The entire religious agitation of the seventeenth century was due to women. Port-Royal was the centre from which issued all contention--the centre where all subjects were discussed, where the most important books were written or inspired, where the genius of that great century centred; and it was to Port-Royal that the greatest women of France went, either to find repose for their souls or to visit the noble members of their sex who had consecrated their lives to God--Mère Angélique, Jacqueline Pascal. Never in the history of the world had a religious sect or party gathered within its fold such an array of great minds, such a number of fearless and determined heroines andesprits d'élite. A short account of this famous convent must precede any story of its members.
The original convent, Port-Royal des Champs, near Versailles, was founded as early as 1204, by Mathieu of Montmorency and his wife, for the Cistercian nuns who had the privileges of electing their abbess and of receiving into their community ladies who, tired of the social world, wished to retire to a religious asylum, without, however, being bound by any religious vows. Later on, the sisters were permitted to receive, also, young ladies of the nobility.
These privileges were used to such advantage that the institution acquired great wealth; and through its boarders, some of whom belonged to the most important families of France, it became influential to an almost incalculable degree. For four centuries this convent had been developing liberal tendencies and gradually falling away from its primitive austerity, when, in 1605, Sister Angélique Arnauld became abbess and undertook a thorough reform. So great was her success in this direction that, after having effected similar changes at the Convent of Maubuisson and then returned to Port-Royal des Champs, the latter became so crowded that new and more commodious quarters had to be obtained.
The immense and beautiful Hôtel de Cluny, at Paris, was procured, and a portion of the community moved thither, establishing an institution which became the best known and most popular of those French convents which were patronized by women of distinction. The old abbey buildings near Versailles were later occupied by a community of learned and pious men who were, for the most part, pupils of the celebrated Abbé of Saint-Cyran, who, with Jansenius, was living at Paris at the time that Mère Angélique was perfecting her reforms; she, attracted by the ascetic life led by the abbé, fell under his influence, and the whole Arnauld family, numbering about thirty, followed her example.
Soon "the nuns at Paris, with their numerous and powerful connections, and the recluses at Port-Royal des Champs, together with their pupils and the noble or wealthy families to which the latter belonged, were imbued with the new doctrines of which they became apostles." The primary aim was to live up to a common ideal of Christian perfection, and to react against the general corruption by establishing thoroughly moral schools and publishing works denouncing, in strong terms, the glaring errors of the time, the source of which was considered, by both the Abbé of Saint-Cyran and Jansenius, to lie in the Jesuit Colleges and their theology. Thus was evolved a system of education in every way antagonistic to that of the Jesuits.
At this time the convent at Paris became so crowded that Mère Angélique withdrew to the abbey near Versailles, the occupants of which retired to a neighboring farm, Les Granges; there was opened a seminary for females, which soon attracted the daughters of the nobility. An astounding literary and agricultural activity resulted, both at the abode of the recluses and at the seminary: by the recluses were written the famous Greek and Latin grammars, and by the nuns, the famousMemoirs of the History of Port-Royaland theImage of the Perfect and Imperfect Sister; a model farm was cultivated, and here the peasants were taught improved methods of tillage. During the time of the civil wars the convent became a resort where charity and hospitality were extended to the poor peasants.
"The mode of life at Port-Royal was distinguished for austerity. The inmates rose at three o'clock in the morning, and, after the common prayer, kissed the ground as a sign of their self-humiliation before God. Then, kneeling, they read a chapter from the Gospels and one from the Epistles, concluding with another prayer. Two hours in the morning and a like number in the afternoon were devoted to manual labor in the gardens adjoining the convent; they observed, with great strictness, the season of Lent." Their theories and practices, and especially their sympathy with Jansenius, whose workMars Gallicusattacked the French government and people, aroused the suspicions of Richelieu. When in 1640 the Port-Royalists openly and enthusiastically received the famous work,Augustinus, of Jansenius, the government became the declared opponent of the convent. Saint-Cyran had been imprisoned in 1638, and not until after the death of Richelieu, in 1642, was he liberated. After the appearance, in 1643, of Arnauld'sDe la Fréquente Communion, in which he attacked the Jesuits for admitting the people to the Lord's Supper without due preparation, two parties formed--the Jesuits, supported by the Sorbonne and the government, and the Port-Royalists, supported by Parliament and illustrious persons, such as Mme. de Longueville.
In 1644, the nuns were dispersed by order of Louis XIV., against whose despotic caprices two Jansenist bishops had fought in support of the rights of the pope. The Paris convent remained closed until 1669, when it and the one at Chevreuse, near Versailles were made independent of each other, a proceeding which resulted in the two institutions becoming opponents. In 1708 the Convent of Port-Royal des Champs was suppressed, and, a year later, the beautiful and once prosperous community was destroyed, the buildings being levelled to the ground. In 1780 the Paris convent was abolished; five years later the structure was converted into a hospital, and in 1814 it became the lying-in asylum ofLa Maternité.
In those two convents, which were practically one, was fomented and developed the entire religious movement of the seventeenth century, to which period belong the general study and development of theology, metaphysics, and morality. Such great, good, and brilliant women as the Countess of Maure, Mlle. de Vandy, Anne de Rohan, Mme. de Brégy, Mme. de Hautefort, Mme. de Longueville, Mme. de Sévigné, Mme. de La Fayette, and Mme. de Sablé were inmates of Port-Royal, or its friends and constant visitors.
Port-Royal may have been the cause of the civil war waged by the Frondists against the government. It did bring on the struggle between the Jesuits, who were all-powerful in the Church, and the Jansenists. The latter denied the doctrine of free will, and taught the absolutism of religion, the "terrible God," the powerlessness of kings and princes before God--a doctrine which brought down upon them the wrath of Louis XIV., for whom their notion of virtue was too severe, their use of the Gospel too excessive, and their Christianity impossible.
In its purest form, Port-Royalism was a return to the sanctity of the primitive church--an attempt at the use, in French, of the whole body of Scriptures and the writings of the Church Fathers; it aimed to maintain a vigorous religious reaction in the shape of a reform, and that reform was vigorously opposed by the Catholic Church.
One family that is associated with Port-Royal gave to its cause no less than six sisters; the latter all belonged to the Convent of Port-Royal and were attached to the Jansenist party; of them, the Archbishop of Paris said that they were "as pure as angels, but as proud as devils." They were related to the one great Arnauld family, of which Antoine and his three sons--Robert, Henri, and the younger Antoine, called "the great Antoine"--were illustrious champions of Port-Royal.
Marie Jacqueline Angélique, the oldest among the three abbesses, was born in 1591, and, at the early age of fourteen, was made abbess of Port-Royal des Champs; it was she who, after having instituted successful reforms at Port-Royal, was sent to reform the system of the Abbey of Maubuisson, thus initiating the important movement which later involved almost all France. She became convinced that she had not been lawfully elected abbess and resigned, securing, however, a provision which made the election of abbesses a triennial event. To her belongs the honor of having made Port-Royal anew. She was a woman capable of every sacrifice,--a wonderful type in which were blended candor, pride, and submission,--and she exhibited indomitable strength of will and earnest zeal for her cause.
