Chapter XXVII: Conclusion (4)

[367] Castiglione got Bembo to revise the speeches he attributed to him.

[368] The Spanish _canzone_, inserted by Lucretia Borgia in her letters to Bembo, are perhaps not her own.

[369] [Her librarian.]

[370] Castiglione, that arbiter of taste, devotes six pages of excellent Latin distiches to dissuade his lady from going to the sea-baths. He gives a charming description of the sea monsters which advance towards the girls, not only to fling them as food to the fishes, but to get them into their embrace, and so on. “Let us go rather,” he sighs, “towards the gentle river, in the thick shade, among the flowers. Perfumed, crowned with our favourite colours, we will let the water lave thy snowy feet, ... the zephyr will lay bare thy marble flanks.... O, dear soul of mine, the woodland gods will feel the sting of my love, the very water of the river will boil with my flame: let no one know whither we bend our steps! The crowd strips rocks and woods of their charm.... Let young scatterbrains go to the sea. We will be mum about the place whereto we are bound. And if on the billows thou hearest a murmur, ah! my love, at once bury thy head in my breast!”

[371] Virgil was much out of fashion, though translations are occasionally to be met with.

[372] [A poet of Mantua (1498-1560), writer of extremely free verse on monks and women.]

[373] [_I.e._ the Doubtful.]

[374]

Young Maupas’ sparrow—he is dead, alack!
Fair maids, lament him.
A thing unfeathered save upon his back
Hath slain and rent him.
Ye know the rogue—that froward wight
Called Love hath done it out of spite,
For when the mistress ’scaped his arrow,
He turned about and slew the sparrow.

[375] [Lemaire de Belges wrote an elegiac poem on _L’amant vert_, Margaret’s parrot. A charming poem with the title _Vert-Vert_ was written by Gresset, a contemporary of Voltaire, recounting the burlesque story of a parrot which had been the pet of a convent.]

[376]

Mon Dieu, quel plaisir c’estoit,
Quand Peloton se grattoit,
Faisant tinter sa sonnette,
Avec sa teste folette!
Quel plaisir, quand Peloton
Cheminoit sur un baston,
Ou, coifé d’un petit linge,
Assis comme un petit singe,
Se tenoit, mignardelet,
D’un maintien damoiselet!
Ou, sur les pieds de derrière,
Portant la pique guerrière,
Marchoit d’un front asseuré
Avec un pas mesuré.

[Gad, how pleasant ’twas to see
Fluffy scratching prettily,
Making with his silky pate
Toy-bells tintinnabulate!
And what fun to see him ride
On a hobby-horse astride,
Or, bedight in tiny cape,
Squatting like a little ape,
Posing like a proper squire,
Spruce and dainty in attire;
On hind legs erect, perchance,
Shouldering a martial lance,
Marching at a measured pace,
Full assurance in his face.]

[377] [The French adapter of _Sandford and Merton_, etc.; known as the Friend of Children.]

[378] [Alluding to his forename Angelo.]

[379] In 1500, in the village of Auvilliers in Normandy, a girl of fourteen named Jeanne la Fournette, as skilled in Latin as the parish parson, sang the Tenebrae in church.

[380] “Verse is the clarion, prose the sword.” (L. Veuillot.)

[381] “Gli Italiani, col lor saper lettere, haver mostrato poco valer nell’ arme, da un tempo in qua.” (Castiglione.) [The Italians, with their knowledge of letters, have shown little worth in arms at any time.]

[382] [The popularity of the _Ship of Fools_ was partly due to its admirable woodcuts, which are of quite extraordinary excellence, and much more amusing than the text.]

[383] Hütten. Though he is joking, Hütten pretty faithfully represents the opinions of a part of Germany, which did not perceive his sarcasm.

[384] [Verses by Héroët and La Borderie appeared in _Opuscules d’amour_, Lyons, 1547. Héroët’s _Parfaite Amie_ is a lady who, having lost her lover, is content to await a spiritual union in a better world. La Borderie’s _Amie de Cour_ is a lady of quite contrary proclivities.]

[385] In 1546 Delahaye, sometime printer of Alençon, now blossomed into ‘Silvius,’ could praise Margaret for the service she had just rendered to the French mind: A coarse Cupid, he said, was reigning when true Love descended from heaven to chase him away, found hostelry with the princess, and “gently settled upon a hedge.” According to him, Margaret had succeeded in ruling the appetites, and in practically introducing philosophic love into poetry.

[386] [The _puy_ was properly a mound or other elevated place on which competitions in poetry and song were held—eisteddfoddi.]

[387] [A racy preacher whose sermons on Brandt’s _Ship of Fools_ were very popular. He preached on “subjects of the day.”]

[388] _Stultifere naves._

[389] Bk. i. cap. li.; bk. iii. cap. v.

[390] One of the peculiarities of the Albigensian heresy was that it developed through the apostleship of women.

[391] With this motto:

Donnez puissance souveraine
Au croissant de France, tel cours
Qu’il vienne jusqu’à lune plaine
Sans jamais entrer en décours.

[All sovereign might do ye bestow
On France’s crescent; let it grow
Till a full moon in heaven it reigns
And never from that glory wanes.]

[392] Bk. ii. cap. xii.

[393] “Platonis, ceterorumque philosophorum, quos omnes errorum magistros ostendimus.”

[394] “Nevertheless it must not be thought, when we make mention of philosophy, that we speak only of that which is learnt in the writings of Plato and other philosophers, for we get also from the philosophy of the Gospel, which is the word of God, the holy and salutary precepts with which Margaret was so well indoctrinated and instructed by her teachers” (Sainte-Marthe’s Funeral Oration).

[395] People still went to witches and “Egyptians” to get antidotes for love, or love philtres, or simply potions for securing good luck. These potions were mischievously used, as morphine is to-day: it was what they called selling the devil in bottles. Rabelais shows us his Pantagruelion: Porta, Cardan, and other grave occultists or physicians have handed down several of the prescriptions then current: opium was generally used to produce delightful dreams; nightshade produced smiling illusions. The principle of love philtres was derived from remote antiquity, and apparently M. Brown-Sequard has borrowed something from them.

[396] For instance, a lady of Blois, attacked with a decline, “bewitched,” it was said, had a mass said at Notre Dame des Aides; then a witch lay full length upon the patient, mumbling her wicked charms. The sick lady was at once cured; it is true that, two months afterwards, she had a relapse and died, but the witch attributed that accident to her own unruly tongue.

