He made answer to the peasants, who had already raised their hoes to kill him, that he had been compelled to enjoy himself. These people objected that a man can enjoy himself very well without enjoying a maiden—a case for the provost, which would bring him straight to the gallows; and he was taken with a great clamour to the gaol at Rouen.
The girl, interrogated by the provost, declared that she was sleeping in order to do something, and that she thought she was dreaming of her lover, with whom she was then at loggerheads, because before marriage he wished to take certain liberties; and, jokingly, in this dream she let him reconnoitre to a certain extent, in order to avoid any dispute afterwards, and that in spite of her prohibition he went further than she had given him leave to go, and finding more pain than pleasure in the affair, she had been awakened by Vieux par-Chemins, who had attacked her as a grey-friar would a ham at the end of Lent.
This trial caused so great a commotion in the town of Rouen that the provost was sent for by the duke, who had an intense desire to know if the thing were true. Upon the affirmation of the provost, he ordered Vieux par-Chemins to be brought to his palace, in order that he might hear what defence he had to make. The poor old fellow appeared before the prince, and informed him naïvely of the misfortune which his impulsive nature had brought upon him, declaring that he was like a young fellow impelled by imperious desires; that up to the present year he had sweethearts of his own, but for the last eight months he had been a total abstainer; that he was too poor to find favour with girls of the town; that honest women, who once were charitable to him, had taken a dislike to his hair, which had feloniously turned white in spite of the green youth of his love, and that he felt compelled to avail himself of the chance when he saw this maiden, who, stretched at full length under the beech tree, left visible the lining of her dress and two hemispheres white as snow, which had deprived him of reason; that the fault was the girl’s and not his, because young maidens should be forbidden to entice passers-by by showing them that which caused Venus to be named Callipyge; finally, the prince ought to be aware what trouble a man has to control himself at the hour of noon, because that was the time of day at which King David was smitten with the wife of the Sieur Uriah; that where a Hebrew king, beloved of God, had succumbed, a poor man, deprived of all joy, and reduced to begging his bread, could not expect to escape; that for the matter of that, he was quite willing to sing psalms for the remainder of his days, and play upon the lute by way of penance, in imitation of the said king, who had had the misfortune to slay a husband, while he had only done a trifling injury to a peasant girl. The duke listened to the arguments of Vieux par-Chemins, and said that he was a man of good parts. Then he made this memorable decree, that if, as this beggar declared, he had need of such gratifications at his age, he gave permission to prove it at the foot of the ladder which he would have to mount to be hanged, according to the sentence already passed on him by the provost; that if then, the rope being round his neck, between the priest and the hangman, a like desire seized him he should have a free pardon.
This decree becoming known, there was a tremendous crowd to see the old fellow led to the gallows. There was a line drawn up as if for a ducal entry, and in it a many more bonnets than hats. Vieux par-Chemins was saved by a lady curious to see how this precious violator would finish his career. She told the duke that religion demanded that he should have a fair chance. And she dressed herself out as if for a ball; she brought intentionally into evidence two hillocks of such snowy whiteness that the whitest linen neckerchief would have paled before them; indeed, these fruits of love stood out, without a wrinkle, over her corset, like two beautiful apples, and made one’s mouth water, so exquisite were they. This noble lady, who was one of those who rouse one’s manhood, had a smile ready on her lips for the old fellow. Vieux par-Chemins, dressed in garments of coarse cloth, more certain of being in the desired state after hanging than before it, came along between the officers of justice, with a sad countenance, glancing now here and there, and seeing nothing but head-dresses; and he would, he declared, have given a hundred crowns for a girl tucked up as was the cowherdess, whose lovely plump white thighs, though they had been his ruin, he still remembered, and they might still have saved him; but, as he was old, the remembrance was not sufficiently recent. But when, at the foot of the ladder, he saw the twin charms of the lady, and the pretty delta that their confluent rotundities produced, his swelling codpiece revealed his excitement.
“Make haste and see that the required conditions are fulfilled,” said he to the officers. “I have gained my pardon, but I cannot answer for my saviour.”
The lady was well pleased with this homage, which, she said, was greater than his offence. The guards, whose business it was to proceed to a verification, believed the culprit to be the devil, because never in their writs had they seen an I so perpendicular as was the old man. He was marched in triumph through the town to the palace of the duke, to whom the guards and others stated the facts. In that period of ignorance, this affair was thought so much of that the town voted the erection of a column on the spot where the old fellow gained his pardon, and he was portrayed thereon in stone in the attitude he assumed at the sight of that honest and virtuous lady. The statue was still to be seen when Rouen was taken by the English, and the writers of the period have included this history among the notable events of the reign.