Her sister, Agnes, but three years younger than Marie, also entered the convent, and, at the age of fifteen, was made mistress of the novices; during the absence of her sister, at Maubuisson, she was at the head of the convent; from that time, she governed Port-Royal alternately with her sister, for twenty-seven years. Her work,The Secret Chapter of the Sacrament, was suppressed at Rome, but without bringing formal censure upon her.
The last of those great abbesses was Mère Angélique, who lived through the most troublous and critical times of Port-Royal (1624 to 1684). At the age of twenty she became a nun, having been reared in the convent by her aunt, Marie, who was the most perfect disciple of Saint-Cyran. Mère Angélique was especially conspicuous for her obstinacy, and when the nuns were forced to accept the formulary of Pope Alexander VI., she, alone, was excepted, because of that well known characteristic. Upon the reopening of Port-Royal (in 1689), her powerful protectress, Mme. de Longueville, died and the persecutions were renewed; Mère Angélique endeavored to avert the storm, but all in vain; amidst her efforts, she collapsed. She was also a writer, herMemoirs of the History of Port Royalbeing the most valuable history of that institution.
Thus, about those three women is formed the religious movement which involved both the development of religious liberty, free will, and morality, and of the philosophical literature of the century--a century which boasts such writers and theologians as Nicole, Pascal, Racine, etc.
The mission of Port-Royal seems to have been preparation of souls for the struggles of life, teaching how to resist oppression or to bear it with courage, and how, for a righteous cause, to brave everything, not only the persecutions of power--violence, prison, exile,--but the ruses of hypocrisy and the calumny of opposing opinion. The Port-Royalist nun combated and taught how to combat; she lacked humility, but possessed an abundance of courage which often bordered upon passion.
One of the most pathetic and striking illustrations of the fervent devotion which was a characteristic product of Port-Royal, is supplied by Jacqueline Pascal, sister of the great Blaise Pascal. Young,spirituelle, very much sought after and the idol of brilliant companions, at the age of twenty-six she abandoned the world to devote herself to God. At thirty-six years of age she died of sorrow and remorse for having signed an equivocal formulary of Pope Alexander VI., "through pure deference to the authority of her superiors." The papal decision concerning Jansenius's book, already mentioned, was drawn up in a formula "turned with some skill, and in such a way that subscription did not bind the conscience; however, the nuns of Port-Royal refused to sign." Jacqueline Pascal wrote:
"That which hinders us, what hinders all the ecclesiastics who recognize the truth from replying when the formulary is presented to them to subscribe is: I know the respect I owe the bishops, but my conscience does not permit me to subscribe that a thing is in a book in which I have not seen it--and after that, wait for what will happen. What have we to fear? Banishment and dispersion for the nuns, seizure of temporalities, imprisonment, and death if you will; but is not that our glory and should it not be our joy? Let us either renounce the Gospel or faithfully follow the maxims of that Gospel and deem ourselves happy to suffer somewhat for righteousness' sake. I know that it is not for daughters to defend the truth, though, unfortunately, one might say that since the bishops have the courage of daughters, the daughters must have the courage of bishops; but, if it is not for us to defend the truth, it is for us to die for the truth and to suffer everything rather than abandon it."
She subscribed, "divided between her instinctive repugnance and her desire to show herself an humble daughter of the Catholic Church." She said: "It is all we can concede; for the rest, come what may,--poverty, dispersion, imprisonment, death,--all those seem to me nothing in comparison with the anguish in which I should pass the remainder of my life, if I had been wretch enough to make a covenant with death on the occasion of so excellent an opportunity for proving to God the sincerity of the vows of fidelity which our lips have pronounced." According to Mme. Périer, the health of the writer of the above epistle was so undermined by the shock which all that commotion had caused her, that she became dangerously ill, dying soon after. Thus was sacrificed the first victim of the formulary.
Cousin says that few women of the seventeenth century were as brilliantly endowed as Jacqueline Pascal; possessing the finesse, energy, and sobriety of her brother, she was capable of the most serious work, and yet knew perfectly how to lead in a social circle. Also, she was most happily gifted with a talent for poetry, in relation to which her reputation was everywhere recognized; at the convent, she consulted her superiors as to the advisability of continuing her verse making; and upon being told that such occupation was not a means of winning the grace of Jesus Christ, she abandoned it.
Cousin maintained that the avowed principle of the Port-Royalists was the withdrawal from all worldly pleasure and attachment. "'Marriage is a homicide; absolute renunciation is the true régime of a Christian.' Jacqueline Pascal is an exaggeration of Port-Royal, and Port-Royal is an exaggeration of the religious spirit of the seventeenth century. Man is too little considered; all movement of the physical world comes from God; all our acts and thoughts, except those of crime and error, come from and belong to Him. Nothing is our own; there is no free will; will and reason have no power. The theory of grace is the source of all truth, virtue, and merit--and for this doctrine Jacqueline Pascal gives up her life."
Among the great spirits of Port-Royal, the women especially were strong in their convictions and high in their ideals. They naturally followed the ideas of man and naturally fell into religious errors; but their firmness, constancy, and heroism were striking indeed. Their aspiration was the imitation of Christ, and they approached their model as near as ever was done by man. In an age of courtesans, when convictions were subservient to the pleasure of power, they set a worthy example of strength of mind, firmness of will, purity, and womanliness. M. du Bled says:
"Port-Royal was the enterprise of the middle-class aristocracy of France; you can see here an anticipated attempt of a sort of superior third estate to govern for itself in the Church and to establish a religion not Roman, not aristocratic and of the court, not devout in the manner of the simple people, but freer from vain images and ceremonies, and freer, also, as to the temporal in the face of worldly authority--a sober, austere, independent religion which would have truly founded a Gallican reform. The illusion was in thinking that they could continue to exist in Rome--that Richelieu and Louis XIV. would tolerate the boldness of this attempt."
A celebrated woman of the seventeenth century, one who really belongs to the circle of Mme. de Longueville and Mme. de La Fayette, but who early in life, like Mme. de Longueville, devoted herself to religion and retired to live at Port-Royal, and is therefore more intimately associated with the religious movement, was Mme. de Sablé, a type of the social-religious woman.
Mme. de Sablé is a heroine of Cousin, whom we closely follow in this account of her career. According to that writer, she is a type of the purely social woman, a woman who did less for herself than for others, in aiding whom she took delight, a woman who was the inspiration of many writers and many works.
Mlle. de Souvré married the wealthy Marquis of Sablé, of the house of Montmorency, of whom little is known. He soon abandoned her; and she, most unhappy over unworthy rivals, fell very ill, retired from society for a time, and then reappeared; her career as a society woman then began. At an early age, by force of her decided taste for the high form of Spanish gallantry, then so much in vogue, and her inclination to all things intellectual, she became one of the leaders of the Hôtel de Rambouillet. She, Mmes. de Sévigné, de Longueville, and de La Fayette formed that circle of women who idealized friendship.
