The Decameron

by Giovanni Boccaccio (Translated by John Payne)

PROEM.

DAY THE FIRST 1

THE FIRST STORY. "Master Ciappelletto dupeth a holy friar with a false confession and dieth; and having been in his lifetime the worst of men, he is, after his death, reputed a saint and called Saint Ciappelletto" 16

THE SECOND STORY. "Abraham the Jew, at the instigation of Jehannot de Chevigné, goeth to the Court of Rome and seeing the depravity of the clergy, returneth to Paris and there becometh a Christian" 25

THE THIRD STORY. "Melchizedek the Jew, with a story of three rings, escapeth a parlous snare set for him by Saladin" 28

THE FOURTH STORY. "A monk, having fallen into a sin deserving of very grievous punishment, adroitly reproaching the same fault to his abbot, quitteth himself of the penalty" 30

THE FIFTH STORY. "The Marchioness of Monferrato, with a dinner of hens and certain sprightly words, curbeth the extravagant passion of the King of France" 33

THE SIXTH STORY. "An honest man, with a chance pleasantry, putteth to shame the perverse hypocrisy of the religious orders" 35

THE SEVENTH STORY. "Bergamino, with a story of Primasso and the Abbot of Cluny, courteously rebuketh a fit of parsimony newly come to Messer Cane della Scala" 37

THE EIGHTH STORY. "Guglielmo Borsiere with some quaint words rebuketh the niggardliness of Messer Ermino de' Grimaldi" 40

THE NINTH STORY. "The King of Cyprus, touched to the quick by a Gascon lady, from a mean-spirited prince becometh a man of worth and valiance" 42

THE TENTH STORY. "Master Alberto of Bologna civilly putteth a lady to the blush who thought to have shamed him of being enamoured of her" 43

DAY THE SECOND 48

THE FIRST STORY. "Martellino feigneth himself a cripple and maketh believe to wax whole upon the body of St. Arrigo. His imposture being discovered, he is beaten and being after taken [for a thief,] goeth in peril of being hanged by the neck, but ultimately escapeth" 49

THE SECOND STORY. "Rinaldo d'Asti, having been robbed, maketh his way to Castel Guglielmo, where he is hospitably entertained by a widow lady and having made good his loss, returneth to his own house, safe and sound" 52

THE THIRD STORY. "Three young men squander their substance and become poor; but a nephew of theirs, returning home in desperation, falleth in with an abbot and findeth him to be the king's daughter of England, who taketh him to husband and maketh good all his uncles' losses, restoring them to good estate" 57

THE FOURTH STORY. "Landolfo Ruffolo, grown poor, turneth corsair and being taken by the Genoese, is wrecked at sea, but saveth himself upon a coffer full of jewels of price and being entertained in Corfu by a woman, returneth home rich" 63

THE FIFTH STORY. "Andreuccio of Perugia, coming to Naples to buy horses, is in one night overtaken with three grievous accidents, but escapeth them all and returneth home with a ruby" 66

THE SIXTH STORY. "Madam Beritola, having lost her two sons, is found on a desert island with two kids and goeth thence into Lunigiana, where one of her sons, taking service with the lord of the country, lieth with his daughter and is cast into prison. Sicily after rebelling against King Charles and the youth being recognized by his mother, he espouseth his lord's daughter, and his brother being likewise found, they are all three restored to high estate" 75

THE SEVENTH STORY. "The Soldan of Babylon sendeth a daughter of his to be married to the King of Algarve, and she, by divers chances, in the space of four years cometh to the hands of nine men in various places. Ultimately, being restored to her father for a maid, she goeth to the King of Algarve to wife, as first she did" 85

THE EIGHTH STORY. "The Count of Antwerp, being falsely accused, goeth into exile and leaveth his two children in different places in England, whither, after awhile, returning in disguise and finding them in good case, he taketh service as a horseboy in the service of the King of France and being approved innocent, is restored to his former estate" 100

THE NINTH STORY. "Bernabo of Genoa, duped by Ambrogiuolo, loseth his good and commandeth that his innocent wife be put to death. She escapeth and serveth the Soldan in a man's habit. Here she lighteth upon the deceiver of her husband and bringeth the latter to Alexandria, where, her traducer being punished, she resumeth woman's apparel and returneth to Genoa with her husband, rich" 111

THE TENTH STORY. "Paganino of Monaco stealeth away the wife of Messer Ricciardo di Chinzica, who, learning where she is, goeth thither and making friends with Paganino, demandeth her again of him. The latter concedeth her to him, an she will; but she refuseth to return with him and Messer Ricciardo dying, she becometh the wife of Paganino" 120

DAY THE THIRD 127

THE FIRST STORY. "Masetto of Lamporecchio feigneth himself dumb and becometh gardener to a convent of women, who all flock to lie with him" 129

THE SECOND STORY. "A horsekeeper lieth with the wife of King Agilulf, who, becoming aware thereof, without word said, findeth him out and polleth him; but the polled man polleth all his fellows on like wise and so escapeth ill hap" 134

THE THIRD STORY. "Under colour of confession and of exceeding niceness of conscience, a lady, being enamoured of a young man, bringeth a grave friar, without his misdoubting him thereof, to afford a means of giving entire effect to her pleasure" 137

THE FOURTH STORY. "Dom Felice teacheth Fra Puccio how he may become beatified by performing a certain penance of his fashion, which the other doth, and Dom Felice meanwhile leadeth a merry life of it with the good man's wife" 143

THE FIFTH STORY. "Ricciardo, surnamed Il Zima, giveth Messer Francesco Vergellesi a palfrey of his and hath therefor his leave to speak with his wife. She keeping silence, he in her person replieth unto himself, and the effect after ensueth in accordance with his answer" 147

THE SIXTH STORY. "Ricciardo Minutolo, being enamoured of the wife of Filippello Fighinolfi and knowing her jealousy of her husband, contriveth, by representing that Filippello was on the ensuing day to be with his own wife in a bagnio, to bring her to the latter place, where, thinking to be with her husband, she findeth that she hath abidden with Ricciardo" 152

THE SEVENTH STORY. "Tedaldo Elisei, having fallen out with his mistress, departeth Florence and returning thither, after awhile, in a pilgrim's favour, speaketh with the lady and maketh her cognisant of her error; after which he delivereth her husband, who had been convicted of murdering him, from death and reconciling him with his brethren, thenceforward discreetly enjoyeth himself with his mistress" 157

THE EIGHTH STORY. "Ferondo, having swallowed a certain powder, is entombed for dead and being taken forth of the sepulchre by the abbot, who enjoyeth his wife the while, is put in prison and given to believe that he is in purgatory; after which, being raised up again, he reareth for his own a child begotten of the abbot on his wife" 169

THE NINTH STORY. "Gillette de Narbonne recovereth the King of France of a fistula and demandeth for her husband Bertrand de Roussillon, who marrieth her against his will and betaketh him for despite to Florence, where, he paying court to a young lady, Gillette, in the person of the latter, lieth with him and hath by him two sons; wherefore after, holding her dear, he entertaineth her for his wife" 176

THE TENTH STORY. "Alibech, turning hermit, is taught by Rustico, a monk, to put the devil in hell, and being after brought away thence, becometh Neerbale his wife" 182

DAY THE FOURTH 189

THE FIRST STORY. "Tancred, Prince of Salerno, slayeth his daughter's lover and sendeth her his heart in a bowl of gold; whereupon, pouring poisoned water over it, she drinketh thereof and dieth" 194

THE SECOND STORY. "Fra Alberto giveth a lady to believe that the angel Gabriel is enamoured of her and in his shape lieth with her sundry times; after which, for fear of her kinsmen, he casteth himself forth of her window into the canal and taketh refuge in the house of a poor man, who on the morrow carrieth him, in the guise of a wild man of the woods, to the Piazza, where, being recognized, he is taken by his brethren and put in prison" 201

THE THIRD STORY. "Three young men love three sisters and flee with them into Crete, where the eldest sister for jealousy slayeth her lover. The second, yielding herself to the Duke of Crete, saveth her sister from death, whereupon her own lover slayeth her and fleeth with the eldest sister. Meanwhile the third lover and the youngest sister are accused of the new murder and being taken, confess it; then, for fear of death, they corrupt their keepers with money and flee to Rhodes, where they die in poverty" 208

THE FOURTH STORY. "Gerbino, against the plighted faith of his grandfather, King Guglielmo of Sicily, attacketh a ship of the King of Tunis, to carry off a daughter of his, who being put to death of those on board, he slayeth these latter and is after himself beheaded" 213

THE FIFTH STORY. "Lisabetta's brothers slay her lover, who appeareth to her in a dream and showeth her where he is buried, whereupon she privily disinterreth his head and setteth it in a pot of basil. Thereover making moan a great while every day, her brothers take it from her and she for grief dieth a little thereafterward" 216

THE SIXTH STORY. "Andrevuola loveth Gabriotto and recounteth to him a dream she hath had, whereupon he telleth her one of his own and presently dieth suddenly in her arms. What while she and a waiting woman of hers bear him to his own house, they are taken by the officers of justice and carried before the provost, to whom she discovereth how the case standeth. The provost would fain force her, but she suffereth it not and her father, coming to hear of the matter, procureth her to be set at liberty, she being found innocent; whereupon, altogether refusing to abide longer in the world, she becometh a nun" 220

THE SEVENTH STORY. "Simona loveth Pasquino and they being together in a garden, the latter rubbeth a leaf of sage against his teeth and dieth. She, being taken and thinking to show the judge how her lover died, rubbeth one of the same leaves against her teeth and dieth on like wise" 225

THE EIGHTH STORY. "Girolamo loveth Salvestra and being constrained by his mother's prayers to go to Paris, returneth and findeth his mistress married; whereupon he entereth her house by stealth and dieth by her side; and he being carried to a church, Salvestra dieth beside him" 228

THE NINTH STORY. "Sir Guillaume de Roussillon giveth his wife to eat the heart of Sir Guillaume de Guardestaing by him slain and loved of her, which she after coming to know, casteth herself from a high casement to the ground and dying, is buried with her lover" 232

THE TENTH STORY. "A physician's wife putteth her lover for dead in a chest, which two usurers carry off to their own house, gallant and all. The latter, who is but drugged, cometh presently to himself and being discovered, is taken for a thief; but the lady's maid avoucheth to the seignory that she herself had put him into the chest stolen by the two usurers, whereby he escapeth the gallows and the thieves are amerced in certain monies" 235

DAY THE FIFTH 243

THE FIRST STORY. "Cimon, loving, waxeth wise and carrieth off to sea Iphigenia his mistress. Being cast into prison at Rhodes, he is delivered thence by Lysimachus and in concert with him carrieth off Iphigenia and Cassandra on their wedding-day, with whom the twain flee into Crete, where the two ladies become their wives and whence they are presently all four recalled home" 244

THE SECOND STORY. "Costanza loveth Martuccio Gomito and hearing that he is dead, embarketh for despair alone in a boat, which is carried by the wind to Susa. Finding her lover alive at Tunis, she discovereth herself to him and he, being great in favour with the king for counsels given, espouseth her and returneth rich with her to Lipari" 252

THE THIRD STORY. "Pietro Boccamazza, fleeing with Agnolella, falleth among thieves; the girl escapeth through a wood and is led [by fortune] to a castle, whilst Pietro is taken by the thieves, but presently, escaping from their hands, winneth, after divers adventures, to the castle where his mistress is and espousing her, returneth with her to Rome" 256

THE FOURTH STORY. "Ricciardo Manardi, being found by Messer Lizio da Valbona with his daughter, espouseth her and abideth in peace with her father" 261

THE FIFTH STORY. "Guidotto da Cremona leaveth to Giacomino da Pavia a daughter of his and dieth. Giannole di Severino and Minghino di Mingole fall in love with the girl at Faenza and come to blows on her account. Ultimately she is proved to be Giannole's sister and is given to Minghino to wife" 265

THE SIXTH STORY. "Gianni di Procida being found with a young lady, whom he loved and who had been given to King Frederick of Sicily, is bound with her to a stake to be burnt; but, being recognized by Ruggieri dell' Oria, escapeth and becometh her husband" 269

THE SEVENTH STORY. "Teodoro, being enamoured of Violante, daughter of Messer Amerigo his lord, getteth her with child and is condemned to be hanged; but, being recognized and delivered by his father, as they are leading him to the gallows, scourging him the while, he taketh Violante to wife" 273

THE EIGHTH STORY. "Nastagio degli Onesti, falling in love with a lady of the Traversari family, spendeth his substance, without being beloved in return, and betaking himself, at the instance of his kinsfolk, to Chiassi, he there seeth a horseman give chase to a damsel and slay her and cause her to be devoured of two dogs. Therewithal he biddeth his kinsfolk and the lady whom he loveth to a dinner, where his mistress seeth the same damsel torn in pieces and fearing a like fate, taketh Nastagio to husband" 278

THE NINTH STORY. "Federigo degli Alberighi loveth and is not loved. He wasteth his substance in prodigal hospitality till there is left him but one sole falcon, which, having nought else, he giveth his mistress to eat, on her coming to his house; and she, learning this, changeth her mind and taking him to husband, maketh him rich again" 282

THE TENTH STORY. "Pietro di Vinciolo goeth to sup abroad, whereupon his wife letteth fetch her a youth to keep her company, and her husband returning, unlooked for, she hideth her gallant under a hen-coop. Pietro telleth her how there had been found in the house of one Arcolano, with whom he was to have supped, a young man brought in by his wife, and she blameth the latter. Presently, an ass, by mischance, setteth foot on the fingers of him who is under the coop and he roareth out, whereupon Pietro runneth thither and espying him, discovereth his wife's unfaith, but ultimately cometh to an accord with her for his own lewd ends" 286

DAY THE SIXTH 294

THE FIRST STORY. "A gentleman engageth to Madam Oretta to carry her a-horseback with a story, but, telling it disorderly, is prayed by her to set her down again" 296

THE SECOND STORY. "Cisti the baker with a word of his fashion maketh Messer Geri Spina sensible of an indiscreet request of his" 297

THE THIRD STORY. "Madam Nonna de' Pulci, with a ready retort to a not altogether seemly pleasantry, imposeth silence on the Bishop of Florence" 299

THE FOURTH STORY. "Chichibio, cook to Currado Gianfigliazzi, with a ready word spoken to save himself, turneth his master's anger into laughter and escapeth the punishment threatened him by the latter" 301

THE FIFTH STORY. "Messer Forese da Rabatta and Master Giotto the painter coming from Mugello, each jestingly rallieth the other on his scurvy favour" 303

THE SIXTH STORY. "Michele Scalza proveth to certain young men that the cadgers of Florence are the best gentlemen of the world or the Maremma and winneth a supper" 304

THE SEVENTH STORY. "Madam Filippa, being found by her husband with a lover of hers and brought to justice, delivereth herself with a prompt and pleasant answer and causeth modify the statute" 306

THE EIGHTH STORY. "Fresco exhorteth his niece not to mirror herself in the glass if, as she saith, it irketh her to see disagreeable folk" 308

THE NINTH STORY. "Guido Cavalcanti with a pithy speech courteously flouteth certain Florentine gentlemen who had taken him by surprise" 309

THE TENTH STORY. "Fra Cipolla promiseth certain country folk to show them one of the angel Gabriel's feathers and finding coals in place thereof, avoucheth these latter to be of those which roasted St. Lawrence" 311

DAY THE SEVENTH 322

THE FIRST STORY. "Gianni Lotteringhi heareth knock at his door by night and awakeneth his wife, who giveth him to believe that it is a phantom; whereupon they go to exorcise it with a certain orison and the knocking ceaseth" 323

THE SECOND STORY. "Peronella hideth a lover of hers in a vat, upon her husband's unlooked for return, and hearing from the latter that he hath sold the vat, avoucheth herself to have sold it to one who is presently therewithin, to see if it be sound; whereupon the gallant, jumping out of the vat, causeth the husband scrape it out for him and after carry it home to his house" 326

THE THIRD STORY. "Fra Rinaldo lieth with his gossip and being found of her husband closeted with her in her chamber, they give him to believe that he was in act to conjure worms from his godson" 329

THE FOURTH STORY. "Tofano one night shutteth his wife out of doors, who, availing not to re-enter by dint of entreaties, feigneth to cast herself into a well and casteth therein a great stone. Tofano cometh forth of the house and runneth thither, whereupon she slippeth in and locking him out, bawleth reproaches at him from the window" 333

THE FIFTH STORY. "A jealous husband, in the guise of a priest, confesseth his wife, who giveth him to believe that she loveth a priest, who cometh to her every night; and whilst the husband secretly keepeth watch at the door for the latter, the lady bringeth in a lover of hers by the roof and lieth with him" 336

THE SIXTH STORY. "Madam Isabella, being in company with Leonetto her lover, is visited by one Messer Lambertuccio, of whom she is beloved; her husband returning, [unexpected,] she sendeth Lambertuccio forth of the house, whinger in hand, and the husband after escorteth Leonetto home" 341

THE SEVENTH STORY. "Lodovico discovereth to Madam Beatrice the love he beareth her, whereupon she sendeth Egano her husband into the garden, in her own favour, and lieth meanwhile with Lodovico, who, presently arising, goeth and cudgelleth Egano in the garden" 344

THE EIGHTH STORY. "A man waxeth jealous of his wife, who bindeth a piece of packthread to her great toe anights, so she may have notice of her lover's coming. One night her husband becometh aware of this device and what while he pursueth the lover, the lady putteth another woman to bed in her room. This latter the husband beateth and cutteth off her hair, then fetcheth his wife's brothers, who, finding his story [seemingly] untrue, give him hard words" 348

THE NINTH STORY. "Lydia, wife of Nicostratus, loveth Pyrrhus, who, so he may believe it, requireth of her three things, all which she doth. Moreover, she solaceth herself with him in the presence of Nicostratus and maketh the latter believe that that which he hath seen is not real" 353

THE TENTH STORY. "Two Siennese love a lady, who is gossip to one of them; the latter dieth and returning to his companion, according to premise made him, relateth to him how folk fare in the other world" 360

DAY THE EIGHTH 365

THE FIRST STORY. "Gulfardo borroweth of Guasparruolo certain monies, for which he hath agreed with his wife that he shall lie with her, and accordingly giveth them to her; then, in her presence, he telleth Guasparruolo that he gave them to her, and she confesseth it to be true" 365

THE SECOND STORY. "The parish priest of Varlungo lieth with Mistress Belcolore and leaveth her a cloak of his in pledge; then, borrowing a mortar of her, he sendeth it back to her, demanding in return the cloak left by way of token, which the good woman grudgingly giveth him back" 367

THE THIRD STORY. "Calandrino, Bruno and Buffalmacco go coasting along the Mugnone in search of the heliotrope and Calandrino thinketh to have found it. Accordingly he returneth home, laden with stones, and his wife chideth him; whereupon, flying out into a rage, he beateth her and recounteth to his companions that which they know better than he" 371

THE FOURTH STORY. "The rector of Fiesole loveth a widow lady, but is not loved by her and thinking to lie with her, lieth with a serving-wench of hers, whilst the lady's brothers cause the bishop find him in this case" 377

THE FIFTH STORY. "Three young men pull the breeches off a Marchegan judge in Florence, what while he is on the bench, administering justice" 380

THE SIXTH STORY. "Bruno and Buffalmacco, having stolen a pig from Calandrino, make him try the ordeal with ginger boluses and sack and give him (instead of the ginger) two dogballs compounded with aloes, whereby it appeareth that he himself hath had the pig and they make him pay blackmail, and he would not have them tell his wife" 383

THE SEVENTH STORY. "A scholar loveth a widow lady, who, being enamoured of another, causeth him spend one winter's night in the snow awaiting her, and he after contriveth, by his sleight, to have her abide naked, all one mid-July day, on the summit of a tower, exposed to flies and gads and sun" 387

THE EIGHTH STORY. "Two men consorting together, one lieth with the wife of his comrade, who, becoming aware thereof, doth with her on such wise that the other is shut up in a chest, upon which he lieth with his wife, he being inside the while" 403

THE NINTH STORY. "Master Simone the physician, having been induced by Bruno and Buffalmacco to repair to a certain place by night, there to be made a member of a company, that goeth a-roving, is cast by Buffalmacco into a trench full of ordure and there left" 406

THE TENTH STORY. "A certain woman of Sicily artfully despoileth a merchant of that which he had brought to Palermo; but he, making believe to have returned thither with much greater plenty of merchandise than before, borroweth money of her and leaveth her water and tow in payment" 418

DAY THE NINTH 427

THE FIRST STORY. "Madam Francesca, being courted of one Rinuccio Palermini and one Alessandro Chiarmontesi and loving neither the one nor the other, adroitly riddeth herself of both by causing one enter for dead into a sepulchre and the other bring him forth thereof for dead, on such wise that they cannot avail to accomplish the condition imposed" 428

THE SECOND STORY. "An abbess, arising in haste and in the dark to find one of her nuns, who had been denounced to her, in bed with her lover and, thinking to cover her head with her coif, donneth instead thereof the breeches of a priest who is abed with her; the which the accused nun observing and making her aware thereof, she is acquitted and hath leisure to be with her lover" 432

THE THIRD STORY. "Master Simone, at the instance of Bruno and Buffalmacco and Nello, maketh Calandrino believe that he is with child; wherefore he giveth them capons and money for medicines and recovereth without bringing forth" 435

THE FOURTH STORY. "Cecco Fortarrigo gameth away at Buonconvento all his good and the monies of Cecco Angiolieri [his master;] moreover, running after the latter, in his shirt, and avouching that he hath robbed him, he causeth him be taken of the countryfolk; then, donning Angiolieri's clothes and mounting his palfrey, he maketh off and leaveth the other in his shirt" 438

THE FIFTH STORY. "Calandrino falleth in love with a wench and Bruno writeth him a talisman, wherewith when he toucheth her, she goeth with him; and his wife finding them together, there betideth him grievous trouble and annoy" 441

THE SIXTH STORY. "Two young gentlemen lodge the night with an innkeeper, whereof one goeth to lie with the host's daughter, whilst his wife unwittingly coucheth with the other; after which he who lay with the girl getteth him to bed with her father and telleth him all, thinking to bespeak his comrade. Therewithal they come to words, but the wife, perceiving her mistake, entereth her daughter's bed and thence with certain words appeaseth everything" 446

THE SEVENTH STORY. "Talano di Molese dreameth that a wolf mangleth all his wife's neck and face and biddeth her beware thereof; but she payeth no heed to his warning and it befalleth her even as he had dreamed" 450

THE EIGHTH STORY. "Biondello cheateth Ciacco of a dinner, whereof the other craftily avengeth himself, procuring him to be shamefully beaten" 451

THE NINTH STORY. "Two young men seek counsel of Solomon, one how he may be loved and the other how he may amend his froward wife, and in answer he biddeth the one love and the other get him to Goosebridge" 454

THE TENTH STORY. "Dom Gianni, at the instance of his gossip Pietro, performeth a conjuration for the purpose of causing the latter's wife to become a mare; but, whenas he cometh to put on the tail, Pietro marreth the whole conjuration, saying that he will not have a tail" 457

DAY THE TENTH 462

THE FIRST STORY. "A knight in the king's service of Spain thinking himself ill guerdoned, the king by very certain proof showeth him that this is not his fault, but that of his own perverse fortune, and after largesseth him magnificently" 462

THE SECOND STORY. "Ghino di Tacco taketh the Abbot of Cluny and having cured him of the stomach-complaint, letteth him go; whereupon the Abbot, returning to the court of Rome, reconcileth him with Pope Boniface and maketh him a Prior of the Hospitallers" 464

THE THIRD STORY. "Mithridanes, envying Nathan his hospitality and generosity and going to kill him, falleth in with himself, without knowing him, and is by him instructed of the course he shall take to accomplish his purpose; by means whereof he findeth him, as he himself had ordered it, in a coppice and recognizing him, is ashamed and becometh his friend" 468

THE FOURTH STORY. "Messer Gentile de' Carisendi, coming from Modona, taketh forth of the sepulchre a lady whom he loveth and who hath been buried for dead. The lady, restored to life, beareth a male child and Messer Gentile restoreth her and her son to Niccoluccio Caccianimico, her husband" 472

THE FIFTH STORY. "Madam Dianora requireth of Messer Ansaldo a garden as fair in January as in May, and he by binding himself [to pay a great sum of money] to a nigromancer, giveth it to her. Her husband granteth her leave to do Messer Ansaldo's pleasure, but he, hearing of the former's generosity, absolveth her of her promise, whereupon the nigromancer, in his turn, acquitteth Messer Ansaldo of his bond, without willing aught of his" 478

THE SIXTH STORY. "King Charles the Old, the Victorious, falleth enamoured of a young girl, but after, ashamed of his fond thought, honourably marrieth both her and her sister" 481

THE SEVENTH STORY. "King Pedro of Arragon, coming to know the fervent love borne him by Lisa, comforteth the lovesick maid and presently marrieth her to a noble young gentleman; then, kissing her on the brow, he ever after avoucheth himself her knight" 485

THE EIGHTH STORY. "Sophronia, thinking to marry Gisippus, becometh the wife of Titus Quintius Fulvus and with him betaketh herself to Rome, whither Gisippus cometh in poor case and conceiving himself slighted of Titus, declareth, so he may die, to have slain a man. Titus, recognizing him, to save him, avoucheth himself to have done the deed, and the true murderer, seeing this, discovereth himself; whereupon they are all three liberated by Octavianus and Titus, giving Gisippus his sister to wife, hath all his good in common with him" 491

THE NINTH STORY. "Saladin, in the disguise of a merchant, is honourably entertained by Messer Torello d'Istria, who, presently undertaking the [third] crusade, appointeth his wife a term for her marrying again. He is taken [by the Saracens] and cometh, by his skill in training hawks, under the notice of the Soldan, who knoweth him again and discovering himself to him, entreateth him with the utmost honour. Then, Torello falling sick for languishment, he is by magical art transported in one night [from Alexandria] to Pavia, where, being recognized by his wife at the bride-feast held for her marrying again, he returneth with her to his own house" 503

THE TENTH STORY. "The Marquess of Saluzzo, constrained by the prayers of his vassals to marry, but determined to do it after his own fashion, taketh to wife the daughter of a peasant and hath of her two children, whom he maketh believe to her to put to death; after which, feigning to be grown weary of her and to have taken another wife, he letteth bring his own daughter home to his house, as she were his new bride, and turneth his wife away in her shift; but, finding her patient under everything, he fetcheth her home again, dearer than ever, and showing her her children grown great, honoureth and letteth honour her as marchioness" 510

CONCLUSION OF THE AUTHOR 525

HERE BEGINNETH THE BOOK CALLED DECAMERON AND SURNAMED PRINCE GALAHALT WHEREIN ARE CONTAINED AN HUNDRED STORIES IN TEN DAYS TOLD BY SEVEN LADIES AND THREE YOUNG MEN

PROEM

A kindly thing it is to have compassion of the afflicted and albeit it well beseemeth every one, yet of those is it more particularly required who have erst had need of comfort and have found it in any, amongst whom, if ever any had need thereof or held it dear or took pleasure therein aforetimes, certes, I am one of these. For that, having from my first youth unto this present been beyond measure inflamed with a very high and noble passion (higher and nobler, perchance, than might appear, were I to relate it, to sort with my low estate) albeit by persons of discretion who had intelligence thereof I was commended therefor and accounted so much the more worth, natheless a passing sore travail it was to me to bear it, not, certes, by reason of the cruelty of the beloved lady, but because of the exceeding ardour begotten in my breast of an ill-ordered appetite, for which, for that it suffered me not to stand content at any reasonable bounds, caused me ofttimes feel more chagrin than I had occasion for. In this my affliction the pleasant discourse of a certain friend of mine and his admirable consolations afforded me such refreshment that I firmly believe of these it came that I died not. But, as it pleased Him who, being Himself infinite, hath for immutable law appointed unto all things mundane that they shall have an end, my love,--beyond every other fervent and which nor stress of reasoning nor counsel, no, nor yet manifest shame nor peril that might ensue thereof, had availed either to break or to bend,--of its own motion, in process of time, on such wise abated that of itself at this present it hath left me only that pleasance which it is used to afford unto whoso adventureth himself not too far in the navigation of its profounder oceans; by reason whereof, all chagrin being done away, I feel it grown delightsome, whereas it used to be grievous. Yet, albeit the pain hath ceased, not, therefore, is the memory fled of the benefits whilom received and the kindnesses bestowed on me by those to whom, of the goodwill they bore me, my troubles were grievous; nor, as I deem, will it ever pass away, save for death. And for that gratitude, to my thinking, is, among the other virtues, especially commendable and its contrary blameworthy, I have, that I may not appear ungrateful, bethought myself, now that I can call myself free, to endeavour, in that little which is possible to me, to afford some relief, in requital of that which I received aforetime,--if not to those who succoured me and who, belike, by reason of their good sense or of their fortune, have no occasion therefor,--to those, at least, who stand in need thereof. And albeit my support, or rather I should say my comfort, may be and indeed is of little enough avail to the afflicted, natheless meseemeth it should rather be proffered whereas the need appeareth greater, as well because it will there do more service as for that it will still be there the liefer had. And who will deny that this [comfort], whatsoever [worth] it be, it behoveth much more to give unto lovesick ladies than unto men? For that these within their tender bosoms, fearful and shamefast, hold hid the fires of love (which those who have proved know how much more puissance they have than those which are manifest), and constrained by the wishes, the pleasures, the commandments of fathers, mothers, brothers and husbands, abide most time enmewed in the narrow compass of their chambers and sitting in a manner idle, willing and willing not in one breath, revolve in themselves various thoughts which it is not possible should still be merry. By reason whereof if there arise in their minds any melancholy, bred of ardent desire, needs must it with grievous annoy abide therein, except it be done away by new discourse; more by token that they are far less strong than men to endure. With men in love it happeneth not on this wise, as we may manifestly see. They, if any melancholy or heaviness of thought oppress them, have many means of easing it or doing it away, for that to them, an they have a mind thereto, there lacketh not commodity of going about hearing and seeing many things, fowling, hunting, fishing, riding, gaming and trafficking; each of which means hath, altogether or in part, power to draw the mind unto itself and to divert it from troublous thought, at least for some space of time, whereafter, one way or another, either solacement superveneth or else the annoy groweth less. Wherefore, to the end that the unright of Fortune may by me in part be amended, which, where there is the less strength to endure, as we see it in delicate ladies, hath there been the more niggard of support, I purpose, for the succour and solace of ladies in love (unto others[1] the needle and the spindle and the reel suffice) to recount an hundred stories or fables or parables or histories or whatever you like to style them, in ten days' time related by an honourable company of seven ladies and three young men made in the days of the late deadly pestilence, together with sundry canzonets sung by the aforesaid ladies for their diversion. In these stories will be found love-chances,[2] both gladsome and grievous, and other accidents of fortune befallen as well in times present as in days of old, whereof the ladies aforesaid, who shall read them, may at once take solace from the delectable things therein shown forth and useful counsel, inasmuch as they may learn thereby what is to be eschewed and what is on like wise to be ensued,--the which methinketh cannot betide without cease of chagrin. If it happen thus (as God grant it may) let them render thanks therefor to Love, who, by loosing me from his bonds, hath vouchsafed me the power of applying myself to the service of their pleasures.

