Narrative Sections

Citation practice for the Roman de la Rose and most medieval texts has traditionally referenced the currently accepted critical editions. Yet this scholarly protocol inhibits the cross-manuscript comparative study that the Roman de la Rose Digital Library promotes. Since the number of lines for the work varies from one manuscript to another, depending on interpolations or excisions, the narrative mapping of the Roman de la Rose divides the text into reading segments instead of lines. This means that comparable passages across different manuscript can be readily locatable, while number of lines for each section facilitate tracking variations in section length from one exemplar to another. The narrative mapping protocol borrows from that used for classical texts, where one cites not a page number or a given edition or translation but a segment of the text.

In the case of the Roman de la Rose, the letters G and J represent the authors Guillaume de Lorris and Jean de Meun while Arabic numerals together with Roman letters indicate segments and shorter sub-segments within them. Interpolations have been given different numbering. You can view the spreadsheet of narrative sections below or in a Google Spreadsheet.

Currently, we cannot link directly to these narrative sections in the manuscript collection, however, we hope to restore this functionality in a future iteration of the project.

Section Lines Lecoy Description
G 1a 1-20 1-20 Preface
G 1b 1-10 21-30 Introduction (1)
G 1c 1-14 31-44 Introduction (2)
G 2a 1-42 45-86 The dream begins: Themes of Spring, Nature, Love, and the (poetic) song of birds
G 2b 1-16 87-102 Amans dreams that he rises, dresses, and goes out into the countryside
G 2c 1-26 103-128 Amans finds a river he’s never seen before, washes himself, then wanders in a broad prairie
G 3a 1-10 129-138 Amans discovers the Garden of Deduiz, the wall with its painted portraits
G 3b 1-322 139-460 Ekphrastic description of the portraits of the courtly vices painted on the exterior of the garden wall
G 3b.1 1-12 139-151 Haïne
G 3b.2 1-4 152-155 Felonie
G 3b.3 1-13 156-168 Vilanie
G 3b.4 1-26 169-194 Covoitise
G 3b.5 1-39 195-234 Avarice
G 3b.6 1-56 235-290 Envie
G 3b.7 1-48 291-338 Tritesce
G 3b.8 1-66 339-404 Vielleice
G 3b.9 1-34 405-438 Ypocrisie
G 3b.10 1-22 439-460 Povreté
G 4a 1-34 461-494 Garden described as locus amoenus
G 4b 1-27 495-521 Amans seeks entry, finds a small gate and knocks
G 4c 1-50 522-572 Oiseuse opens the gate, detailed description of her
G 4d 1-55 573-628 Oiseuse recounts creation of the Garden by Deduiz; Amans expresses his desire to see more of it
G 5a 1-52 629-680 Amans enters the garden, birds sing enchantingly
G 5b 1-37 681-717 Amans reflects on garden, listens to birds singing, approaches Deduiz
G 5c 1-23 718-740 Amans gazes at Leesce, Deduiz’ mistress
G 5d 1-34 741-774 Amans watches the dance and the dancers
G 5e 1-24 775-798 Cortoisie invites Amans to dance
G 5f 1-64 799-862 Lyric description of Deduiz and Leesce dancing
G 6a 1-41 863-903 Amors introduced and described
G 6b 1-31 904-934 Douz Regart, Amors’ squire, introduced, holding Amors’ two bows and 10 arrows: 5 in his right hand, 5 in his left
G 6c 1-50 935-984 Douz Regart’s arrows of love, 5 positive, 5 negative. The courtly: Biautez, Simpleice, Franchise, Compaignie, Bel Samblant; the anti-courtly: Orguelz, Vilanie, Felonie, Honte, Desesperance.
G 7a 1-292 985-1276 Description of the seven principal courtiers in Deduiz’ Garden
G 7a.1 5-32 989-1016 Biautez
G 7a.2 33-140 1017-1124 Richece
G7a.2.a 101-140 1085-1124 Richece’s bejeweled coiffure
G 7a.3 141-204 1125-1188 Largesce
G 7a.4 205-242 1189-1226 Franchise
G 7a.5 243-264 1227-1248 Cortoisie
G 7a.6 265-272 1249-1256 Oiseuse
G 7a.7 273-292 1257-1276 Joinece
G 7b 1-48 1277-1314 Amans watches the dance
G 8a 1-30 1315-1344 Shape of the Garden, trees and fruits
G 8b 1-36 1345-1380 Trees and natural wonders of the Garden
G 8c 1-38 1381-1418 Streams and fountains of the Garden
G 9a 1-103 1418-1520 Fountain of Narcisus described
G 9a.1 1-19 1418-1436 Amors follows Amans to Fountain and giant pine; inscription on edge of fountain
G 9a.2 20-77 1437-1494 Narcisus myth recounted
G 9a.3 78-87 1495-1504 Punishment and moral
G 9a.4 88-103 1505-1520 Moralizing exhortation to women
G 9b 1-48 1521-1568 Amans sees prismatic crystals in the bottom of the fountain, mirror metaphor
G 9c 1-44 1569-1612 Le miroir périlleux
G 9c.1 1-8 1569-1576 No remedy for seeing one’s reflection