As the town offered to supply the old man with all he required, and see to his sustenance, clothing, and amusements, the good duke arranged matters by giving the injured maiden a thousand crowns and marrying her to her seducer, who then lost his name of Vieux par-Chemins. He was named by the duke the Sieur de Bonne-C——. This wife was confined nine months afterwards of a perfectly formed male child, alive and kicking, and born with two teeth. From this marriage came the house of Bonne-C——, who, from motives modest but wrong, besought our well-beloved king Louis Eleventh to grant them letters patent to change their name into that of Bonne-Chose. The king pointed out to the Sieur de Bonne-C——that there was in the State of Venice an illustrious family named Coglioni, who wore three “C——au naturel” on their coat of arms. The gentlemen of the House of Bonne-C——stated to the king that their wives were ashamed to be thus called in public assemblies; the king answered that they would lose a good deal, because there is a good deal in a name. Nevertheless, he granted the letters. After that this race was known by this name, and founded families in many provinces. The first Sieur de Bonne-C——lived another twenty-seven years, and had another son and two daughters. But he grieved much at becoming rich, and no longer being able to pick up a living in the streets.
From this you can obtain finer lessons and higher morals than from any story you will read all your life long—of course, excepting these hundred glorious Droll Tales—namely, that never could adventure of this sort have happened to the impaired and ruined constitutions of court rascals, rich people, and others who dig their graves with their teeth by over-eating and drinking many wines that impair the implements of happiness; which said over-fed people were lolling luxuriously in costly draperies and on feather beds, while the Sieur de Bonne-Chose was roughing it. In a similar situation, if they had eaten cabbage, it would have given them the diarrhœa. This may incite many of those who read this story to change their mode of life, in order to imitate Vieux-par Chemins in his old age.
ODD SAYINGS OF THREE PILGRIMS
WHEN the pope left his good town of Avignon to take up his residence in Rome, certain pilgrims were thrown out who had set out for this country, and would have to pass the high Alps, in order to gain this said town of Rome, where they were going to seek the remittimus of various sins. Then were to be seen on the roads, and in the hostelries, those who wore the collar of the order of Cain, otherwise the flower of the penitents, all wicked fellows, burthened with leprous souls, which thirsted to bathe in the papal piscina, and all carrying with them gold or precious things to purchase absolution, pay for their beds, and present to
the saints. You may be sure that those who drank water going, on their return, if the landlords gave them water, wished it to be the holy water of the cellar.
At this time three pilgrims came to this said town of Avignon to their injury, seeing that it was widowed of the pope. While they were passing the Rhodane, to reach the Mediterranean coast, one of the three pilgrims, who had with him a son about ten years of age, parted company with the others, and near the town of Milan suddenly appeared again, but without the boy. Now in the evening, at supper, they had a hearty feast in order to celebrate the return of the pilgrim, who they thought had become disgusted with penitence through the pope not being in Avignon. Of these three roamers towards Rome, one had come from the city of Paris, the other from Germany, and the third, who doubtless wished to instruct his son on the journey, had his home in the duchy of Burgundy, in which he had certain fiefs, and was a younger son of the house of Villers-la-Faye (Villa in Fago), and was named La Vaugrenand. The German baron had met the citizen of Paris just past Lyons, and both had accosted the Sire de la Vaugrenand in sight of Avignon.
Now, in this hostelry the three pilgrims loosened their tongues, and agreed to journey to Rome together, in order the better to resist the footpads, night-birds, and other malefactors, who made it their business to ease pilgrims of that which weighed upon their bodies before the pope eased them of that which weighed upon their consciences. After drinking, the three companions commenced to talk together, for the bottle is the key of conversation, and each made this confession—that the cause of his pilgrimage was a woman. The servant who watched them drinking, told them that of a hundred pilgrims who stopped in the locality, ninety-nine were traveling from the same thing. These three wise men then began to consider how pernicious is woman to man. The baron showed the heavy gold chain that he had in his hauberk to present to Saint Peter, and said his crime was such that he would not get rid of with the value of two such chains. The Parisian took off his glove and exposed a ring set with a white diamond, saying that he had a hundred like it for the pope. The Burgundian took off his hat, and exhibited two wonderful pearls, that were beautiful ear pendants for Notre-Dame-de-Lorette, and candidly confessed that he would rather have left them round his wife’s neck.
Thereupon the servant exclaimed that their sins must have been as great as those of Visconti.
Then the pilgrims replied that they were such that they had each made a solemn vow in their minds never to go astray again during the remainder of their days, however beautiful the woman might be, and this in addition to the penance which the pope might impose upon them.