[Footnote 1: "i.e." those not in love.]

[Footnote 2: Syn. adventures ("casi").]

"Day the First"

HERE BEGINNETH THE FIRST DAY OF THE DECAMERON WHEREIN (AFTER DEMONSTRATION MADE BY THE AUTHOR OF THE MANNER IN WHICH IT CAME TO PASS THAT THE PERSONS WHO ARE HEREINAFTER PRESENTED FOREGATHERED FOR THE PURPOSE OF DEVISING TOGETHER) UNDER THE GOVERNANCE OF PAMPINEA IS DISCOURSED OF THAT WHICH IS MOST AGREEABLE UNTO EACH

As often, most gracious ladies, as, taking thought in myself, I mind me how very pitiful you are all by nature, so often do I recognize that this present work will, to your thinking, have a grievous and a weariful beginning, inasmuch as the dolorous remembrance of the late pestiferous mortality, which it beareth on its forefront, is universally irksome to all who saw or otherwise knew it. But I would not therefore have this affright you from reading further, as if in the reading you were still to fare among sighs and tears. Let this grisly beginning be none other to you than is to wayfarers a rugged and steep mountain, beyond which is situate a most fair and delightful plain, which latter cometh so much the pleasanter to them as the greater was the hardship of the ascent and the descent; for, like as dolour occupieth the extreme of gladness, even so are miseries determined by imminent joyance. This brief annoy (I say brief, inasmuch as it is contained in few pages) is straightway succeeded by the pleasance and delight which I have already promised you and which, belike, were it not aforesaid, might not be looked for from such a beginning. And in truth, could I fairly have availed to bring you to my desire otherwise than by so rugged a path as this will be I had gladly done it; but being in a manner constrained thereto, for that, without this reminiscence of our past miseries, it might not be shown what was the occasion of the coming about of the things that will hereafter be read, I have brought myself to write them.[3]

[Footnote 3: "i.e." the few pages of which he speaks above.]

I say, then, that the years [of the era] of the fruitful Incarnation of the Son of God had attained to the number of one thousand three hundred and forty-eight, when into the notable city of Florence, fair over every other of Italy, there came the death-dealing pestilence, which, through the operation of the heavenly bodies or of our own iniquitous dealings, being sent down upon mankind for our correction by the just wrath of God, had some years before appeared in the parts of the East and after having bereft these latter of an innumerable number of inhabitants, extending without cease from one place to another, had now unhappily spread towards the West. And thereagainst no wisdom availing nor human foresight (whereby the city was purged of many impurities by officers deputed to that end and it was forbidden unto any sick person to enter therein and many were the counsels given[4] for the preservation of health) nor yet humble supplications, not once but many times both in ordered processions and on other wise made unto God by devout persons,--about the coming in of the Spring of the aforesaid year, it began on horrible and miraculous wise to show forth its dolorous effects. Yet not as it had done in the East, where, if any bled at the nose, it was a manifest sign of inevitable death; nay, but in men and women alike there appeared, at the beginning of the malady, certain swellings, either on the groin or under the armpits, whereof some waxed of the bigness of a common apple, others like unto an egg, some more and some less, and these the vulgar named plague-boils. From these two parts the aforesaid death-bearing plague-boils proceeded, in brief space, to appear and come indifferently in every part of the body; wherefrom, after awhile, the fashion of the contagion began to change into black or livid blotches, which showed themselves in many [first] on the arms and about the thighs and [after spread to] every other part of the person, in some large and sparse and in others small and thick-sown; and like as the plague-boils had been first (and yet were) a very certain token of coming death, even so were these for every one to whom they came.

[Footnote 4: Syn. provisions made or means taken ("consigli dati"). Boccaccio constantly uses "consiglio" in this latter sense.]

To the cure of these maladies nor counsel[5] of physician nor virtue of any medicine appeared to avail or profit aught; on the contrary,--whether it was that the nature of the infection suffered it not or that the ignorance of the physicians (of whom, over and above the men of art, the number, both men and women, who had never had any teaching of medicine, was become exceeding great,) availed not to know whence it arose and consequently took not due measures thereagainst,--not only did few recover thereof, but well nigh all died within the third day from the appearance of the aforesaid signs, this sooner and that later, and for the most part without fever or other accident.[6] And this pestilence was the more virulent for that, by communication with those who were sick thereof, it gat hold upon the sound, no otherwise than fire upon things dry or greasy, whenas they are brought very near thereunto. Nay, the mischief was yet greater; for that not only did converse and consortion with the sick give to the sound infection of cause of common death, but the mere touching of the clothes or of whatsoever other thing had been touched or used of the sick appeared of itself to communicate the malady to the toucher. A marvellous thing to hear is that which I have to tell and one which, had it not been seen of many men's eyes and of mine own, I had scarce dared credit, much less set down in writing, though I had heard it from one worthy of belief. I say, then, that of such efficience was the nature of the pestilence in question in communicating itself from one to another, that, not only did it pass from man to man, but this, which is much more, it many times visibly did;--to wit, a thing which had pertained to a man sick or dead of the aforesaid sickness, being touched by an animal foreign to the human species, not only infected this latter with the plague, but in a very brief space of time killed it. Of this mine own eyes (as hath a little before been said) had one day, among others, experience on this wise; to wit, that the rags of a poor man, who had died of the plague, being cast out into the public way, two hogs came up to them and having first, after their wont, rooted amain among them with their snouts, took them in their mouths and tossed them about their jaws; then, in a little while, after turning round and round, they both, as if they had taken poison, fell down dead upon the rags with which they had in an ill hour intermeddled.

[Footnote 5: Syn. help, remedy.]

[Footnote 6: "Accidente", what a modern physician would call "complication." "Symptom" does not express the whole meaning of the Italian word.]

From these things and many others like unto them or yet stranger divers fears and conceits were begotten in those who abode alive, which well nigh all tended to a very barbarous conclusion, namely, to shun and flee from the sick and all that pertained to them, and thus doing, each thought to secure immunity for himself. Some there were who conceived that to live moderately and keep oneself from all excess was the best defence against such a danger; wherefore, making up their company, they lived removed from every other and shut themselves up in those houses where none had been sick and where living was best; and there, using very temperately of the most delicate viands and the finest wines and eschewing all incontinence, they abode with music and such other diversions as they might have, never suffering themselves to speak with any nor choosing to hear any news from without of death or sick folk. Others, inclining to the contrary opinion, maintained that to carouse and make merry and go about singing and frolicking and satisfy the appetite in everything possible and laugh and scoff at whatsoever befell was a very certain remedy for such an ill. That which they said they put in practice as best they might, going about day and night, now to this tavern, now to that, drinking without stint or measure; and on this wise they did yet more freely in other folk's houses, so but they scented there aught that liked or tempted them, as they might lightly do, for that every one--as he were to live no longer--had abandoned all care of his possessions, as of himself, wherefore the most part of the houses were become common good and strangers used them, whenas they happened upon them, like as the very owner might have done; and with all this bestial preoccupation, they still shunned the sick to the best of their power.

In this sore affliction and misery of our city, the reverend authority of the laws, both human and divine, was all in a manner dissolved and fallen into decay, for [lack of] the ministers and executors thereof, who, like other men, were all either dead or sick or else left so destitute of followers that they were unable to exercise any office, wherefore every one had license to do whatsoever pleased him. Many others held a middle course between the two aforesaid, not straitening themselves so exactly in the matter of diet as the first neither allowing themselves such license in drinking and other debauchery as the second, but using things in sufficiency, according to their appetites; nor did they seclude themselves, but went about, carrying in their hands, some flowers, some odoriferous herbs and other some divers kinds of spiceries,[7] which they set often to their noses, accounting it an excellent thing to fortify the brain with such odours, more by token that the air seemed all heavy and attainted with the stench of the dead bodies and that of the sick and of the remedies used.

[Footnote 7: "i.e." aromatic drugs.]

Some were of a more barbarous, though, peradventure, a surer way of thinking, avouching that there was no remedy against pestilences better than--no, nor any so good as--to flee before them; wherefore, moved by this reasoning and recking of nought but themselves, very many, both men and women, abandoned their own city, their own houses and homes, their kinsfolk and possessions, and sought the country seats of others, or, at the least, their own, as if the wrath of God, being moved to punish the iniquity of mankind, would not proceed to do so wheresoever they might be, but would content itself with afflicting those only who were found within the walls of their city, or as if they were persuaded that no person was to remain therein and that its last hour was come. And albeit these, who opined thus variously, died not all, yet neither did they all escape; nay, many of each way of thinking and in every place sickened of the plague and languished on all sides, well nigh abandoned, having themselves, what while they were whole, set the example to those who abode in health.

Indeed, leaving be that townsman avoided townsman and that well nigh no neighbour took thought unto other and that kinsfolk seldom or never visited one another and held no converse together save from afar, this tribulation had stricken such terror to the hearts of all, men and women alike, that brother forsook brother, uncle nephew and sister brother and oftentimes wife husband; nay (what is yet more extraordinary and well nigh incredible) fathers and mothers refused to visit or tend their very children, as they had not been theirs. By reason whereof there remained unto those (and the number of them, both males and females, was incalculable) who fell sick, none other succour than that which they owed either to the charity of friends (and of these there were few) or the greed of servants, who tended them, allured by high and extravagant wage; albeit, for all this, these latter were not grown many, and those men and women of mean understanding and for the most part unused to such offices, who served for well nigh nought but to reach things called for by the sick or to note when they died; and in the doing of these services many of them perished with their gain.

Of this abandonment of the sick by neighbours, kinsfolk and friends and of the scarcity of servants arose an usage before well nigh unheard, to wit, that no woman, how fair or lovesome or well-born soever she might be, once fallen sick, recked aught of having a man to tend her, whatever he might be, or young or old, and without any shame discovered to him every part of her body, no otherwise than she would have done to a woman, so but the necessity of her sickness required it; the which belike, in those who recovered, was the occasion of lesser modesty in time to come. Moreover, there ensued of this abandonment the death of many who peradventure, had they been succoured, would have escaped alive; wherefore, as well for the lack of the opportune services which the sick availed not to have as for the virulence of the plague, such was the multitude of those who died in the city by day and by night that it was an astonishment to hear tell thereof, much more to see it; and thence, as it were of necessity, there sprang up among those who abode alive things contrary to the pristine manners of the townsfolk.

It was then (even as we yet see it used) a custom that the kinswomen and she-neighbours of the dead should assemble in his house and there condole with those who more nearly pertained unto him, whilst his neighbours and many other citizens foregathered with his next of kin before his house, whither, according to the dead man's quality, came the clergy, and he with funeral pomp of chants and candles was borne on the shoulders of his peers to the church chosen by himself before his death; which usages, after the virulence of the plague began to increase, were either altogether or for the most part laid aside, and other and strange customs sprang up in their stead. For that, not only did folk die without having a multitude of women about them, but many there were who departed this life without witness and few indeed were they to whom the pious plaints and bitter tears of their kinsfolk were vouchsafed; nay, in lieu of these things there obtained, for the most part, laughter and jests and gibes and feasting and merrymaking in company; which usance women, laying aside womanly pitifulness, had right well learned for their own safety.

Few, again, were they whose bodies were accompanied to the church by more than half a score or a dozen of their neighbours, and of these no worshipful and illustrious citizens, but a sort of blood-suckers, sprung from the dregs of the people, who styled themselves "pickmen"[8] and did such offices for hire, shouldered the bier and bore it with hurried steps, not to that church which the dead man had chosen before his death, but most times to the nearest, behind five or six[9] priests, with little light[10] and whiles none at all, which latter, with the aid of the said pickmen, thrust him into what grave soever they first found unoccupied, without troubling themselves with too long or too formal a service.

[Footnote 8: "i.e." gravediggers ("becchini").]

[Footnote 9: Lit. "four" or six. This is the equivalent Italian idiom.]

[Footnote 10: "i.e." but few tapers.]

The condition of the common people (and belike, in great part, of the middle class also) was yet more pitiable to behold, for that these, for the most part retained by hope[11] or poverty in their houses and abiding in their own quarters, sickened by the thousand daily and being altogether untended and unsuccoured, died well nigh all without recourse. Many breathed their last in the open street, whilst other many, for all they died in their houses, made it known to the neighbours that they were dead rather by the stench of their rotting bodies than otherwise; and of these and others who died all about the whole city was full. For the most part one same usance was observed by the neighbours, moved more by fear lest the corruption of the dead bodies should imperil themselves than by any charity they had for the departed; to wit, that either with their own hands or with the aid of certain bearers, whenas they might have any, they brought the bodies of those who had died forth of their houses and laid them before their doors, where, especially in the morning, those who went about might see corpses without number; then they fetched biers and some, in default thereof, they laid upon some board or other. Nor was it only one bier that carried two or three corpses, nor did this happen but once; nay, many might have been counted which contained husband and wife, two or three brothers, father and son or the like. And an infinite number of times it befell that, two priests going with one cross for some one, three or four biers, borne by bearers, ranged themselves behind the latter,[12] and whereas the priests thought to have but one dead man to bury, they had six or eight, and whiles more. Nor therefore were the dead honoured with aught of tears or candles or funeral train; nay, the thing was come to such a pass that folk recked no more of men that died than nowadays they would of goats; whereby it very manifestly appeared that that which the natural course of things had not availed, by dint of small and infrequent harms, to teach the wise to endure with patience, the very greatness of their ills had brought even the simple to expect and make no account of. The consecrated ground sufficing not to the burial of the vast multitude of corpses aforesaid, which daily and well nigh hourly came carried in crowds to every church,--especially if it were sought to give each his own place, according to ancient usance,--there were made throughout the churchyards, after every other part was full, vast trenches, wherein those who came after were laid by the hundred and being heaped up therein by layers, as goods are stowed aboard ship, were covered with a little earth, till such time as they reached the top of the trench.

[Footnote 11: "i.e." expectation of gain from acting as tenders of the sick, gravediggers, etc. The word "speranza" is, however, constantly used by Dante and his follower Boccaccio in the contrary sense of "fear," and may be so meant in the present instance.]

[Footnote 12: "i.e." the cross.]

Moreover,--not to go longer searching out and recalling every particular of our past miseries, as they befell throughout the city,--I say that, whilst so sinister a time prevailed in the latter, on no wise therefor was the surrounding country spared, wherein, (letting be the castles,[13] which in their littleness[14] were like unto the city,) throughout the scattered villages and in the fields, the poor and miserable husbandmen and their families, without succour of physician or aid of servitor, died, not like men, but well nigh like beasts, by the ways or in their tillages or about the houses, indifferently by day and night. By reason whereof, growing lax like the townsfolk in their manners and customs, they recked not of any thing or business of theirs; nay, all, as if they looked for death that very day, studied with all their wit, not to help to maturity the future produce of their cattle and their fields and the fruits of their own past toils, but to consume those which were ready to hand. Thus it came to pass that the oxen, the asses, the sheep, the goats, the swine, the fowls, nay, the very dogs, so faithful to mankind, being driven forth of their own houses, went straying at their pleasure about the fields, where the very corn was abandoned, without being cut, much less gathered in; and many, well nigh like reasonable creatures, after grazing all day, returned at night, glutted, to their houses, without the constraint of any herdsman.

[Footnote 13: "i.e." walled burghs.]

[Footnote 14: "i.e." in miniature.]

To leave the country and return to the city, what more can be said save that such and so great was the cruelty of heaven (and in part, peradventure, that of men) that, between March and the following July, what with the virulence of that pestiferous sickness and the number of sick folk ill tended or forsaken in their need, through the fearfulness of those who were whole, it is believed for certain that upward of an hundred thousand human beings perished within the walls of the city of Florence, which, peradventure, before the advent of that death-dealing calamity, had not been accounted to hold so many? Alas, how many great palaces, how many goodly houses, how many noble mansions, once full of families, of lords and of ladies, abode empty even to the meanest servant! How many memorable families, how many ample heritages, how many famous fortunes were seen to remain without lawful heir! How many valiant men, how many fair ladies, how many sprightly youths, whom, not others only, but Galen, Hippocrates or Æsculapius themselves would have judged most hale, breakfasted in the morning with their kinsfolk, comrades and friends and that same night supped with their ancestors in the other world!

I am myself weary of going wandering so long among such miseries; wherefore, purposing henceforth to leave such part thereof as I can fitly, I say that,--our city being at this pass, well nigh void of inhabitants,--it chanced (as I afterward heard from a person worthy of credit) that there foregathered in the venerable church of Santa Maria Novella, one Tuesday morning when there was well nigh none else there, seven young ladies, all knit one to another by friendship or neighbourhood or kinship, who had heard divine service in mourning attire, as sorted with such a season. Not one of them had passed her eight-and-twentieth year nor was less than eighteen years old, and each was discreet and of noble blood, fair of favour and well-mannered and full of honest sprightliness. The names of these ladies I would in proper terms set out, did not just cause forbid me, to wit, that I would not have it possible that, in time to come, any of them should take shame by reason of the things hereinafter related as being told or hearkened by them, the laws of disport being nowadays somewhat straitened, which at that time, for the reasons above shown, were of the largest, not only for persons of their years, but for those of a much riper age; nor yet would I give occasion to the envious, who are still ready to carp at every praiseworthy life, on anywise to disparage the fair fame of these honourable ladies with unseemly talk. Wherefore, so that which each saith may hereafterward be apprehended without confusion, I purpose to denominate them by names altogether or in part sorting with each one's quality.[15] The first of them and her of ripest age I shall call Pampinea, the second Fiammetta, the third Filomena and the fourth Emilia. To the fifth we will give the name of Lauretta, to the sixth that of Neifile and the last, not without cause, we will style Elisa.[16] These, then, not drawn of any set purpose, but foregathering by chance in a corner of the church, having seated themselves in a ring, after divers sighs, let be the saying of paternosters and fell to devising with one another many and various things of the nature of the time. After awhile, the others being silent, Pampinea proceeded to speak thus:

[Footnote 15: Or character ("qualità").]

[Footnote 16: I know of no explanation of these names by the commentators, who seem, indeed, after the manner of their kind, to have generally confined themselves to the elaborate illustration and elucidation (or rather, alas! too often, obscuration) of passages already perfectly plain, leaving the difficult passages for the most part untouched. The following is the best I can make of them. "Pampinea" appears to be formed from the Greek [Greek: pan], all, and [Greek: pinuô], I advise, admonish or inform, and to mean all-advising or admonishing, which would agree well enough with the character of Pampinea, who is represented as the eldest and sagest of the female personages of the Decameron and as taking the lead in everything. "Fiammetta" is the name by which Boccaccio designates his mistress, the Princess Maria of Naples (the lady for whom he cherished "the very high and noble passion" of which he speaks in his Proem), in his earlier opuscule, the "Elégia di Madonna Fiammetta," describing, in her name, the torments of separation from the beloved. In this work he speaks of himself under the name of Pamfilo (Gr. [Greek: pan], all, and [Greek: phileô], I love, "i.e." the all-loving or the passionate lover), and it is probable, therefore, that under these names he intended to introduce his royal ladylove and himself in the present work. "Filomena" (Italian form of Philomela, a nightingale, Greek [Greek: philos] loving, and [Greek: melos], melody, song, "i.e." song-loving) is perhaps so styled for her love of music, and "Emilia's" character, as it appears in the course of the work, justifies the derivation of her name from the Greek [Greek: aimylios], pleasing, engaging in manners and behaviour, cajoling. "Lauretta" Boccaccio probably intends us to look upon as a learned lady, if, as we may suppose, her name is a corruption of "laureata", laurel-crowned; whilst "Neifile's" name (Greek [Greek: neios] [[Greek: neos]] new, and [Greek: phileô], I love, "i.e." novelty-loving) stamps her as being of a somewhat curious disposition, eager "to tell or to hear some new thing." The name "Elisa" is not so easily to be explained as the others; possibly it was intended by the author as a reminiscence of Dido, to whom the name (which is by some authorities explained to mean "Godlike," from a Hebrew root) is said to have been given "quòd plurima supra animi muliebris fortitudinem gesserit." It does not, however, appear that there was in Elisa's character or life anything to justify the implied comparison.]

"Dear my ladies, you may, like myself, have many times heard that whoso honestly useth his right doth no one wrong; and it is the natural right of every one who is born here below to succour, keep and defend his own life as best he may, and in so far is this allowed that it hath happened whiles that, for the preservation thereof, men have been slain without any fault. If this much be conceded of the laws, which have in view the well-being of all mortals, how much more is it lawful for us and whatsoever other, without offence unto any, to take such means as we may for the preservation of our lives? As often as I consider our fashions of this morning and those of many other mornings past and bethink me what and what manner discourses are ours, I feel, and you likewise must feel, that each of us is in fear for herself. Nor do I anywise wonder at this; but I wonder exceedingly, considering that we all have a woman's wit, that we take no steps to provide ourselves against that which each of us justly feareth. We abide here, to my seeming, no otherwise than as if we would or should be witness of how many dead bodies are brought hither for burial or to hearken if the friars of the place, whose number is come well nigh to nought, chant their offices at the due hours or by our apparel to show forth unto whosoever appeareth here the nature and extent of our distresses. If we depart hence, we either see dead bodies or sick persons carried about or those, whom for their misdeeds the authority of the public laws whilere condemned to exile, overrun the whole place with unseemly excesses, as if scoffing at the laws, for that they know the executors thereof to be either dead or sick; whilst the dregs of our city, fattened with our blood, style themselves "pickmen" and ruffle it everywhere in mockery of us, riding and running all about and flouting us with our distresses in ribald songs. We hear nothing here but 'Such an one is dead' or 'Such an one is at the point of death'; and were there any to make them, we should hear dolorous lamentations on all sides. And if we return to our houses, I know not if it is with you as with me, but, for my part, when I find none left therein of a great household, save my serving-maid, I wax fearful and feel every hair of my body stand on end; and wherever I go or abide about the house, meseemeth I see the shades of those who are departed and who wear not those countenances that I was used to see, but terrify me with a horrid aspect, I know not whence newly come to them.

By reason of these things I feel myself alike ill at ease here and abroad and at home, more by token that meseemeth none, who hath, as we have, the power and whither to go, is left here, other than ourselves; or if any such there be, I have many a time both heard and perceived that, without making any distinction between things lawful and unlawful, so but appetite move them, whether alone or in company, both day and night, they do that which affordeth them most delight. Nor is it the laity alone who do thus; nay, even those who are shut in the monasteries, persuading themselves that what befitteth and is lawful to others alike sortable and unforbidden unto them,[17] have broken the laws of obedience and giving themselves to carnal delights, thinking thus to escape, are grown lewd and dissolute. If thus, then, it be, as is manifestly to be seen, what do we here? What look we for? What dream we? Why are we more sluggish and slower to provide for our safety than all the rest of the townsfolk? Deem we ourselves of less price than others, or do we hold our life to be bounden in our bodies with a stronger chain than is theirs and that therefore we need reck nothing of aught that hath power to harm it? We err, we are deceived; what folly is ours, if we think thus! As often as we choose to call to mind the number and quality of the youths and ladies overborne of this cruel pestilence, we may see a most manifest proof thereof.

[Footnote 17: This phrase may also be read "persuading themselves that that ("i.e." their breach of the laws of obedience, etc.) beseemeth them and is forbidden only to others" ("faccendosi a credere che quello a lor si convenga e non si disdica che all' altre"); but the reading in the text appears more in harmony with the general sense and is indeed indicated by the punctuation of the Giunta Edition of 1527, which I generally follow in case of doubt.]

Wherefore, in order that we may not, through wilfulness or nonchalance, fall into that wherefrom we may, peradventure, an we but will, by some means or other escape, I know not if it seem to you as it doth to me, but methinketh it were excellently well done that we, such as we are, depart this city, as many have done before us, and eschewing, as we would death, the dishonourable example of others, betake ourselves quietly to our places in the country, whereof each of us hath great plenty, and there take such diversion, such delight and such pleasance as we may, without anywise overpassing the bounds of reason. There may we hear the small birds sing, there may we see the hills and plains clad all in green and the fields full of corn wave even as doth the sea; there may we see trees, a thousand sorts, and there is the face of heaven more open to view, the which, angered against us though it be, nevertheless denieth not unto us its eternal beauties, far goodlier to look upon than the empty walls of our city. Moreover, there is the air far fresher[18] and there at this season is more plenty of that which behoveth unto life and less is the sum of annoys, for that, albeit the husbandmen die there, even as do the townsfolk here, the displeasance is there the less, insomuch as houses and inhabitants are rarer than in the city.

[Footnote 18: Syn. cooler.]

Here, on the other hand, if I deem aright, we abandon no one; nay, we may far rather say with truth that we ourselves are abandoned, seeing that our kinsfolk, either dying or fleeing from death, have left us alone in this great tribulation, as it were we pertained not unto them. No blame can therefore befall the ensuing of this counsel; nay, dolour and chagrin and belike death may betide us, an we ensue it not. Wherefore, an it please you, methinketh we should do well to take our maids and letting follow after us with the necessary gear, sojourn to-day in this place and to-morrow in that, taking such pleasance and diversion as the season may afford, and on this wise abide till such time (an we be not earlier overtaken of death) as we shall see what issue Heaven reserveth unto these things. And I would remind you that it is no more forbidden unto us honourably to depart than it is unto many others of our sex to abide in dishonour."

The other ladies, having hearkened to Pampinea, not only commended her counsel, but, eager to follow it, had already begun to devise more particularly among themselves of the manner, as if, arising from their session there, they were to set off out of hand. But Filomena, who was exceeding discreet, said, "Ladies, albeit that which Pampinea allegeth is excellently well said, yet is there no occasion for running, as meseemeth you would do. Remember that we are all women and none of us is child enough not to know how [little] reasonable women are among themselves and how [ill], without some man's guidance, they know how to order themselves. We are fickle, wilful, suspicious, faint-hearted and timorous, for which reasons I misdoubt me sore, an we take not some other guidance than our own, that our company will be far too soon dissolved and with less honour to ourselves than were seemly; wherefore we should do well to provide ourselves, ere we begin."

"Verily," answered Elisa, "men are the head of women, and without their ordinance seldom cometh any emprise of ours to good end; but how may we come by these men? There is none of us but knoweth that of her kinsmen the most part are dead and those who abide alive are all gone fleeing that which we seek to flee, in divers companies, some here and some there, without our knowing where, and to invite strangers would not be seemly, seeing that, if we would endeavour after our welfare, it behoveth us find a means of so ordering ourselves that, wherever we go for diversion and repose, scandal nor annoy may ensue thereof."

Whilst such discourse was toward between the ladies, behold, there entered the church three young men,--yet not so young that the age of the youngest of them was less than five-and-twenty years,--in whom neither the perversity of the time nor loss of friends and kinsfolk, no, nor fear for themselves had availed to cool, much less to quench, the fire of love. Of these one was called Pamfilo,[19] another Filostrato[20] and the third Dioneo,[21] all very agreeable and well-bred, and they went seeking, for their supreme solace, in such a perturbation of things, to see their mistresses, who, as it chanced, were all three among the seven aforesaid; whilst certain of the other ladies were near kinswomen of one or other of the young men.

[Footnote 19: See ante, p. 8, note.]

[Footnote 20: "Filostrato", Greek [Greek: philos], loving, and [Greek: stratos], army, "met." strife, war, "i.e." one who loves strife. This name appears to be a reminiscence of Boccaccio's poem ("Il Filostrato", well known through its translation by Chaucer and the Senechal d'Anjou) upon the subject of the loves of Troilus and Cressida and to be in this instance used by him as a synonym for an unhappy lover, whom no rebuffs, no treachery can divert from his ill-starred passion. Such a lover may well be said to be in love with strife, and that the Filostrato of the Decameron sufficiently answers to this description we learn later on from his own lips.]

[Footnote 21: "Dioneo", a name probably coined from the Greek [Greek: Diônê], one of the "agnomina" of Venus (properly her mother's name) and intended to denote the amorous temperament of his personage, to which, indeed, the erotic character of most of the stories told by him bears sufficient witness.]

No sooner had their eyes fallen on the ladies than they were themselves espied of them; whereupon quoth Pampinea, smiling, "See, fortune is favourable to our beginnings and hath thrown in our way young men of worth and discretion, who will gladly be to us both guides and servitors, an we disdain not to accept of them in that capacity." But Neifile, whose face was grown all vermeil for shamefastness, for that it was she who was beloved of one of the young men, said, "For God's sake, Pampinea, look what thou sayest! I acknowledge most frankly that there can be nought but all good said of which one soever of them and I hold them sufficient unto a much greater thing than this, even as I opine that they would bear, not only ourselves, but far fairer and nobler dames than we, good and honourable company. But, for that it is a very manifest thing that they are enamoured of certain of us who are here, I fear lest, without our fault or theirs, scandal and blame ensue thereof, if we carry them with us." Quoth Filomena, "That skilleth nought; so but I live honestly and conscience prick me not of aught, let who will speak to the contrary; God and the truth will take up arms for me. Wherefore, if they be disposed to come, verily we may say with Pampinea that fortune is favourable to our going."

The other ladies, hearing her speak thus absolutely, not only held their peace, but all with one accord agreed that the young men should be called and acquainted with their project and bidden to be pleased bear them company in their expedition. Accordingly, without more words, Pampinea, who was knit by kinship to one of them, rising to her feet, made for the three young men, who stood fast, looking upon them, and saluting them with a cheerful countenance, discovered to them their intent and prayed them, on behalf of herself and her companions, that they would be pleased to bear them company in a pure and brotherly spirit. The young men at the first thought themselves bantered, but, seeing that the lady spoke in good earnest, they made answer joyfully that they were ready, and without losing time about the matter, forthright took order for that which they had to do against departure.

