering the promise which she had made to her husband, feigned that he was a young man, of comely stature, with a flaxen beard, and had great delight in hunting the dales and hills by. And lest by her long talk she should be found to trip or fail in her words, she filled their laps with gold, silver, and jewels, and commanded Zephyrus to carry them away.

When they were brought up to the mountain, they made their ways homeward to their own houses, and murmured with envy that they bare against Psyche, saying, behold cruel and contrary fortune, behold how we, born all of one parent, have diverse destinies: but especially we that are the elder two be married to strange husbands, made as handmaidens, and as it were banished from our country and friends. Whereas our younger sister hath great abundance of treasure, and hath gotten a god to her husband, although she hath no skill how to use such great plenty of riches. Saw you not sister what was in the house, what great store of jewels, what glittering robes, what gems, what gold we trod on? That if she hath a husband according as she affirmeth, there is none that liveth this day more happy in all the world than she. And so it may come to pass, at length for the great affection which he may bear unto her that he may make her a goddess, for by Hercules, such was her countenance, so she behaved herself, that as a goddess she had voices to serve her, and the winds did obey her.

But I poor wretch have first married an husband elder than my father, more bald than a coot, more weak than a child, and that locketh me up all day in the house.

Then said the other sister, And in faith I am married to a husband that hath the gout, twofold, crooked, nor courageous in paying my debt, I am fain to rub and mollify his stony fingers with diverse sorts of oils, and to wrap them in plaisters and salves, so that I soil my white and dainty hands with the corruption of filthy cloths, not using myself like a wife, but more like a servant. And you my sister seem likewise to be in bondage and servitude, wherefore I cannot abide to see our younger sister in such felicity; saw you not I pray you how proudly and arrogantly she handled us even now? And how in vaunting herself she uttered her presumptuous mind, how she cast a little gold into our laps, and being weary of our company, commanded that we should be borne and blown away?

Verily I live not, nor am a woman, but I will deprive her of all her bliss. And if you my sister be so far bent as I, let us consult together, and not to utter our mind to any person, no not to our parents, nor tell that ever we saw her. For it sufficeth that we have seen her, whom it repenteth to have seen. Neither let us declare her good fortune to our father, nor to any other, since as they seem not happy whose riches are unknown: so shall she know that she hath sisters no abjects, but worthier than she.

But now let us go home to our husbands and poor houses, and when we are better instructed, let us return to suppress her pride. So this evil counsel pleased these two evil women, and they hid the treasure which Psyche gave them, and tore their hair, renewing their false and forged tears. When their father and mother beheld them weep and lament still, they doubled their sorrows and griefs, but full of ire and forced with envy, they took their voyage homeward, devising the slaughter and destruction of their sister.

In the mean season the husband of Psyche did warn her again in the night with these words: Seest thou not (quoth he) what peril and danger evil fortune doth threaten unto thee, whereof if thou take not good heed it will shortly come upon thee. For the unfaithful harlots do greatly endeavor to set their snares to catch thee, and their purpose is to make and persuade thee to behold my face, which if thou once fortune to see, as I have often told, thou shalt see no more. Wherefore if these naughty hags, armed with wicked minds, do chance to again (as I think no otherwise but that they will) take heed that thou talk not with them but simply suffer them to speak what they will, howbeit if thou canst not refrain thyself, beware that thou have no communication of thy husband, nor answer a word if they fortune to question of me, so will we increase our stock, and this young and tender child, couched in this young and tender belly of thine, shall be made an immortal god, otherwise a mortal creature. Then Psyche was very glad that she should bring forth a divine babe, and very joyful in that she should be honored as a mother. She reckoned and numbered carefully the days and months that passed, and being never with child before, did marvel greatly that in so short a time her belly should swell so big. But those pestilent and wicked furies breathing out their serpentine poison, took shipping to bring their enterprise to pass. Then Psyche was warned again by her husband in this sort: Behold the last day, the extreme case, and the enemies of thy blood, hath armed themselves against us, pitched their camp, set their host in array, and are marching towards us, for now thy two sisters have drawn their swords and are ready to slay thee. Oh with what force are we assailed on this day! Oh sweet Psyche I pray thee to take pity on thyself, of me, and deliver thy husband and this infant within thy belly from so great danger, and see not, neither hear these cursed women, which are not worthy to be called thy sisters, for their great hatred and breach of sisterly amity, for they will come like Sirens to the mountains, and yield out their piteous and lamentable cries. When Psyche had heard these words she sighed sorrowfully and said, Oh dear husband this long time have you had experience and trial of my faith, and doubt you not that I will persevere in the same, wherefore command your wind Zephyrus, that he may do as he hath done before, to the intent that where you have charged me not to behold your venerable face, yet that I may comfort myself with the sight of my sisters. I pray you by these beautiful hairs, by these round cheeks delicate and tender, by your pleasant hot breast, whose shape and face I shall learn at length by the child in my belly, grant the fruit of my desire, refresh your dear spouse Psyche with joy, who is bound and linked unto you forever. I little esteem to see your visage and figure, little do I regard the night and darkness thereof, for you are my only light.

Her husband being as it were enchanted with these words and compelled by violence of her often embracing, wiping away her tears with his hair, did yield unto his wife. And when morning came, departed as he was accustomed to do.

Now her sisters arrived on land, and never rested till they came to the rock, without visiting their parents, and leapt down rashly from the hill themselves. Then Zephyrus according to the divine commandment brought them down, although it were against his will, and laid them in the valley without any harm: by and by they went into the palace to their sister without leave, and when they had eftsoons embraced their prey, and thanked her with flattering words for the treasure which she gave them, they said, Oh dear sister Psyche, know you that you are now no more a child, but a mother: oh what great joy bear you unto us in your belly? What a comfort will it be unto all the house? How happy shall we be, that shall see this infant nourished amongst so great plenty of treasure? That if he be like his parents, as it is necessary he should, there is no doubt but a new Cupid shall be born. By this kind of measures they went about to win Psyche by little and little, but because they were weary with travel, they sat them down in chairs, and after that they had washed their bodies in baines they went into a parlour, where all kind of meats were ready prepared. Psyche commanded one to play with his harp, it was done. Then immediately others sung, others tuned their instruments, but no person was seen, by whose sweet harmony and modulation the sisters of Psyche were greatly delighted.

Howbeit the wickedness of these cursed women was nothing suppressed by the sweet noise of these instruments, but they settled themselves to work their treasons against Psyche, demanding who was her husband, and of what parentage. Then she having forgotten by too much simplicity, what she had spoken before of her husband, invented a new answer, and said that her husband was of a great province, a merchant, and a man of middle age, having his beard interspersed with grey hairs. Which when she had spoken (because she would have no further talk) she filled their laps with gold and silver, and bid Zephyrus to bear them away.

In their return homeward they murmured within themselves, saying, How say you sister to so apparent a lie of Psyche? First she said that her husband was a young man of flourishing years, and had a flaxen beard, and now she saith that he is half grey with age. What is he that in so short a space can become so old? You shall find it no otherwise my sister, but that either this cursed quean hath invented a great lie, or else that she never saw the shape of her husband. And if it be so that she never saw him, then verily she is married to some god, and hath a young god in her belly. But if it be a divine babe, and fortune to come to the ears of my mother (as God forbid it should) then may I go and hang myself: wherefore let us go to our parents, and with forged lies let us colour the matter.

After they were thus inflamed, and had visited their parents, they returned again to the mountain, and by the aid of the wind Zephyrus were carried down into the valley, and after they had strained their eyelids, to enforce themselves to weep, they called unto Psyche in this sort, Thou (ignorant of so great evil) thinkest thyself sure and happy, and sittest at home nothing regarding thy peril, whereas we go about thy affairs and are careful lest any harm should happen unto you: for we are credibly informed, neither can we but utter it unto you, that there is a great serpent full of deadly poison, with a ravenous gaping throat, that lieth with thee every night. Remember the oracle of Apollo, who pronounced that thou shouldest be married to a dire and fierce serpent, and many of the inhabitants hereby, and such as hunt about in the country, affirm that they saw him yesternight returning from pasture and swimming over the river, whereby they do undoubtedly say, that he will not pamper thee long with delicate meats, but when the time of delivery shall approach he will devour both thee and thy child: wherefore advise thyself whether thou wilt agree unto us that are careful of thy safety, and so avoid the peril of death, be contented to live with thy sisters, or whether thou remain with the serpent and in the end be swallowed into the gulf of his body. And if it be so that thy solitary life, thy conversation with voices, this servile and dangerous pleasure, and the love of the serpent do more delight thee, say not but that we have played the parts of natural sisters in warning thee.

Then the poor and simple miser Psyche was moved with the fear of so dreadful words, and being amazed in her mind, did clean forget the admonitions of her husband, and her own promises made unto him, and throwing herself headlong into extreme misery, with a wan and sallow countenance, scantly uttering a third word, at length gan say in this sort: Oh my most dear sisters, I heartily thank you for your great kindness toward me, and I am now verily persuaded that they which have informed you hereof hath informed you of nothing but truth, for I never saw the shape of my husband, neither know I from whence he came, only I hear his voice in the night, insomuch that I have an uncertain husband, and one that loveth not the light of the day: which causeth me to suspect that he is a beast, as you affirm. Moreover, I do greatly fear to see him, for he doth menace and threaten great evil unto me, if I should go about to spy and behold his shape wherefore my loving sisters if you have any wholesome remedy for your sister in danger, give it now presently. Then they opened the gates of their subtle minds, and did put away all privy guile, and egged her forward in her fearful thoughts, persuading her to do as they would have her whereupon one of them began and said, Because that we little esteem any peril or danger, to save your life we intend to show you the best way and mean as we may possibly do. Take a sharp razor and put it under the pillow of your bed; and see that you have ready a privy burning lamp with oil, hid under some part of the hanging of the chamber, and finely dissembling the matter when according to his custom he commeth to bed and sleepeth soundly, arise you secretly, and with your bare feet go and take the lamp, with the razor in your right hand and with valiant force cut off the head of the poisonous serpent, wherein we will aid and assist you: and when by the death of him you shall be made safe, we will marry you to some comely man.

After they had thus inflamed the heart of their sister fearing lest some danger might happen unto them by reason of their evil counsel, they were carried by the wind Zephyrus to the top of the mountain, and so they ran away and took shipping.

When Psyche was left alone (saving that she seemed not to be alone, being stirred by so many furies) she was in a tossing mind like the waves of the sea, and although her will was obstinate, and resisted to put in execution the counsel of her sisters, yet she was in doubtful and diverse opinions touching her calamity. Sometime she would, sometime she would not, sometime she is bold, sometime she feareth, sometime she mistrusteth, sometime she is moved, sometime she hateth the beast, sometime she loveth her husband: but at length night came, when as she prepared for her wicked intent.

Soon after her husband came, and when he had kissed and embraced her he fell asleep. Then Psyche (somewhat feeble in body and mind, yet moved by cruelty of fate) received boldness and brought forth the lamp, and took the razor, so by her audacity she changed her mind: but when she took the lamp and came to the bed side, she saw the most meek and sweetest beast of all beasts, even fair Cupid couched fairly, at whose sight the very lamp increased his light for joy, and the razor turned his edge.

But when Psyche saw so glorious a body she greatly feared, and amazed in mind, with a pale countenance all trembling fell on her knees and thought to hide the razor, yea verily in her own heart, which doubtless she had done, had it not through fear of so great an enterprise fallen out of her hand. And when she saw and beheld the beauty of the divine visage she was well recreated in her mind, she saw his hairs of gold, that yielded out a sweet savor, his neck more white than milk, his purple cheeks, his hair hanging comely behind and before, the brightness whereof did darken the light of the lamp, his tender plume feathers, dispersed upon his shoulders like shining flowers, and trembling hither and thither, and his other parts of his body so smooth and so soft, that it did not repent Venus to bear such a child. At the bed’s feet lay his bow, quiver, and arrows, that be the weapons of so great a god: which when Psyche did curiously behold, she marvelling at her husbands weapons, took one of the arrows out of the quiver, and pricked herself withal, wherewith she was so grievously wounded that the blood followed, and thereby of her own accord she added love upon love; then more broiling in the love of Cupid she embraced him and kissed him and kissed him a thousand times, fearing the measure of his sleep. But alas while she was in this great joy, whether it were for envy for desire to touch this amiable body likewise, there fell out a drop of burning oil from the lamp upon the right shoulder of the god. Oh rash and bold lamp, the vile ministry of love, how darest thou be so bold as to burn the god of all fire? When as he invented thee, to the intent that all lovers might with more joy pass the nights in pleasure.

The god being burned in this sort, and perceiving that promise and faith was broken, be fled away without utterance of any word, from the eyes and hands of his most unhappy wife. But Psyche fortuned to catch him as he was rising by the right thigh, and held him fast as he flew above in the air, until such time as constrained by weariness she let go and fell down upon the ground. But Cupid followed her down, and lighted upon the top of a cypress tree, and angrily spake unto her in this manner: Oh simple Psyche, consider with thyself how I, little regarding the commandment of my mother (who willed me that thou shouldst be married to a man of base and miserable condition) did come myself from heaven to love thee, and wounded mine own body with my proper weapons, to have thee to my spouse: And did I seem a beast unto thee, that thou shouldst go about to cut off my head with a razor, who loved thee so well? Did not I always give thee a charge? Did not I gently will thee to beware? But those cursed aides and counselors of thine shall be worthily rewarded for their pains. As for thee thou shalt be sufficiently punished by my absence. When he had spoken these words he took his flight into the air. Then Psyche fell flat on the ground, and as long as she could see her husband she cast her eyes after him into the air, weeping and lamenting piteously: but when he was gone out of her sight she threw herself into the next running river, for the great anguish and dolour that she was in for the lack of her husband, howbeit the water would not suffer her to be drowned, but took pity upon her, in the honour of Cupid which accustomed to broil and burn the river, and threw her upon the bank amongst the herbs.

Then Pan the rustical god sitting on the riverside, embracing and [instructing] the goddess Canna to tune her songs and pipes, by whom were feeding the young and tender goats, after that he perceived Psyche in sorrowful case, not ignorant (I know not by what means) of her miserable estate, endeavored to pacify her in this sort: Oh fair maid, I am a rustic and rude herdsman, howbeit by reason of my old age expert in many things, for as far as I can learnt by conjecture (which according as wise men do term is called divination) I perceive by your uncertain gait, your pale hue, your sobbing sighs, and your watery eyes, that you are greatly in love. Wherefore hearken to me, and go not about to slay yourself, nor weep not at all, but rather adore and worship the great god Cupid, and win him unto you by your gentle promise of service.

When the god of shepherds had spoken these words, she gave no answer, but made reverence to him as to a god, and so departed.

After that Psyche had gone a little way, she fortuned unawares to come to a city where the husband of one of her sisters did dwell. Which when Psyche did understand, she caused that her sister had knowledge of her coming, and so they met together, and after great embracing and salutation, the sister of Psyche demanded the cause of her travel thither. Marry (quoth she) do you not remember the counsel you gave me, whereby you would that I should kill the beast which under colour of my husband did lie with me every night? You shall understand, that as soon as I brought forth the lamp to see and behold his shape, I perceived that he was the son of Venus, even Cupid himself that lay with me. Then I being stricken with great pleasure, and desirous to embrace him, could not thoroughly assuage my delight, but alas by evil ill chance the oil of the lamp fortuned to fall on his shoulder which caused him to awake, and seeing me armed with fire and weapons, gan say, How darest thou be so bold to do so great a mischief? Depart from me and take such things as thou didst bring: for I will have thy sister (and named you) to my wife, and she shall be placed in thy felicity, and by and by he commanded Zephyrus to carry me away from the bounds of his house.

Psyche had scantly finished her tale but her sister pierced with the prick of carnal desire and wicked envy ran home, and feigning to her husband that she had heard word of the death of her parents took shipping and came to the mountain. And although there blew a contrary wind, yet being brought in a vain hope she cried Oh Cupid take me a more worthy wife, and thou Zephyrus bear down thy mistress, and so she cast herself headlong from the mountain: but she fell not into the valley neither alive nor dead, for all the members and parts of her body were torn amongst the rocks, whereby she was made prey unto the birds and wild beasts, as she worthily deserved.

Neither was the vengeance of the other delayed, for Psyche travelling in that country, fortuned to come to another city where her other sister did dwell; to whom when she had declared all such things as she told to her other sister she ran likewise unto the rock and was slain in like sort. Then Psyche travelled about in the country to seek her husband Cupid, but he was gotten into his mother’s chamber and there bewailed the sorrowful wound which he caught by the oil of a burning lamp.

Then the white bird the gull, which swims on the waves of the water, flew toward the ocean sea, where he found Venus washing and bathing herself: to whom she declared that her son was burned and in danger of death, and moreover that it was a common brute in the mouth of every person (who spake evil of all the family of Venus) that her son doth nothing but haunt harlots in the mountain, and she herself lasciviously use to riot in the sea: whereby they say that they are now become no more gracious, pleasant nor gentle, but incivil, monstrous and horrible. Moreover, that marriages are not for any amity, or for love of procreation, but full of envy, discord, and debate. This the curious gull did clatter in the ears of Venus, reprehending her son. But Venus began to cry and said, What hath my son gotten any love? I pray thee gentle bird that doest serve me so faithfully, tell me what she is, and what is her name that hath troubled my son in such sort? whether she be any of the Nymphs, of the number of the goddesses, of the company of the Muses, or of the mystery of the Graces? To whom the bird answered, madam I know not what she is, but this I know that she is called Psyche. Then Venus with indignation cried out, What is it she? the usurper of my beauty, the vicar of my name? What did he think that I was a bawd, by whose show he fell acquainted with the maid? And immediately she departed and went to her chamber, where she found her son wounded as it was told unto her, whom when she beheld she cries out in this sort.

Is this an honest thing, is this honourable to thy parents? Is this reason, that thou hast violated and broken the commandment of thy mother and sovereign mistress: and whereas thou shouldst have vexed my enemy with loathsome love, thou hast done otherwise?

For being of tender and unripe years, thou hast with too licentious appetite embraced my most mortal foe, to whom I shall be made a mother, and she a daughter.

Thou presumest and thinkest, thou trifling boy, thou varlet, and without all reverence, that thou art most worthy and excellent, and that I am not able by reason of mine age to have another son, which if I should have, thou shouldst well understand that I would bear a more worthier than thou. But to work thee a greater sovereign, I do determine to adopt one of my servants, and to give him these wings, this fire, this bow, and these arrows, and all other furniture which I gave to thee, not to this purpose, neither is anything given thee of thy father for this intent: but first thou hast been evil brought up and instructed in thy youth thou hast thy hands ready and sharp. Thou hast often offended thy ancients, and especially me that am thy mother, thou hast pierced me with thy darts thou condemnest me as a widow, neither dost thou regard thy valiant and invincible father, and to anger me more, thou art amorous of harlots and wenches: hot I will cause that thou shalt shortly repent thee, and that this marriage shall be dearly bought. To what a point am I now driven? What shall I do? Whither shall I go? How shall I repress this beast? Shall I ask aid of mine enemy Sobriety, whom I have often offended to engender thee? Or shall I seek for counsel of every poor rustical woman? No, no, yet had I rather die, howbeit I will not cease my vengeance, to her must I have recourse for help, and to none other (I mean to Sobriety), who may correct thee sharply, take away thy quiver, deprive thee of thy arrows, unbend thy bow, quench thy fire, and which is more subdue thy body with punishment: and when that I have razed and cut off this thy hair, which I have dressed with mine own hands, and made to glitter like gold, and when I have clipped thy wings, which I myself have caused to burgeon, then shall I think to have revenged myself sufficiently upon thee for the injury which thou hast done. When she had spoken these words she departed in a great rage out of her chamber.

