The Tales Of The Heptameron Volume III Part 17

C. (Tale XXVI., Page 143.)

Brantome mentions this tale in both the First and the Fourth Discourse of his _Dames Galantes_. In the former, after contending that all women are naturally inclined to vice--a view which he borrows from the _Roman de la Rose_, and which Pope afterwards re-echoed in the familiar line, "Every woman is at heart a rake"--he proceeds to speak of those who overcome their inclinations and remain virtuous:--

"Of this," says he, "we have a very fine story in the Hundred Tales of the Queen of Navarre; the one in which that worthy Lady of Pampeluna, vicious at heart and by inclination, burning too with love for that handsome Prince, Monsieur d'Avannes, preferred to die consumed by the fire that possessed her rather than seek a remedy for it, as she herself declared in her last words on her deathbed. This wors.h.i.+pful and beautiful lady dealt herself death most iniquitously and unjustly; and as I once heard a worthy man and worthy lady say of this very pa.s.sage, she did really offend against G.o.d, since it was in her power to deliver herself from death; whereas in seeking it and advancing it as she did, she really killed herself. And thus have done many similar to her, who by excessive continence and abstinence have brought about the destruction both of their souls and bodies."--Lalanne's _OEuvres de Brantome_, vol. ix. pp. 209-n.

In the Fourth Discourse of his work, Brantome mentions the case of a "fresh and plump" lady of high repute, who, through love-sickness for one of her admirers, so wasted away that she became seriously alarmed, and for fear of worse resolved to satisfy her pa.s.sion, whereupon she became "plump and beautiful as she had been before."

"I have heard speak," adds Brantome, "of another very great lady, of very joyous humour, and great wit, who fell ill and whose doctor told her that she would never recover unless she yielded to the dictates of nature, whereupon she instantly rejoined: 'Well then, let it be so;' and she and the doctor did as they listed.... One day she said to him: 'It is said everywhere that you have relations with me; but that is all the same to me, since it keeps me in good health... and it shall continue so, as long as may be, since my health depends on it.' These two ladies in no wise resemble that worthy lady of Pampeluna, in the Queen of Navarre's Hundred Tales, who, as I have previously said, fell madly in love with Monsieur d'Avannes, but preferred to hide her flame and nurse it in her burning breast rather than forego her honour. And of this I have heard some worthy ladies and lords discourse, saying that she was a fool, caring but little for the salvation of her soul, since she dealt herself death, when it was in her power to drive death away, at very trifling cost."-Lalanne's _OEuvres de Brantome_, vol. xi. pp. 542-5.

To these extracts we may add that the problem discussed by Brantome, three hundred years ago, is much the same as that which has so largely occupied the attention of modern medical men, namely the great spread of nervous disease and melancholia among women, owing to the unnatural celibacy enforced upon them by the deficiency of husbands.--Ed.

D. (Tale x.x.x., Page 191).

Various French, English and Italian authors have written imitations of this tale, concerning which Dunlop writes as follows in his History of Fiction:--

"The plot of Bandello's thirty-fifth story is the same as that of Horace Walpole's comedy _The Mysterious Mother_, and of the Queen of Navarre's thirtieth tale. The earlier portion will be found also in Masuccio's twenty-third tale: but the second part, relating to the marriage, occurs only in Bandello's work and the _Heptameron_. It is not likely, however, that the French or the Italian novelist borrowed from one another. The tales of Bandello were first published in 1554, and as the Queen of Navarre died in 1549, it is improbable that she ever had an opportunity of seeing them. On the other hand, the work of the Queen was not printed till 1558, nine years after her death, so it is not likely that any part of it was copied by Bandello, whose tales had been edited some years before."

Walpole, it may be mentioned, denied having had any knowledge either of the _Heptameron_ or of Bandello when he wrote _The Mysterious Mother_, which was suggested to him, he declared, by a tale he had heard when very young, of a lady who had waited on Archbishop Tillotson with a story similar to that which is told by Queen Margaret's heroine to the Legate of Avignon. According to Walpole, Tillotson's advice was identical with that given by the Legate.

Dunlop mentions that a tale of this character is given in Byshop's _Blossoms_ (vol. xi.); and other authors whose writings contain similar stories are: Giovani Brevio, _Rime e Prose vulgari_, Roma, 1545 (Novella iv.); Desfontaine's _L'Inceste innocent, histoire veritable_, Paris, 1644 5 Tommaso Grappulo, or Grappolino, _Il Convito Borghesiano_, Londra, 1800 (Novella vii.); Luther, _Colloquia Mens alia_ (article on auricular confession); and Masuccio de Solerac, _Novellino_, Ginevra, 1765 (Novella xxiii.).

Curiously enough, Bandello declares that the story was related to him by a lady of Navarre (Queen Margaret?) as having occurred in that country, while Julio de Medrano, a Spanish author of the sixteenth century, a.s.serts that it was told to him in the Bourbonnais as being actual fact, and that he positively saw the house where the lady's son and his wife resided; but on the other hand we find the tale related, in its broad lines, in _Amadis de Gaule_ as being an old-time legend, and in proof of this, it figures in an ancient French poem of the life of St. Gregory, the MS. of which still exists at Tours, and was printed in 1854.

In support of the theory that the tale is based on actual fact, the following pa.s.sage from Millin's _Antiquites Nationales_ (vol. iii. f.

xxviii. p. 6) is quoted--

"In the middle of the nave of the collegial church of Ecouis, in the cross aisle, was found a white marble slab on which was inscribed this epitaph:--

"h.o.r.e lies the child, here lies the father, Here lies the sister, here lies the brother, Here lie the wife and the husband, Yet there are but two bodies here."

"The tradition is that a son of Madame d'ecouis had by his mother, without knowing her or being recognised by her, a daughter named Cecilia, whom he afterwards married in Lorraine, she then being in the service of the d.u.c.h.ess of Bar. Thus Cecilia was at one and the same time her husband's daughter, sister and wife. They were interred together in the same grave at ecouis in 1512."

According to Millin, a similar tradition will be found with variations in different parts of France. For instance, at the church of Alincourt, a village between Amiens and Abbeville, there was to be seen in Millin's time an epitaph running as follows:--

"Here lies the son, here lies the mother, Here lies the daughter with the father; Here lies the sister, here lies the brother, Here lie the wife and the husband; And there are only three bodies here."

Gaspard Meturas, it may be added, gives the same epitaph in his _Hortus Epitaphiomm Selectorum_, issued in 1648, but declares that it is to be found at Clermont in Auvergne--a long way from Amiens--and explains it by saying that the mother engendered her husband by intercourse with her own father; whence it follows that he was at the same time her husband, son and brother.--L. M. and Ed.

End of vol. III.