On the following morning, Wednesday to wit, towards break of day, having let orderly make ready all things needful and despatched them in advance whereas they purposed to go,[22] the ladies, with certain of their waiting-women, and the three young men, with as many of their serving-men, departing Florence, set out upon their way; nor had they gone more than two short miles from the city, when they came to the place fore-appointed of them, which was situate on a little hill, somewhat withdrawn on every side from the high way and full of various shrubs and plants, all green of leafage and pleasant to behold. On the summit of this hill was a palace, with a goodly and great courtyard in its midst and galleries[23] and saloons and bedchambers, each in itself most fair and adorned and notable with jocund paintings, with lawns and grassplots round about and wonder-goodly gardens and wells of very cold water and cellars full of wines of price, things more apt unto curious drinkers than unto sober and modest ladies. The new comers, to their no little pleasure, found the place all swept and the beds made in the chambers and every thing full of such flowers as might be had at that season and strewn with rushes.

[Footnote 22: "e prima mandato là dove", etc. This passage is obscure and may be read to mean "and having first despatched [a messenger] (or sent [word]) whereas," etc. I think, however, that "mandato" is a copyist's error for "mandata", in which case the meaning would be as in the text.]

[Footnote 23: Or balconies ("loggie").]

As soon as they had seated themselves, Dioneo, who was the merriest springald in the world and full of quips and cranks, said, "Ladies, your wit, rather than our foresight, hath guided us hither, and I know not what you purpose to do with your cares; as for my own, I left them within the city gates, whenas I issued thence with you awhile agone; wherefore, do you either address yourselves to make merry and laugh and sing together with me (in so far, I mean, as pertaineth to your dignity) or give me leave to go back for my cares and abide in the afflicted city." Whereto Pampinea, no otherwise than as if in like manner she had banished all her own cares, answered blithely, "Dioneo, thou sayst well; it behoveth us live merrily, nor hath any other occasion caused us flee from yonder miseries. But, for that things which are without measure may not long endure, I, who began the discourse wherethrough this so goodly company came to be made, taking thought for the continuance of our gladness, hold it of necessity that we appoint some one to be principal among us, whom we may honour and obey as chief and whose especial care it shall be to dispose us to live joyously. And in order that each in turn may prove the burden of solicitude, together with the pleasure of headship; and that, the chief being thus drawn, in turn, from one and the other sex, there may be no cause for jealousy, as might happen, were any excluded from the sovranty, I say that unto each be attributed the burden and the honour for one day. Let who is to be our first chief be at the election of us all. For who shall follow, be it he or she whom it shall please the governor of the day to appoint, whenas the hour of vespers draweth near, and let each in turn, at his or her discretion, order and dispose of the place and manner wherein we are to live, for such time as his or her seignory shall endure."

Pampinea's words pleased mightily, and with one voice they elected her chief of the first day; whereupon Filomena, running nimbly to a laurel-tree--for that she had many a time heard speak of the honour due to the leaves of this plant and how worship-worth they made whoso was deservedly crowned withal--and plucking divers sprays therefrom, made her thereof a goodly and honourable wreath, which, being set upon her head, was thenceforth, what while their company lasted, a manifest sign unto every other of the royal office and seignory.

Pampinea, being made queen, commanded that every one should be silent; then, calling the serving-men of the three young gentlemen and her own and the other ladies' women, who were four in number, before herself and all being silent, she spoke thus: "In order that I may set you a first example, by which, proceeding from good to better, our company may live and last in order and pleasance and without reproach so long as it is agreeable to us, I constitute, firstly, Parmeno, Dioneo's servant, my seneschal and commit unto him the care and ordinance of all our household and [especially] that which pertaineth to the service of the saloon. Sirisco, Pamfilo's servant, I will shall be our purveyor and treasurer and ensue the commandments of Parmeno. Tindaro shall look to the service of Filostrato and the other two gentlemen in their bed chambers, what time the others, being occupied about their respective offices, cannot attend thereto. Misia, my woman, and Filomena's Licisca shall still abide in the kitchen and there diligently prepare such viands as shall be appointed them of Parmeno. Lauretta's Chimera and Fiammetta's Stratilia it is our pleasure shall occupy themselves with the ordinance of the ladies' chambers and the cleanliness of the places where we shall abide; and we will and command all and several, as they hold our favour dear, to have a care that, whithersoever they go or whencesoever they return and whatsoever they hear or see, they bring us from without no news other than joyous." These orders summarily given and commended of all, Pampinea, rising blithely to her feet, said, "Here be gardens, here be meadows, here be store of other delectable places, wherein let each go a-pleasuring at will; and when tierce[24] soundeth, let all be here, so we may eat in the cool."

[Footnote 24: "i.e." Nine o'clock a.m. Boccaccio's habit of measuring time by the canonical hours has been a sore stumbling-block to the ordinary English and French translator, who is generally terribly at sea as to his meaning, inclining to render "tierce" three, "sexte" six o'clock and "none" noon and making shots of the same wild kind at the other hours. The monasterial rule (which before the general introduction of clocks was commonly followed by the mediæval public in the computation of time) divided the twenty-four hours of the day and night into seven parts (six of three hours each and one of six), the inception of which was denoted by the sound of the bells that summoned the clergy to the performance of the seven canonical offices "i.e." "Matins" at 3 a.m., "Prime" at 6 a.m., "Tierce" at 9 a.m., "Sexte" or Noonsong at noon, "None" at 3 p.m., "Vespers" or Evensong at 6 p.m. and "Complines" or Nightsong at 9 p.m., and at the same time served the laity as a clock.]

The merry company, being thus dismissed by the new queen, went straying with slow steps, young men and fair ladies together, about a garden, devising blithely and diverting themselves with weaving goodly garlands of various leaves and carolling amorously. After they had abidden there such time as had been appointed them of the queen, they returned to the house, where they found that Parmeno had made a diligent beginning with his office, for that, entering a saloon on the ground floor, they saw there the tables laid with the whitest of cloths and beakers that seemed of silver and everything covered with the flowers of the broom; whereupon, having washed their hands, they all, by command of the queen, seated themselves according to Parmeno's ordinance. Then came viands delicately drest and choicest wines were proffered and the three serving-men, without more, quietly tended the tables. All, being gladdened by these things, for that they were fair and orderly done, ate joyously and with store of merry talk, and the tables being cleared away,[25] the queen bade bring instruments of music, for that all the ladies knew how to dance, as also the young men, and some of them could both play and sing excellent well. Accordingly, by her commandment, Dioneo took a lute and Fiammetta a viol and began softly to sound a dance; whereupon the queen and the other ladies, together with the other two young men, having sent the serving-men to eat, struck up a round and began with a slow pace to dance a brawl; which ended, they fell to singing quaint and merry ditties. On this wise they abode till it seemed to the queen time to go to sleep,[26] and she accordingly dismissed them all; whereupon the young men retired to their chambers, which were withdrawn from the ladies' lodging, and finding them with the beds well made and as full of flowers as the saloon, put off their clothes and betook themselves to rest, whilst the ladies, on their part, did likewise.

[Footnote 25: The table of Boccaccio's time was a mere board upon trestles, which when not in actual use, was stowed away, for room's sake, against the wall.]

[Footnote 26: "i.e." to take the siesta or midday nap common in hot countries.]

None[27] had not long sounded when the queen, arising, made all the other ladies arise, and on like wise the three young men, alleging overmuch sleep to be harmful by day; and so they betook themselves to a little meadow, where the grass grew green and high nor there had the sun power on any side. There, feeling the waftings of a gentle breeze, they all, as their queen willed it, seated themselves in a ring on the green grass; while she bespoke them thus, "As ye see, the sun is high and the heat great, nor is aught heard save the crickets yonder among the olives; wherefore it were doubtless folly to go anywhither at this present. Here is the sojourn fair and cool, and here, as you see, are chess and tables,[28] and each can divert himself as is most to his mind. But, an my counsel be followed in this, we shall pass away this sultry part of the day, not in gaming,--wherein the mind of one of the players must of necessity be troubled, without any great pleasure of the other or of those who look on,--but in telling stories, which, one telling, may afford diversion to all the company who hearken; nor shall we have made an end of telling each his story but the sun will have declined and the heat be abated, and we can then go a-pleasuring whereas it may be most agreeable to us. Wherefore, if this that I say please you, (for I am disposed to follow your pleasure therein,) let us do it; and if it please you not, let each until the hour of vespers do what most liketh him." Ladies and men alike all approved the story-telling, whereupon, "Then," said the queen, "since this pleaseth you, I will that this first day each be free to tell of such matters as are most to his liking." Then, turning to Pamfilo, who sat on her right hand, she smilingly bade him give beginning to the story-telling with one of his; and he, hearing the commandment, forthright began thus, whilst all gave ear to him.

[Footnote 27: "i.e." three o'clock p.m.]

[Footnote 28: "i.e." backgammon.]

THE FIRST STORY

[Day the First]

MASTER CIAPPELLETTO DUPETH A HOLY FRIAR WITH A FALSE CONFESSION AND DIETH; AND HAVING BEEN IN HIS LIFETIME THE WORST OF MEN, HE IS, AFTER HIS DEATH, REPUTED A SAINT AND CALLED SAINT CIAPPELLETTO.

"It is a seemly thing, dearest ladies, that whatsoever a man doth, he give it beginning from the holy and admirable name of Him who is the maker of all things. Wherefore, it behoving me, as the first, to give commencement to our story-telling, I purpose to begin with one of His marvels, to the end that, this being heard, our hope in Him, as in a thing immutable, may be confirmed and His name be ever praised of us. It is manifest that, like as things temporal are all transitory and mortal, even so both within and without are they full of annoy and anguish and travail and subject to infinite perils, against which it is indubitable that we, who live enmingled therein and who are indeed part and parcel thereof, might avail neither to endure nor to defend ourselves, except God's especial grace lent us strength and foresight; which latter, it is not to be believed, descendeth unto us and upon us by any merit of our own, but of the proper motion of His own benignity and the efficacy of the prayers of those who were mortals even as we are and having diligently ensued His commandments, what while they were on life, are now with Him become eternal and blessed and unto whom we,--belike not daring to address ourselves unto the proper presence of so august a judge,--proffer our petitions of the things which we deem needful unto ourselves, as unto advocates[29] informed by experience of our frailty. And this more we discern in Him, full as He is of compassionate liberality towards us, that, whereas it chanceth whiles (the keenness of mortal eyes availing not in any wise to penetrate the secrets of the Divine intent), that we peradventure, beguiled by report, make such an one our advocate unto His majesty, who is outcast from His presence with an eternal banishment,--nevertheless He, from whom nothing is hidden, having regard rather to the purity of the suppliant's intent than to his ignorance or to the reprobate estate of him whose intercession be invoketh, giveth ear unto those who pray unto the latter, as if he were in very deed blessed in His aspect. The which will manifestly appear from the story which I purpose to relate; I say manifestly, ensuing, not the judgment of God, but that of men.

[Footnote 29: Or procurators.]

It is told, then, that Musciatto Franzesi,[30] being from a very rich and considerable merchant in France become a knight and it behoving him thereupon go into Tuscany with Messire Charles Sansterre,[31] brother to the king of France,[32] who had been required and bidden thither by Pope Boniface,[33] found his affairs in one part and another sore embroiled, (as those of merchants most times are,) and was unable lightly or promptly to disentangle them; wherefore he bethought himself to commit them unto divers persons and made shift for all, save only he abode in doubt whom he might leave sufficient to the recovery of the credits he had given to certain Burgundians. The cause of his doubt was that he knew the Burgundians to be litigious, quarrelsome fellows, ill-conditioned and disloyal, and could not call one to mind, in whom he might put any trust, curst enough to cope with their perversity. After long consideration of the matter, there came to his memory a certain Master Ciapperello da Prato, who came often to his house in Paris and whom, for that he was little of person and mighty nice in his dress, the French, knowing not what Cepparello[34] meant and thinking it be the same with Cappello, to wit, in their vernacular, Chaplet, called him, not Cappello, but Ciappelletto,[35] and accordingly as Ciappelletto he was known everywhere, whilst few knew him for Master Ciapperello.

[Footnote 30: A Florentine merchant settled in France; he had great influence over Philippe le Bel and made use of the royal favour to enrich himself by means of monopolies granted at the expense of his compatriots.]

[Footnote 31: Charles, Comte de Valois et d'Alençon.]

[Footnote 32: Philippe le Bel, A.D. 1268-1314.]

[Footnote 33: The Eighth.]

[Footnote 34: Sic. "Cepparello" means a log or stump. Ciapperello is apparently a dialectic variant of the same word.]

[Footnote 35: Diminutive of Cappello. This passage is obscure and most likely corrupt. Boccaccio probably meant to write "hat" instead of "chaplet" ("ghirlanda"), as the meaning of "cappello", chaplet (diminutive of Old English "chapel", a hat,) being the meaning of "ciappelletto" (properly "cappelletto").]

Now this said Ciappelletto was of this manner life, that, being a scrivener, he thought very great shame whenas any of his instrument was found (and indeed he drew few such) other than false; whilst of the latter[36] he would have drawn as many as might be required of him and these with a better will by way of gift than any other for a great wage. False witness he bore with especial delight, required or not required, and the greatest regard being in those times paid to oaths in France, as he recked nothing of forswearing himself, he knavishly gained all the suits concerning which he was called upon to tell the truth upon his faith. He took inordinate pleasure and was mighty diligent in stirring up troubles and enmities and scandals between friends and kinsfolk and whomsoever else, and the greater the mischiefs he saw ensue thereof, the more he rejoiced. If bidden to manslaughter or whatsoever other naughty deed, he went about it with a will, without ever saying nay thereto; and many a time of his proper choice he had been known to wound men and do them to death with his own hand. He was a terrible blasphemer of God and the saints, and that for every trifle, being the most choleric man alive. To church he went never and all the sacraments thereof he flouted in abominable terms, as things of no account; whilst, on the other hand, he was still fain to haunt and use taverns and other lewd places. Of women he was as fond as dogs of the stick; but in the contrary he delighted more than any filthy fellow alive. He robbed and pillaged with as much conscience as a godly man would make oblation to God; he was a very glutton and a great wine bibber, insomuch that bytimes it wrought him shameful mischief, and to boot, he was a notorious gamester and a caster of cogged dice. But why should I enlarge in so many words? He was belike the worst man that ever was born.[37] His wickedness had long been upheld by the power and interest of Messer Musciatto, who had many a time safeguarded him as well from private persons, to whom he often did a mischief, as from the law, against which he was a perpetual offender.

[Footnote 36: "i.e." false instruments.]

[Footnote 37: A "twopence-coloured" sketch of an impossible villain, drawn with a crudeness unusual in Boccaccio.]

This Master Ciappelletto then, coming to Musciatto's mind, the latter, who was very well acquainted with his way of life, bethought himself that he should be such an one as the perversity of the Burgundians required and accordingly, sending for him, he bespoke him thus: 'Master Ciappelletto, I am, as thou knowest, about altogether to withdraw hence, and having to do, amongst others, with certain Burgundians, men full of guile, I know none whom I may leave to recover my due from them more fitting than thyself, more by token that thou dost nothing at this present; wherefore, an thou wilt undertake this, I will e'en procure thee the favour of the Court and give thee such part as shall be meet of that which thou shalt recover.'

Don Ciappelletto, who was then out of employ and ill provided with the goods of the world, seeing him who had long been his stay and his refuge about to depart thence, lost no time in deliberation, but, as of necessity constrained, replied that he would well. They being come to an accord, Musciatto departed and Ciappelletto, having gotten his patron's procuration and letters commendatory from the king, betook himself into Burgundy, where well nigh none knew him, and there, contrary to his nature, began courteously and blandly to seek to get in his payments and do that wherefor he was come thither, as if reserving choler and violence for a last resort. Dealing thus and lodging in the house of two Florentines, brothers, who there lent at usance and who entertained him with great honour for the love of Messer Musciatto, it chanced that he fell sick, whereupon the two brothers promptly fetched physicians and servants to tend him and furnished him with all that behoved unto the recovery of his health. But every succour was in vain, for that, by the physicians' report, the good man, who was now old and had lived disorderly, grew daily worse, as one who had a mortal sickness; wherefore the two brothers were sore concerned and one day, being pretty near the chamber where he lay sick, they began to take counsel together, saying one to the other, 'How shall we do with yonder fellow? We have a sorry bargain on our hands of his affair, for that to send him forth of our house, thus sick, were a sore reproach to us and a manifest sign of little wit on our part, if the folk, who have seen us first receive him and after let tend and medicine him with such solicitude, should now see him suddenly put out of our house, sick unto death as he is, without it being possible for him to have done aught that should displease us. On the other hand, he hath been so wicked a man that he will never consent to confess or take any sacrament of the church; and he dying without confession, no church will receive his body; nay, he will be cast into a ditch, like a dog. Again, even if he do confess, his sins are so many and so horrible that the like will come of it, for that there is nor priest nor friar who can or will absolve him thereof; wherefore, being unshriven, he will still be cast into the ditches. Should it happen thus, the people of the city, as well on account of our trade, which appeareth to them most iniquitous and of which they missay all day, as of their itch to plunder us, seeing this, will rise up in riot and cry out, "These Lombard dogs, whom the church refuseth to receive, are to be suffered here no longer";--and they will run to our houses and despoil us not only of our good, but may be of our lives, to boot; wherefore in any case it will go ill with us, if yonder fellow die.'

Master Ciappelletto, who, as we have said, lay near the place where the two brothers were in discourse, being quick of hearing, as is most times the case with the sick, heard what they said of him and calling them to him, bespoke them thus: 'I will not have you anywise misdoubt of me nor fear to take any hurt by me. I have heard what you say of me and am well assured that it would happen even as you say, should matters pass as you expect; but it shall go otherwise. I have in my lifetime done God the Lord so many an affront that it will make neither more nor less, an I do Him yet another at the point of death; wherefore do you make shift to bring me the holiest and worthiest friar you may avail to have, if any such there be,[38] and leave the rest to me, for that I will assuredly order your affairs and mine own on such wise that all shall go well and you shall have good cause to be satisfied.'

[Footnote 38: "i.e." if there be such a thing as a holy and worthy friar.]

The two brothers, albeit they conceived no great hope of this, nevertheless betook themselves to a brotherhood of monks and demanded some holy and learned man to hear the confession of a Lombard who lay sick in their house. There was given them a venerable brother of holy and good life and a past master in Holy Writ, a very reverend man, for whom all the townsfolk had a very great and special regard, and they carried him to their house; where, coming to the chamber where Master Ciappelletto lay and seating himself by his side, he began first tenderly to comfort him and after asked him how long it was since he had confessed last; whereto Master Ciappelletto, who had never confessed in his life, answered, 'Father, it hath been my usance to confess every week once at the least and often more; it is true that, since I fell sick, to wit, these eight days past, I have not confessed, such is the annoy that my sickness hath given me.' Quoth the friar, 'My son, thou hast done well and so must thou do henceforward. I see, since thou confessest so often, that I shall be at little pains either of hearing or questioning.' 'Sir,' answered Master Ciappelletto, 'say not so; I have never confessed so much nor so often but I would still fain make a general confession of all my sins that I could call to mind from the day of my birth to that of my confession; wherefore I pray you, good my father, question me as punctually of everything, nay, everything, as if I had never confessed; and consider me not because I am sick, for that I had far liefer displease this my flesh than, in consulting its ease, do aught that might be the perdition of my soul, which my Saviour redeemed with His precious blood.'

These words much pleased the holy man and seemed to him to argue a well-disposed mind; wherefore, after he had much commended Master Ciappelletto for that his usance, he asked him if he had ever sinned by way of lust with any woman. 'Father,' replied Master Ciappelletto, sighing, 'on this point I am ashamed to tell you the truth, fearing to sin by way of vainglory.' Quoth the friar, 'Speak in all security, for never did one sin by telling the truth, whether in confession or otherwise.' 'Then,' said Master Ciappelletto, 'since you certify me of this, I will tell you; I am yet a virgin, even as I came forth of my mother's body.' 'O blessed be thou of God!' cried the monk. 'How well hast thou done! And doing thus, thou hast the more deserved, inasmuch as, an thou wouldst, thou hadst more leisure to do the contrary than we and whatsoever others are limited by any rule.'

After this he asked him if he had ever offended against God in the sin of gluttony; whereto Master Ciappelletto answered, sighing, Ay had he, and that many a time; for that, albeit, over and above the Lenten fasts that are yearly observed of the devout, he had been wont to fast on bread and water three days at the least in every week,--he had oftentimes (and especially whenas he had endured any fatigue, either praying or going a-pilgrimage) drunken the water with as much appetite and as keen a relish as great drinkers do wine. And many a time he had longed to have such homely salads of potherbs as women make when they go into the country; and whiles eating had given him more pleasure than himseemed it should do to one who fasteth for devotion, as did he. 'My son,' said the friar, 'these sins are natural and very slight and I would not therefore have thee burden thy conscience withal more than behoveth. It happeneth to every man, how devout soever he be, that, after long fasting, meat seemeth good to him, and after travail, drink.'

'Alack, father mine,' rejoined Ciappelletto, 'tell me not this to comfort me; you must know I know that things done for the service of God should be done sincerely and with an ungrudging mind; and whoso doth otherwise sinneth.' Quoth the friar, exceeding well pleased, 'I am content that thou shouldst thus apprehend it and thy pure and good conscience therein pleaseth me exceedingly. But, tell me, hast thou sinned by way of avarice, desiring more than befitted or withholding that which it behoved thee not to withhold?' 'Father mine,' replied Ciappelletto, 'I would not have you look to my being in the house of these usurers; I have nought to do here; nay, I came hither to admonish and chasten them and turn them from this their abominable way of gain; and methinketh I should have made shift to do so, had not God thus visited me. But you must know that I was left a rich man by my father, of whose good, when he was dead, I bestowed the most part in alms, and after, to sustain my life and that I might be able to succour Christ's poor, I have done my little traffickings, and in these I have desired to gain; but still with God's poor have I shared that which I gained, converting my own half to my occasion and giving them the other, and in this so well hath my Creator prospered me that my affairs have still gone from good to better.'

'Well hast thou done,' said the friar; 'but hast thou often been angered?' 'Oh,' cried Master Ciappelletto, 'that I must tell you I have very often been! And who could keep himself therefrom, seeing men do unseemly things all day long, keeping not the commandments of God neither fearing His judgment? Many times a day I had liefer been dead than alive, seeing young men follow after vanities and hearing them curse and forswear themselves, haunting the taverns, visiting not the churches and ensuing rather the ways of the world than that of God.' 'My son,' said the friar, 'this is a righteous anger, nor for my part might I enjoin thee any penance therefor. But hath anger at any time availed to move thee to do any manslaughter or to bespeak any one unseemly or do any other unright?' 'Alack, sir,' answered the sick man, 'you, who seem to me a man of God, how can you say such words? Had I ever had the least thought of doing any one of the things whereof you speak, think you I believe that God would so long have forborne me? These be the doings of outlaws and men of nought, whereof I never saw any but I said still, "Go, may God amend thee!"'

Then said the friar, 'Now tell me, my son (blessed be thou of God), hast thou never borne false witness against any or missaid of another, or taken others' good, without leave of him to whom it pertained?' 'Ay, indeed, sir,' replied Master Ciappelletto; 'I have missaid of others; for that I had a neighbour aforetime, who, with the greatest unright in the world, did nought but beat his wife, insomuch that I once spoke ill of him to her kinsfolk, so great was the compassion that overcame me for the poor woman, whom he used as God alone can tell, whenassoever he had drunken overmuch.' Quoth the friar, 'Thou tellest me thou hast been a merchant. Hast thou never cheated any one, as merchants do whiles!' 'I' faith, yes, sir,' answered Master Ciappelletto; 'but I know not whom, except it were a certain man, who once brought me monies which he owed me for cloth I had sold him and which I threw into a chest, without counting. A good month after, I found that they were four farthings more than they should have been; wherefore, not seeing him again and having kept them by me a full year, that I might restore them to him, I gave them away in alms.' Quoth the friar, 'This was a small matter, and thou didst well to deal with it as thou didst.'

Then he questioned him of many other things, of all which he answered after the same fashion, and the holy father offering to proceed to absolution, Master Ciappelletto said, 'Sir, I have yet sundry sins that I have not told you.' The friar asked him what they were, and he answered, 'I mind me that one Saturday, after none, I caused my servant sweep out the house and had not that reverence for the Lord's holy day which it behoved me have.' 'Oh,' said the friar, 'that is a light matter, my son.' 'Nay,' rejoined Master Ciappelletto, 'call it not a light matter, for that the Lord's Day is greatly to be honoured, seeing that on such a day our Lord rose from the dead.' Then said the friar, 'Well, hast thou done aught else?' 'Ay, sir,' answered Master Ciappelletto; 'once, unthinking what I did, I spat in the church of God.' Thereupon the friar fell a-smiling, and said, 'My son, that is no thing to be recked of; we who are of the clergy, we spit there all day long.' 'And you do very ill,' rejoined Master Ciappelletto; 'for that there is nought which it so straitly behoveth to keep clean as the holy temple wherein is rendered sacrifice to God.'

Brief, he told him great plenty of such like things and presently fell a-sighing and after weeping sore, as he knew full well to do, whenas he would. Quoth the holy friar, 'What aileth thee, my son?' 'Alas, sir,' replied Master Ciappelletto, 'I have one sin left, whereof I never yet confessed me, such shame have I to tell it; and every time I call it to mind, I weep, even as you see, and meseemeth very certain that God will never pardon it me.' 'Go to, son,' rejoined the friar; 'what is this thou sayest? If all the sins that were ever wrought or are yet to be wrought of all mankind, what while the world endureth, were all in one man and he repented him thereof and were contrite therefor, as I see thee, such is the mercy and loving-kindness of God that, upon confession, He would freely pardon them to him. Wherefore do thou tell it in all assurance.' Quoth Master Ciappelletto, still weeping sore, 'Alack, father mine, mine is too great a sin, and I can scarce believe that it will ever be forgiven me of God, except your prayers strive for me.' Then said the friar, 'Tell it me in all assurance, for I promise thee to pray God for thee.'

Master Ciappelletto, however, still wept and said nought; but, after he had thus held the friar a great while in suspense, he heaved a deep sigh and said, 'Father mine, since you promise me to pray God for me, I will e'en tell it you. Know, then, that, when I was little, I once cursed my mother.' So saying, he fell again to weeping sore. 'O my son,' quoth the friar, 'seemeth this to thee so heinous a sin? Why, men blaspheme God all day long and He freely pardoneth whoso repenteth him of having blasphemed Him; and deemest thou not He will pardon thee this? Weep not, but comfort thyself; for, certes, wert thou one of those who set Him on the cross, He would pardon thee, in favour of such contrition as I see in thee.' 'Alack, father mine, what say you?' replied Ciappelletto. 'My kind mother, who bore me nine months in her body, day and night, and carried me on her neck an hundred times and more, I did passing ill to curse her and it was an exceeding great sin; and except you pray God for me, it will not be forgiven me.'

The friar, then, seeing that Master Ciappelletto had no more to say, gave him absolution and bestowed on him his benison, holding him a very holy man and devoutly believing all that he had told him to be true. And who would not have believed it, hearing a man at the point of death speak thus? Then, after all this, he said to him, 'Master Ciappelletto, with God's help you will speedily be whole; but, should it come to pass that God call your blessed and well-disposed soul to Himself, would it please you that your body be buried in our convent?' 'Ay, would it, sir,' replied Master Ciappelletto. 'Nay, I would fain no be buried otherwhere, since you have promised to pray God for me; more by token that I have ever had a special regard for your order. Wherefore I pray you that whenas you return to your lodging, you must cause bring me that most veritable body of Christ, which you consecrate a-mornings upon the altar, for that, with your leave, I purpose (all unworthy as I am) to take it and after, holy and extreme unction, to the intent that, if I have lived as a sinner, I may at the least die like a Christian.' The good friar replied that it pleased him much and that he said well and promised to see it presently brought him; and so was it done.

Meanwhile, the two brothers, misdoubting them sore lest Master Ciappelletto should play them false, had posted themselves behind a wainscot, that divided the chamber where he lay from another, and listening, easily heard and apprehended that which he said to the friar and had whiles so great a mind to laugh, hearing the things which he confessed to having done, that they were like to burst and said, one to other, 'What manner of man is this, whom neither old age nor sickness nor fear of death, whereunto he seeth himself near, nor yet of God, before whose judgment-seat he looketh to be ere long, have availed to turn from his wickedness nor hinder him from choosing to die as he hath lived?' However, seeing that he had so spoken that he should be admitted to burial in a church, they recked nought of the rest.

Master Ciappelletto presently took the sacrament and, growing rapidly worse, received extreme unction, and a little after evensong of the day he had made his fine confession, he died; whereupon the two brothers, having, of his proper monies, taken order for his honourable burial, sent to the convent to acquaint the friars therewith, bidding them come thither that night to hold vigil, according to usance, and fetch away the body in the morning, and meanwhile made ready all that was needful thereunto.

The holy friar, who had shriven him, hearing that he had departed this life, betook himself to the prior of the convent and, letting ring to chapter, gave out to the brethren therein assembled that Master Ciappelletto had been a holy man, according to that which he had gathered from his confession, and persuaded them to receive his body with the utmost reverence and devotion, in the hope that God should show forth many miracles through him. To this the prior and brethren credulously consented and that same evening, coming all whereas Master Ciappelletto lay dead, they held high and solemn vigil over him and on the morrow, clad all in albs and copes, book in hand and crosses before them, they went, chanting the while, for his body and brought it with the utmost pomp and solemnity to their church, followed by well nigh all the people of the city, men and women.

As soon as they had set the body down in the church, the holy friar, who had confessed him, mounted the pulpit and fell a-preaching marvellous things of the dead man and of his life, his fasts, his virginity, his simplicity and innocence and sanctity, recounting, amongst other things, that which he had confessed to him as his greatest sin and how he had hardly availed to persuade him that God would forgive it him; thence passing on to reprove the folk who hearkened, 'And you, accursed that you are,' quoth he, 'for every waif of straw that stirreth between your feet, you blaspheme God and the Virgin and all the host of heaven.' Moreover, he told them many other things of his loyalty and purity of heart; brief, with his speech, whereto entire faith was yielded of the people of the city, he so established the dead man in the reverent consideration of all who were present that, no sooner was the service at an end, than they all with the utmost eagerness flocked to kiss his hands and feet and the clothes were torn off his back, he holding himself blessed who might avail to have never so little thereof; and needs must they leave him thus all that day, so he might be seen and visited of all.

The following night he was honourably buried in a marble tomb in one of the chapels of the church and on the morrow the folk began incontinent to come and burn candles and offer up prayers and make vows to him and hang images of wax[39] at his shrine, according to the promise made. Nay, on such wise waxed the frame of his sanctity and men's devotion to him that there was scarce any who, being in adversity, would vow himself to another saint than him; and they styled and yet style him Saint Ciappelletto and avouch that God through him hath wrought many miracles and yet worketh, them every day for whoso devoutly commendeth himself unto him.