Immediately as she was going away came Juno and Ceres, demanding the cause of her anger. Then Venus answered, Verily you are come to comfort my sorrow, but I pray you with all diligence to seek out one whose name is Psyche, who is a vagabond, and runneth about the countries, and (as I think) you are not ignorant of the brute of my son Cupid, and of his demeanour, which I am ashamed to declare. Then they understanding the whole matter, endeavoured to mitigate the ire of Venus in this sort: What is the cause madam, or how hath your son so offended, that you should so greatly accuse his love, and blame him by reason that he is amorous? and why should you seek the death of her, whom he doth fancy? We most humbly entreat you to pardon his fault if he have accorded to the mind of any maiden: what do you not know that he is a young man? Or have you forgotten of what years he is? Doth he seem always unto you to be a child? You are his mother, and a kind woman, will you continually search out his dalliance? Will you blame his luxury? Will you bridle his love? and will you reprehend your own art and delights in him? What God or man is he, that can endure that you should sow or disperse your seed of love in every place, and to make restraint thereof within your own doors? certes you will be the cause of the suppression of the public paces of young dames. In this sort this goddess endeavoured to pacify her mind, and to excuse Cupid with all their power (although he were absent) for fear of his darts and shafts of love. But Venus would in nowise assuage her heat, but (thinking that they did rather trifle and taunt at her injuries) she departed from them, and took her voyage towards the sea in all haste. In the mean season Psyche hurled herself hither and thither, to seek her husband, the rather because she thought that if he would not be appeased with the sweet flattery of his wife, yet he would take mercy on her at her servile and continual prayers. And (espying a church on the top of a high hill) she said, What can I tell whether my husband and master be there or no? wherefore she went thitherward, and with great pain and travel, moved by hope, after that she climbed to the top of the mountain, she came to the temple, and went in, whereas behold she espied sheaves of corn lying on a heap, blades withered with garlands, and reeds of barley, moreover she saw hooks, scythes, sickles, and other instruments, to reap, but everything lay out of order, and as it were cast in by the hands of laborers which when Psyche saw she gathered up and put everything in order, thinking that she would not despise or condemn the temples of any of the gods, but rather get the favour and benevolence of them all: by and by Ceres came in, and beholding her busy and curious in her chapel, cried out afar-off, and said, Oh Psyche needful of mercy, Venus searcheth for thee in every place to revenge herself and to punish thee grievously, but thou hast more mind to be here, and carest for nothing less, than for thy safety. Then Psyche fell on her knees before her, watering her feet with her tears, wiping the ground with her hair, and with great weeping and lamentation desired pardon, saying, Oh great and holy goddess, I pray thee by thy plenteous and liberal right hand, by the joyful ceremonies of thy harvest, by the secrets of thy sacrifice, by the flying chariots of thy dragons, by the tillage of the ground of Sicilie, which thou hast invented, by the marriage of Proserpina, by the diligent inquisition of thy daughter, and by the other secrets which are within the temple of Eleusis in the land of Athens, take pity on me thy servant Psyche, and let me hide myself a few days amongst these sheaves of corn, until the ire of so great a goddess be past, or until that I be refreshed of my great labour and travel. Then answered Ceres, Verily Psyche, I am greatly moved by thy prayers and tears, and desire with all my heart to aide thee, but if I should suffer thee to be hidden here, I should increase the displeasure of my cousin, with whom I have made a treaty of peace, and an ancient promise of amity: wherefore I advise thee to depart hence and take it not in evil part in that I will not suffer thee to abide and remain here within my temple. Then Psyche driven away contrary to her hope, was double afflicted with sorrow and so she returned back again. And behold she perceived afar-off in a valley a temple standing within a forest, fair and curiously wrought, and minding to overpass no place whither better hope did direct her, and to the intent she would desire pardon of every god, she approached nigh unto the sacred door, whereas she saw precious riches and vestments engraven with letters of gold, hanging upon branches of trees, and the posts of the temple testifying the name of the goddess Juno, to whom they were dedicate, then she kneeled down upon her knees, and embraced the altar with her hands, and wiping her tears, gan pray in this sort: Oh dear spouse and sister of the great god Jupiter which art adored and worshipped amongst the great temples of Samos, called upon by women with child, worshipped at high Carthage, because thou wast brought from heaven by the lion, the rivers of the flood Inachus do celebrate thee: and know that thou art the wife of the great god, and the goddess of goddesses; all the east part of the world have thee in veneration, all the world calleth thee Lucina: I pray thee to be my advocate in my tribulations, deliver me from the great danger which pursueth me, and save me that am weary with so long labours and sorrow, for I know that it is thou that succorest and helpest such women as are with child and in danger. Then Juno hearing the prayers of Psyche, appeared unto her in all her royalty, saying, Certes Psyche I would gladly help thee, but I am ashamed to do anything contrary to the will of my daughter-in-law Venus, whom always I have loved as mine own child, moreover I shall incur the danger of the law, entitled, De servo corrupto, whereby am forbidden to retain any servant fugitive, against the will of his master. Then Psyche cast off likewise by Juno, as without all hope of the recovery of her husband, reasoned with herself in this sort: Now what comfort or remedy is left to my afflictions, when as my prayers will nothing avail with the goddesses? what shall I do? whither shall I go? In what cave or darkness shall I hide myself, to avoid the furor of Venus? Why do I not take a good heart, and offer myself with humility unto her, whose anger I have wrought? What do I know whether he (whom I seek for) be in his mother’s house or no? Thus being in doubt, poor Psyche prepared herself to her own danger, and devised how she might make her orison and prayer unto Venus. After that Venus was weary with searching by sea and land for Psyche, she returned toward heaven, and commanded that one should prepare her chariot, which her husband Vulcanus gave unto her by reason of marriage, so finely wrought that neither gold nor silver could be compared to the brightness thereof. Four white pigeons guided the chariot with great diligence, and when Venus was entered in a number of sparrows flew chirping about, making sign of joy, and all other kind of birds sang sweetly, foreshowing the coming of the great goddess: the clouds gave place, the heavens opened, and received her joyfully, the birds that followed nothing feared the eagle, hawks, or other ravenous fowls of the air. Incontinently she went unto the royal palace of god Jupiter, and with a proud and bold petition demanded the service of Mercury, in certain of her affairs, whereunto Jupiter consented: then with much joy she descended from heaven with Mercury, and gave him an earnest charge to put in execution her words, saying: Oh my brother, born in Arcadia, thou knowest well, that I (who am thy sister) did never enterprise to do anything without thy presence, thou knowest also how long I have sought for a girl and cannot find her, wherefore there resteth nothing else save that thou with thy trumpet do pronounce the reward to such as take her: see thou put in execution my commandment, and declare that whatsoever he be that retaineth her wittingly, against my will shall not defend himself by any mean or excusation: which when she had spoken, she delivered unto him a libel, wherein was contained the name of Psyche, and the residue of his publication, which done, she departed away to her lodging. By and by, Mercury (not delaying the matter) proclaimed throughout all the world, that whatsoever he were that could tell any tidings of a king’s fugitive daughter, the servant of Venus, named Psyche, should bring word to Mercury, and for reward of his pains, he should receive seven sweet kisses of Venus. After that Mercury had pronounced these things, every man was inflamed with desire to search out Psyche.This proclamation was the cause that put all doubt from Psyche, who was scantly come in the sight of the house of Venus, but one of her servants called Custome came out, who espying Psyche, cried with a loud voice, saying: Oh wicked harlot as thou art, now at length thou shalt know that thou hast a mistress above thee. What, dost thou make thyself ignorant, as though thou didst not understand what travel we have taken in searching for thee? I am glad that thou art come into my hands, thou art now in the gulf of hell, and shalt abide the pain and punishment of thy great contumacy, and therewithal she took her by the hair, and brought her in, before the presence of the goddess Venus. When Venus spied her, she began to laugh, and as angry persons accustom to do, she shaked her head, and scratched her right ear saying, Oh goddess, goddess, you are now come at length to visit your husband that is in danger of death, by your means: be you assured, I will handle you like a daughter: where be my maidens, Sorrow and Sadness? To whom (when they came) she delivered Psyche to be cruelly tormented; then they fulfilled the commandment of their mistress, and after they had piteously scourged her with rods and whips, they presented her again before Venus; then she began to laugh again, saying: Behold she thinketh (that by reason of her great belly, which she hath gotten by playing the whore) to move me to pity, and to make me a grandmother to her child. Am not I happy, that in the flourishing time of all mine age, shall be called a grandmother, and the son of a vile harlot shall be accounted the nephew of Venus: howbeit I am a fool to term him by the name of my son, since as the marriage was made between unequal persons, in the field without witnesses, and not by the consent of parents, wherefore the marriage is illegitimate, and the child (that shall be born) a bastard; if we fortune to suffer thee to live so long till thou be delivered. When Venus had spoken these words she leaped upon the face of poor Psyche, and (tearing her apparel) took her by the hair, and dashed her head upon the ground. Then she took a great quantity of wheat, of barley, poppy seed, peasen, lintels, and beans, and mingled them altogether on a heap saying: Thou evil-favoured girl, thou seemest unable to get the grace of thy lover, by no other means, but only by diligent and painful service, wherefore I will prove what thou canst do: see that thou separate all these grains one from another, disposing them orderly in their quantity, and let it be done before night. When she had appointed this task unto Psyche, she departed to a great banquet that was prepared that day. But Psyche went not about to dissever the grain, (as being a thing impossible to be brought to pass by reason it lay so confusedly scattered) but being astonied at the cruel commandment of Venus, sat still and said nothing. Then the little pismire the emote, taking pity of her great difficulty and labour, cursing the cruelness of the daughter of Jupiter, and of so evil a mother, ran about, hither and thither, and called to all her friends, Ye quick sons of the ground, the mother of all things, take mercy on this poor maid, espouse to Cupid, who is in great danger of her person, I pray you help her with all diligence. Incontinently one came after another, dissevering and dividing the grain, and after that they had put each kind of corn in order, they ran away again in all haste. When night came, Venus returned home from the banquet well tippled with wine, smelling of balm, and crowned with garlands of roses, who when she had espied what Psyche had done, gan say, This is not the labour of thy hands, but rather of his that is amorous of thee: then she gave her a morsel of brown bread, and went to sleep. In the mean season, Cupid was closed fast in the surest chamber of the house, partly because he should not hurt himself with wanton dalliance, and partly because he should not speak with his love: so these two lovers were divided one from another. When night was passed Venus called Psyche, and said, Seest thou yonder forest that extendeth out in length with the river? there be great sheep shining like gold, and kept by no manner of person. I command thee that thou go thither and bring me home some of the wool of their fleeces. Psyche arose willingly not to do her commandment, but to throw herself headlong into water to end her sorrows. Then a green reed inspired by divine inspiration, with a gracious tune and melody gan say, Oh Psyche I pray thee not to trouble or pollute my water by the death of thee, and yet beware that thou go not towards the terrible sheep of this coast, until such time as the heat of the sun be past, for when the sun is in his force, then seem they most dreadful and furious, with their sharp horns, their stony foreheads and their gaping throats, wherewith they arm themselves to the destruction of mankind. But until they have refreshed themselves in the river, thou must hide thyself here by me, under this great plain tree, and as soon as their great fury is past, thou mayest go among the thickets and bushes under the wood side and gather the locks their golden fleeces, which thou shalt find hanging upon the briers. Then spake the gentle and benign reed, showing a mean to Psyche to save her life, which she bore well in memory, and with all diligence went and gathered up such locks as she found, and put them in her apron, and carried them home to Venus. Howbeit the danger of this second labour did not please her, nor give her sufficient witness of the good service of Psyche, but with a sour resemblance of laughter, did say: Of a certain I know that this is not thy fact, but I will prove if that thou be of so stout, so good a courage, and singular prudency as thou seemest to be. Then Venus spake unto Psyche again saying: Seest thou the top of yonder great hill, from whence there runneth down waters of black and deadly colour, which nourisheth the floods of Styx, Cocytus? I charge thee to go thither, and bring me a vessel of that water: wherewithal she gave her a bottle of crystal, menacing and threatening her rigorously. Then poor Psyche went in all haste to the top of the mountain, rather to end her life, than to fetch any water, and when she was come up to the ridge of the hill, she perceived that it was impossible to bring it to pass: for she saw a great rock gushing out most horrible fountains of waters, which ran down and fell by many stops and passages into the valley beneath: on each side she did see great dragons, which were stretching out their long and bloody necks, that did never sleep, but appointed to keep the river there: the waters seemed to themselves likewise saying, Away; away, what wilt thou do? fly, fly, or else thou wilt be slain. Then Psyche (seeing the impossibility of this affair) stood still as though she were transformed into a stone and although she was present in body, yet was she absent in spirit and sense, by reason of the great peril which she saw, insomuch that she could not comfort herself with weeping, such was the present danger that she was in. But the royal bird of great Jupiter, the eagle remembering his old service which he had done, when as by the prick of Cupid he brought up the boy Ganimedes, to the heavens, to be made butler of Jupiter, and minding to show the like service in the person of the wife of Cupid, came from the high-house of the skies, and said unto Psyche, Oh simple woman without all experience, doest thou think to get or dip up any drop of this dreadful water? No, no, assure thyself thou art never able to come nigh it, for the Gods themselves do greatly fear at the sight thereof. What, have you not heard, that it is a custom among men to swear by the puissance of the Gods, and the Gods do swear by the majesty of the river Styx? but give me thy bottle, and suddenly he took it, and filled it with the water of the river, and taking his flight through those cruel and horrible dragons, brought it unto Psyche: who being very joyful thereof, presented it to Venus, who would not yet be appeased, but menacing more and more said, What, thou seemest unto me a very witch and enchantress, that bringest these things to pass, howbeit thou shalt do nothing more. Take this box and to hell to Proserpina, and desire her to send me a little of her beauty, as much as will serve me the space of one day, and say that such as I had is consumed away since my son fell sick, but return again quickly, for I must dress myself therewithal, and go to the theatre of the gods: then poor Psyche perceived the end of all fortune, thinking verily that she should never return, and not without cause, when as she was compelled to go to the gulf and furies of hell. Wherefore without any further delay, she went up to an high tower to throw herself down headlong (thinking that it was the next and readiest way to hell) but the tower (as inspired) spake unto her saying, Oh poor miser, why goest thou about to slay thyself? Why dost thou rashly yield unto thy last peril and danger? know thou that if thy spirit be once separated from thy body, thou shalt surely go to hell, but never to return again, wherefore hearken to me; Lacedemon a city in Greece is not far hence: go thou thither and inquire for the hill Tenarus, whereas thou shalt find a hold leading to hell, even to the palace of Pluto, but take heed thou go not with empty hands to that place of darkness: but carry two sops sodden in the flour of barley and honey in thy hands, and two halfpence in thy mouth. And when thou hast passed a good part of that way, thou shalt see a lame ass carrying of wood, and a lame fellow driving him, who will desire thee to give him up the sticks that fall down, but pass thou on and do nothing; by and by thou shalt come unto a river of hell, whereas Charon is ferryman, who will first have his fare paid him, before he will carry the souls over the river in his boat, whereby you may see that avarice reigneth amongst the dead, neither Charon nor Pluto will do anything for nought: for if it be a poor man that would pass over and lacketh money, he shall be compelled to die in his journey before they will show him any relief, wherefore deliver to carrion Charon one of the halfpence (which thou bearest for thy passage) and let him receive it out of thy mouth. And it shall come to pass as thou sittest in the boat thou shalt see an old man swimming on the top of the river, holding up his deadly hands, and desiring thee to receive him into the bark, but have no regard to his piteous cry; when thou art passed over the flood, thou shalt espy old women spinning, who will desire thee to help them, but beware thou do not consent unto them in any case, for these and like baits and traps will Venus set to make thee let fall one of thy sops, and think not that the keeping of thy sops is a light matter, for if thou lose one of them thou shalt be assured never to return again to this world. Then shalt thou see a great and marvelous dog, with three heads, barking continually at the souls of such as enter in, but he can do them no other harm, he lieth day and night before the gate of Proserpina, and keepeth the house of Pluto with great diligence, to whom if thou cast one of thy sops, thou mayest have access to Proserpina without all danger: she will make thee good cheer, and entertain thee with delicate meat and drink, but sit thou upon the ground, and desire brown bread, and then declare thy message unto her, and when thou hast received such beauty as she giveth, in thy return appease the rage of the dog with thy other sop, and give thy other half penny to covetous Charon, and come the same way again into the world as thou wentest: but above all things have a regard that thou look not in the box, neither be not too curious about the treasure of the divine beauty. In this manner the tower spake unto Psyche, and advertised her what she should do: and immediately she took two halfpence, two sops, and all things necessary, and went to the mountain Tenarus to go towards hell. After that Psyche had passed by the lame ass, paid her half penny for passage, neglected the old man in the river, denied to help the woman spinning, and filled the ravenous month of the dog with a sop, she came to the chamber of Proserpina. There Psyche would not sit in any royal seat, nor eat any delicate meats, but kneeled at the feet of Proserpina, only contented with coarse bread, declared her message, and after she had received a mystical secret in a box, she departed, and stopped the mouth of the dog with the other sop, and paid the boatman the other half penny. When Psyche was returned from hell, to the light of the world, she was ravished with great desire, saying, Am not I a fool, that knowing that I carry here the divine beauty, will not take a little thereof to garnish my face, to please my love withal? And by and by she opened the box where she could perceive no beauty nor anything else, save only an infernal and deadly sleep, which immediately invaded all her members as soon as the box was uncovered, in such sort that she fell down upon the ground, and lay there as a sleeping corpse.

But Cupid being now healed of his wound and malady, not able to endure the absence of Psyche, got him secretly out at a window of the chamber where he was enclosed, and (receiving his wings,) took his flight towards his loving wife, whom when he had found, he wiped away the sleep from her face, and put it again into the box, and awaked her with the tip of one of his arrows, saying: Oh wretched caitiff, behold thou wert well-nigh perished again, with the overmuch curiosity: well, go thou, and do thy message to my mother, and in the mean season, I will provide for all things accordingly: wherewithal he took his flight into the air, and Psyche brought her present to Venus.

Cupid being more and more in love with Psyche, and fearing the displeasure of his mother, did pierce into the heavens, and arrived before Jupiter to declare his cause: then Jupiter after that he had eftsoons embraced him, gan say in this manner: Oh my well beloved son, although thou haste not given due reverence and honour unto me as thou oughtest to do, but haste rather spoiled and wounded this my breast (whereby the laws and order of the elements and planets be disposed) with continual assaults, of terrene luxury and against all laws, and the discipline Julia, and the utility of the public weal, in transforming my divine beauty into serpents, fire, savage beasts, birds, and into bulls: howbeit remembering my modesty, and that I have nourished thee with mine own proper hands, I will do and accomplish all thy desire, so that thou canst beware of spiteful and envious persons. And if there be any excellent maiden of comely beauty in the world, remember yet the benefit which I shall show unto thee by recompence of her love towards me again. When he had spoken these words he commanded Mercury to call all the gods to counsel, and if any of the celestial powers did fail of appearance he would be condemned in ten thousand pounds: which sentence was such a terror to all the goddesses, that the high theatre was replenished, and Jupiter began to speak in this sort: Oh ye gods, registered in the books of the Muses, you all know this young man Cupid whom I have nourished with mine own hands, whose raging flames of his first youth, I thought best to bridle and restrain. It sufficeth that he is defamed in every place for his adulterous living, wherefore all occasion ought to be taken away by mean of marriage: he hath chosen a maiden that fancieth him well, and hath bereaved her of her virginity, let him have her still, and possess her according to his own pleasure: then he returned to Venus, and said, And you my daughter, take you no care, neither fear the dishonour of your progeny and estate, neither have regard in that it is a mortal marriage, for it seemeth unto me just, lawful, and legitimate by the law civil. Incontinently after Jupiter commanded Mercury to bring up Psyche, the spouse of Cupid, into the palace of heaven. And then he took a pot of immortality, and said, Hold Psyche, and drink, to the end thou mayest be immortal, and that Cupid may be thine everlasting husband. By and by the great banquet and marriage feast was sumptuously prepared, Cupid sat down with his dear spouse between his arms: Juno likewise with Jupiter, and all the other gods in order, Ganimedes filled the pot of Jupiter, and Bacchus served the rest. Their drink was nectar the wine of the gods, Vulcanus prepared supper, the Hours decked up the house with roses and other sweet smells, the Graces threw about balm, the Muses sang with sweet harmony, Apollo tuned pleasantly to the harp, Venus danced finely: Satirus and Paniscus played on their pipes; and thus Psyche was married to Cupid, and after she was delivered of a child whom we call Pleasure. This the trifling old woman declared unto the captive maiden: but I poor ass, not standing far-off, was not a little sorry in that I lacked pen and ink to write so worthy a tale.

Book
VI

XXIII

How Apuleius carried away the gentlewoman, and how they were taken again by the thieves, and what a kind of death was invented for them.

By and by the thieves came home laden with treasure, and many of them which were of strongest courage (leaving behind such as were lame and wounded, to heal and air themselves) said they would return back again to fetch the rest of their pillage, which they had hidden in a certain cave, and so they snatched up their dinner greedily, and brought us forth into the way and beat us before them with staves. About night (after that we had passed over many hills and dales) we came to a great cave, where they laded us with mighty burdens, and would not suffer us to refresh ourselves any season but brought us again in our way, and hied so fast homeward, that what with their haste and their cruel stripes, I fell down upon a stone by the wayside, then they beat me pitifully in lifting me up, and hurt my right thigh and my left hoof, and one of them said, What shall we do with this lame ill-favored ass, that is not worth the meat he eats? And other said, Since the time that we had him first he never did any good, and I think he came unto our house with evil luck, for we have had great wounds since, and loss of our valiant captains, and other said, As soon as he hath brought home his burden, I will surely throw him out upon the mountain to be a prey for wild beasts: While these gentlemen reasoned together of my death, we fortuned to come home, for the fear that I was in, caused my feet to turn into wings: after that we were discharged of our burdens, they went to their fellows that were wounded, and told them of our great tardity and slowness by the way, neither was I brought into small anguish, when I perceived my death prepared before my face: Why standest thou still Lucius? Why dost thou not look for thy death? Knowst thou not that the thieves have ordained to slay thee? Seest thou not these sharp and pointed flints which shall bruise and tear thee in pieces, if by adventure thou happen upon them? Thy gentle magician hath not only given thee the shape and travel of an ass, but also a skin so soft and tender as it were a swallow: why dost thou not take courage and run away to save thyself? Art thou afraid of the old woman more than half dead, whom with a stripe of thy heel thou mayest easily dispatch? But whither shall I fly? What lodging shall I seek? See my assie cogitation. Who is he that passeth by the way and will not take me up? While I devised these things, I brake the halter wherewith I was tied and ran away with all my force, howbeit I could not escape the kitish eyes of the old woman, for she ran after me, and with more audacity then becommeth her kind age, caught me by the halter and thought to pull me home: but I not forgetting the cruel purpose of the thieves, was moved with small pity, for I kicked her with my hinder heels to the ground and had well-nigh slain her, who (although she was thrown and hurled down) yet she held still the halter, and would not let me go; then she cried with a loud voice and called for succor, but she little prevailed, because there was no person that heard her, save only the captive gentlewoman, who hearing the voice of the old woman, came out to see what the matter was, and perceiving her hanging at the halter, took a good courage and wrested it out of her hand, and (entreating me with gentle words) got upon my back. Then I began to run, and she gently kicked me forward, whereof I was nothing displeased, for I had as great a desire to escape as she: insomuch that I seemed to scour away like a horse. And when the gentlewoman did speak, I would answer her with my neighing, and oftentimes (under colour to rub my back) I would sweetly kiss her tender feet. Then she fetching a sigh from the bottom of her heart, lifted up her eyes to the heavens, saying: Oh sovereign Gods, deliver me if it be your pleasure, from these present dangers: and thou cruel fortune cease thy wrath, let the sorrow suffice thee which I have already sustained. And thou little ass, that art the occasion of my safety and liberty, if thou canst once render me safe and sound to my parents, and to him that so greatly desireth to have me to his wife, thou shalt see what thanks I will give: with what honour I will reward thee, and how I will use thee. First, I will bravely dress the hairs of thy forehead, and then will I finely comb thy main, I will tie up thy rugged tail trimly, I will deck thee round about with golden trapps, in such sort that thou shalt glitter like the stars of the sky, I will bring thee daily in my apron the kernels of nuts, and will pamper thee up with delicates; I will set store by thee, as by one that is the preserver of my life: Finally, thou shalt lack no manner of thing. Moreover amongst thy glorious fare, thy great ease, and the bliss of thy life, thou shalt not be destitute of dignity, for thou shalt be chronicled perpetually in memory of my present fortune, and the providence divine. All the whole history shall be painted upon the wall of our house, thou shalt be renowned throughout all the world. And it shall be registered in the books of doctors, that an ass saved the life of a young maiden that was captive amongst thieves: Thou shalt be numbered amongst the ancient miracles: we believe that by like example of truth Phryxus saved himself from drowning upon the ram, Arion escaped upon a dolphin, and that Europa was delivered by the bull. If Jupiter transformed himself into a bull, why may it not be that under the shape of this ass, is hidden the figure of a man, or some power divine? While that the virgin did thus sorrowfully unfold her desires, we fortuned to come to a place where three ways did meet, and she took me by the halter, and would have me to turn on the right hand to her fathers house: but I (knowing that the thieves were gone that way to fetch the residue of their pillage) resisted with my head as much as I might, saying within myself: What wilt thou do unhappy maiden? Why wouldst thou go so willingly to hell? Why wilt thou run into destruction by mean of my feet? Why dost thou seek thine own harm, and mine likewise? And while we strived together whether way we might take, the thieves returned, laden with their prey, and perceived us afar-off by the light of the Moon: and after they had known us, one of them gan say, Whither go you so hastily? Be you not afraid of spirits? And you (you harlot) do you not go to see your parents? Come on, we will bear you company? And therewithal they took me by the halter, and drave me back again, beating me cruelly with a great staff (that they had) full of knobs: then I returning again to my ready destruction, and remembering the grief of my hoof, began to shake my head, and to wax lame, but he that led me by the halter said, What, dost thou stumble? Canst thou not go? These rotten feet of thine ran well enough, but they cannot walk: thou couldest mince it finely even now with the gentlewoman, that thou seemedst to pass the horse Pegasus in swiftness. In saying of these words they beat me again, that they broke a great staff upon me. And when we were come almost home, we saw the old woman hanging upon a bough of a cypress tree; then one of them cut down the bough whereon she hanged, and cast her into the bottom of a great ditch: after this they bound the maiden and fell greedily to their victuals, which the miserable old woman had prepared for them. At which time they began to devise with themselves of our death, and how they might be revenged; diverse was the opinions of this diverse number: the first said, that he thought best the maid should be burned alive: the second said she should be thrown out to wild beasts: the third said, she should be hanged upon a gibbet: the fourth said she should be flayed alive: thus was the death of the poor maiden scanned between them four. But one of the thieves after every man had declared his judgment, did speak in this manner: it is not convenient unto the oath of our company, to suffer you to wax more cruel than the quality of the offence doth merit, for I would that she should not be hanged nor burned, nor thrown to beasts, nor die any sudden death, but by my council I would have her punished according to her desert. You know well what you have determined already of this dull ass, that eateth more than he is worth, that faineth lameness, and that was the cause of the flying away of the maid: my mind is that he shall be slain tomorrow, and when all the guts and entrails of his body is taken out, let the maid be sewn into his belly, then let us lay them upon a great stone against the broiling heat of the sun, so they shall both sustain all the punishments which you have ordained: for first the ass shall be slain as you have determined, and she shall have her members torn and gnawn with wild beasts, when as she is bitten and rent with worms, she shall endure the pain of the fire, when as the broiling heat of the sun shall scorch and parch the belly of the ass, she shall abide the gallows when the dogs and vultures shall have the guts of her body hanging in their ravenous mouths. I pray you number all the torments which she shall suffer: first she shall dwell within the paunch of an ass: secondly her nostrils shall receive a carrion stink of the beast: thirdly she shall die for hunger: last of all, she shall find no mean to rid herself from her pains, for her hand shalt be sewn up within the skin of the ass: This being said, all the thieves consented, and when I (poor ass) heard and understood all their device, I did nothing else but lament and bewail my dead carcass, which should be handled in such sort on the next morrow.

Book
VII

XXIV

How he that was left behind at Hippata did bring news concerning the robbery of Milo’s house, came home and declared to his company, that all the fault was laid to one Apuleius his charge.

A soon as night was past, and the clear chariot of the sun had spread his bright beams on every coast, came one of the company of the thieves, (for so his and their greeting together did declare) who at the first entry into the cave (after he had breathed himself, and was able to speak) told these tidings unto his companions in this sort. Sirs, as touching the house of Milo of Hippata, which we forcibly entered and ransacked the last day, we may put away all fear and doubt nothing at all. For after that ye by force of arms, had spoiled and taken away all things in the house, and returned hither into our cave; I (thrusting myself amongst the press of the people, and showing myself as though I were sad and sorrowful for the mischance) consulted with them for the boulting out of the matter, and devising what means might be wrought for the apprehension of the thieves, to the intent I might learn and see all that was done to make relation thereof unto you as you willed me, insomuch that the whole fact at length by manifest and evident proofs as also by the common opinion and judgment of the people, was laid to one Lucius Apuleius charge as manifest author of this common robbery, who a few days before by false and forged letters and coloured honesty, fell so far in favour with this Milo, that he entertained him into his house, and received him as a chief of his familiar friends, which Lucius after that he had sojourned there a good space, and won the heart of Milo’s maid, by feigned love, did thoroughly learn the ways and doors of all the house, and curiously viewed the coffers and chests, wherein was laid the whole substance of Milo: neither was there small cause given to judge him culpable, since as the very same night that this robbery was done he fled away, and could not be found in no place: and to the intent he might clean escape, and better prevent such as made hue and cry after him, he took his white horse and galloped away, and after this, his servant was found in the house, who (accused as accessary to the felony and escape of his master) was committed to the common gaol, and the next day following was cruelly scourged and tormented till he was well-nigh dead, to the intent he should confess the matter, but when they could wrest or learn no such thing of him, yet sent they many persons after, towards Lucius’ country to inquire him out, and so to take him prisoner. As he declared these things, I did greatly lament with myself, to think of mine old and pristine estate, and what felicity I was sometimes in, in comparison to the misery that I presently sustained, being changed into a miserable ass, then had I no small occasion to remember, how the old and ancient writers did affirm, that Fortune was stark blind without eyes, because she always bestoweth her riches upon evil persons, and fools, and chooseth or favoureth no mortal person by judgment, but is always conversant, especially with much as if she could see, she should most shun, and forsake, yea and that which is more worse, she showeth such evil or contrary opinions in men, that the wicked do glory with the name of good, and contrary the good and innocent be detracted and slandered as evil. Furthermore I, who by her great cruelty, was turned into a four footed ass, in most vile and abject manner: yea, and whose estate seemed worthily to be lamented and pitied of the most hard and stony hearts, was accused of theft and robbing of my dear host Milo, which villainy might rather be called parricide than theft, yet might not I defend mine own cause or deny the fact anyway, by reason I could not speak; howbeit least my conscience should seem to accuse me by reason of silence, and again being enforced by impatience I endeavored to speak, and fain would have said, Never did I that fact, and verily the first word, never, I cried out once or twice, somewhat handsome, but the residue I could in nowise pronounce, but still remaining in one voice, cried, Never, never, never, howbeit I settled my hanging lips as round as I could to speak the residue: but why should I further complain of the cruelty of my fortune, since as I was not much ashamed, by reason that my servant and my horse, was likewise accused with me of the robbery.

