The Decameron, Volume I by Giovanni Boccaccio (beach books txt) 📕

large; but she, being minded to tarry no longer in the world, becomes a nun.

NOVEL VII. - Simona loves Pasquino; they are together in a garden, Pasquino rubs a leaf of sage against his teeth, and dies; Simona is arrested, and, with intent to shew the judge how Pasquino died, rubs one of the leaves of the same plant against her teeth, and likewise dies.

NOVEL VIII. - Girolamo loves Salvestra: yielding to his mother's prayers he goes to Paris; he returns to find Salvestra married; he enters her house by stealth, lays himself by her side, and dies; he is borne to the church, where Salvestra lays herself by his side, and dies.

Nova IX. - Sieur Guillaume de Roussillon slays his wife's paramour, Sieur Guillaume de Cabestaing, and gives her his heart to eat. She, coming to wit thereof, throws herself from a high window to the ground, and dies, and is buried with her lover.

NOVEL X. - The wife of a leech, deeming her lover, who has taken an opiate, to be dead, puts him in a chest, which, with him therein, two usurers carry off to their house. He comes to himself, and is taken for a thief; but, the lady's maid giving the Signory to understand that she had put him in the chest which the usurers stole, he escapes the gallows, and the usurers are mulcted in moneys for the theft of the chest.

ILLUSTRATIONS TO THE DECAMERON VOLUME I.

The lady and the friar (third day, third story) - Frontispiece

The three rings (first day, third story)

The dinner of hens (first day, fifth story)

Rinaldo D'Asti and the widow lady (second day, second story)

Alatiel dancing (second day, seventh story)

The wedding party (fourth day, introduction)

The daughter of the King of Tunis (fourth day, fourth story)

Simona and Pasquino (fourth day, seventh story)

INTRODUCTION

Son of a merchant, Boccaccio di Chellino di Buonaiuto, of Certaldo in Val d'Elsa, a little town about midway between Empoli and Siena, but within the Florentine "contado," Giovanni Boccaccio was born, most probably at Paris, in the year 1313. His mother, at any rate, was a Frenchwoman, whom his father seduced during a sojourn at Paris, and afterwards deserted. So much as this Boccaccio has himself told us, under a transparent veil of allegory, in his Ameto. Of his mother we would fain know more, for his wit has in it a quality, especially noticeable in the Tenth Novel of the Sixth Day of the Decameron, which marks him out as the forerunner of Rabelais, and prompts us to ask how much more his genius may have owed to his French ancestry. His father was of sufficient standing in Florence to be chosen Prior in 1321; but this brief term of office—but two months—was his last, as well as his first experience of public life. Of Boccaccio's early years we know nothing more than that his first preceptor was the Florentine grammarian, Giovanni da Strada, father of the poet Zanobi da Strada, and that, when he was about ten years old, he was bound apprentice to a merchant, with whom he spent the next six years at Paris, whence he returned to Florence with an inveterate repugnance to commerce. His father then proposed to make a canonist of him; but the study of Gratian proved hardly more congenial than the routine of the counting-house to the lad, who had already evinced a taste for letters; and a sojourn at Naples, where under the regime of the enlightened King Robert there were coteries of learned men, and even Greek was not altogether unknown, decided his future career. According to Filippo Villani his choice was finally fixed by a visit to the tomb of Vergil on the Via Puteolana, and, though the modern critical spirit is apt to discount such stories, there can be no doubt that such a pilgrimage would be apt to make a deep, and perhaps enduring, impression upon a nature ardent and sensitive, and already conscious of extraordinary powers. His stay at Naples was also in another respect a turning point in his life; for it was there that, as we gather from the Filocopo, he first saw the blonde beauty, Maria, natural daughter of King Robert, whom he has immortalized as Fiammetta. The place was the church of San Lorenzo, the day the 26th of March, 1334. Boccaccio's admiring gaze was observed by the lady, who, though married, proved no Laura, and forthwith returned his love in equal measure. Their liaison lasted several years, during which Boccaccio recorded the various phases of their passion with exemplary assiduity in verse and prose. Besides paying her due and discreet homage in sonnet and canzone, he associated her in one way or another, not only with the Filocopo (his prose romance of Florio and Biancofiore, which he professes to have written to pleasure her), but with the Ameto, the Amorosa Visione, the Teseide, and the Filostrato; and in L'Amorosa Fiammetta he wove out of their relations a romance in which her lover, who is there called Pamfilo, plays Aeneas to her Dido, though with somewhat less tragic consequences. The Proem to the Decameron shews us the after-glow of his passion; the lady herself appears as one of the "honourable company," and her portrait, as in the act of receiving the laurel wreath at the close of the Fourth Day, is a masterpiece of tender and delicate delineation.