[Footnote 39: "i.e." ex voto.]

Thus, then, lived and died Master Cepperello[40] da Prato and became a saint, as you have heard; nor would I deny it to be possible that he is beatified in God's presence, for that, albeit his life was wicked and perverse, he may at his last extremity have shown such contrition that peradventure God had mercy on him and received him into His kingdom; but, for that this is hidden from us, I reason according to that which, is apparent and say that he should rather be in the hands of the devil in perdition than in Paradise. And if so it be, we may know from this how great is God's loving-kindness towards us, which, having regard not to our error, but to the purity of our faith, whenas we thus make an enemy (deeming him a friend) of His our intermediary, giveth ear unto us, even as if we had recourse unto one truly holy, as intercessor for His favour. Wherefore, to the end that by His grace we may be preserved safe and sound in this present adversity and in this so joyous company, let us, magnifying His name, in which we have begun our diversion, and holding Him in reverence, commend ourselves to Him in our necessities, well assured of being heard." And with this he was silent.

[Footnote 40: It will be noted that this is Boccaccio's third variant of his hero's name (the others being Ciapperello and Cepparello) and the edition of 1527 furnishes us with a fourth and a fifth form "i.e." Ciepparello and Ciepperello.]

THE SECOND STORY

[Day the First]

ABRAHAM THE JEW, AT THE INSTIGATION OF JEHANNOT DE CHEVIGNÉ, GOETH TO THE COURT OF ROME AND SEEING THE DEPRAVITY OF THE CLERGY, RETURNETH TO PARIS AND THERE BECOMETH A CHRISTIAN

Pamfilo's story was in part laughed at and altogether commended by the ladies, and it being come to its end, after being diligently hearkened, the queen bade Neifile, who sat next him, ensue the ordinance of the commenced diversion by telling one[41] of her fashion. Neifile, who was distinguished no less by courteous manners than by beauty, answered blithely that she would well and began on this wise: "Pamfilo hath shown us in his story that God's benignness regardeth not our errors, when they proceed from that which is beyond our ken; and I, in mine, purpose to show you how this same benignness,--patiently suffering the defaults of those who, being especially bounden both with words and deeds to bear true witness thereof[42] yet practise the contrary,--exhibiteth unto us an infallible proof of itself, to the intent that we may, with the more constancy of mind, ensue that which we believe.

[Footnote 41: "i.e." a story.]

[Footnote 42: "i.e." of God's benignness.]

As I have heard tell, gracious ladies, there was once in Paris a great merchant and a very loyal and upright man, whose name was Jehannot de Chevigné and who was of great traffic in silks and stuffs. He had particular friendship for a very rich Jew called Abraham, who was also a merchant and a very honest and trusty man, and seeing the latter's worth and loyalty, it began to irk him sore that the soul of so worthy and discreet and good a man should go to perdition for default of faith; wherefore he fell to beseeching him on friendly wise leave the errors of the Jewish faith and turn to the Christian verity, which he might see still wax and prosper, as being holy and good, whereas his own faith, on the contrary, was manifestly on the wane and dwindling to nought. The Jew made answer that he held no faith holy or good save only the Jewish, that in this latter he was born and therein meant to live and die, nor should aught ever make him remove therefrom.

Jehannot for all that desisted not from him, but some days after returned to the attack with similar words, showing him, on rude enough wise (for that merchants for the most part can no better), for what reasons our religion is better than the Jewish; and albeit the Jew was a past master in their law, nevertheless, whether it was the great friendship he bore Jehannot that moved him or peradventure words wrought it that the Holy Ghost put into the good simple man's mouth, the latter's arguments began greatly to please him; but yet, persisting in his own belief, he would not suffer himself to be converted. Like as he abode obstinate, even so Jehannot never gave over importuning him, till at last the Jew, overcome by such continual insistence, said, 'Look you, Jehannot, thou wouldst have me become a Christian and I am disposed to do it; insomuch, indeed, that I mean, in the first place, to go to Rome and there see him who, thou sayest, is God's Vicar upon earth and consider his manners and fashions and likewise those of his chief brethren.[43] If these appear to me such that I may, by them, as well as by your words, apprehend that your faith is better than mine, even as thou hast studied to show me, I will do as I have said; and if it be not so, I will remain a Jew as I am.'

[Footnote 43: Lit. cardinal brethren ("fratelli cardinali").]

When Jehannot heard this, he was beyond measure chagrined and said in himself, 'I have lost my pains, which meseemed I had right well bestowed, thinking to have converted this man; for that, an he go to the court of Rome and see the lewd and wicked life of the clergy, not only will he never become a Christian, but, were he already a Christian, he would infallibly turn Jew again.' Then, turning to Abraham, he said to him, 'Alack, my friend, why wilt thou undertake this travail and so great a charge as it will be to thee to go from here to Rome? More by token that, both by sea and by land, the road is full of perils for a rich man such as thou art. Thinkest thou not to find here who shall give thee baptism? Or, if peradventure thou have any doubts concerning the faith which I have propounded to thee, where are there greater doctors and men more learned in the matter than are here or better able to resolve thee of that which thou wilt know or ask? Wherefore, to my thinking, this thy going is superfluous. Bethink thee that the prelates there are even such as those thou mayst have seen here, and indeed so much the better as they are nearer unto the Chief Pastor. Wherefore, an thou wilt be counselled by me, thou wilt reserve this travail unto another time against some jubilee or other, whereunto it may be I will bear thee company.' To this the Jew made answer, 'I doubt not, Jehannot, but it is as thou tellest me; but, to sum up many words in one, I am altogether determined, an thou wouldst have me do that whereof thou hast so instantly besought me, to go thither; else will I never do aught thereof.' Jehannot, seeing his determination, said, 'Go and good luck go with thee!' And inwardly assured that he would never become a Christian, when once he should have seen the court of Rome, but availing[44] nothing in the matter, he desisted.

[Footnote 44: Lit. losing ("perdendo"), but this is probably some copyist's mistake for "podendo", the old form of "potendo", availing.]

The Jew mounted to horse and as quickliest he might betook himself to the court of Rome, he was honourably entertained of his brethren, and there abiding, without telling any the reason of his coming, he began diligently to enquire into the manners and fashions of the Pope and Cardinals and other prelates and of all the members of his court, and what with that which he himself noted, being a mighty quick-witted man, and that which he gathered from others, he found all, from the highest to the lowest, most shamefully given to the sin of lust, and that not only in the way of nature, but after the Sodomitical fashion, without any restraint of remorse or shamefastness, insomuch that the interest of courtezans and catamites was of no small avail there in obtaining any considerable thing.

Moreover, he manifestly perceived them to be universally gluttons, wine-bibbers, drunkards and slaves to their bellies, brute-beast fashion, more than to aught else after lust. And looking farther, he saw them all covetous and greedy after money, insomuch that human, nay, Christian blood, no less than things sacred, whatsoever they might be, whether pertaining to the sacrifices of the altar or to the benefices of the church, they sold and bought indifferently for a price, making a greater traffic and having more brokers thereof than folk at Paris of silks and stuffs or what not else. Manifest simony they had christened 'procuration' and gluttony 'sustentation,' as if God apprehended not,--let be the meaning of words but,--the intention of depraved minds and would suffer Himself, after the fashion of men, to be duped by the names of things. All this, together with much else which must be left unsaid, was supremely displeasing to the Jew, who was a sober and modest man, and himseeming he had seen enough, he determined to return to Paris and did so.

As soon as Jehannot knew of his return, he betook himself to him, hoping nothing less than that he should become a Christian, and they greeted each other with the utmost joy. Then, after Abraham had rested some days, Jehannot asked him how himseemed of the Holy Father and of the cardinals and others of his court. Whereto the Jew promptly answered, 'Meseemeth, God give them ill one and all! And I say this for that, if I was able to observe aright, no piety, no devoutness, no good work or example of life or otherwhat did I see there in any who was a churchman; nay, but lust, covetise, gluttony and the like and worse (if worse can be) meseemed to be there in such favour with all that I hold it for a forgingplace of things diabolical rather than divine. And as far as I can judge, meseemeth your chief pastor and consequently all the others endeavour with all diligence and all their wit and every art to bring to nought and banish from the world the Christian religion, whereas they should be its foundation and support. And for that I see that this whereafter they strive cometh not to pass, but that your religion continually increaseth and waxeth still brighter and more glorious, meseemeth I manifestly discern that the Holy Spirit is verily the foundation and support thereof, as of that which is true and holy over any other. Wherefore, whereas, aforetime I abode obdurate and insensible to thine exhortations and would not be persuaded to embrace thy faith, I now tell thee frankly that for nothing in the world would I forbear to become a Christian. Let us, then, to church and there have me baptized, according to the rite and ordinance of your holy faith.'

Jehannot, who looked for a directly contrary conclusion to this, was the joyfullest man that might be, when he heard him speak thus, and repairing with him to our Lady's Church of Paris, required the clergy there to give Abraham baptism. They, hearing that the Jew himself demanded it, straightway proceeded to baptize him, whilst Jehannot raised him from the sacred font[45] and named him Giovanni. After this, he had him thoroughly lessoned by men of great worth and learning in the tenets of our holy faith, which he speedily apprehended and thenceforward was a good man and a worthy and one of a devout life."

[Footnote 45: "i.e." stood sponsor for him.]

THE THIRD STORY

[Day the First]

MELCHIZEDEK THE JEW, WITH A STORY OF THREE RINGS, ESCAPETH A PARLOUS SNARE SET FOR HIM BY SALADIN

Neifile having made an end of her story, which was commended of all, Filomena, by the queen's good pleasure, proceeded to speak thus: "The story told by Neifile bringeth to my mind a parlous case the once betided a Jew; and for that, it having already been excellent well spoken both of God and of the verity of our faith, it should not henceforth be forbidden us to descend to the doings of mankind and the events that have befallen them, I will now proceed to relate to you the case aforesaid, which having heard, you will peradventure become more wary in answering the questions that may be put to you. You must know, lovesome[46] companions[47] mine, that, like as folly ofttimes draweth folk forth of happy estate and casteth them into the utmost misery, even so doth good sense extricate the wise man from the greatest perils and place him in assurance and tranquillity. How true it is that folly bringeth many an one from fair estate unto misery is seen by multitude of examples, with the recounting whereof we have no present concern, considering that a thousand instances thereof do every day manifestly appear to us; but that good sense is a cause of solacement I will, as I promised, briefly show you by a little story.

[Footnote 46: Lit. amorous ("amorose"), but Boccaccio frequently uses "amoroso", "vago", and other adjectives, which are now understood in an active or transitive sense only, in their ancient passive or intransitive sense of lovesome, desirable, etc.]

[Footnote 47: "Compagne", "i.e." she-companions. Filomena is addressing the female part of the company.]

Saladin,--whose valour was such that not only from a man of little account it made him Soldan of Babylon, but gained him many victories over kings Saracen and Christian,--having in divers wars and in the exercise of his extraordinary munificences expended his whole treasure and having an urgent occasion for a good sum of money nor seeing whence he might avail to have it as promptly as it behoved him, called to mind a rich Jew, by name Melchizedek, who lent at usance in Alexandria, and bethought himself that this latter had the wherewithal to oblige him, and he would; but he was so miserly that he would never have done it of his freewill and Saladin was loath to use force with him; wherefore, need constraining him, he set his every wit awork to find a means how the Jew might be brought to serve him in this and presently concluded to do him a violence coloured by some show of reason.

Accordingly he sent for Melchizedek and receiving him familiarly, seated him by himself, then said to him, 'Honest man, I have understood from divers persons that thou art a very learned man and deeply versed in matters of divinity; wherefore I would fain know of thee whether of the three Laws thou reputest the true, the Jewish, the Saracen or the Christian.' The Jew, who was in truth a man of learning and understanding, perceived but too well that Saladin looked to entrap him in words, so he might fasten a quarrel on him, and bethought himself that he could not praise any of the three more than the others without giving him the occasion he sought. Accordingly, sharpening his wits, as became one who felt himself in need of an answer by which he might not be taken at a vantage, there speedily occurred to him that which it behoved him reply and he said, 'My lord, the question that you propound to me is a nice one and to acquaint you with that which I think of the matter, it behoveth me tell you a little story, which you shall hear.

An I mistake not, I mind me to have many a time heard tell that there was once a great man and a rich, who among other very precious jewels in his treasury, had a very goodly and costly ring, whereunto being minded, for its worth and beauty, to do honour and wishing to leave it in perpetuity to his descendants, he declared that whichsoever of his sons should, at his death, be found in possession thereof, by his bequest unto him, should be recognized as his heir and be held of all the others in honour and reverence as chief and head. He to whom the ring was left by him held a like course with his own descendants and did even as his father had done. In brief the ring passed from hand to hand, through many generations, and came at last into the possession of a man who had three goodly and virtuous sons, all very obedient to their father wherefore he loved them all three alike. The young men, knowing the usance of the ring, each for himself, desiring to be the most honoured among his folk, as best he might, besought his father, who was now an old man, to leave him the ring, whenas he came to die. The worthy man, who loved them all alike and knew not himself how to choose to which he had liefer leave the ring, bethought himself, having promised it to each, to seek to satisfy all three and privily let make by a good craftsman other two rings, which were so like unto the first that he himself scarce knew which was the true. When he came to die, he secretly gave each one of his sons his ring, wherefore each of them, seeking after their father's death, to occupy the inheritance and the honour and denying it to the others, produced his ring, in witness of his right, and the three rings being found so like unto one another that the true might not be known, the question which was the father's very heir abode pending and yet pendeth. And so say I to you, my lord, of the three Laws to the three peoples given of God the Father, whereof you question me; each people deemeth itself to have his inheritance, His true Law and His commandments; but of which in very deed hath them, even as of the rings, the question yet pendeth.'

Saladin perceived that the Jew had excellently well contrived to escape the snare which he had spread before his feet; wherefore he concluded to discover to him his need and see if he were willing to serve him; and so accordingly he did, confessing to him that which he had it in mind to do, had he not answered him on such discreet wise. The Jew freely furnished him with all that he required, and the Soldan after satisfied him in full; moreover, he gave him very great gifts and still had him to friend and maintained him about his own person in high and honourable estate."

THE FOURTH STORY

[Day the First]

A MONK, HAVING FALLEN INTO A SIN DESERVING OF VERY GRIEVOUS PUNISHMENT, ADROITLY REPROACHING THE SAME FAULT TO HIS ABBOT, QUITTETH HIMSELF OF THE PENALTY

Filomena, having despatched her story, was now silent, whereupon Dioneo, who sat next her, knowing already, by the ordinance begun, that it fell to his turn to tell, proceeded, without awaiting farther commandment from the queen, to speak on this wise: "Lovesome ladies, if I have rightly apprehended the intention of you all, we are here to divert ourselves with story-telling; wherefore, so but it be not done contrary to this our purpose, I hold it lawful unto each (even as our queen told us a while agone) to tell such story as he deemeth may afford most entertainment. Accordingly having heard how, by the good counsels of Jehannot de Chevigné, Abraham had his soul saved and how Melchizedek, by his good sense, defended his riches from Saladin's ambushes, I purpose, without looking for reprehension from you, briefly to relate with what address a monk delivered his body from a very grievous punishment.

There was in Lunigiana, a country not very far hence, a monastery whilere more abounding in sanctity and monks than it is nowadays, and therein, among others, was a young monk, whose vigour and lustiness neither fasts nor vigils availed to mortify. It chanced one day, towards noontide, when all the other monks slept, that, as he went all alone round about the convent,[48] which stood in a very solitary place, he espied a very well-favoured lass, belike some husbandman's daughter of the country, who went about the fields culling certain herbs, and no sooner had he set eyes on her than he was violently assailed by carnal appetite. Wherefore, accosting her, he entered into parley with her and so led on from one thing to another that he came to an accord with her and brought her to his cell, unperceived of any; but whilst, carried away by overmuch ardour, he disported himself with her less cautiously than was prudent, it chanced that the abbot arose from sleep and softly passing by the monk's cell, heard the racket that the twain made together; whereupon he came stealthily up to the door to listen, that he might the better recognize the voices, and manifestly perceiving that there was a woman in the cell, was at first minded to cause open to him, but after bethought himself to hold another course in the matter and, returning to his chamber, awaited the monk's coming forth.

[Footnote 48: Lit. his church ("sua chiesa"); but the context seems to indicate that the monastery itself is meant.]

The latter, all taken up as he was with the wench and his exceeding pleasure and delight in her company, was none the less on his guard and himseeming he heard some scuffling of feet in the dormitory, he set his eye to a crevice and plainly saw the abbot stand hearkening unto him; whereby he understood but too well that the latter must have gotten wind of the wench's presence in his cell and knowing that sore punishment would ensue to him thereof, he was beyond measure chagrined. However, without discovering aught of his concern to the girl, he hastily revolved many things in himself, seeking to find some means of escape, and presently hit upon a rare device, which went straight to the mark he aimed at. Accordingly, making a show of thinking he had abidden long enough with the damsel, he said to her, 'I must go cast about for a means how thou mayest win forth hence, without being seen; wherefore do thou abide quietly until my return.'

Then, going forth and locking the cell door on her, he betook himself straight to the abbot's chamber and presenting him with the key, according as each monk did, whenas he went abroad, said to him, with a good countenance, 'Sir, I was unable to make an end this morning of bringing off all the faggots I had cut; wherefore with your leave I will presently go to the wood and fetch them away.' The abbot, deeming the monk unaware that he had been seen of him, was glad of such an opportunity to inform himself more fully of the offence committed by him and accordingly took the key and gave him the leave he sought. Then, as soon as he saw him gone, he fell to considering which he should rather do, whether open his cell in the presence of all the other monks and cause them to see his default, so they might after have no occasion to murmur against himself, whenas he should punish the offender, or seek first to learn from the girl herself how the thing had passed; and bethinking himself that she might perchance be the wife or daughter of such a man that he would be loath to have done her the shame of showing her to all the monks, he determined first to see her and after come to a conclusion; wherefore, betaking himself to the cell, he opened it and, entering, shut the door after him.

The girl, seeing the abbot enter, was all aghast and fell a-weeping for fear of shame; but my lord abbot, casting his eyes upon her and seeing her young and handsome, old as he was, suddenly felt the pricks of the flesh no less importunate than his young monk had done and fell a-saying in himself, 'Marry, why should I not take somewhat of pleasure, whenas I may, more by token that displeasance and annoy are still at hand, whenever I have a mind to them? This is a handsome wench and is here unknown of any in the world. If I can bring her to do my pleasure, I know not why I should not do it. Who will know it? No one will ever know it and a sin that's hidden is half forgiven. Maybe this chance will never occur again. I hold it great sense to avail ourselves of a good, whenas God the Lord sendeth us thereof.'

So saying and having altogether changed purpose from that wherewith he came, he drew near to the girl and began gently to comfort her, praying her not to weep, and passing from one word to another, he ended by discovering to her his desire. The girl, who was neither iron nor adamant, readily enough lent herself to the pleasure of the abbot, who, after he had clipped and kissed her again and again, mounted upon the monk's pallet and having belike regard to the grave burden of his dignity and the girl's tender age and fearful of irking her for overmuch heaviness, bestrode not her breast, but set her upon his own and so a great while disported himself with her.

Meanwhile, the monk, who had only made believe to go to the wood and had hidden himself in the dormitory, was altogether reassured, whenas he saw the abbot enter his cell alone, doubting not but his device should have effect, and when he saw him lock the door from within, he held it for certain. Accordingly, coming forth of his hiding-place, he stealthily betook himself to a crevice, through which he both heard and saw all that the abbot did and said. When it seemed to the latter that he had tarried long enough with the damsel, he locked her in the cell and returned to his own chamber, whence, after awhile, he heard the monk stirring and deeming him returned from the wood, thought to rebuke him severely and cast him into prison, so himself might alone possess the prey he had gotten; wherefore, sending for him, he very grievously rebuked him and with a stern countenance and commanded that he should be put in prison.

The monk very readily answered, 'Sir, I have not yet pertained long enough to the order of St. Benedict to have been able to learn every particular thereof, and you had not yet shown me that monks should make of women a means of mortification,[49] as of fasts and vigils; but, now that you have shown it me, I promise you, so you will pardon me this default, never again to offend therein, but still to do as I have seen you do.' The abbot, who was a quick-witted man, readily understood that the monk not only knew more than himself, but had seen what he did; wherefore, his conscience pricking him for his own default, he was ashamed to inflict on the monk a punishment which he himself had merited even as he. Accordingly, pardoning him and charging him keep silence of that which he had seen, they privily put the girl out of doors and it is believed that they caused her return thither more than once thereafterward."

[Footnote 49: Lit. a pressure or oppression ("priemere", hod. "premere", to press or oppress, indicative used as a noun). The monk of course refers to the posture in which he had seen the abbot have to do with the girl, pretending to believe that he placed her on his own breast (instead of mounting on hers) out of a sentiment of humility and a desire to mortify his flesh "ipsâ in voluptate".]

THE FIFTH STORY

[Day the First]

THE MARCHIONESS OF MONFERRATO, WITH A DINNER OF HENS AND CERTAIN SPRIGHTLY WORDS, CURBETH THE EXTRAVAGANT PASSION OF THE KING OF FRANCE

The story told by Dioneo at first pricked the hearts of the listening ladies with somewhat of shamefastness, whereof a modest redness appearing in their faces gave token; but after, looking one at other and being scarce able to keep their countenance, they listened, laughing in their sleeves. The end thereof being come, after they had gently chidden him, giving him to understand that such tales were not fit to be told among ladies, the queen, turning to Fiammetta, who sat next him on the grass, bade her follow on the ordinance. Accordingly, she began with a good grace and a cheerful countenance, "It hath occurred to my mind, fair my ladies,--at once because it pleaseth me that we have entered upon showing by stories how great is the efficacy of prompt and goodly answers and because, like as in men it is great good sense to seek still to love a lady of higher lineage than themselves,[50] so in women it is great discretion to know how to keep themselves from being taken with the love of men of greater condition than they,--to set forth to you, in the story which it falleth to me to tell, how both with deeds and words a noble lady guarded herself against this and diverted another therefrom.

[Footnote 50: An evident allusion to Boccaccio's passion for the Princess Maria, "i.e." Fiammetta herself.]

The Marquis of Monferrato, a man of high worth and gonfalonier[51] of the church, had passed beyond seas on the occasion of a general crusade undertaken by the Christians, arms in hand, and it being one day discoursed of his merit at the court of King Phillippe le Borgne,[52] who was then making ready to depart France upon the same crusade, it was avouched by a gentleman present that there was not under the stars a couple to match with the marquis and his lady, for that, even as he was renowned among knights for every virtue, so was she the fairest and noblest of all the ladies in the world. These words took such hold upon the mind of the King of France that, without having seen the marchioness, he fell of a sudden ardently in love with her and determined to take ship for the crusade, on which he was to go, no otherwhere than at Genoa, in order that, journeying thither by land, he might have an honourable occasion of visiting the marchioness, doubting not but that, the marquis being absent, he might avail to give effect to his desire.

[Footnote 51: Or standard-bearer.]

[Footnote 52: "i.e." the One-eyed (syn. le myope, the short-sighted, the Italian word ["Il Bornio"] having both meanings), "i.e." Philip II. of France, better known as Philip Augustus.]

As he had bethought himself, so he put his thought into execution; for, having sent forward all his power, he set out, attended only by some few gentlemen, and coming within a day's journey of the marquis's domains, despatched a vauntcourier to bid the lady expect him the following morning to dinner. The marchioness, who was well advised and discreet, replied blithely that in this he did her the greatest of favours and that he would be welcome and after bethought herself what this might mean that such a king should come to visit her in her husband's absence, nor was she deceived in the conclusion to which she came, to wit, that the report of her beauty drew him thither. Nevertheless, like a brave lady as she was, she determined to receive him with honour and summoning to her counsels sundry gentlemen of those who remained there, with their help, she let provide for everything needful. The ordinance of the repast and of the viands she reserved to herself alone and having forthright caused collect as many hens as were in the country, she bade her cooks dress various dishes of these alone for the royal table.

The king came at the appointed time and was received by the lady with great honour and rejoicing. When he beheld her, she seemed to him fair and noble and well-bred beyond that which he had conceived from the courtier's words, whereat he marvelled exceedingly and commended her amain, waxing so much the hotter in his desire as he found the lady overpassing his foregone conceit of her. After he had taken somewhat of rest in chambers adorned to the utmost with all that pertaineth to the entertainment of such a king, the dinner hour being come, the king and the marchioness seated themselves at one table, whilst the rest, according to their quality, were honourably entertained at others. The king, being served with many dishes in succession, as well as with wines of the best and costliest, and to boot gazing with delight the while upon the lovely marchioness, was mightily pleased with his entertainment; but, after awhile, as the viands followed one upon another, he began somewhat to marvel, perceiving that, for all the diversity of the dishes, they were nevertheless of nought other than hens, and this although he knew the part where he was to be such as should abound in game of various kinds and although he had, by advising the lady in advance of his coming, given her time to send a-hunting. However, much as he might marvel at this, he chose not to take occasion of engaging her in parley thereof, otherwise than in the matter of her hens, and accordingly, turning to her with a merry air, 'Madam,' quoth he, 'are hens only born in these parts, without ever a cock?' The marchioness, who understood the king's question excellent well, herseeming God had vouchsafed her, according to her wish, an opportune occasion of discovering her mind, turned to him and answered boldly, 'Nay, my lord; but women, albeit in apparel and dignities they may differ somewhat from others, are natheless all of the same fashion here as elsewhere.'

The King, hearing this, right well apprehended the meaning of the banquet of hens and the virtue hidden in her speech and perceived that words would be wasted upon such a lady and that violence was out of the question; wherefore, even as he had ill-advisedly taken fire for her, so now it behoved him sagely, for his own honour's sake, stifle his ill-conceived passion. Accordingly, without making any more words with her, for fear of her replies, he dined, out of all hope; and the meal ended, thanking her for the honourable entertainment he had received from her and commending her to God, he set out for Genoa, so by his prompt departure he might make amends for his unseemly visit."

THE SIXTH STORY

[Day the First]

AN HONEST MAN, WITH A CHANCE PLEASANTRY, PUTTETH TO SHAME THE PERVERSE HYPOCRISY OF THE RELIGIOUS ORDERS

Emilia, who sat next after Fiammetta,--the courage of the marchioness and the quaint rebuke administered by her to the King of France having been commended of all the ladies,--began, by the queen's pleasure, boldly to speak as follows: "I also, I will not keep silence of a biting reproof given by an honest layman to a covetous monk with a speech no less laughable than commendable.

There was, then, dear lasses, no great while agone, in our city, a Minor friar and inquisitor of heretical pravity, who, for all he studied hard to appear a devout and tender lover of the Christian religion, as do they all, was no less diligent in enquiring of who had a well-filled purse than of whom he might find wanting in the things of the Faith. Thanks to this his diligence, he lit by chance upon a good simple man, richer, by far in coin than in wit, who, of no lack of religion, but speaking thoughtlessly and belike overheated with wine or excess of mirth, chanced one day to say to a company of his friends that he had a wine so good that Christ himself might drink thereof. This being reported to the inquisitor and he understanding that the man's means were large and his purse well filled, ran in a violent hurry "cum gladiis et fustibus"[53] to clap up a right grievous suit against him, looking not for an amendment of misbelief in the defendant, but for the filling of his own hand with florins to ensue thereof (as indeed it did,) and causing him to be cited, asked him if that which had been alleged against him were true.

[Footnote 53: "i.e." with sword and whips, a technical term of ecclesiastical procedure, about equivalent to our "with the strong arm of the law."]

The good man replied that it was and told him how it chanced; whereupon quoth the most holy inquisitor, who was a devotee of St. John Goldenbeard,[54] 'Then hast thou made Christ a wine-bibber and curious in wines of choice, as if he were Cinciglione[55] or what not other of your drunken sots and tavern-haunters; and now thou speakest lowly and wouldst feign this to be a very light matter! It is not as thou deemest; thou hast merited the fire therefor, an we were minded to deal with thee as we ought.' With these and many other words he bespoke him, with as menacing a countenance as if the poor wretch had been Epicurus denying the immortality of the soul, and in brief so terrified him that the good simple soul, by means of certain intermediaries, let grease his palm with a good dose of St. John Goldenmouth's ointment[56] (the which is a sovereign remedy for the pestilential covetise of the clergy and especially of the Minor Brethren, who dare not touch money), so he should deal mercifully with him.

[Footnote 54: "i.e." a lover of money.]

[Footnote 55: A notorious drinker of the time.]

[Footnote 56: "i.e." money.]

This unguent, being of great virtue (albeit Galen speaketh not thereof in any part of his Medicines), wrought to such purpose that the fire denounced against him was by favour commuted into [the wearing, by way of penance, of] a cross, and to make the finer banner, as he were to go a crusading beyond seas, the inquisitor imposed it him yellow upon black. Moreover, whenas he had gotten the money, he detained him about himself some days, enjoining him, by way of penance, hear a mass every morning at Santa Croce and present himself before him at dinner-time, and after that he might do what most pleased him the rest of the day; all which he diligently performed.

One morning, amongst others, it chanced that at the Mass he heard a Gospel, wherein these words were chanted, 'For every one ye shall receive an hundred and shall possess eternal life.'[57] This he laid fast up in his memory and according to the commandment given him, presented him at the eating hour before the inquisitor, whom he found at dinner. The friar asked him if he had heard mass that morning, whereto he promptly answered, 'Ay have I, sir.' Quoth the inquisitor, 'Heardest thou aught therein whereof thou doubtest or would question?' 'Certes,' replied the good man, 'I doubt not of aught that I heard, but do firmly believe all to be true. I did indeed hear something which caused and yet causeth me have the greatest compassion of you and your brother friars, bethinking me of the ill case wherein you will find yourselves over yonder in the next life.' 'And what was it that moved thee to such compassion of us?' asked the inquisitor. 'Sir,' answered the other, 'it was that verse of the Evangel, which saith, "For every one ye shall receive an hundred." 'That is true,' rejoined the inquisitor; 'but why did these words move thee thus?' 'Sir,' replied the good man, 'I will tell you. Since I have been used to resort hither, I have seen give out every day to a multitude of poor folk now one and now two vast great cauldrons of broth, which had been taken away from before yourself and the other brethren of this convent, as superfluous; wherefore, if for each one of these cauldrons of broth there be rendered you an hundred in the world to come, you will have so much thereof that you will assuredly all be drowned therein.'