[397] Witches were the happy possessors of a number of talents: they cured diseases by amulets or charms; they brought hail and rain; their malign power played with the secrets of kings as well as of families. Two young peasants of Nivernais, stalwart striplings and much in love, one day married two sisters. On the evening of the wedding day, strange to say, the newly-married couples, instead of making love, fell to blows. All at once someone remembered that on the previous Palm Sunday one of the young fellows had refused to give a piece of consecrated boxwood to an old witch in that neighbourhood, and that she had simply said: “You will repent this.” Off they went to the hag, brought her back with them, gave her a warm welcome and a good meal; she relented and allowed one of the men to drink from her glass; he recovered immediately and his wife was satisfied. The other, on the contrary, who had not drunk of the same cup, fell ill; soon he seemed in imminent danger; the witch, when summoned, refused to inconvenience herself a second time: all offers and threats were alike unavailing. The family was in despair, the whole village at its wit’s end. The witch locked herself in; a hole was made in the roof, she was dragged out with her husband and carried off. Arrived at the bedside of the sick man, the husband said: “You are not going to die”; but the woman refused to utter a syllable. Then the rage of the bystanders knew no bounds: men who had been in hiding flung themselves on the malevolent hag as soon as she withdrew, seized her, and flung her into the fire. Others, more merciful or more apprehensive, managed to pull her out, her legs horribly burned, carried her home, and tended her. But the wretched woman, stoically wrapping herself in her pain, shut her door, refused to send to Nevers for a doctor, and after three months of agony died in her obstinate solitude.

[398] [An accomplished lady of the court of Ferrara, who wrote dialogues and Greek verses, married a German physician, and died at twenty-nine.]

[399] [Medieval types of the perfect wife. Clotilde was wife of Clovis I., King of the Franks (475-545); Theodelinde, Queen of the Lombards (died 625). Both converted their husbands to the Christian faith.]

[400]

Le nom de foy et de bonté
A tant mon esprit mesconté,
Que je croy qu’il est en nature
Moins de bons hommes qu’en peinture.

(Melin de Saint-Gelais, in allusion to the order
of St. Francis de Paul, known as _bonhommes_.)

[“Goodness” and “faith” and all such cant
With me find sympathy but scant;
Nature doth fewer good men breed
Than live in pictures: that’s my creed.]

[401] Thus Paul Jove describes the villa on the Lake of Como, in which he wrote his _Elogia_: a villa fanned by gentle breezes, hung on a hillside dominating the lake, so rich in classic memories, so pure, so blue; in the episcopal dining-room, Apollo and the Muses presided; the drawing-room, dedicated to Minerva, contained busts of several great writers of antiquity; thence one passed to the library, then into the Hall of the Sirens, then the Hall of the Three Graces. Large windows opened upon green flower-bedecked mountains, luxuriant valleys, rugged granite peaks, a majestic horizon of eternal snow, and indestructible glaciers, above which hung the beautiful transparent blue sky.

[402] [A conventual order for ladies of rank founded by the repudiated queen of Louis XII.]

[403] “With a cable of love and fidelity welded together, I fasten my barque to a never-yielding rock, to Jesus Christ the living stone, whereby I may at any time return to port.” (Vittoria Colonna.)

[404] All the speakers in the _Heptameron_ begin by taking the communion.

[405] [The moralist who translated Pascal’s _Lettres provinciales_ into Latin, and to some extent continued his influence.]

[406]

[Churches I saw (cries Margaret), rich, beautiful, and old,
And altars deck’d with images of silver and of gold;
My heart was fill’d with pleasure as I heard new strains of song,
And saw the gleaming tapers and the torches pass along,
And heard the merry clash and clang of bells high overhead,
To mortal ears astounding: oh, ’tis heaven below, I said.]

[407] Bonaventure des Périers, Tale 35.

[408] The Bible was much in request. Editions in the vulgar tongue had long been popular in Germany and Italy. Lefèvre d’Etaples, who produced his translation in 1523, had passed his life in expounding the sacred books. In 1514, Charles de Saint-Gelais dedicated to Francis I., while still only a prince, a translation of the Book of Maccabees.

[409]

Les aucunes sont bibliennes
Et le texte très mal exposent:
Jeunes bigottes, anciennes,
Dessus les Evangiles glosent,
Et tout au contraire proposent
De ce qui est à proposer.

(Gringoire, _Les folles Entreprises_.)

[Some are bible-women bold,
And very ill the text expound:
Bigots young and bigots old
Gloss the Gospels round and round,
Preaching doctrine far from sound.]

[410] M. Gebhardt has well characterised this spirit of Italy: “The astonishing intellectual freedom with which Italy treated dogma and discipline; the serenity she was able to preserve in face of the great mystery of life and death; the art she devoted to the reconciliation of faith with rationalism; her dallyings with formal heresy, and the audacities of her mystic imagination: the enthusiasm of love which often carried her up to the loftiest Christian ideal—such was the original religion of Italy”—that of the Renaissance as of the Middle Ages. Alexander II. and Julius II. scandalised everybody beyond the borders of Italy: in Italy, no one.

[411] Tale 34.

[412] [A wealthy _bourgeoise_ who held a literary salon frequented by the Encyclopaedists—Diderot, D’Alembert, and the rest.]

[413] “Grant, I beseech thee, Lord, that by the humility that becomes the creature and by the pride thy greatness demands, I may adore thee always, and that, in the fear thy justice imposes, as in the hope thy clemency justifies, I may live eternally and submit to thee as the Almighty, follow thee as the All-wise, and turn towards thee as towards Perfection and Goodness. I beseech thee, most tender Father, that thy living fire may purify me, thy radiant light illumine me; that this sincere love for thee may profit me in such wise that, never finding let or hindrance in things of this world, I may return to thee in happiness and safety.”

[414]

I have transgresséd all God’s Holy laws;
To stint my story, I except not one.

[415]

Las, tous ces motz ne voulois escouter,
Mais encore je venois à douter
Si c’estoit vous, ou si par adventure
Ce n’estoit rien qu’une simple escripture.

[I would not hear those words, but still
A doubt my wearied soul would fill,
Whether ’twere very you indeed,
Or chance had given me trash to read.]

[416] In her _Comédie sur le trespas du Roy_ the shepherdess Amarissima (that is, she herself) mourns the death of the god Pan; she no longer believes in anything—either human virtue, or human consolations, or even the old-time constancy. She has lost her philosophy! In the end, the Paraclete comes to restore our serenity by the assurance that Pan is tasting Elysian joys in the eternal meadows. At the carnival of Mont-de-Marsan in 1547, the princess, shaking off mournful preoccupations, put another comedy on the stage, in which she brought into opposition a beautiful lady of fashion, a superstitious lady who speaks of death and paradise, and a wise woman who advocates equilibrium of soul and body; then the “Queen of God” (we may guess who she is) upsets it all—the world, superstition, and wisdom—with a philosophic panacea of divine and human love commingled. We shall not be expected, however, to follow Margaret in the meanderings of her thought, nor even in her prayers “of the faithful soul,” or “to Jesus Christ”—earnest appeals to the love and favour and mercy of the Most High, who can save us only by love.

