Part 19
A “shot wagon”[281] is also a good device. This is made like any other wagon with two or four wheels as one likes and is intended to carry a load of stones, hot or cold as one may prefer. It must also be provided with two firm and strong chains, one on each side, which can be depended on to check the wagon even where it has a long track to run upon. It is meant to run on planks set with a downward slope, but one must be careful to keep the wheels from skidding off the planks. When the chains check the speed, the wagon shoots its load out upon the men below. The more uneven the stones are, some large and some small, the more effective the load will be. Canny men, who are set to defend a wall and wish to throw rocks down upon the attacking line or upon the penthouse, make these rocks of clay with pebbles, slingstones, and other hard stones placed inside. The clay is burned hard enough on the outside to endure the flight while the load is being thrown; but as soon as the rocks fall they break into fragments and consequently cannot be hurled back again. To break down stone walls, however, large, hard rocks are required. Similarly, when one hurls missiles from a stone fortress against an opposing wooden tower or upon the axletrees which support siege engines, towers, scaling ladders, cats, or any other engine on wheels, the larger and harder the rocks that are used, the more effective they will be.
Footnote 281:
_Ibid._ The “shot wagon” is not mentioned elsewhere.
Boiling water, molten glass, and molten lead are also useful in defending walls.[282] But if a cat or any other covered engine which cannot be damaged by hot water is being pushed toward a castle, it is a good plan, if the engine is lower than the walls, to provide beams carefully shod with iron underneath and in addition armed with large, sharp, red-hot plowshares. These are to be thrown down upon the wooden engine in which the plowshares are likely to stick fast, while the beams may be hoisted up again. This attack should be followed up with pitch, sulphur, or boiling tar.[283]
Footnote 282:
See the Sorö edition, 424-425, where the editor cites a number of references to the use of fire in defensive warfare; these are nearly all drawn from the sagas.
Footnote 283:
Evidently the purpose would be to crush the engine with the beam, to set it on fire with the hot plowshares, and to put the assailants to flight with the pitch, sulphur, or tar; these would also feed the flames.
Mines dug in the neighborhood of a castle are also an excellent protection; the deeper and narrower they are, the better it is; and where men are shoving mounted engines toward the walls, it were well if there were many mines. All mines should have a number of small openings, which must be covered so as not to be visible on the surface. They should be filled with fuel of the most inflammable sort, peat or anything else that burns readily. When a castle is attacked at night either from wooden towers or with scaling ladders or any other engine on wheels, the defenders should steal out and fire the mines.[284]
Footnote 284:
On the subject of mines see Oman, _Art of War_, 549-550.
Now if it should happen that the enemy’s stones come over the battlements with such violence that the men cannot remain in the open to defend the wall, it is a good plan to set up strong posts cut from thick oak and to lay large and tough cross beams upon these, then to roof the whole over with firm oak timbers, and finally to cover the roofing with a layer of earth not less than three or four ells in depth, upon which the rocks may be allowed to drop.[285] In like manner the attack of a wooden tower that is moving toward a castle may be foiled by setting up strong, firm posts rising considerably higher than the attacking tower. But a more effective contrivance than all the engines that I have now described is a stooping shield-giant which breathes forth flame and fire.[286] And now we shall close our account of the engines that are useful in defending castle walls with the reminder that every sort of weapon with which one can shoot, hurl, hew, or thrust, and every kind that can be used in attack or defense may be brought into service.
Footnote 285:
The posts were apparently placed on top of the wall, the purpose being to raise the wall to a greater height as well as to furnish shelter for the defenders.
Footnote 286:
The shield-giant was probably a mythical device; but it is possible as has been suggested that its fiery breath may refer to the use of Greek fire, with which the Norwegians became acquainted during the crusades, or even to early experiments with gunpowder. Falk, _Altnordische Waffenkunde_, 200-201. It is not known when gunpowder was invented, but the earliest known formula for making it is found in the writings of Roger Bacon, who was a contemporary of the author of the _King’s Mirror_.
