By Heinz Bluhm (auth.), Normand R. Cartier (eds.)
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But nowhere does La Sale suggest that Saintre is weary of his lady's possessive attentions. On the contrary, his initiative is inspired by an expressed desire to accomplish some worthwhile deed, - without being prompted by Belles Cousines -, for her greater glory and for the love of her. The fact that he refuses to cancel the emprise at her demand indicates no diminution of his love. How could he possibly have called off an enterprise which involved ten noble knights and squires, after all the details had been arranged?
Pp. 15-16) So there is the whole doctrine. A bon entendeur, salut! "It is certainly a convincing description of a moyen de parvenir. Perhaps La Sale wished seriously to promote this method of knightly training, which would elevate a young man rapidly to fame and fortune," comments Kilgour, so who didn't understand Madame's purpose any better than Petit Jehan. Indeed, this would be a ludicrous way to indoctrinate a young man for the pursuit of chivalry. The training of knights was an arduous business; and from Tristan to Perceval, and in the actual careers of Boucicaut, Lalain, Jean de Bueil, Jean de Calabre, and the sons of Louis of Luxemburg, it is obvious that the task was always entrusted to men.
In the fourteenth century, the discussion between the Chevalier de La Tour-Landry and his wife provides an interesting twist: she is the one who condemns courtly love, on the grounds that men proclaim its great benefits for the sole purpose of deceiving women and achieving their lecherous purposes. She is stubbornly opposed to what Andreas had classified under amor purus, including "Ie baiser, Ie poitriner et telle maniere d'ebattement. , Collection complete des Memoires de France, Tome VI, p. 392.
Aquila by Heinz Bluhm (auth.), Normand R. Cartier (eds.)