[417] See the close of the _Navire_, a poem devoted to the praise of love and to the glorification of the beauty and virtues of the late king Francis I.

[418]

“Souvienne toy qu’ilz sont nés imparfaitz,
Et que de chair fragile tous sont faitz.”

[Remember that imperfect were they born,
And of frail flesh God’s creatures all are made.]

[419]

“Priez Dieu pour les trespassez,
Dont le retour est incongneu.”

[Pray God for sinners whose return
From Death’s far bourn is all unknown.]

Very few have returned, “the way is long!”

[420] [The architect and sculptor (1400-1469) known as Philaretes, who mingled pagan mythology and Christian legend in his designs for the bronze gates of St. Peter’s, and in his _Treatise, on Architecture_ taught that a true architect should possess all the virtues.]

[421] [The _palinod_ was properly a poem in honour of the Immaculate Conception. Several such poems were recited on a set day, and a prize was awarded to the best.]

[422]

The flesh! ’Tis mortal, fed with mortal food!
Love’s spirit nourishes true hearts and good.

[423] [Author of _De perpetuo in terris gaudio piorum_. Basle, 1558.]

[424] _Heptameron_, Prologue.

[425] This was before Luther, or independently of him. Erasmus pleasantly scoffs at prayers to the Virgin or to St. Christopher, and is convinced that the vows of sailors during a tempest are to be traced simply to paganism, the ancient worship of Venus, “Star of the Seas.” He has glorified the Virgin in cold but elegantly rhetorical verses, in which the Styx, Phlegethon, Helicon, and the Castalian fount proclaim the new spirit. While in former days Louis XI., for the slightest tribulation, struck a medal to the Virgin or went on a pilgrimage, neither Louis XII. nor Francis I., who will not be regarded as Lutherans, had any such idea; in an extreme case, Louis XII. pays his vows direct in the Holy Eucharist. Sannazaro, who remained faithful to the Virgin, declared himself of Spanish descent.

[426] [Disappointed of a cardinalate, he undertook a polemic against the Reformers, but was led to adopt their views. He had met Luther at Wittenberg.]

[427] Heroine of Bandello’s love-poem.

[428] [One of the best modern Latin poets (1498-1550). He was nominated by the pope as secretary to the Council of Trent.]

[429] “Who then has supported these men?” cries Alberto Pio: “the dignitaries of the church, and the highest of them! They have maintained at their voluptuous court these men with their half pagan leanings, who pour contempt on all that is dear to the people, and strive only to overturn existing things.”

[Pio was prince da Carpi, and a nephew of Pico della Mirandola.]

[430] “We,” he says, “nourished and moulded by Christianity, no longer approach the thought of divine and eternal things except with a heart full of vanity, a mind deadened and filled with the love of material things. To the instruction of Scripture, to the responses and prophecies of the Son of God, it is necessary to find (I am ashamed to say it) an academic counterpart. We have gone back to the old state of polytheism or atheism, to the maxims of antiquity.... In this paradise of study it is necessary for every lover of letters that his philosophic mind, leaving behind the pastures of philology (very pleasant, but in themselves futile and of no account for what concerns the present object), should strive to fill itself with the nutriment of sacred philosophy, the feast of heavenly wisdom descended among mortals.”

[431] [A brief criticism of this excellent comedy is given in Macaulay’s essay on Machiavelli.]

[432]

La foy sans amour est morte et endormye,
Aussi l’amour sans effect vient à rien.

[A loveless faith is slumberous and dead,
And love inactive naught accomplishes.]

[433] _Heptameron_, Tale 42.

[434] Renan.

[435] The art of evoking the spirits which hover about us, and of entering by their aid into relations with the absent or the dead—an art largely practised in France and Germany—was quite as pagan as the Italian mythology. Trithemius, the famous abbot of Spanheim, laid down dogmatic rules for it. Many spirits came without being summoned. There were amiable spirits among them, simple domestic goblins who made themselves useful. At the moment of death Agrippa was thus attended. There were also troublesome fiends, like those tricksy sprites who visited women in the darkness of the night. Jean Mansel relates the story of an unhappy woman tormented every night by a sort of unconscionable husband, who was no other than a jovial demon. At last, worn out, she consults a hermit, who directs her to raise her arms at the critical moment towards a sacred picture; with the result that the demon takes flight, not without cursing the hermit.

[436]

[Theology he will expound;
But as for drinking water pure,
You’d better give it to your hound,
For brother Lubin can’t—be sure.]

[437] Oliver Maillard declaims at St. Jean de Grêve, Paris: “O women, O flaunting wenches, bethink ye well. Why fill your time with amusements and vanities? You will have to answer, not for the conceptions of Aristotle, nor the learning of idealists or realists, of legists or physicians, but for your good or evil life.... Lift up your hearts, ladies; are you good theologians?” That is what he finds to say to women who patronise and cultivate learning, to platonists penetrated with the idea of the indulgent mercy of God, and convinced of the great number of the Elect. (_Sermones de adventu_). A preacher is describing the Virgin at the moment of the Annunciation: “What was she doing, ladies? Think you she was occupied in painting and powdering her face? No, at the foot of the Cross she was reading the Hours of Our Lady”!

[438] Maillard.

[439]

“Nec formæ contenta suæ, splendore decorem
Auget mille modis mulier; frontem ligat auro,
Purpurat arte genas et collocat arte capillos,
Arte regit gressus, et lumina temperat arte.
Currit ut in latebras ludens perducat amantem.”

(_Egloga_, 4.)

[Not content with her natural beauty, woman enhances the brilliance of her charms in a thousand ways. She binds her brow with gold, artfully colours her cheeks and knots her hair and rules her gait and manages her eyes. She runs that sportive she may lure her lover into her secret nook.]

[440]

Dueil, jalousie,
Puis frénésie,
Puis souspessons,
Mélancolie,
Tours de follie,
Regretz, tensons,
Pleurs et chansons,
Sont les façons
D’amoureuse chevalerie.
Mieulx vauldroit servir les massons
Que d’avoir au cœur telz glassons.

[Jealous care,
Rage, despair,
Then suspicions,
Melancholy,
Freaks of folly,
Regrets, quarrels,
Tears and carols,
These conditions
Do our love-lorn knighthood bear.
Better to fill a hodman’s part
Than have such icicles chilling the heart.]

