The Tales of the Heptameron, Vol. 5 (of 5)
by King of Navarre consort of Henry II Queen Marguerite · English · Gutenberg #17705 · 315,349 chars · public domain (US)
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Title: The Tales of the Heptameron, Vol. 5 (of 5)
Author: King of Navarre consort of Henry II Queen Marguerite
Contributor: Le Roux de Lincy
Illustrator: Balthasar Anton Dunker
Sigmund Freudenberger
Translator: George Saintsbury
Release date: February 7, 2006 [eBook #17705]
Most recently updated: September 9, 2016
Language: English
Original publication: London: The Society of English Bibliophilists, 1894
Other information and formats: www.gutenberg.org/ebooks/17705
Credits: Produced by David Widger
*** START OF THE PROJECT GUTENBERG EBOOK THE TALES OF THE HEPTAMERON, VOL. 5 (OF 5) ***
Produced by David Widger
THE TALES OF
THE HEPTAMERON
OF
Margaret, Queen of Navarre
_Newly Translated into English from the Authentic Text_
OF M. LE ROUX DE LINCY WITH
AN ESSAY UPON THE HEPTAMERON
BY
GEORGE SAINTSBURY, M.A.
Also the Original Seventy-three Full Page Engravings
Designed by S. FREUDENBERG
And One Hundred and Fifty Head and Tail Pieces
By DUNKER
_IN FIVE VOLUMES_
VOLUME THE FIFTH
LONDON: PRINTED FOR THE SOCIETY OF ENGLISH BIBLIOPHILISTS
MDCCCXCIV
[Illustration: Frontispiece]
[Margaret, Queen of Navarre, from a crayon drawing by Clouet, preserved
at the Bibliothèque Nationale, Paris]
[Illustration: Titlepage]
CONTENTS OF VOLUME V.
SIXTH DAY.
Prologue
Tale LI. Cruelty of the Duke of Urbino, who, contrary to the promise
he had given to the Duchess, hanged a poor lady that had consented to
convey letters to his son’s sweetheart, the sister of the Abbot of Farse.
Tale LII. Merry trick played by the varlet of an apothecary at Alençon
on the Lord de la Tirelière and the lawyer Anthony Bacheré, who,
thinking to breakfast at his expense, find that they have stolen from
him something very different to a loaf of sugar.
Tale LIII. Story of the Lady of Neufchâtel, a widow at the Court of
Francis I., who, through not admitting that she has plighted her troth
to the Lord des Cheriots, plays him an evil trick through the means of
the Prince of Belhoste.
Tale LIV. Merry adventure of a serving-woman and a gentleman named
Thogas, whereof his wife has no suspicion.
Tale LV. The widow of a merchant of Saragossa, not wishing to lose the
value of a horse, the price of which her husband had ordered to be given
to the poor, devises the plan of selling the horse for one ducat only,
adding, however, to the bargain a cat at ninety-nine.
Tale LVI. Notable deception practised by an old Grey Friar of Padua,
who, being charged by a widow to find a husband for her daughter, did,
for the sake of getting the dowry, cause her to marry a young Grey
Friar, his comrade, whose condition, however, was before long discovered.
Tale LVII. Singular behaviour of an English lord, who is content merely
to keep and wear upon his doublet the glove of a lady whom he loves.
Tale LVIII. A lady at the Court of Francis I., wishing to prove that
she has no commerce with a certain gentleman who loves her, gives him a
pretended tryst and causes him to pass for a thief.
Tale LIX. Story of the same lady, who, learning that her husband is in
love with her waiting-woman, contrives to surprise him and impose her
own terms upon him.
Tale LX. A man of Paris, thinking his wife to be well and duly deceased,
marries again, but at the end of fifteen years is forced to take his
first wife back, although she has been living meantime with one of the
chanters of Louis XII.
SEVENTH DAY.
Prologue
Tale LXI. Great kindness of a husband, who consents to take back his
wife twice over, spite of her wanton love for a Canon of Autun.
Tale LXII. How a lady, while telling a story as of another, let her
tongue trip in such a way as to show that what she related had happened
to herself.
Tale LXIII. How the honourable behaviour of a young lord, who feigns
sickness in order to be faithful to his wife, spoils a party in which he
was to have made one with the King, and in this way saves the honour of
three maidens of Paris.
Tale LXIV. Story of a gentleman of Valencia in Spain, whom a lady drove
to such despair that he became a monk, and whom afterwards she strove in
vain to win back to herself.
Tale LXV. Merry mistake of a worthy woman, who in the church of St. John
of Lyons mistakes a sleeping soldier for one of the statues on a tomb,
and sets a lighted candle on his forehead.
Tale LXVI. How an old serving-woman, thinking to surprise a Prothonotary
with a lady, finds herself insulting Anthony de Bourbon and his wife
Jane d’Albret.
Tale LXVII. How the Sire de Robertval, granting a traitor his life at
the prayers of the man’s wife, set them both down on a desert island,
and how, after the husband’s death, the wife was rescued and brought
back to La Rochelle.
Tale LXVIII. The wife of an apothecary at Pau, hearing her husband give
some powder of cantharides to a woman who was godmother with himself,
secretly administered to him such a dose of the same drug that he nearly
died.
Tale LXIX. How the wife of one of the King’s Equerries surprised her
husband muffled in the hood of their servant-maid, and bolting meal in
her stead.
Tale LXX. Of the love of a Duchess of Burgundy for a gentleman who
rejects her advances, for which reason she accuses him to the Duke her
husband, and the latter does not believe his oaths till assured by
him that he loves the Lady du Vergier. Then the Duchess, having drawn
knowledge of this amour from her husband, addresses to the Lady du
Vergier in public, an allusion that causes the death of both lovers; and
the Duke, in despair at his own lack of discretion, stabs the Duchess
himself.
EIGHTH DAY.
Prologue
Tale LXXI. The wife of a saddler of Amboise is saved on her deathbed
through a fit of anger at seeing her husband fondle a servant-maid.
Tale LXXII. Kindness of the Duchess of Alençon to a poor nun whom she
meets at Lyons, on her way to Rome, there to confess to the Pope how a
monk had wronged her, and to obtain his Holiness’s pardon.
Appendix (The Narrators of the Heptameron)
Bibliography
PAGE ENGRAVINGS CONTAINED IN VOLUME V.
Tale LI. The Duke of Urbino sending the Maiden to Prison for carrying
Messages between his Son and his Sweetheart.
LII. The Gentleman and his Friend annoyed by The Smell of that which
they Thought was Sugar.
LIII. The Lord des Cheriots flying from the Prince’s Servant.
LIV. The Lady watching the Shadow Faces Kissing.
LV. The Servant selling the Horse with the Cat.
LVI. The Grey Friar introducing his Comrade to the Lady and her
Daughter.
LVII. The English Lord seizing the Lady’s Glove.
LVIII. The Gentleman Mocked by the Ladies When Returning From The False
Tryst.
LIX. The Lady discovering her Husband with the Waiting-woman.
LX. The Chanter of Blois delivering his Mistress from the Grave.
LXI. The Lady returning to her Lover, the Canon of Autun.
LXII. The Gentleman’s Spur catching in the Sheet.
LXIII. The King asking the Young Lord to join his Banquet.
LXIV. The Lady Swooning in the Arms of the Gentleman of Valencia who had
become a Monk.
LXV. The Old Woman startled by the Waking of the Soldier.
LXVI. The Old Serving-woman explaining her Mistake to the Duke and
Duchess of Vendôme.
LXVII. The Wife Reading to her Husband on the Desert Island.
LXVIII. The Apothecary’s Wife giving the Dose of Cantharides to her
Husband.
LXIX. The Wife discovering her Husband in the Hood of their
Serving-maid.
LXX. The Gentleman Killing Himself on the Death of his Mistress.
LXXI. The Saddler’s Wife Cured by the sight of her Husband Caressing the
Serving-maid.
LXXII. The Monk Conversing with the Nun while Shrouding a Dead Body.
SIXTH DAY.
_On the Sixth Day are related the deceits practised
by Man on Woman, Woman on Man, or
Woman on Woman, through
greed, revenge, and
wickedness_.
PROLOGUE.
In the morning the Lady Oisille went earlier than was her wont to make
ready for her reading in the hall, but the company being advised of
this, and eager to hearken to her excellent instruction, used such
despatch in dressing themselves that she had not long to wait.
Perceiving their fervour, she set about reading them the Epistle of St.
John the Evangelist, which is full of naught but love, in the same wise
as, on the foregoing days, she had expounded to them St. Paul’s Epistle
to the Romans. The company found this fare so much to their taste, that,
although they tarried a half-hour longer than on the other days, it
seemed to them as if they had not remained there a quarter of an hour
altogether. From thence they proceeded to the contemplation of the mass,
when one and all commended themselves to the Holy Ghost in order that
they might that day be enabled to satisfy their merry audience; and,
after they had broken their fast and taken a little rest, they set out
to resume their accustomed diversion.
And the Lady Oisille asking who should begin the day, Longarine made
answer--
“I give my vote to Madame Oisille; she has this day read to us so
beauteous a lesson, that she can but tell us some story apt to crown the
glory which she won this morning.”
“I am sorry,” said Oisille, “that I cannot tell you aught so profitable
this afternoon as I did in the morning. But at least the purport of my
story shall not depart from the teaching of Holy Scripture, where it is
written, ‘Trust not in princes, nor in the sons of men, in whom is not
our salvation.’ (1) And that this truth may not be forgotten by you for
lack of an example, I will tell you a tale which is quite true, and the
memory of which is so fresh that the eyes of those that saw the piteous
sight are scarcely yet dried.”
[Illustration: 005a.jpg The Duke of Urbino sending the Maiden to Prison for carrying
Messages between his Son and his Sweetheart]
[The Duke of Urbino sending the Maiden to Prison for carrying
Messages between his Son and his Sweetheart]
[Illustration: 005.jpg Page Image]
_TALE LI_.
_Because he would not have his son make a poor marriage, the
Duke of Urbino, contrary to the promise given to his wife,
hanged a young maiden by whom his son was wont to inform his
sweetheart of the love he bore her_.
The Duke of Urbino, called the Prefect, (1) the same that married the
sister of the first Duke of Mantua, had a son of between eighteen and
twenty years of age, who was in love with a girl of an excellent and
honourable house, sister to the Abbot of Farse. (2) And since, according
to the custom of the country, he was not free to converse with her as
he wished, he obtained the aid of a gentleman in his service, who was in
love with a very beautiful and virtuous young damsel in the service of
his mother. By means of this damsel he informed his sweetheart of the
deep affection that he bore her; and the poor girl, thinking no harm,
took pleasure in doing him service, believing his purpose to be so good
and virtuous that she might honourably be the carrier of his intentions.
But the Duke, who had more regard for the profit of his house than
for any virtuous affection, was in such great fear lest these dealings
should lead his son (3) into marriage, that he caused a strict watch
to be kept; whereupon he was informed that the poor damsel had been
concerned in carrying some letters from his son to the lady he loved. On
hearing this he was in great wrath, and resolved to take the matter in
hand.
1 This is Francesco Maria I., della Rovere, nephew to Pope
Julius II., by whom he was created Prefect of Rome. Brought
up at the French Court, he became one of the great captains
of the period, especially distinguishing himself in the
command of the Venetian forces during the earlier part of
his career. He married Leonora Ypolita Gonzaga, daughter of
Francesco II., fourth Marquis of Mantua, respecting whom see
_ante_, vol. iii., notes to Tale XIX. It was Leonora rather
than her husband who imparted lustre to the Court of Urbino
at this period by encouraging arts and letters. Among those
who flourished there were Raffaelle and Baldassare
Castiglione. Francesco Maria, born in March 1491, died in
1538 from the effects--so it is asserted by several
contemporary writers--of a poisonous lotion which a Mantuan
barber had dropped into his ear. His wife, who bore him two
sons (see post, note 3), died at the age of 72, in 1570.--L.
and Ed.
2 The French words are _Abbé de Farse_. Farse would appear
to be a locality, as abbots were then usually designated by
the names of their monasteries; still it may be intended for
the Abbot’s surname, and some commentators, adopting this
view, have suggested that the proper reading would be
Farnese.--Ed.
3 The Duke’s two sons were Federigo, born in March 1511,
and Guidobaldo, born in April 1514. The former according to
all authorities died when “young,” and probably long before
reaching man’s estate. Dennistoun, in his searching _Memoirs
of the Dukes of Urbino_ (London, 1851), clearly shows that
for many years prior to Francesco Maria’s death his second
son Guidobaldo was the only child remaining to him. Already
in 1534, when but twenty years old, Guidobaldo was regarded
as his father’s sole heir and successor. In that year
Francesco Maria forced the young man to marry Giulia Varana,
a child of eleven, in order that he might lay claim to her
father’s state of Camerino and annex it to the duchy. There
is no record of Guidobaldo having ever engaged in any such
intrigue as related by Queen Margaret in the above tale,
still it must be to him that she refers, everything pointing
to the conclusion that his brother Federigo died in
childhood. Guidobaldo became Duke of Urbino on his father’s
death.--Ed.
He could not, however, conceal his anger so well that the maiden was
not advised of it, and knowing his wickedness, which was in her eyes
as great as his conscience was small, she felt a wondrous dread. Going
therefore to the Duchess, she craved leave to retire somewhere out of
the Duke’s sight until his passion should be past; but her mistress
replied that, before giving her leave to do so, she would try to find
out her husband’s will in the matter.
Very soon, however, the Duchess heard the Duke’s evil words concerning
the affair, and, knowing his temper, she not only gave the maiden leave,
but advised her to retire into a convent until the storm was over. This
she did as secretly as she could, yet not so stealthily but that the
Duke was advised of it. Thereupon, with pretended cheerfulness of
countenance, he asked his wife where the maiden was, and she, believing
him to be well aware of the truth, confessed it to him. He feigned to
be vexed thereat, saying that the girl had no need to behave in that
fashion, and that for his part he desired her no harm. And he requested
his wife to cause her to come back again, since it was by no means well
to have such matters noised abroad.
The Duchess replied that, if the poor girl was so unfortunate as to have
lost his favour, it were better for a time that she should not come
into his presence; however, he would not hearken to her reasonings, but
commanded her to bid the maiden return.
The Duchess failed not to make the Duke’s will known to the maiden; but
the latter, who could not but feel afraid, entreated her mistress that
she might not be compelled to run this risk, saying that she knew the
Duke was not so ready to forgive her as he feigned to be. Nevertheless,
the Duchess assured her that she should take no hurt, and pledged her
own life and honour for her safety.
The girl, who well knew that her mistress loved her, and would not
lightly deceive her, trusted in her promise, believing that the Duke
would never break a pledge when his wife’s honour was its warranty. And
accordingly she returned to the Duchess.
As soon as the Duke knew this, he failed not to repair to his wife’s
apartment. There, as soon as he saw the maiden, he said to his wife,
“So such-a-one has returned,” and turning to his gentlemen, he commanded
them to arrest her and lead her to prison.
At this the poor Duchess, who by the pledging of her word had drawn the
maiden from her refuge, was in such despair that, falling upon her knees
before her husband, she prayed that for love of herself and of his
house he would not do so foul a deed, seeing that it was in obedience to
himself that she had drawn the maiden from her place of safety.
But no prayer that she could utter availed to soften his hard heart, or
to overcome his stern resolve to be avenged. Without making any reply,
he withdrew as speedily as possible, and, foregoing all manner of trial,
and forgetting God and the honour of his house, he cruelly caused the
hapless maiden to be hanged.
I cannot undertake to recount to you the grief of the Duchess; it was
such as beseemed a lady of honour and a tender heart on beholding one,
whom she would fain have saved, perish through trust in her own plighted
faith. Still less is it possible to describe the deep affliction of the
unhappy gentleman, the maiden’s lover, who failed not to do all that
in him lay to save his sweetheart’s life, offering to give his own for
hers; but no feeling of pity moved the heart of this Duke, whose only
happiness was that of avenging himself on those whom he hated. (4)
4 That Francesco-Maria was a man of a hasty, violent
temperament is certain. Much that Guicciardini relates of
him was doubtless penned in a spirit of resentment, for
during the time the historian lived at Urbino the Duke
repeatedly struck him, and on one occasion felled him to the
ground, with the sneering remark, “Your business is to
confer with pedants.” On the other hand, however, there is
independent documentary evidence in existence--notably
among the Urbino MSS. in the Vatican library--which shows
that Francesco-Maria in no wise recoiled from shedding
blood. He was yet in his teens when it was reported to him
that his sister--the widow of Venanzio of Camerino, killed
by Caesar Borgia--had secretly married a certain Giovanni
Andrea of Verona and borne him a son. Watching his
opportunity, Francesco-Maria set upon the unfortunate Andrea
one day in the ducal chamber and then and there killed him,
though not without resistance, for Andrea only succumbed
after receiving _four-and-twenty_ stabs with his murderer’s
poignard (Urbino MSS. Vat. No. 904). A few years later, in
1511, Francesco-Maria assassinated the Papal Legate
Alidosio, Cardinal Archbishop of Pavia, whom he encountered
in the environs of Bologna riding his mule and followed by a
hundred light horse. Nevertheless Urbino, with only a small
retinue, galloped up to him, plunged a dagger into his
stomach and fled before the soldiery could intervene. From
these examples it will be seen that, although history has
preserved no record of the affair related by Queen Margaret,
her narrative may well be a true one.--Ed.
Thus, in spite of every law of honour, was the innocent maiden put to
death by this cruel Duke, to the exceeding sorrow of all that knew her.
“See, ladies, what are the effects of wickedness when this is combined
with power.”
“I had indeed heard,” said Longarine, “that the Italians were prone to
three especial vices; but I should not have thought that vengeance and
cruelty would have gone so far as to deal a cruel death for so slight a
cause.”
“Longarine,” said Saffredent, laughing, “you have told us one of the
three vices, but we must also know the other two.”
“If you did not know them,” she replied, “I would inform you, but I am
sure that you know them all.”
“From your words,” said Saffredent, “it seems that you deem me very
vicious.”
“Not so,” said Longarine, “but you so well know the ugliness of vice
that, better than any other, you are able to avoid it.”
“Do not be amazed,” said Simontault, “at this act of cruelty. Those who
have passed through Italy have seen such incredible instances, that this
one is in comparison but a trifling peccadillo.”
“Ay, truly,” said Geburon. “When Rivolta was taken by the French, (5)
there was an Italian captain who was esteemed a knightly comrade, but
on seeing the dead body of a man who was only his enemy in that being a
Guelph he was opposed to the Ghibellines, he tore out his heart, broiled
it on the coals and devoured it. And when some asked him how he liked
it, he replied that he had never eaten so savoury or dainty a morsel.
Not content with this fine deed, he killed the dead man’s wife, and
tearing out the fruit of her womb, dashed it against a wall. Then he
filled the bodies both of husband and wife with oats and made his horses
eat from them. Think you that such a man as that would not surely have
put to death a girl whom he suspected of offending him?”
5 Rivolta or Rivoli was captured by the French under Louis
XII. in 1509. An instance of savagery identical in character
with that mentioned by “Geburon” had already occurred at the
time of Charles VIII.’s expedition to Naples, when the
culprit, a young Italian of good birth, was seized and
publicly executed.--Ed.
“It must be acknowledged,” said Ennasuite, “that this Duke of Urbino
was more afraid that his son might make a poor marriage than desirous of
giving him a wife to his liking.”
“I think you can have no doubt,” replied Simon-tault, “that it is the
Italian nature to love unnaturally that which has been created only for
nature’s service.”
“Worse than that,” said Hircan, “they make a god of things that are
contrary to nature.”
“And there,” said Longarine, “you have another one of the sins that
I meant; for we know that to love money, excepting so far as it be
necessary, is idolatry.”
Parlamente then said that St. Paul had not forgotten the vices of the
Italians, and of all those who believe that they exceed and surpass
others in honour, prudence and human reason, and who trust so strongly
to this last as to withhold from God the glory that is His due.
Wherefore the Almighty, jealous of His honour, renders’ those who
believe themselves possessed of more understanding than other men,
more insensate even than wild the beasts, causing them to show by their
unnatural deeds that their sense is reprobate.
Longarine here interrupted Parlamente to say that this was indeed the
third sin to which the Italians were prone.
“By my faith,” said Nomerfide, “this discourse is very pleasing to
me, for, since those that possess the best trained and acutest
understandings are punished by being made more witless even than wild
beasts, it must follow that such as are humble, and low, and of little
reach, like myself, are filled with the wisdom of angels.”