------------------------------------------------------------------------
XL
THE PROPER MANNERS AND CUSTOMS OF A ROYAL COURT
_Son._ Since you seem to think that sufficient has been said about weapons both for attack and defense, how they should be made or built, and on what occasion each kind should be used (and after your comments these things are very clear to me), I now wish to ask whether there may not be other subjects which you think ought to be discussed, such as pertain to customs that one must observe in the presence of great men or at royal courts.
_Father._ There still remain a number of things which a man should not fail to hear discussed and to reflect upon, if he is to attend on kings or other magnates and wishes to be ranked among them as a worthy man. But there are three things (which are, however, almost the same in reality) which one must observe with care: they are wisdom, good breeding, and courtesy. It is courtesy to be friendly, humble, ready to serve, and elegant in speech; to know how to behave properly while conversing or making merry with other men; to know precisely, when a man is conversing with women, whether they be young or older in years, of gentle or humble estate, how to select such expressions as are suited to their rank and are as proper for them to hear as for him to use. In like manner when one speaks with men, whether they be young or old, gentle or humble, it is well to know how to employ fitting words and how to determine what expressions are proper for each one to take note of. Even when mere pleasantry is intended, it is well to choose fair and decent words. It is also courtesy to know how to discriminate in language, when to use plural and when to use singular forms in addressing the men with whom one is conversing; to know how to select one’s clothes both as to color and other considerations; and to know when to stand or sit, when to rise or kneel. It is also courtesy to know when a man ought to let his hands drop gently and to keep them quiet, or when he ought to move them about in service for himself or for others; to know in what direction to turn his face and breast, and how to turn his back and shoulders. It is courtesy to know precisely when he is free to wear his cloak, hat, or coif, if he has one, and when these are not to be worn; also to know, when at the table, whether good breeding demands that one must watch the great men partake of food, or whether one may eat and drink freely in any way that seems convenient and proper. It is also courtesy to refrain from sneers and contemptuous jests, to know clearly what churlishness is and to avoid it carefully.
It is good breeding to be agreeable and never obstinate when one is with other men, and to be modest in demeanor; to walk a proper gait when on foot and to watch one’s limbs carefully wherever one goes to make sure that each will move correctly and yet in a natural way. It is good breeding, too, when one strolls about in a city among strangers, to keep silence and use few words, to shun turmoil and disgraceful tippling, to punish theft and robbery and all other foolish rioting. It is also good breeding to avoid profanity, cursing, scolding, and all other pernicious talk. Be careful also never to appear as the advocate of stupid and dishonest men and especially not to support them in their impudence, but rather to show hatred for wickedness in every form. It is good breeding to shun chess and dice, brothels and perjury, false testimony, and other lasciviousness or filthy behavior. It shows good breeding to be cleanly in food and clothes; to take good care of the ships, horses, weapons, and buildings that one may possess; to be cautious and never rash and to be undismayed in times of stress; never to be ostentatious, domineering, or envious; and to shun arrogance and affectation in every form. But the chief point in all conduct is to love God and holy church, to hear mass regularly, to be diligent in divine service, and to implore mercy for oneself and all other Christian people.
