And so, young ladies, if you stand in need of God’s grace, see that you learn to put the devil back in Hell, for it is greatly to His liking and pleasurable to the parties concerned, and a great deal of good can arise and flow in the process.
* * *
So aptly and cleverly worded did Dioneo’s tale appear to the virtuous ladies, that they shook with mirth a thousand times or more. And when he had brought it to a close, the queen, acknowledging the end of her sovereignty, removed the laurel from her head and placed it very gracefully on Filostrato’s, saying:
‘Now we shall discover whether the wolf can fare any better at leading the sheep than the sheep have fared in leading the wolves.’
On hearing this, Filostrato laughed and said: ‘Had you listened to me, the wolves would have taught the sheep by now to put the devil back in Hell, no less skilfully than Rustico taught Alibech. But you have not exactly been behaving like sheep, and therefore you must not describe us as wolves. However, you have placed the kingdom in my hands, and I shall govern it as well as I am able.’
‘Allow me to tell you, Filostrato,’ replied Neifile, ‘that if you men had tried to teach us anything of the sort, you might have learned some sense from us, as Masetto did from the nuns, and retrieved the use of your tongues when your bones were rattling from exhaustion.’
On perceiving that the ladies had as many scythes as he had arrows, Filostrato abandoned his jesting and turned to the business of ruling his kingdom. Summoning the steward, he asked him to explain how matters stood, after which he discreetly gave him his instructions, consisting of what he thought would be appropriate and agreeable to the company as a whole. He then turned to the ladies, saying:
‘Charming ladies, ever since I was able to distinguish good from evil, it has been my unhappy lot, owing to the beauty of one of your number, to find myself perpetually enslaved to Love. I have humbly and obediently followed all of his rules to the very best of my ability, only to find that I have invariably been forsaken to make way for another. Things have gone from bad to worse for me, and I do not suppose they will improve to my dying day. I therefore decree that the subject of our discussions for the morrow should be none other than the one which applies most closely to myself, namely, those whose love ended unhappily. For my part, I expect my own love to have a thoroughly unhappy ending, nor was it for any other reason that I was given (by one who knew what he was talking about) the name by which you address me.’1 And having uttered these words, he rose to his feet and dismissed them all till suppertime.
The garden was so lovely and delectable, that none of them chose to stray beyond its confines in search of greater pleasure in other parts. On the contrary, once the sun was now much cooler and no longer made hunting a chore, some of the ladies set off in pursuit of the hares and roebucks and other animals in the garden, that had been startling them by leaping a hundred times or more into their midst as they sat and talked. Dioneo and Fiammetta began to sing a song about Messer Guiglielmo and the Lady of Vergiú,2 whilst Filomena and Panfilo settled down to a game of chess. So intently were they all engaged upon their several activities, that the time passed by unnoticed, and when the hour of supper came, it caught them unawares. The tables were then placed round the edge of the beautiful fountain, and there, to their immense delight, they supped in the cool of the evening.
No sooner had the tables been removed than Filostrato, wishing to follow the same path that the ladies crowned before him had taken, called upon Lauretta to dance and sing them a song.
‘My lord,’ she said, ‘the only songs I know are the ones I have composed myself, and of those I remember, none is especially apt for so merry a gathering as this. But if you would like me to sing you one, I will gladly oblige.’
‘Nothing of yours could be other than pleasing and beautiful,’ replied the king. ‘Sing it, therefore, exactly as you wrote it.’
And so, in mellifluous but somewhat plaintive tones, Lauretta began as follows, and the other ladies repeated the refrain after each verse:
‘None has need for lamentation
More than have I
Who, alas, all sick for love
In vain do sigh.
‘He who moves the stars and heavens3
Decreed me at my birth
Light, lovely, graceful, fair to see,
To show men here on earth
Some sign of that eternal grace
That shines for ever in His face.
But I went all unprized
Because of men’s unknowing
And mortal imperfection
Spurned and despised!
‘One man once loved me dearly.
In his embrace
He held me, and in all his thoughts
I held high place.
My eyes with love inflamed him
And all my time I spent,
Which flew by all so lightly,
In tender blandishment.
But now I am forsaken;
From me, alas, he’s taken.
‘And now there came before me
A youth all proud and vain
Though noble reputation
Gave him a valiant name.
He took me, and false fancies,
Alas for me!
Made him a jealous gaoler:
Gone liberty!
And I, who came to earth
To bring mankind delight
Learned to despair, almost,
Gone all my mirth!
‘I curse my wretched fate
When I agreed
To change to wedding clothes
From widow’s weeds.
Though they were dark, perhaps,
My life was fair; but now
I live a weary life,
With far less honour, too.
Oh cursed wedding-tie!
Before I took those vows
That brought me to this pass
Would God had let me die!
‘Oh, sweetest love, with whom
I once was so content!
From where you stand, with Him
To whom our souls are sent,
Ah, spare some pity for me
For I cannot remove
Your memory which burns me
With all the pain of love!
Ah, pray that I may soon return
To those sweet climes for which I yearn!’