G9c.1*1 1-36 <i>The mirror of Narcisus compared to the mirror of Virgil. Typically 36 lines.</i>
G 9c.2 9-44 1577-1612 Account of the mirror’s destructive powers
G 9d 1-40 1613-1652 The mirror begins to reflect the garden’s roses
G 9e 1-26 1653-1678 Amans sees the Rose: sensuous description
G 10a 1-200 1679-1878 Amors pierces Amans’ heart with his arrows
G 10a.1 1-29 1679-1707 Amors shoots Amans, effect of wound
G 10a.2 30-52 1708-1730 First arrow: Biautez
G 10a.3 53-81 1731-1759 Second arrow: Simpleice
G 10a.4 82-136 1760-1814 Third arrow: Cortoisie
G 10a.5 137-158 1815-1836 Fourth arrow: Compaignie
G 10a.6 159-186 1837-1864 Fifth arrow: Bel Samblant
G 10a.7 187-200 1865-1878 The love wounds and their effect
G 10b 1-170 1879-2048 Amors takes Amans ‘prisoner’ and demands fealty
G 10c 1-26 2049-2074 Authorial intervention: reprise of G1a on veracity of dreams where truth is concealed but will be revealed before the end
G 10d 1-674 2075-2748 Amors reveals the 10 Commandments of fin’amors to Amans and teaches him how an obedient lover should perform Amors’ service
G10d*1 1-11 a-j <i>Amors denounces Vilanie. 10 lines that do not occur in BnF, fr. 1573 (Lecoy’s base manuscript). He has supplied them from control manuscripts and letters them a-j.</i>
G 10d.1 1-12 2075-2086 Amors denounces calomnie
G 10d.2 13-22 2087-2096 Amors counsels cortoisie
G 10d.3 23-38 2097-2112 Amors advises decorum in speech
G 10d.4 39-48 2113-2122 Amors: Affect modesty, avoid orguelz
G 10d.5 49-88 2123-2162 Amors: Strive for elegance of dress and appearance
G 10d.6 89-124 2163-2198 Amors: Affect gaiety, liveliness
G 10d.7 125-138 2199-2212 Amors: Practice largesse, generosity
G 10d.8 139-146 2213-2220 Amors: Affect brevity of speech
G 10d.9 147-178 2221-2252 Amors: Practice fidelity, be steadfast
G 10d.10 179-492 2253-2566 Amors: How to perform Amans’ service
G 10d.11 493-554 2567-2628 Amors: Esperance, the sovereign remedy for love
G 10d.12 555-674 2629-2748 Amors: Douz Pensers, Doux Palers, Douz Regart, the lover’s friends and acolytes of Esperance
G 11a 1-22 2749-2770 Amors vanishes, Amans alone, laments
G 11b 1-38 2771-2808 Bel Acueil arrives and permits Amans to approach the Rose
G 11c 1-41 2809-2849 4 guardians of the Rose introduced: Dangier, Male Bouche, Honte, Peor
G 11d 1-13 2850-2862 Bel Acueil approves the zeal of the guardians, reproves Amans for wishing to kiss the Rose
G 11e 1-41 2863-2903 Amans’ confession to Bel Acueil, his reproving response
G 12a 1-23 2904-2926 Dangier berates Amans
G 12b 1-28 2927-2954 Amans expelled from the Rose garden, Bel Acueil flees
G 12c 1-128 2955-3082 Reson preaches against love, Amors and his retinue
G 12c.1 1-25 2955-2979 Description of Reson, her divine origin
G 12c.2 26-102 2980-3056 Reson’s discourse to Amans: a head versus heart polemic
G 12c.3 103-128 3057-3082 Amans’ negative response to Reson
G 13a 1-52 3083-3134 Reson departs, Amans seeks solace and aid from Amis
G 13b 1-38 3135-3172 Amis advises Amans to apologize to Dangier
G 13c 1-18 3173-3190 Mollified, Dangier responds to Amans
G 13d 1-13 3191-3203 Amis takes leave of Amans
G 14a 1-27 3204-3230 Amans meditates in front of Rose garden, closely watched by Dangier
G 14b 1-70 3231-3300 Franchise and Pitié come to plead Amans’ cause with Dangier
G 14c 1-26 3301-3326 Dangier caves in and Franchise sends Bel Acueil to Amans
G 14d 1-12 3327-3338 Bel Acueil takes Amans to the Rose garden
G 15a 1-22 3339-3360 Amans sees the Rose, which is larger and more beautiful than the rest
G 15b 1-16 3361-3376 Amans requests permission to kiss the Rose
G 15c 1-14 3377-3390 Bel Acueil refuses
G 15d 1-11 3391-3401 Amans decides not to insist
G 16a 1-20 3402-3421 Venus arrives to help Amans
G 16b 1-33 3422-3454 Venus requests that Bel Acueil consent to the kiss and praises Amans
G 16c 1-26 3455-3480 Bel Acueil consents and Amans kisses the Rose
G 17a 1-12 3481-3492 Prolepsis of final episodes by Amans
G 17b 1-15 3493-3507 Male Bouche defames Amans and his friendship with Bel Acueil
G 17c 1-35 3508-3542 Male Bouche rouses Jalousie, who chastises Bel Acueil
G 17d 1-40 3543-3582 Honte defends Bel Acueil
G 17e 1-37 3583-3619 Jalousie answers that she will build a castle around the garden and imprison Bel Acueil in a tower
G 18a 1-31 3620-3650 Peor and Honte decide to chastise Dangier
G 18b 1-43 3651-3693 Honte wakes Dangier up and reprimands him
G 18c 1-19 3694-3712 Peor reprimands Dangier
G 18d 1-30 3713-3742 Dangier hardens his approach
G 18e 1-36 3743-3778 Amans despairs of his separation from the Rose
G 19a 1-141 3779-3919 Description of Jalousie’s castle.