That is how the good prior of Liré, Guillaume Alexis, expresses himself as he rides with a nobleman along the road from Rome to Verneuil. (_Le grant Blason des faulces amours._) He continues in the same vigorous and cutting style. What, replies his companion, disagreeably surprised, you ask them only to work

Et de nul plaisir n’avez cure!
Tous pageaulx
Sont-ils égaulx?...
... Quant on est jeune,
Force est qu’on tienne
Le train des autres jouvenceaulx.

[And never to have a pleasure in life!
Varlets in hall,
Are they equal all?
When one is young
One needs must along
With other younkers rolling the ball.]

Nature speaks; Gawain, Arthur, Lancelot

Qui ne craignoyent ne froit ne chault
... Toujours estoyent amoureux.
Nous aymerons
Et chanterons
En noz jouvences:
Quant vieulx serons,
Nous penserons
Des consciences,
Menues offenses,
Et négligences.
Quelque jour récompenseront
Force pardons, prou indulgences.

[Who feared nor heat nor cold a whit,
Were ever in love.
Blithe and gay
With love and lay
Youth we will speed:
When old and gray
’Twill be time to pray,
Conscience to heed,
Follies to shun,
To rue good undone.
And some day indulgences, pardons galore,
Will help pay the piper and settle the score.]

The monk replies with a long discourse, flagellating the vices of women and resulting disasters.

[441] _Reformationis monasticæ vindiciæ_, 1503.

[442] [Thenaud and Thevet were both Franciscans who travelled in the East and published accounts of their adventures.]

[443] [He eloped with a woman, lived a Bohemian life for ten years, and then returned to the hair-shirt and piety, wandering from convent to convent. He was one of the earliest and most successful writers of macaronic verse (_Opus Merlini Cocaii macaronicorum_).]

[444] [Noted for an excellent Latin verse translation of the _Iliad_. He was a German.]

[445] Maitre Berthold, he relates, who had gone to Rome to seek his fortune, had only succeeded after two months in finding a place as groom to an auditor of the rota, to look after his mule. “But,” said I to him, “that’s not the sort of thing for me, a master of arts of Cologne; I can’t do things like that.” “Very well, if you won’t, I can’t help it.” “I think I shall return to my own country.... Am I to currycomb the mule and scrub the stable? Sooth, everything may go to the devil, for me!” Again, Conrad Stryldriot writes: “’Tis the devil who brought me here, and I can’t go back; there is no good fellowship here as in Germany; people aren’t sociable; if a man gets drunk once a day, they take offence and call him a pig. What is one to do? The courtesans are very dear, and not at all pretty. I tell you in all truth, in Italy the women are uncommonly ill made, spite of all their fine furbelows of silk and camlet.... They stoop, and eat garlic and are swarthy-hued.... What colour they have is paint.” (_Epistolæ obscurorum virorum._)

[446] “Post tenebras ego spero lucem,” wrote Jean Marot in 1415.

[447] “You cannot imagine anyone more useful or holy,” her friend Bembo wrote; “I understand why your ladyship is so fond of him!” Again: “Our brother Bernardino is adored here: men, women, everybody lauds him to the skies.... I hope some day to converse with your ladyship about him.”

[448] Lavardin also touched the chords of feeling, and was thereupon congratulated by Ronsard in a sonnet: he translated for the princess a dialogue by Mark Antony Natta, on the Nature of God. He acknowledges that in reality the subject seems to him inaccessible, whether one takes the wings of an eagle or descends into the depths: in the end he thinks that the incomprehensible had better be left to faith. But he dedicates this work to Margaret in excellent verse:

A quel plus propre autel pourrions-nous présenter
Le sujet immortel de ce précieux livre?
... O perle, ô Marguerite,
O beau fleuron royal, vostre sang très chrestien,
Et toutes les vertus dont vostre grâce hérite ...
Nous font foy ...
Que des enfans de Dieu vous serez le soutien.

[To what more seemly altar could we bring
The immortal subject of this precious book?
O pearl, O Margaret,
Fair queenly gem, thy purest Christian ray
And all the virtues by thy grace possest
To us attest
God’s children all will find in thee their stay.]

[449] _Les très merveilleuses Victoires._

[450]

To love the mind, Madam, is loving folly.

[451]

Your arms are Juno’s, and your breast
The Graces have with beauty drest;
Your hand and brow Aurora sent,
A lioness proud your heart has lent.

[452] [Trissotin is the affected coxcomb and Vadius the pedant of Molière’s famous comedy, _Les Femmes savantes_ (Act iii. scene v.).]

[453] [A Jewish physician whose Dialogues on Love were printed at Venice in 1549.]

[454] Ronsard to Henri III.

[455] Baïf to Catherine de’ Medici.

[456]

L’homme à la femme y rend obéissance....
L’esprit bon s’y fait lourd, la femme s’y diffame,
La fille y perd sa honte, la veuve y acquiert blasme.
Tous y sont desguisez: la fille y va sans mère,
La femme sans mary, le prestre sans bréviaire.

[At court the woman rules the man....
The brightest wit grows sluggish, and women smirch their fame,
The maid loses her modesty, the widow her good name.
All there is masquerade: the girl without her mother fares,
Wife without husband; and the priest no breviary bears.]

All they think of there is

mendier le goust d’une vaine fumée
(Qui s’acquiert à grand’peine, et tost est consumée),
Piaffer, se friser, à faire l’amoureux.

(Jean de la Taille, _Satires_).

[to beg a spark of empty praise
(That’s very hard to kindle, and too quickly burns away),
To cut a dash, and dandify, a lover’s part to play.]

[457]

[Happy the age when wild in woods
The naked savage ran,
When nuts and apples were his foods,
And man was yet a man.]

[458]

Multa tegit sacro involucro Natura; neque ullis
Fas est scire quidem mortalibus omnia; multa
Admirare modo, necnon venerare, neque illa
Inquires quae sunt arcanis proxima.

[Nature conceals many things within her sacred shrine; nor may any mortal presume to know all things; many things indeed thou mayst admire, aye, reverence, without prying into those that lie closest to the mysteries.]

[459] Yet Ronsard and his friends made the mistake of believing that the language should be aristocratic, and that it was for writers, not for the people, to form or reform it.

[460]

[Alas! when shall I see again
The smoking chimneys of my village home?]

[461] [A popular French writer (died in 1566). He translated Bandello into French, and his _Théâtre du Monde_, in which he discussed “the woes of humanity and the dignity and excellence of man,” ran into twenty editions.]

[462] [His _Nouvel Amour_ appeared along with Héroët’s _Opuscules d’Amour_.]

[463]

[Then I perceived that, ignorant as yet
Of her high worth, I worshipped Margaret,
As, all unwitting, we admire the heavens.]