Within a few years she lost her father, husband, two of her brothers, and her second son; and after putting her financial affairs into order, she and her friend, the Countess of Maure, took up their quarters at the famous Place Royale; there they decided to devote their lives to letters, and there assembled their friends, men and women, regardless of rank or party, personal merit being the only means of access. Mmes. de Sablé and de Rambouillet were called the arbiters of elegance and good taste.
To her friends, Mme. de Sablé was always accommodating and showed no partiality; well informed, she was constantly approached for counsel and favors; discreet and trustworthy, the most important secrets were intrusted to her--a confidence which she never betrayed. During the Fronde she remained faithful to the queen and Mazarin, but did not become estranged from her friends, so many of whom were Frondists, and who chose her as their counsellor, arbitrator, and pacifier.
About 1655 she began to realize her unsettled position in the world and to long for a place where she might, modestly and becomingly, spend her declining years. She was then fifty-five years of age. The ideas of Jansenism had so impressed the great people of the day, that she decided to retire to Port-Royal, to end her days with sympathizers of the spiritual life around her and her former friends whenever she desired them. There she gathered about her the most exclusive and aristocratic people of the day: La Rochefoucauld, the Prince and Princess of Conti, Condé, Monsieur,--brother of Louis XIV.,--Mme. de La Fayette, Mme. de Hautefort, and others.
At her apartments, not only were religious and literary affairs discussed, but the most delicate and delicious dishes were prepared and elixirs and remedies for disease compounded. Famous people were led to seek her, through her reputation and influence, and through friendship, for she seldom left her house. Mme. de Sablé possessed all the qualities that attract and hold, nothing extraordinary or rare, but abundant politeness and elegance.
It was not long before she began to withdraw from even her friends, still continuing, however, her fine cuisine, the remarkable care of her health, and her medical experiments. Her dinners became celebrated, and invitations to them were much in demand; about them there were no signs of opulence, but her gatherings were distinguished for refinement and taste. Her friends were constantly asking her for her recipes, of the preparation of which no one but herself knew the secret.
At the salon of Mme. de Sablé originated many famous literary works, such as theConférences sur le Calvinisme, works on Cartesian philosophy, theLogique de Port-Royal,Questions sur l'Amour,Les Maximes, etc. She will be remembered as the initiator of many maxims, in the composition of which she excelled. A number of her sayings concerning friendship have been preserved. Two treatises, in the form of maxims, on the education of children and on friendship, respectively, are supposed to have come from her pen; from them La Rochefoucauld conceived the ideas he utilized in his famousMaxims.
La Rochefoucauld's maxims were composed according to the chance of conversation, which gave rise to various subjects and led to his serious reflection upon them. Cousin even goes so far as to say that thePenséesof Pascal would never have been published in that form had not theMaximsenjoyed such favor. Pascal often visited Port-Royal and naturally followed the general reflective tendency of its society. HisDiscours sur les Passions de l'Amourpossibly originated at the salon of Mme. de Sablé, because the subject of which that work treated was one much discussed there. La Rochefoucauld was in the habit of sending his maxims to Mme. de Sablé with the message: "As you do nothing for nothing, I ask of you a carrot soup or mutton stew."
When La Rochefoucauld entered the society of Mme. de Sablé, he had seen much of life, was familiar with most of the adventures and intrigues of the Fronde and the society of the time; he himself had acted his part in all, and at the age of fifty was ready to put his experience into a permanent form of reflection. HisMaximscreated a stir, through the clearness and elegance of their character, their fine analyses of man as he was in the seventeenth century, and through their truthfulness and general applicability to men of every country. From all the illustrious women of the day, either he or Mme. de Sablé received letters of criticism or suggestion--eulogies and condemnations of which he took notice in his next edition. This shows the intense interest felt in the appearance of any new literary production.
Cousin says that the whole literature of maxims and reflections issued directly from the salon of a kind and good woman who had retired to a convent with no other desire than to live over her life, to recall her past and what she had seen and felt therein; and upon her society, that woman impressed her own tastes, elegance, and seriousness. Her great act of benevolence was her protection of Port-Royal. When, after the death in 1661 of Mother Angélique Arnauld, that institution became the object of persecution and its tenants were either imprisoned or compelled to seek refuge in the various families of Paris, Mme. de Sablé remained faithful to its principles; she lived with her friends, Mme. de Longueville and Mme. de Montausier, until 1669, when, with the coöperation of Mme. de Longueville, who exerted all her influence for Port-Royal, she finally succeeded in bringing about its reopening. At least, Cousin ascribes this result to Mme. de Sablé, but he may have somewhat exaggerated her influence in this respect. From her retreat at Port-Royal, she kept up a constant correspondence with her friends all over France; she lived there until 1678, with but one intimate friend, Mme. de Longueville.
Mme. de Sablé had remarkable gifts; her mission in politics, religion, and literature seems to have been to excite to action, to stimulate and to bring out to its fullest value, the talents and genius of others. In her modest salon, she inspired the great and illustrious work which will keep her memory alive as long as theMaximsandPenséesare read. Her name will be connected with that of Mme. de Longueville, because of their ideal friendship, and with that of Port-Royal because of her ardent and self-sacrificing support of it in the time of its direst persecution, when any exhibition of sympathy was dangerous in the extreme; and finally, her name will always be connected with that small circle of French society of the seventeenth century, which was noble, moral, and elevating to an unusual degree.
Somewhat later in the century a different movement was started by a woman, which involved many of the highest in rank at court. This took the form of a kind of mystical enthusiasm, running into a theory of pure love, and was instigated by Mme. Guyon, a widow, still young, and gifted with a lofty and subtile mind. After losing her husband, whom she had converted to her religious views, she went, in 1680, to Paris to educate her children. Becoming interested in religion, she went to Geneva, where she became very intimate with a priest who was her spiritual director, and whom she soon wholly subjected to her influence. On account of their views on sanctification, they were ordered to leave.
After travelling over Europe for a number of years, and writing several works, includingSpiritual TorrentsandShort and Easy Method of Making Orison with the Heart, the widow returned to Paris, with the intention of living in retirement; but so many persons of all ranks sought her out, that she organized, for ladies of rank, meetings for purposes of prayer and religious conversation. The Duchess of Beauvilliers, the Duchess of Béthune, the Countess of Guiche, the Countess of Chevreuse, and many others, with their husbands, became her devoted adherents.
According to Mme. Guyon, prayer should lose the character of supplication, and become simply the silence of a soul absorbed in God. "Why are not simple folks so taught? Shepherds, keeping their flocks, would have the spirit of the old anchorites; and laborers, whilst driving the plow, would talk happily with God. In a little while, vice would be banished and the kingdom of God would be realized on earth." Thus, her doctrine was directly opposite to the theories of the Jansenists.