G 19a.1 1-70 3779-3848 Construction and physical description of the castle
G 19a.2 71-119 3849-3897 Castle guarded by Dangier, Honte, Peor and Male Bouche
G 19a.3 120-141 3898-3919 Bel Acueil imprisoned in the tower and guarded by an old woman (Vielle)
G 20a 1-109 3920-4028 Amans’ soliloquy
G 20a.1 1-11 3920-3930 Amans despairs from losing the gifts of Amors
G 20a.2 12-23 3931-3942 Amans compares his situation to a peasant who loses his crop
G 20a.3 24-55 3943-3974 Amans blames the inconsistency of Amors who acts like Fortune
G 20a.4 56-77 3975-3996 Amans hopes Bel Acueil will not cave in to Jalousie
G 20a.5 78-109 3997-4028 Amans wonders if Bel Acueil will forget their friendship
G20a.5*1 1-76 <i>’Anonymous continuation’ in which Jalousie falls asleep, and Amans gets to spend a night of bliss with the Rose. Typically 76-80 lines.</i>
J 1a 1-54 4029-4082 Amans despairs of finding comfort in love
J 1b 1-20 4083-4102 Amans recalls the three gifts of Amor, but questions their value if Bel Acueil remains in prison
J 1c 1-14 4103-4116 Amans blames Oiseuse for his plight
J 1d 1-28 4117-4144 Amans admits that Reson was right to blame him
J 1e 1-46 4145-4190 Amans remembers Amors’ advice to wait
J 2a 1-8 4191-4198 Reson returns
J 2b 1-65 4199-4263 Reson asks whether Amans really knows his master
J 2c 1-66 4263-4328 Reson defines love as contradictory
J 2d 1-52 4329-4380 Reson, pressed for a clearer definition, describes love as an illness and a game of deception
J2d*1 1-108 <i>‘Litany of Love’ in which Reson describes spiritual love, refers to the Passion of Christ, and outlines a mystical ascent through contemplation, ultimately advising the Amans to select the Virgin Mary as love object. The passage also circulates as a free-standing devotional poem. About 108 lines.</i>
J 2e 1-28 4381-4408 Reson notes Nature’s cleverness in making love pleasurable
J 2f 1-124 4409-4532 Reson describes the heat of youth in contrast with the wisdom of old age
J 2g 1-37 4533-4569 Reson criticizes venal women
J 2h 1-29 4570-4598 Reson warns Amans of the dangers of passion
J 2i 1-44 4599-4642 Amans asks indignantly whether Reson expects him to hate rather than love; he reiterates that he cannot help but love and asks Reson to expound on an alternative that she had mentioned, friendship
J 2j 1-110 4643-4752 Reson draws upon Tulles to promote true friendship
J 2k 1-192 4753-4944 Reson warns against friendship based upon wealth, for it is fickle and dependent upon Fortune
J 2l 1-400 4945-5344 Reson expounds at length about the dangers of wealth and Fortune, explaining that it is best to be satisfied with very little, and finishing by referring to Amans’ comment that she has preached hatred
J 2m 1-59 5345-5403 Amans protests that such a love does not exist, pointing out that even Tulles admits that it is extremely rare
J 2n 1-41 5404-5443 Reson advises that if Amans is incapable of true friendship without regard for wealth, he can nonetheless love humanity
J 2o 1-219 5444-5662 In response to Amans’ request that she discuss whether love or justice is more important, Reson discourses on the superiority of love to justice
J 2o.1 1-115 5444-5558 After explaining her position, Reson gives the castration of Saturnus as an example of the superiority of love
J 2o.2 116-219 5559-5662 Reson gives Virgine and Appius as an example of the superiority of love
J 2p 1-32 5663-5694 Amans thanks Reson for the exposition, but scolds her for her use of vulgar language
J 2q 1-38 5695-5732 Reson replies that she will justify her use of vulgarity but first wants to defend herself against the earlier charge that she preaches hatred
J 2r 1-28 5733-5760 Reson describes natural love, but notes that this is not what Amans is seeking
J 2s 1-122 5761-5882 Reson proposes herself as Amans’ friend; she is a guarantee against fortune
J 2t 1-263 5883-6144 Reson describes the strange residence of Fortune on a rock in the sea, buffeted by the current
J 2t.1 1-65 5883-5947 Reson describes the bizarre wooded island of Fortune which rises out of the sea
J 2t.2 80-167 5948-6048 Reson describes the two rivers of the island, one fresh and lovely, the other turbid
J 2t.3 182-263 6049-6144 Reson describes the unstable house of Fortune, which is half gorgeous and half ugly
J 2u 1-314 6145-6458 Using Seneque and Neron as examples, Reson explains that Fortune destroys the worthy and rewards the unworthy
J 2v 1-142 6459-6600 Reson relates how Phanie warned her father Cresus about impending Fortune by interpreting his dream; he did not listen
J 2w 1-146 6601-6746 Reson offers further warnings against Fortune with the story of Corradin and Mainfrai
J 2x 1-78 6747-6824 Reson reminds Amans of Omer’s story of the two barrels
J2x*1 1-136 <i>Reson narrates examples of ancient heroes, with particularly detailed attention to the conflict of Caesar and Pompey, and the assassination of Caesar. Normally 136 lines.</i>
J 2y 1-46 6825-6870 Reson makes a triple request of Amans, that he love Reson, that he renounce Amors, and that he not value Fortune
J 2z 1-42 6871-6912 Amans dismisses the requests and asks Reson to explain herself for using vulgar language
