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Madame Oisille rises early to meditate on Scripture. When it comes time for their lesson, some have excused themselves to sleep in. As they trickle in, Oisille finds the perfect passage to reproach the group without driving them away, and Parlamente admits she felt shameful for missing part of the lesson but happy to have caught up on sleep and received such a strong Scripture lesson. Hircan gloats that his wife chose him over God and then chooses Geburon to start the day.
Story 31 takes place in the lands of Emperor Maximilian of Austria, where a gentleman becomes very close to a Franciscan friar from a well-respected monastery. This friar essentially joins the household and falls in love with the gentleman’s wife. One day when the husband is away, the friar begins eliminating the maids and servants by cutting their throats, and when the lady finally discovers the gruesome murders, the friar kidnaps the woman, disguising her as a friar, and begins to ride away with her. She wisely decides “to pretend to obey him, as much to save her life as to gain time, in the hope that her husband would return” (327). They pass the husband on the road, and his servant recognizes the wife and follows them going the opposite direction. When he is attacked and killed by the friar, the husband intervenes and is almost killed himself but overpowers the friar and subdues him with the help of his wife. They bring him before the court of the Emperor of Flanders, where he confesses, and it is discovered that his monastery has long been abducting women and girls by this same violent method. The women are rescued, and the friars are locked inside the monastery, which is burned to the ground as a monument to the crime.
Story 32 follows an experience of Bernage, the Seigneur of Sivray, who is traveling in Germany at the behest of King Charles VIII. When he stays overnight in a castle, he witnesses a strange scene: The hosting gentleman’s wife, whose hair is short, wears only black and dines quietly by herself at the end of the table. She eats very little and is only allowed to drink from a cup made of a skull, after which she returns to a room behind a tapestry. Bernage learns that the husband discovered his wife having a love affair with a younger man in the household. As punishment for the wife, he killed her lover and decided “to lock her up in the very room where she used to go to wallow in her pleasures” (332) along with the lover’s skeleton. He serves her drink from the lover’s skull as a constant reminder: “Thus when she takes dinner and supper she sees the two things that must distress her most, her living enemy and her dead lover, and all by her own sin” (333). Bernage meets the woman in her room and, before leaving the next day, encourages the gentleman to forgive his wife, who seems genuinely remorseful. For the sake of his lineage, the husband eventually forgives the woman, and they have many children together.
In Story 23, a girl living an austere life near Cognac is found to be pregnant, though she is still a virgin. When the local people begin to treat her as a second Virgin Mary, Count Charles of Angoulême, father of the future King Francis I, sends two of his men to investigate. They are present when the parish priest, who is the girl’s brother, interrogates her publicly while serving her communion. She swears she is a virgin and that no man has touched her any more than her own brother. The men, convinced her oath is true, relate this to the Count, who sees through her play on words and correctly guesses the baby is her brother’s. He has the priest thrown into prison, where he confesses. Once the baby is born, the brother and sister are burnt at the stake.
Story 34 takes place in a small village where two traveling Franciscan friars are staying at a butcher’s house. They listen in on their host that evening, and when the butcher speaks of slaughtering his pigs the next day, he calls them “our little friars” (341), and the eavesdropping friars misunderstand him. They panic, thinking he is planning to murder them. Their door is locked, so they jump out the window one by one; the younger one runs off without incident, while the other, who is heavier, hurts his leg and crawls into the pigsty to hide. When the butcher comes the next morning to slaughter his pig, the friar crawls out begging for mercy, and the butcher and his wife are just as terrified. Everyone has a good laugh, and the butcher dresses the friar’s wounded leg.
In Story 35, a Spanish lady in the town of Pamplona falls in love with a Franciscan friar giving a sermon on Ash Wednesday. She begins to write to him, but her letters are intercepted by her husband, who then writes back in the voice of the friar. After Easter, the wife and “friar” set a time for a tryst, and the husband borrows the friar’s frock, comes to her room, and begins to beat her, shouting “Temptation! Temptation! Temptation!” (349). The next day she is healing in bed and her husband invites the friar to dinner, then asks him to heal her of being possessed by the devil. When he leaves them alone together, she screams and bites at him, terrified of him, while the friar believes he is exorcizing a demon. The husband is content with his punishment, and the wife comes to hate her folly, thereafter devoting herself to him.
