“It is all very well for you to talk,” said Simontault, “it is for us who know the truth of the matter to say what we think of it. For my own part, I think he was stupid the first time and witless the second; for I make no doubt that, while he was keeping his promise, to his mistress, she was put to as much trouble as himself, if not more. She had him take the oath only in order to make herself out a more virtuous woman than she really was; she must have well known that strong love will not be bound by commandment or oath, or aught else on earth, and she simply sought to give a show of virtue to her vice, as though she could be won only through heroic virtues. And the second time he was witless to leave a woman who loved him, and who was worth more than his pledged mistress, especially when his displeasure at the trick played upon him had been a sound excuse.”
Here Dagoucin put in that he was of the contrary opinion, and held that the gentleman had on the first occasion shown himself constant, patient and true, and on the second occasion loyal and perfect in his love.
“And how can we tell,” asked Saffredent, “that he was not one of those that a certain chapter calls de frigidis et malificiatis?” (4)
4 This is an allusion to the penalties pronounced by
several ecclesiastical Councils, and specified in the
Capitularies, against those who endeavoured to suspend the
procreative faculties of their enemies by resorting to
magic. On this matter Baluze’s collection of Capitularies
(vol. i.) may be consulted. The “chapter” referred to by
Margaret is evidently chapter xv. (book vi.) of the
Decretals of Pope Boniface VIII., which bears the title of
De frigidis et maleficiatis, and which is alluded to by
Rabelais in Pantagruel. The belief in the practices in
question dates back to ancient times, and was shared by
Plato and Pliny, the latter of whom says that to guard
against any spell of the kind some wolf fat should be rubbed
upon the threshold and door jambs of one’s bed-chamber. In
the sixteenth century sorcery of this description was so
generally believed in, in some parts of France, that
Cardinal du Perron inserted special prayers against it in
the ritual. Some particulars on the subject will be found in
the Admirables Secrets du Petit Albert, and also in a
Traité d’Enchantement, published at La Rochelle in 1591,
which gives details concerning certain practices alleged to
take place on the solemnisation of marriage among those of
the Reformed Church.—D. and L.
“To complete his eulogy, Hircan ought to have told us how he comported himself when he obtained what he wanted, and then we should have been able to judge whether it was virtue or impotence that made him observe so much discretion.”
“You may be sure,” said Hircan, “that had he told me this I should have concealed it as little as I did the rest. Nevertheless, from seeing his person and knowing his temper, I shall ever hold that his conduct was due to the power of love rather than to any impotence or coldness.”
“Well, if he was such as you say,” said Simontault, “he ought to have broken his oath; for, had the lady been angered by such a trifle, it would have been easy to appease her.”
“Nay,” said Ennasuite, “perhaps she would not then have consented.”
“And pray,” said Saffredent, “would it not have been easy enough to compel her, since she had herself given him the opportunity?”
“By Our Lady!” said Nomerfide, “how you run on! Is that the way to win the favour of a lady who is accounted virtuous and discreet?”