J2z*1 1-26 <i>Amans accuses Reson of promiscuity in wanting everyone to love her, and she promises that she would never cuckold him. About 26 lines.</i>
J 2aa 1-242 6913-7154 Reson discourses on language and objects, explaining that everything that comes from God is good, that she has committed no wrong in using proper names to discuss things, and that beneath words lie deeper meanings that Amans is missing
J 2bb 1-46 7155-7200 Amans defends his literal-minded approach to language, exclaiming that he has no time for glossing; Reson, dejected, leaves
J2bb*1 1-14 <i>An expansion on Amans’ rejection of Reson, in which he comments that he would not love her even if she was the daughter of four gods. Normally 14 lines.</i>
J 3a 1-3 7201-7203 Amans recalls Amis and makes an effort to approach him to bring him up to date on his adventure
J 3b 1-99 7204-7302 Amans and Amis discuss the situation, Amis assuring Amans that the situation is not desperate; no prison can hold Bel Acueil once he has awarded Amans a kiss
J 3c 1-66 7303-7368 Amis counsels Amans to play nice with Male Bouche
J 3d 1-32 7369-7400 Amis counsels Amans to be sweet to Vielle and Jalousie
J 3e 1-160 7401-7560 Amis instructs Amans to gain the other doorkeepers’ sympathy with tears and gifts
J 3f 1-46 7561-7606 Amis advises Amans to present his request cleverly, not directly
J 3g 1-158 7607-7764 Amis discusses the necessity of adaptability, using force or imploring pity, as the situation requires
J 3h 1-24 7765-7788 Amans protests that he cannot behave so hypocritically
J 3i 1-66 7789-7854 Amis replies that this is not an open war, but one that must be waged through ruse
J 3j 1-76 7855-7930 Amis offers a new method for attaining the Rose: fole largece; this is the quickest route to the castle of love
J 3k 1-94 7931-8024 The only constraint to fole largece is poverty, Amis explains, a state that he himself knows well
J 3l 1-134 8025-8158 Still, Amis continues, the advantage to poverty is that it revealed a true friend to him, one who did not abandon him when he lost his worldly goods
J 3m 1-92 8159-8250 Amis advises that Amans give gifts to the extent that he can
J 3n 1-72 8251-8322 Referring to Juvenaus, Amis explains that all women are easily swayed by gifts
J 3o 1-96 8323-8418 Amis observes that things have not always been so; during the golden age, love was sincere and loyal, not rapacious
J3p 1-18 8419-8436 Amis interrupts himself to note that love is incompatible with domination, beginning an account of a jealous husband, Jalous
J 3q 1-94 8437-8530 Amis, in the voice of the husband, berates his wife for carrying on when he goes off on business and for paying attention to young men
J3r 1-42 8531-8572 Jalous laments that he should have followed the advice of Theofrastus and never married: whether a women is ugly or beautiful, she will betray her husband
J 3s 1-72 8573-8656 All women can be seduced; women like Penelope or Lucrece no longer exist
J 3t 1-72 8657-8728 Jalous calls upon authorities – Valerius, Juvenaus, Phoroneüs – to argue against marriage
J 3u 1-94 8729-8812 Loving Heloÿs, Abailarz got himself castrated by marrying her against her own advice. True, Heloÿs loved Abailarz sincerely, but this is an exception. Jalous laments his own decision to get married.
J 3v 1-114 8813-8926 Jalous rants that beautiful clothes cover debauchery
J 3w 1-82 8927-9008 Biautez cannot live with chasteez; but neither can ledeur
J 3x 1-40 9009-9048 Women should be satisfied with their beauty and not seek to enhance it with fancy clothes; so should men
J 3y 1-102 9049-9150 Jalous rages that his wife does not love him
J 3z 1-26 9151-9176 But what can Jalous expect, given the examples of Herculés brought low by Deïanira and Sanson by Dallida?
J 3aa 1-154 9177-9330 Jalous continues to rant, working himself up to violence
J 3bb 1-60 9331-9390 Amis describes Jalous pulling his wife’s hair and abusing her loudly, but none of this affects her; she mocks him
J 3cc 1-22 9391-9412 Amis addresses his companion, pointing out that Jalous is a negative example, because relationships should be based upon equality
J 3dd 1-83 9413-9495 For this reason, during the golden age, people lived in liberty and peace; they did not wander from their homes
J 3ee 1-66 9496-9561 But then Baraz arrived, leading a train of vices
J 3ff 1-87 9562-9648 Next the land was divided up and a seigneurial system set in place
J 3gg 1-256 9649-9904 Amis describes a good husband as one who will not get angry if his wife takes a lover, but welcome her back, and who, if he does hit his wife, will quickly follow the violence with love play, and who, if he takes a mistress, will make sure that his wife does not notice, and who, if his wife does reproach him for betraying her, will lie effectively to hide his adultery
J 3hh 1-68 9905-9972 Amis concludes his discourse, explaining that all women, no matter what their characteristics, need to be carefully managed
J 3ii 1-4 9973-9976 Amans acknowledges the comfort Amis has given him, reflecting that Amis knows more than Reson
J 3jj 1-8 9977-9984 Douz Pensers and Douz Palers return to Amans, but they cannot bring Douz Regart with them!