At that time, 1687 to 1688, all religious movements, however quiet, were condemned at Rome; and the teachings of Mme. Guyon were found to differ very little from those of the Spanish priest Molinas. The first arrest, that of her friend Lacombe, was soon followed by that of Mme. Guyon herself, by royal order; she was released through the intercession of Mme. de Maintenon, who was fascinated by her to the extent of permitting her to teach her doctrines at Saint-Cyr, Upon the appearance of herMethod of Prayer, an examination was instituted by Bossuet and Fénelon, who marked out a few passages as erroneous--a procedure to which she submitted. However, Bossuet himself wrote a treatise against herMethod of Prayer, in which he cast reflections upon her character and conduct; to that work Fénelon refused to subscribe, which antagonistic proceeding brought on the great quarrel between those two absolute ecclesiasts. In fact, Fénelon became imbued with the doctrines of Mme. Guyon.
She was imprisoned at various times; and when a letter was received from Lacombe, who had been imprisoned at Vincennes for a long time, exhorting her to repent of their criminal intimacy, Mme. Guyon's cause was hopeless. She was sent to the Bastille, her son was dismissed from the army, and many of her friends were banished. In 1702 she was released from prison and banished to Diziers; she passed the remainder of her life in complete retirement at Blois.
Fénelon had written a treatise,Maxims of the Saints, which was said to favor Mme. Guyon's doctrines, and which was sent to Rome for examination. He defined her doctrine of divine love in the following maxim, which was condemned at Rome:
"There is an habitual state of love of God, which is pure charity without any taint of the motive of self-interest. Neither fear of punishment nor desire of reward has, any longer, part in this love; God is loved, not for the merit, but for the happiness to be found in loving Him."
Such a doctrine made repentance unnecessary, destroyed all effort to withstand evil, and did not acknowledge the need of a Redeemer. This the great Bossuet foresaw; consequently, he, as the supreme religious potentate of his inferior in rank, Fénelon, demanded the condemnation by the latter of the works of Mme. Guyon. The refusal cost Fénelon exile for life. To Mme. de Maintenon he wrote a letter which shows the sincerity of his devotion to a friend in disgrace, even though his own reputation was thereby endangered:
"So it is to secure my own reputation that I am wanted to subscribe that a lady--my friend--would plainly deserve to be burned, with all her writings, for an execrable form of spirituality which is the only bond of our friendship. I tell you, madame, I would burn my friend with my own hands, and I would burn myself joyfully, rather than let the Church be imperilled; but here is a poor, captive woman, overwhelmed with sorrows; there is none to defend her, none to excuse her; all are afraid to do so. I maintain that this stroke of the pen, given from a cowardly policy and against my conscience, would render me forever infamous and unworthy of my ministry and my position."
Thus, in the seventeenth century, religious agitations and religious reform were the work preëminently of women; but that reform and those agitations were productive of good results to a far greater degree than was any similar movement in any other century, with the possible exception of the nineteenth. The seventeenth century was, as mentioned before, a century of stability, one that toned down and crushed all violations and abuses of the standard established by authority. Woman, in her constant striving for the complete emancipation and gradual purification of her sex, rebelled against the power of established authority; she did not consciously or intentionally violate law and order, but in her intense desire to act for good as she saw it, and in her noble efforts to ameliorate all undesirable conditions, she created commotion and confusion. The seventeenth-century woman is conspicuous as a champion of religion, moral purity, and social reform; therefore, her influence was mainly social, religious, moral, and literary, while that of the woman of the sixteenth century was mainly political. This difference was the result of the greater advantages of education and training enjoyed by the females of the later period.
In the beginning of the seventeenth century, young girls were granted greater privileges and received more attention from men and society than did their predecessors; they thus had more opportunities for mental development, more occasion to become aware of the temptations and injustices of life, without falling prey to them. Such young girls as Julie d'Angennes, Mlle. d'Arquenay, and Mlle. de Pisani, took part in the balls, fêtes, garden parties, and all amusements in which society indulged. They met young men of their own age and became intimately acquainted with them, morals were purer, marriages of affection were much more frequent, and the state of married life was much more congenial, than in any other century. Young men paid court to the older ladies, to refine their manners and sharpen their intellects, but not for any immoral purpose. To a certain extent women were more world-wise when they reached the marriageable age, and inspired respect and admiration rather than passion and desire as in the next century.
Young girls of the seventeenth century were early placed in a convent, and when they left it they were ready for marriage; in the meantime, they frequently visited home and associated with their parents and brothers; at the convents intellectual intercourse with people of high rank and men of letters was encouraged. Yet the discipline at those institutions was very rigid, the boarders being more carefully watched then than later on; two nuns always accompanied them on their walks, and when not busy with their studies, to prevent the mind from wandering, they were kept busy with their hands; "the transports of the soul of the young girl, as every reflection of the intelligence, are watched and held in check, every one of her inclinations opposed, all originality suppressed."
At first the convents were reproached for stifling all culture and development and applying only correction and mortification of the flesh. Mme. de Maintenon opposed such a state of affairs, but her methods discouraged true independence. The happiness of her charges was her one aim, but they had no voice in the matter. When of marriageable age, they were given a trousseau and a husband; however, they were taught to be reasonable.
In that century, the young girl, mixing more generally in society, received greater consideration--hence, she became more active and conspicuous. It will be seen that the rôle played by the eighteenth century woman was not so much played by the young woman as it was by the woman of mature years, of the mother, the counsellor--the indispensable element of society. There were three classes of women--young women, mature women who sought consideration, and old women who received respect and deference, and who, as arbiters of culture, upheld the principles already established.
A young man making his début had to find favor with one of those classes which decided his future reputation and the extent of his favor at court, and assigned him his place and grade, upon which depended his marriage. All education was directed to the one end--social success. The duty of the tutor charged with the instruction of a young son was to give a well-rounded, general education; by the mother, he was taught politeness, grace, amiability--a part of his training to which more importance was attached than to the intellectual portion. Whenever a young man was guilty of misconduct toward a woman, his mother was notified of the occurrence, on the same evening, and he promptly received his reprimand. This spirit naturally fostered that rare politeness, exquisite taste and tact in conversation, in which the eighteenth century excels.
But where did the young girls receive the education which gave them such prestige--that consummate art of conversation exemplified in Mme. de Boufflers, Mme. de Luxembourg, Mme. de Sabran, the Duchess of Choiseul, the Princess of Beauvau, the Countess of Ségur? The sons were educated in the usages of thebonne compagnieby the mothers, but the daughters did not enjoy that attention, for, at the age of five or six years, they were sent to the convent; there the mother's influence could not have reached them, and they never left the convent except to marry. The middle class imitated the higher class, and family life became practically impossible. All men of any importance had a charge at court or a grade in the army, and lived away from their families. A large number of women were attached to the queen, spending the greater part of their time at Versailles; the little time passed at their homes was entirely occupied in preparation for the eveningcauseriesat the salons, in reading new books, acquiring information upon current events, and in superintending the making of the many necessary and always elaborate gowns; as M. Perey so well says, "as the toilettes and hairdressing took up the greater part of the morning, they devoted the time used by thecoiffeur, in constructing complicated edifices that crushed down the heads of women, to the reading of new books."