[464] [Andrea Navagero, commentator on the classics, author of _Viaggio_.]

[465]

[Nothing remained in all the realm of France
Holy and pure, of antique charity,
Save Margaret, a human deity.]

[466] The 16th century was the golden age of women’s education.

[467] [The hôtel de Rambouillet was the famous salon held by the marquise de Rambouillet, where met a crowd of wits, fops, and scholars, to set fashions for society and for literature. This was the headquarters of the _Précieuses_, who were anxious to polish the language, and who introduced, among forms of expression which time has approved, absurd affectations like the Euphuism of the previous century in England.]

[468] When women were not supposed to be able to do more than “distinguish a doublet from trunk-hose.” [A quotation from Molière’s _Les Femmes savantes_, Act ii. sc. vii.]

[469] Tale ii., “Corruptio optimi pessima.”

[470] “Venus has caught the ladies in her toils, and God is tired!” (Montaiglon). Tavannes asks that someone will shut women’s mouths.

[471] St. Theresa goes to these words from the Song of Songs: “The milk of thy breasts is sweeter than wine, and from them riseth a savour more excellent than precious ointments”; or to these: “I sat down under his shadow with great delight, and his fruit was sweet to my taste.”

[472]

Peace and joy in living reign no longer here;
Music and the dance to silence are constrained.

[473] Cf. the following well-known passage from the _Apology of Raymond de Sebonde_ (_Essays_, ii. cap. xii.): “The soul, by reason of her trouble and imbecility, as unable to subsist of herself, is ever and in all places questing and searching comforts, hopes, foundations, and foreign circumstances on which she may take hold and settle herself. And how light and fantastical soever his invention doth frame them unto him, he notwithstanding relieth more surely upon them, and more willingly, than upon himself.... It is for the punishment of our temerity, and instruction of our misery and incapacity, that God caused the trouble, downfall, and confusion of Babel’s tower. Whatsoever we attempt without his assistance, whatever we see without the lamp of his grace, is but vanity and folly. With our weakness we corrupt and adulterate the very essence of truth (which is uniform and constant) when fortune giveth us the possession of it.” [Florio.]

[474] “Nam vere sumus omnes de muliere” (_Facetus_).

INDEX

Accolti, Bernardo, itinerant singer, 273.

age of marriage, 27, 28, 98.

Agrippa, Cornelius, his view of marriage, 21;
on Louise of Savoy, 166 _n_;
book on the Pre-eminence of the Female Sex, 400;
lectures on Plato, 402.

Alexander VI., pope, on Urbino marriage, 52;
his hunting, 247;
on monks, 463.

Alfonso of Aragon’s wedding, 40.

Alfonso of Naples’ dinners, 231.

Alione’s ballad, 121 _n_;
anecdote by, 222.

almsgiving, 66-69.

_Amadis de Gaule_, its popularity, 269.

Amaretta, Costanza, 339, 340.

‘amateurs,’ 56, 264, 388.

Amboise, cardinal of, 146, 257.

Andrelini, Fausto, 17, 326.

Anet, château of Diana of Poitiers, 387.

animals, platonist attitude towards, 244.

Anne de Graville quoted, 198 _n_.

Anne of Brittany, 145, 375.

Anne of France, her first lover, 26 _n_;
as sick nurse, 54;
her charity, 68;
views on education, 85, 89-91;
on girls’ stories, 100-102;
‘school of manners,’ 103;
on maternal self-sacrifice, 105;
on mourning, 129, 130, 133;
on valour, 146;
on love-making, 165;
her character, 166-168;
idea of charm, 180, 181;
her platonism, 181;
compared with Margaret, 197;
opinion on ‘age of wisdom,’ 214;
on dress, 216, 218;
hunting, 252, 253;
books, 265;
political career, 313, 314;
love of art, 375.

Anne of Polignac, 131.

Anne of Vivonne, 385.

architecture, domestic, 224.

Aretino, on tutors, 79, 80;
his _Marescalco_, 80, 281;
on duchess of Urbino, 351;
courtesans, 201, 358, 361;
on nudities, 204;
his methods, 370;
relations with Vittoria Colonna, 390, 391;
correspondence, 394, 395.

art, 377, 380.

_Asolani_, Bembo’s, 156, 432.

Baden in Aargau, 259, 260.

balls, 232, 236;
Daneau on, 236, 237.

baths, 254;
Calvinists’ view of, 255, 256;
life at, 259, 260.

Battista Spagnuoli, his view of marriage, 21;
of baths, 258;
of monks, 460.

beards, dispute on growing of, 370.

Beatrice d’Este, _see_ D’Este.

beauty, platonist idea of, 158, 159, 161;
Bembo’s idea of, 160;
Michelangelo’s, 161;
distrusted, 196;
preservation of, 215.

Bembo, on Latin for girls, 96;
his _Asolani_, 156, 432;
on love, 159-161;
conversation, 294, 295;
handwriting, 304;
his Morosina, 366-368, 390;
his talk, 403, 404;
idea of poetry, 404;
relations with Olympia Morata, 428;
letter to Isabella d’Este, 432.

Beroaldo, Filippo, on drunkenness, 298;
on love and Propertius, 402, 403.

Bibbiena on Catherine Sforza, 29;
his _Calandra_, 79, 278, 279;
decoration of his bath-room, 256;
his letters, 307;
his liberalism, 432;
anecdote of, 463.

Bible, reading of, 155, 288, 438, 439.

_bibliennes_, the, 426, 435.

Billon, 481.

Blando, Michelangelo, on hunting, 251, 252.

_blasons_, 208.

Boccaccio, popularity of, 100, 268, 398.

Bonaventure des Périers, _see_ Des Périers.

Boistuau, 480.

Bonnivet, admiral de, 178, 213.

books, 88, 263.

Botticelli’s _Venus and Cupid_, 318.

Bouchet, Jean, on flirtation, 105, 106;
remedy for materialism, 147;
story of ladies of Poitiers, 288;
_Les Regnars traversant les voies périlleuses_, 392.

Bourget, Paul, his naturalism contrasted with Ruskin’s, 499, 500.

boutrimés, 300.

boys’ education, 75, 76.

Brandiolini, Aurelio, musician, 273.

Brandt’s _Ship of Fools_, 416.

Brantôme on tutors, 99;
on marquis of Pescara’s book, 124;
on spicy literature, 266;
on Mortemart ladies, 286;
on the court, 495.

Brascha, ambassador, 42, 43.

Briçonnet, bishop of Meaux, 470.

Budé, Guillaume, _Livre de l’Institution du prince_, 250, 251;
on religion, 454.

burial customs, 129.