J 3kk 1-36 9985-10020 Amans sets off on his way through a flowered field where the birds sing, regretting only one of Amis’ pieces of advice: that he remain far from the castle; knowing that he cannot stay away, he takes the road to his left, the quickest route to the castle
J 4a 1-21 10021-10041 Next to a fountain, Amans comes across a noble lady, Richece, with a friend by her side; they are guarding the entrance to a small path
J 4b 1-196 10042-10237 Amans requests entrance, but Richece warns him that the young people who enter ruin themselves, dogged by Povreté and Fain
J 4c 1-17 10238-10254 Amans takes her advice to flee
J 4d 1-22 10255-10276 Setting back off through the garden, Amans reflects on Amis’ advice to be friendly to his adversaries to attain his desires; he has never been duplicitous before
J 5a 1-12 10277-10288 Amors has tested Amans; as this occurs to Amans, the god appears to him, smiling at his discomfort
J 5b 1-120 10289-10408 Amors and Amans discuss Amans’ loyalty, Amors pointing out that Amans has hesitated many times, Amans defending himself
J 5c 1-36 10409-10444 Convinced of Amans’ loyalty, Amors sends for his company to lend their aid, and they appear: Oiseuse, Noblece de Queur, Richece, Franchise, Pitié, Largesce, Hardement, Honor, Cortoisie, Deliz, Simpleice, Compaignie, Seüreté, Deduiz, Leesce, Jolivetez, Biautez, Joinece, Humilitez, Pacience, Bien Celer, Contreinte Atenance, and Fausemblant, son of Baraz and Ypocrisie
J 5d 1-18 10445-10462 Although shocked and horrified by the appearance of the companions Contreinte Atenance and Fausemblant, Amors is convinced of the necessity of Fausemblant when Contreinte Atenance explains that she can only exist with the help of her companion
J5e 1-188 10463-10650 Amors harangues his company
J 5e.1 1-14 10463-10476 Amors has summoned them in hopes of defeating Jalousie who, much to Amors’ chagrin, has imprisoned Bel Acueil in her castle
J 5e.2 15-33 10477-10495 Amors bemoans the loss of those who could have helped him break Jalousie’s hold on the castle and free Bel Acueil: first of all Tibullus, but also Gallus, Catillus, and Ovides
J 5e.3 34-72 10496-10534 Amors names Guillaume de Lorris, Amans, who has suffered terribly for love, and who is not terribly wise, but whom he would be sorry to lose as a servant; Guillaume, Amors notes, will one day record the story of his adventures, up to the moment where he cries that he will never be comforted
J 5e.4 73-188 10535-10650 Then will come Jean Clopinel who will take up the story forty years after the death of Guillaume and reveal the secrets of love, creating a Mirror for Lovers
J 5f 1-68 10651-10718 In response to Amor’s harangue, the Barons confer among themselves and then proclaim their support, with the exception of Richece, who will never like Amans because he is too poor; they further request the presence of Amors’ mother, Venus
J5g 1-138 10719-10856 Amors agrees that his mother’s aid would be good, but points out that Venus is not at his beck and call; he then remarks that he has not been present at every castle taken, which he regrets, because taking a castle without Amors is really just a financial exchange
J5g*1 1-130 <i>Cupid outlines the good qualities of women in a passage that also appears on its own (‘Le Bien des femmes’, in Pfeffer et al., ed., Three Medieval Views of Women). About 130 lines.</i>
J5g*2 1-40 <i>Cupid notes that he dislikes his aunt Juno, just as Apollo did Marsyas, and then narrates the contest of Apollo and Marsyas. Typically 40 lines.</i>
J5h 1-41 10857-10897 The Barons are in accord with Amors, but they request that he allow Fausemblant to accompany them
J6a 1-24 10898-10921 Amors cedes to their wishes, but insists that Fausemblant explain to the Barons where they can find him when they need him
J6b 1-47 10922-10968 Fausemblant asks that he not be required to divulge his whereabouts, because this could be dangerous to him; Amors, however, insists
J6c 1-188 10969-11156 You will find me, says Fausemblant, both in the secular and religious worlds, but more often in the religious world, because it is easy to hide under religious robes
J6d 1-36 11157-11192 Fausemblant announces that he changes his clothes easily so that he is impossible to identify
J6d*1 1-98 <i>Fausemblant discusses the privileges accorded to the mendicants to hear confessions. Up to 98 lines.</i>
J6e 1-70 11193-11262 Encouraged by Amors, Fausemblant reveals that he is a hypocrite, mingling with the rich and shunning the poor, on the pretext that the rich have more need of him than the poor, even though in fact both extremes are hazardous to the soul
J6f 1-190 11263-11452 Jhesuchrist and his disciples did not beg and Justinians writes against it, so healthy people should not beg
J6g 1-42 11453-11494 Fausemblant remarks that Guillaume of Saint Amor was exiled for revealing this truth, attributing Guillaume’s forced departure to Fausemblant’s mother, Ypocrisie.
J6h 1-176 11495-11670 Those who fear God inevitably live in poverty; he prefers to frequent the rich whom he teaches to ignore their parish priests and follow him
J6i 1-90 11671-11760 Fausemblant describes how he carries out his work by insinuating himself at court and in the city; like other valets of the Antecrit, he is good on the outside, evil within, a wolf in sheep’s clothing
J6j 1-106 11761-11866 Fausemblant recalls with approval the University’s condemnation of the diabolic book, ‘Eternal Gospel,’ which preaches against the Pope in favor of the law of the Holy Spirit; he admits, however, that his position in society would have been stronger had the book not been condemned
J6k 1-84 11867-11950 Fausemblant proclaims that his lineage rules the world; hypocrites are everywhere!