[Footnote 57: "And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name's sake shall receive an hundredfold and shall inherit everlasting life."--Matthew xix. 29. Boccaccio has garbled the passage for the sake of his point.]

All who were at the inquisitor's table fell a-laughing; but the latter, feeling the hit at the broth-swilling[58] hypocrisy of himself and his brethren, was mightily incensed, and but that he had gotten blame for that which he had already done, he would have saddled him with another prosecution, for that with a laughable speech he had rebuked him and his brother good-for-noughts; wherefore, of his despite, he bade him thenceforward do what most pleased him and not come before him again."

[Footnote 58: Syn. gluttonous ("brodajuola").]

THE SEVENTH STORY

[Day the First]

BERGAMINO, WITH A STORY OF PRIMASSO AND THE ABBOT OF CLUNY, COURTEOUSLY REBUKETH A FIT OF PARSIMONY NEWLY COME TO MESSER CANE DELLA SCALA

Emilia's pleasantness and her story moved the queen and all the rest to laugh and applaud the rare conceit of this new-fangled crusader. Then, after the laughter had subsided and all were silent again, Filostrato, whose turn it was to tell, began to speak on this wise: "It is a fine thing, noble ladies, to hit a mark that never stirreth; but it is well-nigh miraculous if, when some unwonted thing appeareth of a sudden, it be forthright stricken of an archer. The lewd and filthy life of the clergy, in many things as it were a constant mark for malice, giveth without much difficulty occasion to all who have a mind to speak of, to gird at and rebuke it; wherefore, albeit the worthy man, who pierced the inquisitor to the quick touching the hypocritical charity of the friars, who give to the poor that which it should behove them cast to the swine or throw away, did well, I hold him much more to be commended of whom, the foregoing tale moving me thereto, I am to speak and who with a quaint story rebuked Messer Cane della Scala, a magnificent nobleman, of a sudden and unaccustomed niggardliness newly appeared in him, figuring, in the person of another, that which he purposed to say to him concerning themselves; the which was on this wise.

As very manifest renown proclaimeth well nigh throughout the whole world, Messer Cane della Scala, to whom in many things fortune was favourable, was one of the most notable and most magnificent gentlemen that have been known in Italy since the days of the Emperor Frederick the Second. Being minded to make a notable and wonder-goodly entertainment in Verona, whereunto many folk should have come from divers parts and especially men of art[59] of all kinds, he of a sudden (whatever might have been the cause) withdrew therefrom and having in a measure requited those who were come thither, dismissed them all, save only one, Bergamino by name, a man ready of speech and accomplished beyond the credence of whoso had not heard him, who, having received neither largesse nor dismissal, abode behind, in the hope that his stay might prove to his future advantage. But Messer Cane had taken it into his mind that what thing soever he might give him were far worse bestowed than if it had been thrown into the fire, nor of this did he bespeak him or let tell him aught.

[Footnote 59: "i.e." gleemen, minstrels, story-tellers, jugglers and the like, lit. men of court ("uomini di corte").]

Bergamino, after some days, finding himself neither called upon nor required unto aught that pertained to his craft and wasting his substance, to boot, in the hostelry with his horses and his servants, began to be sore concerned, but waited yet, himseeming he would not do well to depart. Now he had brought with him three goodly and rich suits of apparel, which had been given him of other noblemen, that he might make a brave appearance at the festival, and his host pressing for payment, he gave one thereof to him. After this, tarrying yet longer, it behoved him give the host the second suit, an he would abide longer with him, and withal he began to live upon the third, resolved to abide in expectation so long as this should last and then depart. Whilst he thus fed upon the third suit, he chanced one day, Messer Cane being at dinner, to present himself before him with a rueful countenance, and Messer Cane, seeing this, more by way of rallying him than of intent to divert himself with any of his speech, said to him, 'What aileth thee, Bergamino, to stand thus disconsolate? Tell us somewhat.'[60] Whereupon Bergamino, without a moment's hesitation, forthright, as if he had long considered it, related the following story to the purpose of his own affairs.

[Footnote 60: "Dinne alcuna cosa." If we take the affix "ne" (thereof, of it), in its other meaning (as dative of "noi", we), of "to us," this phrase will read "Tell somewhat thereof," "i.e." of the cause of thy melancholy.]

'My lord,' said he, 'you must know that Primasso was a very learned grammarian[61] and a skilful and ready verse-maker above all others, which things rendered him so notable and so famous that, albeit he might not everywhere be known by sight, there was well nigh none who knew him not by name and by report. It chanced that, finding himself once at Paris in poor case, as indeed he abode most times, for that worth is[62] little prized of those who can most,[63] he heard speak of the Abbot of Cluny, who is believed to be, barring the Pope, the richest prelate of his revenues that the Church of God possesseth, and of him he heard tell marvellous and magnificent things, in that he still held open house nor were meat and drink ever denied to any who went whereas he might be, so but he sought it what time the Abbot was at meat. Primasso, hearing this and being one who delighted in looking upon men of worth and nobility, determined to go see the magnificence of this Abbot and enquired how near he then abode to Paris. It was answered him that he was then at a place of his maybe half a dozen miles thence; wherefore Primasso thought to be there at dinner-time, by starting in the morning betimes.

[Footnote 61: "i.e." Latinist.]

[Footnote 62: Lit. was ("era"); but as Boccaccio puts "can" ("possono") in the present tense we must either read "è" and "possono" or "era" and "potevano". The first reading seems the more probable.]

[Footnote 63: "i.e." have most power or means of requiting it.]

Accordingly, he enquired the way, but, finding none bound thither, he feared lest he might go astray by mischance and happen on a part where there might be no victual so readily to be found; wherefore, in order that, if this should betide, he might not suffer for lack of food, he bethought himself to carry with him three cakes of bread, judging that water (albeit it was little to his taste) he should find everywhere. The bread he put in his bosom and setting out, was fortunate enough to reach the Abbot's residence before the eating-hour. He entered and went spying all about and seeing the great multitude of tables set and the mighty preparations making in the kitchen and what not else provided against dinner, said in himself, "Of a truth this Abbot is as magnificent as folk say." After he had abidden awhile intent upon these things, the Abbot's seneschal, eating-time being come, bade bring water for the hands; which being done, he seated each man at table, and it chanced that Primasso was set right over against the door of the chamber, whence the Abbot should come forth into the eating-hall.

Now it was the usance in that house that neither wine nor bread nor aught else of meat or drink should ever be set on the tables, except the Abbot were first came to sit at his own table. Accordingly, the seneschal, having set the tables, let tell the Abbot that, whenas it pleased him, the meat was ready. The Abbot let open the chamber-door, that he might pass into the saloon, and looking before him as he came, as chance would have it, the first who met his eyes was Primasso, who was very ill accoutred and whom he knew not by sight. When he saw him, incontinent there came into his mind an ill thought and one that had never yet been there, and he said in himself, "See to whom I give my substance to eat!" Then, turning back, he bade shut the chamber-door and enquired of those who were about him if any knew yonder losel who sat at table over against his chamber-door; but all answered no.

Meanwhile Primasso, who had a mind to eat, having come a journey and being unused to fast, waited awhile and seeing that the Abbot came not, pulled out of his bosom one of the three cakes of bread he had brought with him and fell to eating. The Abbot, after he had waited awhile, bade one of his serving-men look if Primasso were gone, and the man answered, "No, my lord; nay, he eateth bread, which it seemeth he hath brought with him." Quoth the Abbot, "Well, let him eat of his own, an he have thereof; for of ours he shall not eat to-day." Now he would fain have had Primasso depart of his own motion, himseeming it were not well done to turn him away; but the latter, having eaten one cake of bread and the Abbot coming not, began upon the second; the which was likewise reported to the Abbot, who had caused look if he were gone.

At last, the Abbot still tarrying, Primasso, having eaten the second cake, began upon the third, and this again was reported to the Abbot, who fell a-pondering in himself and saying, "Alack, what new maggot is this that is come into my head to-day? What avarice! What despite! And for whom? This many a year have I given my substance to eat to whosoever had a mind thereto, without regarding if he were gentle or simple, poor or rich, merchant or huckster, and have seen it with mine own eyes squandered by a multitude of ribald knaves; nor ever yet came there to my mind the thought that hath entered into me for yonder man. Of a surety avarice cannot have assailed me for a man of little account; needs must this who seemeth to me a losel be some great matter, since my soul hath thus repugned to do him honour."

So saying, he desired to know who he was and finding that it was Primasso, whom he had long known by report for a man of merit, come thither to see with his own eyes that which he had heard of his magnificence, was ashamed and eager to make him amends, studied in many ways to do him honour. Moreover, after eating, he caused clothe him sumptuously, as befitted his quality, and giving him money and a palfrey, left it to his own choice to go or stay; whereupon Primasso, well pleased with his entertainment, rendered him the best thanks in his power and returned on horseback to Paris, whence he had set out afoot.

Messer Cane, who was a gentleman of understanding, right well apprehended Bergamino's meaning, without further exposition, and said to him, smiling, 'Bergamino, thou hast very aptly set forth to me thy wrongs and merit and my niggardliness, as well as that which thou wouldst have of me; and in good sooth, never, save now on thine account, have I been assailed of parsimony; but I will drive it away with that same stick which thou thyself hast shown me.' Then, letting pay Bergamino's host and clothing himself most sumptuously in a suit of his own apparel, he gave him money and a palfrey and committed to his choice for the nonce to go or stay."

THE EIGHTH STORY

[Day the First]

GUGLIELMO BORSIERE WITH SOME QUAINT WORDS REBUKETH THE NIGGARDLINESS OF MESSER ERMINO DE' GRIMALDI

Next Filostrato sat Lauretta, who, after she had heard Bergamino's address commended, perceiving that it behoved her tell somewhat, began, without awaiting any commandment, blithely to speak thus: "The foregoing story, dear companions,[64] bringeth me in mind to tell how an honest minstrel on like wise and not without fruit rebuked the covetise of a very rich merchant, the which, albeit in effect it resembleth the last story, should not therefore be less agreeable to you, considering that good came thereof in the end.

[Footnote 64: Fem.]

There was, then, in Genoa, a good while agone, a gentleman called Messer Ermino de' Grimaldi, who (according to general belief) far overpassed in wealth of lands and monies the riches of whatsoever other richest citizen was then known in Italy; and like as he excelled all other Italians in wealth, even so in avarice and sordidness he outwent beyond compare every other miser and curmudgeon in the world; for not only did he keep a strait purse in the matter of hospitality, but, contrary to the general usance of the Genoese, who are wont to dress sumptuously, he suffered the greatest privations in things necessary to his own person, no less than in meat and in drink, rather than be at any expense; by reason whereof the surname de' Grimaldi had fallen away from him and he was deservedly called of all only Messer Ermino Avarizia.

It chanced that, whilst, by dint of spending not, he multiplied his wealth, there came to Genoa a worthy minstrel,[65] both well-bred and well-spoken, by name Guglielmo Borsiere, a man no whit like those[66] of the present day, who (to the no small reproach of the corrupt and blameworthy usances of those[67] who nowadays would fain be called and reputed gentlefolk and seigniors) are rather to be styled asses, reared in all the beastliness and depravity of the basest of mankind, than [minstrels, bred] in the courts [of kings and princes]. In those times it used to be a minstrel's office and his wont to expend his pains in negotiating treaties of peace, where feuds or despites had befallen between noblemen, or transacting marriages, alliances and friendships, in solacing the minds of the weary and diverting courts with quaint and pleasant sayings, ay, and with sharp reproofs, father-like, rebuking the misdeeds of the froward,--and this for slight enough reward; but nowadays they study to spend their time in hawking evil reports from one to another, in sowing discord, in speaking naughtiness and obscenity and (what is worse) doing them in all men's presence, in imputing evil doings, lewdnesses and knaveries, true or false, one to other, and in prompting men of condition with treacherous allurements to base and shameful actions; and he is most cherished and honoured and most munificently entertained and rewarded of the sorry unmannerly noblemen of our time who saith and doth the most abominable words and deeds; a sore and shameful reproach to the present age and a very manifest proof that the virtues have departed this lower world and left us wretched mortals to wallow in the slough of the vices.

[Footnote 65: "Uomo di corte." This word has been another grievous stumbling block to the French and English translators of Boccaccio, who render it literally "courtier." The reader need hardly be reminded that the minstrel of the middle ages was commonly jester, gleeman and story-teller all in one and in these several capacities was allowed the utmost license of speech. He was generally attached to the court of some king or sovereign prince, but, in default of some such permanent appointment, passed his time in visiting the courts and mansions of princes and men of wealth and liberty, where his talents were likely to be appreciated and rewarded; hence the name "uomo di corte", "man of court" (not "courtier," which is "cortigiano").]

[Footnote 66: "i.e." those minstrels.]

[Footnote 67: "i.e." the noblemen their patrons.]

But to return to my story, from which a just indignation hath carried me somewhat farther astray than I purposed,--I say that the aforesaid Guglielmo was honoured by all the gentlemen of Genoa and gladly seen of them, and having sojourned some days in the city and hearing many tales of Messer Ermino's avarice and sordidness, he desired to see him. Messer Ermino having already heard how worthy a man was this Guglielmo Borsiere and having yet, all miser as he was, some tincture of gentle breeding, received him with very amicable words and blithe aspect and entered with him into many and various discourses. Devising thus, he carried him, together with other Genoese who were in his company, into a fine new house of his which he had lately built and after having shown it all to him, said, 'Pray, Messer Guglielmo, you who have seen and heard many things, can you tell me of something that was never yet seen, which I may have depictured in the saloon of this my house?' Guglielmo, hearing this his preposterous question, answered, 'Sir, I doubt me I cannot undertake to tell you of aught that was never yet seen, except it were sneezings or the like; but, an it like you, I will tell you of somewhat which me thinketh you never yet beheld.' Quoth Messer Ermino, not looking for such an answer as he got, 'I pray you tell me what it is.' Whereto Guglielmo promptly replied, 'Cause Liberality to be here depictured.'

When Messer Ermino heard this speech, there took him incontinent such a shame that it availed in a manner to change his disposition altogether to the contrary of that which it had been and he said, 'Messer Guglielmo, I will have it here depictured after such a fashion that neither you nor any other shall ever again have cause to tell me that I have never seen nor known it.' And from that time forth (such was the virtue of Guglielmo's words) he was the most liberal and the most courteous gentleman of his day in Genoa and he who most hospitably entreated both strangers and citizens."

THE NINTH STORY

[Day the First]

THE KING OF CYPRUS, TOUCHED TO THE QUICK BY A GASCON LADY, FROM A MEAN-SPIRITED PRINCE BECOMETH A MAN OF WORTH AND VALIANCE

The Queen's last commandment rested with Elisa, who, without awaiting it, began all blithely, "Young ladies, it hath often chanced that what all manner reproofs and many pains[68] bestowed upon a man have not availed to bring about in him hath been effected by a word more often spoken at hazard than of purpose aforethought. This is very well shown in the story related by Lauretta and I, in my turn, purpose to prove to you the same thing by means of another and a very short one; for that, since good things may still serve, they should be received with a mind attent, whoever be the sayer thereof.

[Footnote 68: Syn. penalties, punishments ("pene").]

I say, then, that in the days of the first King of Cyprus, after the conquest of the Holy Land by Godefroi de Bouillon, it chanced that a gentlewoman of Gascony went on a pilgrimage to the Holy Sepulchre and returning thence, came to Cyprus, where she was shamefully abused of certain lewd fellows; whereof having complained, without getting any satisfaction, she thought to appeal to the King for redress, but was told that she would lose her pains, for that he was of so abject a composition and so little of worth that, far from justifying others of their wrongs, he endured with shameful pusillanimity innumerable affronts offered to himself, insomuch that whose had any grudge [against him] was wont to vent his despite by doing him some shame or insult.

The lady, hearing this and despairing of redress, bethought herself, by way of some small solacement of her chagrin, to seek to rebuke the king's pusillanimity; wherefore, presenting herself in tears before him, she said to him, 'My lord, I come not into thy presence for any redress that I expect of the wrong that hath been done me; but in satisfaction thereof, I prithee teach me how thou dost to suffer those affronts which I understand are offered unto thyself, so haply I may learn of thee patiently to endure mine own, the which God knoweth, an I might, I would gladly bestow on thee, since thou art so excellent a supporter thereof.'

The King, who till then had been sluggish and supine, awoke as if from sleep and beginning with the wrong done to the lady, which he cruelly avenged, thenceforth became a very rigorous prosecutor of all who committed aught against the honour of his crown."

THE TENTH STORY

[Day the First]

MASTER ALBERTO OF BOLOGNA CIVILLY PUTTETH A LADY TO THE BLUSH WHO THOUGHT TO HAVE SHAMED HIM OF BEING ENAMOURED OF HER

Elisa being now silent, the last burden of the story-telling rested with the queen, who, with womanly grace beginning to speak, said, "Noble damsels, like as in the lucid nights the stars are the ornament of the sky and as in Spring-time the flowers of the green meadows, even so are commendable manners and pleasing discourse adorned by witty sallies, which latter, for that they are brief, are yet more beseeming to women than to men, inasmuch as much and long speech, whenas it may be dispensed with, is straitlier forbidden unto women than to men, albeit nowadays there are few or no women left who understand a sprightly saying or, if they understand it, know how to answer it, to the general shame be it said of ourselves and of all women alive. For that virtue,[69] which was erst in the minds of the women of times past, those of our day have diverted to the adornment of the body, and she on whose back are to be seen the most motley garments and the most gaudily laced and garded and garnished with the greatest plenty of fringes and purflings and broidery deemeth herself worthy to be held of far more account than her fellows and to be honoured above them, considering not that, were it a question of who should load her back and shoulders with bravery, an ass would carry much more thereof than any of them nor would therefore be honoured for more than an ass.

[Footnote 69: "Virtù", in the old Roman sense of strength, vigour, energy.]

I blush to avow it, for that I cannot say aught against other women but I say it against myself; these women that are so laced and purfled and painted and parti-coloured abide either mute and senseless, like marble statues, or, an they be questioned, answer after such a fashion that it were far better to have kept silence. And they would have you believe that their unableness to converse among ladies and men of parts proceedeth from purity of mind, and to their witlessness they give the name of modesty, as if forsooth no woman were modest but she who talketh with her chamberwoman or her laundress or her bake-wench; the which had Nature willed, as they would have it believed, she had assuredly limited unto them their prattle on other wise. It is true that in this, as in other things, it behoveth to have regard to time and place and with whom one talketh; for that it chanceth bytimes that women or men, thinking with some pleasantry or other to put another to the blush and not having well measured their own powers with those of the latter, find that confusion, which they thought to cast upon another, recoil upon themselves. Wherefore, so you may know how to keep yourselves and that, to boot, you may not serve as a text for the proverb which is current everywhere, to wit, that women in everything still take the worst, I would have you learn a lesson from the last of to-day's stories, which falleth to me to tell, to the intent that, even as you are by nobility of mind distinguished from other women, so likewise you may show yourselves no less removed from them by excellence of manners.

It is not many years since there lived (and belike yet liveth) at Bologna a very great and famous physician, known by manifest renown to well nigh all the world. His name was Master Alberto and such was the vivacity of his spirit that, albeit he was an old man of hard upon seventy years of age and well nigh all natural heat had departed his body, he scrupled not to expose himself to the flames of love; for that, having seen at an entertainment a very beautiful widow lady, called, as some say, Madam Malgherida[70] de' Ghisolieri, and being vastly taken with her, he received into his mature bosom, no otherwise than if he had been a young gallant, the amorous fire, insomuch that himseemed he rested not well by night, except the day foregone he had looked upon the delicate and lovesome countenance of the fair lady. Wherefore he fell to passing continually before her house, now afoot and now on horseback, as the occasion served him, insomuch that she and many other ladies got wind of the cause of his constant passings to and fro and oftentimes made merry among themselves to see a man thus ripe of years and wit in love, as if they deemed that that most pleasant passion of love took root and flourished only in the silly minds of the young and not otherwhere.

[Footnote 70: Old form of Margherita.]

What while he continued to pass back and forth, it chanced one holiday that, the lady being seated with many others before her door and espying Master Alberto making towards them from afar, they one and all took counsel together to entertain him and do him honour and after to rally him on that his passion. Accordingly, they all rose to receive him and inviting him [to enter,] carried him into a shady courtyard, whither they let bring the choicest of wines and sweetmeats and presently enquired of him, in very civil and pleasant terms, how it might be that he was fallen enamoured of that fair lady, knowing her to be loved of many handsome, young and sprightly gentlemen. The physician, finding himself thus courteously attacked, put on a blithe countenance and answered, 'Madam, that I love should be no marvel to any understanding person, and especially that I love yourself, for that you deserve it; and albeit old men are by operation of nature bereft of the vigour that behoveth unto amorous exercises, yet not for all that are they bereft of the will nor of the wit to apprehend that which is worthy to be loved; nay, this latter is naturally the better valued of them, inasmuch as they have more knowledge and experience than the young. As for the hope that moveth me, who am an old man, to love you who are courted of many young gallants, it is on this wise: I have been many a time where I have seen ladies lunch and eat lupins and leeks. Now, although in the leek no part is good, yet is the head[71] thereof less hurtful and more agreeable to the taste; but you ladies, moved by a perverse appetite, commonly hold the head in your hand and munch the leaves, which are not only naught, but of an ill savour. How know I, madam, but you do the like in the election of your lovers? In which case, I should be the one chosen of you and the others would be turned away.'

[Footnote 71: "i.e." the base or eatable part of the stem.]

The gentlewoman and her companions were somewhat abashed and said, 'Doctor, you have right well and courteously chastised our presumptuous emprise; algates, your love is dear to me, as should be that of a man of worth and learning; wherefore, you may in all assurance command me, as your creature, of your every pleasure, saving only mine honour.' The physician, rising with his companions, thanked the lady and taking leave of her with laughter and merriment, departed thence. Thus the lady, looking not whom she rallied and thinking to discomfit another, was herself discomfited; wherefrom, an you be wise, you will diligently guard yourselves."

* * * * *

The sun had begun to decline towards the evening, and the heat was in great part abated, when the stories of the young ladies and of the three young men came to an end; whereupon quoth the queen blithesomely, "Henceforth, dear companions, there remaineth nought more to do in the matter of my governance for the present day, save to give you a new queen, who shall, according to her judgment, order her life and ours, for that[72] which is to come, unto honest pleasance. And albeit the day may be held to endure from now until nightfall, yet,--for that whoso taketh not somewhat of time in advance cannot, meseemeth, so well provide for the future and in order that what the new queen shall deem needful for the morrow may be prepared,--methinketh the ensuing days should commence at this hour. Wherefore, in reverence of Him unto whom all things live and for our own solacement, Filomena, a right discreet damsel, shall, as queen, govern our kingdom for the coming day." So saying, she rose to her feet and putting off the laurel-wreath, set it reverently on the head of Filomena, whom first herself and after all the other ladies and the young men likewise saluted as queen, cheerfully submitting themselves to her governance.

[Footnote 72: "i.e." that day.]

Filomena blushed somewhat to find herself invested with the queendom, but, calling to mind the words a little before spoken by Pampinea,[73]--in order that she might not appear witless, she resumed her assurance and in the first place confirmed all the offices given by Pampinea; then, having declared that they should abide whereas they were, she appointed that which was to do against the ensuing morning, as well as for that night's supper, and after proceeded to speak thus:

[Footnote 73: See ante, p. 8.]

"Dearest companions, albeit Pampinea, more of her courtesy than for any worth of mine, hath made me queen of you all, I am not therefore disposed to follow my judgment alone in the manner of our living, but yours together with mine; and that you may know that which meseemeth is to do and consequently at your pleasure add thereto or abate thereof, I purpose briefly to declare it to you.

If I have well noted the course this day held by Pampinea, meseemeth I have found it alike praiseworthy and delectable; wherefore till such time as, for overlong continuance or other reason, it grow irksome to us, I judge it not to be changed. Order, then, being taken for [the continuance of] that which we have already begun to do, we will, arising hence, go awhile a-pleasuring, and whenas the sun shall be for going under, we will sup in the cool of the evening, and after sundry canzonets and other pastimes, we shall do well to betake ourselves to sleep. To-morrow, rising in the cool of the morning, we will on like wise go somewhither a-pleasuring, as shall be most agreeable to every one; and as we have done to-day, we will at the due hour come back to eat; after which we will dance and when we arise from sleep, as to-day we have done, we will return hither to our story-telling, wherein meseemeth a very great measure to consist alike of pleasance and of profit. Moreover, that which Pampinea had indeed no opportunity of doing, by reason of her late election to the governance, I purpose now to enter upon, to wit, to limit within some bound that whereof we are to tell and to declare it[74] to you beforehand, so each of you may have leisure to think of some goodly story to relate upon the theme proposed, the which, an it please you, shall be on this wise; namely, seeing that since the beginning of the world men have been and will be, until the end thereof, bandied about by various shifts of fortune, each shall be holden to tell OF THOSE WHO AFTER BEING BAFFLED BY DIVERS CHANCES HAVE WON AT LAST TO A JOYFUL ISSUE BEYOND THEIR HOPE."

[Footnote 74: "i.e." the terms of the limitation aforesaid.]

Ladies and men alike all commended this ordinance and declared themselves ready to ensue it. Only Dioneo, the others all being silent, said, "Madam, as all the rest have said, so say I, to wit that the ordinance given by you is exceeding pleasant and commendable; but of especial favour I crave you a boon, which I would have confirmed to me for such time as our company shall endure, to wit, that I may not be constrained by this your law to tell a story upon the given theme, an it like me not, but shall be free to tell that which shall most please me. And that none may think I seek this favour as one who hath not stories, in hand, from this time forth I am content to be still the last to tell."

The queen,--who knew him for a merry man and a gamesome and was well assured that he asked this but that he might cheer the company with some laughable story, whenas they should be weary of discoursing,--with the others' consent, cheerfully accorded him the favour he sought. Then, arising from session, with slow steps they took their way towards a rill of very clear water, that ran down from a little hill, amid great rocks and green herbage, into a valley overshaded with many trees and there, going about in the water, bare-armed and shoeless, they fell to taking various diversions among themselves, till supper-time drew near, when they returned to the palace and there supped merrily. Supper ended, the queen called for instruments of music and bade Lauretta lead up a dance, whilst Emilia sang a song, to the accompaniment of Dioneo's lute. Accordingly, Lauretta promptly set up a dance and led it off, whilst Emilia amorously warbled the following song:

I burn for mine own charms with such a fire, Methinketh that I ne'er Of other love shall reck or have desire.

Whene'er I mirror me, I see therein[75] That good which still contenteth heart and spright; Nor fortune new nor thought of old can win To dispossess me of such dear delight. What other object, then, could fill my sight, Enough of pleasance e'er To kindle in my breast a new desire?

This good flees not, what time soe'er I'm fain Afresh to view it for my solacement; Nay, at my pleasure, ever and again With such a grace it doth itself present Speech cannot tell it nor its full intent Be known of mortal e'er, Except indeed he burn with like desire.

And I, grown more enamoured every hour, The straitlier fixed mine eyes upon it be, Give all myself and yield me to its power, E'en tasting now of that it promised me, And greater joyance yet I hope to see, Of such a strain as ne'er Was proven here below of love-desire.

[Footnote 75: "i.e." in the mirrored presentment of her own beauty.]

Lauretta having thus made an end of her ballad,[76]--in the burden of which all had blithely joined, albeit the words thereof gave some much matter for thought,--divers other rounds were danced and a part of the short night being now spent, it pleased the queen to give an end to the first day; wherefore, letting kindle the flambeaux, she commanded that all should betake themselves to rest until the ensuing morning, and all, accordingly, returning to their several chambers, did so.

[Footnote 76: "Ballatella", lit. little dancing song or song made to be sung as an accompaniment to a dance (from "ballare", to dance). This is the origin of our word ballad.]

HERE ENDETH THE FIRST DAY OF THE DECAMERON

"Day the Second"

HERE BEGINNETH THE SECOND DAY OF THE DECAMERON WHEREIN UNDER THE GOVERNANCE OF FILOMENA IS DISCOURSED OF THOSE WHO AFTER BEING BAFFLED BY DIVERS CHANCES HAVE WON AT LAST TO A JOYFUL ISSUE BEYOND THEIR HOPE

The sun had already everywhere brought on the new day with its light and the birds, carolling blithely among the green branches, bore witness thereof unto the ear with their merry songs, when the ladies and the three young men, arising all, entered the gardens and pressing the dewy grass with slow step, went wandering hither and thither, weaving goodly garlands and disporting themselves, a great while. And like as they had done the day foregone, even so did they at present; to wit, having eaten in the cool and danced awhile, they betook them to repose and arising thence after none, came all, by command of their queen, into the fresh meadows, where they seated themselves round about her. Then she, who was fair of favour and exceeding pleasant of aspect, having sat awhile, crowned with her laurel wreath, and looked all her company in the face, bade Neifile give beginning to the day's stories by telling one of her fashion; whereupon the latter, without making any excuse, blithely began to speak thus:

THE FIRST STORY

[Day the Second]

MARTELLINO FEIGNETH HIMSELF A CRIPPLE AND MAKETH BELIEVE TO WAX WHOLE UPON THE BODY OF ST. ARRIGO. HIS IMPOSTURE BEING DISCOVERED, HE IS BEATEN AND BEING AFTER TAKEN [FOR A THIEF,] GOETH IN PERIL OF BEING HANGED BY THE NECK, BUT ULTIMATELY ESCAPETH

"It chanceth oft, dearest ladies, that he who studieth to befool others, and especially in things reverend, findeth himself with nothing for his pains but flouts and whiles cometh not off scathless. Wherefore, that I may obey the queen's commandment and give beginning to the appointed theme with a story of mine, I purpose to relate to you that which, first misfortunately and after happily, beyond his every thought, betided a townsman of ours.

No great while agone there was at Treviso a German called Arrigo, who, being a poor man, served whoso required him to carry burdens for hire; and withal he was held of all a man of very holy and good life. Wherefore, be it true or untrue, when he died, it befell, according to that which the Trevisans avouch, that, in the hour of his death, the bells of the great church of Treviso began to ring, without being pulled of any. The people of the city, accounting this a miracle, proclaimed this Arrigo a saint and running all to the house where he lay, bore his body, for that of a saint, to the Cathedral, whither they fell to bringing the halt, the impotent and the blind and others afflicted with whatsoever defect or infirmity, as if they should all be made whole by the touch of the body.