“I protest to you,” said Oisille, “that I am not far from your opinion,
for none is more ignorant than he who thinks he knows.”
“I have never seen a mocker,” said Geburon, “that was not mocked, a
deceiver that was not deceived, or a boaster that was not humbled.”
“You remind me,” said Simontault, “of a deceit which, had it been of a
seemly sort, I would willingly have related.”
“Well,” said Oisille, “since we are here to utter truth, I give you my
vote that you may tell it to us whatsoever its nature may be.”
“Since you give place to me,” said Simontault, “I will tell it you.”
[Illustration: 014.jpg Tailpiece]
[Illustration: 015a.jpg The Gentleman and his Friend annoyed by The Smell of that which they Thought was Sugar]
[The Gentleman and his Friend annoyed by The Smell of that which they Thought was Sugar]
[Illustration: 015.jpg Page Image]
_TALE LII_.
_An apothecary s man, espying behind him an advocate who was
to plague him, and on whom he desired to be revenged,
dropped from his sleeve a lump of frozen ordure, wrapped in
paper like a sugar-loaf, which a gentleman who was with the
advocate picked up and hid in his bosom, and then went to
breakfast at a tavern, whence he came forth with all the
cost and shame that he had thought to bring upon the poor
varlet_.
Near the town of Alençon there lived a gentleman called the Lord of La
Tireliere, who one morning came from his house to the town afoot, both
because the distance was not great and because it was freezing hard. (1)
When he had done his business, he sought out a crony of his, an advocate
named Anthony Bacheré, and, after speaking with him of his affairs, he
told him that he should much like to meet with a good breakfast, but at
somebody else’s expense. While thus discussing, they sat themselves down
in front of an apothecary’s shop, where there was a varlet who listened
to them, and who forthwith resolved to give them their breakfast.
1 The phraseology of this story varies considerably in the
different MSS. of the _Heptameron_. In No. 1520, for
instance, the tale begins as follows: “In the town of
Alençon, in the time of the last Duke Charles, there was an
advocate, a merry companion, fond of breakfasting o’
mornings. One day, whilst he sat at his door, he saw pass a
gentleman called the Lord of La Tilleriere, who, by reason
of the extreme cold, had come on foot from his house to the
town in order to attend to certain business there, and in
doing so had not forgotten to put on his great robe, lined
with fox-skin. And when he saw the advocate, who was much
such a man as himself, he told him that he had completed his
business, and had nothing further to do, except it were to
find a good breakfast. The advocate made answer that they
could find breakfasts enough and to spare, provided they had
some one to defray the cost, and, taking the other under the
arm, he said to him, ‘Come, gossip, we may perhaps find some
fool who will pay the reckoning for us both.’ Now behind
them was an apothecary’s man, an artful and inventive
fellow, whom this advocate was always plaguing,” &c.--L.
He went out from his shop into a street whither all repaired on needful
occasions, (2) and there found a large lump of ordure standing on end,
and so well frozen that it looked like a small loaf of fine sugar.
Forthwith he wrapped it in handsome white paper, in the manner he was
wont to use for the attraction of customers, and hid it in his sleeve.
2 In olden time, as shown in the _Mémoires de l’Académie de
Troyes_, there were in most French towns streets specially
set aside for the purpose referred to. At Alençon, in Queen
Margaret’s time, there was a street called the Rue des
Fumiers, as appears from a report dated March 8, 1564
(Archives of the Orne, Series A). Probably it is to this
street that she alludes. (Communicated by M. L. Duval,
archivist of the department of the Orne).--M.
Afterwards he came and passed in front of the gentleman and the
advocate, and, letting the sugar-loaf (3) fall near them, as if by
mischance, went into a house whither he had pretended to be carrying it.
The Lord of La Tirelière (4) hastened back with all speed to pick up
what he thought to be a sugar-loaf, and just as he had done so the
apothecary’s man also came back looking and asking for his sugar
everywhere.
3 M. Duval, archivist of the Orne, states that La
Tirelière, which is situated near St. Germain-du-Corbois,
within three miles of Alençon, is an old _gentilhommière_ or
manor-house, surrounded by a moat. It was originally a
simple _vavassonrie_ held in fief from the Counts and Dukes
of Alençon by the Pantolf and Crouches families, and in the
seventeenth century was merged into the marquisate of
L’Isle.--M.
4 Sugar was at this period sold by apothecaries, and was a
rare and costly luxury. There were loaves of various sizes,
but none so large as those of the present time.--M.
The gentleman, thinking that he had cleverly tricked him, then went in
haste to a tavern with his crony, to whom he said--
“Our breakfast has been paid for at the cost of that varlet.”
When he was come to the tavern he called for good bread, good wine and
good meat, for he thought that he had wherewith to pay. But whilst he
was eating, as he began to grow warm, his sugar-loaf in its turn began
to thaw and melt, and filled the whole room with the smell peculiar
to it, whereupon he, who carried it in his bosom, grew wroth with the
waiting-woman, and said to her--
“You are the filthiest folks that ever I knew in this town, for either
you or your children have strewn all this room with filth.”
“By St. Peter!” replied the woman, “there is no filth here unless you
have brought it in yourselves.”
Thereupon they rose, by reason of the great stench that they smelt,
and went up to the fire, where the gentleman drew out of his bosom a
handkerchief all dyed with the melted sugar, and on opening his robe,
lined with fox-skin, found it to be quite spoiled.
And all that he was able to say to his crony was this--
“The rogue whom we thought to deceive has deceived us instead.”
Then they paid their reckoning and went away as vexed as they had
been merry on their arrival, when they fancied they had tricked the
apothecary’s varlet. (5)
5 In MS. 1520, this tale ends in the following manner:--
“They were no sooner in the street than they perceived the
apothecary’s man going about and making inquiry of every one
whether they had not seen a loaf of sugar wrapped in paper.
They [the advocate and his companion] sought to avoid him,
but he called aloud to the advocate, ‘If you have my loaf of
sugar, sir, I beg that you will give it back to me, for ‘tis
a double sin to rob a poor servant.’ His shouts brought to
the spot many people curious to witness the dispute, and the
true circumstances of the case were so well proven, that the
apothecary’s man was as glad to have been robbed as the
others were vexed at having committed such a nasty theft.
However, they comforted themselves with the hope that they
might some day give him tit for tat.”--Ed.
“Often, ladies, do we see the like befall those who delight in using
such cunning. If the gentleman had not sought to eat at another’s
expense, he would not have drunk so vile a beverage at his own. It is
true, ladies, that my story is not a very clean one, but you gave me
license to speak the truth, and I have done so in order to show you that
no one is sorry when a deceiver is deceived.”
“It is commonly said,” replied Hircan, “that words have no stink, yet
those for whom they are intended do not easily escape smelling them.”
“It is true,” said Oisille, “that such words do not stink, but there are
others which are spoken of as nasty, and which are of such evil odour
that they disgust the soul even more than the body is disgusted when it
smells such a sugar-loaf as you described in the tale.”
“I pray you,” said Hircan, “tell me what words you know of so foul as to
sicken both the heart and soul of a virtuous woman.”
“It would indeed be seemly,” replied Oisille, “that I should tell you
words which I counsel no woman to utter.”
“By that,” said Saffredent, “I quite understand what those terms are.
They are such as women desirous of being held discreet do not commonly
employ. But I would ask all the ladies present why, when they dare not
utter them, they are so ready to laugh at them when they are used in
their presence.”
Then said Parlamente--
“We do not laugh because we hear such pretty expressions, though it
is indeed true that every one is disposed to laugh on seeing anybody
stumble or on hearing any one utter an unfitting word, as often happens.
The tongue will trip and cause one word to be used for another, even
by the discreetest and most excellent speakers. But when you men talk
viciously, not from ignorance, but by reason of your own wickedness,
I know of no virtuous woman who does not feel a loathing for such
speakers, and who would not merely refuse to hearken to them, but even
to remain in their company.”
“That is very true,” responded Geburon. “I have frequently seen women
make the sign of the cross on hearing certain words spoken, and cease
not in doing so after these words had been uttered a second time.”
“But how many times,” said Simontault, “have they put on their masks (6)
in order to laugh as freely as they pretended to be angry?”
“Yet it were better to do this,” said Parlamente, “than to let it be
seen that the talk pleased them.”
“Then,” said Dagoucin, “you praise a lady’s hypocrisy no less than her
virtue?”
“Virtue would be far better,” said Longarine, “but, when it is lacking,
recourse must be had to hypocrisy, just as we use our slippers (7) to
disguise our littleness. And it is no small matter to be able to conceal
our imperfections.”
8 _Tourets-de-nez_. _See ante_, vol. iii. p. 27, note 5.--Ed.
7 High-heeled slippers or _mules_ were then worn.--B. J.
“By my word,” said Hircan, “it were better sometimes to show some slight
imperfection than to cover it so closely with the cloak of virtue.”
“It is true,” said Ennasuitc, “that a borrowed garment brings the
borrower as much dishonour when he is constrained to return it as it
brought him honour whilst it was being worn, and there is a lady now
living who, by being too eager to conceal a small error, fell into a
greater.”
“I think,” said Hircan, “that I know whom you mean; in any case,
however, do not pronounce her name.”
“Ho! ho!” said Geburon [to Ennasuite], “I give you my vote on condition
that when you have related the story you will tell us the names. We will
swear never to mention them.”
“I promise it,” said Knnasuite, “for there is nothing that may not be
told in all honour.”
[Illustration: 022.jpg Tailpiece]
[Illustration: 023a.jpg The Lord des Cheriots flying from the Prince’s Servant]
[The Lord des Cheriots flying from the Prince’s Servant]
[Illustration: 023.jpg Page Image]
_TALE LIII_.
_By her dissimulation the Lady of Neufchastel caused the
Prince of Belhoste to put her to such proof that it turned
to her dishonour_.
King Francis the First was once at a handsome and pleasant castle,
whither he had gone with a small following, both for the purpose of
hunting and in order to take some repose. With him in his train was a
certain Prince of Belhoste, (1) as worshipful, virtuous, discreet and
handsome a Prince as any at Court. The wife he had married did not
belong to a family of high rank, yet he loved her as dearly and treated
her as well as it were possible for a husband to do, and also trusted
in her. And when he was in love with anybody he never concealed it from
her, knowing that she had no other will than his own.
1 The Bibliophile Jacob surmises that this personage may be
one of the Italian grandees at that period in the service of
France, in which case the allusion may be to John
Caraccioli, Prince of Melphes, created a marshal of France
in 1544. Queen Margaret, however, makes no mention of her
Prince being a foreigner. “Belhoste” is of course a
fictitious name invented to replace that which the Prince
really bore, and admits of so many interpretations that its
meaning in the present instance cannot well be determined.
From the circumstance, however, that the Prince’s wife was
of inferior birth to himself, it is not impossible that the
personage referred to may be either Charles de Bourbon,
Prince of La Roche-sur-Yonne and Duke of Beaupréau, or John
VIII., Lord of Créqui, Canaples and Pontdormi, and Prince of
Poix. The former, who married Philippa de Montespedon, widow
of René de Montéjan, and a lady of honour to Catherine de’
Medici when Dauphiness, took a prominent part in the last
wars of Francis I.’s reign, and survived till 1565. The
latter, generally known at Court by the name of Canaples,
was a gentleman of the chamber and an especial favourite of
Francis I. Brantôme says of him in his _Homines Illustres_
that he was “a valiant lord and the strongest man of arms
that in those days existed in all Christendom, for he broke
a lance, no matter its strength, as easily as though it were
a mere switch, and few were able to withstand him.” In 1525
the Prince of Poix married a Demoiselle d’Acigné or Assigny,
of _petite noblesse_, who in 1532 became a lady of honour to
Queen Eleanor. She died in 1558, surviving her husband by
three years. See Rouard’s rare _Notice dun Recueil de
Crayons à la Bibliothèque Méjanes d’Aix_, Paris, 1863.--Ed.
Now this Prince conceived a deep affection for a widow lady called
Madame de Neufchastel, (2) who was reputed the most beautiful woman it
were possible to see; and if the Prince of Bel-hoste loved her well, his
wife loved her no less, and would often send and bid her to dinner,
for she deemed her so discreet and honourable, that, instead of being
grieved by her husband’s love for her, she rejoiced to see him address
his attentions to one so full of honour and virtue.
2 M. Lacroix thinks that this lady may be Jane de Hochberg,
only daughter of Philip, sovereign Count of Neufchâtel.
According to the custom of the time, she was commonly called
Madame de Neufchâtel, despite her marriage with Louis
d’Orléans, Duke of Longueville. She died in 1543, after a
lengthy widowhood. We consider the accuracy of M. Lacroix’s
surmise to be extremely doubtful, for the names of both the
men figuring in the story are obviously altered so as to
conceal their identity, and it is therefore not likely that
Queen Margaret would designate the lady by her real name,
and thus publish her shame to the world. The Madame de
Neufchâtel she speaks of may really have been a Madame de
Châteauneuf, Châteauvieux or Maisonneuve; or we may again be
in presence of Margaret’s lady of honour, the widowed
Blanche de Chastillon, _née_ de Tournon, to whom frequent
reference has been made.--Ed.
This affection lasted for a great while, the Prince of Belhoste caring
for all the lady’s affairs as though they were his own, and his wife
doing no less. By reason, however, of her beauty many great lords and
gentlemen earnestly sought the lady’s favour, some only for love’s sake,
others for sake of the ring, for, besides being beautiful, she was also
very rich.
Among the rest was a young gentleman, called the Lord des Cheriots, (3)
who wooed her so ardently that he was never absent from her levee and
couchée, and was also with her as much as possible during the day. This
did not please the Prince of Belhoste, who thought that a man of such
poor estate, and so lacking in grace, did not deserve an honourable
and gracious reception, and he often made remonstrances about it to the
lady. She, however, being one of Eve’s daughters, (4) excused herself
by saying that she spoke with every one in general, and that their own
affection was the better concealed, since she never spoke more with one
than with another.
3 “Des Cheriots” (occasionally Des Cheriotz in the MS.) may
be a play upon the name of D’Escars, sometimes written Des
Cars. According to La Curne de Ste. Palaye _car_ as well as
_char_ signified chariot. The D’Escars dukedom is modern,
dating from 1815, and in the time of Francis I. the family
was of small estate. Some members of it may well have filled
inferior offices about the court, as in 1536 a Demoiselle
Suzanne d’Escars married Geoffrey de Pompadour, who was both
a prothonotary and cupbearer to Francis I., and lived to
become Governor of the Limousin under Charles IX.--M. and
Ed.
4 We take this expression from MS. 1520. Ours says, “a
daughter of the Duke,” which is evidently an error.--L.
Albeit, after some time, this Lord des Cheriots so pressed her that,
more through his importunity than through love, she promised to marry
him, begging him, however, not to urge her to reveal the marriage until
her daughters were wedded. After this the gentleman was wont to go with
untroubled conscience to her chamber at whatsoever hour he chose, and
none but a waiting-woman and a serving-man had knowledge of the matter.
When the Prince perceived that the gentleman was growing more and more
familiar in the house of her whom he so dearly loved, he took it in
ill-part, and could not refrain from saying to the lady--
“I have always prized your honour like that of my own sister, and you
are aware of the honourable manner in which I have addressed you, and
the happiness that I have in loving a lady as discreet and virtuous as
yourself; but did I think that another who deserves it not could win by
importunity that which I am not willing to crave, contrary to your
own desire, this would be unendurable to me, and in the like degree
dishonouring to you. I tell you this because you are beautiful and
young, and although hitherto of good repute, are now beginning to gain
a very evil fame. Even though he be not your equal in birth or fortune,
and have less influence, knowledge and address, yet it were better to
have married him than to give all men matter for suspicion. I pray you,
therefore, tell me whether you are resolved to love him, for I will not
have him as fellow of mine. I would rather leave you altogether to him,
and put away from me the feelings that I have hitherto borne you.”
The poor lady, fearful of losing his affection, thereupon began to weep,
and vowed to him that she would rather die than wed the gentleman of
whom he had spoken, but (she added) he was so importunate that she could
not help his entering her chamber at a time when every one else did so.
“Of such times as those,” said the Prince, “I do not speak, for I can go
as well as he, and see all what you are doing. But I have been told that
he goes after you are in bed, and this I look upon as so extraordinary
that, if you should continue in this mode of life without declaring him
to be your husband, you will be disgraced more than any woman that ever
lived.”
She swore to him with all the oaths she could utter that the other was
neither her husband nor her lover, but only as importunate a gentleman
as there well could be.
“Since he is troublesome to you,” said the Prince, “I promise you that I
will rid you of him.”
“What!” asked the lady. “Would you kill him?”
“No, no,” said the Prince, “but I will give him to understood that it
is not in such a place as this, not in such a house as the King’s, that
ladies are to be put to shame. And I swear to you by the faith of the
lover that I am, that if, after I have spoken with him, he does not
correct himself, I will correct him in such a manner as to make him a
warning to others.”
So saying he went away, and on leaving the room failed not to meet the
Lord des Cheriots on his way in. To him he spoke after the fashion that
you have heard, assuring him that the first time he was found there
after an hour at which gentlemen might reasonably visit the ladies, he
would give him such a fright as he would ever remember. And he added
that the lady was of too noble a house to be trifled with after such a
fashion.
The gentleman protested that he had never been in the room except in the
same manner as the rest, and, if the Prince should find him there, he
gave him full leave to do his worst.
One day afterwards, when the gentleman believed the Prince’s words
to have been forgotten, he went to see his lady in the evening, and
remained sufficiently late.
The Prince [that same evening] told his wife that Madame de Neufchastel
had a severe cold, upon hearing which the worthy lady begged that he
would visit her on behalf of them both, and make excuse for herself,
since she could not go by reason of a certain matter that she must needs
attend to in her room.
The Prince waited until the King was in bed, and then went to give
the lady good-evening, but as he was going up a stairway he met a
serving-man coming down, who, on being asked how his mistress did, swore
that she was in bed and asleep.
The Prince went down the stairway, but, suspecting that the servant
had lied, looked behind and saw him going back again with all speed.
He walked about the courtyard in front of the door to see whether the
servant would return. A quarter of an hour later he perceived him come
down again and look all about to see who was in the courtyard.
Forthwith the Prince was convinced that the Lord des Cheriots was in the
lady’s chamber, but through fear of himself durst not come down, and he
therefore again walked about for a long-while.
At last, observing that the lady’s room had a casement which was not at
all high up, and which looked upon a little garden, he remembered the
proverb which says, “When the door fails the window avails,” and he
thereupon called a servant of his own, and said to him--
“Go into the garden there behind, and, if you see a gentleman come down
from the window, draw your sword as soon as he reaches the ground, clash
it against the wall, and cry out, ‘Slay! slay!’ Be careful, however,
that you do not touch him.”
The servant went whither his master had sent him, and the Prince walked
about until three hours after midnight.
When the Lord des Cheriots heard that the Prince was still in the yard,
he resolved to descend by the window, and, having first thrown clown his
cloak, he then, by the help of his good friends, leapt into the garden.
As soon as the servant saw him, he failed not to make a noise with
his sword, at the same time crying, “Slay! slay!” Upon this the poor
gentleman, believing it was his [the servant’s] master, was in such
great fear that, without thinking of his cloak, he fled as quickly as he
was able.
He met the archers of the watch, who wondered greatly to see him running
in this fashion, but he durst say nothing to them, except to beg them to
open him the gate [of the castle], or else to lodge him with themselves
until morning. And this, as they had not the keys, they did.
Then the Prince went to bed, and, finding his wife asleep, awoke her
saying--
“Guess, my wife, what hour it is.’’
“I have not heard the clock strike since I went to bed,” she replied.
“It is three hours after midnight,” said he.
“If that be so,” said his wife, “where have you been all this time? I
greatly fear that your health will be the worse for it.”
“Sweetheart,” said the Prince, “watching will never make me ill when
I am engaged in preventing those who try to deceive me from going to
sleep.”
So saying, he began to laugh so heartily that his wife begged him to
tell her of the matter. This he did at length, showing her the wolf’s
skin (4) which his servant had brought him. After making merry at
the expense of the hapless lovers, they went to sleep in gentle
tranquillity, while the other two passed the night in torment, fearing
and dreading lest the affair should be revealed.
However, the gentleman, knowing right well that he could not use
concealment with the Prince, came to him in the morning when he was
dressing to beg that he would not expose him, and would give orders for
the return of his cloak.
