Accordingly, having set all his affairs in order, he betook himself with one only servant to Ancona and transporting all his good thither, despatched it to Florence to a friend of the Anconese his partner, whilst he himself, in the disguise of a pilgrim returning from the Holy Sepulchre, followed secretly after with his servant and coming to Florence, put up at a little hostelry kept by two brothers, in the neighbourhood of his mistress's house, whereto he repaired first of all, to see her, an he might. However, he found the windows and doors and all else closed, wherefore his heart misgave him she was dead or had removed thence and he betook himself, in great concern, to the house of his brethren, before which he saw four of the latter clad all in black. At this he marvelled exceedingly and knowing himself so changed both in habit and person from that which he was used to be, whenas he departed thence, that he might not lightly be recognized, he boldly accosted a cordwainer hard by and asked him why they were clad in black; whereto he answered, 'Yonder men are clad in black for that it is not yet a fortnight since a brother of theirs, who had not been here this great while, was murdered, and I understand they have proved to the court that one Aldobrandino Palermini, who is in prison, slew him, for that he was a well-wisher of his wife and had returned hither unknown to be with her.'
Tedaldo marvelled exceedingly that any one should so resemble him as to be taken for him and was grieved for Aldobrandino's ill fortune. Then, having learned that the lady was alive and well and it being now night, he returned, full of various thoughts, to the inn and having supped with his servant, was put to sleep well nigh at the top of the house. There, what with the many thoughts that stirred him and the badness of the bed and peradventure also by reason of the supper, which had been meagre, half the night passed whilst he had not yet been able to fall asleep; wherefore, being awake, himseemed about midnight he heard folk come down into the house from the roof, and after through the chinks of the chamber-door he saw a light come up thither. Thereupon he stole softly to the door and putting his eye to the chink, fell a-spying what this might mean and saw a comely enough lass who held the light, whilst three men, who had come down from the roof, made towards her; and after some greetings had passed between them, one of them said to the girl, 'Henceforth, praised be God, we may abide secure, since we know now for certain that the death of Tedaldo Elisei hath been proved by his brethren against Aldobrandino Palermini, who hath confessed thereto, and judgment is now recorded; nevertheless, it behoveth to keep strict silence, for that, should it ever become known that it was we [who slew him], we shall be in the same danger as is Aldobrandino.' Having thus bespoken the woman, who showed herself much rejoiced thereat, they left her and going below, betook themselves to bed.
Tedaldo, hearing this, fell a-considering how many and how great are the errors which may befall the minds of men, bethinking him first of his brothers who had bewept and buried a stranger in his stead and after of the innocent man accused on false suspicion and brought by untrue witness to the point of death, no less than of the blind severity of laws and rulers, who ofttimes, under cover of diligent investigation of the truth, cause, by their cruelties, prove that which is false and style themselves ministers of justice and of God, whereas indeed they are executors of iniquity and of the devil; after which he turned his thought to the deliverance of Aldobrandino and determined in himself what he should do. Accordingly, arising in the morning, he left his servant at the inn and betook himself alone, whenas it seemed to him time, to the house of his mistress, where, chancing to find the door open, he entered in and saw the lady seated, all full of tears and bitterness of soul, in a little ground floor room that was there.
At this sight he was like to weep for compassion of her and drawing near to her, said, 'Madam, afflict not yourself; your peace is at hand.' The lady, hearing this, lifted her eyes and said, weeping, 'Good man, thou seemest to me a stranger pilgrim; what knowest thou of my peace or of my affliction?' 'Madam,' answered Tedaldo, 'I am of Constantinople and am but now come hither, being sent of God to turn your tears into laughter and to deliver your husband from death.' Quoth she, 'An thou be of Constantinople and newly come hither, how knowest thou who I am or who is my husband?' Thereupon, the pilgrim beginning from the beginning, recounted to her the whole history of Aldobrandino's troubles and told her who she was and how long she had been married and other things which he very well knew of her affairs; whereat she marvelled exceedingly and holding him for a prophet, fell on her knees at his feet, beseeching him for God's sake, an he were come for Aldobrandino's salvation, to despatch, for that the time was short.
The pilgrim, feigning himself a very holy man, said, 'Madam, arise and weep not, but hearken well to that which I shall say to you and take good care never to tell it to any. According to that which God hath revealed unto me, the tribulation wherein you now are hath betided you because of a sin committed by you aforetime, which God the Lord hath chosen in part to purge with this present annoy and will have altogether amended of you; else will you fall into far greater affliction.' 'Sir,' answered the lady, 'I have many sins and know not which one, more than another, God the Lord would have me amend; wherefore, an you know it, tell me and I will do what I may to amend it.' 'Madam,' rejoined the pilgrim, 'I know well enough what it is, nor do I question you thereof the better to know it, but to the intent that, telling it yourself, you may have the more remorse thereof. But let us come to the fact; tell me, do you remember, ever to have had a lover?'