Nearly every large establishment kept open house, dining from twenty to thirty persons every day. They dined at one, separated at three, were at the theatre at five, and returned with as many friends as possible--the more, the greater the reputation for hospitality and popularity. Under such circumstances, the mother had no time for the daughters, nor were the conversations at those dinners food for young, innocent girls--and innocence was the first requirement of a marriageable young woman.
The great convents were the Abbaye-aux-Bois and Penthemont, where the daughters of the wealthiest and highest families were educated. In those convents or seminaries, strange to say, the young girls were taught the most practical domestic duties, as well as dancing, music, painting, etc. Such teachers as Molé and Larrive gave instruction in declamation and reading, and Noverre and Dauberval in dancing; the teaching nuns were all from the best families. The most complete costumes, scenic decorations, and other equipments of a complete theatre were supplied, special hours being set aside for the play. However, much intriguing went on there, and many friendships and lifelong enmities were formed, which later led to serious troubles.
Often, from the midst of a group of young girls of from ten to fifteen years of age, one would be notified of her coming marriage with a man she had never seen, and whom, in all probability, she could not love, having given her heart to another. If it turned out to be an uncongenial marriage, a separate life would be the result, and, while still absolutely ignorant of the world, those young married women would fall prey to the charms of young gallants or men of quality, and a liaison would follow.
The difference between a liaison of the seventeenth century and one of the eighteenth led to one essential difference in the standards of social and moral etiquette; in the former period, a liaison meant nothing more censurable than an intimate friendship, a purely platonic love; the lover simply paid homage to the lady of his choice; it was an attraction of common intellectual interests and usually lasted for life; in the eighteenth century, a liaison was essentially immoral, rarely a union of interests, but rather one of passions and physical propensities. Such relations developed and fostered deceit, intrigues, infidelity, and rivalry, one woman endeavoring to allure the lover of another; affairs of that nature were the chief topic of conversation in social circles, and were soon reflected in every phase of the intelligent world. This will be seen in the study of the eighteenth century.
In studying the vast numbers of salons of the eighteenth century, three types are discernible, each of which was prominent and in full sway throughout the century up to the Revolution. To the first class belong the great literary and philosophical salons which, though not political in nature, finally changed politics; such were the circles of Mme. de Tencin, Mme. Geoffrin, Mme. du Deffand, Mlle. de Lespinasse, Mme. Necker, Mme. d'Epinay, Mme. de Genlis; with these every literary student is familiar. The second class includes the smaller and less important literary, philosophical, and social salons--those of Mme. de Marchais, Mme. de Persan, Mme. de Villars, Mme. de Vaines, and of D'Alembert, D'Holbach, Helvétius. The third class is of a social nature exclusively, good breeding and good tone being the essentials; its conspicuous features were the dinners and suppers of Suard, Saurin, the Abbés Raynal and Morellet, of the Palais-Royal of Mme. de Blot, of the Temple of the Prince of Conti, those of Mme. de Beauvau, Mme. de Gramont, M. de La Popeliniére, and others.
The distinctions thus made will not hold throughout, but they facilitate the presentation of a subject that is exceedingly complicated. It may almost be said that each generation of the eighteenth century had a salon with a different physiognomy; those of 1710, 1730, 1760, and 1780 were all inspired by different motives, causes, and events, and were all led by women of different histories and aspirations, whose common idol was man, but whose ideas of what constituted a hero were as widely different as was the constitution of society in the respective periods. Not until the middle of the reign of Louis XIV. did social life become detached from Versailles, and, spreading out and circulating in a thousand hôtels, showed itself in all its force, splendor, and elegance. The celebrated women of the regency--Mme. de Prie, Mme. de Parabère, Mme. de Sabran--had no salon, while those of the Marquis d'Alluys and the Hôtels de Sully, de Duras, de Villars, and the suppers of Mme. de Chauvelin were of a distinctly different type from those of the earlier and the later periods.
In a certain sense, the salons changed the complexion of the age. The eighteenth century itself was friendly and generous; it was, also, impatient and inexperienced, seeing things not as they were but as it wished them to be, compelling science and art to serve its purpose. It was frank, often brutally frank, a characteristic due partly to the conversational license of the salons. With its Fontenelle, Voltaire, Piron, etc., it was indeed a happy century. Abon motwas the event of the day and travelled over all the civilized world.
Feeling keenly the need of a guiding principle, the need of a more substantial foundation in education, the women of the century thought and wrote much on that subject; such was, for the most part, the work of the great salons, but in them the philosophical tenets of the age were also discussed. The spirit of criticism thus created and cultivated, which finally spread through all classes of society, gradually conquered the new power in the state--public opinion which, at the end of the century, ruled supreme in all its strength and vehemence, defying every effort of the government to stifle it. The highest form of agreeable and intellectual society which the world has ever seen attained to its most complete development in these salons.
Every century has had its specialty: the twelfth had its crusades, the sixteenth its religious struggles, the seventeenth its grandgoût, the eighteenth its conversation and love of reason, the nineteenth its political struggles; and each one displayed the French passion foresprit; the eighteenth, however, was,par excellence, the century ofesprit, and it was most remarkably developed in woman.
"Such astonishingly loquacious people as lived in Paris in the eighteenth century! ineffective, sardonic, verbose, sociable, intellectual, elegant, immoral--grand gentlemen and ladies, with tears for mimic woes and none for actual ones, praise for wit, rewards for cleverness, and absolute ignorance of the destinies they were preparing for themselves;" such is the story of women and society of the eighteenth century. Among these women the salon leaders will be found the most attractive, and the most influential in literature, theory of government, and social and moral development; to the mistresses belongs the title of "politicians."
La Ménagerie de Mme. de Tencinwas one of the earliest of the eighteenth-century salons, although, in the strict sense of the word, Mme. de Tencin's salon was of a political rather than a literary nature. Successively nun, mistress, mother, she was one of the shrewdest women of the century. Born in 1681, she early became a nun; but such was the character of her life at the convent that it was not long before she became a mother. In 1714 she abandoned her conventual life and went to Paris, where she rose to influence as the mistress of Cardinal Dubois and of the regent, the Duke of Orléans. At Paris her real activity began; she arrived at that gay capital with no other collateral than a pretty face and an extraordinary cunning, which soon brought her a fortune. Fertile in resources of all kinds, she succeeded immediately, and gained for her nephew the cardinal's hat. In 1717 was born to her the afterward famous d'Alembert, whom she left upon the steps of the church Saint-Jean-le-Rond; afterward, when he had become eminent and her power was waning, she unsuccessfully used every means at her command to gain his favor and recognition; the father of that child was the Chevalier Destouches.