The Prince pretended that he knew nothing of the matter, and put such a
face on it that the gentleman was wholly at a loss what to think. But
in the end he received a rating that he had not expected, for the Prince
assured him that, if ever he went to the lady’s room again, he would
tell the King of it, and have him banished the Court.
“I pray you, ladies, judge whether it had not been better for this poor
lady to have spoken freely to him who did her the honour of loving and
esteeming her, instead of leading him by her dissimulation to prove her
in a way that brought her so much shame.”
“She knew,” said Geburon, “that if she confessed the truth she would
wholly lose his favour, and this she on no account desired to do.”
“It seems to me,” said Longarine, “that when she had chosen a husband
to her liking, she ought not to have feared the loss of any other man’s
affection.”
“I am sure,” said Parlamente, “that if she had dared to reveal her
marriage, she would have been quite content with her husband; but she
wished to hide it until her daughters were wed, and so she would not
abandon so good a means of concealment.”
“It was not for that reason,” said Saffredent, “but because the ambition
of women is so great that they are never satisfied with having only
one lover. I have heard that the discreetest of them are glad to have
three--one, namely, for honour, one for profit, and one for delight.
Each of the three thinks himself loved the best, but the first two are
as servants to the last.”
“You speak,” said Oisille, “of such women as have neither love nor
honour.”
“Madam,” said Saffredent, “there are some of the kind that I describe,
whom you reckon among the most honourable in the land.”
“You may be sure,” said Hircan, “that a crafty woman will be able to
live where all others die of hunger.”
“And,” said Longarine, “when their craftiness is discerned, ‘tis death.”
“Nay, ‘tis life,” said Simontault, “for they deem it no small glory
to be reputed more crafty than their fellows. And the reputation of
‘crafty,’ gained thus at their own expense, brings lovers more readily
under subjection to them than does their beauty, for one of the greatest
delights shared by those who are in love is to conduct the affair
slyly.”
“You speak,” said Ennasuite, “of wanton love, for the honourable has no
need of concealment.”
“Ah!” said Dagoucin, “I pray you put that thought out of your head.
The more precious the drug, the less should it be exposed to the air,
because of the perverseness of those who trust only to outward signs.
These are not different in the case of honourable and faithful affection
than in any other case, so they must none the less be hidden when the
love is virtuous than when it is the opposite, if one would avoid the
evil opinion of those who cannot believe that a man may love a lady in
all honour, and who, being themselves slaves to pleasure, think every
one else the same. If we were all of good faith, look and speech would
be without concealment, at least toward those who would rather die than
take them in an evil sense.”
“I protest to you, Dagoucin,” said Hircan, “that your philosophy is too
deep for any man here to understand or believe. You would have us think
that men are angels, or stones, or devils.”
“I am well aware,” said Dagoucin, “that men are men and subject to every
passion, but there are some, nevertheless, who would rather die than
that their mistresses should, for their delight, do aught against their
consciences.”
“To die means a great deal,” said Geburon. “I would not believe that of
them were it uttered by the lips of the austerest monk alive.”
“Nay, I believe,” said Hircan, “that there is none but desires the very
opposite. But they make pretence of disliking the grapes when these hang
too high to be gathered.”
“Still,” said Nomcrfide, “I am sure that the Prince’s wife was very glad
to find that her husband was learning to know women.”
“I assure you it was not so,” said Ennasuite. “She was very sorry on
account of the love that she bore the lady.”
“I would as soon,” said Saffredent, “have the lady who laughed when her
husband kissed her maid.”
“In sooth,” said Ennasuite, “you shall tell us the story. I give place
to you.”
“Although the story is very short,” said Saffredent, “I will still
relate it, for I would rather make you laugh than speak myself at
length.”
[Illustration: 036.jpg Tailpiece]
[Illustration: 037a.jpg The Lady watching the Shadow Faces Kissing]
[The Lady watching the Shadow Faces Kissing]
[Illustration: 037.jpg Page Image]
_TALE LIV_.
_Thogas’s wife, believing that her husband loved none but
herself, was pleased that her serving-woman should amuse
him, and laughed when in her presence he kissed the girl
before her eyes, and with her knowledge_.
Between the Pyrenees Mountains and the Alps, there dwelt a gentleman
named Thogas, (1) who had a wife and children, with a very beautiful
house, and so much wealth and pleasure at his hand, that there was
reason he should live in contentment, had it not been that he was
subject to great pain beneath the roots of the hair, in such wise that
the doctors advised him to sleep no longer with his wife. She, whose
chief thought was for her husband’s life and health, readily consented,
and caused her bed to be set in another corner of the room directly
opposite her husband’s, so that they could neither of them put out their
heads without seeing each other.
1 We are unable to trace any family named Thogas, which is
probably a fictitious appellation. Read backwards with the
letter h omitted it forms Sagot, whilst if the syllables be
transposed it suggests Guasto, a well-known Basque or
Navarrese name.--Ed.
This lady had two serving-women, and often when the lord and his lady
were in bed, they would each take some diverting book to read, whilst
the serving-women held candles, the younger, that is, for the gentleman,
and the other for his wife.
The gentleman, finding that the maid was younger and handsomer than her
mistress, took such great pleasure in observing her that he would break
off his reading in order to converse with her. His wife could hear this
very plainly, but believing that her husband loved none but herself, she
was well pleased that her servants should amuse him.
It happened one evening, however, when they had read longer than was
their wont, that the lady looked towards her husband’s bed where was the
young serving-maid holding the candle. Of her she could see nothing but
her back, and of her husband nothing at all excepting on the side of
the chimney, which jutted out in front of his bed, and the white wall of
which was bright with the light from the candle. And upon this wall
she could plainly see the shadows both of her husband and of her maid;
whether they drew apart, or came near together or laughed, it was all as
clear to her as though she had veritably beheld them.
The gentleman, using no precaution since he felt sure that his wife
could not see them, kissed her maid, and on the first occasion his wife
suffered this to pass without uttering a word. But when she saw that the
shadows frequently returned to this fellowship, she feared that there
might be some reality beneath it all, and burst into a loud laugh,
whereat the shadows were alarmed and separated.
The gentleman then asked his wife why she was laughing so heartily, so
that he might have a share in her merriment.
“Husband,” she replied, “I am so foolish that I laugh at my own shadow.”
Inquire as he might, she would never acknowledge any other reason, but,
nevertheless, he thenceforward refrained from kissing such shadow-faces.
“That is the story of which I was reminded when I spoke of the lady who
loved her husband’s sweetheart.”
“By my faith,” said Ennasuite, “if my maid had treated me in that
fashion, I should have risen and extinguished the candle upon her nose.”
“You are indeed terrible,” said Hircan, “but it had been well done
if your husband and the maid had both turned upon you and beaten you
soundly. There should not be so much ado for a kiss; and ‘twould have
been better if his wife had said nothing about it, and had suffered him
to take his pastime, which might perchance have cured his complaint.”
“Nay,” said Parlamente, “she was afraid that the end of the pastime
would make him worse.”
“She was not one of those,” said Oisille, “against whom our Lord says,
‘We have mourned to you and ye have not lamented, we have sung to you
and ye have not danced,’ (2) for when her husband was ill, she wept, and
when he was merry, she laughed. In the same fashion every virtuous
woman ought to share the good and evil, the joy and the sadness of her
husband, and serve and obey him as the Church does Jesus Christ.”
2 “They are like unto children sitting in the market-place,
and calling one to another, and saying, We have piped unto
you, and ye have not danced; we have mourned to you, and ye
have not wept.”--_St. Luke_ vii. 32.--M.
“Then, ladies,” said Parlamente, “our husbands should be to us what
Christ is to the Church.”
“So are we,” said Saffredent, “and, if it were possible, something more;
for Christ died but once for His Church, whereas we die daily for our
wives.”
“Die!” said Longarine. “Methinks that you and the others here present
are now worth more crowns than you were worth pence before you were
wed.”
“And I know why,” said Saffredent; “it is because our worth is often
tried. Still our shoulders are sensible of having worn the cuirass so
long.”
“If,” said Ennasuite, “you had been obliged to wear harness for a month
and lie on the hard ground, you would greatly long to regain the bed of
your excellent wife, and wear the cuirass of which you now complain.
But it is said that everything can be endured except ease, and that
none know what rest is until they have lost it. This foolish woman, who
laughed when her husband was merry, was fond of taking her rest under
any circumstances.”
“I am sure,” said Longarine, “that she loved her rest better than her
husband, since she took nothing that he did to heart.”
“She did take to heart,” said Parlamente, “those things which might have
been hurtful to his conscience and his health, but she would not dwell
upon trifles.”
“When you speak of conscience,” said Simontault “you make me laugh. ‘Tis
a thing to which I would have no woman give heed.”
“It would be a good thing,” said Nomerfide, “if you had a wife like one
who, after her husband’s death, proved that she loved her money better
than her conscience.”
“I pray you,” said Saffredent, “tell us that tale. I give you my vote.”
“I had not intended,” said Nomcrfide, “to relate so short a story, but,
since it is suited to the occasion, I will do so.”
[Illustration: 042.jpg Tailpiece]
[Illustration: 043a.jpg The Servant selling the Horse with the Cat]
[The Servant selling the Horse with the Cat]
[Illustration: 043.jpg Page Image]
_TALE LV_.
_A merchant’s widow, whilst carrying out her husband’s will,
interpreted its purport to the advantage of herself and her
children_. (1)
In the town of Safagossa there lived a rich merchant, who, finding his
death draw nigh, and himself no longer able to retain possession of his
goods---which he had perchance gathered together by evil means--thought
that if he made a little present to God, he might thus after his death
make part atonement for his sins, just as though God sold His pardon for
money. Accordingly, when he had settled matters in respect of his house,
he declared it to be his desire that a fine Spanish horse which he
possessed should be sold for as much as it would bring, and the money
obtained for it be distributed among the poor. And he begged his wife
that she would in no wise fail to sell the horse as soon as he was dead,
and distribute the money in the manner he had commanded.
1 Whether the incidents here related be true or not, it is
probable that this was a story told to Queen Margaret at the
time of her journey to Spain in 1525. It will have been
observed (_ante_, pp. 36 and 42) that both the previous tale
and this one are introduced into the _Heptameron_ in a semi-
apologetic fashion, as though the Queen had not originally
intended that her work should include such short, slight
anecdotes. However, already at this stage--the fifty-fifth
only of the hundred tales which she proposed writing--she
probably found fewer materials at her disposal than she had
anticipated, and harked back to incidents of her earlier
years, which she had at first thought too trifling to
record. Still, slight as this story may be, it is not
without point. The example set by the wife of the Saragossa
merchant has been followed in modern times in more ways than
one.--Ed.
When the burial was over and the first tears were shed, the wife, who
was no more of a fool than Spanish women are used to be, went to the
servant who with herself had heard his master declare his desire, and
said to him--
“Methinks I have lost enough in the person of a husband I loved so
dearly, without afterwards losing his possessions. Yet would I not
disobey his word, but rather better his intention; for the poor man, led
astray by the greed of the priests, thought to make a great sacrifice to
God in bestowing after his death a sum of money, not a crown of which,
as you well know, he would have given in his lifetime to relieve even
the sorest need. I have therefore bethought me that we will do what
he commanded at his death, and in still better fashion than he himself
would have done if had he lived a fortnight longer. But no living person
must know aught of the matter.”
When she had received the servant’s promise to keep it secret, she said
to him--
“You will go and sell the horse, and when you are asked, ‘How much?’
you will reply, ‘A ducat.’ I have, however, a very fine cat which I also
wish to dispose of, and you will sell it with the horse for ninety-nine
ducats, so that cat and horse together will bring in the hundred ducats
for which my husband wished to sell the horse alone.”
The servant readily fulfilled his mistress’s command. While he was
walking the horse about the market-place, and holding the cat in his
arms, a gentleman, who had seen the horse before, and was desirous of
possessing it, asked the servant what price he sought.
“A ducat,” replied the man.
“I pray you,” said the gentleman, “do not mock me.”
“I assure you, sir,” said the servant, “that it will cost you only a
ducat. It is true that the cat must be bought at the same time, and for
the cat I must have nine and ninety ducats.”
Forthwith, the gentleman, thinking the bargain a reasonable one, paid
him one ducat for the horse, and the remainder as was desired of him,
and took his goods away.
The servant, on his part, went off with the money, with which his
mistress was right well pleased, and she failed not to give the ducat
that the horse had brought to the poor Mendicants, (2) as her husband
had commanded, and the remainder she kept for the needs of herself and
her children. (3)
2 The allusion is not to the ordinary beggars who then, as
now, swarmed in Spain, but to the Mendicant friars.--Ed.
3 In Boaistuau’s and Gruget’s editions of the _Heptameron_
the dialogue following this tale is replaced by matter of
their own invention. They did not dare to reproduce Queen
Margaret’s bold opinions respecting the clergy, the monastic
orders, &c., at a time when scores of people, including even
Counsellors of Parliament, were being burnt at the stake for
heresy.--L. and Ed.
“What think you? Was she not far more prudent than her husband, and
did she not think less of her conscience than of the advantage of her
household?”
“I think,” said Parlamente, “that she did love her husband; but, seeing
that most men wander in their wits when at the point of death, and
knowing his intentions, she tried to interpret them to her children’s
advantage. And therein I hold her to have been very prudent.”
“What!” said Geburon. “Do you not hold it a great wrong not to carry out
the last wishes of departed friends?”
“Assuredly I do,” said Parlamente; “that is to say if the testator be in
his right mind, and not raving.”
“Do you call it raving to give one’s goods to the Church and the poor
Mendicants?”
“I do not call it raving,” said Parlamente, “if a man distribute what
God has given into his hands among the poor; but to make alms of another
person’s goods is, in my opinion, no great wisdom. You will commonly see
the greatest usurers build the handsomest and most magnificent chapels
imaginable, thinking they may appease God with ten thousand ducats’
worth of building for a hundred thousand ducats’ worth of robbery, just
as though God did not know how to count.”
“In sooth,” said Oisille, “I have many a time wondered how they can
think to appease God for things which He Himself rebuked when He was on
earth, such as great buildings, gildings, pictures and paint. If they
really understood the passage in which God says to us that the only
offering He requires from us is a contrite and humble heart, (4) and
the other in which St. Paul says we are the temples of God wherein He
desires to dwell, (5) they would be at pains to adorn their consciences
while yet alive, and would not wait for the hour when man can do nothing
more, whether good or evil, nor (what is worse) charge those who remain
on earth to give their alms to folk upon whom, during their lifetime,
they did not deign to look. But He who knows the heart cannot be
deceived, and will judge them not according to their works, but
according to their faith and charity towards Himself.”
4 “The sacrifices of God are a broken spirit: a broken and
a contrite heart, O God, thou will not despise.”--_Psalm_
li. 17.--Ed.
5 “For ye are the temple of the living God; as God hath
said, I will dwell in them and walk in them,” &c.--2
_Corinthians_ vi. 16.--Ed.
“Why is it, then,” said Geburon, “that these Grey Friars and Mendicants
talk to us at our death of nothing but bestowing great benefits upon
their monasteries, assuring us that they will put us into Paradise
whether we will or not?”
“How now, Geburon?” said Hircan. “Have you forgotten the wickedness you
related to us of the Grey Friars, that you ask how such folk find it
possible to lie? I declare to you that I do not think that there can
be greater lies than theirs. Those, indeed, who speak on behalf of the
whole community are not to be blamed, but there are some among them who
forget their vows of poverty in order to satisfy their own greed.”
“Methinks, Hircan,” said Nomerfide, “you must know some such tale, and
if it be worthy of this company, I pray you tell it us.”
“I will,” said Hircan, “although it irks me to speak of such folk.
Methinks they are of the number of those of whom Virgil says to Dante,
‘Pass on and heed them not.’ (6) Still, to show you that they have not
laid aside their passions with their worldly garments, I will tell you
of something that once came to pass.”
6 _Non ragioniam di lor, ma guarda e passa_ (Dante’s
_Purgatorio_, iii. 51). The allusion is to the souls of
those who led useless and idle lives on earth, supporting
neither the Divinity by the observance of virtue, nor the
spirit of evil by the practice of vice. They are thus cast
out both from heaven and hell.--Ed.
[Illustration: 049.jpg Tailpiece]
[Illustration: 051a.jpg The Grey Friar introducing his Comrade to the
Lady and her Daughter]
[The Grey Friar introducing his Comrade to the Lady and her
Daughter]
[Illustration: 051.jpg Page Image]
_TALE LVI_.
_A pious lady had recourse to a Grey Friar for his advice in
providing her daughter with a good husband, for whom she
proposed making it so profitable a match that the worthy
father, hoping to get the money she intended for her son-in-
law, married her daughter to a young comrade of his own. The
latter came every evening to sup and lie with his wife, and
in the morning returned in the garb of a scholar to his
convent. But one day while he was chanting mass, his wife
perceived him and pointed him out to her mother; who,
however, could not believe that it was he until she had
pulled off his coif while he was in bed, and from his tonsure
learned the whole truth, and the deceit used by her father
confessor_.
A French lady, whilst sojourning at Padua, was informed that there was
a Grey Friar in the Bishop’s prison there, and finding that every one
spoke jestingly about him, she inquired the reason. She was told that
this Grey Friar, who was an old man, had been confessor to a very
honourable and pious widow lady, mother of only one daughter, whom she
loved so dearly as to be at all pains to amass riches for her, and to
find her a good husband. Now, seeing that her daughter was grown up, she
was unceasingly anxious to find her a husband who might live with them
in peace and quiet, a man, that is, of a good conscience, such as she
deemed herself to possess. And since she had heard some foolish preacher
say that it were better to do evil by the counsel of theologians than
to do well through belief in the inspiration of the Holy Spirit, she
had recourse to her father confessor, a man already old, a doctor of
theology and one who was held to lead a holy life by the whole town,
for she felt sure that, with his counsel and good prayers, she could not
fail to find peace both for herself and for her daughter. After she had
earnestly begged him to choose for her daughter such a husband as he
knew a woman that loved God and her honour ought to desire, he replied
that first of all it was needful to implore the grace of the Holy Spirit
with prayer and fasting, and then, God guiding his judgment, he hoped to
find what she required.
So the Friar retired to think over the matter; and whereas he had heard
from the lady that she had got five hundred ducats together to give to
her daughter’s husband, and that she would take upon herself the charge
of maintaining both husband and wife with lodgment, furniture and
clothes, he bethought himself that he had a young comrade of handsome
figure and pleasing countenance, to whom he might give the fair maiden,
the house, the furniture, maintenance and food, whilst he himself kept
the five hundred ducats to gratify his burning greed. And when he spoke
to his comrade of the matter, he found that they were both of one mind
upon it.
He therefore returned to the lady and said--“I verily believe that God
has sent his angel Raphael to me as he did to Tobit, to enable me to
find a perfect husband for your daughter. I have in my house the most
honourable gentleman in Italy, who has sometimes seen your daughter and
is deeply in love with her. And so to-day, whilst I was at prayer,
God sent him to me, and he told me of his desire for the marriage,
whereupon, knowing his lineage and kindred and notable descent, I
promised him to speak to you on the matter. There is, indeed, one defect
in him, of which I alone have knowledge, and it is this. Wishing to save
one of his friends whom another man was striving to slay, he drew his
sword in order to separate them; but it chanced that his friend slew the
other, and thus, although he himself had not dealt a blow, yet inasmuch
as he had been present at a murder and had drawn his sword, he became
a fugitive from his native town. By the advice of his kinsfolk he came
hither in the garb of a scholar, and he dwells here unknown until his
kinsfolk shall have ended the matter; and this he hopes will shortly
be done. For this reason, then, it would be needful that the marriage
should be performed in secret, and that you should suffer him to go in
the daytime to the public lectures and return home every evening to sup
and sleep.”
“Sir,” replied the worthy woman, “I look upon what you tell me as of
great advantage to myself, for I shall at least have by me what I most
desire in the world.”
Thereupon the Grey Friar brought his comrade, bravely attired with a
crimson satin doublet, and the lady was well pleased with him. And as
soon as he was come the betrothal took place, and, immediately after
midnight, a mass was said and they were married. Then they went to
bed together until daybreak, when the bridegroom told his wife that to
escape discovery he must needs return to the college.
After putting on his crimson satin doublet and his long robe, without
forgetting his coif of black silk, he bade his wife, who was still in
bed, good-bye, promising that he would come every evening to sup with
her, but that at dinner they must not wait for him. So he went away and
left his wife, who esteemed herself the happiest woman alive to have
found so excellent a match. And the young wedded Friar returned to the
old father and brought him the five hundred ducats, as had been agreed
between them when arranging the marriage.