While I pondered with myself all these things, a great care [came] to my remembrance, touching the death, which the thieves prevised for me and the maiden, and still as I looked down to my belly, I thought of my poor gentlewoman that should be closed within me. And the thief which a little before had brought the false news against me, drew out of the skirt of his coat, a thousand crowns, which he had rifled from such as he met, and brought it into the common treasury. Then he carefully inquired how the residue of his companions did. To whom it was declared that the most valiant was murdered and slain in diverse manners, whereupon he persuaded them to remit all their affairs a certain season, and to seek for other fellows to be in their places, that by the exercise of new lads, the terror of their martial band might be reduced to the old number, assuring them that such as were unwilling, might be compelled by menaces and threatenings, and such as were willing might be encouraged forward with reward. Further he said, that there were some, which (seeing the profit which they had) would forsake their base and servile estate, and rather be contented to live like tyrants amongst them. Moreover he declared, that for his part he had spoken with a certain tall man, a valiant companion, but of young age, stout in body, and courageous in fight, whom he had fully persuaded to exercise his idle hands, dull with slothfulness, to his greater profit, and (while he might) to receive the bliss of better fortune, and not to hold out his sturdy arm to beg for a penny, but rather to take as much gold and silver as he would. Then everyone consented, that he that seemed so worthy to be their companion, should be one of their company, and that they would search for others to make up the residue of the number, whereupon he went out, and by and by (returning again) brought in a tall young man (as he promised) to whom none of the residue might be compared, for he was higher then they by the head, and of more bigness in body, his beard began to burgeon, but he was poorly apparelled, insomuch that you might see all his belly naked. As soon as he was entered in he said, God speed ye soldiers of Mars and my faithful companions, I pray you make me one of your band, and I will ensure you, that you shall have a man of singular courage and lively audacity: for I had rather receive stripes upon my back, then money or gold in my hands. And as for death (which every man doth fear) I pass nothing at all, yet think you not that I am an abject or a beggar, neither judge you my virtue and prowess by ragged clothes, for I have been a captain of a great company, and subdued all the country of Macedonia. I am the renowned thief Hemus the Thracian, whose name all countries and nations do so greatly fear: I am the son of Theron the noble thief, nourished with human blood, entertained amongst the stoutest; finally I am inheritor and follower of all my father’s virtues, yet I lost in a short time all my company and all my riches, by one assault, which I made upon a factor of the prince, which sometime had been captain of two hundred men, for fortune was clean against me; hearken and I will tell you the whole matter. There was a certain man in the court of the emperor, which had many offices, and in great favour, who at last by the envy of diverse persons, was banished away and compelled to forsake the court: his wife Platina, a woman of rare faith and singular shamefastness having borne ten children to her husband, despised all worldly pomp and delicacy, and determined to follow her husband, and to be partaker of his perils and danger, wherefore she cut off her hair, disguised herself like a man, and took with her all her treasure, passing through the hands of the soldiers, and the naked swords without any fear, whereby she endured many miseries, and was partaker of much affliction, to save the life of her husband, such was her love which she bare unto him. And when they had escaped many perilous dangers, as well by land as by sea, they went together towards Zacynthe, to continue there according as fortune had appointed. But when they were arrived on the sea coast of Actium (where we in our return from Macedonia were roving about) when night came, they returned into a house not far distant from their ship, where they lay all night. Then we entered in and took away all their substance, but verily we were in great danger: for the good matron perceiving us incontinently by the noise of the gate, went into the chamber, and called up every man by his name, and likewise the neighbors that dwelled round about, insomuch that by reason of the fear that everyone was in, we hardly escaped away, but this most holy woman, faithful and true to her husband (as the truth must be declared) returned to Caesar, desiring his aid and puissance, and demanding vengeance of the injury done to her husband, who granted all her desire: then went my company to wrack, insomuch that every man was slain, so great was the authority and word of the prince. Howbeit, when all my band was lost, and taken by search of the Emperor’s army, I only stole away and delivered myself from the violence of the soldiers, for I clothed myself in a woman’s attire, and mounted upon an ass, that carried barley sheaves, and (passing through the middle of them all) I escaped away, because everyone deemed that I was a woman by reason I lacked a beard. Howbeit I left not off for all this, nor did degenerate from the glory of my father, or mine own virtue, but freshly coming from the bloody skirmish, and disguised like a woman, I invaded towns and castles alone to get some prey. And therewithal he pulled out two thousand crowns, which he had under his coat, saying: Hold here the dowry which I present unto you, hold eke my person, which you shall always find trusty and faithful, if you willingly receive me: and I will ensure you that in so doing, within short space I wilt make and turn this stony house of yours into gold. Then by and by everyone consented to make him their captain, and so they gave him better garments, and threw away his old. When they had changed his attire, he embraced them one after another, then placed they him in the highest room of the table, and drunk unto him in token of good luck.

XXV

How the death of the ass, and the gentlewoman was stayed.

After supper they began to talk, and declare unto him the going away of the gentlewoman, and how I bare her upon my back, and what death was ordained for us two. Then he desired to see her, whereupon the gentlewoman was brought forth fast bound, whom as soon as he beheld, he turned himself wringing his nose, and blamed them saying: I am not so much a beast, or so rash a fellow to drive you quite from your purpose, but my conscience will not suffer me to conceal anything that toucheth your profit, since I am as careful for you, howbeit if my counsel do displease you, you may at your liberty proceed in your enterprise. I doubt not but all thieves, and such as have a good judgment, will prefer their own lucre and gain above all things in the world, and above their vengeance, which purchaseth damage to diverse persons. Therefore if you put this virgin in the ass’ belly, you shall but execute your indignation against her, without all manner of profit; but I would advise you to carry the virgin to some town and to sell her: and such a brave girl as she is, may be sold for a great quantity of money. And I myself know certain bawdy merchants, amongst whom peradventure one will give us sums of gold for her. This is my opinion touching this affair: but advise you what you intend to do, for you may rule me in this case. In this manner the good thief pleaded and defended our cause, being a good patron to the silly virgin, and to me poor ass. But they stayed hereupon a good space, with long deliberation, which made my heart (God wot) and spirit greatly to quail. Howbeit in the end they consented to his opinion, and by and by the maiden was unloosed of her bonds, who seeing the young man, and hearing the name of brothels and bawdy merchants, began to wax joyful, and smiled with herself. Then began I to deem evil of the generation of women, when as I saw the maiden (who was appointed to be married to a young gentleman, and who so greatly desired the same) was now delighted with the talk of a wicked brothel house, and other things dishonest. In this sort the consent and manners of women depended in the judgment of an ass.

XXVI

How all the thieves were brought asleep by their new companion.

Then the young man spake again, saying, Masters, why go we not about to make our prayers unto Mars, touching this selling of the maiden, and to seek for other companions. But as far as I see, here is no other manner of beast to make sacrifice withal, nor wine sufficient for us to drink. Let me have (quoth he) ten more with me, and we will go to the next castle, to provide for meat and other things necessary. So he and ten more with him, went their way: In the mean season, the residue made a great fire and an altar with green turfs in the honour of Mars. By and by after they came again, bringing with them bottles of wine, and a great number of beasts, amongst which there was a big ram goat, fat, old, and hairy, which they killed and offered unto Mars. Then supper was prepared sumptuously, and the new companion said unto the other, You ought to accompt me not only your Captain in robbery and fight, but also in pleasures and jollity, whereupon by and by with pleasant cheer he prepared meat, and trimming up the house he set all things in order, and brought the pottage and dainty dishes to the table: but above all he plied them well with great pots and jugs of wine. Sometimes (seeming to fetch somewhat) he would go to the maiden and give her pieces of meat, which he privily took away, and would drink unto her, which she willingly took in good part. Moreover, he kissed her twice or thrice whereof she was well pleased but I (not well contented thereat) thought in myself: Oh wretched maid, thou hast forgotten thy marriage, and doest esteem this stranger and bloody thief above thy husband which thy parents ordained for thee, now perceive I well thou hast no remorse of conscience, but more delight to tarry and play the harlot here amongst so many swords. What? knowest thou not how the other thieves if they knew thy demeanour would put thee to death as they had once appointed, and so work my destruction likewise? Well now I perceive thou hast a pleasure in the damage and hurt of other. While I did angrily devise with myself all these things, I perceived by certain signs and tokens (not ignorant to so wise an ass) that he was not the notable thief Hemus, but rather Lepolemus her husband, for after much communication he began to speak more frankly, not fearing at all my presence, and said, Be of good cheer my sweet friend Charites, for thou shalt have by and by all these thy enemies captive unto thee. Then he filled wine to the thieves more and more, and never ceased, till as they were all overcome with abundance of meat and drink, when as he himself abstained and bridled his own appetite. And truly I did greatly suspect, least he had mingled in their cups some deadly poison, for incontinently they all fell down asleep on the ground one after another, and lay as though they had been dead.

XXVII

How the gentlewoman was carried home by her husband while the thieves were asleep, and how much Apuleius was made of.

When the thieves were all asleep by their great and immoderate drinking, the young man Lepolemus took the maiden and set her upon my back, and went homeward. When we were come home, all the people of the city, especially her parents, friends, and family, came running forth joyfully, and the children and maidens of the town gathered together to see this virgin in great triumph sitting upon an ass. Then I (willing to show as much joy as I might, as present occasion served) I set and pricked up my long ears, rattled my nostrils, and cried stoutly, nay rather I made the town to ring again with my shrilling sound: when we were come to her father’s house, she was received in a chamber honorably: as for me, Lepolemus (accompanied with a great number of citizens) did presently after drive me back again with other horses to the cave of the thieves, where we found them all asleep lying on the ground as we left them; then they first brought out all the gold, and silver, and other treasure of the house, and laded us withal, which when they had done, they threw many of the thieves down into the bottom of deep ditches, and the residue they slew with their swords: after this we returned home glad and merry of so great vengeance upon them, and the riches which we carried was committed to the public treasury. This done, the maid was married to Lepolemus, according to the law, whom by so much travel he had valiantly recovered: then my good mistress looked about for me, and asking for me commanded the very same day of her marriage, that my manger should be filled with barley, and that I should have hay and oats abundantly, and she would call me her little camel. But how greatly did I curse Fotis, in that she transformed me into an ass, and not into a dog, because I saw the dogs had filled their paunches with the relics and bones of so worthy a supper. The next day this new wedded woman (my mistress) did greatly commend me before her parents and husband, for the kindness which I had showed unto her, and never leaved off until such time as they promised to reward me with great honours. Then they called together all their friends, and thus it was concluded: one said, that I should be closed in a stable and never work, but continually to be fed and fatted with fine and chosen barley and beans and good litter, howbeit another prevailed, who wishing my liberty, persuaded them that it was better for me to run in the fields amongst the lascivious horses and mares, whereby I might engender some mules for my mistress: then he that had in charge to keep the horse, was called for, and I was delivered unto him with great care, insomuch that I was right pleasant and joyous, because I hoped that I should carry no more fardels nor burdens, moreover I thought that when I should thus be at liberty, in the springtime of the year when the meadows and fields were green, I should find some roses in some place, whereby I was fully persuaded that if my master and mistress did render to me so many thanks and honours being an ass, they would much more reward me being turned into a man: but when he (to whom the charge of me was so straightly committed) had brought me a good way distant from the city, I perceived no delicate meats nor no liberty which I should have, but by and by his covetous wife and most cursed quean made me a mill ass, and (beating me with a cudgel full of knots) would wring bread for herself and her husband out of my skin. Yet was she not contented to weary me and make me a drudge with carriage and grinding of her own corn, but I was hired of her neighbours to bear their sacks likewise, howbeit she would not give me such meat as I should have, nor sufficient to sustain my life withal, for the barley which I ground for mine own dinner she would sell to the inhabitants by. And after that I had laboured all day, she would set before me at night a little filthy bran, nothing clean but full of stones. Being in this calamity, yet fortune worked me other torments, for on a day I was let loose into the fields to pasture, by the commandment of my master. Oh how I leaped for joy, how I neighed to see myself in such liberty, but especially since I beheld so many mares, which I thought should be my wives and concubines; and I espied out and chose the fairest before I came nigh them; but this my joyful hope turned into utter destruction, for incontinently all the stone horses which were well fed and made strong by ease of pasture, and thereby much more puissant than a poor ass, were jealous over me, and (having no regard to the law and order of god Jupiter) ran fiercely and terribly against me; one lifted up his forefeet and kicked me spitefully, another turned himself, and with his hinder heels spurned me cruelly, the third threatening with a malicious neighing, dressed his ears and showing his sharp and white teeth bit me on every side. In like sort have I read in histories how the king of Thrace would throw his miserable guests to be torn in pieces and devoured of his wild horses, so niggish was that tyrant of his provender, that he nourished them with the bodies of men.

XXVIII

How Apuleius was made a common ass to fetch home wood, and how he was handled by a boy.

After that I was thus handled by horses, I was brought home again to the mill, but behold Fortune (insatiable of my torments) had devised a new pain for me. I was appointed to bring home wood every day from a high hill, and who should drive me thither and home again, but a boy that was the veriest hangman in all the world, who was not contented with the great travel that I took in climbing up the hill, neither pleased when he saw my hoof torn and worn away by sharp flints, but he beat me cruelly with a great staff, insomuch that the marrow of my bones did ache for woe, for he would strike me continually on the right hip, and still in one place, whereby he tore my skin and made of my wide sore a great hole or trench, or rather a window to look out at, and although it run down of blood, yet would he not cease beating me in that place: moreover he laded me with such great burdens of wood that you would think they had been rather prepared for elephants than for me, and when he perceived that my wood hanged more on one side than another, (when he should rather take away the heavy sides, and so ease me, or else lift them up to make them equal with the other) he laid great stones upon the weaker side to remedy the matter, yet could be not be contented with this my great misery and immoderate burdens of wood, but when he came to any river (as there were many by the way) he to save his feet from water, would leap upon my loins likewise, which was no small load upon load. And if by adversity I had fell down in any dirty or miry place, when he should have pulled me out either with ropes, or lifted me up by the tail, he would never help me, but lay me on from top to toe with a mighty staff, till he had left no hair on all my body, no not so much as on mine ears, whereby I was compelled by force of blows to stand up. The same hangman boy did invent another torment for me: he gathered a great many sharp thorns as sharp as needles and bound them together like a fagot, and tied them at my tail to prick me, then was I afflicted on every side, for if I had endeavoured to run away, the thorns would have pricked me, if I had stood still, the boy would have beaten me, and yet the boy beat me to make me run, whereby I perceived that the hangman did devise nothing else save only to kill me by some manner of means, and he would swear and threaten to do me worse harm, and because he might have some occasion to execute his malicious mind, upon a day (after that I had endeavoured too much by my patience) I lifted up my heels and spurned him well-favouredly. Then he invented this vengeance against me, after that he had well laded me with shrubs and rubble, and trussed it round upon my back, he brought me out into the way: then he stole a burning coal out of a man’s house of the next village, and put it into the middle of the rubble; the rubble and shrubs being very dry, did fall on a light fire and burned me on every side. I could see no remedy how I might save myself, and in such a case it was not best for me to stand still but Fortune was favourable towards me, perhaps to reserve me for more dangers, for I espied a great hole full of rain water that fell the day before, thither I ran hastily and plunged myself therein, in such sort that I quenched the fire, and was delivered from that present peril, but the vile boy to excuse himself declared to all the neighbours and shepherds about, that I willingly tumbled in the fire as I passed through the village. Then he laughed upon me saying: How long shall we nourish and keep this fiery ass in vain?

XXIX

How Apuleius was accused of lechery by the boy.

A few days after, the boy invented another mischief: for when he had sold all the wood which I bare, to certain men dwelling in a village by, he led me homeward unladen: And then he cried that he was not able to rule me, and that he would not drive me any longer to the hill for wood, saying: Do you not see this slow and dull ass, who besides all the mischiefs that he hath wrought already, inventeth daily more and more. For he espyeth any woman passing by the way, whether she be old or married, or if it be a young child, he will throw his burden from his back, and runneth fiercely upon them. And after that he hath thrown them down, he will stride over them to commit his buggery and beastly pleasure, moreover he will feign as though he would kiss them, but he will bite their faces cruelly, which thing may work us great displeasure, or rather to be imputed unto us as a crime: and even now when he espied an honest maiden passing by the highway, he by and by threw down his wood and run after her: And when he had thrown her down upon the ground, he would have ravished her before the face of all the world, had it not been that by reason of her crying out, she was succored and pulled from his heels, and so delivered. And if it had so come to pass that this fearful maid had been slain by him, what danger had we been in? By these and like lies, he provoked the shepherds earnestly against me, which grieved me (God wot) full sore that said nothing. Then one of the shepherds said: Why do we not make sacrifice of this common adulterous ass? My son (quoth he) let us kill him and throw his guts to the dogs, and reserve his flesh for the labourers supper. Then let us cast dust upon his skin, and carry it home to our master, and say that the wolves have devoured him. The boy that was my evil accuser made no delay, but prepared himself to execute the sentence of the shepherd, rejoicing at my present danger, but oh how greatly did I then repent that the stripe which I gave him with my heel had not killed him. Then he drew out his sword and made it sharp upon the whetstone to slay me, but another of the shepherds gan say, Verily it is a great offence to kill so fair an ass, and so (by accusation of luxury and lascivious wantonness) to lack so necessary his labour and service, where otherwise if ye would cut off his stones, he might not only be deprived of his courage but also become gentle, that we should be delivered from all fear and danger. Moreover he would be thereby more fat and better in flesh. For I know myself as well many asses, as also most fierce horses, that by reason of their wantonness have been most mad and terrible, but (when they were gelded and cut) they have become gentle and tame, and tractable to all use. Wherefore I would counsel you to geld him. And if you consent thereto, I will by and by, when I go to the next market fetch mine irons and tools for the purpose: and I ensure you after that I have gelded and cut off his stones, I will deliver him unto you as tame as a lamb. When I did perceive that I was delivered from death, and reserved to be gelded, I was greatly sorry, insomuch that I thought all the hinder part of my body and my stones did ache for woe, but I sought about to kill myself by some manner of means, to the end if I should die, I would die with unperished members.

XXX

How the boy that led Apuleius to the field, was slain in the wood.

While I devised with myself in what manner I might end my life, the roperipe boy on the next morrow led me to the same hill again, and tied me to a bough of a great oak, and in the mean season he took his hatchet and cut wood to load me withal, but behold there crept out of a cave by, a marvelous great bear, holding out his mighty head, whom when I saw, I was suddenly stricken in fear, and (throwing all the strength of my body into my hinder heels) lifted up my strained head and brake the halter, wherewith I was tied. Then there was no need to bid me run away, for I scoured not only on foot, but tumbled over the stones and rocks with my body till I came into the open fields, to the intent I would escape from the terrible bear, but especially from the boy that was worse than the bear. Then a certain stranger that passed by the way (espying me alone as a stray ass) took me up and road upon my back, beating me with a staff (which he bare in his hand) through a wide and unknown lane, whereat I was nothing displeased, but willingly went forward to avoid the cruel pain of gelding, which the shepherds had ordained for me, but as for the stripes I was nothing moved, since I was accustomed to be beaten so every day. But evil fortune would not suffer me to continue in so good estate long: for the shepherds looking about for a cow that they had lost (after they had sought in diverse places) fortuned to come upon us unawares, who when they espied and knew me, they would have taken me by the halter, but he that rode upon my back resisted them saying, oh lord masters, what intend you to do? Will you rob me? Then said the shepherds, What? thinkest thou we handle thee otherwise then thou deservest, which hast stolen away our ass? Why dost thou not rather tell us where thou hast hidden the boy whom thou hast slain? And therewithal they pulled him down to the ground, beating him with their fists, and spurning him with their feet. Then he answered unto them saying, that he saw no manner of boy, but only found the ass loose and straying abroad, which he took up to the intent to have some reward for the finding of him and to restore him again to his master. And I would to God (quoth he) that this ass (which verily was never seen) could speak as a man to give witness of mine innocence: then would you be ashamed of the injury which you have done to me. Thus (reasoning for himself) he nothing prevailed, for they tied the halter about my neck, and (meager his face) pulled me quite away, and led me back again through the woods of the hill to the place where the boy accustomed to resort. And after they could find him in no place, at length they found his body rent and torn in pieces, and his members dispersed in sundry places, which I well knew was done by the cruel bear: and verily I would have told it if I might have spoken, but (which I could only do) I greatly rejoiced at his death, although it came too late. Then they gathered together the pieces of his body and buried them. By and by they laid the fault to my new master, that took me up by the way, and (bringing him home fast bound to their houses) purposed on the next morrow to accuse him of murder, and to lead him before the justices to have judgment of death.

XXXI

How Apuleius was cruelly beaten by the mother of the boy that was slain.

In the mean season, while the parents of the boy did lament and for the death of their son, the shepherd (according to his promise) came with his instruments and tools to geld me. Then one of them said, Tush we little esteem the mischief he did yesterday, but now we are contented that tomorrow his stones shall not only be cut off, but also his head. So was it brought to pass, that my death was delayed till the next morrow, but what thanks did I give to that good boy, who (being so slain) was the cause of my pardon for one short day. Howbeit I had no time then to rest myself, for the mother of the boy, weeping and lamenting for his death, attired in mourning vesture, tore her hair and beat her breast, and came presently into the stable, saying, Is it reason that this careless beast should do nothing all day but hold his head in the manger, filling and belling his guts with meat without compassion of my great misery, or remembrance of the pitiful death of his slain master: and condemning my age and infirmity, thinketh that I am unable to revenge his mischiefs, moreover he would persuade me, that he were not culpable. Indeed, it is a convenient thing to look and plead for safety, when as the conscience doeth confess the offence, as thieves and malefactors accustom to do. But oh good Lord, thou cursed beast, if thou couldest utter the contents of thine own mind, whom (though it were the veriest fool in all the world) mightest thou persuade that this murder was void or without thy fault, when as it lay in thy power, either to keep off the thieves with thy heels, or else to bite and tear them with thy teeth? Couldest not thou (that so often in his lifetime diddest spurn and kick him) defend him now at the point of death by the like mean? Yet at least, thou shouldest have taken him upon thy back, and so brought him from the cruel hands of the thieves: where contrary thou runnest away alone, forsaking thy good master, thy pastor and conductor. Knowest thou not, that such as deny their wholesome help and aid to them which lie in danger of death, ought to be punished, because they have offended against good manners, and the law natural? But I promise thee, thou shalt not long rejoice at my harms, thou shalt feel the smart of thy homicide and offence, I will see what I can do. And therewithal she unclosed her apron, and bound all my feet together, to the end I might not help myself, then she took a great bar, which accustomed to bar the stable door, and never ceased beating me till she was so weary that the bar fell out of her hands, whereupon she (complaining of the soon faintness of her arms) ran to her fire and brought a firebrand and thrust it under my tail, burning me continually, till such time as (having but one remedy) I all arrayed her face and eyes with my dirty dung, whereby (what with the stink thereof, and what with the filthiness that fell in her eyes) she was well-nigh blinded: so I enforced the quean to leave off, otherwise I had died as Meleager did by the stick, which his mad mother Althaea cast into the fire.

Book
VIII

XXXII

How a young man came and declared the miserable death of Lepolemus and his wife Charites.