About 1726, when lovers were numerous and friends plentiful, the death of Lafresnaye occurred at her salon. In his testament he stated that his death was caused by Mme. de Tencin; however, she was too shrewd, cunning, and careful to be guilty of permitting any weak points to appear in her plots, and it was not difficult for her to clear herself of that charge by the verdict of the judges, who considered the accusation a posthumous vengeance.
The great literary men whom Mme. de Tencin gathered about her, Fontenelle, Montesquieu, Mairan, Marivaux, Helvétius, Marmontel, were called her menagerie, or herbêtes. Among them, Marivaux received a pension of one thousand écus from her, besides drawing at will upon the exchequer of an old maid by the name of Saint-Jean. Marmontel, desirous of writing tragedies, took lessons from the famous Mlle. Clairon--at his friend's expense. To give a correct idea of the character of woman's influence upon the literary style of that century, the words of Marmontel may be quoted: "He who wishes to write with precision, energy, and vigor, may live with man only; but he who in his style wishes to have subtleness, amenity, charm, flexibility, will do well, I think, to live with woman."
Mme. de Tencin exerted an immense influence upon the men of her circle, especially socially; for example, she married the wealthy M. de La Popelinière to Mlle. Dancourt. She was one of the few really consummate diplomats; later on, she became less associated with intrigues, and gave lessons in current diplomacy, with which she was perfectly familiar. Her counsel to her pupils was to gain friends among women rather than among men. "For," she would say, "we do whatever we wish with men; they are so dissipated, or so preoccupied with their personal interests, that to give attention to them would be to neglect your own interests."
Every New Year's Day thebêtesof her menagerie received two yards of velvet, to make knickerbockers to be worn at her receptions; this custom was observed up to the last year of the existence of her salon. Her receptions were among the first of the kind in France. Like the majority of salon leaders, she was an authoress of no mean ability. Her novels were widely read at the time--Le Siège de CalaisandLes Malheurs de l'Amour. Her memoirs, throwing light upon the intrigues and plots, social animosities, and general state of the society of the time, are historically valuable. She died in Paris, in 1749.
Among all the great salons, that of Mme. de Tencin was the only one in which gambling was indulged in on a wholesale scale; fortunes changed hands every evening, a large part of the gains always falling to the lot of the hostess, as a sort of "rake off." She herself was a professional at the business, and by receiving private information from headquarters, through her famous friend Law, thecontrôleur-général, and her lover Dubois, she was able to acquire an immense fortune which she distributed freely among her friends and favorites. Her place among the literary salon leaders depends mainly upon her endeavors to advance the interests of the aspiring young authors who were willing to place themselves under her protection.
After the death of Mme. de Tencin and that of Mme. de Châtelet, who had received many of the celebrities of the time, there remained but two distinguished, purely literary and philosophical salons open in Paris. By right of precedence, thebêtesshould have gone over to the salon of Mme. du Deffand, as she had been established some years when Mme. Geoffrin began to receive at her residence, which gained its first renown through the exquisite dinners served there. But thebêtesall flocked to thesalon bourgeois, and consequently a more brilliant gathering never assembled in a salon; here sat, enjoying the liberal hospitalities, Fontenelle, Montesquieu, Mairan, Marmontel, Helvétius, Diderot, D'Alembert, Thomas, D'Holbach, Hume, Morellet, Mlle. de Lespinasse, the Marquis de Duras, Comtesses d'Egmont and de Brionne. Here, conversation--which, in the eighteenth century, was not only a discussion or a dissertation, but an art--reached its highest development; the members did not need to be eloquent, to expatiate upon some theory or science; the conversation moved about the members, and they had to be a part of it.
Mme. Geoffrin was born in Paris in 1699, and was the daughter of M. Rodet,valet de chambreof the dauphiness, Duchesse de Bourgogne, mother of Louis XV. When barely fifteen she was married to the wealthy M. Geoffrin, the so-called founder of the celebratedManufacture des Glaces de Gobelins. Through his wealth and his associations with people of nobility who bought his ware, she was soon encouraged in her desire to entertain the nobility; and heresprit, tact, intelligence, and admirable taste in dress were all effective in bringing about the desired results.
Her career was one of continual successes. When she opened her salon, in 1741, she instituted the custom of receiving her friends at table, not only men of letters, but artists, architects, builders, painters, sculptors, all men of genius and prominence. Monday was the day reserved for artists exclusively; Marmontel, who lived with Mme. Geoffrin for ten years "as her tenant," and the indispensable Abbé Morellet were the exceptions who might be present upon that day. From the very beginning she formed the habit of permitting conversation to go just so far, then cutting it off with her famous:Voil qui est bien!
Her husband was themaître d'hôtel, of whom many interesting anecdotes are told; the best and one that illustrates well the appreciation of individuals in those days is the following, which is so admirably told by Lady Jackson that we quote from her: "For some years, there sat at the bottom of Mme. Geoffrin's dinner and supper table a dignified-looking, white-haired old gentleman, bland in manner, but very modest and retiring, speaking only when spoken to, but looking very happy when the guests seemed to enjoy the good cheer set before them. When, at last, his customary place became vacant, and some brilliant butterfly of madame's circle ofvisiteurs flottants, who, perhaps, had smiled patronizingly upon the silent old gentleman, becoming aware of his absence, would, perchance, carelessly inquire what had become of her constant dinner guest, madame would reply:Mais, c'était mon mari. Hélas! il est mort, le bon homme.[Why, that was my husband! alas, he is dead, poor man!] Just so little was the consideration shown this worthy creature in his own house! Yet it both pleased and amused him to sit there silently and gaze at the throng of rank, fashion, and learning, assembled in his wife's salon, and to witness her social success."
After the death of Mme. Geoffrin's husband, the immense fortune passed under her own management, whereupon began her real career as a social arbitress, during which she is said to have tempered both opinions and characters. Thomas said of her that "she was, in morals, like that divinity of the ancients which maintained or reëstablished limits." She was a great patroness of arts and her rooms were decorated with pictures by Vanloo, Greuze, Vernet, Robert, etc. She and her salon became, in time, the acknowledged judge and dictator of matters literary and artistic. Whenever a financier wished to purchase a certain work of art, it was taken to her Monday dinner, where the artists determined its artistic value and fixed the price. Her house was a real museum; there the precious Mariette collection was on permanent exhibition.
Besides her Monday dinners to artists and her Wednesday dinners to the literary world, she gave private luncheons to a select few who were especially congenial. At those functions, such celebrities as the Comtesses d'Egmont and de Brionne, the Marquise de Duras, and the Prince de Rohan were frequent guests.
Mme. Geoffrin was shrewd and tactful enough to avoid politics and not to permit discussions of a political nature at her salon--precautions which she observed to keep the government from interfering with her fortune and mode of living. Her salon and dinners became so famous that every foreigner going to Paris had the ambition to be received at Mme. Geoffrin's; when any aspirant was successful in this, she would say to her friends:Soyons aimables[Let us be kind]. She spent freely of her immense fortune constantly seeking and aiding the poor. Persons who refused to accept her charity found little favor with her; Rousseau was one of these. It was her habit to go frequently to see friends, merely to ascertain their wants and to satisfy them. The Abbé Morellet, Thomas, D'Alembert, and Mlle. de Lespinasse (the only lady admitted to her Wednesdays) were given liberal pensions. Upon each New Year's Day, in commemoration of Mme. de Tencin, she sent each Wednesday guest a velvet cap. Her motto was:Donner et pardonner[Give and forgive].
