[Day the First]
ABRAHAM THE JEW, AT THE INSTIGATION OF JEHANNOT DE CHEVIGNÉ,
GOETH TO THE COURT OF ROME AND SEEING THE DEPRAVITY OF THE
CLERGY, RETURNETH TO PARIS AND THERE BECOMETH A CHRISTIAN
Pamfilo's story was in part laughed at and altogether commended by the
ladies, and it being come to its end, after being diligently
hearkened, the queen bade Neifile, who sat next him, ensue the
ordinance of the commenced diversion by telling one[41] of her
fashion. Neifile, who was distinguished no less by courteous manners
than by beauty, answered blithely that she would well and began on
this wise: "Pamfilo hath shown us in his story that God's benignness
regardeth not our errors, when they proceed from that which is beyond
our ken; and I, in mine, purpose to show you how this same
benignness,--patiently suffering the defaults of those who, being
especially bounden both with words and deeds to bear true witness
thereof[42] yet practise the contrary,--exhibiteth unto us an
infallible proof of itself, to the intent that we may, with the more
constancy of mind, ensue that which we believe.
[Footnote 41: _i.e._ a story.]
[Footnote 42: _i.e._ of God's benignness.]
As I have heard tell, gracious ladies, there was once in Paris a great
merchant and a very loyal and upright man, whose name was Jehannot de
Chevigné and who was of great traffic in silks and stuffs. He had
particular friendship for a very rich Jew called Abraham, who was also
a merchant and a very honest and trusty man, and seeing the latter's
worth and loyalty, it began to irk him sore that the soul of so worthy
and discreet and good a man should go to perdition for default of
faith; wherefore he fell to beseeching him on friendly wise leave the
errors of the Jewish faith and turn to the Christian verity, which he
might see still wax and prosper, as being holy and good, whereas his
own faith, on the contrary, was manifestly on the wane and dwindling
to nought. The Jew made answer that he held no faith holy or good save
only the Jewish, that in this latter he was born and therein meant to
live and die, nor should aught ever make him remove therefrom.
Jehannot for all that desisted not from him, but some days after
returned to the attack with similar words, showing him, on rude enough
wise (for that merchants for the most part can no better), for what
reasons our religion is better than the Jewish; and albeit the Jew was
a past master in their law, nevertheless, whether it was the great
friendship he bore Jehannot that moved him or peradventure words
wrought it that the Holy Ghost put into the good simple man's mouth,
the latter's arguments began greatly to please him; but yet,
persisting in his own belief, he would not suffer himself to be
converted. Like as he abode obstinate, even so Jehannot never gave
over importuning him, till at last the Jew, overcome by such continual
insistence, said, 'Look you, Jehannot, thou wouldst have me become a
Christian and I am disposed to do it; insomuch, indeed, that I mean,
in the first place, to go to Rome and there see him who, thou sayest,
is God's Vicar upon earth and consider his manners and fashions and
likewise those of his chief brethren.[43] If these appear to me such
that I may, by them, as well as by your words, apprehend that your
faith is better than mine, even as thou hast studied to show me, I
will do as I have said; and if it be not so, I will remain a Jew as I
am.'
[Footnote 43: Lit. cardinal brethren (_fratelli cardinali_).]
When Jehannot heard this, he was beyond measure chagrined and said in
himself, 'I have lost my pains, which meseemed I had right well
bestowed, thinking to have converted this man; for that, an he go to
the court of Rome and see the lewd and wicked life of the clergy, not
only will he never become a Christian, but, were he already a
Christian, he would infallibly turn Jew again.' Then, turning to
Abraham, he said to him, 'Alack, my friend, why wilt thou undertake
this travail and so great a charge as it will be to thee to go from
here to Rome? More by token that, both by sea and by land, the road is
full of perils for a rich man such as thou art. Thinkest thou not to
find here who shall give thee baptism? Or, if peradventure thou have
any doubts concerning the faith which I have propounded to thee, where
are there greater doctors and men more learned in the matter than are
here or better able to resolve thee of that which thou wilt know or
ask? Wherefore, to my thinking, this thy going is superfluous. Bethink
thee that the prelates there are even such as those thou mayst have
seen here, and indeed so much the better as they are nearer unto the
Chief Pastor. Wherefore, an thou wilt be counselled by me, thou wilt
reserve this travail unto another time against some jubilee or other,
whereunto it may be I will bear thee company.' To this the Jew made
answer, 'I doubt not, Jehannot, but it is as thou tellest me; but, to
sum up many words in one, I am altogether determined, an thou wouldst
have me do that whereof thou hast so instantly besought me, to go
thither; else will I never do aught thereof.' Jehannot, seeing his
determination, said, 'Go and good luck go with thee!' And inwardly
assured that he would never become a Christian, when once he should
have seen the court of Rome, but availing[44] nothing in the matter,
he desisted.