In the midst of this great turmoil and concourse of folk, it chanced that there arrived at Treviso three of our townsmen, whereof one was called Stecchi, another Martellino and the third Marchese, men who visited the courts of princes and lords and diverted the beholders by travestying themselves and counterfeiting whatsoever other man with rare motions and grimaces. Never having been there before and seeing all the folk run, they marvelled and hearing the cause, were for going to see what was toward; wherefore they laid up their baggage at an inn and Marchese said, 'We would fain go look upon this saint; but, for my part, I see not how we may avail to win thither, for that I understand the Cathedral place is full of German and other men-at-arms, whom the lord of this city hath stationed there, so no riot may betide; more by token that they say the church is so full of folk that well nigh none else might enter there.' 'Let not that hinder you,' quoth Martellino, who was all agog to see the show; 'I warrant you I will find a means of winning to the holy body.' 'How so?' asked Marchese, and Martellino answered, 'I will tell thee. I will counterfeit myself a cripple and thou on one side and Stecchi on the other shall go upholding me, as it were I could not walk of myself, making as if you would fain bring me to the saint, so he may heal me. There will be none but, seeing us, will make way for us and let us pass.'

The device pleased Marchese and Stecchi and they went forth of the inn without delay, all three. Whenas they came to a solitary place, Martellino writhed his hands and fingers and arms and legs and eke his mouth and eyes and all his visnomy on such wise that it was a frightful thing to look upon, nor was there any saw him but would have avouched him to be verily all fordone and palsied of his person. Marchese and Stecchi, taking him up, counterfeited as he was, made straight for the church, with a show of the utmost compunction, humbly beseeching all who came in their way for the love of God to make room for them, the which was lightly yielded them. Brief, every one gazing on them and crying well nigh all, 'Make way! Make way!' they came whereas Saint Arrigo's body lay and Martellino was forthright taken up by certain gentlemen who stood around and laid upon the body, so he might thereby regain the benefit of health. Martellino, having lain awhile, whilst all the folk were on the stretch to see what should come of him, began, as right well he knew how, to make a show of opening first one finger, then a hand and after putting forth an arm and so at last coming to stretch himself out altogether. Which when the people saw, they set up such an outcry in praise of Saint Arrigo as would have drowned the very thunder.

Now, as chance would have it, there was therenigh a certain Florentine, who knew Martellino very well, but had not recognized him, counterfeited as he was, whenas he was brought thither. However, when he saw him grown straight again, he knew him and straightway fell a-laughing and saying, 'God confound him! Who that saw him come had not deemed him palsied in good earnest?' His words were overheard of sundry Trevisans, who asked him incontinent, 'How! Was he not palsied?' 'God forbid!' answered the Florentine. 'He hath ever been as straight as any one of us; but he knoweth better than any man in the world how to play off tricks of this kind and counterfeit what shape soever he will.'

When the others heard this, there needed nothing farther; but they pushed forward by main force and fell a-crying out and saying, 'Seize yonder traitor and scoffer at God and His saints, who, being whole of his body, hath come hither, in the guise of a cripple, to make mock of us and of our saint!' So saying, they laid hold of Martellino and pulled him down from the place where he lay. Then, taking him by the hair of his head and tearing all the clothes off his back, they fell upon him with cuffs and kicks; nor himseemed was there a man in the place but ran to do likewise. Martellino roared out, 'Mercy, for God's sake!' and fended himself as best he might, but to no avail; for the crowd redoubled upon him momently. Stecchi and Marchese, seeing this, began to say one to the other that things stood ill, but, fearing for themselves, dared not come to his aid; nay, they cried out with the rest to put him to death, bethinking them the while how they might avail to fetch him out of the hands of the people, who would certainly have slain him, but for a means promptly taken by Marchese; to wit, all the officers of the Seignory being without the church, he betook himself as quickliest he might, to him who commanded for the Provost and said, 'Help, for God's sake! There is a lewd fellow within who hath cut my purse, with a good hundred gold florins. I pray you take him, so I may have mine own again.'

Hearing this, a round dozen of sergeants ran straightway whereas the wretched Martellino was being carded without a comb and having with the greatest pains in the world broken through the crowd, dragged him out of the people's hands, all bruised and tumbled as he was, and haled him off to the palace, whither many followed him who held themselves affronted of him and hearing that he had been taken for a cutpurse and themseeming they had no better occasion[77] of doing him an ill turn,[78] began each on like wise to say that he had cut his purse. The Provost's judge, who was a crabbed, ill-conditioned fellow, hearing this, forthright took him apart and began to examine him of the matter; but Martellino answered jestingly, as if he made light of his arrest; whereat the judge, incensed, caused truss him up and give him two or three good bouts of the strappado, with intent to make him confess that which they laid to his charge, so he might after have him strung up by the neck.

[Footnote 77: Or pretext ("titolo").]

[Footnote 78: Or "having him punished," lit. "causing give him ill luck" ("fargli dar la mala ventura"). This passage, like so many others of the Decameron, is ambiguous and may also be read "themseeming none other had a juster title to do him an ill turn."]

When he was let down again, the judge asked him once more if that were true which the folk avouched against him, and Martellino, seeing that it availed him not to deny, answered, 'My lord, I am ready to confess the truth to you; but first make each who accuseth me say when and where I cut his purse, and I will tell you what I did and what not.' Quoth the judge, 'I will well,' and calling some of his accusers, put the question to them; whereupon one said that he had cut his purse eight, another six and a third four days agone, whilst some said that very day. Martellino, hearing this, said, 'My lord, these all lie in their throats and I can give you this proof that I tell you the truth, inasmuch as would God it were as sure that I had never come hither as it is that I was never in this place till a few hours agone; and as soon as I arrived, I went, of my ill fortune, to see yonder holy body in the church, where I was carded as you may see; and that this I say is true, the Prince's officer who keepeth the register of strangers can certify you, he and his book, as also can my host. If, therefore, you find it as I tell you, I beseech you torture me not neither put me to death at the instance of these wicked, men.'

Whilst things were at this pass, Marchese and Stecchi, hearing that the judge of the Provostry was proceeding rigorously against Martellino and had already given him the strappado, were sore affeared and said in themselves, 'We have gone the wrong way to work; we have brought him forth of the frying-pan and cast him into the fire.' Wherefore they went with all diligence in quest of their host and having found him, related to him how the case stood. He laughed and carried them to one Sandro Agolanti, who abode in Treviso and had great interest with the Prince, and telling him everything in order, joined with them in beseeching him to occupy himself with Martellino's affairs. Sandro, after many a laugh, repaired to the Prince and prevailed upon him to send for Martellino.

The Prince's messengers found Martellino still in his shirt before the judge, all confounded and sore adread, for that the judge would hear nothing in his excuse; nay, having, by chance, some spite against the people of Florence, he was altogether determined to hang him by the neck and would on no wise render him up to the Prince till such time as he was constrained thereto in his despite. Martellino, being brought before the lord of the city and having told him everything in order, besought him, by way of special favour, to let him go about his business, for that, until he should be in Florence again, it would still seem to him he had the rope about his neck. The Prince laughed heartily at his mischance and let give each of the three a suit of apparel, wherewith they returned home safe and sound, having, beyond all their hope, escaped so great a peril."

THE SECOND STORY

[Day the Second]

RINALDO D'ASTI, HAVING BEEN ROBBED, MAKETH HIS WAY TO CASTEL GUGLIELMO, WHERE HE IS HOSPITABLY ENTERTAINED BY A WIDOW LADY AND HAVING MADE GOOD HIS LOSS, RETURNETH TO HIS OWN HOUSE, SAFE AND SOUND

The ladies laughed immoderately at Martellino's misfortunes narrated by Neifile, as did also the young men and especially Filostrato, whom, for that he sat next Neifile, the queen bade follow her in story-telling. Accordingly he began without delay, "Fair ladies, needs must I tell you a story[79] of things Catholic,[80] in part mingled with misadventures and love-matters, which belike will not be other than profitable to hear, especially to those who are wayfarers in the perilous lands of love, wherein whoso hath not said St. Julian his Paternoster is oftentimes ill lodged, for all he have a good bed.

[Footnote 79: Lit. a story striveth in (draweth) me to be told or to tell itself ("a raccontarsi mi tira una novella").]

[Footnote 80: "i.e." religious matters ("cose cattoliche").]

In the days, then, of the Marquis Azzo of Ferrara, there came a merchant called Rinaldo d'Asti to Bologna on his occasions, which having despatched and returning homeward, it chanced that, as he issued forth of Ferrara and rode towards Verona, he fell in with certain folk who seemed merchants, but were in truth highwaymen and men of lewd life and condition, with whom he unwarily joined company and entered into discourse. They, seeing him to be a merchant and judging him to have monies about him, took counsel together to rob him, at the first opportunity that should offer; wherefore, that he might take no suspicion, they went devising with him, like decent peaceable folk, of things honest and seemly and of loyalty, ordering themselves toward him, in so far as they knew and could, with respect and complaisance, so that he deemed himself in great luck to have met with them, for that he was alone with a serving-man of his on horseback.

Thus faring on and passing from one thing to another, as it chanceth in discourse, they presently fell to talking of the orisons that men offer up to God, and one of the highwaymen, who were three in number, said to Rinaldo, 'And you, fair sir, what orison do you use to say on a journey?' Whereto he answered, 'Sooth to say, I am but a plain man and little versed in these matters and have few orisons in hand; I live after the old fashion and let a couple of shillings pass for four-and-twenty pence.[81] Nevertheless, I have still been wont, when on a journey, to say of a morning, what time I come forth of the inn, a Pater and an Ave for the soul of St. Julian's father and mother, after which I pray God and the saint to grant me a good lodging for the ensuing night. Many a time in my day have I, in the course of my journeyings, been in great perils, from all of which I have escaped and have still found myself at night, to boot, in a place of safety and well lodged. Wherefore I firmly believe that St. Julian, in whose honour I say it, hath gotten me this favour of God; nor meseemeth should I fare well by day nor come to good harbourage at night, except I had said it in the morning.' 'And did you say it[82] this morning?' asked he who had put the question to him. 'Ay did I,' answered Rinaldo; whereupon quoth the other in himself, knowing well how the thing was to go, 'May it stand thee in stead![83] For, an no hindrance betide us, methinketh thou art e'en like to lodge ill.' Then, to Rinaldo, 'I likewise,' quoth he, 'have travelled much and have never said this orison, albeit I have heard it greatly commended, nor ever hath it befallen me to lodge other than well; and this evening maybe you shall chance to see which will lodge the better, you who have said it or I who have not. True, I use, instead thereof, the "Dirupisti" or the "Intemerata" or the "De Profundis", the which, according to that which a grandmother of mine used to tell me, are of singular virtue.'

[Footnote 81: "i.e." take things by the first intention, without seeking to refine upon them, or, in English popular phrase, "I do not pretend to see farther through a stone wall than my neighbours."]

[Footnote 82: "i.e." the aforesaid orison.]

[Footnote 83: Or "'Twill have been opportunely done of thee."]

Discoursing thus of various matters and faring on their way, on the look out the while for time and place apt unto their knavish purpose, they came, late in the day, to a place a little beyond Castel Guglielmo, where, at the fording of a river, the three rogues, seeing the hour advanced and the spot solitary and close shut in, fell upon Rinaldo and robbed him of money, clothes and horse. Then, leaving him afoot and in his shirt, they departed, saying, 'Go see if thy St. Julian will give thee a good lodging this night, even as ours[84] will assuredly do for us.' And passing the stream, they went their ways. Rinaldo's servant, seeing him attacked, like a cowardly knave as he was, did nought to help him, but turning his horse's head, never drew bridle till he came to Castel Guglielmo and entering the town, took up his lodging there, without giving himself farther concern.

[Footnote 84: "i.e." our patron saint.]

Rinaldo, left in his shirt and barefoot, it being very cold and snowing hard, knew not what to do and seeing the night already at hand, looked about him, trembling and chattering the while with his teeth, if there were any shelter to be seen therenigh, where he might pass the night, so he should not perish of cold; but, seeing none, for that a little before there had been war in those parts and everything had been burnt, set off at a run, spurred by the cold, towards Castel Guglielmo, knowing not withal if his servant were fled thither or otherwise and thinking that, so he might but avail to enter therein, God would send him some relief. But darkness overtook him near a mile from the town, wherefore he arrived there so late that, the gates being shut and the draw-bridges raised, he could get no admission. Thereupon, despairing and disconsolate, he looked about, weeping, for a place where he might shelter, so at the least it should not snow upon him, and chancing to espy a house that projected somewhat beyond the walls of the town, he determined to go bide thereunder till day. Accordingly, betaking himself thither, he found there a door, albeit it was shut, and gathering at foot thereof somewhat of straw that was therenigh, he laid himself down there, tristful and woebegone, complaining sore to St. Julian and saying that this was not of the faith he had in him.

However, the saint had not lost sight of him and was not long in providing him with a good lodging. There was in the town a widow lady, as fair of favour as any woman living, whom the Marquis Azzo loved as his life and there kept at his disposition, and she abode in that same house, beneath the projection whereof Rinaldo had taken shelter. Now, as chance would have it, the Marquis had come to the town that day, thinking to lie the night with her, and had privily let make ready in her house a bath and a sumptuous supper. Everything being ready and nought awaited by the lady but the coming of the Marquis, it chanced that there came a serving-man to the gate, who brought him news, which obliged him to take horse forthright; wherefore, sending to tell his mistress not to expect him, he departed in haste. The lady, somewhat disconsolate at this, knowing not what to do, determined to enter the bath prepared for the Marquis and after sup and go to bed.

Accordingly she entered the bath, which was near the door, against which the wretched merchant was crouched without the city-wall; wherefore she, being therein, heard the weeping and trembling kept up by Rinaldo, who seemed as he were grown a stork,[85] and calling her maid, said to her, 'Go up and look over the wall who is at the postern-foot and what he doth there.' The maid went thither and aided by the clearness of the air, saw Rinaldo in his shirt and barefoot, sitting there, as hath been said, and trembling sore; whereupon she asked him who he was. He told her, as briefliest he might, who he was and how and why he was there, trembling the while on such wise that he could scarce form the words, and after fell to beseeching her piteously not to leave him there all night to perish of cold, [but to succour him,] an it might be. The maid was moved to pity of him and returning to her mistress, told her all. The lady, on like wise taking compassion on him and remembering that she had the key of the door aforesaid, which served whiles for the privy entrances of the Marquis, said, 'Go softly and open to him; here is this supper and none to eat it and we have commodity enough for his lodging.'

[Footnote 85: "i.e." whose teeth chattered as it were the clapping of a stork's beak.]

The maid, having greatly commended her mistress for this her humanity, went and opening to Rinaldo, brought him in; whereupon the lady, seeing him well nigh palsied with cold, said to him, 'Quick, good man, enter this bath, which is yet warm.' Rinaldo, without awaiting farther invitation, gladly obeyed and was so recomforted with the warmth of the bath that himseemed he was come back from death to life. The lady let fetch him a suit of clothes that had pertained to her husband, then lately dead, which when he had donned, they seemed made to his measure, and whilst awaiting what she should command him, he fell to thanking God and St. Julian for that they had delivered him from the scurvy night he had in prospect and had, as he deemed, brought him to good harbourage.

Presently, the lady, being somewhat rested,[86] let make a great fire in her dining-hall and betaking herself thither, asked how it was with the poor man; whereto the maid answered, 'Madam, he hath clad himself and is a handsome man and appeareth a person of good condition and very well-mannered.' Quoth the lady, 'Go, call him and bid him come to the fire and sup, for I know he is fasting.' Accordingly, Rinaldo entered the hall and seeing the gentlewoman, who appeared to him a lady of quality, saluted her respectfully and rendered her the best thanks in his power for the kindness done him. The lady, having seen and heard him and finding him even as her maid had said, received him graciously and making him sit familiarly with her by the fire, questioned him of the chance that had brought him thither; whereupon he related everything to her in order. Now she had heard somewhat of this at the time of his servant's coming into the town, wherefore she gave entire belief to all he said and told him, in turn, what she knew of his servant and how he might lightly find him again on the morrow. Then, the table being laid, Rinaldo, at the lady's instance, washed his hands and sat down with her to supper. Now he was tall of his person and comely and pleasant of favour and very engaging and agreeable of manners and a man in the prime of life; wherefore the lady had several times cast her eyes on him and found him much to her liking, and her desires being already aroused for the Marquis, who was to have come to lie with her, she had taken a mind to him. Accordingly, after supper, whenas they were risen from table, she took counsel with her maid whether herseemed she would do well, the Marquis having left her in the lurch, to use the good which fortune had sent her. The maid, seeing her mistress's drift, encouraged her as best she might to ensue it; whereupon the lady, returning to the fireside, where she had left Rinaldo alone, fell to gazing amorously upon him and said to him, 'How now, Rinaldo, why bide you thus melancholy? Think you you cannot be requited the loss of a horse and of some small matter of clothes? Take comfort and be of good cheer; you are in your own house. Nay, I will e'en tell you more, that, seeing you with those clothes on your back, which were my late husband's, and meseeming you were himself, there hath taken me belike an hundred times to-night a longing to embrace you and kiss you: and but that I feared to displease you, I had certainly done it.'

[Footnote 86: "i.e." after her bath.]

Rinaldo, who was no simpleton, hearing these words and seeing the lady's eyes sparkle, advanced towards her with open arms, saying, 'Madam, considering that I owe it to you to say that I am now alive and having regard to that from which you delivered me, it were great unmannerliness in me, did I not study to do everything that may be agreeable to you; wherefore do you embrace me and kiss me to your heart's content, and I will kiss and clip you more than willingly.' There needed no more words. The lady, who was all afire with amorous longing, straightway threw herself into his arms and after she had strained him desirefully to her bosom and bussed him a thousand times and had of him been kissed as often, they went off to her chamber, and there without delay betaking themselves to bed, they fully and many a time, before the day should come, satisfied their desires one of the other. Whenas the day began to appear, they arose,--it being her pleasure, so the thing might not be suspected of any,--and she, having given him some sorry clothes and a purse full of money and shown him how he should go about to enter the town and find his servant, put him forth at the postern whereby he had entered, praying him keep the matter secret.

As soon as it was broad day and the gates were opened, he entered the town, feigning to come from afar, and found his servant. Therewithal he donned the clothes that were in the saddle-bags and was about to mount the man's horse and depart, when, as by a miracle, it befell that the three highwaymen, who had robbed him overnight, having been a little after taken for some other misdeed of them committed, were brought into the town and on their confession, his horse and clothes and money were restored to him, nor did he lose aught save a pair of garters, with which the robbers knew not what they had done. Rinaldo accordingly gave thanks to God and St. Julian and taking horse, returned home, safe and sound, leaving the three rogues to go kick on the morrow against the wind."[87]

[Footnote 87: "i.e." to be hanged or, in the equivalent English idiom, to dance upon nothing.]

THE THIRD STORY

[Day the Second]

THREE YOUNG MEN SQUANDER THEIR SUBSTANCE AND BECOME POOR; BUT A NEPHEW OF THEIRS, RETURNING HOME IN DESPERATION, FALLETH IN WITH AN ABBOT AND FINDETH HIM TO BE THE KING'S DAUGHTER OF ENGLAND, WHO TAKETH HIM TO HUSBAND AND MAKETH GOOD ALL HIS UNCLES' LOSSES, RESTORING THEM TO GOOD ESTATE

The adventures of Rinaldo d'Asti were hearkened with admiration and his devoutness commended by the ladies, who returned thanks to God and St. Julian for that they had succoured him in his utmost need. Nor yet (though this was said half aside) was the lady reputed foolish, who had known how to take the good God had sent her in her own house. But, whilst they discoursed, laughing in their sleeves, of the pleasant night she had had, Pampinea, seeing herself beside Filostrato and deeming, as indeed it befell, that the next turn would rest with her, began to collect her thoughts and take counsel with herself what she should say; after which, having received the queen's commandment, she proceeded to speak thus, no less resolutely than blithely, "Noble ladies, the more it is discoursed of the doings of Fortune, the more, to whoso is fain to consider her dealings aright, remaineth to be said thereof; and at this none should marvel, an he consider advisedly that all the things, which we foolishly style ours, are in her hands and are consequently, according to her hidden ordinance, transmuted by her without cease from one to another and back again, without any method known unto us. Wherefore, albeit this truth is conclusively demonstrated in everything and all day long and hath already been shown forth in divers of the foregoing stories, nevertheless, since it is our queen's pleasure that we discourse upon this theme, I will, not belike without profit for the listeners, add to the stories aforesaid one of my own, which methinketh should please.

There was once in our city a gentleman, by name Messer Tedaldo, who, as some will have it, was of the Lamberti family, albeit others avouch that he was of the Agolanti, arguing more, belike, from the craft after followed by his sons,[88] which was like unto that which the Agolanti have ever practised and yet practise, than from aught else. But, leaving be of which of these two houses he was, I say that he was, in his time, a very rich gentleman and had three sons, whereof the eldest was named Lamberto, the second Tedaldo and the third Agolante, all handsome and sprightly youths, the eldest of whom had not reached his eighteenth year when it befell that the aforesaid Messer Tedaldo died very rich and left all his possessions, both moveable and immoveable, to them, as his legitimate heirs. The young men, seeing themselves left very rich both in lands and monies, began to spend without check or reserve or other governance than that of their own pleasure, keeping a vast household and many and goodly horses and dogs and hawks, still holding open house and giving largesse and making tilts and tournaments and doing not only that which pertaineth unto men of condition, but all, to boot, that it occurred to their youthful appetite to will.

[Footnote 88: "i.e." usury? See post. One of the commentators ridiculously suggests that they were needlemakers, from "ago", a needle.]

They had not long led this manner of life before the treasure left by their father melted away and their revenues alone sufficing not unto their current expenses, they proceeded to sell and mortgage their estates, and selling one to-day and another to-morrow, they found themselves well nigh to nought, without perceiving it, and poverty opened their eyes, which wealth had kept closed. Whereupon Lamberto, one day, calling the other two, reminded them how great had been their father's magnificence and how great their own and setting before them what wealth had been theirs and the poverty to which they were come through their inordinate expenditure, exhorted them, as best he knew, ere their distress should become more apparent, to sell what little was left them and get them gone, together with himself. They did as he counselled them and departing Florence, without leavetaking or ceremony, stayed not till they came to England, where, taking a little house in London and spending very little, they addressed themselves with the utmost diligence to lend money at usance. In this fortune was so favourable to them that in a few years they amassed a vast sum of money, wherewith, returning to Florence, one after another, they bought back great part of their estates and purchased others to boot and took unto themselves wives.

Nevertheless, they still continued to lend money in England and sent thither, to look to their affairs, a young man, a nephew of theirs, Alessandro by name, whilst themselves all three at Florence, for all they were become fathers of families, forgetting to what a pass inordinate expenditure had aforetime brought them, began to spend more extravagantly than ever and were high in credit with all the merchants, who trusted them for any sum of money, however great. The monies remitted them by Alessandro, who had fallen to lending to the barons upon their castles and other their possessions, which brought him great profit, helped them for some years to support these expenses; but, presently, what while the three brothers spent thus freely and lacking money, borrowed, still reckoning with all assurance upon England, it chanced that, contrary to all expectation, there broke out war in England between the king and his son, through which the whole island was divided into two parties, some holding with the one and some with the other; and by reason thereof all the barons' castles were taken from Alessandro nor was there any other source of revenue that answered him aught. Hoping that from day to day peace should be made between father and son and consequently everything restored to him, both interest and capital, Alessandro departed not the island and the three brothers in Florence no wise abated their extravagant expenditure, borrowing more and more every day. But, when, after several years, no effect was seen to follow upon their expectation, the three brothers not only lost their credit, but, their creditors seeking to be paid their due, they were suddenly arrested and their possessions sufficing not unto payment, they abode in prison for the residue, whilst their wives and little ones betook themselves, some into the country, some hither and some thither, in very ill plight, unknowing what to expect but misery for the rest of their lives.

Meanwhile, Alessandro, after waiting several years in England for peace, seeing that it came not and himseeming that not only was his tarrying there in vain, but that he went in danger of his life, determined to return to Italy. Accordingly, he set out all alone and as chance would have it, coming out of Bruges, he saw an abbot of white friars likewise issuing thence, accompanied by many monks and with a numerous household and a great baggage-train in his van. After him came two old knights, kinsmen of the King, whom Alessandro accosted as acquaintances and was gladly admitted into their company. As he journeyed with them, he asked them softly who were the monks that rode in front with so great a train and whither they were bound; and one of them answered, 'He who rideth yonder is a young gentleman of our kindred, who hath been newly elected abbot of one of the most considerable abbeys of England, and for that he is younger than is suffered by the laws for such a dignity, we go with him to Rome to obtain of the Holy Father that he dispense him of his defect of overmuch youthfulness and confirm him in the dignity aforesaid; but this must not be spoken of with any.'

The new abbot, faring on thus, now in advance of his retinue and now in their rear, as daily we see it happen with noblemen on a journey, chanced by the way to see near him Alessandro, who was a young man exceedingly goodly of person and favour, well-bred, agreeable and fair of fashion as any might be, and who at first sight pleased him marvellously, as nought had ever done, and calling him to his side, fell a-discoursing pleasantly with him, asking him who he was and whence he came and whither he was bound; whereupon Alessandro frankly discovered to him his whole case and satisfied his questions, offering himself to his service in what little he might. The abbot, hearing his goodly and well-ordered speech, took more particular note of his manners and inwardly judging him to be a man of gentle breeding, for all his business had been mean, grew yet more enamoured of his pleasantness and full of compassion for his mishaps, comforted him on very friendly wise, bidding him be of good hope, for that, an he were a man of worth, God would yet replace him in that estate whence fortune had cast him down, nay, in a yet higher. Moreover, he prayed him, since he was bound for Tuscany, that it would please him bear him company, inasmuch as himself was likewise on the way thitherward; whereupon Alessandro returned him thanks for his encouragement and declared himself ready to his every commandment.

The abbot, in whose breast new feelings had been aroused by the sight of Alessandro, continuing his journey, it chanced that, after some days, they came to a village not overwell furnished with hostelries, and the abbot having a mind to pass the night there, Alessandro caused him alight at the house of an innkeeper, who was his familiar acquaintance, and let prepare him his sleeping-chamber in the least incommodious place of the house; and being now, like an expert man as he was, grown well nigh a master of the household to the abbot, he lodged all his company, as best he might, about the village, some here and some there. After the abbot had supped, the night being now well advanced and every one gone to bed, Alessandro asked the host where he himself could lie; whereto he answered, 'In truth, I know not; thou seest that every place is full and I and my household must needs sleep upon the benches. Algates, in the abbot's chamber there be certain grain-sacks, whereto I can bring thee and spread thee thereon some small matter of bed, and there, an it please thee, thou shalt lie this night, as best thou mayst.' Quoth Alessandro, 'How shall I go into the abbot's chamber, seeing thou knowest it is little and of its straitness none of his monks might lie there? Had I bethought me of this, ere the curtains were drawn, I would have let his monks lie on the grain-sacks and have lodged myself where they sleep.' 'Nay,' answered the host, 'the case standeth thus;[89] but, an thou wilt, thou mayst lie whereas I tell thee with all the ease in the world. The abbot is asleep and his curtains are drawn; I will quickly lay thee a pallet-bed there, and do thou sleep on it.' Alessandro, seeing that this might be done without giving the abbot any annoy, consented thereto and settled himself on the grain-sacks as softliest he might.

[Footnote 89: "i.e." the thing is done and cannot be undone; there is no help for it.]

The abbot, who slept not, nay, whose thoughts were ardently occupied with his new desires, heard what passed between Alessandro and the host and noted where the former laid himself to sleep, and well pleased with this, began to say in himself, 'God hath sent an occasion unto my desires; an I take it not, it may be long ere the like recur to me.' Accordingly, being altogether resolved to take the opportunity and himseeming all was quiet in the inn, he called to Alessandro in a low voice and bade him come couch with him. Alessandro, after many excuses, put off his clothes and laid himself beside the abbot, who put his hand on his breast and fell to touching him no otherwise than amorous damsels use to do with their lovers; whereat Alessandro marvelled exceedingly and misdoubted him the abbot was moved by unnatural love to handle him on that wise; but the latter promptly divined his suspicions, whether of presumption or through some gesture of his, and smiled; then, suddenly putting off a shirt that he wore, he took Alessandro's hand and laying it on his own breast, said, 'Alessandro, put away thy foolish thought and searching here, know that which I conceal.'

Alessandro accordingly put his hand to the abbot's bosom and found there two little breasts, round and firm and delicate, no otherwise than as they were of ivory, whereby perceiving that the supposed prelate was a woman, without awaiting farther bidding, he straightway took her in his arms and would have kissed her; but she said to him, 'Ere thou draw nearer to me, hearken to that which I have to say to thee. As thou mayst see, I am a woman and not a man, and having left home a maid, I was on my way to the Pope, that he might marry me. Be it thy good fortune or my mishap, no sooner did I see thee the other day than love so fired me for thee, that never yet was woman who so loved man. Wherefore, I am resolved to take thee, before any other, to husband; but, an thou wilt not have me to wife, begone hence forthright and return to thy place.'

Alessandro, albeit he knew her not, having regard to her company and retinue, judged her to be of necessity noble and rich and saw that she was very fair; wherefore, without overlong thought, he replied that, if this pleased her, it was mighty agreeable to him. Accordingly, sitting up with him in bed, she put a ring into his hand and made him espouse her[90] before a picture wherein our Lord was portrayed, after which they embraced each other and solaced themselves with amorous dalliance, to the exceeding pleasure of both parties, for so much as remained of the night.

[Footnote 90: "i.e." make her a solemn promise of marriage, formally plight her his troth. The ceremony of betrothal was formerly (and still is in certain countries) the most essential part of the marriage rite.]

When the day came, after they had taken order together concerning their affairs, Alessandro arose and departed the chamber by the way he had entered, without any knowing where he had passed the night. Then, glad beyond measure, he took to the road again with the abbot and his company and came after many days to Rome. There they abode some days, after which the abbot, with the two knights and Alessandro and no more, went in to the Pope and having done him due reverence, bespoke him thus, 'Holy Father, as you should know better than any other, whoso is minded to live well and honestly should, inasmuch as he may, eschew every occasion that may lead him to do otherwise; the which that I, who would fain live honestly, may throughly do, having fled privily with a great part of the treasures of the King of England my father, (who would have given me to wife to the King of Scotland, a very old prince, I being, as you see, a young maid), I set out, habited as you see me, to come hither, so your Holiness might marry me. Nor was it so much the age of the King of Scotland that made me flee as the fear, if I were married to him, lest I should, for the frailty of my youth, be led to do aught that might be contrary to the Divine laws and the honour of the royal blood of my father. As I came, thus disposed, God, who alone knoweth aright that which behoveth unto every one, set before mine eyes (as I believe, of His mercy) him whom it pleased Him should be my husband, to wit, this young man,' showing Alessandro, 'whom you see here beside me and whose fashions and desert are worthy of however great a lady, although belike the nobility of his blood is not so illustrious as the blood-royal. Him, then, have I taken and him I desire, nor will I ever have any other than he, however it may seem to my father or to other folk. Thus, the principal occasion of my coming is done away; but it pleased me to make an end of my journey, at once that I might visit the holy and reverential places, whereof this city is full, and your Holiness and that through you I might make manifest, in your presence and consequently in that of the rest of mankind, the marriage contracted between Alessandro and myself in the presence of God alone. Wherefore I humbly pray you that this which hath pleased God and me may find favour with you and that you will vouchsafe us your benison, in order that with this, as with more assurance of His approof whose Vicar you are, we may live and ultimately die together.'

