WorkChristine de Pizan

The God of Love's Letter

Cupid issues a royal letter in verse, dated May 1399, charging the men who seduce women and the poets who slander them.

by Christine de Pizan31 passages held

  • French, the original language
Original title
Épître au dieu d'Amours
First published
(aged 35)
Original language
French

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Overview

The poem is drafted as a royal letter. Cupid, king of lovers, writes to his subjects from his court, and the letter carries a date: May 1399. Women of every rank, he reports, have petitioned him about men who court them with oaths, abandon them, and then boast of it in company. Christine de Pizan uses that fiction to make a charge of her own: the low opinion of women found in books comes from the men who wrote the books, and it does not describe women. She names two authors. Ovid, the Roman poet of the Art of Love, taught seduction as a set of tricks. Jean de Meun, who completed the Romance of the Rose around 1275, spent thousands of lines on the capture of one girl, and the poem turns that against him: women so weak and fickle would not need so long a siege. Had women written the books, Cupid adds, the books would read differently. He closes by ordering the slanderers out of his court. The poem runs to a little over eight hundred lines and was her first long work; until then she had written short lyrics. Two years after writing it, she carried the same complaint against Jean de Meun into an exchange of letters with his admirers in Paris. The poem itself travelled quickly. In 1402 Thomas Hoccleve, a clerk in the English royal administration, turned it into English as The Letter of Cupid, and in 1532 his version was printed among the works of Chaucer. In 1949 Simone de Beauvoir, in The Second Sex, described the poem as the first time a woman took up her pen to defend her sex.

Key concepts

Why does the complaint come as a royal letter from Cupid?

Because the form turns a grievance into a legal case. Cupid writes as a king to his subjects: women of every rank have petitioned his court, he states the charges, hears the defence the books offer, and passes sentence by banishing the guilty. The poem even carries a date, May 1399, and a list of gods as witnesses. Slander is treated as an offence that has a judge.

What counts as slander in the God of Love's Letter?

Blaming all women for what some have done, in talk or in books. The poem's comparison is with the angels: some fell, and nobody concludes that angels are wicked. Anyone who knows a bad woman should keep clear of her without defaming the rest. Slander here is a fault of reasoning as much as of manners, a rule drawn from too few cases and then taught as doctrine.

What is wrong with Ovid's Art of Love, according to the poem?

It teaches how to get a woman by pretence and calls that love. Cupid, the god of love himself, says the book gives no lessons in loving well, only the opposite, and should be named an art of deceiving. Loving well in the poem means keeping faith and keeping silent. Two knights are praised as examples: Hutin de Vermeilles, who would not hear women spoken ill of, and the loyal Othon de Grandson.

Why does the poem say every man owes women gentleness?

Because woman is mother to every man. The argument is one of debt: at his birth, through his life and at his death a man is fed, nursed and helped by women, so defaming them is ingratitude before it is anything else. The poem adds a religious rank to the debt. God chose a woman as his mother and seated her beside her son, an honour given to no other creature.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

Who wrote the case against women

If every book calls women false, is that evidence about women or about who held the pen? Cupid's court hears the complaint the authors never had to answer.

Cupid receives a petition from women of every rank and rules on it like a judge. The men who swear love, leave and boast in taverns are one charge; the clerks who teach schoolboys from Ovid that women deceive are the other. Christine's reply is procedural: the books were written by one party pleading without an opponent, and often by men who had spent their lives chasing women. A whole sex cannot be condemned for some, any more than all angels for the fallen ones. The slanderers are banished from Love's court.

  • gender
  • deception
  • slander
  • misogyny
  • justice
  • generalization
  • literary authority
  • defamation
  • blame
  • moral responsibility
  • loyalty
  • love
  • honor
  • gender stereotypes
  • betrayal
  • virtue ethics

Within this work

passages held
31
distinct concepts
57
by passages held, corpus-wide
#722

What this book thinks together

The wheel takes this book’s leading concepts and shows how often they come up together. The wider the band between two, the more of its passages speak of both. Among them, most often together: “gender” and “justice”.
Concept co-occurrence, strongest first 8 concepts, joined by 22 pairings. 25 pairings reach beyond these concepts and are not drawn.
ConceptPaired conceptShared passages
genderjustice4
gendervirtue ethics4
deceptionslander3
genderloyalty3
gendermisogyny3
genderslander3
justicevirtue ethics3
deceptiongender2
loveloyalty2
deceptionjustice1
deceptionlove1
deceptionloyalty1
deceptionmisogyny1
genderlove1
justiceloyalty1
justiceslander1
lovemisogyny1
lovevirtue ethics1
loyaltymisogyny1
misogynyslander1
misogynyvirtue ethics1
slandervirtue ethics1

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

  1. 1399 The God of Love's Letter (Épître au dieu d'Amours) you are here FR
  2. 1402 Debate of the Romance of the Rose (Les Epistres du débat sus le Roman de la Rose)

    Letters, gathered into a dossier by Christine herself in 1402 with her opponents' side included. They stand between the poem of 1399 that first attacked Jean de Meun and The Book of the City of Ladies of 1405.

    FR
  3. 1404 Le Livre des fais et bonnes meurs du sage roy Charles V

    A duke ordered this biography of the king in 1404. Her prose books of advice to princes came after it.

    FR
  4. 1405 The Book of the City of Ladies (Le Livre de la cité des dames)

    The book she is most read for today, finished by 1405. It gathers the arguments of her earlier poem and letters against Jean de Meun into a single allegory, and its three ladies return in the sequel.

    EN
  5. 1405 The Treasure of the City of Ladies (Le trésor de la cité des dames de degré en degré et de tous estatz)

    The sequel to The Book of the City of Ladies, finished the same year, 1405: the first book defends women by example, and this one tells them what to do. It was the more often printed of the two in the century after her death.

    FR
  6. 1405 The Vision of Christine de Pizan (L'avision de Christine)

    One of three books dated 1405, with The Book of the City of Ladies and its sequel, and the last of her allegories. It is the one in which she tells her own story.

    FR
  7. 1410 The Book of Deeds of Arms and of Chivalry (Le Livre des fais d'armes et de chevalerie)

    A manual in four parts, compiled around 1410 from Roman and recent authorities on war and its law. It belongs with her late books of political advice for the French court, and it stands furthest from the subjects she is now read for.

    FR
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