In the evening he failed not to return and sup with her, who believed
him to be her husband, and so well did he make himself liked by her and
by his mother-in-law, that they would not have exchanged him for the
greatest Prince alive.
This manner of life continued for some time, but God in His kindness
takes pity upon those that are deceived without fault of their own, and
so in His mercy and goodness it came to pass that one morning the lady
and her daughter felt a great desire to go and hear mass at St. Francis,
(1) and visit their good father confessor through whose means they
deemed themselves so well provided, the one with a son-in-law and the
other with a husband.
1 The church of the Grey Friars’ monastery, St Francis
being their patron.--B. J.
It chanced that they did not find the confessor aforesaid nor any other
that they knew, and, while waiting to see whether the father would
come, they were pleased to hear high mass, which was just beginning. And
whilst the young wife was giving close heed to the divine service and
its mystery, she was stricken with astonishment on seeing the Priest
turn himself about to pronounce the _Dominus vobiscum_, for it seemed
to her that it was her husband or else his very fellow. She uttered,
however, not a word, but waited till he should turn round again, when,
looking still more carefully at him, she had no doubt that it was indeed
he. Then she twitched her mother, who was deep in contemplation, and
said--
“Alas! madam, what is it that I see?”
“What is it?” said her mother.
“That is my husband,” she replied, “who is singing mass, or else ‘tis
one as like him as can be.”
“I pray you, my daughter,” replied the mother, who had not carefully
observed him, “do not take such a thought into your head. It is
impossible that men who are so holy should have practised such deceit.
You would sin grievously against God if you believed such a thing.”
Nevertheless the mother did not cease looking at him, and when it came
to the _Ite missa est_ she indeed perceived that no two sons of the same
mother were ever so much alike. Yet she was so simple that she would
fain have said, “O God, save me from believing what I see.” Since her
daughter was concerned in the matter, however, she would not suffer it
to remain in uncertainty, and resolved to learn the truth.
When evening was come, and the husband (who had perceived nothing of
them) was about to return, the mother said to her daughter--
“We shall now, if you are willing, find out the truth concerning your
husband. When he is in bed I will go to him, and then, while he is not
thinking, you will pluck off his coif from behind, and we shall see
whether he be tonsured like the Friar who said mass.”
As it was proposed, so was it done. As soon as the wicked husband was in
bed, the old lady came and took both his hands as though in sport--her
daughter took off his coif, and there he was with his fine tonsure. At
this both mother and daughter were as greatly astonished as might be,
and forthwith they called their servants to seize him and bind him fast
till the morning, nor did any of his excuses or fine speeches avail him
aught.
When day was come, the lady sent for her confessor, making as though she
had some great secret to tell him, whereupon he came with all speed, and
then, reproaching him for the deceit that he had practised on her, she
had him seized like the other. Afterwards she sent for the officers of
justice, in whose hands she placed them both. It is to be supposed that
if the judges were honest men they did not suffer the offence to go
unpunished. (2)
2 There is some little resemblance between this tale and
the 36th of Morlini’s _Novello, De monacho qui duxit
uxorem_.--M.
“From this story, ladies, you will see that those who have taken vows of
poverty are not free from the temptation of covetousness, which is the
cause of so many ills.”
“Nay, of so many blessings,” said Saffredent, “for with the five hundred
ducats that the old woman would have stored up there was made much good
cheer, while the poor maiden, who had been longing for a husband, was
thus enabled to have two, and to speak with more knowledge as to the
truth of all hierarchies.”
“You always hold the falsest opinions,” said Oisille, “that ever I knew.
You think that all women are of your own temper.”
“Not so, madam, with your good leave,” said Saffredent. “I would give
much that they were as easily satisfied as we are.”
“That is a wicked speech,” said Oisille, “and there is not one present
but knows the contrary, and that what you say is untrue. The story that
has just been told proves the ignorance of poor women and the wickedness
of those whom we regard as better than the rest of your sex; for neither
mother nor daughter would do aught according to their own fancy, but
subjected desire to good advice.”
“Some women are so difficult,” said Longarine, “that they think they
ought to have angels instead of men.”
“And for that reason,” said Simontault, “they often meet with devils,
more especially those who, instead of trusting to God’s grace, think
by their own good sense, or that of others, that they may in this world
find some happiness, though this is granted by none save God, from whom
alone it can come.”
“How now, Simontault!” said Oisille. “I did not think that you knew so
much good.”
“Madam,” said Simontault, “‘tis a pity that I have not been proved, for
I see that through lack of knowledge you have already judged ill of me.
Yet I may well practise a Grey Friar’s trade, since a Grey Friar has
meddled with mine.”
“So you call it your trade,” said Parlamente, “to deceive women? Thus
out of your mouth are you judged.”
“Had I deceived a hundred thousand,” said Simontault, “I should yet not
have avenged the woes that I have endured for the sake of one alone.”
“I know,” said Parlamente, “how often you complain of women; yet,
for all that, we see you so merry and hearty that it is impossible
to believe that you have endured all the woes you speak of. But the
‘Compassionless Fair One’ (3) replies that--
“‘Tis as well to say as much
To draw some comfort thence.’”
3 _La belle Dame sans mercy_, by Alain Chartier.--Ed.
“You quote a truly notable theologian,” said Simontault, “one who is
not only froward himself, but makes all the ladies so, who have read and
followed his teaching.”
“Yet his teaching,” said Parlamente, “is as profitable for youthful
dames as any that I know.”
“If it were indeed true,” said Simontault, “that the ladies were without
compassion, we might as well let our horses rest and our armour grow
rusty until the next war, and think of nothing but household affairs.
And, I pray you, tell me whether it is an excellence in a lady to have
the reputation of being without pity, or charity, or love, or mercy.”
“Without charity or love,” said Parlamente, “they should not be, but the
word ‘mercy’ sounds so ill among women that they cannot use it without
wounding their honour; for properly speaking ‘mercy’ means to grant a
favour sought, and we well know what the favour is that men desire.”
“May it please you, madam,” said Simontault, “there are some men who are
so reasonable that they crave nought but speech.”
“You remind me,” said Parlamente, “of one who was content with a glove.”
“We must know who this easy lover was,” said Hircan, “and so this time I
give my vote to you.”
“It will give me pleasure to tell the tale,” said Parlamente, “for it is
full of virtue.”
[Illustration: 061.jpg Tailpiece]
[Illustration: 063a.jpg The English Lord seizing the Lady’s Glove]
[The English Lord seizing the Lady’s Glove]
[Illustration: 063.jpg Page Image]
_TALE LVII_.
_An English lord for seven years loved a lady without ever
venturing to let her know of it, until one day, when
observing her in a meadow, he lost all colour and control of
feature through a sudden throbbing of the heart that came
upon him. Then she, showing her compassion, at his request
placed her gloved hand upon his heart, whereupon he pressed
it so closely, whilst declaring to her the love he had so
long borne her, that she withdrew it, leaving in its place
her glove. And this glove he afterwards enriched with gems
and fastened upon his doublet above his heart, and showed
himself so graceful and virtuous a lover that he never
sought any more intimate favour of her_.
King Louis the Eleventh (1) sent the Lord de Montmorency to England as
his ambassador, and so welcome was the latter in that country that the
King and all the Princes greatly esteemed and loved him, and even
made divers of their private affairs known to him in order to have his
counsel upon them.
1 Some of the MS. say Louis XII., but we cannot find that
either the eleventh or twelfth Louis sent any Montmorency as
ambassador to England. Ripault-Desormeaux states, however,
in his history of this famous French family, that William de
Montmorency, who, after fighting in Italy under Charles
VIII. and Louis XII., became, governor of the Orléanais and
_chevalier d’honneur_ to Louise of Savoy was one of the
signatories of the treaty concluded with Henry VIII. of
England, after the-battle of Pavia in 1525. We know that
Louise, as Regent of France, at that time sent John Brinon
and John Joachim de Passano as ambassadors to England, and
possibly William de Montmorency accompanied them, since
Desormeaux expressly states that he guaranteed the loyal
observance of the treaty then negotiated. William was the
father of Anne, the famous Constable of France, and died May
24, 1531. “Geburon,” in the dialogue following the above
tale, mentions that he had well known the Montmorency
referred to, and speaks of him as of a person dead and gone.
It is therefore scarcely likely that Queen Margaret alludes
to Francis de Montmorency, Lord of La Rochepot, who was only
sent on a mission to England in 1546, and survived her by
many years.--L. and Ed.
One day, at a banquet that the King gave to him, he was seated beside a
lord (2) of high lineage, who had on his doublet a little glove, such
as women wear, fastened with hooks of gold and so adorned upon the
finger-seams with diamonds, rubies, emeralds and pearls, that it was
indeed a glove of great price.
2 The French word is _Millor (Milord)_ and this is probably
one of the earliest instances of its employment to designate
a member of the English aristocracy. In such of the _Cent
Nouvelles Nouvelles_ in which English nobles figure, the
latter are invariably called _seigneurs_ or _chevaliers_,
and addressed as _Monseigneur_, Later on, when Brantôme
wrote, the term _un milord anglais_ had become quite common,
and he frequently makes use of it in his various works.
English critics have often sneered at modern French writers
for employing the expression, but it will be seen from this
that they have simply followed a very old tradition.--Ed.
The Lord de Montmorency looked at it so often that the English lord
perceived he was minded to inquire why it was so choicely ordered; so,
deeming its story to be greatly to his own honour, he thus began--
“I can see that you think it strange I should have so magnificently
arrayed a simple glove, and on my part I am still more ready to tell you
the reason, for I deem you an honest gentleman and one who knows what
manner of passion love is, so that if I did well in the matter you will
praise me for it, and if not, make excuse for me, knowing that every
honourable heart must obey the behests of love. You must know, then,
that I have all my life long loved a lady whom I love still, and shall
love even when I am dead, but, as my heart was bolder to fix itself
worthily than were my lips to speak, I remained for seven years without
venturing to make her any sign, through fear that, if she perceived
the truth, I should lose the opportunities I had of often being in her
company; and this I dreaded more than death. However, one day, while I
was observing her in a meadow, a great throbbing of the heart came upon
me, so that I lost all colour and control of feature. Perceiving
this, she asked me what the matter was, and I told her that I felt
an intolerable pain of the heart. She, believing it to be caused by a
different sickness than love, showed herself pitiful towards me, which
prompted me to beg her to lay her hand upon my heart and see how it was
beating. This, more from charity than from any other affection, she did,
and while I held her gloved hand against my heart, it began to beat and
strain in such wise, that she felt that I was speaking the truth. Then I
pressed her hand to my breast, saying--
“‘Alas, madam, receive the heart which would fain break forth from my
breast to leap into the hand of her from whom I look for indulgence,
life and pity, and which now constrains me to make known to you the
love that I have so long concealed, for neither my heart nor I can now
control this potent God.’
“When she heard those words, she deemed them very strange. She wished
to withdraw her hand, but I held it fast, and the glove remained in her
cruel hand’s place; and having neither before nor since had any more
intimate favour from her, I have fastened this glove upon my heart as
the best plaster I could give it. And I have adorned it with the
richest rings I have, though the glove itself is wealth that I would not
exchange for the kingdom of England, for I deem no happiness on earth so
great as to feel it on my breast.”
The Lord de Montmorency, who would have rather had a lady’s hand than
her glove, praised his very honourable behaviour, telling him that
he was the truest lover he had ever known, and was worthy of better
treatment, since he set so much value upon so slight a thing; though
perchance, if he had obtained aught better than the glove, the greatness
of his love might have made him die of joy. With this the English lord
agreed, not suspecting that the Lord de Montmorency was mocking him. (3)
3 Alluding to this story, Brantôme writes as follows in his
_Dames Galantes_: “You have that English _Milord_ in the
Hundred Tales of the Queen of Navarre, who wore his
mistress’s glove at his side, beautifully adorned. I myself
have known many gentlemen who, before wearing their silken
hose, would beg their ladies and mistresses to try them on
and wear them for some eight or ten days, rather more than
less, and who would then themselves wear them in extreme
veneration and contentment, both of mind and body.”--
Lalanne’s _OEuvres de Brantôme_, vol. ix. p. 309.--L.
“If all men were so honourable as this one, the ladies might well trust
them, since the cost would be merely a glove.”
“I knew the Lord de Montmorency well,” said Geburon, “and I am sure that
he would not have cared to fare after the English fashion. Had he been
contented with so little, he would not have been so successful in love
as he was, for the old song says--
‘Of a cowardly lover
No good is e’er heard.’”
“You may be sure,” said Saffredent, “that the poor lady withdrew her
hand with all speed, when she felt the beating of his heart, because she
thought that he was about to die, and people say that there is nothing
women loathe more than to touch dead bodies.” (4)
4 Most of this sentence, deficient in our MS., is taken
from MS. No. 1520.--L.
“If you had spent as much time in hospitals as in taverns,” said
Ennasuite, “you would not speak in that way, for you would have seen
women shrouding dead bodies, which men, bold as they are, often fear to
touch.”
“It is true,” said Saffredent, “that there is none upon whom penance has
been laid but does the opposite of that wherein he formerly had delight,
like a lady I once saw in a notable house, who, to atone for her delight
in kissing one she loved, was found at four o’clock in the morning
kissing the corpse of a gentleman who had been killed the day before,
and whom she had never liked more than any other. Then every one knew
that this was a penance for past delights. But as all the good deeds
done by women are judged ill by men, I am of opinion that, dead or
alive, there should be no kissing except after the fashion that God
commands.”
“For my part,” said Hircan, “I care so little about kissing women,
except my own wife, that I will assent to any law you please, yet I
pity the young folk whom you deprive of this trifling happiness, thus
annulling the command of St. Paul, who bids us kiss _in osculo sancto._”
(5)
5 _Romans_ xvi. 16; 1 _Corinthians_ xvi. 20; 2
_Corinthians_ xiii. 12; I _Thessalonians_ v. 26. Also 1
_Peter_ v. 14.--M.
“If St. Paul had been such a man as you are,” said Nomerfide, “we should
indeed have required proof of the Spirit of God that spoke in him.”
“In the end,” said Geburon, “you will doubt Holy Scripture rather than
give up one of your petty affectations.”
“God forbid,” said Oisille, “that we should doubt Holy Scripture, but
we put small faith in your lies. There is no woman but knows what her
belief should be, namely, never to doubt the Word of God or believe the
word of man.”
“Yet,” said Simontauit, “I believe that there are more men deceived by
women than [women] by men. The slenderness of women’s love towards us
keeps them from believing our truths, whilst our exceeding love towards
them makes us trust so completely in their falsehoods, that we are
deceived before we suspect such a thing to be possible.”
“Methinks,” said Parlamente, “you have been hearing some fool complain
of being duped by a wanton woman, for your words carry but little
weight, and need the support of an example. If, therefore, you know of
one, I give you my place that you may tell it to us. I do not say that
we are bound to believe you on your mere word, but it will assuredly not
make our ears tingle to hear you speak ill of us, since we know what is
the truth.”
“Well, since it is for me to speak,” said Dagoucin, “‘tis I who will
tell you the tale.”
[Illustration: 070.jpg Tailpiece]
[Illustration: 071a. The Gentleman Mocked by the Ladies When Returning From The False
Tryst]
[The Gentleman Mocked by the Ladies When Returning From The False Tryst]
[Illustration: 071.jpg Page Image]
_TALE LVIII._
_A gentleman, through putting too much trust in the
truthfulness of a lady whom he had offended by forsaking her
for others just when she was most in love with him, was, by
a false tryst, deceived by her, and bemocked by the whole
Court_.
At the Court of King Francis the First there was a lady (1) of excellent
wit, who, by her grace, virtue and pleasantness of speech, had won the
hearts of several lovers. With these she right well knew how to pass
the time, but without hurt to her honour, conversing with them in such
pleasant fashion that they knew not what to think, for those who were
the most confident were reduced to despair, whilst those that despaired
the most became hopeful. Nevertheless, while fooling most of them, she
could not help greatly loving one whom she called her cousin, a name
which furnished a pretext for closer fellowship.
1 M. de Lincy surmises that Margaret is referring to
herself both here and in the following tale, which concerns
the same lady. His only reason for the supposition, however,
is that the lady’s views on certain love matters are akin to
those which the Queen herself professed.--Ed.
However, as there is nothing in this world of firm continuance, their
friendship often turned to anger and then was renewed in stronger sort
than ever, so that the whole Court could not but be aware of it.
One day the lady, both to let it be seen that she was wholly void
of passion, and to vex him, for love of whom she had endured much
annoyance, showed him a fairer countenance than ever she had done
before. Thereupon the gentleman, who lacked boldness neither in love nor
in war, began hotly to press the suit that he many a time previously had
addressed to her.
She, pretending to be wholly vanquished by pity, promised to grant his
request, and told him that she would with this intent go into her room,
which was on a garret floor, where she knew there was nobody. And as
soon as he should see that she was gone he was to follow her without
fail, for he would find her ready to give proof of the good-will that
she bore him.
The gentleman, believing what she said, was exceedingly well pleased,
and began to amuse himself with the other ladies until he should see
her gone, and might quickly follow her. But she, who lacked naught of
woman’s craftiness, betook herself to my Lady Margaret, daughter of the
King, and to the Duchess of Montpensier, (2) to whom she said--
“I will if you are willing, show you the fairest diversion you have ever
seen.”
2 The former is Margaret of France, Duchess of Savoy and
Berry. Born in June 1523, she died in September 1574.--
Queen Margaret was her godmother. When only three years old,
she was promised in marriage to Louis of Savoy, eldest son
of Duke Charles III., and he dying, she espoused his younger
brother, Emmanuel Philibert, in July 1549. Graceful and
pretty as a child (see _ante_, vol. i. p. xlviii.), she
became, thanks to the instruction of the famous Michael de
l’ Hôpital, one of the most accomplished women of her time,
and Brantôme devotes an article to her in his _Dames
Illustres_ (Lalanne, v. viii. pp. 328-37). See also Hilarion
de Coste’s _Éloges et Vies des Reines, Princesses, &c_.,
Paris, 1647, vol. ii. p. 278.
The Duchess of Montpensier, also referred to above, is
Jacqueline de Longwick (now Longwy), Countess of Bar-sur-
Seine, daughter of J. Ch. de Longwick, Lord of Givry, and of
Jane, _bâtarde_ of Angoulême. In 1538 Jacqueline was
married to Louis II. de Bourbon, Duke of Montpensier. She
gained great influence at the French Court, both under
Francis I. and afterwards, and De Thou says of her that she
was possessed of great wit and wisdom, far superior to the
century in which she lived. She died in August 1561, and was
the mother of Francis I., Duke of Montpensier, sometimes
called the Dauphin of Auvergne, who fought at Jarnac,
Moncontour, Arques, and Ivry, against Henry of Navarre.--L.,
B. J. and Ed.
They, being by no means enamoured of melancholy, begged that she would
tell them what it was.
“You know such a one,” she replied, “as worthy a gentleman as lives, and
as bold. You are aware how many ill turns he has done me, and that, just
when I loved him most, he fell in love with others, and so caused me
more grief than I have ever suffered to be seen. Well, God has now
afforded me the means of taking revenge upon him.
“I am forthwith going to my own room, which is overhead, and immediately
afterwards, if it pleases you to keep watch, you will see him follow me.
When he has passed the galleries, and is about to go up the stairs, I
pray you come both to the window and help me to cry ‘Thief!’ You will
then see his rage, which, I am sure, will not become him badly, and,
even if he does not revile me aloud, I am sure he will none the less do
so in his heart.”
This plan was not agreed to without laughter, for there was no gentleman
that tormented the ladies more than he did, whilst he was so greatly
liked and esteemed by all, that for nothing in the world would any one
have run the risk of his raillery.
It seemed, moreover, to the two Princesses that they would themselves
share in the glory which the other lady looked to win over this
gentleman.
Accordingly, as soon as they saw the deviser of the plot go out, they
set themselves to observe the gentleman’s demeanour. But little time
went by before he shifted his quarters, and, as soon as he had passed
the door, the ladies went out into the gallery, in order that they might
not lose sight of him.
Suspecting nothing, he wrapped his cloak about his neck, so as to hide
his face, and went down the stairway to the court, but, seeing some one
whom he did not desire to have for witness, he came back by another
way, and then went down into the court a second time. The ladies saw
everything without being perceived by him, and when he reached the
stairway, by which he thought he might safely reach his sweetheart’s
chamber, they went to the window, whence they immediately perceived
the other lady, who began crying out ‘Thief!’ at the top of her voice;
whereupon the two ladies below answered her so loudly that their voices
were heard all over the castle.
