all. Wherefore this Prince always took about with his wife his sister, who was of a joyous life, and was the best company possible, though at the same time a good woman and respectable . . . a gay and pious lady, loving to laugh, though a princess and truly chaste. A widow, young, en bon point, and of a very good constitution . . . very strong . . . young and beautiful, living joyously in all society . . . so amiable to her admirers that she cannot complain of their insults lest she should be supposed to have encouraged them . . . Yet she goes with her head in the air, knowing the surety of her honour . . . many women (who lead a far austerer life than she) have not her virtue . . ."
All through the Heptameron the same traits recur: the light-heartedness and free manners, the real virtue, the good-nature and worldliness. Sometimes, it is true, this great lady is spoken of as frequenting religious houses, and she is always awake to the existence of a more spiritual life than her own. But, above all things, she is "forte, de bonne complexion, de joyeuse vie."
This robustness of temper, this love of life, of health, strength, joy, splendour, this absorbing delight in physical and material details, is perhaps of all attributes the most exclusively Gallic. Rabelais and Balzac exemplify it in the highest degree; it is the especial flavour and quality of France. Margaret possessed it, singularly blended with a sincere but vague mysticism. And this robust naturalness is the foundation of her whole character. All natural virtues are hers: she is kindly, affectionate, impulsively generous, and compassionate. For herself she fears suffering, so she would not let another suffer; yet, as she herself would die in torture for Francis, so, if necessary, she would exact from others a like sacri-