No one can attain to all these virtues which we have now enumerated as belonging to courtesy and good breeding, unless he is also endowed with wisdom. These gifts will accompany wisdom: elegance in speech, eloquence, insight into proper conduct, and ability to discriminate between good manners and what passes for such in the sayings of foolish men, though they are in fact bad manners. It is also wisdom, when one is present at the law court, or some other place where men congregate, and hears the speeches and the suits of men, to be able to discern clearly what suits or what speeches delivered there are based on reason and which ones are merely glib palaver and senseless verbosity. It is also wisdom to have a clear appreciation, when decrees are rendered in the disputes of men, of how these are stated, so that not a word will be added or taken away, if one should need to know them at some later time. It is also wisdom to keep faithfully in mind what facts were discussed and what agreements were reached. It is wisdom to know the law thoroughly, to have clear perceptions of what is actual law and what is merely called law, being nothing but quibble and subterfuge. It is also wisdom, if one has a request to make, to be able to determine what he may ask for that will prove serviceable and is proper for the other to grant; also, if one meets a request, to know precisely what he may grant with propriety and in what matters he must be careful not to bind himself or those who come after him, such things, namely, as may prove a disgrace to him rather than a distinction. Finally, it is wisdom not to be strait-handed about things which one may just as well dispose of, lest such stint or stinginess bring shame upon him.
There is also great wisdom in moderation and righteousness. All forms of learning, insight, and good foresight which is necessary to courtesy and good breeding, to stewardship, government and the enforcement of law,—these, too, are akin to wisdom. And you will need to learn all this thoroughly, if you wish to be known among kings and chieftains as an estimable man, for all who know these things are received with favor among the great. Furthermore, the lives of men who have mastered this knowledge may bring great honor to themselves and profit to many others. But wisdom has many forms, for it springs from roots which have many branches. And from these roots of wisdom rises the mightiest of all stems, which again divides into large boughs, many branches, and a multitude of twigs of different sizes, some small and some large. These are later distributed among men in such a way that some obtain the larger and some the smaller ones, and these riches have their value according as they are loved. He who is sure to appreciate this wealth and share it freely receives a large amount; for the nature of this possession is such that it is most attracted to him who loves it most and uses it most liberally. And if men knew how to value and appreciate these riches properly, gold and silver would seem to them like rust, clay, or ashes, when compared with these treasures. But he who wishes to secure this wealth must begin in this way: he must fear Almighty God and love Him above all things.
------------------------------------------------------------------------
XLI
THE SAME SUBJECT CONTINUED
_Son._ It was clearly well-advised to continue this inquiry, for now I have gotten both useful and precise information; and this speech will surely help every man who is at least somewhat intelligent to more definite ideas than he had before. Moreover, those who have received only slender wands from the boughs of wisdom are more numerous than those who have received large branches, some getting but the tiniest twigs, and some a mere leaf, while those who get nothing must indeed be few. Therefore I wish to ask you to instruct me further in the art of choosing and laying hold on those branches which may prove useful to myself and others.
_Father._ The virtues that I have just enumerated grow especially on the boughs of wisdom, but they ramify into a great many good branches and twigs. Now these are the branches which are most useful: a rational outlook, a temperate mind, and the capacity to determine judiciously what one owes to every other man. If you are angry with any man because of a law suit or some evil deed, take careful thought before seeking revenge, as to how important the matter really is and how great a retribution it is worth. When you hear things in the speech of other men which offend you much, be sure to investigate with reasonable care whether the tales be true or false; but if they prove to be true and it is proper for you to seek revenge, take it with reason and moderation and never when heated or irritated. Even though you hear tidings which seem damaging to yourself or your business, such as loss of property or men, always bear it with a calm and undaunted temper. Let the loss of wealth seem least to you, for you must bear in mind that it is sinful to worship wealth or to love it too highly, even though it returns a man’s love and comes abundantly into his keeping. And to love wealth much, when it seems inclined to turn away from a man and does not return his love, is surely sinful and will lead to grief. Remember, too, that all come destitute into the world; and our mode of departure from this life is such that wealth cannot follow us out of the world. Nevertheless, you must take heed that nothing is lost through your neglect or indifference. And never grieve so deeply over a loss that you cannot be hopeful and cheerful as before.
