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 the same time showing her on the way all that is worth seeing in this world, from the Pillars of Hercules, "the end of the world," to distant Cathay. However exhausting this programme may appear to us, Christine, knowing the real passion of the late Middle Ages for travel—for even those who could not travel in reality did so in imagination,—makes use of it as a setting for the introduction of a discussion on the qualities most necessary to good government. This she does, even at the risk of incurring displeasure in high quarters, recalling how Dante's patriotism led to banishment and death in exile, but she adds, "Qui bien ayme, tout endure." She pours forth her classical examples in a chaotic stream, but when she leaves earth, and ascends to the celestial regions, she not only shows herself versed in the astronomy of the time, but also expresses some beauty of thought. The order of the firmament, where all obey law without ceasing, so that harmony ensues "like sweet melody," reminds her of Pythagoras and Plato, and suggests to her what life on earth might be if good laws were made and observed. In furtherance of her idea, she appeals to Reason, who presides over the Virtues or Divine Powers, to interrogate the three earthly disputants, Nobility, Riches, and Wisdom. In the end Reason awards the prize to Wisdom, condemning Riches as the great enemy of mankind. Thereupon Wisdom appeals to the verdicts of Juvenal, Boëthius, St. Jerome, and others to