Burye, character in _Heptameron_, 385.

Calvin on women, 84, 467;
on divorce, 339;
character of Reformation, 467.

Calvinists, objection to fine weddings, 37;
to baths, 255, 256.

Cardan on marriage, 32;
on gout, 230;
on talk, 285;
life at Venice, 290 _n_.

Carnesecchi, 259.

carpet knights, 369.

Castelli, Cardinal, his hunting ode, 248, 249.

Castiglione, relations with his wife, 51;
theory of social aesthetics, 144;
on Raphael, 157;
on intellectual occupations for women, 261;
his _Courtier_, 265, 395, 404, 405 _n_;
on music, 274;
on talk, 292;
on duke of Urbino, 293;
handwriting, 304;
letters to Vittoria Colonna, 306, 395;
letter to Marchesa Scaldasole, 306;
on viragos, 319;
on painting, 377, 381, 431.

Cataneo, on two loves, 156, 159.

Catherine de’ Medici, _see_ De’ Medici.

Catholicism and colour, 220;
relation to philosophy, etc., 456 ff.

Caviceo, his _Peregrino_, 22, 239.

_Célestine, La_, 270.

Chailly, Louis XII.’s hound, 249.

Champier on marriage age, 28;
_Livre de vraye amour_, 45, 46;
on doctors, 59;
on love, 114, 168;
on women and men, 301.

charity, 66-69.

charm, theory of, 195-200.

chase, the, 246-253.

Christian socialism, 142.

churches, mundane use of, 237-240.

Church’s distrust of women, 422, 423.

Cibo, Caterina, _papaline_, 428, 457.

_cicisbeo_, 346, 347.

classics, respect for, 143, 156, 157.

clergy, character of, 165, 434-438.

Clichtoue’s philosophy of life, 146, 147.

Clouet, Jean, 207.

college education, 75, 76, 78.

Collérye, Roger, quoted, 46 _n_, 115 _n_.

Colonna, Ascanio, 312.

Colonna, Pompeo, his _Apologia pro mulieribus_ (MS. in M. de Maulde’s
possession), 399, 400.

Colonna, Vittoria, age of betrothal, 27;
widowhood, 131, 316, 317;
relations with Michelangelo, 163, 182, 183, 395;
on painting, 182;
relations with Carnesecchi, 259;
letter to Paulo Giovio, 292;
handwriting, 304;
letters, 305-308, 450, 451;
character, 316, 317, 328;
relations with Aretino, 390, 391;
with Dolce, 394;
with Bembo, 394;
her poetry, 163, 404, 405;
religion, 428, 469;
relations with Pole, 429;
her prayer, 442;
relations with Ochino, 469, 470.

colours, 219-221.

complexions, 199.

concubinage, 113, 363-366.

Condivi on Michelangelo, 162, 182, 183.

Consentana, countess of, anecdote of, 129.

conversation, 284-302, 345, 347.

coquetry, 187.

Coquillart, 105, 325.

Correggio’s _St. Jerome_, 449;
_Mystic Marriage_, 450.

correspondence, 304-310.

Costa, Lorenzo, picture by, 276.

country life, 242, 243.

country squires, 64, 140.

courtesans, 356-362.

_Courtier_, Castiglione’s, 265, 395, 404.

Cremonini, 152.

_Cymbalum_, Des Périers’, 386, 393.

D’Albret, Charlotte, 131.

D’Albret, Henri, 53, 334, 352.

D’Amboise, Catherine, 444.

D’Amboise, Françoise, 132.

D’Amboise, Michel, 206, 252.

dancing, 233-237.

Daneau on dancing and balls, 236, 237.

Dangu, Nicolas, 384.

Dante, 406.

D’Aragona, _see_ Tullia.

De Beaulieu, Eustorg, 99.

De Bourbon, Gabrielle, expenditure, 66;
lack of dowry, 117;
death of her son, 126;
religious works, 443.

De Clermont, Mlle, 24, 385.

De Longray, Mme, 385.

De’ Medici, Catherine, her ‘flying squadron,’ 103.

De’ Medici, Julian, 205.

De Montausé, 384.

Des Périers, Bonaventure, 59, 386, 387;
his _Cymbalum_, 386, 393, 418.

De Pons, 315, 316.

De Soubise, Madame, 315.

Desprez, Josquin, 275.

D’Este, Beatrice, 318.

D’Este, Isabella, setter of fashions, 219;
on pilgrimage, 240;
love of art, 374, 375.

D’Etampes, duchess, 364.

dialogues, 156, 403.

Diana of Poitiers, as widow, 131;
her portraits, 207, 211;
statue of, by Goujon, 208;
relations with king, 364, 365;
love of art, 387.

divorce, 127, 338, 339.

doctors, 55-58.

Dolce on misadventures of husbands, 58;
on education, 94, 95;
the moon, 423.

domestic letters, 117 _n_, 126, 304-310.

dowries, 117-119.

‘dragons,’ 330, 331.

drama, 278-283.

dress, 216-223.

drinking, 229, 230.

Du Bellay, 169 _n_, 362, 365, 408, 476, 477, 479, 483, 484.

Du Four, 165.

Dürer’s women, 203.

dwelling house, 223, 224.

eating, customs in, 229-231.

education, 74-78, 86-100.

Egnatius, 31.

Eleanor, wife of Francis I., 53.

Equicola, _Di natura d’amore_, 161.

Erasmus, on virginity, 32;
on maternity, 48;
education, 82, 97;
husbands, 116;
women’s stupidity, 157 _n_;
church music, 277;
his attitude to reformers, 473.

Estienne, Henri, 84.

Eustorg de Beaulieu, 99.

eyes, 199.

_facéties_, 266-268.

Feo, lover of Catherine Sforza, 30, 321.

Ferrara, music at, 276;
talk at, 290.

Ficino, Marzilio, on platonic love, 154, 158, 159.

Firenzuola, on beauty, 196;
his stories, 299;
his inspiration, 399.

flirtation, 103-107.

Florentine worship of Plato, 153, 154;
idea of charm, 198.

flowers, 243.

Folengo, 465.

Francis I., 62, 125, 169, 170, 240, 251, 265;
his mistresses, 363, 364.

Francis de Paul, St., story of, 461.

Franco, Veronica, 358.

free love, 327.

Fregoso, detractor of women, 298.

French marriage customs, 37-39;
country gentry, 64-66;
society, 140-142;
worship of rank, 144, 145;
idea of charm, 198;
drama, 282, 283;
conversation, 296, 297;
letters, 308-310.

Gambara, Veronica, 364, 394.

gambling, 237.

Gastius’ table talk, 232.

Gazius, _Florida Corona_, treatise on health, 255.