If you suffer loss of men, bear that loss, too, with a calm spirit; for remember that every man in departing this life fulfils a law in human nature, inasmuch as no one is created to live forever in this world. Let it grieve you more, if an acquaintance of yours who has not lived as he ought here on earth, should die in that state and leave the world in disgrace; but most of all if you fear that his soul is in peril; for such things are rather to be lamented than that in dying he pays a debt to nature. But if he lived uprightly while on earth and made proper provision for his soul before he died, then you may take comfort in the good repute that lives after him, and even more in the blissful happiness which you believe he will enjoy with God in the other world. In the same way you must keep your spirit calm and in good control when such events come to pass as may seem profitable to you and stir your heart to joy and gladness, whether it be the death of men whom you have hated, or other happenings in which you might seem to find pleasure. But if you should happen to hear of the death of a man whom you counted an enemy and to whom you had planned to do evil, if opportunity should be found, rejoice much more in that God has saved you from a threefold sin than in the death of him who has departed. For you should be glad that God has prevented your hands from committing the sinful deed that was in your purpose, and has relieved your mind of the long-continued wrath and bitterness which you cherished against your enemy while he lived.
Likewise, if high honors and dignities should come to you from a king or from other magnates, it is important that you should know how to receive them with modesty, lest what befalls so many an indiscreet man should also happen to you. For it is often the case that when one who is lacking in good sense receives any preferment from great men, he will rate himself so high in his pride and avarice that he counts no other man his equal. But such pretension leads to the downfall of everyone who behaves in this way; inasmuch as it is God’s purpose to strike down immoderate pride with sacred humility; and everyone who is too proud and greedy in his behavior will surely find God a constant opponent. Now if you should be so fortunate as to receive preferments from a king or other princes, remember it is God’s method and purpose, by prompting them (for He holds the minds and hearts of chiefs in His hand), to elevate such men as He wishes to honor and dignity. On the other hand, it is also the duty of every man to assist all those who have less strength than he. Keep in mind, then, if God should raise you up to any place of honor, that it must be to the profit of all who are less capable than yourself, except such as hate morality and right counsel; to them it should be a hindrance for a just man to be given power and authority. If God gives you wisdom and clear insight and you have also the good fortune to be awarded honors by great men, there are certain vices which you need especially to guard against: arrogant self-esteem, avarice that yearns for bribes, and forgetful neglect of the needs of men who are less capable than yourself. Keep constantly before your eyes as a warning the misfortunes of those who have fallen into disgrace because of immoderate pride. Also keep in mind, as a comforting hope, the careers of men who have received constant honors because of their steadfast justice and humility.
------------------------------------------------------------------------
XLII
A DISCUSSION OF HOW GOD REWARDS RIGHTEOUSNESS, HUMILITY, AND FIDELITY, ILLUSTRATED BY EXAMPLES DRAWN FROM SACRED AND PROFANE HISTORY
_Son._ I see clearly that God creates men unequal in power and wisdom because He wishes to see how each one is going to use what He has endowed him with, whether in high living for the glorification of self, or in bountiful kindness toward those who have need of him and have not received such gifts from God. And now I want to ask you to cite a few examples both of men whose good sense and humility have brought them honor and of such as have suffered destruction through vain pride.
_Father._ There have been so many cases of that sort, that we should have to extend our talk to a great length, if we were to mention all those of either class which we know could serve as examples to show how these things have worked out. I shall therefore name a few only, though some of each kind, for in that way a long discourse may be the sooner finished. The following instances are ancient and easily remembered. When Joseph was sold into Egypt,[287] a mighty lord bought him; but after he had purchased him he found that Joseph was a discreet man, and he preferred and honored him above all his other servants, not only above those whom he kept in bondage, but even above his freeborn kinsmen; and he gave into his hands the oversight of his wealth and property, house and home, and all his welfare. But because Joseph was a handsome man, kind and courteous in behavior, and sensible in speech, he won the love and friendship of all who knew him and were subject to the same lord who was Joseph’s master.
Footnote 287:
_Genesis_, cc. xxxix-xli. The author treats the Biblical narratives with great freedom.