Vaticinium and Amici
The Prophesy, and the Faithful Friend
Note: This story combines Vaticinium with the popular narrative of the faithful friend.
The first part of the story follows the pattern of Vaticinium:
A father and son set sail together, and are surprised when crows land upon the mast, cawing. The boy - in this version named Alexander - understands their speech, and tells their father that they prophesy that one day he will be rich, and his father shall kneel before him, holding a basin for him to wash while his mother holds the towel. Enraged, the father flings his son overboard. The boy is saved by a passing ship, is left at a nearby port, and enters the service of the steward of the castle. The king of that land (which, in the combined Vaticinium/Amici version, is specified as Egypt) had long been plagued by ravens constantly circling him and cawing, and he offered half his kingdom and his daughter’s hand in marriage to any who could free him from this nuisance. Alexander arrives at the court and explains to the king that the ravens want his judgement in a dispute to do with faith in times of hardship: in some versions, it is a lover's quarrel, in which two male ravens fight over which has claim the female based on whether they stood by her during famine; in other versions, it is a family issue, and two parents fight over who has claim to their child. The king judges that the raven who was a faithful caregiver during the period of hardship has the rightful claim, and the three ravens fly away. Alexander is given the hand of the princess, and promised the kingdom of Egypt upon the death of the king.
However, before he becomes king and eventually returns to visit his parents, the second part of the story begins.
Amici
Alexander wishes to travel to Rome, to learn the heights of courtesy that only the court of the emperor can boast. He leaves Egypt, promising to return for the hand of the princess and to take the throne, and serves at the emperor's table. He becomes bosom companions with another king's son there for the same purpose, named Ludwig (or Lodwyke, Lodwicus, etc.). Alexander and Ludwig's deep friendship and connection is reflected in their physical similarity; the two closely resemble each other, except Alexander is strong and skilled in arms, while Ludwig has no skill in battle. Ludwig falls in love with emperor's daughter, a princess named Florentine, and Alexander acts as go between, passing her one gift from Ludwig after another until she agrees to meet with him in private. The two fall in love, and begin a secret affair. Many in the court whisper enviously about them, but say nothing to the emperor for fear of Alexander's retribution. One day, however, word comes from Egypt that the king has died, and Alexander must leave to take the throne and be married. Before he goes, he cautions Ludwig and Florentine to be careful, and Ludwig gives him a ring as mark of his love and gratitude. Once Alexander has departed, the son of the king of Spain, named Guido, grows jealous of Ludwig, and tells the emperor that Ludwig has dishonoured the princess. The emperor decrees that there shall be a trial by combat, and Ludwig, despairing, asks leave for time to travel home to set his affairs in order before the duel. Instead of returning home, however, he goes to Egypt and pours out his heart to Alexander. Alexander agrees to fight in his stead, but he must leave immediately in order to arrive in time, and his wedding to the princess of Egypt is scheduled for the following day. Ludwig agrees to stand in for Alexander at Alexander's own wedding, while Alexander takes his place in duel. After the wedding, Ludwig lays a sword down the middle of the marriage bed, insulting the princess of Egypt who takes him for her true husband and is confused by his unwillingness to touch her. Meanwhile, Alexander defeats Guido in the duel, and wins the hand of Florentine for Ludwig. He departs, and the two trade places once more - but Alexander's wife, furious at 'his' previous cold shoulder, conspires with one of her knights and together they poison him. Alexander becomes a leper, and wanders for years until at last he comes to Rome, where Ludwig is now emperor, having married Florentine and had many children. Alexander is unrecognisable, but when is given food from the emperor's table, he returns the empty cup with Ludwig's own ring in it, clearly identifying him. In private, Ludwig rejoices to see Alexander, and summons all the greatest physicians in the land, but none can cure him. At last, on the point of giving up, Alexander has a dream or a vision in which he learns that the cure for his leprosy is the blood of Ludwig's children, slain by Ludwig himself; at the same time, a voice tells Ludwig that Alexander has discovered the cure. Alexander reveals the message, and Ludwig kills his children and bathes Alexander in their blood. He then speaks to Florentine, asking her, hypothetically, what she would do if the lives of her children could save their friend Alexander; she emphatically agrees that she would do anything for him. Ludwig then reveals what he has done, and horrified, she rushes to the nursery - where they find the children alive, singing the Ave Maria. Alexander is cured, all rejoice, and Ludwig leads his army into Egypt, overthrowing the princess and installing Alexander once more as king. Alexander marries Ludwig's sister instead.
And as in Vaticinium, Alexander at long last decides to visit his parents. When they hear the king is coming, they kneel before him with a basin to for him to wash, and a towel, and do not recognise him until he reveals his identity to them. He raises them up and forgives them their errors.
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See the page for Vaticinium for analogues and notes on the first half of this story.