German girls’ education, 89;
table talk, 297;
opposition to Italy, 415, 416;
liberalism, 433;
narrowness, 434;
monks, 466.

Gioconda, _see_ _Monna Lisa_.

girls’ education, 86-100;
tutors, 98, 99.

Gonzaga, Julia, 52.

Gonzaga, Leonora, 28.

Goujon’s statue of Diana, 208.

hair, popular colour of, 199.

hair-dressing, 216, 217.

handwritings, 303, 304.

Helysenne de Crenne, 39.

Henri II., 364.

_Heptameron_ quoted, 24, 25, 33, 34, 49, 53, 84, 112 _n_, 151, 173,
175, 189, 212, 213, 296, 298, 299, 329, 334, 335, 351, 353, 354;
realist character of, 382-385.

Héroët de la Maisonneuve, 344, 418.

history, 401.

hood, the, 217.

households, constitution of, 66.

Huguenots on dancing, 236, 237.

hunting, 246-253.

husbands’ authority, 109, 110.

Hütten, Ulrich von, 83, 466, 467.

hydrotherapeutics, 254-258.

illegitimacy, 338.

_Imitation of Christ_, 139, 150.

Imperia, courtesan, 358, 361.

impromptus, 300.

incomes, 64, 68, 117.

Inghirami, Tommaso, 280, 281, 300;
anecdote of, 431.

‘innocents,’ the, 212.

instrumental music, 276-278.

interviews, 29.

Isabella d’Este, _see_ D’Este.

Isabella of Aragon, 312.

Isabella the Catholic, 323.

Italian marriage customs, 34;
education, 94-96;
drama, 278-281;
conversation, 285-296;
letters, 306;
monks, 465.

Jeanne of Aragon, 312, 407.

Jews, hatred of, 478.

Joanna, wife of Philip the Fair, anecdote of, 114, 115.

Josquin Desprez, 275.

Jove, Paul, 52, 292.

Julius II., anecdote of, 68;
hunting, 247;
beard, 370.

kissing, 233-235.

Labé, Louise, poetess, on dress, 218;
accomplishments, 245;
on music, 274;
poetry, 412, 413.

La Bruyère quoted, 115, 210, 296, 372.

ladies’ letters, 305.

_Lancelot du Lak_, 269.

lapdogs, 244.

La Rochefoucauld quoted, 111, 184, 214, 314.

La Salle, Antoine de, 79.

La Trémoille, Louis de, 29, 117;
_see_ Gabrielle de Bourbon.

Lefèvre d’Etaples, 250, 264.

Lemaire de Belges, 79, 327, 401.

Leo X., 247, 280, 300, 362, 425, 431.

Leonardo’s _Monna Lisa_, 191;
ideal of beauty, 200.

letters, domestic, 126, 127 _n_.

letter-writing, 303.

liberalism at Rome, 430, 431, 433, 434, 473.

life at spas, 259, 260.

Limosin, Leonard, 207.

literature, licentious character of, 391-393.

Longueil, 473.

Louis XI., 118.

Louis XII., 64, 67, 118, 129, 234, 249.

Louise of Savoy, her views on education, 77, 85, 96;
her sphere, 170, 311;
her reading and books, 262, 265, 267;
her politics, 311;
on mystic love, 335;
her principles, 354.

Luther on celibacy, 32;
divorce, 338;
on women, 467;
his true relation to Reformation, 468.

Lyons, headquarters of feminine poetry, 411.

Madeleine, sister of Francis I., 309.

Maillard, Oliver, on bathing, 255;
his preaching, 459, 460.

_Marescalco_, Aretino’s, 281.

Margaret of Austria, her collections, 226;
career, 313;
parrot, 408;
poetry, 411.

Margaret of France (sister of Francis I.), on marriage, 49;
relations with her husband, 53;
on doctors, 53, 58;
influence of stars, 61;
charity, 69;
education, 96-98;
authority of husband, 123;
widow, 131;
remarriage, 134;
defects of women, 137;
remedy for materialism, 147-149;
names and character, 170-172, 245, 418;
her portraits, 170, 210;
theory of love, 173-175;
motto, 176;
platonic love, 189, 352, 353;
compared with Anne of France, 197;
_petit lever_, 213;
on physical decay, 214;
on wearing black, 221;
books, 263, 266, 267;
poetry, 274;
drama, 282, 283;
as a talker, 285;
her failure, 287, 475;
handwriting, 304;
moral scheme, 334;
toleration, 355, 475;
relations with Francis’ mistresses, 364;
intellectual influence, 378-383;
lovers, 384, 385;
writings, 386, 387;
vacillation, 418;
religion, 436, 437, 442-445, 457, 470.

Margaret of France (wife of Henry of Navarre), 486.

Margaret of Lorraine, 133.

Margaret of Savoy, 172, 481-486.

Marone, Andrea, 273.

Marot, Clément, 29, 165 _n_, 198 _n_, 212, 287, 315, 317, 353, 407,
457.

marriage customs, 37-42;
presents, 72.

Mary of Cleves, 67.

Mary of England, 129, 217, 274.

Mary Stuart, 92, 376.

materialism, 456.

matrimony, test questions for, 33.

Maupas’ sparrow, 407.

medicine, 54-58.

men of letters, 392.

Ménot on death, 491.

Michelangelo, his nephew’s marriage, 35, 36;
on love, 162;
relations with Vittoria Colonna, 162, 182, 183, 213, 214, 395, 396;
his _Eve_, 202;
_Last Judgment_, 204, 324;
_Virgin_ of Casa Buonarotti, 323;
_Pietà_, 323, 324;
ideal of woman, 324;
sonnets to courtesans, 359;
frescoes, 428.

_Mirror of the Sinful Soul_, 92, 386.

mistresses of Francis I., 363.

money, importance of, 117-121;
worship of, 145, 146, 148, 149.

monks, 458-466.

_Monna Lisa_, Leonardo’s, 191.

Montaigne on marriage, 46;
on capricious treatment of women, 52;
on business, 65;
on peasant nurture, 73 _n_;
on college education, 76, 78;
on women’s ‘policy,’ 86;
on his daughter, 88, 95;
on moneyed wives, 121;
on tears of mourning, 130;
his scepticism, 191, 479, 488-490;
on coquetry, 362 _n_;
on women’s virtue, 420;
on faith, 425;
on death, 491.

moon, woman compared to the, 423.

Morosina, Bembo’s mistress, 366, 367.

Mortemart, ladies of, 286.

motherhood, 71-74, 77.

mother-in-law, the, 110.

mourning, 128.

Muguet, falcon of Louis XII., 250.

music, 83, 88, 270-278.

