As the influence of Spain declined, these excesses of jealousy declined also, till towards the close of the seventeenth century they had wholly disappeared, and their place was taken by that indifference which regarded the 'Cicisbeo' as an indispensable figure in every household, and took no offence at one or two contemporary lovers ('Patiti').
But who can undertake to compare the vast sum of wickedness which all these facts imply, with what happened in other countries? Was the marriage-tie, for instance, really more sacred in France during the fifteenth century than in Italy? The 'fabliaux' and farces would lead us to doubt it, and rather incline us to think that unfaithfulness was equally common, though its tragic consequences were less frequent, because the individual was less developed and his claims were less consciously felt than in Italy.More evidence, however, in favour of the Germanic peoples lies in the fact of the social freedom enjoyed among them by girls and women, which impressed Italian travellers so pleasantly in England and in the Netherlands.And yet we must not attach too much importance to this fact.Unfaithfulness was doubtless very frequent, and in certain cases led to a sanguinary vengeance.We have only to remember how the northern princes of that time dealt with their wives on the first suspicion of infidelity.
But it was not merely the sensual desire, not merely the vulgar appetite of the ordinary man, which trespassed upon forbidden ground among the Italians of that day, but also the passion of the best and noblest; and this, not only because the unmarried girl did not appear in society, but also because the man, in proportion to the completeness of his own nature, felt himself most strongly attracted by the woman whom marriage had developed.These are the men who struck the loftiest notes of lyrical poetry, and who have attempted in their treatises and dialogues to give us an idealized image of the devouring passion--'l'amor divino.' When they complain of the cruelty of the winged god, they are not only thinking of the coyness or hard-heartedness of the beloved one, but also of the unlawfulness of the passion itself.They seek to raise themselves above this painful consciousness by that spiritualization of love which found a support in the Platonic doctrine of the soul, and of which Pietro Bembo is the most famous representative.His thoughts on this subject are set forth by himself in the third book of the 'Asolani,' and indirectly by Castiglione, who puts in his mouth the splendid speech with which the fourth book of the 'Cortigiano' concludes.Neither of these writers was a stoic in his conduct, but at that time it meant something to be at once a famous and a good man, and this praise must be accorded to both of them; their contemporaries took what these men said to be a true expression of their feeling, and we have not the right to despise it as affectation.