Madame Olive de Belleville was as frequent a type as the Lady des Belles-Cousines and her kind. More frequent than either, and between the two extremes of saint and sinner, is the wise and prudent Lady of La Tour, the careful mother of growing daughters, “très gentille et preude femme,” who, beautiful still, and often subject to temptation, is skilful as Portia or Beatrice in the witty answer, the brilliant, inviolable smile, which serves to turn aside the insinuation of evil. Nor let us forget that noble wife of a nobler husband, Madame Antoinette de Turenne, “who scarce lived in her husband’s absence, with so great love did they love each other,” who had refused the hand of a Royal prince in order to marry Sir John Bouciquaut. There were then, as now, in every class, countless women of purest honour, of staunchest virtue, wise in counsel, true of heart. And, in the highest rank, if the absence of daily cares produced many frail and thoughtless beauties, the same cause added to the souls of its saints a singular aloofness, a dazzling lustre of unworldliness, and a penetrating grace of meditation. The long empty hours of the mediæval donjon, if they fostered the loves of a Tristan and an Yseult, also brought forth many a radiant spiritual flower.
XIII
In the castles of the fourteenth century, the men no less than the women were religious. The middle class, and especially the respectable bourgeois man of letters, affected a certain freedom of thought: he was already the father of Voltaire and the grandfather of the speech-making Jacobins of the French Revolution. But all that was changed among the nobility. There it was essential (even as it is among the nobles of France to-day), however light of life, to be grave of thought. The education of every knight made him instinctively religious. Even the scapegrace Louis of Orleans would pass weeks together in the Convent of the Celestines, praying, fasting with the monks before the altar. And a perfect knight was habitually not only pious, but austere.
The Livre des Faiz de Messire Jehan Bouciquaut gives us an admirable picture of a pattern of chivalry. The great Governor of Genoa (whom the documents of the Florentine archives reveal to us as an insupportable martinet, dogmatic, obstinate, and tyrannical, despite his virtues) appears in these pages in the inner splendour of a noble soul. Every morning he rose at dawn, “that the first-fruits of his day might be consecrate to God,” and we learn with some surprise that this poet of courtly ballads, this soldier, this statesman, gave every morning of his life three consecutive hours to his “œuvre d’oraison,” as infallibly renewed at night. At table, while his household were served in gold and silver, he ate and drank from pewter, glass, or wood; however rich the banquet, he partook but of one dish, the first served, with one glass of wine and water.
“He loves to read the fair books of God, the lives of the saints, the deeds of the Romans, and ancient history; but he talks little and will listen to no slander.... Marvellously hateth he liars and flatterers, and driveth them from him.... Marvellously hateth he also all games of chance and fortune, and never consenteth to them.... Those virtues which be contrary to lubricity are steadfast in him.... He is stern and to the point in justice, yet faileth he not in mercy and compassion.... He is very piteous to the ancient men-at-arms who can no longer help themselves, who have been good blades in their time, but have laid by nothing, and so are sore distressed in their old age.... And with all his heart loveth he those who are of good life, fearing and serving our Lord Jesus Christ.... He oweth no debts.... He never lies; and all that he promiseth, so much doth he perform.”
We are content to end our studies with the portrait of so true a knight.
THE END
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FOOTNOTES:
[1] “Flour de Brousso,” par Arsène Vermenouze. [Imprimerie Moderne. Aurillac. 1896.]
[2] Pages Libres, No. 103.