I leave you to imagine with what vexation the gentleman fled to his
lodgings. He was not so well muffled as not to be known by those who
were in the mystery, and they often twitted him with it, as did even
the lady who had done him this ill turn, saying that she had been well
revenged upon him.
It happened, however, that he was so ready with his replies and evasions
as to make them believe that he had quite suspected the plan, and had
only consented to visit the lady in order to furnish them with some
diversion, for, said he, he would not have taken so much trouble for
her sake, seeing that his love for her had long since flown. The ladies
would not admit the truth of this, so that the point is still in doubt;
nevertheless, it is probable that he believed the lady. And since he
was so wary and so bold that few men of his age and time could match
and none could surpass him (as has been proved by his very brave and
knightly death), (3) you must, it seems to me, confess that men of
honour love in such wise as to be often duped, by placing too much trust
in the truthfulness of the ladies.
3 This naturally brings Bonnivet to mind, though of course
the gay, rash admiral was not the only Frenchman of the time
who spent his life in making love and waging war.--Ed.
“In good faith,” said Ennasuite, “I commend this lady for the trick she
played; for when a man is loved by a lady and forsakes her for another,
her vengeance cannot be too severe.”
“Yes,” said Parlamente, “if she is loved by him; but there are some who
love men without being certain that they are loved in return, and when
they find that their sweethearts love elsewhere, they call them fickle.
It therefore happens that discreet women are never deceived by such
talk, for they give no heed or belief even to those people who speak
truly, lest they should prove to be liars, seeing that the true and the
false speak but one tongue.”
“If all women were of your opinion,” said Simon-tault, “the gentlemen
might pack up their prayers at once; but, for all that you and those
like you may say, we shall never believe that women are as unbelieving
as they are fair. And in this wise we shall live as content as you would
fain render us uneasy by your maxims.”
“Truly,” said Longarine, “knowing as I well do who the lady is that
played that fine trick upon the gentleman, it is impossible for me not
to believe in any craftiness on her part. Since she did not spare her
husband, ‘twere fitting she should not spare her lover.”
“Her husband, say you?” said Simontault. “You know, then, more than I
do, and so, since you wish it, I give you my place that you may tell us
your opinion of the matter.”
“And since you wish it,” said Longarine, “I will do so.”
[Illustration: 078.jpg Tailpiece]
[Illustration: 079a. The Lady discovering her Husband with the Waiting-woman]
[The Lady discovering her Husband with the Waiting-woman]
[Illustration: 079.jpg Page Image]
_TALE LIX_.
_This same lady, finding that her husband took it ill that
she should have lovers with whom she amused herself without
hurt to her honour, kept close watch upon him, and so
discovered how pleasantly he addressed himself to one of her
waiting-women. This woman she gained upon, made her consent
to what her husband solicited, and then surprised him in
such error that to atone for it, he was forced to confess
that he deserved greater punishment than herself; by which
means she was afterwards able to live as her fancy listed_.
The lady of your story was wedded to a rich gentleman of high and
ancient lineage, and had married him on account of the great affection
that they bore to one another.
Being a woman most pleasant of speech, she by no means concealed from
her husband that she had lovers whom she made game of for her pastime,
and, at first, her husband shared in her pleasure. But at last this
manner of life became irksome to him, for on the one part he took it ill
that she should hold so much converse with those that were no kinsfolk
or friends of his own, and on the other, he was greatly vexed by the
expense to which he was put in sustaining her magnificence and in
following the Court.
He therefore withdrew to his own house as often as he was able, but so
much company came thither to see him that the expenses of his household
became scarcely any less, for, wherever his wife might be, she always
found means to pass her time in sports, dances, and all such matters as
youthful dames may use with honour. And when sometimes her husband told
her, laughing, that their expenses were too great, she would reply that
she promised never to make him a “coqu” or cuckold, but only a “coquin,”
that is, a beggar; for she was so exceedingly fond of dress, that she
must needs have the bravest and richest at the Court. (1) Her husband
took her thither as seldom as possible, but she did all in her power
to go, and to this end behaved in a most loving fashion towards her
husband, who would not willingly have refused her a much harder request.
1 As Queen Margaret was by no means over fond of gorgeous
apparel and display, this passage is in contradiction with
M. de Lincy’s surmise that the lady of this and the
preceding tale may be herself. In any case the narrative
could only apply to the period of her first marriage, and
this was in no wise a love-match. Yet we are told at the
outset of the above story that the lady and gentleman had
married on account of the great affection between them. On
the other hand, these details may have been introduced the
better to conceal the identity of the persons referred to.--
Ed.
Now one day, when she had found that all her devices could not induce
him to make this journey to the Court, she perceived that he was very
pleasant in manner with a chamber-woman (2) she had, and thereupon
thought she might turn the matter to her own advantage. Taking the girl
apart, she questioned her cleverly, using both wiles and threats, in
such wise that the girl confessed that, ever since she had been in the
house, not a day had passed on which her master had not sought her love;
but (she added) she would rather die than do aught against God and her
honour, more especially after the honour which the lady had done her in
taking her into her service, for this would make such wickedness twice
as great.
2 The French expression here is _femme de chambre à
chaperon_. The _chaperon_ in this instance was a cap with a
band of velvet worn across it as a sign of gentle and even
noble birth. The attendant referred to above would therefore
probably be a young woman of good descent, constrained by
circumstances to enter domestic service.--B. J. and Ed.
On hearing of her husband’s unfaithfulness, the lady immediately felt
both grief and joy. Her grief was that her husband, despite all his show
of loving her, should be secretly striving to put her to so much shame
in her own household, and this when she believed herself far more
beautiful and graceful than the woman whom he sought in her stead.
But she rejoiced to think that she might surprise her husband in such
manifest error that he would no longer be able to reproach her with her
lovers, nor with her desire to dwell at Court; and, to bring this about,
she begged the girl gradually to grant her husband what he sought upon
certain conditions that she made known to her.
The girl was minded to make some difficulty, but when her mistress
warranted the safety both of her life and of her honour, she consented
to do whatever might be her pleasure.
The gentleman, on continuing his pursuit of the girl, found her
countenance quite changed towards him, and therefore urged his suit more
eagerly than had been his wont; but she, knowing by heart the part
she had to play, made objection of her poverty, and said that, if she
complied with his desire, she would be turned away by her mistress, in
whose service she looked to gain a good husband.
The gentleman forthwith replied that she need give no thought to any
such matters, since he would bestow her in marriage more profitably than
her mistress would be able to do, and further, would contrive the matter
so secretly that none would know of it.
Upon this they came to an agreement, and, on considering what place
would be most suited for such a fine business, the girl said that she
knew of none better or more remote from suspicion than a cottage in the
park, where there was a chamber and a bed suitable for the occasion.
The gentleman, who would not have thought any place unsuitable, was
content with the one she named, and was very impatient for the appointed
day and hour to come.
The girl kept her word to her mistress, and told her in full the whole
story of the plan, and how it was to be put into execution on the morrow
after dinner. She would not fail, said she, to give a sign when the time
came to go to the cottage, and she begged her mistress to be watchful,
and in no wise fail to be present at the appointed hour, in order to
save her from the danger into which her obedience was leading her.
This her mistress swore, begging her to be without fear, and promising
that she would never forsake her, but would protect her from her
husband’s wrath.
When the morrow was come and dinner was over, the gentleman was more
pleasant with his wife than ever, and although this was not very
agreeable to her, she dissembled so well that he did not perceive the
truth.
After dinner she asked him how he was minded to pass away the time, and
he answered that he knew of nothing better than to play at “cent.” (3)
Forthwith everything was made ready for the game, but the lady pretended
that she did not care to take part in it, and would find diversion
enough in looking at the players.
3 This is probably a reference to the card game now called
piquet, usually played for a hundred points. It is one of
the oldest of its kind. See Rabelais’ _Gargantua_, book i.
chap, xxii.--L.
Just before he sat down to play, the gentleman failed not to ask the
girl to remember her promise to him, and while he was playing she passed
through the room, making a sign to her mistress which signified that
she was about to set out on the pilgrimage she had to make. The sign was
clearly seen by the lady, but her husband perceived nothing of it.
An hour later, however, one of his servants made him a sign from a
distance, whereupon he told his wife that his head ached somewhat, and
that he must needs rest and take the air. She, knowing the nature of his
sickness as well as he did himself, asked him whether she should play
in his stead, and he consented, saying that he would very soon return.
However, she assured him that she could take his place for a couple of
hours without weariness.
So the gentleman withdrew to his room, and thence by an alley into his
park.
The lady, who knew another and shorter way, waited for a little while,
and then, suddenly feigning to be seized with colic, gave her hand at
play to another.
As soon as she was out of the room, she put off her high-heeled shoes
and ran as quickly as she could to the place, where she had no desire
that the bargain should be struck without her. And so speedily did she
arrive, that, when she entered the room by another door, her husband was
but just come in. Then, hiding herself behind the door, she listened to
the fair and honest discourse that he held to her maid. But when she
saw that he was coming near to the criminal point, she seized him from
behind, saying--
“Nay, I am too near that you should take another.”
It is needless to ask whether the gentleman was in extreme wrath, both
at being balked of the delight he had looked to obtain, and at having
his wife, whose affection he now greatly feared to lose for ever, know
more of him than he desired. He thought, however, that the plot had been
contrived by the girl, and (without speaking to his wife) he ran after
her with such fury that, had not his wife rescued her from his hands,
he would have killed her. He declared that she was the wickedest jade
he had ever known, and that, if his wife had waited to see the end, she
would have found that he was only mocking her, for, instead of doing
what she expected, he would have chastised her with rods.
But his wife, knowing what words of the sort were worth, set no value
upon them, and addressed such reproaches to him that he was in great
fear lest she should leave him. He promised her all that she asked,
and, after her sage reproaches, confessed that it was wrong of him to
complain that she had lovers; since a fair and honourable woman is none
the less virtuous for being loved, provided that she do or say nothing
contrary to her honour; whereas a man deserves heavy punishment when he
is at pains to pursue a woman that loves him not, to the wronging of
his wife and his own conscience. He would therefore, said he, never more
prevent his wife from going to Court, nor take it ill that she should
have lovers, for he knew that she spoke with them more in jest than in
affection.
This talk was not displeasing to the lady, for it seemed to her that
she had gained an important point. Nevertheless she spoke quite to the
contrary, pretending that she had no delight in going to Court, since
she no longer possessed his love, without which all assemblies were
displeasing to her; and saying that a woman who was truly loved by her
husband, and who loved him in return, as she did, carried with her a
safe-conduct that permitted her to speak with one and all, and to be
derided by none.
The poor gentleman was at so much pains to assure her of the love he
bore her, that at last they left the place good friends. That they might
not again fall into such trouble, he begged her to turn away the girl
through whom he had undergone so much distress. This she did, but did it
by bestowing her well and honourably in marriage, and at her husband’s
expense.
And, to make the lady altogether forget his folly, the gentleman soon
took her to Court, in such style and so magnificently arrayed that she
had good reason to be content.
“This, ladies, was what made me say I did not find the trick she played
upon one of her lovers a strange one, knowing, as I did, the trick she
had played upon her husband.”
“You have described to us a very cunning wife and a very stupid
husband,” said Hircan. “Having advanced so far, he ought not to have
come to a standstill and stopped on so fair a road.”
“And what should he have done?” said Longarine.
“What he had taken in hand to do,” said Hircan, “for his wife was no
less wrathful with him for his intention to do evil than she would have
been had he carried the evil into execution. Perchance, indeed, she
would have respected him more if she had seen that he was a bolder
gallant.”
“That is all very well,” said Ennasuite, “but where will you find a man
to face two women at once? His wife would have defended her rights and
the girl her virginity.”
“True,” said Hircan, “but a strong bold man does not fear to assail two
that are weak, nor will he ever fail to vanquish them.”
“I readily understand,” said Ennasuite, “that if he had drawn his sword
he might have killed them both, but otherwise I cannot see that he had
any means of escape. I pray you, therefore, tell us what you would have
done?”
“I should have taken my wife in my arms,” said Hircan, “and have carried
her out. Then I should have had my own way with her maid by love or by
force.”
“‘Tis enough, Hircan,” said Parlamente, “that you know how to do evil.”
“I am sure, Parlamente,” he replied, “that I do not scandalise the
innocence in whose presence I speak, and by what I have said I do not
mean that I support a wicked deed. But I wonder at the attempt, which
was in itself worthless, and at the attempter, who, for fear rather than
for love of his wife, failed to complete it. I praise a man who loves
his wife as God ordains; but when he does not love her, I think little
of him for fearing her.”
“Truly,” replied Parlamente, “if love did not render you a good husband,
I should make small account of what you might do through fear.”
“You are quite safe, Parlamente,” said Hircan, “for the love I bear you
makes me more obedient than could the fear of either death or hell.”
“You may say what you please,” said Parlamente, “but I have reason to be
content with what I have seen and known of you. As for what I have not
seen, I have never wished to make guess or still less inquiry.”
“I think it great folly,” said Nomerfide, “for women to inquire so
curiously concerning their husbands, or husbands concerning their wives.
Sufficient unto the day is the evil thereof, without giving so much heed
to the morrow.”
“Yet it is sometimes needful,” said Oisille, “to inquire into matters
that may touch the honour of a house in order to set them right, though
not to pass evil judgment upon persons, seeing that there is none who
does not fail.”
“Many,” said Geburon, “have at divers times fallen into trouble for lack
of well and carefully inquiring into the errors of their wives.”
“I pray you,” said Longarine, “if you know any such instance, do not
keep it from us.”
“I do indeed know one,” said Geburon, “and since you so desire, I will
relate it.”
[Illustration: 090.jpg Tailpiece]
[Illustration: 091a. The Chanter of Blois delivering his Mistress from the Grave]
[The Chanter of Blois delivering his Mistress from the Grave]
[Illustration: 091.jpg Page Image]
_TALE LX_.
_A man of Paris, through not making good inquiry concerning
his wife, whom he believed dead, though she was indeed
making good cheer with a chanter to the King, married a
second wife, whom, after having several children by her and
consorting with her for fourteen or fifteen years, he was
constrained to leave, in order to take his first wife back
again_.
In the city of Paris there was a man who was so good-natured that he
would have scrupled to believe a man abed with his wife, even if he had
seen him with his own eyes. This poor man married a woman whose conduct
was as bad as could be; nevertheless he perceived nothing of it, and
treated her as though she were the most virtuous woman alive. One
day, however, when King Louis XII. came to Paris, his wife surrendered
herself to one of the choir-men of the aforesaid sovereign, and when she
found that the King was leaving Paris and that she would no longer
be able to see the singer, she resolved to follow him and forsake her
husband. To this the chanter agreed, and brought her to a house that he
had near Blois, (1) where for a long while they lived together. The poor
husband, finding that he had lost his wife, sought her everywhere; and
at last it was told him that she was gone away with the chanter.
Wishing to recover the lost ewe which he had so badly watched, he wrote
many letters to her begging her to return to him, and saying that he
would take her back if she were willing to be a virtuous woman. But she
took such great delight in listening to the songs of the chanter, that
she had forgotten her husband’s voice, and gave no heed to all his
excellent words, but mocked at them.
Therefore the husband, in great wrath, gave her to know that, since
she would return to him in no other way, he would demand her in legal
fashion of the Church. (2) The wife, dreading that if the law should
take the matter in hand she and her chanter would fare badly, devised a
stratagem worthy of such a woman as herself. Feigning sickness, she sent
for some honourable women of the town to come and see her, and this they
willingly did, hoping that her illness might be a means of withdrawing
her from her evil life, with which purpose they addressed the sagest
admonitions to her. Thereupon she, whilst pretending to be grievously
sick, made a show of weeping and acknowledging her sinfulness in such
sort that she gained the pity of the whole company, who quite believed
that she was speaking from the bottom of her heart. And, finding her
thus subdued and sorry, they began to comfort her, telling her that God
was in no wise so terrible as many preachers represented Him, and that
He would never refuse to show her mercy.
1 Louis XII.’s favourite place of residence.--Ed.
2 Implying the Officialité or episcopal court.--B. J.
After this excellent discourse, they sent for a virtuous man to come
and confess her, and on the morrow the priest of the parish came to
administer the Holy Sacrament. This she received so piously, that
all the virtuous women of the town who were present wept to see her
devoutness, praising God, who of His goodness had in this wise shown
compassion upon this poor creature.
Afterwards she pretended that she could no longer take food, whereupon
the extreme unction was brought by the priest and received by her with
many pious signs; for (as they thought) she was scarcely able to speak.
She continued thus for a great while, and it seemed as though she were
gradually losing her sight, hearing and other senses, whereat there came
from all a cry of “Jesus!” As night was at hand and the ladies were far
from home, they all withdrew; and just as they were leaving the house it
was told them that she was dead, whereupon, saying their _De profundis_
for her, they returned to their houses.
The priest asked the chanter where he would have her buried, and the
other replied that she had desired to be buried in the cemetery,
and that it would be well to bring her there at night. So the poor
unfortunate was shrouded by a serving-woman, who was careful not to hurt
her, and then by brave torchlight she was carried to the grave that the
chanter had caused to be made.
When the body passed in front of the houses of those who had been
present when she received the extreme unction, they all came forth
and followed her to the tomb; and there she was soon left by women and
priests alike. The chanter, however, did not go away, but, as soon as he
saw the company some distance off, he and the serving-woman opened the
grave wherein was his sweetheart more alive than ever, and he sent her
secretly to his house, where for a long time he kept her concealed.
The husband, who was in pursuit of her, came as far as Blois to demand
justice, when he found that she was dead and buried according to the
testimony of all the ladies of Blois. They told him, too, what a good
end she had made, and the worthy man was rejoiced to think that his
wife’s soul was in Paradise, and himself rid of her wicked body.
In this wise well content, he betook himself back to Paris, where he
married a beautiful and virtuous young woman, and a good housewife, by
whom he had several children, and with whom he lived for fourteen or
fifteen years. But at last rumour, which can keep nothing hid, advised
him that his wife was not dead, but was still dwelling with the wicked
chanter. The poor man concealed the matter as well as he was able,
pretending to know nothing about it, and hoping that it was a lie. But
his wife, who was a discreet woman, was told of it, and such was her
anguish at the tidings that she was like to die of grief. Had it been
possible without offence to her conscience, she would gladly have
concealed her misfortune, but it was not possible. The Church
immediately took the affair in hand, and first of all separated them
from each other until the truth of the matter should be known.
Then was this poor man obliged to leave the good and go after the bad,
and in this wise he came to Blois shortly after Francis the First had
become king. Here he found Queen Claude and my Lady the Regent, (3) to
whom he made his complaint, asking for her whom he would gladly not have
found, but whom, to the great compassion of the whole company, he was
now obliged to see.
3 This shows that the incidents of the tale occurred in the
summer or autumn of 1515, when Francis I. was absent in
Italy conducting the campaign which resulted in the victory
of Marignano and the surrender of Milan.--Ed.
When his wife was brought before him, she strove for a long while to
maintain that he was not her husband, which he would willingly have
believed had he been able. More disappointed than abashed, she told him
that she would rather die than go back with him, and at this he was well
pleased; but the ladies in whose presence she spoke in this unseemly
fashion condemned her to return, and so rated the chanter with many a
threat, that he was obliged to tell his ugly sweetheart to go back with
her husband, and to declare that he himself would never see her more.
Rejected thus on all sides, the poor unfortunate withdrew to a home in
which she was fated to meet with better treatment from her husband than
she had deserved.
“You see, ladies, why I say that if the poor husband had been more
watchful over his wife, he would not thus have lost her. A thing that is
well guarded is difficult to lose, but heedlessness makes the thief.”
“‘Tis a strange thing,” said Hircan, “how strong love is just where it
seems most unreasonable.”
“I have heard,” said Simontault, “that it were easier to break two
marriages than to sunder the love of a priest and his serving-maid.”
“I believe it,” said Ennasuite; “for those who bind others together in
marriage, are so well able to tie the knot that nought but death can
destroy it. Theologians, moreover, hold that spiritual language is of
more effect than any other, and in consequence spiritual love surpasses
any other kind.”
“It is a thing that I cannot forgive in ladies,” said Dagoucin, “when
they forsake an honourable husband or a lover for a priest, however
handsome and worthy the latter may be.”
“I pray you, Dagoucin,” said Hircan, “intermeddle not with our Holy
Mother Church. Be assured that ‘tis a great delight for timorous and
secret-loving women to sin with those who can absolve them; for there
are some who are more ashamed to confess a thing than to do it.”