Stanislas, King of Poland, herprotégé, whom she had rescued from the debtor's prison in Paris, and to whom she had shown many favors, upon being elected King of Poland in 1764, said to her:Maman, votre fils est roi[Mamma, your son is king]. Two years later, when she paid him a visit, the leading members of the Polish nobility met her on the road, and the king had a special residence prepared for her. As she passed through Vienna, Joseph II. received her, and the Empress Maria entertained her at dinner. Upon her return to Paris, after this triumphal tour through Europe, the members of the world of literature and art, and even the ministers and the nobility, flocked to see her; this demonstration was the more remarkable from the fact that she wielded no political influence, her only desire and pleasure seeming to lie in aiding her friends.
Mme. Geoffrin was too practical and had too much good common sense to be vain. The majority of men were influenced by and favored her, and, which seemed strange, she had few enemies among her own sex. Mme. Necker said: "The old age of Mme. Geoffrin is like that of old trees, whose age we know by the space they cover and the quantity of roots they spread. She has seen all the illustrious men of the century; she has discovered, with sagacity, their peculiarities and their defects. She judges them by their conduct, never by their talents."
In her best years, she was intimately associated with the Encyclopædists, to whom she paid over one hundred thousand francs for the publication of their work. Of all the great women of that century, she was the closest friend of the philosophers and free-thinkers, being calledLa Fontenelle des Femmes. She was always ready with an answer; one day a friend pointed out to her the house of the farmer-general Bouvet, and asked her: "Have you ever seen anything as magnificent and in better taste?" She replied: "I would have nothing to say if Bouvet were thefrotteur[floor polisher] of it."
Mme. Geoffrin, more than any other woman of the salons, possessed the three essential qualifications of a salon leader,--good sense, tact, and intelligence. She had alsoesprit, perfect simplicity, precision, and faultless taste; though a sceptic, she was a diplomat who perfectly understood the art of manoeuvring. In short, Mme. Geoffrin was an intellectual authority, a sort of minister to society, and her salon was the great centre and rendezvous, a veritable institution of the eighteenth century. This seems the more remarkable when we consider that she belonged to the bourgeoisie, and that by dint of her exquisite tact, her almost infallible judgment, her admirable taste in dress, and her keen intelligence, she created for herself a position which was the envy of all Europe. Such women are rare. During the last eighteen months of her life, though suffering from paralysis and rheumatism, which she contracted at a religious fête at Notre-Dame, she was unremitting in her attention to her friends and the poor; and up to her death, in 1777, her friends were faithful to her.
That spirit, or malady, which penetrated and ruled almost every creature in the eighteenth century found its most notable victim in Marie de Vichy-Chamrond--Mme. du Deffand. She, so to speak, yawned out her life in a blasé society without faith or ideal. That horrible affliction, with all its painful symptoms, ennui, whose origin was seen to lie in an excess and abuse ofespritin a society that based all its pleasures and happiness upon the mind without any higher interest than the self, infected a whole century with an "irremediable disenchantment of others and one's self." This self-cult, or life in and for the mind, developed sagacity, justness of views, and an incomparable penetration, but it neglected all the elements necessary to contentment and those other pleasures, of which the first is love for one's fellow beings. Mme. du Deffand exemplified this stage of mental unbalance; and when she wrote of her former friend and companion: "Mlle. de Lespinasse died to-day at two o'clock; formerly, that would have been an event for me; to-day, it is nothing at all," she gave an idea of the indifference which was characteristic of the society of the time--an indifference which developed into an incurable malady and an all-consuming egoism, stifling the heart-beat of that world which was weary of everything and yet was unwilling to close its eyes.
Marie de Vichy-Chamrond was born in 1697, of a noble family. She began the same manner of life as that followed by most French women, being reared in the Convent of Madeleine de Frénel, where, when quite young, she evinced a strong spirit of impiety, giving expression to the most sceptical opinions upon religious subjects, to the great dismay of her superiors and parents. At the age of twenty she was married to the Marquis du Deffand, who had but his brevet of colonel of a regiment of dragoons, and whose intelligence and fortune were of anullité rare. However, her marriage was a sort of emancipation which enabled her to enter society; and it is asserted that she soon became the mistress of Philippe of Orléans, the regent, from whom she received six thousand francs life income.
As the result of a disagreement, she separated from her husband, and then began a life of pleasure among the gayest of the most fashionable world, where, through the power of her brilliancy, wit, charm, and fascinating beauty, she immediately became a leader. After passing through all the phases of social life and its varied experiences--from the society of Mme. de Prie, the type of the dissolute woman of the Regency, from the famous suppers of the regent, whose ingenious inventions of lewd and wanton pleasures made him notorious, from an association with the intriguing Duchesse de Maine, to all the great and influential social centres of Paris--in short, after pursuing a career of fashionable dissipation, she became reconciled to her husband, and lived with him in peace and happiness for a short time; but six months of regular life affected her behavior toward the poor marquis to such a degree that he thought it best to leave her. After that episode, she returned to her lover; and, rejected by him and her friends, and becoming the subject of the gossip of the entire city, she sought consolation from one acquaintance after another, and was miserable all the time.
At the age of about thirty-four, Mme. du Deffand returned to a kind of regular life, and, in time, won a reputation foresprit, regained her honorable friends and established for herself a kind of accepted authority. Thus, when she opened a salon in 1742, she was able to attract a brilliant company, which became famous after 1749, when she took apartments in the Convent Saint-Joseph. Here wit and polished manners, taste, vivacity, and good sense were the requisites; literature, politics, and philosophy were not tolerated, but "sparklingbons mots, glancing epigrams, witty verses, were the avenues to social success."
Until her dotage this woman, who, from a natural selfishness and lack of sympathy, was incapable of loving with the characteristic ardor of the women of her time, by knowing how to inspire love in others, controlled and held near her the famous men and women of her age. When she began to realize the calamity of her failing sight, which was probably due to her general state of restlessness and the resultant physical decay, she received, as companion, a relative, Mlle. de Lespinasse, who undertook the most difficult, disagreeable, and ungrateful task of waiting on the marquise. As Mme. du Deffand arose in time to receive at six, mademoiselle soon announced to the friends that she herself would be visible at an earlier hour. Thus, it happened that Marmontel, Turgot, Condorcet, and d'Alembert regularly assembled in mademoiselle's room--a proceeding which soon led to a rupture between the two women and a breach between Mme. du Deffand and d'Alembert. The marquise was therefore left alone, blind, but too proud to tolerate pity, yet by her conversation retaining her power of fascination. It was about this time that Horace Walpole became connected with her life. Upon the death of Mme. Geoffrin, she, hearing of the imposing ceremonies and funeral orations, exclaimed:Voilà bien du bruit pour une omelette au lard. [A great ado about a lard omelet!] Her latter years were dragged out most miserably, being marked by a singular feverishness and unavailing efforts toward the acceptance of some faith. Her death, in 1780, finally brought her relief.