About midnight came a young man, which seemed to be one of the family of the good woman Charites, who sometimes endured so much misery and calamity with me amongst the thieves, who after that he had taken a stool, and sat down before the fireside, in the company of the servants, began to declare many terrible things that had happened unto the house of Charites, saying: Oh ye housekeepers, shepherds and cowherds, you shall understand that we have lost our good mistress Charites miserably and by evil adventure: and to the end you may learn and know all the whole matter, I purpose to tell you the circumstances of every point, whereby such as are more learned then I (to whom fortune hath ministered more copious style) may paint it out in paper in form of an history. There was a young gentleman dwelling in the next city, born of good parentage, valiant in prowess, and rich in substance, but very much given and addicted to whore-hunting, and continual revelling. Whereby he fell in company with thieves, and had his hand ready to the effusion of human blood; his name was Thrasillus. The matter was this according to the report of every man. He demanded Charites in marriage, who although he were a man more comely then the residue that wooed her, and also had riches abundantly, yet because he was of evil fame, and a man of wicked manners and conversation, he had the repulse and was put off by Charites, and so she married with Lepolemus. Howbeit this young man secretly loved her, yet moved somewhat at her refusal, he busily searched some means to work his damnable intent. And (having found occasion and opportunity to accomplish his purpose, which he had long time concealed) brought to pass, that the same day that Charites was delivered by the subtle mean and valiant audacity of her husband, from the puissance of the thieves, he mingled himself among the assembly, feigning that he was glad of the new marriage, and coming home again of the maiden, whereby (by reason that he came of so noble parents) he was received and entertained into the house as one of their chief and principal friends: howbeit under cloak of a faithful well-willer, he dissimuled his mischievous mind and intent: in continuance of time by much familiarity and often conversation and banqueting together, he fell more and more in favour, like as we see it fortuneth to lovers, who first do little delight themselves in love: till as by continual acquaintance they kiss and embrace each other. Thrasillus perceiving that it was a hard matter to break his mind secretly to Charites, whereby he was wholly barred from the accomplishment of his luxurious appetite, and on the other side perceiving that the love of her and her husband was so strongly linked together, that the bond between them might in nowise be dissevered, moreover, it was a thing impossible to ravish her, although he had consented thereto, yet was he still provoked forward by vehement lust, when as he saw himself unable to bring his purpose to pass. Howbeit at length the thing which seemed so hard and difficill, thorough hope of his fortified love, did now appear easy and facill: but mark I pray you diligently to what end the furious force of his inordinate desire came. On a day Lepolemus went to the chase with Thrasillus, to hunt for goats, for his wife Charites desired him earnestly to meddle with no other beasts, which were of more fierce and wild nature. When they were come within the chase to a great thicket fortressed about with briers and thorns, they compassed round with their dogs and beset every place with nets: by and by warning was given to let loose. The dogs rushed in with such a cry, that all the Forest rang again with the noise, but behold there leaped out no goat, nor deer, nor gentle hind, but an horrible and dangerous wild boar, hard and thick skinned, bristled terribly with thorns, foaming at the mouth, grinding his teeth, and looking direfully with fiery eyes. The dogs that first set upon him, he tore and rent with his tusks, and then he ran quite through the nets, and escaped away. When we saw the fury of this beast, we were greatly stricken with fear, and because we never accustomed to chase such dreadful boars, and further because we were unarmed and without weapons, we got and hid ourselves under bushes and trees. Then Thrasillus having found opportunity to work his treason, said to Lepolemus: What stand we here amazed? Why show we ourselves like dastards? Why lose we so worthy a prey with our feminine hearts? Let us mount upon our horses, and pursue him incontinently: take you a hunting staff, and I will take a chasing spear. By and by they leaped upon their horses, and followed the beast. But he returning against them with furious force, pried with his eyes, on whom he might first assail with his tusks: Lepolemus struck the beast first on the back with his hunting staff. Thrasillus feigning to aid and assist him, came behind, and cut off the hinder legs of Lepolemus’ horse, in such sort that he fell down to the ground with his master: and suddenly the Boar came upon Lepolemus and furiously tore and rent him with his teeth. Howbeit, Thrasillus was not sufficed to see him thus wounded, but when he desired his friendly help, he thrust Lepolemus through the right thigh with his spear, the more because he thought the wound of the spear would be taken for a wound of the Boars teeth, then he killed the beast likewise, and when he was thus miserably slain, every one of us came out of our holes, and went towards our slain master. But although that Thrasillus was joyful of the death of Lepolemus, whom he did greatly hate, yet he cloaked the matter with a sorrowful countenance, he feigned a dolorous face, he often embraced the body which himself slew, he played all the parts of a mourning person, saving there fell no tears from his eyes. Thus he resembled us in each point, who verily and not without occasion had cause to lament for our master, laying all the blame of this homicide unto the boar. Incontinently after the sorrowful news of the death of Lepolemus, came to the ears of all the family, but especially to Charites, who after she had heard such pitiful tidings, as a mad and raging woman, ran up and down the streets, crying and howling lamentably. All the citizens gathered together, and such as they met bare them company running towards the chasse. When they came to the slain body of Lepolemus, Charites threw herself upon him weeping and lamenting grievously for his death, in such sort, that she would have presently ended her life, upon the corpse of her slain husband, whom she so entirely loved, had it not been that her parents and friends did comfort her, and pulled her away. The body was taken up, and in funeral pomp brought to the city and buried. In the mean season, Thrasillus feigned much sorrow for the death of Lepolemus, but in his heart he was well pleased and joyful. And to counterfeit the matter, he would come to Charites and say: Oh what a loss have I had of my friend, my fellow, my companion Lepolemus? Oh Charites comfort yourself, pacify your dolour, refrain your weeping, beat not your breasts: and with such other and like words and diverse examples he endeavoured to suppress her great sorrow, but he spake not this for any other intent but to win the heart of the woman, and to nourish his odious love with filthy delight. Howbeit Charites after the burial of her husband sought the means to follow him, and (not sustaining the sorrows wherein she was wrapped) got her secretly into a chamber and purposed to finish her life there with dolour and tribulation. But Thrasillus was very importunate, and at length brought to pass, that at the intercession of the parents and friends of Charites, she somewhat refreshed her fallen members with refection of meat and bain. Howbeit, she did it more at the commandment of her parents, than for anything else: for she could in nowise be merry, nor receive any comfort, but tormented herself day and night before the image of her husband which she made like unto Bacchus, and rendered unto him divine honours and services. In the mean season Thrasillus not able to refrain any longer, before Charites had assuaged her dolor, before her troubled mind had pacified her fury, even in the middle of all her griefs, while she tore her hair and rent her garments, demanded her in marriage, and so without shame, he detected the secrets and unspeakable deceits of his heart. But Charites detested and abhorred his demand, and as she had been stricken with some clap of thunder, with some storm, or with the lightning of Jupiter, she presently fell down to the ground all amazed. Howbeit when her spirits were revived and that she returned to herself, perceiving that Thrasillus was so importunate, she demanded respite to deliberate and to take advice on the matter. In the mean season, the shape of Lepolemus that was slain so miserably, appeared to Charites saying, Oh my sweet wife (which no other person can say but I) I pray thee for the love which is between us two, if there he any memory of me in thy heart, or remembrance of my pitiful death, marry with any other person, so that thou marry not with the traitor Thrasillus, have no conference with him, eat not with him, lie not with him, avoid the bloody hand of mine enemy, couple not thyself with a parricide, for those wounds (the blood whereof thy tears did wash away) were not the wounds of the teeth of the boar, but the spear of Thrasillus, that deprived me from thee. Thus spake Lepolemus, unto his loving wife, and declared the residue of the damnable fact. Then Charites, awaking from sleep, began to renew her dolour, to tear her garments, and to beat her arms with her comely hands, howbeit she revealed the vision which she saw to no manner of person, but dissembling that she knew no part of the mischief, devised with herself how she might be revenged on the traitor, and finish her own life to end and knit up all sorrow. Incontinently came Thrasillus, the detestable demander of sudden pleasure, and wearied the closed ears of Charites with talk of marriage, but she gently refused his communication, and colouring the matter, with passing craft in the middest of his earnest desires gan say, Thrasillus you shall understand that yet the face of your brother and my husband, is always before mine eyes, I smell yet the cinnamon scent of his precious body, I yet feel Lepolemus alive in my heart: wherefore you shall do well if you grant to me miserable woman, necessary time to bewail his death, that after the residue of a few months, the whole year may be expired, which thing toucheth as well my shame as your wholesome profit, lest peradventure by your speed and quick marriage we should justly raise and provoke the spirit of my husband to work our destruction. Howbeit, Thrasillus was not contented with this promise, but more and more came upon her: Insomuch, that she was enforced to speak to him in this manner: My friend Thrasillus, if thou be so contented until the whole year be complete and finished, behold here is my body, take thy pleasure, but in such sort and so secret that no servant of the house may perceive it. Then Thrasillus trusting to the false promises of the woman, and preferring his inordinate pleasure above all things in the world, was joyful in his heart and looked for night, when as he might have his purpose. But come thou about midnight (quoth Charites) disguised without company, and do but hiss at my chamber door, and my nurse shall attend and let thee in. This counsel pleased Thrasillus marvelously, who (suspecting no harm) did always look for night, and the hour assigned by Charites. The time was scarce come, when as (according to her commandment) he disguised himself, and went straight to the chamber, where he found the nurse attending for him, who (by the appointment of her mistress) fed him with flattering talk, and gave him mingled and doled drink in a cup, excusing the absence of her mistress Charites, by reason that she attended on her Father being sick, until such time, that with sweet talk and operation of the wine, he fell in a sound sleep: now when he lay prostrate on the ground ready to all adventure, Charites (being called for) came in, and with manly courage and bold force stood over the sleeping murderer, saying: Behold the faithful companion of my husband, behold this valiant hunter; behold me dear spouse, this is the hand which shed my blood, this is the heart which hath devised so many subtle means to work my destruction, these be the eyes whom I have ill pleased, behold now they foreshow their own destiny: sleep careless, dream that thou art in the hands of the merciful, for I will not hurt thee with thy sword or any other weapon: God forbid that I should slay thee as thou slewest my husband, but thy eyes shall fail thee, and thou shalt see no more, then that whereof thou dreamest: Thou shalt think the death of thine enemy more sweet than thy life: thou shalt see no light, thou shalt lack the aide of a leader, thou shalt not have me as thou hopest, thou shalt have no delight of my marriage, thou shalt not die, and yet living thou shalt have no joy, but wander between light and darkness as an unsure image: thou shalt seek for the hand that pricked out thine eyes, yet shalt thou not know of whom thou shouldest complain: I will make sacrifice with the blood of thine eyes upon the grave of my husband. But what gainest thou through my delay? Perhaps thou dreamest that thou embracest me in thy arms: leave off the darkness of sleep and awake thou to receive a penal deprivation of thy sight, lift up thy face, regard thy vengeance and evil fortune, reckon thy misery; so pleaseth thine eyes to a chaste woman, that thou shall have blindness to thy companion, and an everlasting remorse of thy miserable conscience. When she had spoken these words, she took a great needle from her head and pricked out both his eyes: which done, she by and by caught the naked sword which her husband Lepolemus accustomed to wear, and ran throughout all the city like a mad woman towards the sepulchre of her husband. Then all we of the house, with all the citizens, ran incontinently after her to take the sword out of her hand, but she clasping about the tomb of Lepolemus, kept us off with her naked weapon, and when she perceived that every one of us wept and lamented, she spake in this sort: I pray you my friends weep not, nor lament for me, for I have revenged the death of my husband, I have punished deservedly the wicked breaker of our marriage; now is it time to seek out my sweet Lepolemus, and presently with this sword to finish my life. And therewithal after she had made relation of the whole matter, declared the vision which she saw and told by what mean she deceived Thrasillus, thrusting her sword under her right breast, and wallowing in her own blood, at length with manly courage yielded up the ghost. Then immediately the friends of miserable Charites did bury her body within the same sepulchre. Thrasillus hearing all the matter, and knowing not by what means he might end his life, for he thought his sword was not sufficient to revenge so great a crime, at length went to the same sepulchre, and cried with a loud voice, saying: oh ye dead spirits whom I have so highly and greatly offended, vouchsafe to receive me, behold I make sacrifice unto you with my whole body: which said, he closed the sepulchre, purposing to famish himself, and to finish his life there in sorrow. These things the young man with pitiful sighs and tears, declared unto the cowherds and shepherds, which caused them all to weep: but they fearing to become subject unto new masters, prepared themselves to depart away.

XXXIII

How Apuleius was led away by the horsekeeper: and what danger he was in.

By and by the horsekeeper, to whom the charge of me was committed, brought forth all his substance, and laded me and other horses withal, and so departed thence: we bare women, children, pullets, sparrows, kids, whelps, and other things which were not able to keep pace with us, and that which I bare upon my back, although it was a mighty burden, yet seemed it very light because I was driven away from him that most terribly had appointed to kill me. When we had passed over a great mountain full of trees, and were come again into the open fields, behold we approached nigh to a fair and rich castle, where it was told unto us that we were not able to pass in our journey that night, by reason of the great number of terrible wolves which were in the country about, so fierce and cruel that they put every man in fear, in such sort that they would invade and set upon such which passed by like thieves, and devour both them and their beasts. Moreover, we were advertised that there lay in the way where we should pass, many dead bodies eaten and torn with wolves. Wherefore we were willed to stay there all night, and on the next morning, to go close and round together, whereby we might pass and escape all dangers. But (notwithstanding this good counsel) our caitiff drivers were so covetous to go forward, and so fearful of pursuit, that they never stayed till the morning: But being well-nigh midnight, they made us trudge in our way apace. Then I fearing the great danger which might happen, ran amongst the middle of the other horses, to the end I might defend and save my poor buttocks from the wolves, whereat every man much marvelled to see, that I scoured away swifter than the other horses. But such was my agility, not to get me any praise, but rather for fear: at that time I remembered with myself, that the valiant horse Pegasus did fly in the air more to avoid the danger of dreadful Chimera, than for anything else. The shepherds which drave us before them were well armed like warriors: one had a spear, another had a sheephook, some had darts, some clubs, some gathered up great stones, some held up their sharp javelins, and some feared away the wolves with light firebrands. Finally we lacked nothing to make up an army, but only drums and trumpets. But when we had passed these dangers, not without small fear, we fortuned to fall into worse, for the wolves came not upon us, either because of the great multitude of our company, or else because [of] our firebrands, or peradventure they were gone to some other place, for we could see none, but the inhabitants of the next villages (supposing that we were thieves by reason of the great multitude) for the defence of their own substance, and for the fear that they were in, set great and mighty mastiffs upon us, which they had kept and nourished for the safety of their houses, who compassing us round about leaped on every side, tearing us with their teeth, in such sort that they pulled many of us to the ground: verily it was a pitiful sight to see so many dogs, some following such as flied, some invading such as stood still, some tearing those which lay prostrate, but generally there were none which escaped clear: behold upon this another danger ensued, the inhabitants of the town stood in their garrets and windows, throwing great stones upon our heads, that we could not tell whether it were best for us to avoid the gaping mouths of the dogs at hand or the peril of the stones afar, amongst whom there was one that hurled a great flint upon a woman, which sat upon my back, who cried out piteously, desiring her husband to help her. Then he (coming to succor and aid his wife) began to speak in this sort: Alas masters, what mean you to trouble us poor labouring men so cruelly? What mean you to revenge yourselves upon us, that do you no harm? What think you to gain by us? You dwell not in caves or dens: you are no people barbarous, that you should delight in effusion of human blood. At these words the tempest of stones did cease, and the storm of the dogs vanished away. Then one (standing on the top of a great cypress tree) spake unto us saying: Think you not masters that we do this to the intent to rifle or take away any of your goods, but for the safeguard of ourselves and family: now a God’s name you may depart away. So we went forward, some wounded with stones, some bitten with dogs, but generally there was none which escaped free.

XXXIV

How the shepherds determined to abide in a certain wood to cure their wounds.

When we had gone a good part of our way, we came to a certain wood environed with great trees and compassed about with pleasant meadows, whereas the shepherds appointed to continue a certain space to cure their wounds and sores; then they sat down on the ground to refresh their weary minds, and afterwards they sought for medicines, to heal their bodies: some washed away their blood with the water of the running river: some stopped their wounds with sponges and cloths, in this manner everyone provided for his own safety. In the mean season we perceived an old man, who seemed to be a shepherd, by reason of the goats and sheep that fed round about him. Then one of our company demanded whether he had any milk, butter, or cheese to sell. To whom he made answer saying: Do you look for any meat or drink, or any other refection here? Know you not in what place you be?

And therewithal he took his sheep and drave them away as fast as he might possible. This answer made our shepherds greatly to fear, that they thought of nothing else, but to inquire what country they were in: howbeit they saw no manner of person of whom they might demand. At length as they were thus in doubt, they perceived another old man with a staff in his hand very weary with travel, who approaching nigh to our company, began to weep and complain saying: Alas masters I pray you succor me miserable caitiff, and restore my nephew to me again, that by following a sparrow that flew before him, is fallen into a ditch hereby, and verily I think he is in danger of death. As for me, I am not able to help him out by reason of mine old age, but you that are so valiant and lusty may easily help me herein, and deliver me my boy, my heir and guide of my life. These words made us all to pity him. And then the youngest and stoutest of our company, who alone escaped best the late skirmish of dogs and stones, rose up and demanded in what ditch the boy was fallen: Marry (quod he) yonder, and pointed with his finger, and brought him to a great thicket of bushes and thorns where they both entered in. In the mean season, after we cured our wounds, we took up our packs, purposing to depart away. And because we would not go away without the young man our fellow: the shepherds whistled and called for him, but when he gave no answer, they sent one out of their company to seek him out, who after a while returned again with a pale face and sorrowful news, saying that he saw a terrible dragon eating and devouring their companion: and as for the old man, he could see him in no place. When they heard this, (remembering likewise the words of the first old man that shaked his head, and drave away his sheep) they ran away beating us before them, to fly from this desert and pestilent country.

XXXV

How a woman killed herself and her child, because her husband haunted harlots.

After that we had passed a great part of our journey, we came to a village where we lay all night, but hearken, and I will tell you what mischief happened there: you shall understand there was a servant to whom his master had committed the whole government of his house, and was master of the lodging where we lay: this servant had married a maiden of the same house, howbeit he was greatly in love with a harlot of the town, and accustomed to resort unto her, wherewith his wife was so highly displeased and became so jealous, that she gathered together all her husband’s substance, with his tales and books of account, and threw them into a light fire: she was not contented with this, but she took a cord and bound her child which she had by her husband, about her middle and cast herself headlong into a deep pit. The master taking in evil part the death of these twain, took his servant which was the cause of this murder by his luxury, and first after that he had put off all his apparel, he anointed his body with honey, and then bound him sure to a fig tree, where in a rotten stock a great number of pismires had builded their nests, the pismires after they had felt the sweetness of the honey came upon his body, and by little and little (in continuance of time) devoured all his flesh, in such sort, that there remained on the tree but his bare bones: this was declared unto us by the inhabitants of the village there, who greatly sorrowed for the death of this servant: then we avoiding likewise from this dreadful lodging incontinently departed away.

XXXVI

How Apuleius was cheapened by diverse persons, and how they looked in his mouth to know his age.

After this we came to a fair city very populous, where our shepherds determined to continue, by reason that it seemed a place where they might live unknown, far from such as should pursue them, and because it was a country very plentiful of corn and other victuals, where when we had remained the space of three days, and that I poor ass and the other horses were fed and kept in the stable to the intent we might seem more saleable, we were brought out at length to the market, and by and by a crier sounded with his horn to notify that we were to be sold: all my companion horses were bought up by gentlemen, but as for me I stood still forsaken of all men. And when many buyers came by and looked in my mouth to know mine age, I was so weary with opening my jaws that at length (unable to endure any longer) when one came with a stinking pair of hands and grated my gums with his filthy fingers, I bit them clean off, which thing caused the standers-by to forsake me as being a fierce and cruel beast: the crier when he had gotten a hoarse voice with crying, and saw that no man would buy me, began to mock me saying, To what end stand we here with this wild ass, this feeble beast, this slow jade with worn hooves, good for nothing but to make sieves of his skin? Why do we not give him to somebody for he earneth not his hay? In this manner he made all the standers-by to laugh exceedingly, but my evil fortune which was ever so cruel against me, whom I by travel of so many countries could in nowise escape, did more and more envy me, with invention of new means to afflict my poor body in giving me a new Master as spiteful as the rest. There was an old man somewhat bald, with long and gray hair, one of the number of those that go from door to door, throughout all the villages, bearing the image of the goddess Syria, and playing with cymbals to get the alms of good and charitable folks, this old man came hastily towards the crier, and demanded where I was bred: Marry (quoth he) in Cappadocia: Then he inquired what age I was of, the crier answered as a mathematician, which disposed to me my planets, that I was five years old, and willed the old man to look in my mouth: for I would not willingly (quoth he) incur the penalty of the law Cornelia, in selling a free citizen for a servile slave, buy a god’s name this fair beast to ride home on, and about in the country: but this curious buyer did never stint to question of my qualities, and at length he demanded whether I were gentle or no: Gentle (quoth the crier) as gentle as a lamb, tractable to all use, he will never bite, he will never kick, but you would rather think that under the shape of an ass there were some well-advised man, which verily you may easily conject, for if you would thrust your nose in his tail you shall perceive how patient he is: thus the crier mocked the old man, but he perceiving his taunts and jests, waxed very angry saying, Away doting crier, I pray the omnipotent and omniparent goddess Syria, Saint Sabod, Bellona, with her mother Idea, and Venus, with Adonis, to strike out both thine eyes, that with taunting mocks hast scoffed me in this sort: dost thou think that I will put a goddess upon the back of any fierce beast, whereby her divine image should be thrown down on the ground, and so I poor miser should be compelled (tearing my hair) to look for some physician to help her? When I heard him speak thus, I thought with myself suddenly to leap upon him like a mad ass, to the intent he should not buy me, but incontinently there came another Merchant that prevented my thought, and offered seventeen pence for me, then my Master was glad and received the money, and delivered me to my new master who was called Philebus, and he carried his new servant home, and before he came to his house, he called out his daughters saying, Behold my daughters, what a gentle servant I have bought for you: then they were marvelous glad, and coming out prattling and shouting for joy, thought verily that he had brought home a fit and convenable servant for their purpose, but when they perceived that it was an ass, they began to provoke him, saying that he had not bought a servant for his maidens, but rather an ass for himself. Howbeit (quoth they) keep him not wholly for your own riding, but let us likewise have him at commandment. Therewithal they led me into the stable, and tied me to the manger: there was a certain young man with a mighty body, well skilled in playing on instruments before the gods to get money, who (as soon as he had espied me) entertained me very well, for he filled my rack and manger full of meat, and spake merrily saying, Oh master ass, you are very welcome, now you shall take my office in hand, you are come to supply my room, and to ease me of my miserable labour: but I pray God thou mayest long live and please my master well, to the end thou mayest continually deliver me from so great pain. When I heard these words I did prognosticate my misery to come.

The day following I saw there a great number of persons apparelled in diverse colours, having painted faces, mitres on their heads, vestments coloured like saffron, surplices of silk, and on their feet yellow shoes, who attired the goddess in a robe of purple, and put her upon my back. Then they went forth with their arms naked to their shoulders, bearing with them great swords and mighty axes, and dancing like mad persons. After that we had passed many small villages, we fortuned to come to one Brituni’s house, where at our first entry they began to hurl themselves hither and thither, as though they were mad. They made a thousand gestures with their feet and their hands, they would bite themselves, finally, everyone took his weapon and wounded his arms in diverse places.

Amongst whom there was one more mad than the rest, that let many deep sighs from the bottom of his heart, as though he had been ravished in spirit, or replenished with divine power. And after that, he somewhat returning to himself, invented and forged a great lie, saying, that he had displeased the divine majesty of the goddess, by doing of something which was not convenable to the order of their holy religion, wherefore he would do vengeance of himself: and therewithal he took a whip, and scourged his own body, that the blood issued out abundantly, which thing caused me greatly to fear, to see such wounds and effusion of blood, least the same goddess desiring so much the blood of men, should likewise desire the blood of an ass. After they were weary with hurling and beating themselves, they sat down, and behold, the inhabitants came in, and offered gold, silver, vessels of wine, milk, cheese, flour, wheat and other things: amongst whom there was one, that brought barley to the ass that carried the goddess, but the greedy whoresons thrust all into their sack, which they brought for the purpose and put it upon my back, to the end I might serve for two purposes, that is to say, for the barn by reason of my corn, and for the temple by reason of the goddess. In this sort, they went from place to place, robbing all the country over. At length they came to a certain castle where under colour of divination, they brought to pass that they obtained a fat sheep of a poor husbandman for the goddess’ supper and to make sacrifice withal. After that the banquet was prepared, they washed their bodies, and brought in a tall young man of the village, to sup with them, who had scarce tasted a few pottage, when he began to discover their beastly customs and inordinate desire of luxury. For they compassed him round about, sitting at the table, and abused the young man, contrary to all nature and reason. When I beheld this horrible fact, I could not but attempt to utter my mind and say, Oh masters, but I could pronounce no more but the first letter oh, which I roared out so valiantly, that the young men of the town seeking for a stray ass, that they had lost the same night, and hearing my voice, whereby they judged that I had been theirs, entered into the house unawares, and found these persons committing their vile abomination, which when they saw, they declared to all the inhabitants by, their unnatural villainy, mocking and laughing at this the pure and clean chastity of their religion. In the mean season, Phelibus and his company, (by reason of the bruit which was dispersed throughout all the region there of their beastly wickedness) put all their trumpery upon my back, and departed away about midnight. When we had passed a great part of our journey, before the rising of the sun, we came into a wild desert, where they conspired together to slay me. For after they had taken the goddess from my back and set her gingerly upon the ground, they likewise took off my harness, and bound me surely to an oak, beating me with their whip, in such sort that all my body was mortified. Amongst whom there was one that threatened to cut off my legs with his hatchet, because by my noise I defamed his chastity, but the other regarding more their own profit than my utility, thought best to spare my life, because I might carry home the goddess. So they laded me again, driving me before them with their naked swords, till they came to a noble city: where the principal patron bearing high reverence unto the goddess, came in great devotion before us with tympany, cymbals, and other instruments, and received her, and all our company with much sacrifice and veneration. But there I remember, I thought myself in most danger, for there was one that brought to the master of the house, a side of a fat buck for a present, which being hanged behind the kitchen door, not far from the ground, was clean eaten up by a greyhound, that came in. The cook when he saw the venison devoured, lamented and wept pitifully. And because suppertime approached nigh, when as he should be reproved of too much negligence, he took a halter to hang himself: but his wife perceiving whereabout he went, ran incontinently to him, and taking the halter in both her hands, stopped him of his purpose, saying, Oh husband, are you out of your wits? Pray husband follow my counsel, carry this strange ass out into some secret place and kill him, which done, cut off one of his sides, and sauce it well like the side of the buck, and set it before your master. Then the cook hearing the counsel of his wife, was well pleased to slay me to save himself: and so he went to the whetstone, to sharp his tools accordingly.

Book
IX

XXXVII

How Apuleius saved himself from the cook, breaking his halter, and of other things that happened.