[Footnote 44: Lit. losing (_perdendo_), but this is probably some
copyist's mistake for _podendo_, the old form of _potendo_, availing.]
The Jew mounted to horse and as quickliest he might betook himself to
the court of Rome, he was honourably entertained of his brethren, and
there abiding, without telling any the reason of his coming, he began
diligently to enquire into the manners and fashions of the Pope and
Cardinals and other prelates and of all the members of his court, and
what with that which he himself noted, being a mighty quick-witted
man, and that which he gathered from others, he found all, from the
highest to the lowest, most shamefully given to the sin of lust, and
that not only in the way of nature, but after the Sodomitical fashion,
without any restraint of remorse or shamefastness, insomuch that the
interest of courtezans and catamites was of no small avail there in
obtaining any considerable thing.
Moreover, he manifestly perceived them to be universally gluttons,
wine-bibbers, drunkards and slaves to their bellies, brute-beast
fashion, more than to aught else after lust. And looking farther, he
saw them all covetous and greedy after money, insomuch that human,
nay, Christian blood, no less than things sacred, whatsoever they
might be, whether pertaining to the sacrifices of the altar or to the
benefices of the church, they sold and bought indifferently for a
price, making a greater traffic and having more brokers thereof than
folk at Paris of silks and stuffs or what not else. Manifest simony
they had christened 'procuration' and gluttony 'sustentation,' as if
God apprehended not,--let be the meaning of words but,--the intention
of depraved minds and would suffer Himself, after the fashion of men,
to be duped by the names of things. All this, together with much else
which must be left unsaid, was supremely displeasing to the Jew, who
was a sober and modest man, and himseeming he had seen enough, he
determined to return to Paris and did so.
As soon as Jehannot knew of his return, he betook himself to him,
hoping nothing less than that he should become a Christian, and they
greeted each other with the utmost joy. Then, after Abraham had rested
some days, Jehannot asked him how himseemed of the Holy Father and of
the cardinals and others of his court. Whereto the Jew promptly
answered, 'Meseemeth, God give them ill one and all! And I say this
for that, if I was able to observe aright, no piety, no devoutness, no
good work or example of life or otherwhat did I see there in any who
was a churchman; nay, but lust, covetise, gluttony and the like and
worse (if worse can be) meseemed to be there in such favour with all
that I hold it for a forgingplace of things diabolical rather than
divine. And as far as I can judge, meseemeth your chief pastor and
consequently all the others endeavour with all diligence and all their
wit and every art to bring to nought and banish from the world the
Christian religion, whereas they should be its foundation and support.
And for that I see that this whereafter they strive cometh not to
pass, but that your religion continually increaseth and waxeth still
brighter and more glorious, meseemeth I manifestly discern that the
Holy Spirit is verily the foundation and support thereof, as of that
which is true and holy over any other. Wherefore, whereas, aforetime I
abode obdurate and insensible to thine exhortations and would not be
persuaded to embrace thy faith, I now tell thee frankly that for
nothing in the world would I forbear to become a Christian. Let us,
then, to church and there have me baptized, according to the rite and
ordinance of your holy faith.'
Jehannot, who looked for a directly contrary conclusion to this, was
the joyfullest man that might be, when he heard him speak thus, and
repairing with him to our Lady's Church of Paris, required the clergy
there to give Abraham baptism. They, hearing that the Jew himself
demanded it, straightway proceeded to baptize him, whilst Jehannot
raised him from the sacred font[45] and named him Giovanni. After
this, he had him thoroughly lessoned by men of great worth and
learning in the tenets of our holy faith, which he speedily
apprehended and thenceforward was a good man and a worthy and one of a
devout life."
[Footnote 45: _i.e._ stood sponsor for him.]