In Story 36, the president of the Parliament of Grenoble hears from his servant that his wife is having an affair with a young clerk named Nicolas. Being a prudent man, he awaits evidence before believing the story. When the servant notifies him that Nicolas is in the bedroom with his wife, the husband enters and discovers the couple, but he does not want to shame his house, saying, “I do not wish to see my household dishonored or the daughters I have had by you disadvantaged” (354). To salvage the situation, he hides Nicolas in a side room and then invites the servant into the room. When the servant cannot find Nicolas, the husband berates him for falsely accusing his wife of infidelity and dismisses him with five to six years’ wages (as he was a good servant). Not long after, he scares Nicolas into leaving town and covertly poisons his wife with herbs from their garden, thus avenging himself and preserving the honor of his family.
Story 37 tells of a wife whose husband begins to leave her at night to sleep with a chambermaid after many happy years together. At first the wife despairs, but when implored to think of their children, she rallies and decides to confront the problem. One night, she finds her husband “in an obscure closet asleep in bed with the ugliest, dirtiest and foulest chambermaid in the house” (359). She sets fire to straw in the middle of the room to give him a scare but realizes it might also kill him. She wakes him up, warning him she may not be able to save him a second time if he continues down this path. He promises to stay true, and they live together happily.
In Story 38, set in Tours, a bourgeois woman discovers that her husband has been having an affair with a woman who farms his land. Every time he comes home from visiting her, he has a terrible cold, so the wife, who cares deeply for her husband, goes to visit this farm. She finds it in terrible shape, “so cold, dirty and ill-kept that she felt sorry for him” (362), and she outfits the place with all the finery her husband enjoys. When her husband visits his lover, he is surprised to see her humble place so well appointed, and she admits to him that his wife did it and asked her to take care of him. He ends the affair and returns to his wife to live in harmony.
In Story 39, the Seigneur de Grignols, a knight of the Queen of France, returns home to find his wife living in a neighboring estate because their residence is haunted by a ghost. The Seigneur de Grignols decides to test this by sleeping in the house, and during the night he is awakened by a hard slap and is tormented by moving furniture and strange voices. He is “more worried about losing sleep than about the ghost” (365), so the next night he waits until he hears someone approaching him, and when the “ghost” slaps him even harder, he catches the hand and discovers it’s their chambermaid. She confesses she scared his wife away so that she could enjoy the house with her lover, another servant in the house, and this has been ongoing for two years. The Seigneur has them both severely beaten and thrown out of the house.
Story 40 tells of the sister of the Comte de Jossebelin (Rolandine’s father), who, despite being beautiful, has not married due to her brother’s possessiveness. She falls in love with a young gentleman who has been part of the household since their childhood, and since the brother often remarks “that he only wished that the young gentleman was from as good a family as she” (368), the two decide to secretly elope, believing the brother will forgive them, since, “Those blinded by love believe what they wish to believe” (368). Eventually someone discovers them and tells the brother, who catches them in bed together. The husband flees by the window, while the sister begs for his life, admitting he is now her husband. The Comte is filled with rage and orders the guards to kill him, and with that done, the sister begs him to kill her as well. Once the Comte calms down, he regrets murdering his sister’s husband, but to avoid her revenge, he shuts her up in a castle built in the middle of the forest. There she stays, refusing his later offer to allow her to remarry, until she dies. The Comte’s family members all die miserably, except Rolandine, who inherits the castle and estate.
Following Story 40, the group discusses marriage in depth, with all agreeing that they have enjoyed happy marriages. They retire after telling stories of their respective courtships, with the married couples not sleeping much that evening.
The theme of temperance and moderation given at the end of day three begins day four—although some couples sleep in, they also gain inspiration from what they catch of Oisille’s Scripture lesson, enjoying both rest and spiritual nourishment. This start contributes to a general theme for the day of virtuous women who win over their husbands and prudent men who preserve their family’s honor.