The lady, hearing this, heaved a deep sigh and marvelled sore, supposing none had ever known it, albeit, in the days when he was slain who had been buried for Tedaldo, there had been some whispering thereof, for certain words not very discreetly used by Tedaldo's confidant, who knew it; then answered, 'I see that God discovereth unto you all men's secrets, wherefore I am resolved not to hide mine own from you. True it is that in my youth I loved over all the ill-fortuned youth whose death is laid to my husband's charge, which death I have bewept as sore as it was grievous to me, for that, albeit I showed myself harsh and cruel to him before his departure, yet neither his long absence nor his unhappy death hath availed to tear him from my heart.' Quoth the pilgrim, 'The hapless youth who is dead you never loved, but Tedaldo Elisei ay.[176] But tell me, what was the occasion of your falling out with him? Did he ever give you any offence?' 'Certes, no,' replied she; 'he never offended against me; the cause of the breach was the prate of an accursed friar, to whom I once confessed me and who, when I told him of the love I bore Tedaldo and the privacy I had with him, made such a racket about my ears that I tremble yet to think of it, telling me that, an I desisted not therefrom, I should go in the devil's mouth to the deepest deep of hell and there be cast into everlasting fire; whereupon there entered into me such a fear that I altogether determined to forswear all further converse with him, and that I might have no occasion therefor, I would no longer receive his letters or messages; albeit I believe, had he persevered awhile, instead of getting him gone (as I presume) in despair, that, seeing him, as I did, waste away like snow in the sun, my harsh resolve would have yielded, for that I had no greater desire in the world.'
'Madam,' rejoined the pilgrim, 'it is this sin alone that now afflicteth you. I know for certain that Tedaldo did you no manner of violence; whenas you fell in love with him, you did it of your own free will, for that he pleased you; and as you yourself would have it, he came to you and enjoyed your privacy, wherein both with words and deeds you showed him such complaisance that, if he loved you before, you caused his love redouble a thousandfold. And this being so (as I know it was) what cause should have availed to move you so harshly to withdraw yourself from him? These things should be pondered awhile beforehand and if you think you may presently have cause to repent thereof, as of ill doing, you ought not to do them. You might, at your pleasure, have ordained of him, as of that which belonged to you, that he should no longer be yours; but to go about to deprive him of yourself, you who were his, was a theft and an unseemly thing, whenas it was not his will. Now you must know that I am a friar and am therefore well acquainted with all their usances; and if I speak somewhat at large of them for your profit, it is not forbidden me, as it were to another; nay, and it pleaseth me to speak of them, so you may henceforward know them better than you appear to have done in the past.
Friars of old were very pious and worthy men, but those who nowadays style themselves friars and would be held such have nothing of the monk but the gown; nor is this latter even that of a true friar, for that,—whereas of the founders of the monastic orders they[177] were ordained strait and poor and of coarse stuff and demonstrative[178] of the spirit of the wearers, who testified that they held things temporal in contempt whenas they wrapped their bodies in so mean a habit,—those of our time have them made full and double and glossy and of the finest cloth and have brought them to a quaint pontifical cut, insomuch that they think it no shame to flaunt it withal peacock-wise, in the churches and public places, even as do the laity with their apparel; and like as with the sweep-net the fisher goeth about to take many fishes in the river at one cast, even so these, wrapping themselves about with the amplest of skirts, study to entangle therein great store of prudish maids and widows and many other silly women and men, and this is their chief concern over any other exercise; wherefore, to speak more plainly, they have not the friar's gown, but only the colours thereof.
Moreover, whereas the ancients[179] desired the salvation of mankind, those of our day covet women and riches and turn their every thought to terrifying the minds of the foolish with clamours and depicturements[180] and to making believe that sins may be purged with almsdeeds and masses, to the intent that unto themselves (who, of poltroonery, not of devoutness, and that they may not suffer fatigue,[181] have, as a last resort, turned friars) one may bring bread, another send wine and a third give them a dole of money for the souls of their departed friends. Certes, it is true that almsdeeds and prayers purge away sins; but, if those who give alms knew on what manner folks they bestow them, they would or keep them for themselves or cast them before as many hogs. And for that these[182] know that, the fewer the possessors of a great treasure, the more they live at ease, every one of them studieth with clamours and bugbears to detach others from that whereof he would fain abide sole possessor. They decry lust in men, in order that, they who are chidden desisting from women, the latter may be left to the chiders; they condemn usury and unjust gains, to the intent that, it being entrusted to them to make restitution thereof, they may, with that which they declare must bring to perdition him who hath it, make wide their gowns and purchase bishopricks and other great benefices.
And when they are taken to task of these and many other unseemly things that they do, they think that to answer, "Do as we say and not as we do," is a sufficient discharge of every grave burden, as if it were possible for the sheep to be more constant and stouter to resist temptation[183] than the shepherds. And how many there be of those to whom they make such a reply who apprehend it not after the fashion[184] in which they say it, the most part of them know. The monks of our day would have you do as they say, to wit, fill their purses with money, trust your secrets to them, observe chastity, practise patience and forgiveness of injuries and keep yourselves from evil speaking,—all things good, seemly and righteous; but why would they have this? So they may do that, which if the laity did, themselves could not do. Who knoweth not that without money idleness may not endure? An thou expend thy monies in thy pleasures, the friar will not be able to idle it in the monastery; an thou follow after women, there will be no room for him, and except thou be patient or a forgiver of injuries, he will not dare to come to thy house to corrupt thy family. But why should I hark back after every particular? They condemn themselves in the eyes of the understanding as often as they make this excuse. An they believe not themselves able to abstain and lead a devout life, why do they not rather abide at home? Or, if they will e'en give themselves unto this,[185] why do they not ensue that other holy saying of the Gospel, "Christ began to do and to teach?"[186] Let them first do and after teach others. I have in my time seen a thousand of them wooers, lovers and haunters, not of lay women alone, but of nuns; ay, and of those that make the greatest outcry in the pulpit. Shall we, then, follow after these who are thus fashioned? Whoso doth it doth that which he will, but God knoweth if he do wisely.