“You speak,” said Oisille, “of those who have no knowledge of God, and
who think not that secret matters are one day revealed in presence of
the Company of Heaven. But I think that it is not for confession’s sake
that they go after confessors; for the Enemy has so blinded them that
they are more concerned to attach themselves where they think there is
most concealment and security, than anxious to obtain absolution for the
wickedness of which they do not repent.”
“Repent, say you?” said Saffredent. “Nay, they deem themselves holier
than other women. I am sure that there are some who deem it honourable
in themselves that they are constant in such love.”
“You speak in such a manner,” said Oisille to Saffredent, “that I think
you know of some one of that kind. I pray you, therefore, begin the Day
tomorrow by telling us what you know. But now the last bell for vespers
is already ringing; for our friends the monks went off as soon as they
had heard the tenth tale, and left us to finish our discussions among
ourselves.”
At these words they all rose and came to the church, where they found
the monks awaiting them. Then, after hearing vespers, they all supped
together, talking the while of many excellent stories. After supper they
went, according to their wont, to disport themselves somewhat in the
meadow, and then retired to rest, in order that their memories might be
the sounder on the morrow.
[Illustration: 099.jpg Tailpiece]
SEVENTH DAY.
_On the Seventh Day relation is made of such as have done quite contrary
to their duty or desire_.
PROLOGUE.
In the morning the Lady Oisille failed not to administer to them
wholesome nutriment, which she did by reading of the acts and virtuous
deeds of the glorious knights and apostles of Jesus Christ, as related
by St. Luke, telling them withal that these relations should suffice to
make them long for the return of such a time, and to make them weep
for the uncomeliness of this age as compared with that. When she had
sufficiently read and expounded to them the beginning of this excellent
book, she begged them to go to the church in such union as that in which
the Apostles were wont to pray, seeking of God the mercy which is never
refused to those who ask for it in faith. Her counsel was approved by
all, and they came to the church just as the Mass of the Holy Spirit
was beginning; this seemed to them very apt to the occasion, and they
hearkened to the service in great devotion.
Afterwards they went to dinner, where they called to mind the apostolic
life, and took such great delight in it that it was as though their
undertaking had been forgotten. But Nomerfide, who was the youngest,
noticed this, and said, “The Lady Oisille has made us so devout that we
are letting slip the hour at which we are wont to withdraw, in order to
make ready for the relating of our tales.”
Her words caused the whole company to rise, and, after they had been for
a while in their rooms, they failed not to repair to the meadow as on
the day before. When they were seated at their ease, the Lady Oisille
said to Saffredent, “Although I am certain that you will say nothing to
the advantage of women, yet I must call upon you to tell the tale that
you had in readiness yester evening.”
“I protest, madam,” replied Saffredent, “against winning the repute of
a slanderer through telling the truth, or losing the favour of virtuous
ladies through relating the deeds of the wanton. I have felt what it is
to lack their presence, and had I equally lacked their fair favours, I
had not been alive to-day.”
So saying, he turned his eyes away from her who was the cause of his
happiness and of his woe; and, looking upon Ennasuite, caused her to
blush as deeply as though his words had been directed to her. Yet was he
none the less understood by her whom he desired should understand him.
The Lady Oisille then assured him that he might freely speak the truth
at the cost of any person concerned; whereupon he thus began:--
[Illustration: 105a. The Lady returning to her Lover, the Canon of Autun]
[The Lady returning to her Lover, the Canon of Autun]
[Illustration: 105.jpg Page Image]
_TALE LXI_.
_A husband is reconciled with his wife after she had lived
during fourteen or fifteen years with a Canon of Autun_.
Near the town of Autun there lived a very beautiful woman, who was
tall, fair, and as handsome of feature as any I have ever seen. She was
married to an honest man who seemed somewhat younger than herself, and
who loved and treated her well enough to give her reason for content.
A little while after they were married, he took her to the town of
Autun, where he had business; and while he was engaged with the law, his
wife would go to the church to pray God for him.
She repaired so often to this holy place that a very rich Canon fell in
love with her, and wooed her so urgently that the unhappy creature gave
herself up to him. Her husband had no suspicion of this, however, for he
gave more thought to the guarding of his property than of his wife.
When the time for departure was come, and they must needs return to
their home, which was full seven leagues from the town, great was the
woman’s sorrow. But the Canon promised that he would often go and see
her, and this he did, pretending to be making some journey which led
him past the house. The gentleman, however, was not so foolish as not to
perceive the truth, and he so skilfully contrived matters, that when the
Canon came thither he no longer met the wife, who was too well hidden
by her husband to allow of his having any speech with her. The wife,
knowing her husband’s jealousy, gave no sign that this was displeasing
to her; nevertheless, she resolved to set things to rights, for she felt
herself as it were in hell, deprived as she was of the sight of her God.
One day, when her husband was abroad, she found a means to occupy her
servants, both men and women, after such a fashion that she was left
alone in the house. Immediately, she took what was needful, and, with no
company save that of the wanton love she carried with her, she repaired
on foot to Autun. Here she arrived none too late to be recognised by her
Canon, who kept her shut up in hiding for more than a year, and this in
spite of the monitions and excommunications that were procured against
him by her husband.
The latter, finding that he had no other remedy, at last complained to
the Bishop, who had an Archdeacon, as worthy a man as any at that time
in France. This Archdeacon himself searched with great diligence through
all the Canon’s houses, until he discovered the one in which the woman
was being kept in concealment, whereupon he cast her into prison, and
laid heavy penance upon the Canon.
The husband, knowing that his wife had been recovered by the counsels of
the Archdeacon and divers other excellent persons, was content to take
her back on her swearing to him that she would live for the future as
beseemed a virtuous woman.
This the worthy man in his deep love for her readily believed, and,
bringing her back to his house, he treated her as honourably as before,
except that he gave her two old serving-women who never left her, one or
other of them being at all times with her.
But, however kindly her husband might use her, the wicked love she bore
towards the Canon caused her to regard all rest as torment. And although
she was a very beautiful woman and her husband a man of excellent
constitution, vigorous and strong, she never had any children by him,
her heart being always seven leagues away from her body; this, however,
she concealed so well that it seemed to her husband that, like himself,
she had wholly forgotten the past.
But in her great wickedness she was not so minded; for, just when she
saw her husband most in love with her and having least suspicion, she
pretended to fall ill, and continued in this pretence until her husband
was in wondrous distress, and anxious to spare nought that might relieve
her.
However, she played her part so exceedingly well that he, and all in the
house, thought that she was sick unto death, and was growing by degrees
weaker and weaker. Finding that her husband was no less grieved than he
should have been glad, she begged of him that he would authorise her to
make her will, and this with tears he did.
Having power of bequest, although she had no children, she gave to her
husband what she could, craving at the same time his forgiveness for
her wrong-doing towards him. Then she sent for the priest, confessed
herself, and received the Holy Sacrament of the Altar with such
devoutness, that all wept to see so glorious an end.
When the evening was come, she begged her husband to send for the
extreme unction, saying that, as she was growing very weak, she was in
fear lest she might not live to receive it. Her husband in all haste
caused it to be brought by the priest, and she, by receiving it with
very great humility, prompted every one to praise her.
After she had got through her brave mysteries, she told her husband
that, having through God’s grace received all that the Church commands,
she felt great peace of conscience, and would fain take some rest; and
she begged him to do the like, seeing that he had great need of it after
all his weeping and watching with her.
When her husband was gone, and all his servants with him, the poor old
women, who had so long watched her in health and now had no fear of
losing her except by death, went contentedly and comfortably to bed. As
soon as she heard them asleep and loudly snoring, she rose in nothing
but her shift, and went out of the room, listening to hear if any one
was yet astir in the house. Taking every precaution, she then (as she
well knew how) let herself out through a little garden-gate that was not
shut, and, barefooted and in her shift, journeyed all night long towards
Autun and the saint, who had preserved her from death.
It happened, however, that as the distance was great, she could not
accomplish the whole of it before daylight overtook her. Looking then
all along the road, she perceived two horsemen who were galloping at
full speed, and thinking that it might be her husband in search of her,
she hid herself entirely in a marsh, with her head among the reeds.
As her husband (for he it was) passed close beside her, he spoke to a
servant who was with him, in tones of deep despair, saying--
“Ah, the wicked woman! Who could have thought that so foul and
abominable a deed could be hidden under cloak of the holy sacraments of
the Church.”
“If Judas,” replied the servant, “feared not to betray his Master when
he was receiving the like, a woman’s treachery is but small matter for
wonder.”
At this point the husband passed on, and his wife remained among the
rushes, in greater gladness at having deceived and escaped him than she
had ever felt at home in a good bed but in subjection.
The poor husband sought her through all the town of Autun, but learning
for certain that she had not entered it, he retraced his steps,
complaining unceasingly of her and of his loss, and threatening her with
nothing short of death if he should find her. Of this she had as little
fear in her mind as she had of cold in her body, although the place and
season might well have caused her to repent of her evil journey. And any
one who did not know how the fire of hell inflames those that are filled
with it, must needs wonder how it was that this unhappy woman could so
leave a warm bed and continue for a whole day in the piercing cold.
Yet she neither lost courage nor gave up the journey, but, as soon as
night was come, went forward once more. Just as the gate at Autun was
being closed, this pilgrim arrived thither and repaired straight to the
shrine of her saint, who was in great wonder at her coming, and could
scarcely believe that it was indeed she. But when he had carefully
looked at her and examined her at all points, he found that, unlike
a spirit, she was really possessed of bone and flesh, and so became
convinced that she was no ghost.
And thenceforward they agreed so well together that she dwelt with the
Canon for fourteen or fifteen years.
Although for a time she lived in concealment, in the end she lost all
fear, and (what is worse) became so exceedingly proud of her lover that
at church she would set herself before most of the honourable women of
the town, wives of officials and others. Moreover, she had children
by the Canon, and among others a daughter who was married to a rich
merchant, and who had so magnificent a wedding that all the women of
the town murmured exceedingly, yet were powerless to set the affair to
rights.
Now it happened that at this time Queen Claude, wife of King Francis,
passed through the town of Autun, having with her my Lady the Regent,
mother of the King aforesaid, and the Duchess of Alençon, her daughter.
(1) One of the Queen’s waiting-women, named Perrette, came to the
Duchess and said--
“Madam, I pray you listen to me, and you will do a better deed than if
you went to hear the whole day’s service at the church.”
1 This would have occurred in the late autumn of 1515, when
the Court journeyed southward to meet Francis I. on his
return from the Marignano campaign.--Ed.
The Duchess gave ready heed, knowing that nought but good counsel could
come from her. Then Perrette forthwith told her how she had taken a
young girl to help her in washing the Queen’s linen, and how, on asking
the news of the town, she had heard from her the vexation which all the
honourable women endured at seeing the Canon’s mistress go before them,
together with some of the history of the wicked woman’s life.
The Duchess went immediately to the Queen and my Lady the Regent, and
told them the story; and they, without any form of law, sent for the
unhappy woman. The latter sought no concealment, for her shame was
turned to pride at being mistress in the household of so rich a man; and
hence, with no feeling of confusion or disgrace, she presented herself
before the ladies aforesaid, who were so abashed by her hardihood that
at first they knew not what to say. After a time, however, my Lady the
Regent rebuked her in a fashion which would have made a right-thinking
woman weep, though this unhappy creature did not do so, but with great
boldness said--
“I pray you, ladies, let my honour go unscathed, for, God be praised,
I have lived so well and virtuously with the Canon that no person alive
can say aught against me. And let it not be thought that I am living in
opposition to the will of God, since, for three years past, the Canon
has not come near me, and we live together as chastely and as lovingly
as two little angels, without any speech or wish between us to the
contrary. And any one separating us will commit a great sin, for the
worthy man, who is nigh eighty years old, will not live long without me,
who am forty-five.”
You may imagine how the ladies then comported themselves, and what
remonstrance they all made with her; but, in spite of the words that
were spoken, and her own age, and the honourable indignation of those
present, her obstinacy was not softened. That she might be the more
effectually humbled, they sent for the good Archdeacon of Autun, and he
condemned her to lie in prison for a year, faring on bread and water.
The ladies further sent for her husband, and he, after hearing their
excellent exhortations, was content to take her back again after she
should have performed her penance.
But when she found that she was a prisoner, and that the Canon was
resolved to have her back no more, she thanked the ladies for having
taken a devil off her shoulders, and showed such deep and perfect
contrition that her husband, instead of waiting until the year should
have expired, came and asked her of the Archdeacon before a fortnight
was over; and since then they have lived together in all peace and
affection.
“You see, ladies, how the chains of St. Peter are by wicked ministers
converted into those of Satan, which it is so hard to break that even
the sacraments, which cast out devils from the body, are here the means
of making them abide longer in the conscience; for the best things, when
abused, bring about most evil.”
“Truly,” said Oisille, “this woman was a very wicked one, but at the
same time she was well punished by her appearance before such judges as
the ladies you have named. The mere glance of the Lady Regent had such
power that never was there a woman, however virtuous, that did not dread
being found unworthy in her sight. Those who were looked upon kindly by
her deemed that they had earned a high honour, knowing as they did that
none but virtuous women were favoured by her.” (2)
2 We are asked to believe that Oisille is none other than
the Lady Regent (Louise of Savoy), but is it likely she
would thus speak of herself? We can scarcely conceive Queen
Margaret perpetrating such a flagrant anachronism.--Ed.
“It were indeed a fine thing,” said Hircan, “that there should be
greater dread of a woman’s eyes than of the Holy Sacrament, which, if it
be not received in faith and charity, brings with it eternal damnation.”
“Those,” said Parlamente, “who are not inspired by God are, I promise
you, in greater dread of the temporal than of the spiritual powers. And
I believe that the poor creature was brought to mend her ways rather by
her imprisonment and the thought of seeing her Canon no more, than by
any remonstrance that might have been made to her.”
“Nay,” said Simontault, “you have forgotten the chief cause of her
return to her husband, which was that the Canon was eighty years old,
whilst her husband was younger than herself; so the worthy lady had the
best of all her bargains. Had the Canon been young, she would not have
been willing to forsake him, and the admonitions of the ladies would
have been as ineffectual as the sacraments.”
“Further,” said Nomerfide, “I think she did well not to confess her sin
so readily; such an offence ought to be humbly acknowledged to God, but
stoutly denied before men. Even though it be true, still, by deception
and swearing, doubt may be cast upon it.”
“Not so,” said Longarine. “A sin can scarcely be so secret that it will
not become revealed, unless God in His pity conceal it, as in the case
of those who for love of Himself have truly repented.”
“And what,” said Hircan, “will you say of those women who have no sooner
done a deed of folly than they tell some one about it?”
“I think that a strange thing,” answered Longarine, “and a sign that sin
is not displeasing to them. If, as I said, a sin is not covered by
the mercy of God, it cannot be denied before men; there are many who,
delighting in such talk, glory to make their vices known, whilst others
who contradict themselves in this way become their own accusers.”
“If you know any such instance,” said Saffredent, “I give you my place
and beg you to tell it us.”
“Listen then,” said Longarine.
[Illustration: 117.jpg Tailpiece]
[Illustration: 119a. The Gentleman’s Spur catching in the Sheet]
[The Gentleman’s Spur catching in the Sheet]
[Illustration: 119.jpg Page Image]
_TALE LXII_.
_A lady’s tongue tripped so awkwardly whilst she was telling
a story, as if of another, to a dame of high degree, that
her honour thenceforward bore a stain which she could never
remove_.
In the time of King Francis the First there lived a lady of the blood
royal, who was endowed with honour, virtue and beauty, and well knew how
to tell a story with grace and to laugh at such as might be told to
her. (1) This lady being at one of her houses, all her subjects and
neighbours came to see her; for she was as much liked as it were
possible for woman to be.
1 M. de Lincy thinks that this lady may be Louise of Savoy,
who was very fond of listening to stories of an equivocal
character. This, it may be pointed out, is one of the
reasons why the commentators of the _Heptameron_ suppose her
to be Oisille, though the latter in the conversational
passages following the tales displays considerable prudery
and devoutness. That Louise was a woman of extremely amorous
tendency is well known; we need, indeed, no better proof of
it than her unseemly passion for the Constable de Bourbon
when she was five-and-forty years of age. If she be the lady
of royal blood spoken of above, the incidents of the tale
may have occurred in the Bourbonnais, a considerable portion
of which passed into her hands after the flight of the
Constable from France. It will be noted that allusion is
made to the lady’s subjects, showing that she exercised a
feudal sway. As one of the commentators of the _Heptameron_
has pointed out, Queen Margaret always saw her mother--that
“donna terribilissima!” as De Lussy called her--in such an
ideal light that M. de Lincy’s surmise may well be a correct
one despite the attributes of honour, virtue and beauty
bestowed on the lady whom she speaks of.--Ed.
Among others there came a lady who hearkened whilst the rest told every
story they could think of in order to amuse the Princess. This lady then
resolved that she would not be behind the others, and accordingly said--
“Madam, I will tell you a fine story, but you must promise me not to
speak of it.”
Then she forthwith continued--
“The story, madam, is on my conscience a perfectly true one, and
concerns a married lady who lived in all honour with her husband,
although he was old and she was young. A gentleman who was her
neighbour, seeing her married to this old man, fell in love with her,
and importuned her for several years; but never received of her any
reply save such as a virtuous woman should make. One day the gentleman
bethought him that if he could take her at a disadvantage she might
perchance be less harsh towards him, and, after he had for a long while
weighed the danger that he might run, his love for the lady wholly
banished his fears, and he resolved to find a time and place. He kept
excellent watch, and so one morning, when the lady’s husband was going
to another of his houses, and leaving at daybreak by reason of the heat,
the young gallant came to the house, where he found the lady asleep in
her bed, and perceived that the serving-women were gone out of the room.
“Then, without having sense enough to fasten the door, he got into the
lady’s bed all booted and spurred as he was, and when she awoke, she was
as distressed as she could possibly be. But in spite of any remonstrance
that she could make to him, he took her by force, saying that if she
should make the matter known he would tell every one that she had sent
for him; and at this the lady was so greatly afraid that she durst not
cry out. Afterwards, on some of her women coming in, he rose in haste
and would have been perceived by none if his spur, which had become
fastened in the upper sheet, had not drawn it right off, leaving the
lady quite naked in her bed.”
So far the lady had told the story as if of another, but at the end she
involuntarily said--
“Never was a woman so confounded as I was, when I found myself lying
quite naked.”
At these last words the lady, who had hitherto hearkened to the story
without laughing, could not refrain from doing so, and said--
“By what I can see, you are well qualified to tell the tale.”
The poor lady tried in every possible way to clear her honour, but it
was already flown so far away that she was never able to recall it.
“I assure you, ladies, that had she felt any deep displeasure in doing
such a deed, she would have desired to forget it. But, as I have told
you, sin will of itself be discovered before it could otherwise be
known, unless it be hidden by the mantle which, as David says, makes man
blessed.”
“In good sooth,” said Ennasuite, “she was the greatest fool I have ever
heard of, to make the others laugh at her own expense.”
“I do not deem it strange,” said Parlamente, “that the word should
follow the deed, for it is easier to say than to do.”
“Why,” said Geburon, “what sin had she committed? She was asleep in her
bed, he threatened her with shame and death; Lucrèce, who is so highly
praised, did just the same.”
“That is true,” said Parlamente, “and I confess that there is none too
righteous to fall. But when one has felt great offence in the deed, the
same holds good of the recollection; and whereas Lucrèce to efface the
latter killed herself, this foolish woman tried to make others laugh.”
“Nevertheless,” said Nomerfide, “it seems that she was a virtuous woman,
seeing that she had been many times entreated but would never consent,
so that the gentleman must needs resort to treachery and force in order
to wrong her.”
“What!” said Parlamente. “Do you think that a woman has answered for
her honour, when she gives herself up after refusing two or three times?
There would then be many virtuous women among those that are deemed the
opposite, for many of them have been known to refuse for a long while
those to whom their hearts had been given, some doing this through fear
for their honour, and others in order to make themselves still more
ardently loved and esteemed. No account, therefore, should be made of a
woman unless she stands firm to the end. But if a man refuse a beautiful
girl, do you regard that as great virtue?”
“Truly,” said Oisille, “if a young and lusty man so refused, I should
hold it worthy of high praise, but none the less difficult of belief.”
“Yet,” said Dagoucin, “I know one who refused to partake in amours that
were sought after by all his comrades.”