In this manner the traitorous cook prepared himself to slay me: and when he was ready with his knives to do his feat, I devised with myself how I might escape the present peril, and I did not long delay: for incontinently I brake the halter wherewith I was tied, and flinging my heels hither and thither to save myself, at length I ran hastily into a parlour, where the master of the house was feasting with the priests of the goddess Syria, and disquieted all the company, throwing down their meats and drinks from the table. The master of the house dismayed at my great disorder, commanded one of his servants to take me up, and lock me in some strong place, to the end I might disturb them no more. But I little regarded my imprisonment, considering that I was happily delivered from the hands of the traitorous cook. Howbeit fortune, or the fatal disposition of the divine providence, which neither can be avoided by wise counsel, neither yet by any wholesome remedy, invented a new torment, for by and by a young lad came running into the parlour all trembling, and declared to the master of the house, that there was a mad dog running about in the streets, which had done much harm, for he had bitten many greyhounds and horses in the inn by: and he spared neither man nor beast. For there was one Mitilius a muleteer, Epheseus, a cook, Hyppanius a chamberlain, and Appolonius a physician, who (thinking to chase away the mad dog) were cruelly wounded by him, insomuch that many horses and other beasts infected with the venom of his poisonous teeth became mad likewise. Which thing caused them all at the table greatly to fear, and thinking that I had been bitten in like sort, came out with spears, clubs, and pitchforks purposing to slay me, and I had undoubtedly been slain, had I not by and by crept into the chamber, where my master intended to lodge all night. Then they closed and locked fast the doors about me, and kept the chamber round, till such time as they thought that the pestilent rage of madness had killed me. When I was thus shut in the chamber alone, I laid me down upon the bed to sleep, considering it was long time past, since I lay and took my rest as a man doth. When morning was come, and that I was well reposed, I rose up lustily. In the mean season, they which were appointed to watch about the chamber all night, reasoned with themselves in this sort, Verily (quoth one) I think that this rude ass be dead. So think I (quoth another) for the outrageous poison of madness hath killed him, but being thus in diverse opinions of a poor ass, they looked through a crevice, and espied me standing still, sober and quiet in the middle of the chamber; then they opened the doors, and came towards me, to prove whether I were gentle or no. Amongst whom there was one, which in my opinion, was sent from heaven to save my life, that willed the other to set a basin of fair water before me, and thereby they would know whether I were mad or no, for if I did drink without fear as I accustomed to do, it was a sign that I was whole, and in mine assie wits, where contrary if I did fly and abhor the taste of the water, it was evident proof of my madness, which thing he said that he had read in ancient and credible books, whereupon they took a basin of clear water, and presented it before me: but I as soon as I perceived the wholesome water of my life, ran incontinently, thrusting my head into the basin, drank as though I had been greatly athirst; then they stroked me with their hands, and bowed mine ears, and took me by the halter, to prove my patience, but I taking each thing in good part, disproved their mad presumption, by my meek and gentle behaviour: when I was thus delivered from this double danger, the next day I was laded again with the goddess Syria, and other trumpery, and was brought into the way with trumpets and cymbals to beg in the villages which we passed by according to our custom. And after that we had gone through a few towns and castles, we fortuned to come to a certain village, which was builded (as the inhabitants there affirm) upon the foundation of a famous ancient city. And after that we had turned into the next inn, we heard of a pretty jest committed in the town there, which I would that you should know likewise.

XXXVIII

Of the deceit of a woman which made her husband cuckold.

There was a man dwelling in the town very poor, that had nothing but that which he got by the labour and travel of his hands: his wife was a fair young woman, but very lascivious, and given to the appetite and desire of the flesh. It fortuned on a day, that while this poor man was gone betimes in the morning to the field about his business, according as he accustomed to do, his wive’s lover secretly came into his house to have his pleasure with her. And so it chanced that during the time that she and he were basking together, her husband suspecting no such matter, returned home praising the chaste continence of his wife, in that he found his doors fast closed, wherefore as his custom was, he whistled to declare his coming. Then his crafty wife ready with shifts, caught her lover and covered him under a great tub standing in a corner, and therewithal she opened the door, blaming her husband in this sort: Commest thou home every day with empty hands, and bringest nothing to maintain our house? thou hast no regard for our profit, neither providest for any meat or drink, whereas I poor wretch do nothing day and night but occupy myself with spinning, and yet my travel will scarce find the candles which we spend. Oh how much more happy is my neighbour Daphne, that eateth and drinketh at her pleasure and passeth the time with her amorous lovers according to her desire. What is the matter (quoth her husband) though our master hath made holiday at the fields, yet think not but I have made provision for our supper; doest thou not see this tub that keepeth a place here in our house in vain, and doth us no service? Behold I have sold it to a good fellow (that is here present) for five pence, wherefore I pray thee lend me thy hand, that I may deliver him the tub. His wife (having invented a present shift) laughed on her husband, saying: What merchant I pray you have you brought home hither, to fetch away my tub for five pence, for which I poor woman that sit all day alone in my house have been proffered so often seven: her husband being well apaid of her words demanded what he was that had bought the tub: Look (quoth she) he is gone under, to see where it be sound or no: then her lover which was under the tub, began to stir and rustle himself, and because his words might agree to the words of the woman, he said: Dame will you have me tell the truth, this tub is rotten and cracked as me seemeth on every side. And then turning to her husband said: I pray you honest man light a candle, that I may make clean the tub within, to see if it be for my purpose or no, for I do not mind to cast away my money wilfully: he by and by (being made a very ox) lighted a candle, saying, I pray you good brother put not yourself to so much pain, let me make the tub clean and ready for you. Whereupon he put off his coat, and crept under the tub to rub away the filth from the sides. In the mean season this minion lover cast his wife on the bottom of the tub and had his pleasure with her over his head, and as he was in the middest of his pastime, he turned his head on this side and that side, finding fault with this and with that, till as they had both ended their business, when as he delivered seven pence for the tub, and caused the good man himself to carry it on his back again to his inn.

XXXIX

How the priests of the goddess Syria were taken and put in prison, and how Apuleius was sold to a baker.

After that we had tarried there a few days at the cost and charges of the whole village, and had gotten much money by our divination and prognostication of things to come: the priests of the goddess Syria invented a new means to pick men’s purses, for they had certain lots, whereon were written: Coniuncti terram proscindunt boves ut in futurum loeta germinent sata: that is to say: the Oxen tied and yoked together, do till the ground to the intent it may bring forth his increase: and by these kind of lots they deceive many of the simple sort, for if one had demanded whether he should have a good wife or no, they would say that his lot did testify the same, that he should be tied and yoked to a good woman and have increase of children. If one demanded whether he should buy lands and possession, they said that he should have much ground that should yield his increase. If one demanded whether he should have a good and prosperous voyage, they said he should have good success, and it should be for the increase of his profit. If one demanded whether he should vanquish his enemies, and prevail in pursuit of thieves, they said that this enemy should be tied and yoked to him: and his pursuits after thieves should be prosperous. Thus by the telling of fortunes, they gathered a great quantity of money, but when they were weary with giving of answers, they drave me away before them next night, through a lane which was more dangerous and stony then the way which we went the night before, for on the one side were quagmires and foggy marshes, on the other side were falling trenches and ditches, whereby my legs failed me, in such sort that I could scarce come to the plain field paths. And behold by and by a great company of inhabitants of the town armed with weapons and on horseback overtook us, and incontinently arresting Philebus and his priests, tied them by the necks and beat them cruelly, calling them thieves and robbers, and after they had manacled their hands: Show us (quoth they) the cup of gold, which (under the colour of your solemn religion) ye have taken away, and now ye think to escape in the night without punishment for your fact. By and by one came towards me, and thrusting his hand into the bosom of the goddess Syria, brought out the cup which they had stole. Howbeit for all they appeared evident and plain they would not be confounded nor abashed, but jesting and laughing out the matter, gan say: Is it reason masters that you should thus rigorously entreat us, and threaten for a small trifling cup, which the mother of the goddess determined to give to her sister for a present? Howbeit for all their lies and cavillations, they were carried back unto the town, and put in prison by the inhabitants, who taking the cup of gold, and the goddess which I bare, did put and consecrate them amongst the treasure of the temple. The next day I was carried to the market to be sold, and my price was set at seven pence more then Philebus gave for me. There fortuned to pass by a baker of the next village, who after that he had bought a great deal of corn, bought me likewise to carry it home, and when he had well laded me therewith, be drave me through a thorny and dangerous way to his bakehouse; there I saw a great company of horses that went in the mill day and night grinding of corn, but lest I should be discouraged at the first, my master entertained me well, for the first day I did nothing but fare daintily, howbeit such mine ease and felicity did not long endure, for the next day following I was tied to the mill betimes in the morning with my face covered, to the end in turning amid winding so often one way, I should not become giddy, but keep a certain course, but although when I was a man I had seen many such horse mills and knew well enough how they should be turned, yet feigning myself ignorant of such kind of toil, I stood still and would not go, whereby I thought I should be taken from the mill as an ass unapt, and put to some other light thing, or else to be driven into the fields to pasture, but my subtlety did me small good, for by and by when the mill stood still, the servants came about me, crying and beating me forward, in such sort that I could not stay to advise myself, whereby all the company laughed to see so sudden a change. When a good part of the day was past, that I was not able to endure any longer, they took off my harness, and tied me to the manger, but although my bones were weary, and that I needed to refresh myself with rest and provender, yet I was so curious that I did greatly delight to behold the bakers art, insomuch that I could not eat nor drink while I looked on.

Oh good Lord what a sort of poor slaves were there; some had their skin black and blue, some had their backs striped with lashes, some were covered with rugged sacks, some had their members only hidden: some wore such ragged cloths, that you might perceive all their naked bodies, some were marked and burned in the heads with hot irons, some had their hair half clipped, some had locks of their legs, some very ugly and evil-favoured, that they could scarce see, their eyes and face were so black and dim with smoke, like those that fight in the sands, and know not where they strike by reason of dust: And some had their faces all mealy. But how should I speak of the horses my companions, how they being old and weak, thrust their heads into the manger: they had their necks all wounded and worn away: they rated their nostrils with a continual cough, their sides were bare with their harness and great travel, their ribs were broken with beating, their hooves were battered broad with incessant labour, and their skin rugged by reason of their lankness. When I saw this dreadful sight, I began to fear, least I should come to the like state: and considering with myself the good fortune which I was sometime in when I was a man, I greatly lamented, holding down my head, and would eat no meat, but I saw no comfort or consolation of my evil fortune, saving that my mind was somewhat recreated to hear and understand what every man said, for they neither feared nor doubted my presence. At that time I remembered how Homer the divine author of ancient Poetry, described him to be a wise man, which had travelled diverse countries and nations, wherefore I gave great thanks to my ass for me, in that by this means I had seen the experience of many things, and was become more wise (notwithstanding the great misery and labour which I daily sustained): but I will tell you a pretty jest, which commeth now to my remembrance, to the intent your ears may be delighted in hearing the same.

XL

How Apuleius was handled by the baker’s wife, which was a harlot.

The baker which bought me was an honest and sober man; but his wife was the most pestilent woman in all the world, insomuch that he endured many miseries and afflictions with her, so that I myself did secretly pity his estate, and bewail his evil fortune: for she had not one fault alone, but all the mischiefs that could be devised: she was crabbed, cruel, lascivious, drunken, obstinate, niggish, covetous, riotous in filthy expenses, and an enemy to faith and chastity, a despiser of all the gods, whom other did honour, one that affirmed that she had a god by herself, whereby she deceived all men, but especially her poor husband, one that abandoned her body with continual whoredom. This mischievous quean hated me in such sort, that she commanded every day before she was up, that I should be put into the mill to grind: and the first thing which she would do in the morning, was to see me cruelly beaten, and that I should grind when the other beasts did feed and take rest. When I saw that I was so cruelly handled, she gave me occasion to learn her conversation and life, for I saw oftentimes a young man which would privily go into her chamber whose face I did greatly desire to see, but I could not by reason mine eyes were covered every day. And verily if I had been free and at liberty, I would have discovered all her abomination. She had an old woman, a bawd, a messenger of mischief that daily haunted to her house, and made good cheer with her to the utter undoing and impoverishment of her husband, but I that was greatly offended with the negligence of Fotis, who made me an ass, instead of a bird, did yet comfort myself by this only mean, in that to the miserable deformity of my shape, I had long ears, whereby I might hear all things that was done: on a day I heard the old bawd say to the baker’s wife:

Dame you have chosen (without my counsel) a young man to your lover, who as me seemeth, is dull, fearful, without any grace, and dastard-like coucheth at the frowning look of your odious husband, whereby you have no delight nor pleasure with him: how far better is the young man Philesiterus who is comely, beautiful, in the flower of his youth, liberal, courteous, valiant and stout against the diligent pries and watches of your husband, whereby to embrace the worthiest dames of this country, and worthy to wear a crown of gold, for one part that he played to one that was jealous over his wife. Hearken how it was and then judge the diversity of these two lovers: know you not one Barbarus a senator of our town, whom the vulgar people call likewise Scorpion for his severity of manners? This Barbarus had a gentlewoman to his wife, whom he caused daily to be enclosed within his house, with diligent custody. Then the baker’s wife said, I know her very well, for we two dwelleth together in one house: Then you know (quoth the old woman) the whole tale of Philesiterus? No verily (said she) but I greatly desire to know it: therefore I pray you mother tell me the whole story. By and by the old woman which knew well to babble, began to tell as followeth.

XLI

How Barbarus being jealous over his wife, commanded that she should be kept close in his house, and what happened.

You shall understand that on a day this Barbarus preparing himself to ride abroad, and willing to keep the chastity of his wife (whom he so well loved) alone to himself, called his man Myrmex (whose faith he had tried and proved in many things) and secretly committed to him the custody of his wife, willing him that he should threaten, that if any man did but touch her with his finger as he passed by, he would not only put him in prison, and bind him hand and foot, but also cause him to be put to death, or else to be famished for lack of sustenance, which words he confirmed by an oath of all the gods in heaven, and so departed away: When Barbarus was gone, Myrmex being greatly astonied of his master’s threatenings, would not suffer his mistress to go abroad, but as she sat all day a-spinning, he was so careful that he sat by her; when night came he went with her to the baines, holding her by the garment, so faithful he was to fulfill the commandment of his master: howbeit the beauty of this matron could not be hidden from the burning eyes of Philesiterus, who considering her great chastity and how she was diligently kept by Myrmex, thought it impossible to have his purpose, yet (endeavouring by all kind of means to enterprise the matter, and remembering the fragility of man, that might be enticed and corrupted with money, since as by gold the adamant gates may be opened) on a day, when he found Myrmex alone, he discovered his love, desiring him to show his favour, (otherwise he should certainly die) with assurance that he need not to fear when as he might privily be let in and out in the night, without knowledge of any person. When he thought, with these and other gentle words to allure and prick forward the obstinate mind of Myrmex he showed him glittering gold in his hand, saying that he would give his mistress twenty crowns and him ten, but Myrmex hearing these words, was greatly troubled, abhorring in his mind to commit such a mischief: wherefore he stopped his ears, and turning his head departed away: howbeit the glittering view of these crowns could never be out of his mind, but being at home he seemed to see the money before his eyes, which was so worthy a prey, wherefore poor Myrmex being in diverse opinions could not tell what to do, for on the one side he considered the promise which he made to his master, and the punishment that should ensue if he did contrary. On the other side he thought of the gain, and the passing pleasure of the crowns of gold; in the end the desire of the money did more prevail than the fear of death, for the beauty of the flourishing crowns did so stick in his mind, that where the menaces of his master compelled him to tarry at home, the pestilent avarice of gold egged him outdoors, wherefore putting all shame aside, without further delay, he declared all the whole matter to his mistress, who according to the nature of a woman, when she heard him speak of so great a sum she bound chastity in a string, and gave authority to Myrmex to rule her in that case. Myrmex seeing the intent of his mistress, was very glad, and for great desire of the gold, he ran hastily to Philesiterus, declaring that his mistress was consented to his mind, wherefore he demanded the gold which he promised. Then incontinently Philesiterus delivered him ten crowns, and when night came, Myrmex brought him disguised into his mistress’ chamber. About midnight when he and she were naked together, making sacrifice unto the goddess Venus, behold her husband (contrary to their expectation) came and knocked at the door, calling with a loud voice to his servant Myrmex: whose long tarrying increased the suspicion of his master, in such sort that he threatened to beat Myrmex cruelly: but he being troubled with fear, and driven to his latter shifts, excused the matter saying: that he could not find the key: by reason it was so dark. In the mean season Philesiterus hearing the noise at the door, slipped on his coat and privily ran out of the Chamber. When Myrmex had opened the door to his Master that threatened terribly, and had let him in, he went into the chamber to his wife: in the mean while Myrmex let out Philesiterus, and barred the doors fast, and went again to bed. The next morning when Barbarus awaked, he perceived two unknown slippers lying under his bed, which Philesiterus had forgotten when he went away. Then he conceived a great suspicion and jealousy in mind, howbeit he would not discover it to his wife, neither to any other person, but putting secretly the slippers into his bosom, commanded his other servants to bind Myrmex incontinently, and to bring him bound to the justice after him, thinking verily that by the mean of the slippers he might boult out the matter. It fortuned that while Barbarus went towards the justice in a fury and rage, and Myrmex fast bound, followed him weeping, not because he was accused before his master, but by reason he knew his own conscience guilty: behold by adventure Philesiterus (going about earnest business) fortuned to meet with them by the way, who fearing the matter which he committed the night before, and doubting lest it should be known, did suddenly invent a mean to excuse Myrmex, for he ran upon him and beat him about the head with his fists, saying: Ah mischievous varlet that thou art, and perjured knave. It were a good deed if the goddess and thy master here, would put thee to death, for thou art worthy to be imprisoned and to wear out these irons, that stealest my slippers away when thou werest at my baines yesternight. Barbarus hearing this returned incontinently home, and called his servant Myrmex, commanding him to deliver the slippers again to the right owner.

The old woman had scant finished her tale when the baker’s wife gan say: Verily she is blessed and most blessed, that hath the fruition of so worthy a lover, but as for me poor miser, I am fallen into the hands of a coward, who is not only afraid of my husband but also of every clap of the mill, and dares not do nothing, before the blind face of yonder scabbed ass. Then the old woman answered, I promise you certainly if you will, you shall have this young man at your pleasure, and therewithal when night came, she departed out of her chamber. In the mean season, the baker’s wife made ready a supper with abundance of wine and exquisite fare: so that there lacked nothing, but the coming of the young man, for her husband supped at one of her neighbours houses. When time came that my harness should be taken off and that I should rest myself, I was not so joyful of my liberty, as when the veil was taken from mine eyes, I should see all the abomination of this mischievous quean. When night was come and the sun gone down, behold the old bawd and the young man, who seemed to be but a child, by reason he had no beard, came to the door. Then the baker’s wife kissed him a thousand times and received him courteously, placed him down at the table: but he had scarce eaten the first morsel, when the good man (contrary to his wive’s expectation) returned home, for she thought he would not have come so soon: but Lord how she cursed him, praying God that he might break his neck at the first entry in. In the mean season, she caught her lover and thrust him into the bin where she bolted her flour, and dissembling the matter, finally came to her husband demanding why he came home so soon. I could not abide (quoth he) to see so great a mischief and wicked fact, which my neighbour’s wife committed, but I must run away: oh harlot as she is, how hath she dishonoured her husband, I swear by the goddess Ceres, that if I had [not] seen it with mine eyes, I would never I have believed it. His wife desirous to know the matter, desired him to tell what she had done: then he accorded to the request of his wife, and ignorant of the estate of his own house, declared the mischance of another. You shall understand (quoth he) that the wife of the fuller my companion, who seemed to me a wise and chaste woman, regarding her own honesty and profit of her house, was found this night with her knave. For while we went to wash our hands, he and she were together: who being troubled with our presence ran into a corner, and she thrust him into a mow made with twigs, appointed to lay on cloths to make them white with the smoke of fume and brimstone. Then she sat down with us at the table to colour the matter: in the mean season the young man covered in the mow, could not forbear sneezing, by reason of the smoke of the brimstone. The good man thinking it had been his wife that sneezed, cried, Christ help. But when he sneezed more, he suspected the matter, and willing to know who it was, rose from the table, and went to the mow, where he found a young man well-nigh dead with smoke. When he understood the whole matter, he was so inflamed with anger that he called for a sword to kill him, and undoubtedly he had killed him, had I not restrained his violent hands from his purpose, assuring him, that his enemy would die with the force of his brimstone, without the harm which he should do. Howbeit my words would not appease his fury, but as necessity required he took the young man well-nigh choked, and carried him out at the doors. In the mean season, I counselled his wife to absent herself at some of her Neighbours’ houses, till the choler of her husband was pacified, lest he should be moved against her, as he was against the young man. And so being weary of their supper, I forthwith returned home. When the baker had told his tale, his impudent wife began to curse and abhor the wife of the fuller, and generally all other wives, which abandon their bodies with any other then with their own husbands, breaking the faith and bond of marriage, whereby she said, they were worthy to be burned alive. But knowing her own guilty conscience and proper whoredom, lest her lover should be hurt lying in the bin, she willed her husband to go to bed, but he having eaten nothing, said that he would sup before he went to rest: whereby she was compelled to meager her eyes, to set such things on the table as she had prepared for her lover.

But I, considering the great mischief of this wicked quean, devised with myself how I might reveal the matter to my master, and by kicking away the cover of the bin (where like a snail the young man was couched) to make her whoredom apparent and known. At length I was aided by the providence of God, for there was an old man to whom the custody of us was committed, that drave me poor ass, and the other horses the same time to the water to drink; then had I good occasion ministered, to revenge the injury of my master, for as I passed by, I perceived the fingers of the young man upon the side of the bin, and lifting up my heels, I spurned off the flesh with the force of my hoofs, whereby he was compelled to cry out, and to throw down the bin on the ground, and so the whoredom of the baker’s wife was known and revealed. The Baker seeing this was not a little moved at the dishonesty of his wife, but he took the young man trembling for fear by the hand, and with cold and courteous words spake in this sort: Fear not my son, nor think that I am so barbarous or cruel a person, that I would stifle thee up with the smoke of sulphur as our neighbour accustometh, nor I will not punish thee according to the rigour of the law of Julia, which commandeth the adulterers should be put to death: No no, I will not execute my cruelty against so fair and comely a young man as you be, but we will divide our pleasure between us, by lying all three in one bed, to the end there may be no debate nor dissention between us, but that either of us may be contented, for I have always lived with my wife in such tranquillity, that according to the saying of the wise men, whatsoever I say, she holdeth for law, and indeed equity will not suffer, but that the husband should bear more authority then the wife: with these and like words he led the young man to his chamber, and closed his wife in another chamber. On the next morrow, he called two of the most sturdiest servants of his house, who held up the young man, while he scourged his buttocks well-favouredly with rods like a child. When he had well beaten him, he said: Art not thou ashamed, thou that art so tender and delicate a child, to desire the violation of honest marriages, and to defame thyself with wicked living, whereby thou hast gotten the name of an adulterer? After he had spoken these and like words, he whipped him again, and chased him out of his house. The young man who was the comeliest of all the adulterers, ran away, and did nothing else that night save only bewail his striped and painted buttocks. Soon after the baker sent one to his wife, who divorced her away in his name, but she beside her own natural mischief, (offended at this great contumely, though she had worthily deserved the same) had recourse to wicked arts and trumpery, never ceasing until she had found out an enchantress, who (as it was thought) could do what she would with her sorcery and conjuration. The baker’s wife began to entreat her, promising that she would largely recompence her, if she could bring one of these things to pass, either to make that her husband may be reconciled to her again, or else if he would not agree thereto, to send an ill spirit into him, to dispossess the spirit of her husband. Then the witch with her abominable science, began to conjure and to make her ceremonies, to turn the heart of the baker to his wife, but all was in vain, wherefore considering on the one side that she could not bring her purpose to pass, and on the other side the loss of her gain, she ran hastily to the baker, threatening to send an evil spirit to kill him, by mean of her conjurations. But peradventure some scrupulous reader may demand me a question, how I, being an ass, and tied always in the mill house, could know the secrets of these women: verily I answer, notwithstanding my shape of an ass, I had the sense and knowledge of a man, and curiously endeavoured to know out such injuries as were done to my master. About no one there came a woman into the millhouse, very sorrowful, raggedly attired, with bare feet, meager, ill-favoured, and her hair scattering upon her face: this woman took the baker by the hand, and feigning that she had some secret matter to tell him, went into a chamber, where they remained a good space, till all the corn was ground, when as the servants were compelled to call their master to give them more corn, but when they had called very often, and no person gave answer, they began to mistrust, insomuch that they brake open the door: when they were come in, they could not find the woman, but only their master hanging dead upon a rafter of the chamber, whereupon they cried and lamented greatly, and according to the custom, when they had washed themselves, they took the body and buried it. The next day morrow, the daughter of the baker, which was married but a little before to one of the next village, came crying and beating her breast, not because she heard of the death of her father by any man, but because his lamentable spirit, with a halter about his neck appeared to her in the night, declaring the whole circumstance of his death, and how by enchantment he was descended into hell, which caused her to think that her father was dead. After that she had lamented a good space, and was somewhat comforted by the servants of the house, and when nine days were expired, as inheritrix to her father, she sold away all the substance of the house, whereby the goods chanced into diverse men’s hands.

XLII

How Apuleius after the baker was hanged, was sold to a gardener, and what dreadful things happened.

There was a poor gardener amongst the rest, which bought me for the sum of fifty pence, which seemed to him a great price, but he thought to gain it again by the continual travel of my body. The matter requireth to tell likewise, how I was handled in his service. This gardener accustomed to drive me, every morning laded with herbs to the next village, and when he had sold his herbs, he would mount upon my back and return to the garden, and while he digged the ground and watered the herbs, and went about other business, I did nothing but repose myself with great ease, but when winter approached with sharp hail, rain and frosts, and I standing under a hedge side, was well-nigh killed up with cold, and my master was so poor that he had no lodging for himself, much less had he any litter or place to cover me withal, for he himself always lay under a little roof shadowed with boughs. In the morning when I arose, I found my hoofs shriveled together with cold, and unable to pass upon the sharp ice, and frosty mire, neither could I fill my belly with meat, as I accustomed to do, for my master and I supped together, and had both one fare: howbeit it was very slender since as we had nothing else saving old and unsavoury sallets which were suffered to grow for seed, like long brooms, and that had lost all their sweet sap and juice.