Here Lauretta ended her song, to which all had listened raptly and construed in different ways. There were those who took it, in the Milanese fashion,4 to imply that a good fat pig was better than a comely wench. But others gave it a loftier, more subtle and truer meaning, which this is not the moment to expound.
The king then called for lighted torches to be set at regular intervals amongst the lawns and flowerbeds, and at his behest, Lauretta’s song was followed by many others until every star that had risen was beginning its descent, when, thinking it time for them all to retire, he bade them goodnight and sent them away to their various rooms.
Here ends the Third Day of the Decameron
FOURTH DAY
Here begins the Fourth Day, wherein, under the rule of Filo-strato, the discussion turns upon those whose love ended unhappily.
Dearest ladies, both from what I have heard on the lips of the wise, and from what I have frequently read and observed for myself, I always assumed that only lofty towers and the highest summits of trees could be assailed by Envy’s fiery and impetuous blast;1 but I find that I was mistaken. In the course of my lifelong efforts to escape the fierce onslaught of those turbulent winds, I have always made a point of going quietly and unseen about my affairs, not only keeping to the lowlands but occasionally directing my steps through the deepest of deep valleys. This can very easily be confirmed by anyone casting an eye over these little stories of mine, which bear no title2 and which I have written, not only in the Florentine vernacular and in prose, but in the most homely and unassuming style3 it is possible to imagine. Yet in spite of all this, I have been unab
le to avoid being violently shaken and almost uprooted by those very winds, and was nearly torn to pieces by envy. And thus I can most readily appreciate the truth of the wise men’s saying, that in the affairs of this world, poverty alone is without envy.4
Judicious ladies, there are those who have said, after reading these tales, that I am altogether too fond of you, that it is unseemly for me to take so much delight in entertaining and consoling you, and, what is apparently worse, in singing your praises as I do. Others, laying claim to greater profundity, have said that it is not good for a man of my age to engage in such pursuits as discussing the ways of women and providing for their pleasure. And others, showing deep concern for my renown, say that I would be better advised to remain with the Muses in Parnassus, than to fritter away my time in your company.
Moreover, there are those who, prompted more by spitefulness than common sense, have said that I would be better employed in earning myself a good meal than in going hungry for the sake of producing nonsense of this sort. And finally there are those who, in order to belittle my efforts, endeavour to prove that my versions of the stories I have told are not consistent with the facts.
By gusts of such a kind as these, then, by teeth thus sharp and cruel, distinguished ladies, am I buffeted, battered, and pierced to the very quick whilst I soldier on in your service. As God is my witness, I take it all calmly and coolly; and though I need no one but you to defend me, I do not intend, all the same, to spare my own energies. On the contrary, without replying as fully as I ought, I shall proceed forthwith to offer a simple answer to these allegations. For I have not yet completed a third of my task, and since my critics are already so numerous and presumptuous, I can only suppose that unless they are discredited now, they could multiply so alarmingly before I reached the end that the tiniest effort on their part would be sufficient to demolish me. And your own influence, considerable though it may be, would be powerless to prevent them.
But before replying to any of my critics, I should like to strengthen my case by recounting, not a complete story5 (for otherwise it might appear that I was attempting to equate my own tales with those of that select company I have been telling you about), but a part of one, so that its very incompleteness will set it apart from the others. For the benefit of my assailants, then, I say that some time ago, there lived in our city a man called Filippo Balducci,6 who despite his lowly condition was as prosperous, knowledgeable, and capable a fellow as you could ever wish to meet. He was deeply in love with the lady who was his wife, and since she fully reciprocated his love, their marriage was peaceful, and they went out of their way to make each other’s lives completely happy.
Now it so happened, as it happens to us all eventually, that the good lady departed this life, leaving nothing of herself to Filippo but their only son, who was then about two years old.
No man was ever more sorely distressed by the loss of the thing he loved than Filippo by the death of his wife. On finding himself bereft of the companion he adored, he firmly resolved to withdraw from the world and devote his life to the service of God, taking his little son with him. He therefore gave all he possessed to charity, and made his way forthwith to the slopes of Mount Asinaio,7 where he installed himself in a tiny little cave with his son, fasting and praying and living on alms. At all times, he took very great care not to let him see any worldly things, or even to mention their existence, lest they should distract him from his devotions. On the contrary, he was forever telling him about the glory of the life eternal, of God, and of the Saints, and all he taught him was to pray devoutly. He kept this up for a number of years, never permitting the boy to leave the cave or to see any living thing except for his father.
Every so often, the good man came to Florence, where various kindly people supplied him with things he needed, and then he returned to his cave. But one day, his son, who by this time was eighteen years old, happened to ask Filippo, who had reached a ripe old age, where he was going. Filippo told him that he was going to Florence, whereupon the youth said:
‘Father, you are an old man now, and not as strong as you used to be. Why not take me with you on one of your excursions to Florence, introduce me to those charitable and devout people, and let me meet your friends? I am young, and stronger than you are, and if you do as I suggest, in future you’ll be able to send me to Florence whenever we need anything, and you can stay here.’