Nishimura notes relevant motifs, analogues, and references for 'Amici' as well: Motifs and Types: TMI D1502.4.2.1 Blood of children (innocent maidens) as cure for leprosy. H94.4 Identification by ring dropped in glass (cup) of wine. S268 Child sacrificed to provide blood for cure of friend. T351 Sword of chastity. A two-edged sword is laid between the couple sleeping together. ATU 516C Amicus and Amelius. TU198 Friendship of Amicus and Amelius. Analogies: Die Geschichte des Kaisers Skinder (a remarkable tale of exactly the same structure as the Tale of the Seven Wise Men, Latin H. The commentary suggests an eastern origin). Le Amitiez de Ami et Amile (early 13th century. A translation of a Latin biography of the saints from the first half of the 12th century. According to the translator's commentary, the oldest surviving text is found in the Latin epistolary poems of a monastic monk from c. 1090). Konrad, Engelhard. Vincentius Bellovacensis, Speculum Historiale (23.162-169, pp. 956-959. Wesselski, Mönchslatein, 119 is this). Scala Coeli, № 64 ‘Ami et Amile’; Sercambi, Il Novelliere, 39. Reference stories, etc.: In the first half of Gesta Romanorum, 17 ‘Die sechs Dienste’, there is a story of a young man who takes care of the emperor’s personal affairs. Those containing the sword motif that separates the sexes include Ramayana, 3.56 (Sita places leather between her and Ravana). Pentamerone, 1.7 (using sheets) and 1.9; Espinosa, Cuentos Populares Españoles, 47, ‘The Castle Where You Go and Cannot Return’ (original story 139), and Arabian Nights, ‘The Story of Sayf al-Muluk and Badi‘ al-Jamal’ (Night 770, p. 143). See Historia Septem Sapientum, my translation’s note 32. The motif of sacrificing a child to save his life is found in Pentamerone, 4.9 ‘The Raven’ (in 3.9 ‘Rosella’, the diagnosis is to bathe in the blood of some fine prince), Grimm’s Fairy Tales, KHM 6 ‘Der treue Johannes’; Afanasjew, Rissische Volksmärchen, 156-158 ‘Kostschej der Unsterbliche’; Twenty-five Tales of the Corpse, 4 ‘The Loyal Vassal Sacrificed His Son’ (= Kathasaritsagara, ch. 78, 163G(4))and 20 ‘Why did the Sacrificial Boy Laugh’ (= Kathasaritsagara, ch. 94, 163G(20)); Hitopadesha, 3.8 ‘The faithful Servant’. Nakhshabi, Tales of a Parrot, 2 ‘Shah of Tabaristan and the Sentinel’. Qadiri, The Tooti Nameh, 2 ‘The fidelity of a sentinel…’. Konjaku Monogatari-shu, 4.40 ‘The story of a poor woman in India who copies the Hoke-kyo Sutra’ (the mute prince must use the liver of a woman with long hair as medicine to cure his illness, and when he sees her, he feels sorry for her and opens his mouth to say, “Do not kill her”). For the legend concerning the emperor Constantine, see Dante, Divine Comedy, ‘Inferno’, 27.94-95, and Marvels of Rome (ed. Parthey, §53). In Egypt, there was a belief that the blood of Isis washed away people’s sins (Kato Ichiro, Introduction to Hieroglyph, p. 119), which may be the source of this story. Kathasaritsagara, Chapter 14, ’10. Story of Ruru’, tells of a man who gives half his life to his dead fiancée and marries her. Nihon Mukashibanashi Tsukan, vol. 28, ‘Type Index’ 423, ‘Grandson buried alive’ (An old father with a temporary illness asks his three sons to bury his baby alive so that he can drink his wife’s milk. The youngest son, who agreed, digs in the designated area and finds gold). See The Tale of the Seven Wise Men, my translation’s note 37. Conde Lucanor, 44 ‘Handelt von dem, was Don Rodorigo, dem Franken, und seinem Rittern begegnet ist’, for the story of saving a woman by a duel; for the duel, see Song of Roland, 3858-3933. Wesselski, Mönchslatein, 95 (from Caesarius, on the story of the husband who gives his wife a ring, broken in two, in a cup, to inform her that he has returned from a long journey. See Historia Septem Sapientum, my translation’s note 36). Gervasius, The Emperor’s Leisure, 100 (On the day when a feast was to be served, he had no choice but to kill a horse and offer it. The next day, the horse was resurrected. Sa‘adi, The Orchard, chapter 2, story 14 (Hatem Tayyi and the Byzantine Emperor); Decameron, 5.9; La Fontaine, Contes, 3.5 ‘Le Faucon’, and Hachi-no-Ki [A potted Tree] are touching stories because it is not resurrected. In The Golden Legend, 175, "Pope St. Pelagius" (p. 418), there is an account of his death in battle that echoes the medieval French version of the friendship of Ami and Amile. The farewell of the friend who returns to his country and the friend who sends him to the border is described in Ruodlieb, 5.559-584. The scene of farewell of Lucinius and Vergilius in Dolopathos, frame story. Stories of friendship and fidelity are found in Disciplina Clericalis, 2 ‘The whole Friend’; Cicero, On Duties, 3.10.45; Run, Melos!; The Book of Tales by A.B.C., 17 ‘He who truly loves a friend…’; Golden Legend, 126 ‘Saint Hadrian and His Companions’, pp. 388-389; Gen-shi [Yuan Shi], ‘Biography of Zhao Yide’ (according to Suwahara Ken, Slightly witty Old Chinese Stories, pp. 81-92); the end of ‘27. Story of Jimutavahana’ in Kathasaritsagara, chapter 22; Suzuki Miekichi, ‘Damon and Pythias’ (TU 2208 Friend left as security -- Damon and Pythias). The story of Ninis, who shares life and death with the captured Euryalus, is also found in Vergilius, Aeneis, 9 and Le Roman d’Eneas (12th cent.), 5093-5254. Bibliography: Chauvin VIII235. Landau 52. Pater, The Renaissance, ‘Two Early French Stories’. Yamauchi Susumu, Trial by Duel. Nihon Mukashibanashi Tsukan, ‘Kenkyu-hen 2’, 423. Sugita Hideaki, ‘The Transmission of ‘Run, Melos!’ and the Mediterranean and Middle Eastern Worlds’. Niikura Shun’ichi, ‘Sward – A companion and what separates them’. My translations of Disciplina Clericalis, pp. 265-266; The Tale of the Seven Wise Men, notes 32, 36 and 37. |
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| Vaticinium and Amici appears in the following versions and secondary versions |
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| Vaticinium and Amici appears in the following manuscripts |
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