It fortuned on a day that an honest man of the next village was benighted and constrained by reason of the rain to lodge (very lagged and weary) in our garden, where although he was but meanly received, yet it served well enough considering time and necessity. This honest man to recompence our entertainment, promised to give my master some corn, oil, and two bottles of wine: wherefore my master not delaying the matter, laded me with sacks and bottles, and rode to the town which was seven miles off.

When we came to the honest man’s house, he entertained and feasted my master exceedingly. And it fortuned while they eat and drank together as sign of great amity there chanced a strange and dreadful case: for there was a hen which ran cackling about the yard, as though she would have layed an egg. The good man of the house perceiving her, said: oh good and profitable pullet that feedest us every day with thy fruit, thou seemest as though thou wouldest give us some pittance for our dinner: ho boy put the pannier in the corner that the hen may lay. Then the boy did as his master commanded, but the hen forsaking the pannier, came toward her master and laid at his feet not an egg, which every man knoweth, but a chicken with feathers, claws, and eyes, which incontinently ran peeping after his dame. By and by happened a more strange thing, which would cause any man to abhor: under the table where they sat, the ground opened, and there appeared a great well and fountain of blood, insomuch that the drops thereof sparkled about the table. At the same time while they wondered at this dreadful sight one of the servants came running out of the cellar, and told that all the wine was boiled out of the vessels, as though there had been some great fire under. By and by a weasel was seen that drew into the house a dead serpent, and out of the mouth of a shepherd’s dog leaped a live frog, and immediately after one brought word that a ram had strangled the same dog at one bit. All these things that happened, astonied the good man of the house, and the residue that were present, insomuch that they could not tell what to do, or with what sacrifice to appease the anger of the gods. While every man was thus stricken in fear, behold, one brought word to the good man of the house, that his three sons who had been brought up in good literature, and endued with good manners were dead, for they three had great acquaintance and ancient amity with a poor man which was their neighbour, and dwelled hard by them: and next unto him dwelled another young man very rich both in lands and goods, but bending from the race of his progenies’ dissensions, and ruling himself in the town according to his own will. This young roister did mortally hate this poor man, insomuch that he would kill his sheep, steal his oxen, and spoil his corn and other fruits before the time of ripeness, yet was he not contented with this, but he would encroach upon the poor man’s ground, and claim all the heritage as his own. The poor man which was very simple and fearful, seeing all his goods taken away by the avarice of the rich man, called together and assembled many of his friends to show them all his land, to the end he might have but so much ground of his father’s heritage, as might bury him. Amongst whom, he found these three brethren, as friends to help and aid him in his adversity and tribulation.

Howbeit, the presence of these honest citizens, could in nowise persuade him to leave his extort power, no nor yet to cause any temperance of his tongue, but the more they went about with gentle words to tell him his faults, the more would he fret and likewise fume, swearing all the oaths under God, that he little regarded the presence of the whole city, whereupon incontinently he commanded his servants to take the poor man by the ears, and carry him out of his ground, which greatly offended all the standers-by. Then one of the brethren spake unto him somewhat boldly, saying: It is but a folly to have such affiance in your riches, whereby you should use your tyranny against the poor, when as the law is common for all men, and a redress may be had to suppress your insolency. These words chafed him more then the burning oil, or flaming brimstone, or scourge of whips, saying: that they should be hanged and their law too, before he would be subject unto any person: and therewithal he called out his bandogs and great mastiffs, which accustomed to eat the carrion and carcass of dead beasts in the fields, and to set upon such as passed by the way: then he commanded they should be put upon all the assistance to tear them in pieces: who as soon as they heard the hiss of their master, ran fiercely upon them invading them on every side, insomuch that the more they flied to escape away, the more cruel and terrible were the dogs. It fortuned amongst all this fearful company, that in running, the youngest of the three brethren stumbled at a stone, and fell down to the ground: Then the dogs came upon him and tore him in pieces with their teeth, whereby he was compelled to cry for succor: His other two brethren hearing his lamentable voice ran towards him to help him, casting their cloaks about their left arms, took up stones to chase away the dogs, but all was in vain, for they might see their brother dismembered in every part of his body: who lying at the very point of death, desired his brethren to revenge his death against that cruel tyrant: and therewithal he gave up the ghost. The other two brethren perceiving so great a murder, and neglecting their own lives, like desperate persons dressed themselves against the tyrant, and threw a great number of stones at him, but the bloody thief exercised in such and like mischiefs, took a spear and thrust it clean through the body: howbeit he fell not down to the ground. For the spear that came out at his back ran into the earth, and sustained him up. By and by came one of these tyrants servants the most sturdiest of the rest to help his master, who at the first coming took up a stone and threw at the third brother, but by reason the stone ran along his arm it did not hurt him, which chanced otherwise than all men’s expectation was: by and by the young man feigning that his arm was greatly wounded, spake these words unto the cruel bloodsucker: Now mayest thou, thou wretch, triumph upon the destruction of all our family, now hast thou fed thy insatiable cruelty with the blood of three brethren, now mayest thou rejoice at the fall of us citizens, yet think not but that how far thou dost remove and extend the bounds of thy land, thou shalt have some neighbor, but how greatly am I sorry in that I have lost mine arm wherewithal I minded to cut off thy head. When he had spoken these words, the furious thief drew out his dagger, and running upon the young man thought verily to have slain him, but it chanced otherwise: for the young man resisted him stoutly, and in buckling together by violence wrested the dagger out of his hand: which done, he killed the rich thief with his own weapon, and to the intent the young man would escape the hands of the servants which came running to assist their master, with the same dagger he cut his own throat. These things were signified by the strange and dreadful wonders which fortuned in the house of the good man, who after he had heard these sorrowful tidings could in nowise weep, so far was he stricken with dolour, but presently taking his knife wherewith he cut his cheese and other meat before, he cut his own throat likewise, in such sort that he fell upon the board and embraced the table with the streams of his blood, in most miserable manner. Hereby was my master the gardener deprived of his hope, and paying for his dinner the watery tears of his eyes, mounted upon my back and so we went homeward the same way as we came.

XLIII

How Apuleius was found by his shadow.

As we passed by the way we met with a tall soldier (for so his habit and countenance declared) who with proud and arrogant words spake to my master in this sort: quorsum vacuum ducis asinum? My master somewhat astonied at the strange sights which he saw before, and ignorant of the Latin tongue, road on and spake never a word: the soldier unable to refrain his insolence, and offended at his silence, strake him on the shoulders as he sat on my back; then my master gently made answer that he understood not what he said, whereat the soldier angrily demanded again, whither he rode with his ass? Marry (quoth he) to the next city: but I (quoth the soldier) have need of his help, to carry the trusses of our captain from yonder castle, and therewithal he took me by the halter and would violently have taken me away: but my master wiping away the blood of the blow which he received of the soldier, desired him gently and civilly to take some pity upon him, and to let him depart with his own, swearing and affirming that his slow ass, well-nigh dead with sickness, could scarce carry a few handfuls of herbs to the next town, much less he was able to bear any greater trusses: but when he saw the soldier would in nowise be entreated, but ready with his staff to cleave my master’s head, my master fell down at his feet, under colour to move him to some pity, but when he saw his time, he took the soldier by the legs and cast him upon the ground: then he buffeted him, thumped him, bit him, and took a stone and beat his face and his sides, that he could not turn and defend himself, but only threaten that if ever he rose, he would chop him in pieces. The gardener when he heard him say so, drew out his javelin which he had by his side, and when he had thrown it away, he knocked and beat him more cruelly than he did before, insomuch that the soldier could not tell by what means to save himself, but by feigning that he was dead, then my master took the javelin and mounted upon my back, riding in all haste to the next village, having no regard to go to his garden, and when he came thither, he turned into one of his friend’s house and declared all the whole matter, desiring him to save his life and to hide himself and his ass in some secret place, until such time as all danger were past. Then his friends not forgetting the ancient amity between them, entertained him willingly and drew me up a pair of stairs into a chamber, my master crept into a chest, and lay there with the cover closed fast: the soldier (as I afterwards learned) rose up as one awaked from a drunken sleep, but he could scarce go by reason of his wounds: howbeit at length by little and little through aid of his staff he came to the town, but he would not declare the matter to any person nor complain to any justice, lest he should be accused of cowardice or dastardness, yet in the end he told some of his companions of all the matter that happened: then they took him and caused him to be closed in some secret place, thinking that beside the injury which he had received, he should be accused of the breach of his faith, by reason of the loss of his spear, and when they had learned the signs of my master, they went to search him out: at last there was an unfaithful neighbour that told them where he was, then incontinently the soldiers went to the justice declaring that they had lost by the way a silver goblet of their captain’s, and that a gardener had found it, who refusing to deliver the goblet, was hidden in one of his friends’ houses: by and by the magistrates understanding the loss of the captain, came to the doors where we were, commanded our host to deliver my master upon pain of death: howbeit these threatenings could not enforce him to confess that he was within his doors, but by reason of his faithful promise and for the safeguard of his friend, he said, that he saw not the gardener a great while, neither knew where he was: the soldiers said contrary, whereby to know the verity of the matter, the magistrates commanded their sergeants and ministers to search every corner of the house, but when they could find neither gardener nor ass, there was a great contention between the soldiers and our host, for they said we were within the house: and he said no, but I that was very curious to know the matter, when I heard so great a noise, put my head out of the window to learn what the stir and tumult did signify. It fortuned that one of the soldiers perceived my shadow, whereupon he began to cry, saying: that he had certainly seen me; then they were all glad and came up into the chamber, and pulled me down like a prisoner. When they had found me, they doubted nothing of the gardener, but seeking about more narrowly, at length they found him couched in a chest. And so they brought out the poor gardener to the justices, who was committed immediately to prison, but they could never forbear laughing from the time they found me by my shadow, wherefore is risen a common proverb: “the shadow of the ass.”

Book
X

XLIV

How the soldier drave Apuleius away, and how he came to a captain’s house, and what happened there.

The next day how my master the gardener sped, I knew not, but the gentle soldier, who was well beaten for his cowardice, led me to his lodging without the contradiction of any man: where he laded me well, and garnished my body (as seemed to me) like an ass of arms. For on the one side I bare an helmet that shined exceedingly: on the other side a target that glistered more a thousandfold. And on the top of my burden he put a long spear, which things he placed thus gallantly, not because he was so expert in war (for the gardener proved the contrary) but to the end he might fear those which passed by, when they saw such a similitude of war. When we had gone a good part of our journey, over the plain and easy fields, we fortuned to come to a little town, where we lodged at a certain captain’s house. And there the soldier took me to one of the servants, while he himself went towards his captain; who had the charge of a thousand men. And when we had remained there a few days, I understood of a wicked and mischievous fact committed there, which I have put in writing to the end you may know the same. The master of the house had a son instructed in good literature, and endued with virtuous manners, such a one as you would desire to have the like. Long time before his mother died, and when his father married a new wife, and had another child of the age of twelve years. The stepdame was more excellent in beauty than honesty: for she loved this young man her son-in-law, either because she was unchaste by nature, or because she was enforced by fate of stepmother, to commit so great a mischief. Gentle reader, thou shalt not read of a fable, but rather a tragedy: this woman when her love began first to kindle in her heart, could easily resist her desire and inordinate appetite by reason of shame and fear, lest her intent should be known: But after it compassed and burned every part of her breast, she was compelled to yield unto the raging flame of Cupid, and under colour of the disease and infirmity of her body, to conceal the wound of her restless mind. Every man knoweth well the signs and tokens of love, and the malady convenient to the same: her countenance was pale, her eyes sorrowful, her knees weak, and there was no comfort in her, but continual weeping and sobbing, insomuch that you would have thought that she had some spice of an ague, saving that she wept unmeasurably: the physicians knew not her disease, when they felt the beating of her veins, the intemperance of her heart, the sobbing sighs, and her often tossing of every side: no, no, the cunning physician knew it not, but a scholar of Venus’ court might easily conjecture the whole. After that she had been long time tormented in her affliction, and was no more able to conceal her ardent desire, she caused her son to be called for, (which word son she would fain put away if it were not for shame): then he nothing disobedient to the commandment of his mother, with a sad and modest countenance, came into the chamber of his stepdame, the mother of his brother, but she speaking never a word was in great doubt what she might do, and could not tell what to say first, by reason of shame. The young man suspecting no ill, with humble courtesy demanded the cause of her present disease. Then she having found an occasion to utter her intent, with weeping eyes and covered face, began boldly to speak unto him in this manner: Thou, thou, art the original cause of all my dolour: thou art my comfort and only health, for those thy comely eyes are so enfastened within my breast, that unless they succor me, I shall certainly die: have pity therefore upon me, be not the occasion of my destruction, neither let my conscience reclaim to offend thy father, when as thou shalt save the life of thy mother. Moreover since thou dost resemble thy father’s shape in every point, it giveth me cause the more to fancy thee: now is ministered unto thee time and place: now hast thou occasion to work thy will, seeing that we are alone. And it is a common saying:

Never known, never done.

This young man troubled in mind at so sudden an ill, although he abhorred to commit so beastly a crime, yet he would not cast her off with a present denial, but warily pacified her mind with delay of promise. Wherefore he promised to do all according to her desire: and in the mean season, he willed his mother to be of good cheer, and comfort herself till as he might find some convenient time to come unto her, when his father was ridden forth: wherewithal he got him away from the pestilent sight of his stepdame. And knowing that this matter touching the ruin of all the whole house needed the counsel of wise and grave persons, he went incontinently to a sage old man and declared the whole circumstance of the matter. The old man after long deliberation, thought there was no better way to avoid the storm of cruel fortune to come, than to run away. In the mean season this wicked woman impatient of her love, and the long delay of her son, egged her husband to ride abroad into far countries. And then she asked the young man the accomplishment of his promise, but he to rid himself entirely from her hands, would find always excuses, till in the end she understood by the messengers that came in and out, that he nothing regarded her. Then she by how much she loved him before, by so much and more she hated him now. And by and by she called one of her servants, ready to all mischiefs: to whom she declared all her secrets. And there it was concluded between them two, that the surest way was to kill the young man: whereupon this varlet went incontinently to buy poison, which he mingled with wine, to the intent he would give it to the young man to drink, and thereby presently to kill him. But while they were in deliberation how they might offer it unto him, behold here happened a strange adventure. For the young son of the woman that came from school at no one (being very thirsty) took the pot wherein the poison was mingled, and ignorant of the venom, drank a good draught thereof, which was prepared to kill his brother: whereby he presently fell down to the ground dead. His schoolmaster seeing his sudden change, called his mother, and all the servants of the house with a loud voice. Incontinently every man declared his opinion, touching the death of the child: but the cruel woman the only example of stepmother’s malice, was nothing moved by the bitter death of her son, or by her own conscience of parricide, or by the misfortune of her house, or by the dolour of her husband, but rather devised the destruction of all her family. For by and by she sent a messenger after her husband to tell him the great misfortune which happened after his departure. And when he came home, the wicked woman declared that his son had empoisoned his brother, because he would not consent to his will, and told him diverse other leasings, adding in the end that he threatened to kill her likewise, because she discovered the fact: then the unhappy father was stricken with double dolour of the death of his two children, for on the one side he saw his younger son slain before his eyes, on the other side, he seemed to see the elder condemned to die for his offence: again, where he beheld his wife lament in such sort, it gave him further occasion to hate his son more deadly; but the funerals of his younger son were scarce finished, when the old man the father with weeping eyes even at the return from the grave, went to the justice and accused his son of the slaughter of his brother, and how he threatened to slay his wife, whereby the rather at his weeping and lamentation, he moved all the magistrates and people to pity, insomuch that without any delay, or further inquisition they cried all that he should be stoned to death, but the justices fearing a farther inconvenience to arise by the particular vengeance, and to the end there might fortune no sedition amongst the people, prayed the decurions and other officers of the city, that they might proceed by examination of witnesses, and with order of justice according to the ancient custom before the judging of any hasty sentence or judgment, without the hearing of the contrary part, like as the barbarous and cruel tyrants accustom to use: otherwise they should give an ill example to their successors. This opinion pleased every man, wherefore the senators and counselors were called, who being placed in order according to their dignity, caused the accuser and defender to be brought forth, and by the example of the Athenian law, and judgment material, their advocates were commanded to plead their causes briefly without preambles or motions of the people to pity, which were too long a process. And if you demand how I understood all this matter, you shall understand that I heard many declare the same, but to recite what words the accuser used in his invective, what answer the defender made, the orations and pleadings of each party, verily I am not able to do: for I was fast bound at the manger. But as I learned and knew by others, I will God willing declare unto you. So it was ordered, that after the pleadings of both sides was ended, they thought best to try and boult out the verity by witnesses, all presumptions and likelihood set apart, and to call in the servant, who only was reported to know all the matter: by and by the servant came in, who nothing abashed, at the fear of so great a judgment, or at the presence of the judges, or at his own guilty conscience, which he so finely feigned, but with a bold countenance presented himself before the justices and confirmed the accusation against the young man, saying: Oh ye judges, on a day when this young man loathed and hated his stepmother, he called me, desiring me to poison his brother, whereby he might revenge himself, and if I would do it and keep the matter secret, he promised to give me a good reward for my pains: but when the young man perceived that I would not accord to his will, he threatened to slay me, whereupon he went himself and bought poison, and after tempered it with wine, and then gave it me to give the child, which when I refused he offered it to his brother with his own hands. When the varlet with a trembling countenance had ended these words which seemed a likelihood of truth, the judgment was ended: neither was there found any judge or counselor, so merciful to the young man accused, as would not judge him culpable, but that he should be put and sewn in a skin, with a dog, a cock, a snake, and an ape, according to the law against parricides: wherefore they wanted nothing but (as the ancient custom was) to put white stones and black into a pot, and to take them out again, to see whether the young man accused should be acquitted by judgment or condemned, which was a thing irrevocable.

In the mean season he was delivered to the hands of the executioner. But there arose a sage and ancient physician, a man of a good conscience and credit throughout all the city, that stopped the mouth of the pot wherein the stones were cast, saying: I am right glad ye reverend judges, that I am a man of name and estimation amongst you, whereby I am accompted such a one as will not suffer any person to be put to death by false and untrue accusations, considering there hath been no homicide or murder committed by this young man in this case, neither you (being sworn to judge uprightly) to be misinformed and abused by invented lies and tales. For I cannot but declare and open my conscience, least I should be found to bear small honour and faith to the gods, wherefore I pray you give ear, and I will show you the whole truth of the matter. You shall understand that this servant which hath merited to be hanged, came one of these days to speak with me, promising to give me a hundred crowns, if I would give him present poison, which would cause a man to die suddenly, saying, that he would have it for one that was sick of an incurable disease, to the end he might be delivered from all torment, but I smelling his crafty and subtle fetch, and fearing least he would work some mischief withal, gave him a drink; but to the intent I might clear myself from all danger that might happen, I would not presently take the money which he offered. But least any of the crowns should lack weight or be found counterfeit, I willed him to scale the purse wherein they were put, with his manual sign, whereby the next day we might go together to the goldsmith to try them, which he did; wherefore understanding that he was brought present before you this day, I hastily commanded one of my servants to fetch the purse which he had sealed, and here I bring it unto you to see whether he will deny his own sign or no: and you may easily conject that his words are untrue, which he alleged against the young man, touching the buying of the poison, considering he bought the poison himself. When the physician had spoken these words you might perceive how the traitorous knave changed his colour, how he sweat for fear, how he trembled in every part of his body: and how he set one leg upon another, scratching his head and grinding his teeth, whereby there was no person but would judge him culpable. In the end, when he was somewhat returned to his former subtlety, he began to deny all that was said, and stoutly affirmed, that the physician did lie. But the physician perceiving that he was railed at and his words denied, did never cease to confirm his sayings, and to disprove the varlet, till such time as the officers by the commandment of the judges, bound his hands and brought out the seal, wherewith he had sealed the purse which augmented suspicion which was conceived of him first. Howbeit, neither the fear of the wheel or any other torment according to the use of the Grecians, which were ready prepared, no, nor yet the fire could enforce him to confess the matter, so obstinate and grounded was he in his mischievous mind. But the physician perceiving that the menaces of these torments did nothing prevail, gan say: I cannot suffer or abide that this young man who is innocent, should against all law and conscience, be punished and condemned to die, and the other which is culpable, should escape so easily, and after mock and flout at your judgment: for I will give you an evident proof and argument of this present crime. You shall understand, that when this caitiff demanded of me a present and strong poison, considering that it was not my part to give occasion of any other’s death, but rather to cure and save sick persons by mean of medicines: and on the other side, fearing least if I should deny his request, I might minister a further cause of his mischief, either that he would buy poison of some other, or else return and work his wicked intent, with a sword or some dangerous weapon, I gave him no poison, but a doling drink of mandragora, which is of such force, that it will cause any man to sleep as though he were dead. Neither is it any marvel if this most desperate man, who is certainly assured to be put to death, ordained by an ancient custom, can suffer and abide these facill and easy torments, but if it be so that the child hath received the drink as I tempered it with mine own hands, he is yet alive and doth but sleep, and after his sleep he shall return to life again, but if he be dead indeed, then may you further inquire of the causes of his death. The opinion of this ancient physician was found good, and every man had a desire to go to the sepulchre where the child was laid; there was none of the justices, none of any reputation of the town, nor any of the common people, but went to see this strange sight. Amongst them all the father of the child removed with his own hands the stone of the sepulchre, and found his Son rising up after his dead and soporiferous sleep, whom when he beheld, he embraced him in his arms, and presented him before the people, with great joy and consolation, and as he was wrapped and bound in his grave, so he brought him before the judges, whereupon the wickedness of the Servant, and, the treason of the stepdame was plainly discovered, and the verity of the matter revealed, whereby the woman was perpetually exiled, the servant hanged on a gallows, and the physician had the crowns, which was prepared to buy the poison. Behold how the fortune of the old man was changed, who thinking to be deprived of all his race and posterity, was in one moment made the father of two children. But as for me, I was ruled and handled by Fortune, according to her pleasure.

XLV

How Apuleius was sold to two brethren, whereof one was a baker, and the other a cook, and how finely and daintily he fared.

The soldier that paid never a penny for me, by the commandment of his captain was sent unto Rome, to carry letters to the great prince, and General of the camp. Before he went, he sold me for eleven pence to two of his companions, being servants to a man of worship, whereof one was a baker that baked sweet bread and delicates, the other a cook, which dressed fine and excellent meats for his master. These two lived in common, and would drive me from place to place, to carry such things as was necessary, insomuch that I was received by these two, as a third brother, and companion, and I thought I was never better placed, than with them: for when night came that supper was done, and their business ended, they would bring many good morsels into their chamber for themselves. One would bring pigs, chickens, fish, and other good meats, the other fine bread, pasties, tarts, custards and other delicate junkets dipped in honey. And when they had shut their chamber door, and went to the baines: (oh Lord) how I would fill my guts with these goodly dishes: neither was I so much a fool, or so very an ass, to leave the dainty meats, and to grind my teeth upon hard hay. In this sort I continued a great space, for I played the honest ass, taking but a little of one dish, and a little of another, whereby no man distrusted me. In the end, I was more hardier and began to devour the whole messes of the sweet delicates, which caused the baker and the cook to suspect, howbeit they nothing mistrusted me, but searched about to apprehend the thief. At length they began to accuse one another of theft, and to set the dishes and morsels of meat in order, one by another, because they would learn what was taken away, whereby one of them was compelled to say thus to his fellow: Is it reason to break promise and faith in this sort, by stealing away the best meat, and to sell it to augment thy good, and yet nevertheless to have thy part in the residue that is left: if our partnership do mislike thee, we will be partners and brothers in other things, but in this we will break of: for I perceive that the great loss which I sustain, will at length be a cause of great discord between us. Then answered the other, Verily I praise thy great constancy and subtleness, in that (when thou hast secretly taken away the meat) [thou] dost begin to complain first, whereas I by long space of time have suffered thee, because I would not seem to accuse my brother of theft, but I am right glad in that we are fallen into communication of the matter, least by our silence, like contention might arise between us, as fortuned between Eteocles and his brother. When they had reasoned together in this sort, they swore both earnestly, that neither of them stole or took away any jot of the meat, wherefore they concluded to search out the Thief by all kind of means. For they could not imagine or think, the ass who stood alone there, would eat any such meats, neither could they think that mice or flies, were so ravenous, as to devour whole dishes of meat, like the birds harpies which carried away the meats of Phineus the King of Arcadia. In the mean season while I was fed with dainty morsels, I gathered together my flesh, my skin waxed soft, my hair began to shine, and was gallant on every part, but such fair and comely shape of my body, was cause of my dishonour, for the baker and cook marvelled to see me so slick and fine, considering I did eat no hay at all. Wherefore on a time at their accustomed hour, they went to the baines, and locked their chamber door. It fortuned that ere they departed away, they espied me through a hole, how I fell roundly to my victuals: then they marvelled greatly, and little esteemed the loss of their meat, laughed exceedingly, calling the servants of the house, to show them the greedy gorge and appetite of the ass. Their laughing was so immoderate that the master of the house heard them, and demanded the cause of their laughter, and when he understood all the matter, he looked through the hole likewise, wherewith he took such a delectation that he commanded the door to be opened, that he might see me at his pleasure. Then I perceiving every man laugh, was nothing abashed, but rather more bold, whereby I never rested eating, till such time as the master of the house commanded me to be brought into his parlor as a novelty, and there caused all kinds of meats which were never touched to be set on the table, which (although I had eaten sufficiently before, yet to win the further favour of the master of the house) I did greedily devour and made a clean riddance of all the delicate meats. And to prove my nature wholly, they gave me such meats as every ass doth abhor: for they put before me beef and vinegar, birds and pepper, fish and verjuice: in the mean season they that beheld me at the table did nothing but laugh. Then one of the servants of the house said to his master, I pray you sir give him some drink to his supper: Marry (quoth he) I think thou saist true, for it may be, that to his meat he would drink likewise a cup of wine. Ho boy, wash yonder pot, and fill it with wine, which done, carry it to the ass, and say that I have drunk to him. Then all the standers-by looked on, to see what would come to pass: but I (as soon as I beheld the cup) stayed not long, but gathering my lips together, supped up all the wine at one draught. The master being right joyful hereat caused the baker and cook which had bought me, to come before him, to whom he delivered four times as much for me, as they paid, which done he committed me to one of his rich libertines, and charged him to look well to me, and that I should lack nothing, who obeyed his master’s commandment in every point: and to the end he would creep further into his favour, he taught me a thousand qualities. First he instructed me to sit at the table upon my tail, and how I should leap and dance, holding up my former feet: moreover he taught me how I should answer when anybody spake unto me, with nodding my head, which was a strange and marvelous thing, and if I did lack drink, I should look still upon the pot. All which things I did willingly bring to pass, and obeyed his doctrine: howbeit, I could have done all these things without his teaching, but I feared greatly lest in showing myself cunning without a master, I should pretend some great and strange wonder, and thereby be thrown out to wild beasts. But my fame was spread about in every place, and the qualities which I could do, insomuch that my master was renowned throughout all the country by reason of me. For every man would say: Behold the gentleman that hath an ass, that will eat and drink with him, that will dance, and understand what is said to him, will show his fantasy by signs. But first I will tell you (which I should have done before) who my master was, and of what country. His name was Thiasus, he was born at Corinth, which is a principal town of Achaea, and he had passed many offices of honor, till he had taken upon him the degree Quinquennial, according as his birth and dignity required, who to show his worthiness, and to purchase the benevolence of every person, appointed public joys and triumphs, to endure the space of three days, and to bring his endeavour to pass, he came into Thessaly to buy excellent beasts, and valiant fighters for the purpose.