Mysteries, 282, 283.

mysticism, varieties of, 446-448, 465.

mythology, use of, 156, 455.

Naples, love of art at, 225.

Nature and man, 138, 139, 254, 449;
platonist attitude towards, 241-243, 253, 254.

naturalism, Ruskin’s, 498, 499;
contrasted with Bourget’s, 499, 500.

needlework, 88.

Nifo, his changeableness, 152, 331;
catalogue of love-motives, 191, 192;
pen portrait of Jeanne of Aragon, 208, 209;
anecdote of, 327, 328;
platonism, 332, 333;
Phausina Rhea, 348, 399;
feminism, 369.

_Nouvelles_, 259, 266, 267.

nudities, 202-209.

nurses, 73.

Ochino, 339, 428, 469, 470.

Ockeghem, John of, 275.

Olympia Morata, 94 _n_, 428.

Ordelaffi, husband of Catherine Sforza, 321.

Orleans, duchess of, her charity, 66;
love of music, 273.

Ovid, popularity of, 265, 266.

painting, 396, 377.

_palinods_, the, 446.

Papillon, Almanque, 149, 480.

patronage, 393-396, 398.

Paul II., 247.

Paul III., 432, 469.

Paul IV., the ‘breeches-maker,’ 204.

pen portraits, 208-210.

_Peregrino_, Caviceo’s romance, 22.

Pernette du Guillet, 412.

Perugino, 375.

Petrarch, 234, 265, 272, 406, 487.

‘Phaedra,’ _see_ Inghirami.

Phausina Rhea, 210, 348.

Philippa of Gueldres, 133.

philosophy, love of, 401, 402.

physical exercise, 244.

Pia, Emilia, 288, 305.

Piccoli, Gabriele, 322.

Pico della Mirandola, 154.

pilgrimages, 240.

Pio, Alberto, 277, 454, 462.

plate, family, 229.

Plato, theory of love, 151-153;
vogue of, 154, 402, 448;
theory of beauty, 158, 161;
Nature, 241;
relation to Christianity, 425;
negative results of doctrine, 494-496.

platonic love, 213, 339-344, 348.

platonism, 154, 157, 164, 177-193, 197, 260, 297, 334, 336;
causes of its failure, 487, 488, 495-498.

Pléiade, the, 172, 478-481.

poetry, 262, 271, 404-408;
and hunting, 248-250.

Poggio, his _facetiae_, 100, 154;
on Baden, 259, 260.

Poirier, son-in-law of Monsieur, 117.

Poitiers, three maids of, 102;
ladies of, 288.

Pole, Cardinal, 429.

Politian, 154, 265, 409.

polygamy, 339.

Pomponius Laetus, 154, 278.

Pontanus, 88, 104, 144, 240.

poodles, 244, 407, 408.

portraits of ladies as Venus, 205-207.

Postel, Guillaume, 471, 472.

priesthood of women, 428.

princesses’ love, 187, 188.

publicity, writers’ objection to, 376.

Puritans and music, 277.

_puys d’amour_, 419.

Rabelais, pedigrees, 145;
on colours, 221;
antiplatonist, 325, 336;
his abbey of Thelema, 465;
his mysticism, 465.

Raphael on marriage, 36, 37;
_Vision of a Knight_, 330;
anecdote of, 431.

Raulin, Jean, his sermon, 108.

reading, 88, 262.

religion and aesthetics, 423, 424;
relations to philosophy and Plato, 425, 426, 479 ff.

Renée of France, on influence of stars, 61;
letters, 308;
career and character, 314-316, 456.

Romances, 100, 268-270.

Roman aristocracy, 143;
idea of beauty, 143;
liberalism, 430-434.

Ronsard, 60, 198, 215, 235, 343, 365, 376, 477, 478.

Rosera, Isabella, 409.

Ruskin, 111;
on nature, 137, 138;
his naturalism compared with Bourget’s, 498-500.

Sadoleto, 429.

‘Saffredent’ (character in _Heptameron_), 385.

Saint-Gelais, Melin de, 235, 327, 431.

Saint-Gelais, Octovien de, 167, 266, 300, 326.

Saint-Simon on Mortemart ladies, 286.

Salel, Hugues, 382.

Savonarola, 163, 164, 278, 297, 322, 459.

Scaldasole, Marchesa, 184.

scepticism, 479.

Semblançay, 141.

serving maids, 106, 112.

Sforza, Ascanio, 248, 249.

Sforza, Bianca, 42, 43.

Sforza, Catherine, widowhood, 29;
her wedding presents, 40 _n_;
alchemy, 61, 62;
character and career, 245, 246, 320-322.

_Ship of Fools_, 416.

slave girls as concubines, 113.

small families, 71.

sonnet, popularity of, 405.

Spagnuoli, Battista, on marriage, 21;
on baths, 258;
on monks, 460.

Spain, education of girls in, 91-94;
idea of charm, 198.

spas, 257, 258.

Spinola, Thomasina, 190.

stick, the, 110, 111.

‘stork-love,’ 355, 441.

story-telling, 299.

subsidiary marriage, 339.

Sygea, Loysa, 409.

table-talk, 231, 232.

Theresa, St., 92, 197.

Tiraqueau, 27, 35.

titles, love of, 143.

topics of conversation, 294.

tournaments, 245, 246.

Triboulet, 34.

Trithemius, 458 _n_, 463.

Tullia d’Aragona, her book on the Infinity of Perfect Love, 164;
her influence, 357, 360;
a poetess, 413.

tutors, 78-81.

Urbino, court of, 159, 290, 303, 381 _n_.

Urbino, duke of, 52, 145, 293;
duchess of, 41, 43, 52, 129 _n_, 309.

Valois, court of, 369, 486.

Vegio on tutors, 79.

Venice, marriages at, 41;
education at, 96;
idea of charm, 198;
music at, 277;
courtesans at, 361.

Venus, passion for painting, 201-205.

Vérard, publisher, 392.

Vergerio, 451, 452, 457, 458.

Vert-vert, 408.

Villamarina, Isabella, anecdote of, 320.

Virgil, unpopularity of, 265.

virtue represented in painting as repellent, 329, 330.

Vittoria Colonna, _see_ Colonna.

Vivès, on education of girls, 92, 98, 100;
on husbands, 111;
on dancing and kissing, 233, 234.

vocal music, 270-273.

Voiture, 187.

_volta_, the, 236, 237.

war, 317-319.

wealth, worship of, 222, 236.

widows, 128-134.

witchcraft, 426, 427.

women as professional writers, 409, 410.

Zwingle on education, 82.

GLASGOW: PRINTED AT THE UNIVERSITY PRESS BY ROBERT MACLEHOSE AND CO.