Alessandro marvelled to hear that the damsel was the King's daughter of England and was inwardly filled with exceeding great gladness; but the two knights marvelled yet more and were so incensed, that, had they been otherwhere than in the Pope's presence, they had done Alessandro a mischief and belike the lady also. The Pope also, on his part, marvelled exceedingly both at the habit of the lady and at her choice; but, seeing that there was no going back on that which was done, he consented to satisfy her of her prayer. Accordingly, having first appeased the two knights, whom he knew to be angered, and made them well at one again with the lady and Alessandro, he took order for that which was to do, and the day appointed by him being come, before all the cardinals and many other men of great worship, come, at his bidding, to a magnificent bride-feast prepared by him, he produced the lady, royally apparelled, who showed so fair and so agreeable that she was worthily commended of all, and on like wise Alessandro splendidly attired, in bearing and appearance no whit like a youth who had lent at usury, but rather one of royal blood, and now much honoured of the two knights. There he caused solemnly celebrate the marriage afresh and after goodly and magnificent nuptials made, he dismissed them with his benison.

It pleased Alessandro, and likewise the lady, departing Rome, to betake themselves to Florence, whither report had already carried the news. There they were received by the townsfolk with the utmost honour and the lady caused liberate the three brothers, having first paid every man [his due]. Moreover, she reinstated them and their ladies in their possessions and with every one's goodwill, because of this, she and her husband departed Florence, carrying Agolante with them, and coming to Paris, were honourably entertained by the King. Thence the two knights passed into England and so wrought with the King that the latter restored to his daughter his good graces and with exceeding great rejoicing received her and his son-in-law, whom he a little after made a knight with the utmost honour and gave him the Earldom of Cornwall. In this capacity he approved himself a man of such parts and made shift to do on such wise that he reconciled the son with his father, whereof there ensued great good to the island, and thereby he gained the love and favour of all the people of the country.

Moreover, Agolante thoroughly recovered all that was there due to him and his brethren and returned to Florence, rich beyond measure, having first been knighted by Count Alessandro. The latter lived long and gloriously with his lady, and according as some avouch, what with his wit and valour and the aid of his father-in-law, he after conquered Scotland and was crowned King thereof."

THE FOURTH STORY

[Day the Second]

LANDOLFO RUFFOLO, GROWN POOR, TURNETH CORSAIR AND BEING TAKEN BY THE GENOESE, IS WRECKED AT SEA, BUT SAVETH HIMSELF UPON A COFFER FULL OF JEWELS OF PRICE AND BEING ENTERTAINED IN CORFU BY A WOMAN, RETURNETH HOME RICH

Lauretta, who sat next Pampinea, seeing her come to the glorious ending of her story, began, without awaiting more, to speak on this wise: "Most gracious ladies, there can, to my judgment, be seen no greater feat of fortune than when we behold one raised from the lowest misery to royal estate, even as Pampinea's story hath shown it to have betided her Alessandro. And for that from this time forth whosoever relateth of the appointed matter must of necessity speak within these limits,[91] I shall think no shame to tell a story, which, albeit it compriseth in itself yet greater distresses hath not withal so splendid an issue. I know well, indeed, that, having regard unto that, my story will be hearkened with less diligence; but, as I can no otherwise, I shall be excused.

[Footnote 91: "i.e." cannot hope to tell a story presenting more extraordinary shifts from one to the other extreme of human fortune than that of Pampinea.]

The sea-coast from Reggio to Gaeta is commonly believed to be well nigh the most delightful part of Italy, and therein, pretty near Salerno, is a hillside overlooking the sea, which the countryfolk call Amalfi Side, full of little towns and gardens and springs and of men as rich and stirring in the matter of trade as any in the world. Among the said cities is one called Ravello and therein, albeit nowadays there are rich men there, there was aforetime one, Landolfo Ruffolo by name, who was exceeding rich and who, his wealth sufficing him not, came nigh, in seeking to double it, to lose it all and himself withal. This man, then, having, after the usance of merchants, laid his plans, bought a great ship and freighting it all of his own monies with divers merchandise, repaired therewith to Cyprus. There he found sundry other ships come with the same kind and quality of merchandise as he had brought, by reason of which not only was he constrained to make great good cheap of his own venture, but it behoved him, an he would dispose of his goods, well nigh to throw them away, whereby he was brought near unto ruin.

Sore chagrined at this mischance and knowing not what to do, seeing himself thus from a very rich man in brief space grown in a manner poor, he determined either to die or repair his losses by pillage, so he might not return thither poor, whence he had departed rich. Accordingly, having found a purchaser for his great ship, with the price thereof and that which he had gotten of his wares, he bought a little vessel, light and apt for cruising and arming and garnishing it excellent well with everything needful unto such a service, addressed himself to make his purchase of other men's goods and especially of those of the Turks. In this trade fortune was far kinder to him than she had been in that of a merchant, for that, in some year's space, he plundered and took so many Turkish vessels that he found he had not only gotten him his own again that he had lost in trade, but had more than doubled his former substance. Whereupon, schooled by the chagrin of his former loss and deeming he had enough, he persuaded himself, rather than risk a second mischance, to rest content with that which he had, without seeking more. Accordingly he resolved to return therewith to his own country and being fearful of trade, concerned not himself to employ his money otherwise, but, thrusting his oars into the water, set out homeward in that same little vessel wherewith he had gained it.

He had already reached the Archipelago when there arose one evening a violent south-east wind, which was not only contrary to his course, but raised so great a sea that his little vessel could not endure it; wherefore he took refuge in a bight of the sea, made by a little island, and there abode sheltered from the wind and purposing there to await better weather. He had not lain there long when two great Genoese carracks, coming from Constantinople, made their way with great difficulty into the little harbour, to avoid that from which himself had fled. The newcomers espied the little ship and hearing that it pertained to Landolfo, whom they already knew by report to be very rich, blocked against it the way by which it might depart and addressed themselves, like men by nature rapacious and greedy of gain,[92] to make prize of it. Accordingly, they landed part of their men well harnessed and armed with crossbows and posted them on such wise that none might come down from the bark, an he would not be shot; whilst the rest, warping themselves in with small boats and aided by the current, laid Landolfo's little ship aboard and took it out of hand, crew and all, without missing a man. Landolfo they carried aboard one of the carracks, leaving him but a sorry doublet; then, taking everything out of the ship, they scuttled her.

[Footnote 92: The Genoese have the reputation in Italy of being thieves by nature.]

On the morrow, the wind having shifted, the carracks made sail westward and fared on their voyage prosperously all that day; but towards evening there arose a tempestuous wind which made the waves run mountains high and parted the two carracks one from the other. Moreover, from stress of wind it befell that that wherein was the wretched and unfortunate Landolfo smote with great violence upon a shoal over against the island of Cephalonia and parting amidships, broke all in sunder no otherwise than a glass dashed against a wall. The sea was in a moment all full of bales of merchandise and chests and planks, that floated on the surface, as is wont to happen in such cases, and the poor wretches on board, swimming, those who knew how, albeit it was a very dark night and the sea was exceeding great and swollen, fell to laying hold of such things as came within their reach. Among the rest the unfortunate Landolfo, albeit many a time that day he had called for death, (choosing rather to die than return home poor as he found himself,) seeing it near at hand, was fearful thereof and like the others, laid hold of a plank that came to his hand, so haply, an he put off drowning awhile, God might send him some means of escape.

Bestriding this, he kept himself afloat as best he might, driven hither and thither of the sea and the wind, till daylight, when he looked about him and saw nothing but clouds and sea and a chest floating on the waves, which bytimes, to his sore affright, drew nigh unto him, for that he feared lest peradventure it should dash against him on such wise as to do him a mischief; wherefore, as often as it came near him, he put it away from him as best he might with his hand, albeit he had little strength thereof. But presently there issued a sudden flaw of wind out of the air and falling on the sea, smote upon the chest and drove it with such violence against Landolfo's plank that the latter was overset and he himself perforce went under water. However, he struck out and rising to the surface, aided more by fear than by strength, saw the plank far removed from him, wherefore, fearing he might be unable to reach it again, he made for the chest, which was pretty near him, and laying himself flat with his breast on the lid thereof, guided it with his arms as best he might.[93]

[Footnote 93: It seems doubtful whether "la reggeva diritta" should not rather be rendered "kept it upright." Boccaccio has a knack, very trying to the translator, of constantly using words in an obscure or strained sense.]

On this wise, tossed about by the sea now hither and now thither, without eating, as one indeed who had not the wherewithal, but drinking more than he could have wished, he abode all that day and the ensuing night, unknowing where he was and descrying nought but sea; but, on the following day, whether it was God's pleasure or stress of wind that wrought it, he came, grown well nigh a sponge and clinging fast with both hands to the marges of the chest, even as we see those do who are like to drown, to the coast of the island of Corfu, where a poor woman chanced to be scouring her pots and pans and making them bright with sand and salt water. Seeing Landolfo draw near and discerning in him no [human] shape, she drew back, affrighted and crying out. He could not speak and scarce saw, wherefore he said nothing; but presently, the sea carrying him landward, the woman descried the shape of the chest and looking straitlier, perceived first the arms outspread upon it and then the face and guessed it for that which it was.

Accordingly, moved with compassion, she entered somedele into the sea, which was now calm, and seizing Landolfo by the hair, dragged him ashore, chest and all. There having with difficulty unclasped his hands from the chest, she set the latter on the head of a young daughter of hers, who was with her, and carried him off, as he were a little child, to her hut, where she put him in a bagnio and so chafed and bathed him with warm water that the strayed heat returned to him, together with somewhat of his lost strength. Then, taking him up out of the bath, whenas it seemed good to her, she comforted him with somewhat of good wine and confections and tended him some days, as best she might, till he had recovered his strength and knew where he was, when she judged it time to restore him his chest, which she had kept safe for him, and to tell him that he might now prosecute his fortune.

Landolfo, who had no recollection of the chest, yet took it, when the good woman presented it to him, thinking it could not be so little worth but that it might defray his expenses for some days, but, finding it very light, was sore abated of his hopes. Nevertheless, what while his hostess was abroad, he broke it open, to see what it contained, and found therein store of precious stones, both set and unset. He had some knowledge of these matters and seeing them, knew them to be of great value; wherefore he praised God, who had not yet forsaken him, and was altogether comforted. However, as one who had in brief space been twice cruelly baffled by fortune, fearing a third misadventure, he bethought himself that it behoved him use great wariness and he would bring those things home; wherefore, wrapping them, as best he might, in some rags, he told the good woman that he had no more occasion for the chest, but that, an it pleased her, she should give him a bag and take the chest herself. This she willingly did and he, having rendered her the best thanks in his power for the kindness received from her, shouldered his bag and going aboard a bark, passed over to Brindisi and thence made his way, along the coast, to Trani.

Here he found certain townsmen of his, who were drapers and clad him for the love of God,[94] after he had related to them all his adventures, except that of the chest; nay more, they lent him a horse and sent him, under escort, to Ravello, whither he said he would fain return. There, deeming himself in safety and thanking God who had conducted him thither, he opened his bag and examining everything more diligently than he had yet done, found he had so many and such stones that, supposing he sold them at a fair price or even less, he was twice as rich again as when he departed thence. Then, finding means to dispose of his jewels, he sent a good sum of money to Corfu to the good woman who had brought him forth of the sea, in requital of the service received, and the like to Trani to those who had reclothed him. The rest he kept for himself and lived in honour and worship to the end of his days, without seeking to trade any more."

[Footnote 94: "i.e." for nothing.]

THE FIFTH STORY

[Day the Second]

ANDREUCCIO OF PERUGIA, COMING TO NAPLES TO BUY HORSES, IS IN ONE NIGHT OVERTAKEN WITH THREE GRIEVOUS ACCIDENTS, BUT ESCAPETH THEM ALL AND RETURNETH HOME WITH A RUBY

"The stones found by Landolfo," began Fiammetta, to whose turn it came to tell, "have brought to my mind a story scarce less full of perilous scapes than that related by Lauretta, but differing therefrom inasmuch as the adventures comprised in the latter befell in the course of belike several years and these of which I have to tell in the space of a single night, as you shall hear.

There was once in Perugia, as I have heard tell aforetime, a young man, a horse-courser, by name Andreuccio di Pietro,[95] who, hearing that horses were good cheap at Naples, put five hundred gold florins in his purse and betook himself thither with other merchants, having never before been away from home. He arrived there one Sunday evening, towards vespers, and having taken counsel with his host, sallied forth next morning to the market, where he saw great plenty of horses. Many of them pleased him and he cheapened one and another, but could not come to an accord concerning any. Meanwhile, to show that he was for buying, he now and again, like a raw unwary clown as he was, pulled out the purse of florins he had with him, in the presence of those who came and went. As he was thus engaged, with his purse displayed, it chanced that a Sicilian damsel, who was very handsome, but disposed for a small matter to do any man's pleasure, passed near him, without his seeing her, and catching sight of the purse, said straightway in herself, 'Who would fare better than I, if yonder money were mine!' And passed on.

[Footnote 95: "i.e." son of Pietro, as they still say in Lancashire and other northern provinces, "Tom o' Dick" for "Thomas, son of Richard," etc.]

Now there was with her an old woman, likewise a Sicilian, who, seeing Andreuccio, let her companion pass on and running to him, embraced him affectionately, which when the damsel saw, she stepped aside to wait for her, without saying aught. Andreuccio, turning to the old woman and recognizing her, gave her a hearty greeting and she, having promised to visit him at his inn, took leave, without holding overlong parley there, whilst he fell again to chaffering, but bought nothing that morning. The damsel, who had noted first Andreuccio's purse and after her old woman's acquaintance with him, began cautiously to enquire of the latter, by way of casting about for a means of coming at the whole or part of the money, who and whence he was and what he did there and how she came to know him. The old woman told her every particular of Andreuccio's affairs well nigh as fully as he himself could have done, having long abidden with his father, first in Sicily and after at Perugia, and acquainted her, to boot, where he lodged and wherefore he was come thither.

The damsel, being thus fully informed both of his name and parentage, thereby with subtle craft laid her plans for giving effect to her desire and returning home, set the old woman awork for the rest of the day, so she might not avail to return to Andreuccio. Then, calling a maid of hers, whom she had right well lessoned unto such offices, she despatched her, towards evensong, to the inn where Andreuccio lodged. As chance would have it, she found him alone at the door and enquired at him of himself. He answered that he was the man she sought, whereupon she drew him aside and said to him, 'Sir, an it please you, a gentlewoman of this city would fain speak with you.' Andreuccio, hearing this, considered himself from head to foot and himseeming he was a handsome varlet of his person, he concluded (as if there were no other well-looking young fellow to be found in Naples,) that the lady in question must have fallen in love with him. Accordingly, he answered without further deliberation that he was ready and asked the girl when and where the lady would speak with him; whereto she answered, 'Sir, whenas it pleaseth you to come, she awaiteth you in her house'; and Andreuccio forthwith rejoined, without saying aught to the people of the inn, 'Go thou on before; I will come after thee.'

Thereupon the girl carried him to the house of her mistress, who dwelt in a street called Malpertugio,[96] the very name whereof denoteth how reputable a quarter it is. But he, unknowing neither suspecting aught thereof and thinking to go to most honourable place and to a lady of quality, entered the house without hesitation,--preceded by the serving-maid, who called her mistress and said, 'Here is Andreuccio,'--and mounting the stair, saw the damsel come to the stairhead to receive him. Now she was yet in the prime of youth, tall of person, with a very fair face and very handsomely dressed and adorned. As he drew near her, she came down three steps to meet him with open arms and clasping him round the neck, abode awhile without speaking, as if hindered by excess of tenderness; then kissed him on the forehead, weeping, and said, in a somewhat broken voice, 'O my Andreuccio, thou art indeed welcome.'

[Footnote 96: "i.e." ill hole.]

He was amazed at such tender caresses and answered, all confounded, 'Madam, you are well met.' Thereupon, taking him by the hand, she carried him up into her saloon and thence, without saying another word to him, she brought him into her chamber, which was all redolent of roses and orange flowers and other perfumes. Here he saw a very fine bed, hung round with curtains, and store of dresses upon the pegs and other very goodly and rich gear, after the usance of those parts; by reason whereof, like a freshman as he was, he firmly believed her to be no less than a great lady. She made him sit with her on a chest that stood at the foot of the bed and bespoke him thus, 'Andreuccio, I am very certain thou marvellest at these caresses that I bestow on thee and at my tears, as he may well do who knoweth me not and hath maybe never heard speak of me; but I have that to tell thee which is like to amaze thee yet more, namely, that I am thy sister; and I tell thee that, since God hath vouchsafed me to look upon one of my brothers, (though fain would I see you all,) before my death, henceforth I shall not die disconsolate; and as perchance thou has never heard of this, I will tell it thee.

Pietro, my father and thine, as I doubt not thou knowest, abode long in Palermo and there for his good humour and pleasant composition was and yet is greatly beloved of those who knew him; but, among all his lovers, my mother, who was a lady of gentle birth and then a widow, was she who most affected him, insomuch that, laying aside the fear of her father and brethren, as well as the care of her own honour, she became so private with him that I was born thereof and grew up as thou seest me. Presently, having occasion to depart Palermo and return to Perugia, he left me a little maid with my mother nor ever after, for all that I could hear, remembered him of me or her; whereof, were he not my father, I should blame him sore, having regard to the ingratitude shown by him to my mother (to say nothing of the love it behoved him bear me, as his daughter, born of no serving-wench nor woman of mean extraction) who had, moved by very faithful love, without anywise knowing who he might be, committed into his hands her possessions and herself no less. But what [skilleth it]? Things ill done and long time passed are easier blamed than mended; algates, so it was.

He left me a little child in Palermo, where being grown well nigh as I am now, my mother, who was a rich lady, gave me to wife to a worthy gentleman of Girgenti, who, for her love and mine, came to abide at Palermo and there, being a great Guelph,[97] he entered into treaty with our King Charles,[98] which, being discovered by King Frederick,[99] ere effect could be given to it, was the occasion of our being enforced to flee from Sicily, whenas I looked to be the greatest lady was ever in the island; wherefore, taking such few things as we might (I say few, in respect of the many we had) and leaving our lands and palaces, we took refuge in this city, where we found King Charles so mindful of our services that he hath in part made good to us the losses we had sustained for him, bestowing on us both lands and houses, and still maketh my husband, thy kinsman that is, a goodly provision, as thou shalt hereafter see. On this wise come I in this city, where, Godamercy and no thanks to thee, sweet my brother, I now behold thee.' So saying, she embraced him over again and kissed him on the forehead, still weeping for tenderness.

[Footnote 97: "i.e." a member of the Guelph party, as against the Ghibellines or partisans of the Pope.]

[Footnote 98: Charles d'Anjou, afterwards King of Sicily.]

[Footnote 99: "i.e." Frederick II. of Germany.]

Andreuccio, hearing this fable so orderly, so artfully delivered by the damsel, without ever stammering or faltering for a word, and remembering it to be true that his father had been in Palermo, knowing, moreover, by himself the fashions of young men and how lightly they fall in love in their youth and seeing the affectionate tears and embraces and the chaste kisses that she lavished on him, held all she told him for more than true; wherefore, as soon as she was silent, he answered her, saying, 'Madam, it should seem to you no very great matter if I marvel, for that in truth, whether it be that my father, for whatsoever reason, never spoke of your mother nor of yourself, or that if he did, it came not to my notice, I had no more knowledge of you than if you had never been, and so much the dearer is it to me to find you my sister here, as I am alone in this city and the less expected this. Indeed, I know no man of so high a condition that you should not be dear to him, to say nothing of myself, who am but a petty trader. But I pray you make me clear of one thing; how knew you that I was here?' Whereto she made answer, 'A poor woman, who much frequenteth me, gave me this morning to know of thy coming, for that, as she telleth me, she abode long with our father both at Palermo and at Perugia; and but that meseemed it was a more reputable thing that thou shouldst visit me in my own house than I thee in that of another, I had come to thee this great while agone.' After this, she proceeded to enquire more particularly of all his kinsfolk by name, and he answered her of all, giving the more credence, by reason of this, to that which it the less behoved him to believe.

The talk being long and the heat great, she called for Greek wine and confections and let give Andreuccio to drink, after which he would have taken leave, for that it was supper-time; but she would on no wise suffer it and making a show of being sore vexed, embraced him and said, 'Ah, woe is me! I see but too clearly how little dear I am to thee! Who would believe that thou couldst be with a sister of thine, whom thou hast never yet seen and in whose house thou shouldst have lighted down, whenas thou earnest hither, and offer to leave her, to go sup at the inn? Indeed, thou shalt sup with me, and albeit my husband is abroad, which grieveth me mightily, I shall know well how to do thee some little honour, such as a woman may.' To which Andreuccio, unknowing what else he should say, answered, 'I hold you as dear as a sister should be held; but, an I go not, I shall be expected to supper all the evening and shall do an unmannerliness.' 'Praised be God!' cried she. 'One would think I had no one in the house to send to tell them not to expect thee; albeit thou wouldst do much greater courtesy and indeed but thy duty an thou sentest to bid thy companions come hither to supper; and after, am thou must e'en begone, you might all go away together.'

Andreuccio replied that he had no desire for his companions that evening; but that, since it was agreeable to her, she might do her pleasure of him. Accordingly, she made a show of sending to the inn to say that he was not to be expected to supper, and after much other discourse, they sat down to supper and were sumptuously served with various meats, whilst she adroitly contrived to prolong the repast till it was dark night. Then, when they rose from table and Andreuccio would have taken his leave, she declared that she would on no wise suffer this, for that Naples was no place to go about in by night especially for a stranger, and that, whenas she sent to the inn to say that he was not to be expected to supper, she had at the same time given notice that he would lie abroad. Andreuccio, believing this and taking pleasure in being with her, beguiled as he was by false credence, abode where he was, and after supper they held much and long discourse, not without reason,[100] till a part of the night was past, when she withdrew with her women into another room, leaving Andreuccio in her own chamber, with a little lad to wait upon him, if he should lack aught.

[Footnote 100: The reason was that she wished to keep him in play till late into the night, when all the folk should be asleep and she might the lightlier deal with him.]

The heat being great, Andreuccio, as soon as he found himself alone, stripped to his doublet and putting off his hosen, laid them at the bedhead; after which, natural use soliciting him to rid himself of the overmuch burden of his stomach, he asked the boy where this might be done, who showed him a door in one corner of the room and said, 'Go in there.' Accordingly he opened the door and passing through in all assurance, chanced to set foot on a plank, which, being broken loose from the joist at the opposite end, [flew up] and down they went, plank and man together. God so favoured him that he did himself no hurt in the fall, albeit he fell from some height; but he was all bemired with the ordure whereof the place was full; and in order that you may the better apprehend both that which hath been said and that which ensueth, I will show you how the place lay. There were in a narrow alley, such as we often see between two houses, a pair of rafters laid from one house to another, and thereon sundry boards nailed and the place of session set up; of which boards that which gave way with Andreuccio was one.

Finding himself, then, at the bottom of the alley and sore chagrined at the mishap, he fell a-bawling for the boy; but the latter, as soon as he heard him fall, had run to tell his mistress, who hastened to his chamber and searching hurriedly if his clothes were there, found them and with them the money, which, in his mistrust, he still foolishly carried about him. Having now gotten that for which, feigning herself of Palermo and sister to a Perugian, she had set her snare, she took no more reck of him, but hastened to shut the door whereby he had gone out when he fell.

Andreuccio, getting no answer from the boy, proceeded to call loudlier, but to no purpose; whereupon, his suspicions being now aroused, he began too late to smoke the cheat. Accordingly, he scrambled over a low wall that shut off the alley from the street, and letting himself down into the road, went up to the door of the house, which he knew very well, and there called long and loud and shook and beat upon it amain, but all in vain. Wherefore, bewailing himself, as one who was now fully aware of his mischance, 'Ah, woe is me!' cried he. 'In how little time have I lost five hundred florins and a sister!' Then, after many other words, he fell again to battering the door and crying out and this he did so long and so lustily that many of the neighbours, being awakened and unable to brook the annoy, arose and one of the courtezan's waiting-women, coming to the window, apparently all sleepy-eyed, said peevishly, 'Who knocketh below there?'

'What?' cried Andreuccio. 'Dost thou not know me? I am Andreuccio, brother to Madam Fiordaliso.' Whereto quoth she, 'Good man, an thou have drunken overmuch, go sleep and come back to-morrow morning. I know no Andreuccio nor what be these idle tales thou tellest. Begone in peace and let us sleep, so it please thee.' 'How?' replied Andreuccio. 'Thou knowest not what I mean? Certes, thou knowest; but, if Sicilian kinships be of such a fashion that they are forgotten in so short a time, at least give me back my clothes and I will begone with all my heart.' 'Good man,' rejoined she, as if laughing, 'methinketh thou dreamest'; and to say this and to draw in her head and shut the window were one and the same thing. Whereat Andreuccio, now fully certified of his loss, was like for chagrin to turn his exceeding anger into madness and bethought himself to seek to recover by violence that which he might not have again with words; wherefore, taking up a great stone, he began anew to batter the door more furiously than ever.

At this many of the neighbours, who had already been awakened and had arisen, deeming him some pestilent fellow who had trumped up this story to spite the woman of the house and provoked at the knocking he kept up, came to the windows and began to say, no otherwise than as all the dogs of a quarter bark after a strange dog, ''Tis a villainous shame to come at this hour to decent women's houses and tell these cock-and-bull stories. For God's sake, good man, please you begone in peace and let us sleep. An thou have aught to mell with her, come back to-morrow and spare us this annoy to-night.' Taking assurance, perchance, by these words, there came to the window one who was within the house, a bully of the gentlewoman's, whom Andreuccio had as yet neither heard nor seen, and said, in a terrible big rough voice, 'Who is below there?'

Andreuccio, hearing this, raised his eyes and saw at the window one who, by what little he could make out, himseemed should be a very masterful fellow, with a bushy black beard on his face, and who yawned and rubbed his eyes, as he had arisen from bed or deep sleep; whereupon, not without fear, he answered, 'I am a brother of the lady of the house.' The other waited not for him to make an end of his reply, but said, more fiercely than before, 'I know not what hindereth me from coming down and cudgelling thee what while I see thee stir, for a pestilent drunken ass as thou must be, who will not let us sleep this night.' Then, drawing back into the house, he shut the window; whereupon certain of the neighbours, who were better acquainted with the fellow's quality, said softly to Andreuccio, 'For God's sake, good man, begone in peace and abide not there to-night to be slain; get thee gone for thine own good.'

Andreuccio, terrified at the fellow's voice and aspect and moved by the exhortations of the neighbours, who seemed to him to speak out of charity, set out to return to his inn, in the direction of the quarter whence he had followed the maid, without knowing whither to go, despairing of his money and woebegone as ever man was. Being loathsome to himself, for the stench that came from him, and thinking to repair to the sea to wash himself, he turned to the left and followed a street called Ruga Catalana,[101] that led towards the upper part of the city. Presently, he espied two men coming towards him with a lantern and fearing they might be officers of the watch or other ill-disposed folk, he stealthily took refuge, to avoid them, in a hovel, that he saw hard by. But they, as of malice aforethought, made straight for the same place and entering in, began to examine certain irons which one of them laid from off his shoulder, discoursing various things thereof the while.

[Footnote 101: "i.e." Catalan Street.]

Presently, 'What meaneth this?' quoth one. 'I smell the worst stench meseemeth I ever smelt.' So saying, he raised the lantern and seeing the wretched Andreuccio, enquired, in amazement. 'Who is there?' Andreuccio made no answer, but they came up to him with the light and asked him what he did there in such a pickle; whereupon he related to them all that had befallen him, and they, conceiving where this might have happened, said, one to the other, 'Verily, this must have been in the house of Scarabone Buttafuocco.' Then, turning to him, 'Good man,' quoth one, 'albeit thou hast lost thy money, thou hast much reason to praise God that this mischance betided thee, so that thou fellest nor couldst after avail to enter the house again; for, hadst thou not fallen, thou mayst be assured that, when once thou wast fallen asleep, thou hadst been knocked on the head and hadst lost thy life as well as thy money. But what booteth it now to repine? Thou mayst as well look to have the stars out of the sky as to recover a farthing of thy money; nay, thou art like to be murdered, should yonder fellow hear that thou makest any words thereof.' Then they consulted together awhile and presently said to him, 'Look you, we are moved to pity for thee; wherefore, an thou wilt join with us in somewhat we go about to do, it seemeth to us certain that there will fall to thee for thy share much more than the value of that which thou hast lost.' Whereupon Andreuccio, in his desperation, answered that he was ready.

Now there had been that day buried an archbishop of Naples, by name Messer Filippo Minutolo, and he had been interred in his richest ornaments and with a ruby on his finger worth more than five hundred florins of gold. Him they were minded to despoil and this their intent they discovered to Andreuccio, who, more covetous than well-advised, set out with them for the cathedral. As they went, Andreuccio still stinking amain, one of the thieves said, 'Can we not find means for this fellow to wash himself a little, be it where it may, so he may not stink so terribly?' 'Ay can we,' answered the other. 'We are here near a well, where there useth to be a rope and pulley and a great bucket; let us go thither and we will wash him in a trice.' Accordingly they made for the well in question and found the rope there, but the bucket had been taken away; wherefore they took counsel together to tie him to the rope and let him down into the well, so he might wash himself there, charging him shake the rope as soon as he was clean, and they would pull him up.