On reflecting that this son of his was now grown up and no longer likely to be attracted to worldly things because he was so inured to the service of God, the worthy man said to himself: ‘The fellow’s talking sense.’ And since he had to go to Florence anyway, he took him with him.
When the young man saw the palaces, the houses, the churches and all the other things that meet the eye in such profusion throughout the city, he could not recall ever having seen such objects before and was filled with amazement. He questioned his father about many of them and asked him what they were called.
Once his father had answered one of his questions, his curiosity was satisfied and he went on to ask about something else. And so they went along, with the son asking questions and the father replying, until they chanced upon a party of elegantly dressed and beautiful young ladies, who were coming away from a wedding; and no sooner did the young man see them, than he asked his father what they were.
‘My son,’ replied his father, ‘keep your eyes fixed on the ground and don’t look at them, for they are evil.’
‘But what are they called, father?’ inquired his son.
Not wishing to arouse any idle longings in the young man’s breast, his father avoided calling them by their real name, and instead of telling him that they were women, he said:
‘They are called goslings.’8
Now, the extraordinary thing about it was that the young man, who had never set eyes on one of these objects before, took no further interest in the palaces, the oxen, the horses, the asses, the money, or any of the other things he had encountered, and promptly replied:
‘Oh, father, do please get me one of those goslings.’
‘Alas, my son, hold your tongue,’ said his father. ‘I tell you they are evil.’
‘Do you mean to say evil looks like this?’
‘Yes.’
‘You can say what you like, father, but I don’t see anything evil about them. As far as I am concerned, I don’t think I have ever in my whole life seen anything so pretty or attractive. They are more beautiful than the painted angels that you have taken me to see so often. O alas! if you have any concern for my welfare, do make it possible for us to take one of these goslings back with us, and I will pop things into its bill.’
‘Certainly not,’ said his father. ‘Their bills are not where you think, and require a special sort of diet.’ But no sooner had he spoken than he realized that his wits were no match for Nature, and regretted having brought the boy to Florence in the first place.
But I have no desire to carry this tale any further, and I shall now direct my attention to the people for whose ears it was intended.
As you will recall, young ladies, some of my critics claim that it is wrong of me to take so much trouble to please you, and that I am altogether too fond of you. To these charges I openly plead guilty: it is quite true that I am fond of you and that I strive to please you. But what, may I ask, do they find so surprising about it, when you consider that a young man who had been nurtured and reared within the confines of a tiny cave on a bleak and lonely mountainside, with no other companion except his father, no sooner caught sight of you than all his desires, all his curiosity, all the leanings of his affection were centred upon you, and you alone? Nor, delectable ladies, was he yet aware of the amorous kisses, the sweet caresses, and the blissful embraces that you so often bestow upon us, for a man has merely to fix his eyes upon you to be captivated by your graceful elegance, your endearing charm, and your enchanting beauty, to say nothing of your womanly decorum.
Am I to be abused by these people, t
hen, am I to be mauled and mangled for liking you and striving to please you, when Heaven has given me a body with which to love you and when my soul has been pledged to you since childhood because of the light that gleams in your eyes, the honeyed sounds that issue from your lips, and the flames that are kindled by your sighs of tender compassion? When you consider that even an apprentice hermit, a witless youth who was more of a wild animal than a human being, liked you better than anything he had ever seen, it is perfectly clear that those who criticize me on these grounds are people who, being ignorant of the strength and pleasure of natural affection, neither love you nor desire your love, and they are not worth bothering about.
As for those who keep harping on about my age, they are clearly unaware of the fact that although the leek’s head9 is white, it has a green tail. But joking apart, all I would say to them is that even if I live to be a hundred, I shall never feel any compunction in striving to please the ones who were so greatly honoured, and whose beauty was so much admired, by Guido Cavalcanti and Dante Alighieri in their old age, and by Cino da Pistoia10 in his dotage. And but for the fact that I would be transgressing the normal bounds of polite debate, I would invoke the aid of history-books and show they are filled with examples from antiquity of outstanding men, who, in their declining years, strove with might and main to give pleasure to the ladies. If my critics are ignorant of this, let them go and repair the gaps in their knowledge.
As for my staying with the Muses in Parnassus, I fully concede the soundness of this advice, but all the same one cannot actually live with the Muses, any more than they can live with us. And if, when he strays from their company, a man takes pleasure in seeing that which resembles them, this is no reason for reproaching him. The Muses are ladies, and although ladies do not rank as highly as Muses, nevertheless they resemble them at first sight, and hence it is natural, if only for this reason, that I should be fond of them. Moreover, ladies have caused me to compose a thousand lines of poetry in the course of my life, whereas the Muses never caused me to write any at all. It is true that they have helped me, and shown me how to write; and it is possible that they have been looking over my shoulder several times in the writing of these tales, however unassuming they may be, perhaps because they acknowledge and respect the affinity between the ladies and themselves. And so, in composing these stories, I am not straying as far from Mount Parnassus or from the Muses as many people might be led to believe.
Tales From the Decameron of Giovanni Boccaccio Page 50