XLVI

How a certain matron fell in love with Apuleius, how he had his pleasure with her, and what other things happened.

When he had bought such things as was necessary, he would not return home into his country in chariots, or wagon, neither would he ride upon Thessalian horses, or jennets of France, or Spanish mules, which be most excellent as can be found, but caused me to be garnished and trimmed with trappers and barbs of gold, with brave harness, with purple coverings, with a bridle of silver, with pictured cloths, and with shrilling bells, and in this manner he rode upon me lovingly, speaking and entreating me with gentle words, but above all things he did greatly rejoice in that I was his servant to bear him upon my back, and his companion to feed with him at the table: after long time when we had travelled as well by sea as land, and fortuned to arrive at Corinth, the people of the town came about us on every side, not so much to do honour to Thiasus, as to see me: for my fame was so greatly spread there, that I gained my master much money, and when the people was desirous to see me play pranks, they caused the gates to be shut, and such as entered in should pay money, by means whereof I was a profitable companion to them every day: there fortuned to be amongst the assembly a noble and rich matron that conceived much delight to behold me, and could find no remedy to her passions and disordinate appetite, but continually desired to have her pleasure with me, as Pasiphaë had with a bull. In the end she promised a great reward to my keeper for the custody of me one night, who for gain of a little money accorded to her desire, and when I had supped in a parlor with my master, we departed away and went into our chamber, where we found the fair matron, who had tarried a great space for our coming: I am not able to recite unto you how all things were prepared: there were four eunuchs that lay on a bed of down on the ground with bolsters accordingly for us to lie on, the coverlet was of cloth of gold, and the pillows soft and tender, whereon the delicate matron had accustomed to lay her head. Then the eunuchs not minding to delay any longer the pleasure of their mistress closed the doors of the chamber and departed away: within the chamber were lamps that gave a clear light all the place over: then she put off all her garments to her naked skin, and taking the lamp that stood next to her, began to anoint all her body with balm, and mine likewise, but especially my nose, which done, she kissed me, not as they accustom to do at the stews, or in brothel houses, or in the curtain schools for gain of money, but purely, sincerely, and with great affection, casting out these and like loving words: Thou art he whom I love, thou art he whom I only desire, without thee I cannot live, and other like preamble of talk as women can use well enough, when as they mind to show or declare their burning passions and great affection of love: then she took me by the halter and cast me down upon the bed, which was nothing strange unto me, considering that she was so beautiful a aatron and I so well boldened out with wine, and perfumed with balm, whereby I was readily prepared for the purpose: but nothing grieved me so much as to think, how I should with my huge and great legs embrace so fair a matron, or how I should touch her fine, dainty, and silken skin, with my hard hoofs, or how it was possible to kiss her soft, pretty and ruddy lips, with my monstrous mouth and stony teeth, or how she, who was young and tender, could be able to receive me.

And I verily thought, if I should hurt the woman by any kind of mean, I should be thrown to the wild beasts: But in the mean season she kissed me, and looked in my mouth with burning eyes, saying: I hold thee my cunny, I hold thee my nops, my sparrow, and therewithal she eftsoons embraced my body round about, and had her pleasure with me, whereby I thought the mother of miniatures did not ceaseless quench her inordinate desire with a bull. When night was passed, with much joy and small sleep, the matron went before day to my keeper to bargain with him another night, which he willingly granted, partly for gain of money, and partly to find new pastime for my master. Who after he was informed of all the history of my luxury, was right glad, and rewarded my keeper well for his pain, minding to show before the face of all the people, what I could do: but because they would not suffer the matron to abide such shame, by reason of her dignity, and because they could find no other that would endeavour so great a reproach, at length they obtained for money a poor woman, which was condemned to be eaten of wild beasts, with whom I should openly have to do: But first I will tell you what tale I heard concerning this woman. This woman had a husband, whose father minding to ride forth, commanded his wife which he left at home great with child, that if she were delivered of a daughter, it should incontinently be killed. When the time of her delivery came, it fortuned that she had a daughter, whom she would not suffer to be slain, by reason of the natural affection which she bare unto her child, but secretly committed her to one of her neighbours to nurse. And when her husband returned home, she declared unto him that she was delivered of a daughter, whom (as he commanded), she had caused to be put to death. But when this child came to age, and ready to be married, the mother knew not by what means she should endow her daughter, but that her husband should understand and perceive it. Wherefore she discovered the matter to her son, who was the husband of this woman, condemned to be eaten of wild beasts: for she greatly feared least he should unawares fancy or fall in love with his own sister. The young man understanding the whole matter (to please and gratify his mother) went immediately to the young maiden, keeping the matter secret in his heart, for fear of inconvenience, and (lamenting to see his sister forsaken both of mother and father) incontinently after endowed her with part of his own goods, and would have married her to one of his especial and trusty friends: but although he brought this to pass very secretly and sagely, yet in the end cruel fortune sowed great sedition in his house. For his wife who was now condemned to beasts, waxed jealous of her husband and began to suspect the young woman as a harlot and common quean, insomuch that she invented all manner of means to dispatch her out of the way. And in the end she invented this kind of mischief: she privily stole away her husband’s ring, and went into the country, whereas she commanded one of her trusty servants to take the ring and carry it to the maiden. To whom he should declare that her brother did pray her to come into the country to him, and that she should come alone without any person. And to the end she should not delay but come with all speed he should deliver her the ring, which should be a sufficient testimony of the message. This maiden as soon as she had received the ring of her brother, being very willing and desirous to obey his commandment: (For she knew no otherwise but that he had sent for her) went in all haste as the messenger willed her to do. But when she was come to the snare and engine which was prepared for her, the mischievous woman, like one that were mad, and possessed with some ill spirit, when the poor maiden called for help with a loud voice to her brother, the wicked harlot (weening that she had invented and feigned the matter) took a burning firebrand and thrust it into her secret place, whereby she died miserably. The husband of this maiden but especially her brother, advertised of her death, came to the place where she was slain, and after great lamentation and weeping, they caused her to be buried honorably. This young man her brother taking in ill part the miserable death of his sister, as it was convenient he should, conceived so great dolour within his mind and was stricken with so pestilent fury of bitter anguish, that he fell into the burning passions of a dangerous ague, whereby he seemed in such necessity, that he needed to have some speedy remedy to save his life. The woman that slew the maiden having lost the name of wife together with her faith, went to a traitorous physician, who had killed a great many persons in his days and promised him fifty pieces of Gold, if he would give her a present poison to kill her husband out of hand, but in presence of her husband, she feigned that it was necessary for him to receive a certain kind of drink, which the masters and doctors of physic do call a sacred potion, to the intent he might purge choler and scour the interior parts of his body. But the physician instead of that drink prepared a mortal and deadly poison, and when he had tempered it accordingly, he took the pot in the presence of the family, and other neighbours and friends of the sick young man, and offered it to his patient. But the bold and hardy woman, to the end she might accomplish her wicked intent, and also gain the money which she had promised the physician, stayed the pot with her hand, saying: I pray you master physician, minister not this drink unto my dear husband, until such time as you have drunk some part thereof yourself: for what know I, whether you have mingled any poison in the drink or no, wherein I would have you not to be offended: for I know that you are a man of wisdom and learning, but this I do to the intent the conscience and love that I bear to the health and safeguard of my husband, may be apparent. The physician being greatly troubled at the wickedness of this mischievous woman, as void of all counsel and leisure to consider of the matter, and least he might give any cause of suspicion to the standers-by, or show any scruple of his guilty conscience, by reason of long delay, took the pot in his hand, and presently drunk a good draught thereof, which done, the young man having no mistrust, drunk up the residue. The physician would have gone immediately home to receive a counterpoison, to expel and drive out the first poison: but the wicked woman persevering in her mischief, would not suffer him to depart afoot, until such time as the poison began to work in him, and then by much prayer and intercession she licensed him to go home: by the way the poison invaded the entrails and bowels of the whole body of the physician, in such sort that with great pain he came to his own house, where he had scarce time to speak to his wife, and to will her to receive the promised salutary of the death of two persons, but he yielded up the ghost: and the other young man lived not long after, but likewise died, amongst the feigned and deceitful tears of his cursed wife. A few days after, when the young man was buried and the funeral ended, the physician’s wife demanded of her the fifty pieces of gold which she promised her husband for the drink, whereat the ill-disposed woman, with resemblance of honesty, answered her with gentle words, and promised to give her the fifty pieces of gold, if she would fetch her a little of that same drink, to proceed and make an end of all her enterprise. The physician’s wife partly to win the further favour of this rich woman, and partly to gain the money, ran incontinently home, and brought her a whole root of poison, which when she saw, having now occasion to execute her further malice, and to finish the damnable plot, began to stretch out her bloody hands to murder. She had a daughter by her husband (that was poisoned) who according to order of law, was appointed heir of all the lands and goods of her father: but this woman knowing that the mothers succored their children, and received all their goods after their death, purposed to show herself a like parent to her child, as she was a wife to her husband, whereupon she prepared a dinner with her own hands, and empoisoned both the wife of the physician and her own daughter: the child being young and tender died incontinently by force of the drink, but the physician’s wife being stout and strong of complexion, feeling the poison to trill down into her body, doubted the matter, and thereupon knowing of certainty that she had received her bane, ran forthwith to the judge’s house, that what with her cries, and exclamations, she raised up the people of the town, and promising them to show diverse wicked and mischievous acts, caused that the doors and gates were opened. When she came in she declared from the beginning to the end the abomination of this woman: but she had scarce ended her tale, when opening her falling lips, and grinding her teeth together, she fell down dead before the face of the judge, who incontinently to try the truth of the matter, caused the cursed woman, and her servants to be pulled out of the house, and enforced by pain of torment to confess the verity, which being known, this mischievous woman far less than she deserved, but because there could be no more cruel a death invented for the quality of her offence, was condemned to be eaten with wild beasts. Behold with this woman was I appointed to have to do before the face of the people, but I being wrapped in great anguish, and envying the day of the triumph, when we two should so abandon ourselves together, devised rather to slay myself, than to pollute my body with this mischievous harlot, and so forever to remain defamed: but it was impossible for me so to do, considering that I lacked hands, and was not able to hold a knife in my hoofs: howbeit standing in a pretty cabin, I rejoiced in myself to see that springtime was come, and that all things flourished, and that I was in good hope to find some roses, to render me my human shape. When the day of triumph came, I was led with great pomp and benevolence to the appointed place, where when I was brought, I first saw the preamble of that triumph, dedicated with dancers and merry taunting jests, and in the mean season was placed before the gate of the theater, whereas on the one side I saw the green and fresh grass growing before the entry thereof, whereon I greatly desired to feed: on the other side I conceived a great delectation to see when the theater gates were opened, how all things was finely prepared and set forth: for there I might see young children and maidens in the flower of their youth of excellent beauty, and attired gorgeously, dancing and moved in comely order, according to the order of Grecia, for sometime they would dance in length, sometime round together, sometime divide themselves into four parts, and sometime loose hands on every side: but when the trumpet gave warning that every man should retire to his place, then began the triumph to appear. First there was a hill of wood, not much unlike that which the Poet Homer called Idea, for it was garnished about with all sort of green verdures and lively trees, from the top whereof ran down a clear and fresh fountain, nourishing the waters below, about which wood were many young and tender goats, plucking and feeding daintily on the budding trees, then came a young man a shepherd representing Paris, richly arrayed with vestments of Barbary, having a mitre of gold upon his head, and seeming as though he kept the goats. After him ensued another young man all naked, saving that his left shoulder was covered with a rich cloak, and his head shining with glistering hairs, and hanging down, through which you might perceive two little wings, whereby you might conjecture that he was Mercury, with his rod called Caduceus, he bare in his right hand an apple of gold, and with a seemly gait went towards him that represented Paris, and after he had delivered him the apple, he made a sign, signifying that Jupiter had commanded him so to do: when he had done his message he departed away. And by and by, there approached a fair and comely maiden, not much unlike to Juno, for she had a diadem of gold upon her head, and in her hand she bare a regal scepter: then followed another resembling Pallas, for she had on her head a shining sallet, whereon was bound a garland of olive branches, having in one hand a target or shield: and in the other a spear as though she would fight: then came another which passed the other in beauty, and presented the goddess Venus, with the colour of Ambrosia, when she was a maiden, and to the end she would show her perfect beauty, she appeared all naked, saving that her fine and dainty skin was covered with a thin smock, which the wind blew hither and thither to testify the youth and flower of the age of the dame. Her colour was of two sorts, for her body was white as descended from heaven, and her smock was bluish, as arrived from the sea: after every one of the virgins which seemed goddesses, followed certain waiting servants, Castor and Pollux went behind Juno, having on their heads helmets covered with stars. This virgin Juno sounded a flute, which she bare in her hand, and moved herself towards the shepherd Paris, showing by honest signs and tokens, and promising that he should be lord of all Asia, if he would judge her the fairest of the three, and to give her the apple of gold: the other maiden which seemed by her armour to be Pallas, was accompanied with two young men armed, and brandishing their naked swords in their hands, whereof one named Terror, and the other Fear; behind them approached one sounding his trumpet to provoke and stir men to battle; this maiden began to dance and shake her head, throwing her fierce and terrible eyes upon Paris and promising that if it pleased him to give her the victory of beauty, she would make him the most strong and victorious man alive. Then came Venus and presented herself in the middle of the theater, with much favour of all the people, for she was accompanied with a great many of youth, whereby you would have judged them all to be cupidoes, either to have flown from heaven or else from the river of the sea, for they had wings, arrows, and the residue of their habit according in each point, and they bare in their hands torches lighted, as though it had been a day of marriage. Then came in a great multitude of fair maidens: on the one side were the most comely Graces: on the other side, the most beautiful Hours carrying garlands and loose flowers, and making great honor to the goddess of pleasure; the flutes and pipes yielded out the sweet sound of Lydians, whereby they pleased the minds of the standers-by exceedingly, but the more pleasing Venus moved forward more and more, and shaking her head answered by her motion and gesture, to the sound of the instruments. For sometimes she would wink gently, sometimes threaten and look aspishly, and sometimes dance only with her eyes: as soon as she was come before the judge, she made a sign and token to give him the most fairest spouse of all the world, if he would prefer her above the residue of the goddesses. Then the young Phrygian shepherd Paris with a willing mind delivered the golden apple to Venus, which was the victory of beauty.

Why do ye marvel, ye orators, ye lawyers, and advocates, if many of our judges nowadays sell their judgments for money, when as in the beginning of the world one only Grace corrupted the sentence between god and men, and that one rustical judge and shepherd appointed by the counsel of great Jupiter, sold his judgment for a little pleasure, which was the cause afterward of the ruin of all his progeny? By like manner of mean, was sentence given between the noble Greeks: for the noble and valiant personage Palamedes was convicted and attainted of treason, by false persuasion and accusation, and Ulysses being but of base condition, was preferred in martial prowess above great Ajax. What judgment was there likewise amongst the Athenian lawyers, sage and expert in all sciences? Was not Socrates who was preferred by Apollo, above all the wise men in the world, by envy and malice of wicked persons empoisoned with the herb cicuta, as one that corrupted the youth of the country, whom always be kept under by correction? For we see nowadays many excellent philosophers greatly desire to follow his sect, and by perpetual study to value and revolve his works, but to the end I may not be reproved of indignation by anyone that might say: What, shall we suffer an ass to play the philosopher? I will return to my further purpose.

After the judgment of Paris was ended, Juno and Pallas departed away angrily, showing by their gesture, that they would revenge themselves on Paris, but Venus that was right pleased and glad in her heart, danced about the theater with much joy. This done from the top of the hill through a privy spout, ran a flood of the colour of saffron, which fell upon the goats, and changed their white hair into yellow, with a sweet odour to all them of the theater. By and by after by certain engines, the ground opened, and swallowed up the hill of wood: and then behold there came a man of arms through the multitude, demanding by the consent of the people, the woman who was condemned to the beasts, and appointed for me to have to do withal: our bed was finely and bravely prepared, and covered with silk and other things necessary. But I, beside the shame to commit this horrible fact, and to pollute my body with this wicked harlot did greatly fear the danger of death: for I thought in myself, that when she and I were together, the savage beast appointed to devour the woman, was not so instructed and taught, or would so temper his greediness, as that he would tear her in pieces lying under me, and spare me with a regard of mine innocence. Wherefore I was more careful for the safeguard of my life, than for the shame that I should abide, but in the mean season while my master made ready the bed, all the residue did greatly delight to see the hunting and pleasantness of the triumph, I began to think and devise for myself. When I perceived that no man had regard to me, that was so tame and gentle an ass, I stole out of the gate that was next me, and then I ran away with all force, and came to Cenchris, which is the most famous town of all the Carthaginians, bordering upon the seas called Aegeum, and Saronicum, where is a great and mighty haven, frequented with many a sundry nation. There because I would avoid the multitude of the people, I went to a secret place of the sea coast, where I laid me down upon the sand, to ease and refresh myself, for the day was past and the sun gone down, and lying in this sort on the ground, did fall in a sound sleep.

Book
XI

XLVII

How Apuleius by roses and prayer returned to his human shape.

When midnight came that I had slept my first sleep, I awaked with sudden fear, and saw the moon shining bright, as when she is at the full, and seeming as though she leaped out of the sea. Then thought I with myself, that was the most secret time, when the goddess Ceres had most puissance and force, considering that all human things be governed by her providence: and not only all beasts private and tame, but also all wild and savage beasts be under her protection. And considering that all bodies in the heavens, the earth and the seas, be by her increasing motions increased, and by her diminishing motions diminished: as weary of all my cruel fortune and calamity, I found good hope and sovereign remedy, though it were very late, to be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before mine eyes, wherefore shaking off mine assie and drowsy sleep, I arose with a joyful face, and moved by a great affection to purify myself, I plunged myself seven times into the water of the sea, which number of seven is convenable and agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras hath declared. Then with a weeping countenance, I made this orison to the puissant goddess, saying: Oh blessed queen of heaven, whether thou be the dame Ceres which art the original and motherly nurse of all fruitful things in earth, who after the finding of thy daughter Proserpina, through the great joy which thou diddest presently conceive, madest barren and unfruitful ground to be plowed and sown, and now thou inhabitest in the land of Eleusis; or whether thou be the celestial Venus, who in the beginning of the world diddest couple together all kind of things with an engendered love, by an eternal propagation of human kind, art now worshipped within the temples of the isle Paphos, thou which art the sister of the god Phoebus, who nourishest so many people by the generation of beasts, and art now adored at the sacred places of Ephesus, thou which art horrible Proserpina, by reason of the deadly howlings which thou yieldest, that hast power to stop and put away the invasion of the hags and ghosts which appear unto men, and to keep them down in the closures of the earth: thou which art worshipped in diverse manners, and doest illuminate all the borders of the earth by thy feminine shape, thou which nourishest all the fruits of the world by thy vigor and force; with whatsoever name or fashion it is lawful to call upon thee, I pray thee, to end my great travail and misery, and deliver me from the wretched Fortune, which had so long time pursued me. Grant peace and rest if it please thee to my adversities, for I have endured too much labour and peril. Remove from me my shape of mine ass, and render to me my pristine estate, and if I have offended in any point of divine majesty, let me rather die then live, for I am full weary of my life. When I had ended this orison, and discovered my plaints to the goddess, I fortuned to fall asleep, and by and by appeared unto me a divine and venerable face, worshipped even of the gods themselves. Then by little and little I seemed to see the whole figure of her body, mounting out of the sea and standing before me, wherefore I purpose to describe her divine semblance, if the poverty of my human speech will suffer me, or her divine power give me eloquence thereto. First she had a great abundance of hair, dispersed and scattered about her neck, on the crown of her head she bare many garlands interlaced with flowers, in the middle of her forehead was a compass in fashion of a glass, or resembling the light of the moon, in one of her hands she bare serpents, in the other, blades of corn, her vestment was of fine silk yielding diverse colours, sometime yellow, sometime rosy, sometime flamy, and sometime (which troubled my spirit sore) dark and obscure, covered with a black robe in manner of a shield, and pleated in most subtle fashion at the skirts of her garments, the welts appeared comely, whereas here and there the stars glimpsed, and in the middle of them was placed the moon, which shone like a flame of fire, round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a timbrel of brass, which gave a pleasant sound, in her left hand she bare a cup of gold, out of the mouth whereof the serpent Aspis lifted up his head, with a swelling throat, her odoriferous feet were covered with shoes interlaced and wrought with victorious palm. Thus the divine shape breathing out the pleasant spice of fertile Arabia, disdained not with her divine voice to utter these words unto me: Behold Lucius I am come, thy weeping and prayers hath moved me to succor thee. I am she that is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! the principal of the gods celestial, the light of the goddesses: at my will the planets of the air, the wholesome winds of the Seas, and the silences of hell be disposed; my name, my divinity is adored throughout all the world in diverse manners, in variable customs and in many names, for the Phrygians call me the mother of the gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Ethiopians which dwell in the orient, and the Egyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustom to worship me, do call me Queen Isis. Behold I am come to take pity of thy fortune and tribulation, behold I am present to favour and aid thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthful day which is ordained by my providence, therefore be ready to attend to my commandment. This day which shall come after this night, is dedicated to my service, by an eternal religion, my priests and ministers do accustom after the tempests of the sea, be ceased, to offer in my name a new ship as a first fruit of my navigation. I command thee not to profane or despise the sacrifice in any wise, for the great priest shall carry this day following in procession by my exhortation, a garland of roses, next the timbrel of his right hand: follow thou my procession amongst the people, and when thou commest to the priest make as though thou wouldest kiss his hand, but snatch at the roses, whereby I will put away the skin and shape of an ass, which kind of beast I have long time abhorred and despised, but above all things beware thou doubt not nor fear any of those things, as hard and difficill to be brought to pass, for in the same hour that I am come to thee, I have commanded the priest by a vision what he shall do, and all the people by my commandment shall be compelled to give thee place and say nothing! Moreover, think not that amongst so fair and joyful ceremonies, and in so good a company that any person shall abhor thy ill-favoured and deformed figure, or that any man shall be so hardy, as to blame and reprove thy sudden restoration to human shape, whereby they should gather or conceive any sinister opinion: and know thou this of certain, that the residue of thy life until the hour of death shall be bound and subject to me! And think it not an injury to be always serviceable towards me, since as by my mean and benefit thou shalt become a man: thou shalt live blessed in this world, thou shalt live glorious by my guide and protection, and when thou descendest to hell, where thou shalt see me shine in that subterrene place, shining (as thou seest me now) in the darkness of Acheron, and reigning in the deep profundity of Styx, thou shalt worship me, as one that hath been favourable to thee, and if I perceive that thou art obedient to my commandment, addict to my religion, and merit my divine grace, know thou, that I will prolong thy days above the time that the fates have appointed, and the celestial planets ordained.