Story 31 is an extremely violent story told to illustrate the danger of “love when it is founded on vice” (329). Naturally, the “love” of a friar, who has devoted his life to God, for another man’s wife is considered sinful. This sin is multiplied when it is discovered to be part of a greater plot on the part of the monastery to obtain and imprison women. The punishment—burning the monks and monastery to the ground—is devoid of mercy. While the story naturally criticizes the Franciscans for a perceived perversion of love, the question of love arises in the group as they ask, can we even consider this love, or is it simple cruelty?
The following tale, Story 32, addresses this question in a different way, showing the power of love and forgiveness despite severe consequences. The husband loves his wife, but because of his heartbreak, he is driven to similarly violent and perversely macabre actions, putting his wife through heartbreaking and humiliating punishment. However, as Ennasuite notes, despite the cruelty of the punishment, by not murdering his wife he gives her the time to amend her sins. Indeed, when Bernage urges him to forgive her, reminding him he is childless and has his lineage and family house to consider, the gentleman sees reason is capable of forgiveness and reconciliation, and his family line is preserved.
The harsh punishment of Story 33 reflects the gravity of rhetorical tricks perpetrated by the clergy. Here, the greater infraction is not necessarily incest; it is the deliberate fraud of the priest and his sister, both of whom pretend to be austere and pious while duping the townsfolk into believing it’s the second coming of Christ. The brother counsels his sister on exactly how to hide the truth through rhetoric, as she speaks the oath while taking unconsecrated bread: “I take the body of Our Lord present here, before you, Messieurs, and before you my brother, to my damnation, if ever a man touched me any more than you” (338). However, the shrewd Count can see through their deliberate use of rhetoric to get at the truth, undermining their attempt to fool the faithful.
Story 34 is a short and humorous tale told to demonstrate the danger of a misunderstanding but delivered in a humorous way that mimics the fabliaux. The criticism falls on those who listen to other’s secrets, for while the clergy are known to take confession, the act is done in the proper time and place. Here, they are listening in on the husband and wife in their bedroom, essentially invading their most intimate space.
After a discussion on the importance of controlling the emotions following Story 34, the Stories 35 and 36 demonstrate how powerful doing so can be. While the husband in Story 35 is outraged to discover his wife is in love with the friar, he “disguised his anger” to execute a flawless plan that punishes his wife, stops her amorous feelings for the friar, and does so without her knowledge (347). The plan also restores her love for him. He could have accomplished none of this accomplished if he had lost control of his reaction. In Story 36, the husband is in a position of authority and “a prudent man” (353), focused on the more important problem of the family honor that is threatened by infidelity than his own pride. Indeed, thinking quickly, he devises a plan that hides the affair but allows him to also attain his revenge on his wife and her lover, with no one the wiser. In both cases, calm reflection and tempered anger allow the men to exact revenge and protect their family’s honor.
Like the previous two stories, Story 37 demonstrates how a woman preserves her family despite her husband’s infidelity but also the power of the woman’s faith in God, which sustains her through the heartbreak. She uses the metaphors of being cleansed by water and by fire to describe spiritual cleansing—the former only cleanses the outside while the inside rots, and the latter destroys the sin but can be all-consuming. Story 38 continues with this theme, as the lady is able to convince her husband to return to her through acts of love rather than acts of vengeance. These tales uphold the view that women are motivated by love, and they are more effective in winning back their husbands when their actions are guided by and rooted in love. As Oisille observes, “she was so purified by divine love that her sole concern was to save her husband’s soul” (363). This idea develops in opposition to the previous tales, where men succeed by controlling their emotions but exacting vengeance to protect their pride.
Prudence and courage are the dominant themes of the ghost Story of 39. Here, a brave knight, not one to be spooked by phantoms, is able to reclaim his house through good sense despite the girl’s cunning. Linking to similar stories of the fourth day, this tale illustrates how men can best use their intellect to restore the family home.
After so many positive examples of men outsmarting their foes, Story 40 ends the day with a tale that illustrates how an irrational man can undermine his own family’s health and happiness. This story is also in dialogue with Story 21, where the Comte also refuses Rolandine her marriage, locking her up in the same castle. The Comte’s possessiveness triggers the crisis in each tale and, along with an explosion of rage that drives him to murder his sister’s husband, ends up destroying almost his entire family line. Only his Rolandine, who finally pushes him to relent from his hardline refusal of marriage, finds happiness in the end, but not without enduring his wrath.
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