“I pray you,” said Longarine, “take my place and tell us the tale, yet
remember that you must here utter the truth.”
“I promise you,” said Dagoucin, “that I will tell it in all its
simplicity, without any colouring or disguise.”
[Illustration: 124.jpg Tailpiece]
[Illustration: 125a. The King asking the Young Lord to join his Banquet]
[The King asking the Young Lord to join his Banquet]
[Illustration: 125.jpg Page Image]
_TALE LXIII_.
_A gentleman’s refusal of an amour that was sought after by
all his comrades, was imputed to him as great virtue, and
his wife loved him and esteemed him in consequence far more
than before_. (1)
In the city of Paris there lived four girls, of whom two were sisters,
and such was their beauty, youth and freshness, that they were run after
by all the gallants. A gentleman, however, who at that time held the
office of Provost of Paris (2) from the King, seeing that his master was
young, of an age to desire such company, so cleverly contrived matters
with all four of the damsels that each, thinking herself intended for
the King, agreed to what the aforesaid Provost desired. This was that
they should all of them be present at a feast to which he invited his
master.
1 This story, omitted by Boaistuau, was included in
Gruget’s edition of the _Heptameron_.--L.
2 This is John de la Barre, already alluded to in Tale I.
The _Journal d’un Bourgeois de Paris_ tells us that he was
born in Paris of poor parents, and became a favourite of
Francis I., who appointed him Bailiff of the capital,
without requiring him to pay any of the dues attaching to
the office. From the roll of the royal household for 1522,
we also find that he was then a gentleman of the bed chamber
with 1200 _livres_ salary, master of the wardrobe (a post
worth 200 _livres_) and governor of the pages, for the board
and clothing of whom he received 5000 _livres_ annually. In
1526 he became Provost as well as Bailiff of Paris, the two
offices then being amalgamated. He was further created Count
of Etampes, and acquired the lordship of Veretz, best
remembered by its associations with the murder of Paul Louis
Courier. La Barre fought at Pavia, was taken prisoner with
the King, and remained his constant companion during his
captivity. Several letters of his, dating from this period
and of great historical interest, are still extant; some of
them have been published by Champollion-Figeac (_Captivité
de François Ier_) and Génin (_Lettres de Marguerite, &c_).
Under date 1533 (o. s.) the “Bourgeois de Paris” writes in
his _Journal_: “At the beginning of March there died in
Paris, at the house of Monsieur Poncher, Monsieur le Prévost
de Paris, named de La Barre.... The King was then in Paris,
at his chateau of the Louvre, and there was great pomp at
the obsequies; and he was borne to his lordship of Veretz,
near Tours, that he might be buried there.” Numerous
particulars concerning La Barre will also be found in M. de
Laborde’s _Comptes des Bâtiments du Roi au XVIeme Siècle_.--
L. and Ed.
He told the latter his plan, which was approved both by the Prince and
by two other great personages of the Court, all three agreeing together
to share in the spoil.
While they were looking for a fourth comrade, there arrived a handsome
and honourable lord who was ten years younger than the others. He
was invited to the banquet, but although he accepted with a cheerful
countenance, in his heart he had no desire for it. For on the one part
he had a wife who was the mother of handsome children, and with whom he
lived in great happiness, and in such peacefulness that on no account
would he have had her suspect evil of him. And on the other hand he was
the lover of one of the handsomest ladies of her time in France, whom
he loved and esteemed so greatly that all other women seemed to him ugly
beside her.
In his early youth, before he was married, he had found it impossible to
gaze upon and associate with other women, however beautiful they might
be; for he took more delight in gazing upon his sweetheart, and in
perfectly loving her, than in having all that another might have given
him.
This lord, then, went to his wife and told her secretly of the
enterprise that his master had in hand, saying that he would rather die
than do what he had promised. For (he told her) just as there was no
living man whom he would not venture to attack in anger, although he
would rather die than commit a causeless and wilful murder unless his
honour compelled him to it; even so, unless driven by extreme love, such
as may serve to blind virtuous men, he would rather die than break his
marriage vow to gratify another.
On hearing these words of his, and finding that so much honour dwelt
in one so young, his wife loved and esteemed him more than she had ever
done before, and inquired how he thought he might best excuse himself,
since Princes often frown on those who do not praise what they like.
“I have always heard,” he replied, “that a wise man has a journey or
a sickness in his sleeve for use in time of need. I have therefore
resolved that I will feign a grievous sickness four or five days
beforehand, and in this matter your countenance may render me true
service.”
“Tis a worthy and holy hypocrisy,” said his wife, “and I will not fail
to serve you with the saddest face I can command; for he who can avoid
offending God and angering the Prince is fortunate indeed.”
As it was resolved, so was it done, and the King was very sorry to hear
from the wife of her husband’s sickness. This, however, lasted no
long time; for, on account of certain business which arose, the King
disregarded his pleasure to attend to his duty, and betook himself away
from Paris.
However, one day, remembering their unfinished undertaking, he said to
the young lord:--
“We were very foolish to leave so suddenly without seeing the four girls
who are declared to be the fairest in my kingdom.”
“I am very glad,” replied the young lord, “that you failed in the
matter, for I was in great fear that, by reason of my sickness, I should
be the only one to miss so pleasant an adventure.”
By reason of this answer the King never suspected the dissimulation of
the young lord, who was thenceforward loved by his wife more dearly than
he had ever been before.
Hereupon Parlamente began to laugh, and could not hold from saying--
“He would have loved his wife better if he had done this for love of her
alone. But in any case he is worthy of great praise.”
“It seems to me,” said Hircan, “that it is no great merit in a man
to keep his chastity for love of his wife, inasmuch as there are many
reasons which in a manner compel him to do so. In the first place, God
commands it; his marriage vow binds him to it, and, further, surfeited
nature is not liable to temptation or desire as necessity is. But when
the unfettered love that a man bears towards a mistress of whom he has
no delight, and no other happiness save that of seeing her and speaking
with her, and from whom he often receives harsh replies--when this love
is so loyal and steadfast that nothing can ever make it change, I say
that such chastity is not simply praiseworthy but miraculous.”
“‘Tis no miracle in my opinion,” said Oisille, “for when the heart is
plighted, nothing is impossible to the body.”
“True,” said Hircan; “to bodies which have become those of angels.”
“I do not speak only of those,” said Oisille, “who by the grace of God
are wholly transformed into Himself, but of the grosser spirits that
we see here below among men. And, if you give heed, you will find that
those who have set their hearts and affections upon seeking after the
perfection of the sciences, have forgotten not only the lust of the
flesh, but even the most needful matters, such as food and drink; for
so long as the soul is stirred within the body, so long does the flesh
continue as though insensible. Thence comes it that those who love
handsome, honourable and virtuous women have such happiness of spirit in
seeing them and speaking with them, that the flesh is lulled in all its
desires. Those who cannot feel this happiness are the carnally-minded,
who, wrapped in their exceeding fatness, cannot tell whether they have a
soul or not. But, when the body is in subjection to the spirit, it is
as though heedless of the failings of the flesh, and the beliefs of such
persons may render them insensible of the same. I knew a gentleman who,
to show that he loved his mistress more dearly than did any other man,
proved it to all his comrades by holding his bare fingers in the
flame of a candle. And then, with his eyes fixed upon his mistress, he
remained firm until he had burned himself to the bone, and yet said that
he had felt no hurt.”
“Methinks,” said Geburon, “that the devil whose martyr he was ought to
have made a St. Lawrence of him; for there are few whose love-flame is
hot enough to keep them from fearing that of the smallest taper. But
if a lady had suffered me to endure so much hurt for her sake, I should
either have sought a rich reward or else have taken my love away from
her.”
“So,” said Parlamente, “you would have your hour after the lady had
had hers? That was what was done by a gentleman of the neighbourhood
of Valencia in Spain, whose story was told to me by a captain, a right
worthy man.”
“I pray you, madam,” said Dagoucin, “take my place and tell it us, for I
am sure that it must be a good one.”
“This story, ladies,” said Parlamente, “will teach you both to think
twice when you are inclined to give a refusal and to lay aside the
thought that the present will always continue; and so, knowing that it
is subject to mutation, you will have a care for the time to come.”
[Illustration: 132.jpg Tailpiece]
[Illustration: 133a. The Lady Swooning in the Arms of the Gentleman of
Valencia who had become a Monk]
[The Lady Swooning in the Arms of the Gentleman of Valencia who had
become a Monk]
[Illustration: 133.jpg Page Image]
_TALE LXIV_.
_After a lady had for the space of five or six years made
trial of the love that a certain gentleman bore her, she
desired to have a still stronger proof of it, and reduced
him to such despair that he turned monk, on which account
she was not able to win him back again when she would fain
have done so_.
In the city of Valencia there lived a gentleman, who for the space of
five or six years had loved a lady so perfectly that the honour and
conscience of neither of them had taken any hurt; for his intent was
to have her as his wife, and this was reasonable, seeing that he was
handsome, rich and of good descent. But, before he became her lover, he
first inquired concerning her own mind, whereupon she declared herself
willing to marry according to the counsels of her kinsfolk. The
latter, being come together for the purpose, deemed the marriage a very
reasonable one provided that the maiden was herself disposed to it; but
she--whether because she thought to do better or because she wished to
hide her love for him---made some difficulty, and the company separated,
not without regret at having failed to conclude a match so well suited
to both parties.
The most grieved of all was the poor gentleman, who would have borne
his misfortune with patience had he thought that the fault lay with the
kinsfolk and not with her; but he knew the truth, and the knowledge was
to him worse than death. So, without speaking to his sweetheart or to
any other person, he withdrew to his own house, and, after setting his
affairs in order, betook himself to a solitary spot, where he strove to
forget his love and change it wholly to that love of our Lord which were
truly a higher duty than the other.
During this time he received no tidings of his mistress or her kindred,
and he therefore resolved that, since he had failed to obtain the
happiest life he could hope for, he would choose the most austere and
disagreeable that he could imagine. With this sad intent, which
might well have been called despair, he went and became a monk in the
monastery of St. Francis. This monastery was not far from the dwellings
of divers of his kinsfolk, who, on hearing of his desperate condition,
did all that in them lay to hinder his purpose; but this was so firmly
rooted in his heart that it was not possible to turn him from it.
Nevertheless, as the source of his distemper was known to them, they
determined to seek the cure, and so repaired to her who was the cause
of his sudden devoutness. She was greatly astonished and grieved by this
mischance, for, in refusing for a time, she had thought only to test his
affection, not to lose it for ever. Seeing now the evident risk that she
ran of doing this last, she sent him a letter, which, ill-translated,
was as follows:--
“Since love, if tested not full needfully,
Steadfast and faithful is not shown to be,
By length of time my heart would that assay
Whereon itself was set to love alway--
To wit, a husband with that true love filled
Such as no lapsing time has ever killed.
This, then, was the sole reason that I drew
My kin to hinder for a year or two
That closest tie which lasts till life is not,
And whereby woe is oftentimes begot.
Yet sought I not to have you wholly sent
Away; such was in no wise my intent,
For none save you could I have e’er adored
Or looked to as my husband and my lord.
But woe is me, what tidings reach mine ear!
That you, to lead the cloistered life austere,
Are gone with speech to none; whereat the pain
That ever holds me, now can brook no rein,
But forces me mine own estate to slight
For that which yours aforetime was of right;
To seek him out who once sought me alone,
And win him who myself has sometimes won.
Nay then, my love, life of the life in me,
For loss of whom I fain would cease to be,
Turn hither, graciously, those eyes of pain
And trace those wandering footsteps back again.
Leave the grey robe and its austerity,
Come back and taste of that felicity
Which often you desired, and which to-day
Time has nor slain, nor swept away.
For you alone I’ve kept myself; and I,
Lacking your presence, cannot choose but die.
Come back then; in your sweetheart have belief,
And for past memories find cool relief
In holy marriage-ties. Ah! then, my dear,
To me, not to your pride give ready ear,
And rest of this assured, I had no thought
To give, sweetheart, to you offence in aught,
But only yearned your faithfulness to prove
And then to make you happy with my love.
But now that through this trial, free from scathe,
Are come your steadfastness and patient faith,
And all that loyal love to me is known,
Which at the last has made me yours alone,
Come, my beloved, take what is your due
And wholly yield to me, as I to you!”
This letter, brought by a friend of hers with every remonstrance that it
was possible to make, was received and read by the gentleman friar with
such sadness of countenance, such sighs and such tears, that it seemed
as though he would drown and burn the poor epistle. But he made no
reply to it, except to tell the messenger that the mortification of his
exceeding passion had cost him so dear as to have taken from him both
the wish to live and the fear to die. He therefore requested her who
had been the cause of this, that since she had not chosen to satisfy
his passionate longings, she would, now that he was rid of them, abstain
from tormenting him, and rest content with the evil which was past. For
that evil he could find no remedy but the choice of an austere life,
which by continual penance might bring him to forget his grief, and, by
fasts and disciplines, subdue his body, till the thought of death should
be to him but a sovereign consolation. Above all, he begged that he
might never hear of her, since he found the mere remembrance of her name
a purgatory not to be endured.
The gentleman went back with this mournful reply, and reported it to the
maiden who did not hear it without intolerable sorrow. But Love, which
will not suffer the spirit utterly to fail, gave her the thought that,
if she could see him, her words and presence might be of more effect
than the writing. She therefore, with her father and the nearest of her
kin, went to the monastery where he abode. She had left nothing in her
box that might set off her beauty, for she felt sure that, could he but
once look at her and hear her, the fire that had so long dwelt in both
their hearts must of necessity be kindled again in greater strength than
before.
Coming thus into the monastery towards the end of vespers, she sent for
him to come to her in a chapel that was in the cloister. He, knowing not
who it was that sought him, went in all ignorance to the sternest battle
in which he had ever been. When she saw him so pale and wan that she
could hardly recognise him, yet filled with grace, in no whit less
winning than of yore, Love made her stretch out her arms to embrace him,
whilst her pity at seeing him in such a plight so enfeebled her heart,
that she sank swooning to the floor.
The poor monk, who was not void of brotherly charity, lifted her up and
set her upon a seat in the chapel. Although he had no less need of
aid than she had, he feigned to be unaware of her passion, and so
strengthened his heart in the love of God against the opportunities now
present with him, that, judging by his countenance, he seemed not to
know what was actually before him. Having recovered from her weakness,
she turned upon him her beautiful, piteous eyes, which were enough to
soften a rock, and began to utter all such discourse as she believed apt
to draw him from the place in which he now was. He replied as virtuously
as he was able; but at last, finding that his heart was being softened
by his sweetheart’s abundant tears, and perceiving that Love, the cruel
archer whose pains he long had known, was ready with his golden dart to
deal him fresh and more deadly wounds, he fled both from Love and from
his sweetheart, like one whose only resource lay, indeed, in flight.
When he was shut up in his room, not desiring to let her go without some
settlement of the matter, he wrote her a few words in Spanish, which
seem to me so excellent in their matter that I would not by translating
them mar their grace. These were brought to her by a little novice,
who found her still in the chapel and in such despair that, had it been
lawful, she too would have remained there and turned friar. But when she
saw the words, which were these--
“Volvete don venesti, anima mia,
Que en las tristas vidas es la mia,” (1)
she knew that all hope was gone, and she resolved to follow the advice
of him and her friends, and so returned home, there to lead a life as
melancholy as that of her lover in his monastery was austere.
1 “Return whence thou earnest, my soul,
for among the sad lives is mine.”’
“You see, ladies, what vengeance the gentleman took upon his harsh
sweetheart, who, thinking to try him, reduced him to such despair that,
when she would have regained him, she could not do so.”
“I am sorry,” said Nomerfide, “that he did not lay aside his gown and
marry her. It would, I think, have been a perfect marriage.”
“In good sooth,” said Simontault, “I think he was very wise. Anyone who
well considers what marriage is will deem it no less grievous than
a monkish life. Moreover, being so greatly weakened by fasts and
abstinence, he feared to take upon him a burden of that kind which lasts
all through life.”
“Methinks,” said Hircan, “she wronged so feeble a man by tempting him
to marriage, for ‘tis too much for the strongest man alive; but had she
spoken to him of love, free from any obligation but that of the will,
there is no friar’s cord that would not have been untied. However, since
she sought to draw him out of purgatory by offering him hell, I think
that he was quite right to refuse her, and to let her feel the pain that
her own refusal had cost him.”
“By my word,” said Ennasuite, “there are many who, thinking to do better
than their fellows, do either worse or else the very opposite of what
they desire.”
“Truly,” said Geburon, “you remind me--though, indeed, the matter is
not greatly to the point--of a woman who did the opposite of what she
desired, and so caused a great uproar in the church of St. John of
Lyons.”
“I pray you,” said Parlamente, “take my place and tell us about it.”
“My story,” said Geburon, “will not be so long or so piteous as the one
we have heard from Parlamente.”
[Illustration: 141.jpg Tailpiece]
[Illustration: 143a. The Old Woman startled by the Waking of the Soldier]
[The Old Woman startled by the Waking of the Soldier]
[Illustration: 143.jpg Page Image]
_TALE LXV_.
_Though the priests of St. John of Lyons would fain have
concealed it, the falsity of a miracle was brought to light
through an old woman’s folly becoming known_. (1)
In the church of St. John of Lyons there is a very dark chapel, and
inside it a stone tomb with figures of great personages raised life-like
upon it, whilst several men-at-arms lie all around it.
1 We believe that the incident here narrated occurred early
in 1525, when Margaret is known to have been at Lyons. She
and her husband (on his return from Pavia) resided there at
the house of the Obédiencier de St. Just, and it was in the
church of St. Just that the Duke of Alençon was buried.
Doubtless it was during his illness that the _novena_
alluded to in the final tale of the _Heptameron_ was
performed by Queen Margaret at the church of St. John of
Lyons, where the two most important chapels, according to
Quincarnon’s _Antiquités et la fondation de la Métropole
des Gaules, &c._, Lyons, 1673, were the Most Holy Eucharist,
or Bourbon chapel, built in 1449 by Charles de Bourbon,
Primate of Gaul, and the Holy Sepulchre, or Good Friday
chapel, erected at the beginning of the fifteenth century by
Philip de Turey, Archbishop of Lyons. Unfortunately the
church of St. John was in 1652 devastated by the Huguenots,
who in their insensate fury destroyed almost all the tombs.
It is therefore now impossible to identify the chapel and
tomb to which the Queen of Navarre refers in the above
story, though her allusion to the dimness of the light would
incline us to place the incident she recounts in the
Chapelle du St. Sépulcre.--L. and Ed.
One day a soldier, walking in the church at the very height of summer,
felt inclined to sleep, and, looking at this dark, cool chapel, resolved
to go and guard the tomb in sleep like the rest; (2) and accordingly he
lay down beside them. Now it chanced that a very pious old woman came
in while his sleep was the soundest, and having performed her devotions,
holding a lighted taper in her hand, she sought to fix this taper to the
tomb. Finding that the sleeping man was nearest to her, she tried to set
it upon his forehead, thinking that it was of stone; but the wax would
not stick to such stone as this, whereupon the worthy dame, believing
that the reason of it was the coldness of the statue, applied the flame
to the sleeper’s forehead, that she might the better fix the taper on
it. At this, however, the statue, which was not without feeling, began
to cry out.
2 Meaning the recumbent statues of the men-at-arms.--Ed.
The good woman was then in exceeding fear, and set herself to shout, “A
miracle! a miracle!” until all who were in the church ran, some to ring
the bells, and the rest to view the miracle. The good woman forthwith
took them to see the statue that had stirred, whereupon many found food
for laughter; though the greater number were unable to feel any content,
inasmuch as they had really determined to make profit out of the tomb,
and to gain as much money by it as by the crucifix on their pulpit,
which is said to have spoken. (3) But when the woman’s folly became
known the farce came to an end. If all knew of their follies, they would
not be accounted holy nor their miracles true. And I would beg you,
ladies, to see henceforward to what saints you offer your candles. (4)
3 The crucifix in the church of St. John was mainly of
silver, and, according to Quincarnon, at the time of a
Huguenot outbreak at Lyons it was thrown to the ground by a
Calvinist minister named Ruffy, who, after reducing it to
fragments, carried all the precious metal away with him.--M.
4 The latter portion of this story and all the dialogue
that follows it are omitted by Boaistuau in his edition.
Gruget inserted the dialogue, but he did not dare to print
the passage respecting the talking crucifix.--L.
“‘Tis notable,” said Hircan, “that, whatever the matter in question may
be, women always do wrong.”
“Is it wrong,” asked Nomerfide, “to bring candles to a tomb?”