Then the servant expressed her astonishment that all had made the same vow. The Burgundian added, that this vow had been the cause of his lagging behind, because he had been in extreme fear that his son, in spite of his age, might go astray, and that he had made a vow to prevent people and beasts alike gratifying their passions in his house, or upon his estates. The baron having inquired the particulars of the adventure, the sire narrated the affair as follows:—
“You know that the good Countess Jeanne d’Avignon made formerly a law for the harlots, whom she compelled to live in the outskirts of the town in houses with window-shutters painted red and closed. Now passing in your company through this vile neighbourhood, my lad remarked these houses with closed window-shutters, painted red, and his curiosity being aroused—for these ten-year-old little devils have eyes for everything—he pulled me by the sleeve, and kept on pulling me until he had learned from me what these houses were. Then, to obtain peace, I told him that young lads had nothing to do with such places, and could only enter them at peril of their lives, because it was a place where men and women were manufactured, and the danger was such for any one unacquainted with the business that if a novice entered, flying chancres and other wild beasts would seize upon his face. Fear seized the lad, who then followed me to the hostelry in a state of agitation, and not daring to cast his eyes upon these said bordels. While I was in the stable, seeing to the putting up of the horses, my son went off like a robber, and the servant was unable to tell me what had become of him. Then I was in great fear of the wenches, but had confidence in the laws, which forbade them to admit such children. At supper time the rascal came back to me looking no more ashamed of himself than did our divine Saviour in the temple among the doctors. ‘Whence come you?’ said I to him. ‘From the houses with the red shutters,’ he replied. ‘Little blackguard,’ said I, ‘I’ll give you a taste of the whip.’ Then he began to moan and cry. I told him that if he would confess all that had happened to him I would let him off the beating. ‘Ha,’ said he, ‘I took good care not to go in, because of the flying chancres and other wild beasts. I only looked through the chinks of the windows, in order to see how men were manufactured.’ ‘And what did you see?’ I asked. ‘I saw,’ said he, ‘a fine woman just being finished, because she only wanted one peg, which a young workman was fitting in with energy. Directly she was finished she turned round, spoke to, and kissed her manufacturer.’
“‘Have your supper,’ said I; and the same night I returned into Burgundy, and left him with his mother, being sorely afraid that at the first town he might want to fit a peg into some girl.”
“These children often make these sort of answers,” said the Parisian. “One of my neighbour’s children revealed the cuckoldom of his father by a reply. One day I asked, to see if he were well instructed at school in religious matters, ‘What is hope?’ ‘One of the king’s big archers, who comes here when father goes out,’ said he. Indeed, the sergeant of the archers was named Hope. My friend was dumbfounded at this, and, although to keep his countenance he looked in the mirror, he could not see his horns there.”
The baron observed that the boy’s remark was good in this way: that Hope is a person who comes to bed with us when the realities of life are out of the way.
“Is a cuckold made in the image of God?” asked the Burgundian.
“No,” said the Parisian, “because God was wise in this respect, that he took no wife; therefore is He happy through all eternity.”
“But,” said the maid-servant, “cuckolds are made in the image of God before they are horned.”
Then the three pilgrims began to curse the women, saying that they were the cause of all the evil in the world.
“Their heads are as empty as helmets,” said the Burgundian.
“Their hearts as straight as bill-hooks,” said the Parisian.
“Why are there so many men pilgrims and so few women pilgrims?” said the German baron.
“Their cursed member never sins,” replied the Parisian; “it knows neither father nor mother, the commandments of God, nor those of the Church, neither laws divine nor human: their member knows no doctrine, understands no heresies, and cannot be blamed; it is innocent of all, and always on the laugh; its understanding is nil; and for this reason do I hold it in utter detestation.”
“I also,” said the Burgundian, “and I begin to understand the different reading by a learned man of the verses of the Bible, in which the account of the Creation is given. In this Commentary, which in my country we call a Noël, lies the reason of imperfection of this feature of women, of which, different to that of other females, no man can slake the thirst, such diabolical heat existing there. In this Noël it is stated that the Lord God, having turned his head to look at a donkey, who had brayed for the first time in his Paradise, while he was manufacturing Eve, the devil seized this moment to put his finger into this too divine creature, and made a warm wound, which the Lord took care to close with a stitch, from which comes the maid. By means of this frenum, the woman should remain closed, and children be made in the same manner in which God made the angels, by a pleasure far above carnal pleasure as the heaven is above the earth. Observing this closing, the devil, wild at being done, pinched the Sieur Adam, who was asleep, by the skin, and stretched a portion of it out in imitation of his diabolical tail; but as the father of man was on his back this appendage came out in front
. Thus these two productions of the devil had a desire to reunite themselves, following the law of similarities which God had laid down for the conduct of the world. From this came the first sin and the sorrows of the human race, because God, noticing the devil’s work, determined to see what would come of it.”
The servant declared that they were quite correct in their statements, for that woman was a bad animal, and that she herself knew some who were better under the ground than on it. The pilgrims, noticing then how pretty the girl was, were afraid of breaking their vows, and went straight to bed. The girl went and told her mistress that she was harbouring infidels, and told her what they had said about women.
“Ah!” said the landlady, “what matters it to me the thoughts my customers have in their brains, so long as their purses are well filled.”
And when the servant had told of the jewels, she exclaimed—
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