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Updated: May 19, 2025
Conference of Loudun Venality of the Princes Mutual concessions Indisposition of M. de Condé He signs the treaty Concini is insulted by a citizen of Paris The Court return to the capital Schism in the cabal The seals are transferred to M. du Vair Disgrace of the ministers Triumph of Concini Mangot is appointed Secretary of State, and Barbin Minister of Finance The young sovereigns -Court costumes Anne of Austria and Marie de Medicis Puerility of Louis XIII The Maréchal de Bouillon and the Duc de Mayenne return to Court They seek to ruin Concini The Prince de Condé effects a reconciliation with the Queen-mother James I. sends an embassy to Paris to negotiate a marriage between the Prince of Wales and the Princesse Christine Gorgeous reception at the Louvre Court festivities Concini returns to Paris He is abandoned by the Prince de Condé He is compelled to retire His forebodings He endeavours to induce Leonora to leave France She refuses Increasing influence of De Luynes Death of Mademoiselle d'Ancre Despair of Concini Ambitious projects of the Prince de Condé Devotion of Sully His advice is disregarded Popularity of Condé Marie de Medicis resolves to arrest him He disbelieves the rumour The other Princes withdraw from the capital The King is induced to sanction the arrest Dissimulation of Louis XIII Arrest of Condé Fearless reply of M. du Vair The Prince is conveyed to the Bastille A batch of Marshals Noble disinterestedness of Bassompierre The Dowager Princess of Condé endeavours to excite the populace to rescue her son The mob pillage the hôtel of the Maréchal d'Ancre The Queen-mother negotiates with the Guises The council of war The seals are transferred from Du Vair to Mangot Richelieu is appointed Secretary of State Concini returns to Court The Maréchale d'Ancre becomes partially insane Popular execration of the Italian favourites Subtle policy of Richelieu Threatening attitude assumed by the Princes.
The dream-expedient vies in puerility with the hero's rescue of the heroine from deadly peril a thing that has actually happened about twice since the happily-named, and no less happily extinct, Helladotherium disported itself on the future site of Eden. I am no romancist. I repudiate shifts, and stand or fall by the naked truth.
Those who had read it testify that it far excelled in liveliness and readableness the old dry chronicles, but was written withal in a style thoroughly impure and even degenerating into puerility; as indeed the few remaining fragments exhibit a paltry painting of horrible details, and a number of words newly coined or derived from the language of conversation.
It was frivolity and folly, it was puerility, to spend valuable hours pottering over the vain implements of an art he had relinquished; and a certain shame that he had felt in presenting his plea to Julia that Sunday night arose from the sense not of what he clung to, but of what he had given up. He had turned his back on serious work, so that pottering was now all he could aspire to.
King Nimrod was jealous of young Abraham, as Herod was jealous of young Jesus. He tried various methods to get rid of the boy, but all in vain. At last he resolved to burn Abraham alive. This would have made a striking scene, but the pious puerility of the sequel spoils it all. The king issued a decree, ordering every man in his kingdom to bring wood to heat the kiln. What a laughable picture!
Nero himself is not so successful as a whole: his puerility in the first part is overdone, though as the play goes on the creation takes definite shape, and becomes at once more complex and more distinct. The invariable recurrence of his vanity at the most tremendous moments is admirably managed: it is like an unconscious trick of look or gesture for which we watch.
This Pigasov was a strange person. Full of acerbity against everything and every one especially against women he was railing from morning to night, sometimes very aptly, sometimes rather stupidly, but always with gusto. His ill-humour almost approached puerility; his laugh, the sound of his voice, his whole being seemed steeped in venom.
I admired their work and devotion enormously, but I had never concealed my contempt for a certain childish vanity they displayed, and for the frequent puerility of their political intrigues. I suppose contempt galls more than injuries, and anyhow they had me now. They had me.
But there is another class of evidence relied upon by Christians, wherewith they seek to build up an impassable barrier between their sacred books and the dangerous uncanonical Scriptures, namely, the intrinsic difference between them, the dignity of the one, and the puerility of the other. Of the uncanonical Gospels Dr. Ellicott writes: "Their real demerits, their mendacities, their absurdities, their coarseness, the barbarities of their style, and the inconsequence of their narratives, have never been excused or condoned" ("Cambridge Essays," for 1856, p. 153, as quoted in introduction of "The Apocryphal Gospels," by B.H. Cowper, p. x. Ed. 1867). "We know before we read them that they are weak, silly, and profitless that they are despicable monuments even of religious fiction" (Ibid, p. xlvii). How far are such harsh expressions consonant with fact? It is true that many of the tales related are absurd, but are they more absurd than the tales related in the canonical Gospels? One story, repeated with variations, runs as follows: "This child Jesus, being five years old, was playing at the crossing of a stream, and he collected the running waters into pools, and immediately made them pure, and by his word alone he commanded them. And having made some soft clay, he fashioned out of it twelve sparrows; and it was the Sabbath when he did these things. And there were also many other children playing with him. And a certain Jew, seeing what Jesus did, playing on the Sabbath, went immediately and said to Joseph, his father, Behold, thy child is at the water-course, and hath taken clay and formed twelve birds, and hath profaned the Sabbath. And Joseph came to the place, and when he saw him, he cried unto him, saying, Why art thou doing these things on the Sabbath, which it is not lawful to do? And Jesus clapped his hands, and cried unto the sparrows, and said to them, Go away; and the sparrows flew up and departed, making a noise. And the Jews who saw it were astonished, and went and told their leaders what they had seen Jesus do" ("Gospel of Thomas: Apocryphal Gospels," B.H. Cowper, pp. 130, 131). Making the water pure by a word is no more absurd than turning water into wine (John ii. 1-11); or than sending an angel to trouble it, and thereby making it health-giving (John v. 2-4); or than casting a tree into bitter waters, and making them sweet (Ex. xv. 25). The fashioning of twelve sparrows out of soft clay is not stranger than making a woman out of a man's rib (Gen. ii. 21); neither is it more, or nearly so, curious as making clay with spittle, and plastering it on a blind man's eyes in order to make him see (John ix. 6); nay, arguing
Those who had read it testify that it far excelled in liveliness and readableness the old dry chronicles, but was written withal in a style thoroughly impure and even degenerating into puerility; as indeed the few remaining fragments exhibit a paltry painting of horrible details, and a number of words newly coined or derived from the language of conversation.
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