J6l 1-34 11951-11984 Amors takes Fausemblant into his service, along with Contreinte Atenance, who would be dead without the aid of Fausemblant
J6m 1-132 11985-12116 Amors begins plans for invading the castle; Fausemblant and Contreinte Atenance, who resembles the white horse of the Apocalypse, will dress up as pilgrims to attack Male Bouche
J6n 1-224 12117-12340 The pair approach Male Bouche and engage him in conversation; they accuse him of having spoken badly of Bel Acueil, a crime for which he repents, but as he kneels, they strangle him and cut out his tongue
J6o 1-14 12341-12354 The pair then break through the door that Male Bouche had been guarding and strangle the snoozing and drunken Norman soldiers who were supposed to be holding down the fort; Cortoisie and Largesce pass quickly through the door after them, and the four stand together
J7a 1-156 12355-12510 Vielle approaches them, frightened, because she does not want to be attacked, but they assure her that they only want Amans to be allowed to approach Bel Acueil and ask that she take Bel Acueil a crown of flowers on Amans’ behalf; they inform her that she has nothing to fear now that Male Bouche is dead and can no longer communicate with Jalousie
J7b 1-195 12511-12705 Vielle speaks to Bel Acueil on behalf of Amans, trying to get him to accept the crown of flowers, which he finally takes, although nervous about what Jalousie will say
J7c 1-25 12706-12730 Noticing that they are alone, Vielle sits down beside Bel Acueil to offer him some advice about the love he is sure to experience in the future
J7d 1-226 12731-12956 Vielle begins by recalling how beautiful she was when she was young; but, knowing the arts of love, she allowed herself to be seduced; now that she is old, she realizes that she should have taken advantage of her suitors and soaked them for every penny she could
J7e 1-14 12957-12970 Amans, or the narrator, aware that he could not possibly overhear Vielle’s discourse, according to the requirements of fiction, explains that Bel Acueil recounted to him what is about to follow after the fact
J7f 1-99 12971-13143 Vielle counsels that Bel Acueil ignore two of Amors’ commandments: to place one’s heart in a single place and not to be avaricious; a woman has the right to perjure herself in love, because even the gods do this
J7g 1-99 13144-13242 The examples of Dydo, Philis, Oenoné, and Medee prove that a woman should not place her love in a single spot; all men are liars
J7h 1-202 13243-13444 Vielle offers tips for making oneself beautiful and for comporting oneself suitably at the table
J7i 1-142 13445-13586 A woman should enjoy love while she is still young to attract lovers; Vielle explains that a woman should seek maximum exposure by going to church often and by showing herself off to best advantage
J7j 1-46 13587-13632 She should choose her lovers carefully and sell herself at a high price
J7k 1-132 13633-13764 The best way to fleece a man is to strike a careful balance between his requests and her concessions, and she should get her entire household into the act by getting them to drop well-placed hints
J7l 1-80 13765-13844 She should make their trysts seem dangerous, their capture in flagrante delicto, like that of Venus and Mars captured in a net by Vulcanus and mocked by the gods, a real possibility
J7m 1-164 13845-14008 Women were created to be free and like all creatures seek to return to their natural state
J7n 1-158 14009-14166 Men and women are governed by natural desires that unfortunately have been hindered by the Law; but these desires should be tolerated, as the example of Venus, Mars and Vulcanus demonstrates, for in exposing the lovers, Vulcanus only made himself ridiculous and aroused Venus’ anger
J7o 1-30 14167-14196 The clever woman uses jealousy as a tool to manipulate her lover, but does not experience it herself
J7p 1-168 14197-14364 Veille draws implicitly upon the art of love: the woman should invent dangers and obstacles; she should keep the room dark to hide her flaws; she should see that they ‘arrive in the port’ at the same time; she should arouse his desire by making him wait; she should pretend that her husband is very jealous. If her husband is in fact jealous, she should get him drunk or put him to sleep with herbs; she should enlist the help of her household
J7q 1-14 14365-14378 But a woman should never be foolish enough to believe that she can hold a man through magical spells – look at Medee
J7r 1-138 14379-14516 It is against nature for a woman to give a man a gift; if only Vielle had realized this she would be wealthy today in her old age, but she gave the gifts she received from others to a man who mistreated her
J7r 1-57 14517-14573 With Vielle’s discourse at an end, Amans comments on the relationship between Male Bouche and Jalousie
J7s 1-90 14574-14663 Bel Acueil, unimpressed by Vielle’s discourse, evinces his fear of Jalousie; Vielle reassures him that she will take care of Jalousie
J7t 1-25 14664-14688 Vielle approaches Amans to give him the good news, and she shows him how to enter the castle through the ‘back door’
J8a 1-48 14689-14736 Just inside the castle, Amans discovers Fausemblant and Contreinte Atenance, pregnant by the latter, along with Amors and his army, ready for the assault, and Bel Acueil; he is about to achieve Dous Regart!
J8b 1-50 14737-14786 Amans and Bel Acueil exchange pleasant words, Bel Acueil promising Amans anything he wants; Amans reaches out his hand to pluck the Rose
J8c 1-262 14787-15048 Dangier appears, ordering Amans to flee, and, along with him, Peor and Honte; Dangier claims that Amans has misunderstood Bel Acueil’s offer
J8d 1-57 15049-15104 Amans, fearing for his life, calls for help to the Barons, the army of Amors, and combat ensues
J8e 1-167 15105-15272 Authorial intervention: explanation of method of telling story and apologies for any unseemly language; all will be clear when the text is glossed
J8f 1-324 15273-15596 Psychomachia begins
J8f.1 1-85 15273-15357 Franchise faces Dangier; Franchise is in bad shape when Pitié rushes to her defense
J8f.2 86-150 15358-15422 Pitié, armed with mercy and tears, is winning against Dangier, until he calls for help
J8f.3 151-168 15423-15440 Coming to Dangier’s aid, Honte appears with a sword, striking Pitié
J8f.4 169-181 15441-15453 Deliz comes to the rescue with his sword, but is driven back by Honte, then saved just in time by Bien Celer
J8f.5 182-209 15454-15481 Bien Celer attacks Honte, but is attacked by Peor
J8f.6 210-226 15482-15498 Peor in turn struggles with Honte but is attacked by Hardement
J8f.7 227-253 15499-15525 Hardement and Peor struggle until Seürté appears
J8f.8 254-324 15526-15596 Seürté mocks Peor who is normally so fearful
J8g 1-32 15597-15628 Seeing that his army is getting the worse of it, Amors demands a truce and calls for aid from his mother, sending Franchise and Dous Regart to carry the message to her
J8h 1-18 15629-15646 Franchise and Dous Regart arrive in Cythera
J8i 1-91 15647-15737 Story of Venus and Adonys with moral: always listen to your girlfriend’s advice
J8j 1-33 15738-15770 Venus agrees to come wage battle against Chasteez; she goes to join the army in her chariot drawn by birds
J8k 1-76 15771-15846 She joins the assault on the castle, which has already begun
J8l 1-14 15847-15860 Amors, Venus, and his company swear an oath on their bows and arrows
J9a 1-8 15861-15868 While the company is swearing the oath, Nature enters and begins to produce human beings at her forge
J9b 1-114 15869-15982 Mort tries to annihilate the whole species, but Nature is too quick; as long as one single exemplar remains, the human species, like the Phenix, will continue
J9c 1-52 15983-16034 Art watches Nature, to whom he is inferior, at her forge
J9d 1-84 16035-16118 Nor can alchemists, no matter how amazing the transformations they create, equal Nature
J9e 1-16 16119-16134 Nature weeps copiously
J9f 1-84 16135-16218 Amans would like to describe Nature in all her beauty, but he is incapable of such a feat; not even Zeusys would have been capable of doing her justice
J9g 1-46 16219-16264 Hearing the oath of Amors and company, Nature is comforted slightly; however, she continues to cry, lamenting her excessive bounty, and calling upon her chaplain, Genyus, to hear her confession
J9h 1-52 16265-16316 Genyus asks Nature to stop crying, then launches into an anti-feminist diatribe: women are emotional, unstable, irritable.
