how many there be of those to
whom they make such a reply who apprehend it not after the
fashion[184] in which they say it, the most part of them know. The
monks of our day would have you do as they say, to wit, fill their
purses with money, trust your secrets to them, observe chastity,
practise patience and forgiveness of injuries and keep yourselves from
evil speaking,--all things good, seemly and righteous; but why would
they have this? So they may do that, which if the laity did,
themselves could not do. Who knoweth not that without money idleness
may not endure? An thou expend thy monies in thy pleasures, the friar
will not be able to idle it in the monastery; an thou follow after
women, there will be no room for him, and except thou be patient or a
forgiver of injuries, he will not dare to come to thy house to corrupt
thy family. But why should I hark back after every particular? They
condemn themselves in the eyes of the understanding as often as they
make this excuse. An they believe not themselves able to abstain and
lead a devout life, why do they not rather abide at home? Or, if they
will e'en give themselves unto this,[185] why do they not ensue that
other holy saying of the Gospel, "Christ began to do and to
teach?"[186] Let them first do and after teach others. I have in my
time seen a thousand of them wooers, lovers and haunters, not of lay
women alone, but of nuns; ay, and of those that make the greatest
outcry in the pulpit. Shall we, then, follow after these who are thus
fashioned? Whoso doth it doth that which he will, but God knoweth if
he do wisely.

[Footnote 183: Lit. more of iron (_piu di ferro_).]

[Footnote 184: Sic (_per lo modo_); but _quaere_ not rather "in the
sense."]

[Footnote 185: _i.e._ if they must enter upon this way of life, to
wit, that of the friar.]

[Footnote 186: The reference is apparently to the opening verse of the
Acts of the Apostles, where Luke says, "The former treatise have I
made, O Theophilus, of all that Jesus began to do and to teach." It
need hardly be remarked that the passage in question does not bear the
interpretation Boccaccio would put upon it.]

But, granted even we are to allow that which the friar who chid you
said to you, to wit, that it is a grievous sin to break the marriage
vow, is it not a far greater sin to rob a man and a greater yet to
slay him or drive him into exile, to wander miserably about the world?
Every one must allow this. For a wom