Boccaccio appears to have been recalled to Florence by his father in 1341; and it was probably in that year that he wrote L'Amorosa Fiammetta and the allegorical prose pastoral (with songs interspersed) which he entitled Ameto, and in which Fiammetta masquerades in green as one of the nymphs. The Amorosa Visione, written about the same time, is not only an allegory but an acrostic, the initial letters of its fifteen hundred triplets composing two sonnets and a ballade in honour of Fiammetta, whom he here for once ventures to call by her true name. Later came the Teseide, or romance of Palamon and Arcite, the first extant rendering of the story, in twelve books, and the Filostrato, nine books of the loves and woes of Troilus and Cressida. Both these poems are in ottava rima, a metre which, if Boccaccio did not invent it, he was the first to apply to such a purpose. Both works were dedicated to Fiammetta. A graceful idyll in the same metre, Ninfale Fiesolano, was written later, probably at Naples in 1345. King Robert was then dead, but Boccaccio enjoyed the favour of Queen Joan, of somewhat doubtful memory, at whose instance he hints in one of his later letters that he wrote the Decameron. Without impugning Boccaccio's veracity we can hardly but think that the Decameron would have seen the light, though Queen Joan had withheld her encouragement. He had probably been long meditating it, and gathering materials for it, and we may well suppose that the outbreak of the plague in 1348, by furnishing him with a sombre background to heighten the effect of his motley pageant, had far more to do with accelerating the composition than aught that Queen Joan may have said.

That Boccaccio was not at Florence during the pestilence is certain; but we need not therefore doubt the substantial accuracy of his marvellous description of the state of the stricken city, for the course and consequences of the terrible visitation must have been much the same in all parts of Italy, and as to Florence in particular, Boccaccio could have no difficulty in obtaining detailed and abundant information from credible eye-witnesses. The introduction of Fiammetta, who was in all probability at Naples at the time, and in any case was not a Florentine, shews, however, that he is by no means to be taken literally, and renders it extremely probable that the facetious, irrepressible, and privileged Dioneo is no other than himself. At the same time we cannot deem it either impossible, or very unlikely, that in the general relaxation of morale, which the plague brought in its train, refuge from care and fear was sought in the diversions which he describes by some of those who had country-seats to which to withdraw, and whether the "contado" was that of Florence or that of Naples is a matter of no considerable importance. (1) It is probable that Boccaccio's father was one of the victims of the pestilence; for he was dead in 1350, when his son returned to Florence to live thenceforth on the modest patrimony which he inherited. It must have been about this time that he formed an intimacy with Petrarch, which, notwithstanding marked diversity of temperament, character and pursuits, was destined to be broken only by death. Despite his complaints of the malevolence of his critics in the Proem to the Fourth Day of the Decameron, he had no lack of appreciation on the part of his fellow-citizens, and was employed by the Republic on several missions; to Bologna, probably with the view of averting the submission of that city to the Visconti in 1350; to Petrarch at Padua in March 1351, with a letter from the Priors announcing his restitution to citizenship, and inviting him to return to Florence, and assume the rectorship of the newly founded university; to Ludwig of Brandenburg with overtures for an alliance against the Visconti in December of the same year; and in the spring of 1354 to Pope Innocent VI. at Avignon in reference to the approaching visit of the Emperor Charles IV. to Italy. About this time, 1354-5, he threw off, in striking contrast to his earlier works, an invective against women, entitled Laberinto d'Amore, otherwise Corbaccio, a coarse performance occasioned by resentment at what he deemed capricious treatment by a lady to whom he had made advances. To the same period, though the date cannot be precisely fixed, belongs his Life of Dante, a work of but mediocre merit. Somewhat later, it would seem, he began the study of Greek under one Leontius Pilatus, a Calabrian, who possessed some knowledge of that language, and sought to pass himself off as a Greek by birth.

Leontius was of coarse manners and uncertain temper, but Boccaccio was his host and pupil for some years, and eventually procured him the chair of Greek in the university of Florence. How much Greek Boccaccio learned from him, and how far he may have been beholden to him in the compilation of his elaborate Latin treatise De Genealogia Deorum, in which he essayed with very curious results to expound the inner meaning of mythology, it is impossible to say. In 1361 he seems to have had serious thoughts of devoting himself to religion, being prodigiously impressed by the menaces, monitions and revelations of a dying Carthusian of Siena. One of the revelations concerned a matter which Boccaccio had supposed to be known only to Petrarch and himself. He accordingly confided his anxiety to Petrarch, who persuaded him to amend his life without renouncing the world. In 1362 he revisited Naples, and in the following year spent three months with Petrarch at Venice. In 1365 he was sent by the Republic of Florence on a mission of conciliation to Pope Urban V. at Avignon. He was employed on a like errand on the Pope's return to Rome in 1367. In 1368 he revisited Venice, and in 1371 Naples; but in May 1372 he returned to Florence, where on 25th August 1373 he was appointed lecturer on the Divina Commedia, with a yearly stipend of 100 fiorini d'oro. His lectures, of which the first was delivered in the church of San Stefano near the Ponte Vecchio, were discontinued owing to ill health, doubtless aggravated by the distress which the death of Petrarch (20th July 1374) could not but cause him, when he had got no farther than the seventeenth Canto of the Inferno. His commentary is still occasionally quoted. He died, perhaps in the odour of sanctity, for in later life he was a diligent collector of relics, at Certaldo on 21st December 1375, and was buried in the parish church. His tomb was desecrated, and his remains were dispersed, owing, it is said, to a misunderstanding, towards the close of the eighteenth century. His library, which by his direction was placed in the Convent of Santo Spirito at Florence, was destroyed by fire about a century after his death.

Besides the De Genealogia Deorum Boccaccio wrote other treatises in Latin, which need not here be specified, and sixteen Eclogues in the same language, of which he was by no means a master. As for his minor works in the vernacular, the earlier of them shew that he had not as yet wrought himself free from the conventionalism which the polite literature of Italy inherited from the Sicilians. It is therefore inevitable