J9i 1-367 16317-16683 Above all, they cannot keep secrets, using them against their husbands; Genyus advises men to flee women like serpents, except to sleep with them in order to perpetuate the species, but the example of Dallida must be kept in mind
J9j 1-87 16684-16770 On her knees, Nature begins her confession, recalling how God created the universe, always present in his mind, out of nothing; Nature is God’s vicar on earth
J9k 1-174 16771-16944 Nature does not complain about the heavens, the planets, the moon – or the sun and the darkness, which create harmony among the four elements
J9l 1-84 16945-17028 But because of the way human beings – in whom the four elements converge – are constructed, heat inevitably absorbs humidity one day, leading to death; although many people shorten their lives by acting against Nature in other ways, like Empedoclés and Origenés
J9m 1-52 17029-17080 Such deaths were foretold by destiny, but Nature avers that astrology only reveals inclinations, not inevitabilities; Reson is more powerful than the stars
J9n 1-388 17081-17468 Nature argues that man cannot be bound by necessity but must be capable of exercising free will; she refutes some of the common arguments against free will
J9n.1 1-14 17081-17094 If there were no free will, there would be no good or evil, because everyone would be bound by destiny
J9n.2 15-44 17095-17124 Still, God knows what will happen in the future; does this not equal predestiny?
J9n.3 45-90 17125-17170 In favor of free will, what about prayer; what good would they be if everything were predetermined? God being just, there must be free will
J9n.4 91-241 17171-17321 Against free will, does truth not equal necessity? God must know what will happen before it happens; does this not mean that what happens is necessary?
J9n.5 242-388 17322-17468 For free will, God’s knowing what will happen poses no restriction on man
J9o 1-28 17469-17496 Things are in the order God has chosen
J9p 1-52 17497-17548 Nature explains that the stars incline people, but people can nonetheless modify their inclinations
J9q 1-214 17549-17762 Nature goes on to say that with intelligent precaution, people can avoid disasters, like Deucalion and Pirra, or Joseph
J9r 1-87 17763-17849 Animals do not know themselves, says Nature, but if they did, they would never agree to serve human beings
J9s 1-150 17850-17999 Nature returns to the subject of the heavens, describing their actions as manifested in the weather in a personification of the sky and the clouds
J9t 1-31 18000-18030 The image of the clouds decked out with their bows and arrows, rainbows, leads Nature into a discourse on optics; she cites the treatise by Alhacem
J9u 1-92 18031-18122 Insisting that Venus and Mars never would have been apprehended had they had a good mirror, Nature throws in some observations on feminine deception, which are seconded by Genyus; Amans adds his own agreement, citing Salemon
J9v 1-94 18123-18216 Nature recounts further properties of mirrors: they make objects appear larger or smaller than they are; they can burn objects; they can show objects in double
J9w 1-57 18217-18273 But Nature does not want to reveal how mirrors work, although to do so would demystify many marvels; women talk too much, and she does not want to become boring
J9x 1-121 18274-18394 Nature notes that people see things that are not there for many other reasons
J9y 1-74 18395-18468 People also see things in dreams, Nature explains, offering the example of old women imagining themselves riding through the night sky with Dame Habonde
J9z 1-16 18469-18484 Nature refuses to reveal whether such visions are true or false, for it is not her intention to dwell on the subject
J9aa 1-92 18485-18576 Nature evokes instead another effect of the heavens, comets; comets foretell the death of the poor as well as the rich
J9bb 1-290 18577-18866 This leads Nature to reflect that hereditary nobility is worthless compared to true nobility
J9cc 1-18 18867-18884 Nature returns to comets, to recall that all humans are equal in the context of the heavens
J9dd 1-48 18885-18932 Nature discusses the natural causes of celestial phenomena that often scare people who do not understand them
J9ee 1-58 18933-18990 Nature has no complaint about the elements, plants or animals, all of whom conform to her law
J9ff 1-56 18991-19046 Nature’s only complaint is against man, to whom she has given so much, although she admits that she did not create his intelligence; she is not capable of that
J9gg 1-69 19047-19115 Nature refers to Platon, who wrote that Nature created only corruptible things, and she grants that although he understood much, he did not grasp the central truth, the Incarnation
J9hh 1-189 19116-19304 Man is contemptible, says Nature, because he is filled with vice, courting his own death through his vicious ways
J9ii 1-71 19305-19375 Nature urges Genyus to carry her greetings to Amors, Venus, and the Barons, but to not to greet Fausemblant; she is also suspicious of Contreinte Atenance. She asks Genyus also to offer a pardon to the company for what they are about to do, as long as they go to confession
J9jj 1-33 19376-19408 Genyus writes down her words, and she seals the letter; she then asks Nature for absolution, which he grants
J10a 1-24 19409-19432 Leaving Nature at her forge, Genyus flies off; there is no sign of Fausemblant, and Contreinte Atenance dashes away
