2450 ff. The situation here has some resemblance to that in the Prologue of the Legend of Good Women, where the author has a vision of the god of Love coming to him in a meadow, as he lies worshipping the daisy, accompanied by queen Alcestis, and followed first by the nineteen ladies of the Legend, and then by a vast multitude of other women who had been true in love. The differences, however, are considerable. Here we have Venus and Cupid, the latter armed with a bow and blind (whereas Chaucer gives him two fiery darts and his eyesight), with two companies of lovers, both men and women, marshalled by Youth and Eld as leaders; and the colloquy with the poet has for its result to dismiss him with wounds healed from Love’s service, as one who has earned his discharge, while in the case of Chaucer it is a question of imposing penance for transgressions in the past and of enlisting him for the future as the servant of Love. The conception of the god of Love appearing with a company of true lovers in attendance may be regarded as the common property of the poets of the time, and so also was the controversy between the flower and the leaf (l. 2468), which Chaucer introduces as a thing familiar already to his readers. If our author had any particular model before him, it may quite as well have been the description in Froissart’s Paradys d’Amours (ed. Scheler, i. 29 f.):
‘Lors regardai en une lande,
Si vi une compagne grande
De dames et de damoiselles
Friches et jolies et belles,
Et grant foison de damoiseaus
Jolis et amoureus et beaus.
“Dame,” di je, “puis je sçavoir
Qui sont ceuls que puis là veoir?”