“Yes,” said Hircan, “if the flame be turned against a man’s forehead;
for nothing good should be called good if it be attended with evil. You
may be sure that the poor woman thought she had made a fine gift to God
with her little candle.”
“I look not to the gift,” said Oisille, “but to the heart that offers
it. Perhaps this worthy woman had more love for God than those who offer
great torches; for, as the Gospel says, she gave of her need.”
“Still, I no not believe,” said Saffredent, “that God, who is sovereign
wisdom, can be pleased with the foolishness of women. Although
simplicity is pleasing to Him, I see from the Scriptures that He
despises the ignorant; and if He commands us to be as harmless as the
dove, He none the less commands us to be wise like the serpent.”
“For my part,” said Oisille, “I do not call the woman ignorant who
brings her candle or burning taper into the presence of God, and makes
amends for her wrongdoing on bended knees before her sovereign Lord,
confessing her unworthiness and with steadfast hope seeking pity and
salvation.”
“Would to God,” said Dagoucin, “that all understood it in the same way
as you; but I do not believe that these poor fools do it with the intent
you say.”
“The women,” said Oisille, “who are least able to speak are just those
who are most sensible of the love and will of God; wherefore ‘tis well
to judge none but ourselves.”
Ennasuite laughed and said--“‘Tis no wonderful thing to have frightened
a sleeping varlet, since women of as lowly condition have frightened
noble Princes, without putting fire to their foreheads.”
“I am sure,” said Geburon, “that you know some such story, which you
are willing to relate; wherefore, if it please you, you shall take my
place.”
“The tale will not be a long one,” said Ennasuite, “but, could I recount
it just as it happened, you would have no desire to weep.”
[Illustration: 147.jpg Tailpiece]
[Illustration: 149a. The Old Serving-woman explaining her Mistake to
the Duke and Duchess of Vendôme]
[The Old Serving-woman explaining her Mistake to the Duke and Duchess
of Vendôme]
[Illustration: 149.jpg Page Image]
_TALE LXVI_.
_The Duke of Vendôme and the Princess of Navarre, whilst
resting together one afternoon, were surprised by an old
serving-woman, who took them for a prothonotary and a damsel
between whom she suspected some affection; and, through this
fine justicement, a matter, of which intimates were
ignorant, was made known to strangers_.
In the year when the Duke of Vendôme married the Princess of Navarre,
(1) the King and Queen, their parents, after feasting at Vendôme, went
with them into Guienne, and, visiting a gentleman’s house where there
were many honourable and beautiful ladies, the newly married pair
danced so long in this excellent company that they became weary, and,
withdrawing to their chamber, lay down in their clothes upon the bed and
fell asleep, doors and windows being shut and none remaining with them.
1 It was in October 1548, some eighteen months after Henry
II. had succeeded Francis I., that Anthony de Bourbon, Duke
of Vendôme, who after the King’s children held the first
rank in France, was married at Moulins to Margaret’s
daughter Jane of Navarre. The Duke was then thirty and Jane
twenty years old. “I never saw so joyous a bride,” wrote
Henry II. to Montmorency, “she never does anything but
laugh.” She was indeed well pleased with the match, the
better so, perhaps, as her husband had settled 100,000
livres on her, a gift which was the more acceptable by
reason of her extravagant tastes and love of display. Ste.
Marthe, in his _Oraison Funèbre_ on Queen Margaret, speaks
of her daughter’s marriage as “a most fortunate
conjunction,” and refers to her son-in-law as “the most
valiant and magnanimous Prince Anthony, Duke of Vendôme,
whose admirable virtues have so inclined all France to love
and revere him, that princes and nobles, the populace, the
great and the humble alike, no sooner hear his name
mentioned than they forthwith wish him and beg God to bestow
on him all possible health and prosperity.”--Ed
Just, however, when their sleep was at its soundest, they were awakened
by their door being opened from without, and the Duke drew the curtain
and looked to see who it might be, suspecting indeed that it was one of
his friends who was minded to surprise him. But he perceived a tall, old
bed-chamber woman come in and walk straight up to their bed, where, for
the darkness of the room, she could not recognise them. Seeing them,
however, quite close together, she began to cry out--
“Thou vile and naughty wanton! I have long suspected thee to be what
thou art, yet for lack of proof spoke not of it to my mistress. But now
thy vileness is so clearly shown that I shall in no sort conceal it; and
thou, foul renegade, who hast wrought such shame in this house by the
undoing of this poor wench, if it were not for the fear of God, I would
e’en cudgel thee where thou liest. Get up, in the devil’s name, get up,
for methinks even now thou hast no shame.”
The Duke of Vendôme and the Princess hid their faces against each other
in order to have the talk last longer, and they laughed so heartily that
they were not able to utter a word. Finding that for all her threats
they were not willing to rise, the serving-woman came closer in order to
pull them by the arms. Then she at once perceived both from their faces
and from their dress that they were not those whom she sought, and,
recognising them, she flung herself upon her knees, begging them to
pardon her error in thus robbing them of their rest.
But the Duke of Vendôme was not content to know so little, and rising
forthwith, he begged the old woman to say for whom she had taken them.
This at first she was not willing to do; but at last, after he had sworn
to her never to reveal it, she told him that there was a girl in the
house with whom a prothonotary (2) was in love, and that she had long
kept a watch on them, since it pleased her little to see her mistress
trusting in a man who was working this shame towards her. She then left
the Prince and Princess shut in as she had found them, and they laughed
for a long while over their adventure. And, although they afterwards
told the story they would never name any of the persons concerned.
2 The office of apostolic prothonotary was instituted by
Pope Clement I., there being at first twelve such officers,
whose duty was to write the lives of the saints and other
apostolic records. Gradually their number so increased, that
in the fifteenth century the title of prothonotary had come
to be merely an honorary dignity, conferred as a matter of
course on doctors of theology of noble family, or otherwise
of note. In the role of Francis I.’s household for 1522, we
find but one prothonotary mentioned, but in that for 1529
there are twelve. More than one of them might have been
called _un letrado que no tenia muchas letras_, as Brantôme
wrote of Thomas de Lescun, Prothonotary of Foix and
afterwards Marshal of France. “In those days,” adds the
author of _Les Grands Capitaines Français_, “it was usual
for prothonotaries and even for those of good family not to
have much learning, but to enjoy themselves, hunt, make love
and seduce the wives of the poor gentlemen who were gone to
the wars.”--_OEuvres complètes de Brantôme_, 8vo edit., vol.
ii. p. 144.--L. and Ed.
“You see, ladies, how the worthy dame, whilst thinking to do a fine deed
of justice, made known to strange princes a matter of which the servants
of the house had never heard.”
“I think I know,” said Parlamente, “in whose house it was, and who the
prothonotary is; for he has governed many a lady’s house, and when he
cannot win the mistress’s favour he never fails to have that of one of
the maids. In other matters, however, he is an honourable and worthy
man.”
“Why do you say ‘in other matters’?” said Hircan. “Tis for that very
behaviour that I deem him so worthy a man.”
“I can see,” said Parlamente, “that you know the sickness and the
sufferer, and that, if he needed excuse, you would not fail him as
advocate. Yet I would not trust myself to a man who could not contrive
his affairs without having them known to the serving-women.”
“And do you imagine,” said Nomerfide, “that men care whether such a
matter be known if only they can compass their end? You may be sure
that, even if none spoke of it but themselves, it would still of
necessity be known.”
“They have no need,” said Hircan angrily, “to say all that they know.”
“Perhaps,” she replied, blushing, “they would not say it to their own
advantage.”
“Judging from your words,” said Simontault, “it would seem that men
delight in hearing evil spoken about women, and I am sure that you
reckon me among men of that kind. I therefore greatly wish to speak well
of one of your sex, in order that I may not be held a slanderer by all
the rest.”
“I give you my place,” said Ennasuite, “praying you withal to control
your natural disposition, so that you may acquit yourself worthily in
our honour.”
Forthwith Simontault began--
“Tis no new thing, ladies, to hear of some virtuous act on your part
which, methinks, should not be hidden but rather written in letters
of gold, that it may serve women as an example, and give men cause for
admiration at seeing in the weaker sex that from which weakness is prone
to shrink. I am prompted, therefore, to relate something that I heard
from Captain Robertval and divers of his company.”
[Illustration: 154.jpg Tailpiece]
[Illustration: 155a. The Wife Reading to her Husband on the Desert Island]
[The Wife Reading to her Husband on the Desert Island]
[Illustration: 155.jpg Page Image]
_TALE LXVII_.
_A poor woman risked her own life to save that of her
husband, whom she forsook not until death_.
The Captain Robertval aforesaid once made a voyage across the seas
to the island of Canadas, (1) himself being chief in command by the
appointment of the King, his master. And there, if the air of the
country were good, he had resolved to dwell and to build towns and
castles. With this work he made such a beginning as is known to all;
and to people the country with Christians he took with him all kinds of
artificers, among whom was a most wicked man, who betrayed his master
and put him in danger of being captured by the natives. But God willed
that his attempt should be discovered before any evil befell the
Captain, who, seizing the wicked traitor, was minded to punish him as
he deserved. And this he would have done but for the man’s wife, who had
followed her husband through the perils of the deep and would not now
leave him to die, but with many tears so wrought upon the Captain and
all his company that, for pity of her and for the sake of the services
she had done them, her request was granted. In consequence, husband and
wife were left together on a small island in the sea, inhabited only
by wild beasts, and were suffered to take with them such things as were
needful.
1 Canada had been discovered by Cabot in 1497; and in 1535
James Cartier sailed up the St. Lawrence and, taking
possession of the country in the name of Francis I., called
it La Nouvelle France. Seven years later a gentleman of
Picardy, named John Francis de La Roque, Lord of Robertval,
accompanying Cartier, established a colony on the Isle
Royale, and subsequently built the fort of Charlebourg. One
of his pilots, named Alphonse of Saintonge, meanwhile
reconnoitred the coasts both of Canada and Labrador. About
this time (1542) the incidents related in the above tale
must have occurred.--L.
The poor folk, finding themselves all alone and surrounded by wild and
cruel beasts, had no recourse but to God, who had ever been this poor
woman’s steadfast hope; and, since she found all her consolation in Him,
she carried the New Testament with her for safeguard, nourishment and
consolation, and in it read unceasingly. Further, she laboured with her
husband to make them a little dwelling as best they might, and when the
lions (2) and other animals came near to devour them, the husband with
his arquebuss and she with stones made so stout a defence that not only
were the beasts afraid to approach, but often some were slain that were
very good for food. And on this flesh and the herbs of the land, they
lived for some time after their bread failed them.
2 This mention of lions on a small desert island in the
Canadian seas would be rather perplexing did we not know how
great at that time was the general ignorance on most matters
connected with natural history. Possibly the allusion may be
to the _lion marin_, as the French call the leonine seal.
This, however, is anything but an aggressive animal.
Curiously enough, Florimond de Rémond, the sixteenth century
writer, speaks of a drawing of a “marine lion” given to him
“by that most illustrious lady Margaret Queen of Navarre, to
whom it had been presented by a Spanish gentleman, who was
taking a second copy of it to the Emperor Charles V., then
in Spain.”--Ed.
At last, however, the husband could no longer endure this nutriment,
and by reason of the waters that they drank became so swollen that in
a short while he died, and this without any service or consolation save
from his wife, she being both his doctor and his confessor; and when
he had joyously passed out of the desert into the heavenly country, the
poor woman, left now in solitude, buried him in the earth as deeply as
she was able. Nevertheless the beasts quickly knew of it, and came to
eat the dead body; but the poor woman, firing with the arquebuss from
her cabin, saved her husband’s flesh from finding such a grave.
Leading thus in regard to her body the life of a brute, and in regard
to her soul the life of an angel, she passed her time in reading,
meditations, prayers and orisons, having a glad and happy mind in a
wasted and half-dead body. But He who never forsakes His own, and who
manifests His power when others are in despair, did not suffer the
virtue that he had put into this woman to be unknown by men, but willed
that it should be made manifest to His own glory. He therefore brought
things so to pass, that after some time, when one of the ships of the
armament was passing by the island, those that were looking that way
perceived some smoke, which reminded them of the persons who had been
left there, and they resolved to go and see what God had done with them.
The poor woman, seeing the ship draw nigh, dragged herself to the shore,
and there they found her on their arrival. After giving praise to God,
she brought them to her poor cottage and showed them on what she had
lived during her abode in that place. This would have seemed to them
impossible of belief, but for their knowledge that God is as powerful to
feed His servants in a desert as at the greatest banquet in the world.
As the poor woman could not continue in such a spot, they took her with
them straight to La Rochelle, where, their voyage ended, they arrived.
And when they had made known to the inhabitants the faithfulness and
endurance of this woman, she was very honourably received by all the
ladies, who gladly sent their daughters to her to learn to read and
write. In this honest calling she maintained herself for the rest of
her life, having no other desire save to admonish every one to love and
trust Our Lord, and setting forth as an example the great compassion
that He had shown towards her.
“Now, ladies, you cannot say I do not praise the virtues which God
has given you, and which show the more when possessed by one of lowly
condition.”
“Why, we are not sorry,” said Oisille, “to hear you praise the mercies
of Our Lord, for in truth all virtue comes from Him; but we must confess
that man assists in the work of God as little as women. Neither can by
heart or will do more than plant. God alone giveth the increase.”
“If you have studied Scripture,” said Saffredent, “you know that St.
Paul says that Apollos planted and he himself watered; (3) but he does
not speak of women as having set hand to the work of God.”
3 The text is just the contrary: “I have planted, Apollos
watered; but God gave the increase.”--I _Corinthians_ iii.
6.--Ed.
“You would follow,” said Parlamente, “the opinion of those wicked men
who take a passage of Scripture that is in their favour and leave one
that is against them. If you had read St. Paul to the end, you would
have found that he commends himself to the ladies, who greatly laboured
with him in the work of the Gospel.”
“However that may be,” said Longarine, “the woman in the story is well
worthy of praise both for the love she bore her husband, on whose behalf
she risked her own life, and for the faith she had in God, who, as we
see, did not forsake her.”
“I think,” said Ennasuite, “as far as the first is concerned, that there
is no woman present but would do as much to save her husband’s life.”
“I think,” said Parlamente, “that some husbands are such brutes that the
women who live with them should not find it strange to live among their
fellows.”
Ennasuite, who took these words to herself, could not refrain from
saying--
“Provided the beasts did not bite me, their company would be more
pleasant to me than that of men, who are choleric and intolerable. But I
abide by what I have said, that, if my husband were in a like danger, I
should not leave him to die.”
“Beware,” said Nomerfide, “of loving too fondly, for excess of love will
deceive both him and you. There is a medium in all things, and through
lack of knowledge love often gives birth to hate.”
“Methinks,” said Simontault, “you have not carried your discourse so far
without having an instance to confirm it. If, then, you know such a one,
I give you my place that you may tell it to us.”
“Well,” said Nomerfide, “the tale shall, as is my wont, be a short and a
merry one.”
[Illustration: 161.jpg Tailpiece]
[Illustration: 163a. The Apothecary’s Wife giving the Dose of Cantharides
to her Husband]
[The Apothecary’s Wife giving the Dose of Cantharides to her Husband]
[Illustration: 163.jpg Page Image]
_TALE LXVIII_.
_An apothecary’s wife, finding that her husband made no
great account of her, and wishing to be better loved by him,
followed the advice that he had given to a “commère” (1) of
his, whose sickness was of the same kind as her own; but she
prospered not so well as the other, and instead of love
reaped hate_.
1 Mr W. Kelly has pointed out (Bohn’s _Heptameron_, p. 395)
that in France the godfather and godmother of a child are
called in reference to each other compère and commère, terms
implying mutual relations of an extremely friendly kind. “The
same usage exists in all Catholic countries,” adds Mr Kelly,
“and one of the novels of the _Decameron_ is founded on a
very general opinion in Italy that an amorous connection
between a _compadre_ and his _commadre_ partook almost of
the nature of incest.”
In the town of Pau in Beam there was an apothecary whom men called
Master Stephen. He had married a virtuous wife and a thrifty, with
beauty enough to content him. But just as he was wont to taste different
drugs, so did he also with women, that he might be the better able to
speak of all kinds. His wife was greatly tormented by this, and at
last lost all patience; for he made no account of her except by way of
penance during Holy Week.
One day when the apothecary was in his shop, and his wife had hidden
herself behind him to listen to what he might say, a woman, who was
“commère” to the apothecary, and was stricken with the same sickness as
his own wife, came in, and, sighing, said to him--
“Alas, good godfather, I am the most unhappy woman alive. I love my
husband better than myself, and do nothing but think of how I may serve
and obey him; but all my labour is wasted, for he prefers the wickedest,
foulest, vilest woman in the town to me. So, godfather, if you know of
any drug that will change his humour, prithee give it me, and, if I be
well treated by him, I promise to reward you by all means in my power.”
The apothecary, to comfort her, said that he knew of a powder which, if
she gave it to her husband with his broth or roast, after the fashion
of Duke’s powder, (2) would induce him to entertain her in the best
possible manner. The poor woman, wishing to behold this miracle, asked
him what the powder was, and whether she could have some of it. He
declared that there was nothing like powder of cantharides, of which
he had a goodly store; and before they parted she made him prepare
this powder, and took as much of it as was needful for her purpose. And
afterwards she often thanked the apothecary, for her husband, who was
strong and lusty, and did not take too much, was none the worse for it.
2 Boaistuau and Gruget call this preparation _poudre de
Dun_, as enigmatical an appellation as _poudre de Duc_. As
for the specific supplied by the apothecary, the context
shows that this was the same aphrodisiac as the Marquis de
Sades put to such a detestable use at Marseilles in 1772,
when, after fleeing from justice, he was formally sentenced
to death, and broken, in effigy, upon the wheel. See P.
Lacroix’s _Curiosités de l’histoire de France, IIème Série_,
Paris, 1858.--Ed.
The apothecary’s wife heard all this talk, and thought within herself
that she had no less need of the recipe than her husband’s “commère.”
Observing, therefore, the place where her husband put the remainder of
the powder, she resolved that she would use some of it when she found
an opportunity; and this she did within three or four days. Her husband,
who felt a coldness of the stomach, begged her to make him some good
soup, but she replied that a roast with Duke’s powder would be better
for him; whereupon he bade her go quickly and prepare it, and take
cinnamon and sugar from the shop. This she did, not forgetting also to
take the remainder of the powder given to the “commère,” without any
heed to dose, weight or measure.
The husband ate the roast, and thought it very good. Before long,
however, he felt its effects, and sought to soothe them with his wife,
but this he found was impossible, for he felt all on fire, in such wise
that he knew not which way to turn. He then told his wife that she had
poisoned him, and demanded to know what she had put into the roast. She
forthwith confessed the truth, telling him that she herself required the
recipe quite as much as his “commère.” By reason of his evil plight,
the poor apothecary could belabour her only with hard words; however,
he drove her from his presence, and sent to beg the Queen of Navarre’s
apothecary (3) to come and see him. This the Queen’s apothecary did, and
whilst giving the other all the remedies proper for his cure (which in
a short time was effected) he rebuked him very sharply for his folly
in counselling another to use drugs that he was not willing to take
himself, and declared that his wife had only done her duty, inasmuch as
she had desired to be loved by her husband.
3 It was from her apothecary no doubt that Queen Margaret
heard this story.--Ed.
Thus the poor man was forced to endure the results of his folly in
patience, and to own that he had been justly punished in being brought
into such derision as he had proposed for another.
“Methinks, ladies, this woman’s love was as indiscreet as it was great.”
“Do you call it loving her husband,” said Hircan, “to give him pain for
the sake of the delight that she herself looked to have?”
“I believe,” said Longarine, “she only desired to win back her husband’s
love, which she deemed to have gone far astray; and for the sake of such
happiness there is nothing that a woman will not do.” “Nevertheless,”
said Geburon, “a woman ought on no account to make her husband eat or
drink anything unless, either through her own experience or that
of learned folk, she be sure that it can do him no harm. Ignorance,
however, must be excused, and hers was worthy of excuse; for the most
blinding passion is love, and the most blinded of persons is a woman,
since she has not strength enough to conduct so weighty a matter
wisely.”
“Geburon,” said Oisille, “you are departing from your own excellent
custom so as to make yourself of like mind with your fellows; but there
are women who have endured love and jealousy in patience.”
“Ay,” said Hircan, “and pleasantly too; for the most sensible are those
who take as much amusement in laughing at their husbands’ doings, as
their husbands take in secretly deceivi
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