J10b 1-42 19433-19474 Genyus arrives with his message; Amors gives him a chasuble, ring, cross and mitre, and Venus gives him a burning candle; the Barons gather round him to listen
J10c 1-38 19475-19512 Speaking on behalf of Nature, God’s vicar in the natural universe, Genyus reads the excommunication to all those who refuse to do the work of Nature and promises paradise to those who do her work, provided they go to confession
J10d 1-158 19513-19670 Genyus decries those who do not use the tools with which Nature has provided them – anvils, styluses, ploughs – and proclaims that they should be deprived of their tools
J10e 1-62 19671-19732 Genyus urges everyone to work hard to restore their lineages, recalling the story of Cadmus sowing the dragon’s teeth
J10f 1-102 19733-19834 Genyus reminds his audience of the three Fates, Cerberus, the Furies, and the three judges of the underworld; these can be avoided by those who love loyally
J10g 1-42 19835-19876 Genyus urges that they battle the vices recounted by Nature and exposed in the ‘Romance of the Rose;’ Nature possesses a mirror, Genyus explains, which governs her and gives her rules
J10h 1-94 19877-19970 Genyus exhorts everyone to listen to his sermon, because not everyone carries the book of Nature in his heart; if they pay close attention they will gain entrance to the Park of the Lamb, where the animals will never be slaughtered and night will never fall
J10i 1-49 19971-20019 The sun shines eternally in the park, creating a springtime purer even than that existing during Saturnus’ golden age, Saturnus who was castrated by Jupiter
J10j 1-65 20020-20084 It is a terrible thing to castrate a man, claims Genyus, not only because it deprives him of the love of his sweetheart, but also because it takes his masculinity
J10k 1-81 20085-20165 Before Jupiter no one had worked or owned property; Jupiter created cruelty among animals, including birds of prey
J10l 1-47 20166-20212 As humans beings grew crueller, the ages changed from the gold, to the silver, to the bronze, to the iron; and now lambs are black
J10m 1-25 20213-20237 But in the Park of the Lamb the lambs are white; they are carefully guarded by the most beautiful white lamb of all
J10n 1-118 20238-20355 Genyus compares the Park of the Lamb to the Garden of Deduiz: the exterior of the Garden of Deduiz is hell itself, the interior is unstable and illusory; the Park of the Lamb, in contrast, represents all that is eternal
J10o 1-138 20356-20493 Genyus compares the fountain in the Garden of Deduiz to that in the Park of the Lamb: the two sources of the first come from outside, and its waters are troubled and obscure; the second has three sources and its water flows beneath an olive tree bearing a scroll that says ‘This is the water of life’
J10p 1-103 20494-20596 The sunlight in the park in fact is the light radiated by a huge garnet in the middle of the fountain
J10q 1-56 20597-20652 Genyus brings his sermon to a close by offering eternal life to all those who accomplish Nature’s work and drink from the fountain; he throws his burning candle to the ground, and the flame leaps
J11a 1-38 20653-20688 The final assault begins; the barons, shouting their approval gather behind Venus but are blocked by Peor and Honte
J11b 1-38 20689-20780 Venus shouts Honte down, then shoots a flaming arrow through a tiny window at the front of the castle, a window placed there by Nature, between two silver pillars supporting a beautifully proportioned statue with a perfumed reliquary inside
J11b*1 1-50 <i>The narrator compares the image over the ‘reliquary’ to the face of Medusa, and tells the story of Perseus and Medusa. Typically 50 lines. </i>
J11c 1-404 20781-21184 The statue makes Amans think of Pigmalion and his statue, who was also brought to life by Venus; Amans recounts the story
J11d 1-62 21185-21246 Amans explains that he has taken a pilgrim’s vow and will now approach the relics; Venus in the meantime tosses her torch into the castle, and the inhabitants flee in panic
J11e 1-69 21247-21315 As the group flees, Cortoisie stops to persuade Bel Acueil to leave his prison and accord Amans the Rose; he agrees
J11f 1-105 21316-21420 Grateful, Amans, equipped with a stiff pilgrim’s staff and a purse containing two small hammers given him by Nature, heads off for the small window to accomplish his pilgrimage
J11g 1-132 21421-21552 Amans explains that much pleasure comes from being with older women, but because they are experienced, it is necessary to take the long road with them; it is also good to be with young women, because in love contrary things define each other
J11h 1-20 21553-21572 Amans kneels between the pillars and pulls the curtain back to view the relics
J11i 1-30 21573-21602 Amans kisses the statue and introduces his staff into the window, but it does not enter easily because its passage is blocked by a barrier
J11j 1-42 21603-21644 Amans discovers a small narrow passage that lets his staff through, and he enters, noticing that the passage is so tight that he must be the first ever to penetrate it
J11k 1-105 21645-21749 Inside, he tells his friends to listen to how he proceeded; he grasps the stalk of the rosebush with both hands and gives it a shake, spreading seed, then spreads the petals of the rose
J11l 1-1 21750-21750 Amans awakens
J11l*1 1-24 <i>The narrator reflects on his wonderful adventure and on the truthfulness of his dream. About 24-28 lines.</i>