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> |