Hardly had they let him down when, as chance would have it, certain of the watch, being athirst for the heat and with running after some rogue or another, came to the well to drink, and the two rogues, setting eyes on them, made off incontinent, before the officers saw them. Presently, Andreuccio, having washed himself at the bottom of the well, shook the rope, and the thirsty officers, laying by their targets and arms and surcoats, began to haul upon the rope, thinking the bucket full of water at the other end. As soon as Andreuccio found himself near the top, he let go the rope and laid hold of the marge with both hands; which when the officers saw, overcome with sudden affright, they dropped the rope, without saying a word, and took to their heels as quickliest they might. At this Andreuccio marvelled sore, and but that he had fast hold of the marge, would have fallen to the bottom, to his no little hurt or maybe death. However, he made his way out and finding the arms, which he knew were none of his companions' bringing, he was yet more amazed; but, knowing not what to make of it and misdoubting [some snare], he determined to begone without touching aught and accordingly made off he knew not whither, bewailing his ill-luck.

As he went, he met his two comrades, who came to draw him forth of the well; and when they saw him, they marvelled exceedingly and asked him who had drawn him up. Andreuccio replied that he knew not and told them orderly how it had happened and what he had found by the wellside, whereupon the others, perceiving how the case stood, told him, laughing, why they had fled and who these were that had pulled him up. Then, without farther parley, it being now middle night, they repaired to the cathedral and making their way thereinto lightly enough, went straight to the archbishop's tomb, which was of marble and very large. With their irons they raised the lid, which was very heavy, and propped it up so as a man might enter; which being done, quoth one, 'Who shall go in?' 'Not I,' answered the other. 'Nor I,' rejoined his fellow; 'let Andreuccio enter.' 'That will I not,' said the latter; whereupon the two rogues turned upon him and said, 'How! Thou wilt not? Cock's faith, an thou enter not, we will clout thee over the costard with one of these iron bars till thou fall dead.'

Andreuccio, affrighted, crept into the tomb, saying in himself the while, 'These fellows will have me go in here so they may cheat me, for that, when I shall have given them everything, they will begone about their business, whilst I am labouring to win out of the tomb, and I shall abide empty-handed.' Accordingly, he determined to make sure of his share beforehand; wherefore, as soon as he came to the bottom, calling to mind the precious ring whereof he had heard them speak, he drew it from the archbishop's finger and set it on his own. Then he passed them the crozier and mitre and gloves and stripping the dead man to his shirt, gave them everything, saying that there was nothing more. The others declared that the ring must be there and bade him seek everywhere; but he replied that he found it not and making a show of seeking it, kept them in play awhile. At last, the two rogues, who were no less wily than himself, bidding him seek well the while, took occasion to pull away the prop that held up the lid and made off, leaving him shut in the tomb.

What became of Andreuccio, when he found himself in this plight, you may all imagine for yourselves. He strove again and again to heave up the lid with his head and shoulders, but only wearied himself in vain; wherefore, overcome with chagrin and despair, he fell down in a swoon upon the archbishop's dead body; and whoso saw him there had hardly known which was the deader, the prelate or he. Presently, coming to himself, he fell into a passion of weeping, seeing he must there without fail come to one of two ends, to wit, either he must, if none came thither to open the tomb again, die of hunger and stench, among the worms of the dead body, or, if any came and found him there, he would certainly be hanged for a thief.

As he abode in this mind, exceeding woebegone, he heard folk stirring in the Church and many persons speaking and presently perceived that they came to do that which he and his comrades had already done; whereat fear redoubled upon him. But, after the newcomers had forced open the tomb and propped up the lid, they fell into dispute of who should go in, and none was willing to do it. However, after long parley, a priest said, 'What fear ye? Think you he will eat you? The dead eat not men. I will go in myself.' So saying, he set his breast to the marge of the tomb and turning his head outward, put in his legs, thinking to let himself drop. Andreuccio, seeing this, started up and catching the priest by one of his legs, made a show of offering to pull him down into the tomb. The other, feeling this, gave a terrible screech and flung precipitately out of the tomb; whereupon all the others fled in terror, as they were pursued by an hundred thousand devils, leaving the tomb open.

Andreuccio, seeing this, scrambled hastily out of the tomb, rejoiced beyond all hope, and made off out of the church by the way he had entered in. The day now drawing near, he fared on at a venture, with the ring on his finger, till he came to the sea-shore and thence made his way back to his inn, where he found his comrades and the host, who had been in concern for him all that night. He told them what had betided him and themseemed, by the host's counsel, that he were best depart Naples incontinent. Accordingly, he set out forthright and returned to Perugia, having invested his money in a ring, whereas he came to buy horses."

THE SIXTH STORY

[Day the Second]

MADAM BERITOLA, HAVING LOST HER TWO SONS, IS FOUND ON A DESERT ISLAND WITH TWO KIDS AND GOETH THENCE INTO LUNIGIANA, WHERE ONE OF HER SONS, TAKING SERVICE WITH THE LORD OF THE COUNTRY, LIETH WITH HIS DAUGHTER AND IS CAST INTO PRISON. SICILY AFTER REBELLING AGAINST KING CHARLES AND THE YOUTH BEING RECOGNIZED BY HIS MOTHER, HE ESPOUSETH HIS LORD'S DAUGHTER, AND HIS BROTHER BEING LIKEWISE FOUND, THEY ARE ALL THREE RESTORED TO HIGH ESTATE

Ladies and young men alike laughed heartily at Andreuccio's adventures, as related by Fiammetta, and Emilia, seeing the story ended, began, by the queen's commandment, to speak thus: "Grievous things and woeful are the various shifts of Fortune, whereof,--for that, whenassoever it is discoursed of them, it is an awakenment for our minds, which lightly fall asleep under her blandishments,--methinketh it should never be irksome either to the happy or the unhappy to hear tell, inasmuch as it rendereth the former wary and consoleth the latter. Wherefore, albeit great things have already been recounted upon this subject, I purpose to tell you thereanent a story no less true than pitiful, whereof, for all it had a joyful ending, so great and so longsome was the bitterness that I can scarce believe it to have been assuaged by any subsequent gladness.

You must know, dearest ladies, that, after the death of the Emperor Frederick the Second, Manfred was crowned King of Sicily, in very high estate with whom was a gentleman of Naples called Arrighetto Capece, who had to wife a fair and noble lady, also of Naples, by name Madam Beritola Caracciola. The said Arrighetto, who had the governance of the island in his hands, hearing that King Charles the First[102] had overcome and slain Manfred at Benevento and that all the realm had revolted to him and having scant assurance of the short-lived fidelity of the Sicilians, prepared for flight, misliking to become a subject of his lord's enemy; but, his intent being known of the Sicilians, he and many other friends and servants of King Manfred were suddenly made prisoners and delivered to King Charles, together with possession of the island.

[Footnote 102: Charles d'Anjou.]

Madam Beritola, in this grievous change of affairs, knowing not what was come of Arrighetto and sore adread of that which had befallen, abandoned all her possessions for fear of shame and poor and pregnant as she was, embarked, with a son of hers and maybe eight years of age, Giusfredi by name, in a little boat and fled to Lipari, where she gave birth to another male child, whom she named Scacciato,[103] and getting her a nurse, took ship with all three to return to her kinsfolk at Naples. But it befell otherwise than as she purposed; for that the ship, which should have gone to Naples, was carried by stress of wind to the island of Ponza,[104] where they entered a little bight of the sea and there awaited an occasion for continuing their voyage. Madam Beritola, going up, like the rest, into the island and finding a remote and solitary place, addressed herself to make moan for her Arrighetto, all alone there.

[Footnote 103: "i.e." the Banished or the Expelled One.]

[Footnote 104: An island in the Gulf of Gaeta, about 70 miles from Naples. It is now inhabited, but appears in Boccaccio's time to have been desert.]

This being her daily usance, it chanced one day that, as she was occupied in bewailing herself, there came up a pirate galley, unobserved of any, sailor or other, and taking them all at unawares, made off with her prize. Madam Beritola, having made an end of her diurnal lamentation, returned to the sea-shore, as she was used to do, to visit her children, but found none there; whereat she first marvelled and after, suddenly misdoubting her of that which had happened, cast her eyes out to sea and saw the galley at no great distance, towing the little ship after it; whereby she knew but too well that she had lost her children, as well as her husband, and seeing herself there poor and desolate and forsaken, unknowing where she should ever again find any of them, she fell down aswoon upon the strand, calling upon her husband and her children. There was none there to recall her distracted spirits with cold water or other remedy, wherefore they might at their leisure go wandering whither it pleased them; but, after awhile, the lost senses returning to her wretched body, in company with tears and lamentations, she called long upon her children and went a great while seeking them in every cavern. At last, finding all her labour in vain and seeing the night coming on, she began, hoping and knowing not what, to be careful for herself and departing the sea-shore, returned to the cavern where she was wont to weep and bemoan herself.

She passed the night in great fear and inexpressible dolour and the new day being come and the hour of tierce past, she was fain, constrained by hunger, for that she had not supped overnight, to browse upon herbs; and having fed as best she might, she gave herself, weeping, to various thoughts of her future life. Pondering thus, she saw a she-goat enter a cavern hard by and presently issue thence and betake herself into the wood; whereupon she arose and entering whereas the goat had come forth, found there two little kidlings, born belike that same day, which seemed to her the quaintest and prettiest things in the world. Her milk being yet undried from her recent delivery, she tenderly took up the kids and set them to her breast. They refused not the service, but sucked her as if she had been their dam and thenceforth made no distinction between the one and the other. Wherefore, herseeming she had found some company in that desert place, and growing no less familiar with the old goat than with her little ones, she resigned herself to live and die there and abode eating of herbs and drinking water and weeping as often as she remembered her of her husband and children and of her past life.

The gentle lady, thus grown a wild creature, abiding on this wise, it befell, after some months, that there came on like wise to the place whither she had aforetime been driven by stress of weather, a little vessel from Pisa and there abode some days. On broad this bark was a gentleman named Currado [of the family] of the Marquises of Malespina, who, with his wife, a lady of worth and piety, was on his return home from a pilgrimage to all the holy places that be in the kingdom of Apulia. To pass away the time, Currado set out one day, with his lady and certain of his servants and his dogs, to go about the island, and not far from Madam Beritola's place of harbourage, the dogs started the two kids, which were now grown pretty big, as they went grazing. The latter, chased by the dogs, fled to no other place but into the cavern where was Madam Beritola, who, seeing this, started to her feet and catching up a staff, beat off the dogs. Currado and his wife, who came after them, seeing the lady, who was grown swart and lean and hairy, marvelled, and she yet more at them. But after Currado had, at her instance, called off his dogs, they prevailed with her, by dint of much entreaty, to tell them who she was and what she did there; whereupon she fully discovered to them her whole condition and all that had befallen her, together with her firm resolution [to abide alone in the island].

Currado, who had know Arrighetto Capece very well, hearing this, wept for pity, and did his utmost to divert her with words from so barbarous a purpose, offering to carry her back to her own house or to keep her with himself, holding her in such honour as his sister, until God should send her happier fortune. The lady not yielding to these proffers, Currado left his wife with her, bidding the latter cause bring thither to eat and clothe the lady, who was all in rags, with some of her own apparel, and charging her contrive, by whatsoever means, to bring her away with her. Accordingly, the gentle lady, being left with Madam Beritola, after condoling with her amain of her misfortunes, sent for raiment and victual and prevailed on her, with all the pains in the world, to don the one and eat the other.

Ultimately, after many prayers, Madam Beritola protesting that she would never consent to go whereas she might be known, she persuaded her to go with her into Lunigiana, together with the two kids and their dam, which latter were meantime returned and had greeted her with the utmost fondness, to the no small wonderment of the gentlewoman. Accordingly, as soon as fair weather was come, Madam Beritola embarked with Currado and his lady in their vessel, carrying with her the two kids and the she-goat (on whose account, her name being everywhere unknown, she was styled Cavriuola[105]) and setting sail with a fair wind, came speedily to the mouth of the Magra,[106] where they landed and went up to Currado's castle. There Madam Beritola abode, in a widow's habit, about the person of Currado's lady, as one of her waiting-women, humble, modest and obedient, still cherishing her kids and letting nourish them.

[Footnote 105: "i.e." wild she-goat.]

[Footnote 106: A river falling into the Gulf of Genoa between Carrara and Spezzia.]

Meanwhile, the corsairs, who had taken the ship wherein Madam Beritola came to Ponza, but had left herself, as being unseen of them, betook themselves with all the other folk to Genoa, where, the booty coming to be shared among the owners of the galley, it chanced that the nurse and the two children fell, amongst other things, to the lot of a certain Messer Guasparrino d'Oria,[107] who sent them all three to his mansion, to be there employed as slaves about the service of the house. The nurse, afflicted beyond measure at the loss of her mistress and at the wretched condition where into she found herself and the two children fallen, wept long and sore; but, for that, albeit a poor woman, she was discreet and well-advised, when she saw that tears availed nothing and that she was become a slave together with them, she first comforted herself as best she might and after, considering whither they were come, she bethought herself that, should the two children be known, they might lightly chance to suffer hindrance; wherefore, hoping withal that, sooner or later fortune might change and they, an they lived, regain their lost estate, she resolved to discover to no one who they were, until she should see occasion therefor, and told all who asked her thereof that they were her sons. The elder she named, not Giusfredi, but Giannotto di Procida (the name of the younger she cared not to change), and explained to him, with the utmost diligence, why she had changed his name, showing him in what peril he might be, an he were known. This she set out to him not once, but many and many a time, and the boy, who was quick of wit, punctually obeyed the enjoinment of his discreet nurse.

[Footnote 107: More familiar to modern ears as Doria.]

Accordingly, the two boys and their nurse abode patiently in Messer Guasparrino's house several years, ill-clad and worse shod and employed about the meanest offices. But Giannotto, who was now sixteen years of age, and had more spirit than pertained to a slave, scorning the baseness of a menial condition, embarked on board certain galleys bound for Alexandria and taking leave of Messer Guasparrino's service, journeyed to divers parts, without any wise availing to advance himself. At last some three or four years after his departure from Genoa, being grown a handsome youth and tall of his person and hearing that his father, whom he thought dead, was yet alive, but was kept by King Charles in prison and duresse, he went wandering at a venture, well nigh despairing of fortune, till he came to Lunigiana and there, as chance would have it, took service with Currado Malespina, whom he served with great aptitude and acceptance. And albeit he now and again saw his mother, who was with Currado's lady, he never recognized her nor she him, so much had time changed the one and the other from that which they were used to be, whenas they last set eyes on each other.

Giannotto being, then, in Currado's service, it befell that a daughter of the latter, by name Spina, being left the widow of one Niccolo da Grignano, returned to her father's house and being very fair and agreeable and a girl of little more than sixteen years of age, chanced to cast eyes on Giannotto and he on her, and they became passionately enamoured of each other. Their love was not long without effect and lasted several months ere any was ware thereof. Wherefore, taking overmuch assurance, they began to order themselves with less discretion than behoveth unto matters of this kind, and one day, as they went, the young lady and Giannotto together, through a fair and thickset wood, they pushed on among the trees, leaving the rest of the company behind. Presently, themseeming they had far foregone the others, they laid themselves down to rest in a pleasant place, full of grass and flowers and shut in with trees, and there fell to taking amorous delight one of the other.

In this occupation, the greatness of their delight making the time seem brief to them, albeit they had been there a great while, they were surprised, first by the girl's mother and after by Currado, who, chagrined beyond measure at this sight, without saying aught of the cause, had them both seized by three of his serving-men and carried in bonds to a castle of his and went off, boiling with rage and despite and resolved to put them both to a shameful death. The girl's mother, although sore incensed and holding her daughter worthy of the severest punishment for her default, having by certain words of Currado apprehended his intent towards the culprits and unable to brook this, hastened after her enraged husband and began to beseech him that it would please him not run madly to make himself in his old age the murderer of his own daughter and to soil his hands with the blood of one of his servants, but to find other means of satisfying his wrath, such as to clap them in prison and there let them pine and bewail the fault committed. With these and many other words the pious lady so wrought upon him that she turned his mind from putting them to death and he bade imprison them, each in a place apart, where they should be well guarded and kept with scant victual and much unease, till such time as he should determine farther of them. As he bade, so was it done, and what their life was in duresse and continual tears and in fasts longer than might have behoved unto them, each may picture to himself.

What while Giannotto and Spina abode in this doleful case and had therein already abidden a year's space, unremembered of Currado, it came to pass that King Pedro of Arragon, by the procurement of Messer Gian di Procida, raised the island of Sicily against King Charles and took it from him, whereat Currado, being a Ghibelline,[108] rejoiced exceedingly, Giannotto, hearing of this from one of those who had him in guard, heaved a great sigh and said, 'Ah, woe is me! These fourteen years have I gone ranging beggarlike about the world, looking for nought other than this, which, now that it is come, so I may never again hope for weal, hath found me in a prison whence I have no hope ever to come forth, save dead.' 'How so?' asked the gaoler. 'What doth that concern thee which great kings do to one another? What hast thou to do in Sicily?' Quoth Giannotto, 'My heart is like to burst when I remember me of that which my father erst had to do there, whom, albeit I was but a little child, when I fled thence, yet do I mind me to have been lord thereof, in the lifetime of King Manfred.' 'And who was thy father?' asked the gaoler. 'My father's name,' answered Giannotto, 'I may now safely make known, since I find myself in the peril whereof I was in fear, an I discovered it. He was and is yet, an he live, called Arrighetto Capece, and my name is, not Giannotto, but Giusfredi, and I doubt not a jot, an I were quit of this prison, but I might yet, by returning to Sicily, have very high place there.'

[Footnote 108: The Ghibellines were the supporters of the Papal faction against the Guelphs or adherents of the Emperor Frederick II. of Germany. The cardinal struggle between the two factions took place over the succession to the throne of Naples and Sicily, to which the Pope appointed Charles of Anjou, who overcame and killed the reigning sovereign Manfred, but was himself, through the machinations of the Ghibellines, expelled from Sicily by the celebrated popular rising known as the Sicilian Vespers.]

The honest man, without asking farther, reported Giannotto's words, as first he had occasion, to Currado, who, hearing this,--albeit he feigned to the gaoler to make light of it,--betook himself to Madam Beritola and courteously asked her if she had had by Arrighetto a son named Giusfredi. The lady answered, weeping, that, if the elder of her two sons were alive, he would so be called and would be two-and-twenty years old. Currado, hearing this, concluded that this must be he and bethought himself that, were it so, he might at once do a great mercy and take away his own and his daughter's shame by giving her to Giannotto to wife; wherefore, sending privily for the latter, he particularly examined him touching all his past life and finding, by very manifest tokens, that he was indeed Giusfredi, son of Arrighetto Capece, he said to him, 'Giannotto, thou knowest what and how great is the wrong thou hast done me in the person of my daughter, whereas, I having ever well and friendly entreated thee, it behoved thee, as a servant should, still to study and do for my honour and interest; and many there be who, hadst thou used them like as thou hast used me, would have put thee to a shameful death, the which my clemency brooked not. Now, if it be as thou tellest me, to wit, that thou art the son of a man of condition and of a noble lady, I purpose, an thou thyself be willing, to put an end to thy tribulations and relieving thee from the misery and duresse wherein thou abidest, to reinstate at once thine honour and mine own in their due stead. As thou knowest, Spina, whom thou hast, though after a fashion misbeseeming both thyself and her, taken with love-liking, is a widow and her dowry is both great and good; as for her manners and her father and mother, thou knowest them, and of thy present state I say nothing. Wherefore, an thou will, I purpose that, whereas she hath unlawfully been thy mistress, she shall now lawfully become thy wife and that thou shalt abide here with me and with her, as my very son, so long as it shall please thee.'

Now prison had mortified Giannotto's flesh, but had nothing abated the generous spirit, which he derived from his noble birth, nor yet the entire affection he bore his mistress; and albeit he ardently desired that which Currado proffered him and saw himself in the latter's power, yet no whit did he dissemble of that which the greatness of his soul prompted him to say; wherefore he answered, 'Currado, neither lust of lordship nor greed of gain nor other cause whatever hath ever made me lay snares, traitor-wise, for thy life or thy good. I loved and love thy daughter and still shall love her, for that I hold her worthy of my love, and if I dealt with her less than honourably, in the opinion of the vulgar, my sin was one which still goeth hand in hand with youth and which an you would do away, it behoveth you first do away with youth. Moreover, it is an offence which, would the old but remember them of having been young and measure the defaults of others by their own and their own by those of others, would show less grievous than thou and many others make it; and as a friend, and not as an enemy, I committed it. This that thou profferest me I have still desired and had I thought it should be vouchsafed me, I had long since sought it; and so much the dearer will it now be to me, as my hope thereof was less. If, then, thou have not that intent which thy words denote, feed me not with vain hope; but restore me to prison and there torment me as thou wilt, for, so long as I love Spina, even so, for the love of her, shall I still love thee, whatsoever thou dost with me, and have thee in reverence.'

Currado, hearing this, marvelled and held him great of soul and his love fervent and tendered him therefore the dearer; wherefore, rising to his feet, he embraced him and kissed him and without more delay bade privily bring Spina thither. Accordingly, the lady--who was grown lean and pale and weakly in prison and showed well nigh another than she was wont to be, as on like wise Giannotto another man--being come, the two lovers in Currado's presence with one consent contracted marriage according to our usance. Then, after some days, during which he had let furnish the newly-married pair with all that was necessary or agreeable to them, he deemed it time to gladden their mothers with the good news and accordingly calling his lady and Cavriuola, he said to the latter, 'What would you say, madam, an I should cause you have again your elder son as the husband of one of my daughters?' Whereto she answered, 'Of that I can say to you no otherwhat than that, could I be more beholden to you than I am, I should be so much the more so as you would have restored to me that which is dearer to me than mine own self; and restoring it to me on such wise as you say, you would in some measure re-awaken in me my lost hope.' With this, she held her peace, weeping, and Currado said to his lady, 'And thou, mistress, how wouldst thou take it, were I to present thee with such a son-in-law?' The lady replied, 'Even a common churl, so he pleased you, would please me, let alone one of these,[109] who are men of gentle birth.' 'Then,' said Currado, 'I hope, ere many days, to make you happy women in this.'

[Footnote 109: "i.e." Beritola's sons.]

Accordingly, seeing the two young folk now restored to their former cheer, he clad them sumptuously and said to Giusfredi, 'Were it not dear to thee, over and above thy present joyance, an thou sawest thy mother here?' Whereto he answered, 'I dare not flatter myself that the chagrin of her unhappy chances can have left her so long alive; but, were it indeed so, it were dear to me above all, more by token that methinketh I might yet, by her counsel, avail to recover great part of my estate in Sicily.' Thereupon Currado sent for both the ladies, who came and made much of the newly-wedded wife, no little wondering what happy inspiration it could have been that prompted Currado to such exceeding complaisance as he had shown in joining Giannotto with her in marriage. Madam Beritola, by reason of the words she had heard from Currado, began to consider Giannotto and some remembrance of the boyish lineaments of her son's countenance being by occult virtue awakened in her, without awaiting farther explanation, she ran, open-armed, to cast herself upon his neck, nor did overabounding emotion and maternal joy suffer her to say a word; nay, they so locked up all her senses that she fell into her son's arms, as if dead.

The latter, albeit he was sore amazed, remembering to have many times before seen her in that same castle and never recognized her, nevertheless knew incontinent the maternal odour and blaming himself for his past heedlessness, received her, weeping, in his arms and kissed her tenderly. After awhile, Madam Beritola, being affectionately tended by Currado's lady and Spina and plied both with cold water and other remedies, recalled her strayed senses and embracing her son anew, full of maternal tenderness, with many tears and many tender words, kissed him a thousand times, whilst he all reverently beheld and entreated her. After these joyful and honourable greetings had been thrice or four times repeated, to the no small contentment of the bystanders, and they had related unto each other all that had befallen them, Currado now, to the exceeding satisfaction of all, signified to his friends the new alliance made by him and gave ordinance for a goodly and magnificent entertainment.

Then said Giusfredi to him, 'Currado, you have made me glad of many things and have long honourably entertained my mother; and now, that no whit may remain undone of that which it is in your power to do, I pray you gladden my mother and bride-feast and myself with the presence of my brother, whom Messer Guasparrino d'Oria holdeth in servitude in his house and whom, as I have already told you, he took with me in one of his cruises. Moreover, I would have you send into Sicily one who shall thoroughly inform himself of the state and condition of the country and study to learn what is come of Arrighetto, my father, an he be alive or dead, and if he be alive, in what estate; of all which having fully certified himself, let him return to us.' Giusfredi's request was pleasing to Currado, and without any delay he despatched very discreet persons both to Genoa and to Sicily.

He who went to Genoa there sought out Messer Guasparrino and instantly besought him, on Currado's part, to send him Scacciato and his nurse, orderly recounting to him all his lord's dealings with Giusfredi and his mother. Messer Guasparrino marvelled exceedingly to hear this and said, 'True is it I would do all I may to pleasure Currado, and I have, indeed, these fourteen years had in my house the boy thou seekest and one his mother, both of whom I will gladly send him; but do thou bid him, on my part, beware of lending overmuch credence to the fables of Giannotto, who nowadays styleth himself Giusfredi, for that he is a far greater knave than he deemeth.' So saying, he caused honourably entertain the gentleman and sending privily for the nurse, questioned her shrewdly touching the matter. Now she had heard of the Sicilian revolt and understood Arrighetto to be alive, wherefore, casting off her former fears, she told him everything in order and showed him the reasons that had moved her to do as she had done.

Messer Guasparrino, finding her tale to accord perfectly with that of Currado's messenger, began to give credit to the latter's words and having by one means and another, like a very astute man as he was, made enquiry of the matter and happening hourly upon things that gave him more and more assurance of the fact, took shame to himself of his mean usage of the lad, in amends whereof, knowing what Arrighetto had been and was, he gave him to wife a fair young daughter of his, eleven years of age, with a great dowry. Then, after making a great bride-feast thereon, he embarked with the boy and girl and Currado's messenger and the nurse in a well-armed galliot and betook himself to Lerici, where he was received by Currado and went up, with all his company, to one of the latter's castles, not far removed thence, where there was a great banquet toward.

The mother's joy at seeing her son again and that of the two brothers in each other and of all three in the faithful nurse, the honour done of all to Messer Guasparrino and his daughter and of him to all and the rejoicing of all together with Currado and his lady and children and friends, no words might avail to express; wherefore, ladies, I leave it to you to imagine. Thereunto,[110] that it might be complete, it pleased God the Most High, a most abundant giver, whenas He beginneth, to add the glad news of the life and well-being of Arrighetto Capece; for that, the feast being at its height and the guests, both ladies and men, yet at table for the first service, there came he who had been sent into Sicily and amongst other things, reported of Arrighetto that he, being kept in captivity by King Charles, whenas the revolt against the latter broke out in the land, the folk ran in a fury to the prison and slaying his guards, delivered himself and as a capital enemy of King Charles, made him their captain and followed him to expel and slay the French: wherefore he was become in especial favour with King Pedro,[111] who had reinstated him in all his honours and possessions, and was now in great good case. The messenger added that he had received himself with the utmost honour and had rejoiced with inexpressible joy in the recovery of his wife and son, of whom he had heard nothing since his capture; moreover, he had sent a brigantine for them, with divers gentlemen aboard, who came after him.

[Footnote 110: "i.e." to which general joy.]

[Footnote 111: Pedro of Arragon, son-in-law of Manfred, who, in consequence of the Sicilian Vespers, succeeded Charles d'Anjou as King of Sicily.]

The messenger was received and hearkened with great gladness and rejoicing, whilst Currado, with certain of his friends, set out incontinent to meet the gentlemen who came for Madam Beritola and Giusfredi and welcoming them joyously, introduced them into his banquet, which was not yet half ended. There both the lady and Giusfredi, no less than all the others, beheld them with such joyance that never was heard the like; and the gentlemen, ere they sat down to meat, saluted Currado and his lady on the part of Arrighetto, thanking them, as best they knew and might, for the honour done both to his wife and his son and offering himself to their pleasure,[112] in all that lay in his power. Then, turning to Messer Guasparrino, whose kindness was unlooked for, they avouched themselves most certain that, whenas that which he had done for Scacciato should be known of Arrighetto, the like thanks and yet greater would be rendered him.

[Footnote 112: Or (in modern phrase) putting himself at their disposition.]

Thereafter they banqueted right joyously with the new-made bridegrooms at the bride-feast of the two newly-wedded wives; nor that day alone did Currado entertain his son-in-law and other his kinsmen and friends, but many others. As soon as the rejoicings were somewhat abated, it appearing to Madam Beritola and to Giusfredi and the others that it was time to depart, they took leave with many tears of Currado and his lady and Messer Guasparrino and embarked on board the brigantine, carrying Spina with them; then, setting sail with a fair wind, they came speedily to Sicily, where all alike, both sons and daughters-in-law, were received by Arrighetto in Palermo with such rejoicing as might never be told; and there it is believed that they all lived happily a great while after, in love and thankfulness to God the Most High, as mindful of the benefits received."

THE SEVENTH STORY

[Day the Second]

THE SOLDAN OF BABYLON SENDETH A DAUGHTER OF HIS TO BE MARRIED TO THE KING OF ALGARVE, AND SHE, BY DIVERS CHANCES, IN THE SPACE OF FOUR YEARS COMETH TO THE HANDS OF NINE MEN IN VARIOUS PLACES. ULTIMATELY, BEING RESTORED TO HER FATHER FOR A MAID, SHE GOETH TO THE KING OF ALGARVE TO WIFE, AS FIRST SHE DID

Had Emilia's story been much longer protracted, it is like the compassion had by the young ladies on the misfortunes of Madam Beritola would have brought them to tears; but, an end being now made thereof, it pleased the queen that Pamfilo should follow on with his story, and accordingly he, who was very obedient, began thus, "Uneath, charming ladies, is it for us to know that which is meet for us, for that, as may oftentimes have been seen, many, imagining that, were they but rich, they might avail to live without care and secure, have not only with prayers sought riches of God, but have diligently studied to acquire them, grudging no toil and no peril in the quest, and who,--whereas, before they became enriched, they loved their lives,--once having gotten their desire, have found folk to slay them, for greed of so ample an inheritance. Others of low estate, having, through a thousand perilous battles and the blood of their brethren and their friends, mounted to the summit of kingdoms, thinking in the royal estate to enjoy supreme felicity, without the innumerable cares and alarms whereof they see and feel it full, have learned, at the cost of their lives, that poison is drunken at royal tables in cups of gold. Many there be who have with most ardent appetite desired bodily strength and beauty and divers personal adornments and perceived not that they had desired ill till they found these very gifts a cause to them of death or dolorous life. In fine, not to speak particularly of all the objects of human desire, I dare say that there is not one which can, with entire assurance, be chosen by mortal men as secure