When the divine image had spoken these words, she vanished away! By and by when I awaked, I arose, having the members of my body mixed with fear, joy and sweat, and marvelled at the clear presence of the puissant goddess, and being sprinkled with the water of the sea, I recounted orderly her admonitions and divine commandments. Soon after, the darkness chased away, and the clear and golden sun arose, when as behold I saw the streets replenished with people going in a religious sort and in great triumph. All things seemed that day to be joyful, as well all manner of beasts and houses, as also the very day itself seemed to rejoice. For after the hoarfrost, ensued the hot and temperate sun, whereby the little birds weening that the springtime had been come, did chirp and sing in their steven melodiously: the mother of stars, the parent of times, and mistress of all the world: the fruitful trees rejoiced at their fertility: the barren and sterile were contented at their shadow, rendering sweet and pleasant shrills! The seas were quiet from winds and tempests: the heaven had chased away the clouds, and appeared fair and clear with his proper light. Behold then more and more appeared the pomps and processions, attired in regal manner and singing joyfully: one was girded about the middle like a man of arms: another bare and spare, and had a cloak and high-shoes like a hunter! another was attired in a robe of silk, and socks of gold, having his hair laid out, and dressed in form of a woman! There was another wore leg-harness, and bare a target, a sallet, and a spear like a martial soldier: after him marched one attired in purple with vergers before him like a magistrate! After him followed one with a mantle, a staff, a pair of pantofles, and with a gray beard, signifying a philosopher: after him went one with line, betokening a fowler, another with hooks declaring a fisher: I saw there a meek and tame bear, which in matron habit was carried on a stool: an ape with a bonnet on his head, and covered with lawn, resembling a shepherd, and bearing a cup of gold in his hand: an ass which had wings glued to his back, and went after an old man, whereby you would judge the one to be Pegasus, and the other Bellephoron. Amongst the pleasures and popular delectations, which wandered hither and thither, you might see the pomp of the goddess triumphantly march forward: the woman attired in white vestments, and rejoicing, in that they bare garlands and flowers upon their heads, bespread the ways with herbs, which they bare in their aprons, where this regal and devout procession should pass: Other carried glasses on their backs, to testify obeisance to the goddess which came after. Other bare combs of ivory, and declared by their gesture and motions of their arms, that they were ordained and ready to dress the goddess: others dropped in the ways as they went balm and other precious ointments: then came a great number, as well of men as women, with candles, torches, and other lights, doing honour to the celestial goddess: after that sounded the musical harmony of instruments: then came a fair company of youth, apparelled in white vestments, singing both meter and verse, with a comely grade which some studious poet had made in honour of the Muses: In the mean season, arrived the blowers of trumpets, which were dedicated unto Serapis, and to the temple before them were officers and beadles, preparing room for the goddess to pass. Then came the great company of men and women, which had taken divine orders, whose garments glistered all the streets over. The women had their hair anointed and their heads covered with linen: but the men had their crowns shaven, which were the terrene stars of the goddess, holding in their hand instruments of brass, silver and gold, which rendered a pleasant sound.

The principal priests which were apparelled with white surplices hanging down to the ground, bare the relics of the puissant goddess. One carried in his hand a light, not unlike to those which we used in our houses, saving that in the middle thereof appeared a bowl which rendered a more bright flame. The second attired like the other bare in his hand an altar, which the goddess herself named the succor of nations. The third held a tree of palm with leaves of gold, and the verge of Mercury. The fourth showed out a token of equity by his left hand, which was deformed in every place, signifying thereby more equity than by the right hand. The same priest carried a round vessel of gold, in form of a cap. The fifth bare a van, wrought with springs of gold, and another carried a vessel for wine: by and by after the goddess followed afoot as men do, and specially Mercury, the messenger of the goddess infernal and supernal, with his face sometime black, sometime fair, lifting up the head of the dogs Anubis, and bearing in his left hand, his verge, and in his right hand, the branches of a palm tree, after whom followed a cow with an upright gait, representing the figure of the great goddess, and he that guided her, marched on with much gravity. Another carried after the secrets of their religion, closed in a coffer. There was one that bare on his stomach a figure of his god, not formed like any beast, bird, savage thing or human shape, but made by a new invention, whereby was signified that such a religion should not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side, pictures figured like unto the manner of the Egyptians, and on the other side was an ear, whereupon stood the serpent Aspis, holding out his scaly neck. Finally, came he which was appointed to my good fortune according to the promise of the goddess. For the great priest which bare the restoration of my human shape, by the commandment of the goddess, approached more and more, bearing in his left hand the timbrel, and in the other a garland of roses to give me, to the end I might be delivered from cruel fortune, which was always mine enemy, after the sufferance of so much calamity and pain, and after the endurance of so many perils: then I not returning hastily, by reason of sudden joy, lest I should disturb the quiet procession with mine importunity, but going softly through the press of the people, which gave me place on every side, went after the priest. The priest being admonished the night before, as I might well perceive stood still and holding out his hand, thrust out the garland of roses into my mouth, I (trembling) devoured with a great affection: and as soon as I had eaten them, I was not deceived of the promise made unto me. For my deform and assie face abated, and first the rugged hair of my body fell off, my thick skin waxed soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth began round, my long ears were made little, my great and stony teeth waxed less like the teeth of men, and my tail which cumbered me most, appeared nowhere: then the people began to marvel, and the religious honoured the goddess, for so evident a miracle, they wondered at the visions which they saw in the night, and the facility of my reformation, whereby they rendered testimony of so great a benefit which I received of the goddess. When I saw myself in such estate, I stood still a good space and said nothing, for I could not tell what to say, nor what word I should first speak, nor what thanks I should render to the goddess, but the great priest understanding all my fortune and misery, by divine advertisement, commanded that one should give me garments to cover me: howbeit as soon as I was transformed from an ass to my human shape, I hid the privity of my body with my hands as shame and necessity compelled me. Then one of the company put off his upper robe and put it on my back: which done, the priest looked upon me, with a sweet and benign voice, gan say in this sort: Oh my friend Lucius, after the endurance of so many labours, and the escape of so many tempests of fortune, thou art at length come to the port and haven of rest and mercy: neither did thy noble lineage, thy dignity, thy doctrine, or anything prevail, but that thou hast endured so many servile pleasures, by a little folly of thy youthfulness, whereby thou hast had a sinister reward for thy unprosperous curiosity, but howsoever the blindness of Fortune tormented thee in diverse dangers: so it is, that now unawares to her, thou art come to this present felicity: let Fortune go, and fume with fury in another place, let her find some other matter to execute her cruelty, for Fortune hath no puissance against them which serve and honour our goddess. For what availed the thieves: the beasts savage: thy great servitude: the ill and dangerous waits: the long passages: the fear of death every day? Know thou, that now thou art safe, and under the protection of her, who by her clear light doth lighten the other gods: wherefore rejoice and take a convenable countenance to thy white habit, follow the pomp of this devout and honorable procession, to the end that such which be not devout to the goddess, may see and acknowledge their error. Behold Lucius, thou art delivered from so great miseries, by the providence of the goddess Isis, rejoice therefore and triumph of the victory of Fortune; to the end thou mayest live more safe and sure, make thyself one of this holy order, dedicate thy mind to the obsequy of our religion, and take upon thee a voluntary yoke of ministry: And when thou beginnest to serve and honour the goddess, then thou shalt feel the fruit of thy liberty: after that the great priest had prophesied in this manner, with often breathings, he made a conclusion of his words: then I went amongst the company of the rest and followed the procession: every one of the people knew me, and pointing at me with their fingers, said in this sort: Behold him who is this day transformed into a man by the puissance of the sovereign goddess, verily he is blessed and most blessed that hath merited so great grace from heaven, as by the innocence of his former life, and as it were by a new regeneration is reserved to the obsequy of the goddess. In the mean season by little and little we approached nigh unto the seacoast, even to that place where I lay the night before being an ass. Thereafter the images and relics were orderly disposed, the great priest compassed about with diverse pictures according to the fashion of the Egyptians, did dedicate and consecrate with certain prayers a fair ship made very cunningly, and purified the same with a torch, an egg, and sulphur; the sail was of white linen cloth, whereon was written certain letters, which testified the navigation to be prosperous, the mast was of a great length, made of a pine tree, round and very excellent with a shining top, the cabin was covered over with coverings of gold, and all the ship was made of citron tree very fair; then all the people as well religious as profane took a great number of fans, replenished with odours and pleasant smells and threw them into the sea mingled with milk, until the ship was filled up with large gifts and prosperous devotions, when as with a pleasant wind it launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like pomp and order as they came to the sea side. When we were come to the temple, the great priest and those which were deputed to carry the divine figures, but especially those which had long time been worshippers of the religion, went into the secret chamber of the goddess, where they put and placed the images according to their order. This done, one of the company which was a scribe or interpreter of letters, who in form of a preacher stood up in a chair before the place of the holy college, and began to read out of a book, and to interpret to the great prince, the senate, and to all the noble order of chivalry, and generally to all the Roman people, and to all such as be under the jurisdiction of Rome, these words following (Laois Aphesus) which signified the end of their divine service and that it was lawful for every man to depart, whereat all the people gave a great shout, and replenished with much joy, bare all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess passed: howbeit I could not do as the rest, for my mind would not suffer me to depart one foot away, so attentive was I to behold the beauty of the goddess, with remembrance of the great misery I had endured.

XLVIII

How the parents and friends of Apuleius heard news that he was alive and in health.

In the mean season news was carried into my country (as swift as the flight of birds, or as the blast of winds) of the grace and benefit which I received of the goddess, and of my fortune worthy to be had in memory. Then my parents friends and servants of our house understanding that I was not dead, as they were falsely informed, came towards me with great diligence to see me, as a man raised from death to life: and I which never thought to see them again, was as joyful as they, accepting and taking in good part their honest gifts and oblations that they gave, to the intent I might buy such things as was necessary for my body: for after I had made relation unto them of all my pristine misery, and present joys, I went before the face of the goddess and hired me a house within the cloister of the temple to the end I might continually be ready to the service of the goddess, and ordinarily frequent the company of the priests, whereby I would wholly become devout to the goddess, and an inseparable worshipper of her divine name: it fortuned that the goddess appeared to me oftentimes in the night persuading and commanding me to take the order of her religion, but I, though I was indued with a desirous goodwill, yet the fear of the same withheld me considering her obeisance was hard and difficill, the chastity of the priests intolerable, and the life frail and subject to many inconveniences. Being thus in doubt, I refrained myself from all those things as seemed impossible.

On a night the great priest appeared unto me, presenting his lap full of treasure, and when I demanded what it signified, he answered, that it was sent me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise: when I was awake, I mused in myself what this vision should pretend, considering I had never any servant called by that name: but whatsoever it did signify, this I verily thought, that it was a foreshow of gain and prosperous chance: while I was thus astonied I went to the temple, and tarried there till the opening of the gates, then I went in and began to pray before the face of the goddess, the priest prepared and set the divine things of every altar, and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the mattins of the morning, testifying thereby the hour of the prime. By and by behold arrived my servant which I had left in the country, when Fotis by error made me an ass, bringing with him my horse, recovered by her through certain signs and tokens which I had upon my back. Then I perceived the interpretation of my dream, by reason that beside the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus.

This done I retired to the service of the goddess in hope of greater benefits, considering I had received a sign and token, whereby my courage increased every day more and more to take upon me the orders and sacraments of the temple: insomuch that I oftentimes communed with the priest, desiring him greatly to give me the degree of the religion, but he which was a man of gravity, and well renowned in the order of priesthood, deferred my affection from day to day, with comfort and better hope, as parents commonly bridle the desires of their children, when they attempt or endeavour any unprofitable thing, saying, that the day when anyone should be admitted into their order is appointed by the goddess, the priest which should minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her commandment, all which things he willed me to attend with marvelous patience, and that I should beware either of too much hastiness, or too great slackness, considering that there was like danger, if being called I should delay: or not called I should be hasty: moreover he said that there was none of his company either of so desperate a mind, or so rash and hardy, as to enterprise anything without the commandement of the goddess, whereby he should commit a deadly offence, considering that it was in her power to damn and save all persons, and if any were at the point of death, and in the way to damnation, so that he were capable to receive the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as by a certain kind of regeneration: finally he said that I must attend the celestial precept, although it was evident and plain, that the goddess had already vouchsafed to call and appoint me to her ministry, and to will me refrain from profane and unlawful meats, as those priests which were already received, to the end I might come more apt and clean to the knowledge of the secrets of religion. Then was I obedient unto these words, and attentive with meek quietness, and probable taciturnity, I daily served at the temple: in the end the wholesome gentleness of the goddess did nothing deceive me, for in the night she appeared to me in a vision, showing that the day was come which I had wished for so long, she told me what provision and charges I should be at, and how that she had appointed her principalest priest Mythra to be minister with me in my sacrifices.

When I heard these divine commandments, I greatly rejoiced: and arose before day to speak with the great priest, whom I fortuned to espy coming out of his chamber: then I saluted him, and thought with myself to ask and demand his counsel with a bold courage, but as soon as he perceived me, he began first to say: Oh Lucius now know I well that thou art most happy and blessed, whom the divine goddess doth so greatly accept with mercy, why dost thou delay? Behold the day which thou desired when as thou shalt receive at my hands the order of religion, and know the most pure secrets of the gods, whereupon the old man took me by the hand, and led me to the gate of the great temple, where at the first entry he made a solemn celebration, and after morning sacrifice ended, brought out of the secret place of the temple books, partly written with unknown characters, and partly painted with figures of beasts declaring briefly every sentence, with tops and tails, turning in fashion of a wheel, which were strange and impossible to be read of the profane people: there he interpreted to me such things as were necessary to the use and preparation of mine order. This done, I gave charge to certain of my companions to buy liberally, whatsoever was needful and convenient, then he brought me to the next baines accompanied with all the religious sort, and demanding pardon of the goddess, washed me and purified my body, according to custom. After this, when no one approached, he brought me back again to the temple, presented me before the face of the goddess, giving a charge of certain secret things unlawful to be uttered, and commanding me, and generally all the rest, to fast by the space of ten continual days, without eating of any beast, or drinking any wine, which thing I observed with a marvelous continency. Then behold the day approached, when as the sacrifice should be done, and when night came there arrived on every coast, a great multitude of priests, who according to their order offered me many presents and gifts: then was all the laity and profane people commanded to depart, and when they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You would peradventure demand (you studious reader) what was said and done there, verily I would tell you if it were lawful for me to tell, you should know if it were convenient for you to hear, but both thy ears, and my tongue shall incur the like pain of rash curiosity: howbeit, I will content thy mind for this present time, which peradventure is somewhat religious and given to some devotion, listen therefore and believe it to be true: thou shalt understand that I approached near unto hell, even to the gates of Proserpina, and after that, I was ravished throughout all the element, I returned to my proper place: About midnight I saw the sun shine, I saw likewise the gods celestial and gods infernal, before whom I presented myself, and worshipped them: behold now have I told thee, which although thou hast heard, yet it is necessary thou conceal it; this have I declared without offence, for the understanding of the profane.

When morning came, and that the solemnities were finished, I came forth sanctified with twelve stoles and in a religious habit, whereof I am not forbidden to speak, considering that many persons saw me at that time: there I was commanded to stand upon a seat of wood, which stood in the middle of the temple, before the figure and remembrance of the goddess; my vestment was of fine linen, covered and embroidered with flowers. I had a precious cope upon my shoulders hanging down to the ground, whereon were beasts wrought of diverse colours as Indian dragons, and Hyperborian griffens, whom in form of birds, the other world doth engender; the priests commonly call such a habit, a celestial stole: in my right hand I carried a light torch, and a garland of flowers upon my head, with palm leaves sprouting out on every side: I was adorned like unto the sun, and made in fashion of an image, in such sort that all the people compassed about to behold me: then they began to solemnize the feast of the nativity, and the new procession with sumptuous banquets and delicate meats: the third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order: when I had continued there a good space, I conceived a marvelous great pleasure and consolation in beholding ordinarily the image of the goddess, who at length admonished me to depart homeward, not without rendering of thanks, which although it were not sufficient, yet they were according to my power. Howbeit I could uneath be persuaded to depart, before I had fallen prostrate before the face of the goddess, and wiped her steps with my face, whereby I began so greatly to weep and sigh that my words were interrupted, and as devouring my prayer, I began to say in this sort: Oh holy and blessed dame, the perpetual comfort of human kind, who by thy bounty and grace nourishest all the world, and hearest a great affection to the adversities of the miserable, as a loving mother thou takest no rest, neither art thou idle at any time in giving thy benefits, and succoring all men, as well on land as sea; thou art she that puttest away all storms and dangers from man’s life by thy right hand, whereby likewise thou restrainest the fatal dispositions, appeasest the great tempests of fortune and keepest back the course of the stars: the gods supernal do honour thee: the gods infernal have thee in reverence: thou environest all the world, thou givest light to the sun, thou governest the world, thou treadest down the power of hell: by thy mean the times return, the planets rejoice, the elements serve: at thy commandment the winds do blow, the clouds increase, the seeds prosper, and the fruits prevail, the birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea, do tremble at thy majesty, but my spirit is not able to give thee sufficient praise, my patrimony is unable to satisfy thy sacrifice, my voice hath no power to utter that which I think, no if I had a thousand mouths and so many tongues: howbeit as a good religious person, and according to my estate, I will always keep thee in remembrance and close thee within my breast. When I had ended mine orison, I went to embrace the great priest Mythra my spiritual father, and to demand his pardon, considering I was unable to recompence the good which he had done to me: after great greeting and thanks I departed from him to visit my parents and friends; and within a while after by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where with a prosperous wind I arrived about the twelfth day of December. And the greatest desire that I had there, was daily to make my prayers to the sovereign goddess Isis, who by reason of the place where her temple was builded, was called Campensis, and continually adored of the people of Rome. Her minister and worshipper was I, howbeit I was a stranger to her church, and unknown to her religion there.

When the year was ended, and the goddess warned me again to receive this new order and consecration, I marvelled greatly what it should signify, and what should happen, considering that I was a sacred person already, but it fortuned that while I partly reasoned with myself, and partly examining the thing with the priests and bishops, there came a new and marvelous thought in my mind, that is to say, I was only religious to the goddess Isis, but not sacred to the religion of great Osiris the sovereign father of all the goddesses, between whom, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a minister unto Osiris, there was no long delay: for in the night after, appeared unto me one of that order, covered with linen robes, holding in his hands spears wrapped in ivy, and other things not convenient to declare, which then he left in my chamber, and sitting in my seat, recited to me such things as were necessary for the sumptuous banquet of mine entry. And to the end I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which caused him a little to halt.

After that I manifestly knew the will of the god Osiris, when mattins was ended, I went from one to another, to find him out which had the halting mark on his foot, according as I learned by my vision; at length I found it true: for I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point as he appeared in the night: he was called Asinius Marcellus, a name not much disagreeing from my transformation. By and by I went to him, which knew well enough all the matter, as being monished by like precept in the night: for the night before as he dressed the flowers and garlands about the head of the god Osiris, he understood by the mouth of the image which told the predestinations of all men, how he had sent a poor man of Madura, to whom he should minister his sacraments, to the end he should receive a reward by divine providence, and the other glory, for his virtuous studies. When I saw myself this deputed unto religion, my desire was stopped by reason of poverty, for I had spent a great part of my goods in travel and peregrination, but most of all in the city of Rome, whereby my low estate withdrew me a great while.

In the end being oft times stirred forward, not without great trouble of mind, I was constrained to sell my robe for a little money: howbeit sufficient for all my affairs. Then the priest spake unto me saying, How is it that for a little pleasure thou art not afraid to sell thy vestments, and entering into so great ceremonies, fearest to fall into poverty? Prepare thyself, and abstain from all animal meats, as beasts and fish. In the mean season I frequented the sacrifices of Serapis, which were done in the night, which thing gave me great comfort to my peregrination, and ministered unto me more plentiful living, considering I gained some money in haunting the court, by reason of my Latin tongue.

Immediately after I was eftsoons called and admonished by the god Osiris, to receive a third order of religion. Then I was greatly astonied, because I could not tell what this new vision signified, or what the intent of the celestial god was, doubting least the former priests had given me ill counsel, and fearing that they had not faithfully instructed me: being in this manner as it were incensed the god Osiris appeared to me the night following, and giving me admonition said, There is no occasion why thou shouldest be afraid with so often order of religion, as though there were somewhat omitted, but that thou shouldest rather rejoice, since as it hath pleased the gods to call thee three times, when as there was never yet any person that achieved to the order but once: wherefore thou mayest think thyself happy for so great benefits. And know thou that the religion which thou must now receive, is right necessary, if thou mean to persevere in the worshipping of the goddess, and to make solemnity on the festival day with the blessed habit, which thing shalt be a glory and renown to thee.

After this sort, the divine majesty persuaded me in my sleep, whereupon by and by I went towards the priest, and declared all that which I had seen, then I fasted ten days according to the custom, and of mine own proper will I abstained longer than I was commanded: and verily I did nothing repent of the pain which I had taken, and of the charges which I was at, considering that the divine providence had given me such an order, that I gained much money in pleading of causes: finally after a few days, the great god Osiris appeared to me in the night, not disguised in any other form, but in his own essence, commanding me that I should be an advocate in the court, and not fear the slander and envy of ill persons, which bear me stomach and grudge by reason of my doctrine, which I had gotten by much labour: moreover, he would not that I should be any longer of the number of his priests, but he allotted me to be one of the decurions and senators: and after he appointed me a place within the ancient palace, which was erected in the time of Sylla, where I executed my office in great joy with a shaven crown.

Endnotes

1. That the hero transformed to an ass was the motive of two Greek romances can hardly be doubted after Photius’ statement. The one, he says, was the work of Lucius of Patrae (who wrote μεταμορφώσεων λόγους διαφόρους), the other the work of Lucian. The Λοὐκιος ἣ Ὄνος preserved in the works of Lucian, is doubtless one of the romances known to Photius. But its style and impartiality never for an instant suggest Lucian, who would have made the metamorphosis a peg for satire. And modern scholars are for the most part agreed that Lucian was not the author. Other considerations prevent our assigning it to Lucius, who, it is said, ran to a greater length, and it would be difficult to set forth the story in briefer terms than are employed by the author of Λοὐκιος ἣ Ὄνος. Probably it is the work of neither, though it may well be the romance attributed to Lucian by Photius. The only sure fact is that in the Λοὐκιος ἣ Ὄνος are to be found the dry bones of The Golden Ass. The curious may consult Professor Rohde’s Ueber Luciarfs Schrift Λοὐκιος ἣ Ὄνος und ihr Verhaeltniss zu Lucius von Patrae und den Metamorphosen des Apuleius.

2. Loves Mistress: or, the Queens Masque. As it was three times presented before their two Excellent Majesties, within the space of eight days. In the presence of sundry foreign ambassadors. 1636.

3. The first edition was “imprinted at London in Fleet street at the sign of the Oliphant by Henry Wykes, Anno 1566.” Other editions appeared in 1571, 1582 (the rarest), 1596, 1600, 1639.

4. The full title runs thus: “A Special Remedy Against the Furious Force of Lawless Love. And also, a true description of the same. With other delightful devices of dainty delights to pass away idle time, with pleasure and profit. Newly compiled in English verse by W. A. Imprinted by Richard Ihones, and are to be sold at his shop over against S. Sepulchres Church without Newgate. 1579.” The tract, which is unique, was found in the Evidence Room in Northumberland House, and reprinted in 1844 by the Roxburghe Society.

Colophon

The Golden Ass
was published in the 2nd century CE by
Apuleius.
It was translated from Latin in 1566 by
William Adlington.

This ebook was produced for
Standard Ebooks
by
Paul King,
and is based on a transcription produced in 2006 by
Donal O’Danachair, David Widger, and Distributed Proofreaders
for
Project Gutenberg
and on digital scans from the
Internet Archive.

The cover page is adapted from
Fotis Sees Her Lover Lucius Transformed Into an Ass. Motif from Apeleius’ the Golden Ass,
a painting completed in 1809 by
Nicolai Abildgaard.
The cover and title pages feature the
League Spartan and Sorts Mill Goudy
typefaces created in 2014 and 2009 by
The League of Moveable Type.

This edition was released on
April 11, 2026, 9:22 a.m.
and is based on
revision 9d2956a.
The first edition of this ebook was released on
August 15, 2022, 1:39 a.m.
You can check for updates to this ebook, view its revision history, or download it for different ereading systems at
standardebooks.org/ebooks/apuleius/the-golden-ass/william-adlington.

The volunteer-driven Standard Ebooks project relies on readers like you to submit typos, corrections, and other improvements. Anyone can contribute at standardebooks.org.

Uncopyright

May you do good and not evil.
May you find forgiveness for yourself and forgive others.
May you share freely, never taking more than you give.

Copyright pages exist to tell you that you can’t do something. Unlike them, this Uncopyright page exists to tell you that the writing and artwork in this ebook are believed to be in the United States public domain; that is, they are believed to be free of copyright restrictions in the United States. The United States public domain represents our collective cultural heritage, and items in it are free for anyone in the United States to do almost anything at all with, without having to get permission.

Copyright laws are different all over the world, and the source text or artwork in this ebook may still be copyrighted in other countries. If you’re not located in the United States, you must check your local laws before using this ebook. Standard Ebooks makes no representations regarding the copyright status of the source text or artwork in this ebook in any country other than the United States.

Non-authorship activities performed on items that are in the public domain—so-called “sweat of the brow” work—don’t create a new copyright. That means that nobody can claim a new copyright on an item that is in the public domain for, among other things, work like digitization, markup, or typography. Regardless, the contributors to this ebook release their contributions under the terms in the CC0 1.0 Universal Public Domain Dedication, thus dedicating to the worldwide public domain all of the work they’ve done on this ebook, including but not limited to metadata, the titlepage, imprint, colophon, this Uncopyright, and any changes or enhancements to, or markup on, the original text and artwork. This dedication doesn’t change the copyright status of the source text or artwork. We make this dedication in the interest of enriching our global cultural heritage, to promote free and libre culture around the world, and to give back to the unrestricted culture that has given all of us so much.