The career of Mme. du Deffand actually began as early as 1730, when she opened her establishment on the Rue de Beaune, at the time that she became attached to the president Hénault, who presided over her salon for more than thirty years. The famous salon Du Deffand at the Convent Saint-Joseph was not opened until 1749; there she was very particular as to those whom she received, and access to her salon was a matter of difficulty. Grimm was never received, and Diderot was present but once. The conversation was always intellectual, and whenever she tired of French vivacity, she would spend an evening with Mme. Necker.
A letter of Walpole to Montagu leaves, on the whole, a splendid picture of her: "I have heard her dispute with all sorts of people, upon all sorts of subjects, and never knew her to be in the wrong. She humbles the learned, sets right their disciples, and finds conversation for everybody. As affectionate as Mme. de Sévigné, she has none of her prejudices, but a more universal taste; and with the most delicate frame, her spirits hurry her through a life of fatigue that would kill me were I to remain here."
The simple furnishings of her apartments, which were very spacious and had been occupied by the famous Mme. de Montespan, stood out in striking contrast to the elegance of her visitors. Here she gathered about her her two lovers,le PrésidentHénault and Pont de Veyle, besides D'Alembert, Turgot, Voltaire, Montesquieu, Necker, Walpole, the Abbés Barthélemy and Pernetty, the Chevalier de Lisle, de Formant,le DocteurGatti, Hume, Gibbon, Baron de Gleichen, and many other celebrities, including the Princesses de Beauvau, de Poix, de Talmont, the Duchesses de Choiseul, d'Aiguillon, de Gramont, the Maréchale de Luxembourg, the Marquises de Boufflers and du Châtelet, the Comtesses de Rochefort, de Broglie, de Forcalquier, Mme. Necker, Lady Pembroke, De Lauzun, and many others, all of whom were society leaders. Whenever Mme. du Deffand had a special supper, it was said that Paris was at Mme. du Deffand's.
Her salon, above all others, was the centre of cosmopolitanism, where all great men, foreigners and natives, found means of social intercourse, and where, more than in any other salon, were assembled the great beauties of the day, represented especially by the Countesses de Forcalquier and Choiseul-Beaupré, Duchesse de La Vallière. Gallantry and beauty were found in the Maréchale de Luxembourg and the Comtesse de Boufflers. The philosophical movement of the Encyclopædists and Economists was not encouraged at all. Thus, in Mme. du Deffand's salon, we find neither pure philosophy nor religion, nor the air of pedants anddéclamateurs; it was a royalist salon without illusion, hence indifferent to all questions. It represented the perfect type of the French model ofesprit de finesse,--that is, precision,--and its leader possessed a keen insight into human character.
This wonderful woman, who, during a period of over forty years, had held at her feet the élite of the French world, at the age of about threescore and ten, fell desperately in love with a man of fifty--Horace Walpole. She who had never loved with her heart, but only with her mind, then declared it better to be dead than not to love someone. Although her actions and letters were pitiful in the extreme, her epistles are invaluable for their incomparable portraitures and keen reflections upon persons and events of the time. She attracted Walpole by the possibilities that were opened up to him by her position in society, and by her brilliant conversation, in which she scoffed at the clergy and the philosophers, showing a profound insight into human nature and the society of the time as well as into politics. Their correspondence shows one of the most pitiful, pathetic, and lamentable love tales in the history of society. He looked upon her friendship as a most valuable acquisition by which he was kept in touch with all the scandals and stories of society, of which he was so fond, and she mistook that friendship for love. He felt himself flattered in being the one preferred by such a distinguished old lady of high society.
All critics are at a loss for the explanation of such a love in a woman of seventy. Was it the result of the lifetime of disappointment of a woman who had constantly sought love but had never found it? Was it, thus, the hallucination of the childish old age of the woman who was physically consumed by incessant social functions and all-night reading? Mme. du Deffand sees in Walpole her ideal, and she gives expression to her feelings, regardless of propriety; for she is childish and irresponsible. To a certain extent, the same was true of Mme. de Staël, but she was still physically healthy and young enough to enjoy life and the realization of that which she had so long desired--an ideal affection. In the case of Mme. du Deffand, the soul was willing, but the body failed. Her emotion can scarcely be termed love, but is rather to be designated as a mental hallucination, an exaggerated intellectual affection bordering upon sentimentality--the outgrowth of that morbid imagination developed from her long suffering from ennui.
She was a woman destined to pass by the side of happiness without ever reaching it. She hardly had enjoyed what may be called friendship; she was always either suspicious of it and of her friends' sentiments, or she herself broke off relations for some trivial reason. This woman, however, always longed to believe her friends sincere, but never succeeded. "Her friends either leave her, they die, or they are far away; or, if present, faithful and attached to her, she cannot believe in their affection; her cursed scepticism deceived her heart."
Mme. du Deffand was one of the few women of the eighteenth century who saw reality and nothing but reality, and admitted what she saw; she was gifted with such quick penetration and such mental facility that she stands out prominently as one of the brightest and most intellectual of the spiritual women of her time. This quickness of perception and tendency to follow a mere impression made it difficult for her to examine closely, to be patient of details; too sure of herself, too emotional, too passionate, she displayed injustice, vehemence, over-enthusiasm; easily bored and disgusted, she was, at the same time, susceptible to infatuation. Scherer said: "She is a superior man in a body of a nervous and weak woman."
She was a woman dominated by her reason--a characteristic which led to an incurable ennui, thus causing her terrible suffering, but equipping her with a penetration which saw through the world and knew man, whom she divided into three classes:les trompeurs,les trompés,les trompettes. According to her judgment, man is either fatiguing or, if brilliantly endowed, usually false or jealous; but she realized, also, her own shortcomings, the incompleteness of her faculties. "The force of her thought does not reach talent; her intelligence is active and responsive, but fails to respond. She often shows a sovereign disdain for herself, everybody, and everything. She arrives at a point in life when she no longer has passion, desire, or even curiosity; she detests life, and dreads death because she does not know that there is another world. She is not happy enough to do without those whom she scorns, and must therefore seek diversion in the conversation of stupid people, preferring anything to solitude; this refers to the time when her best friends are no more and when she herself is out of her formermilieu; she was too old, or lived too long; she belongs to another age."
By her friends she was called the feminine Voltaire, and the celebrated philosopher and she were drawn together by a very similar habit of mind, although, to her intimates, she scorched Voltaire; but in writing to him she would overwhelm him with compliments, calling him the only orthodox representative of good taste. In general, she detested philosophers, because their hearts were cold and their minds preoccupied with themselves.
Mme. du Deffand had an inherent passion for simplicity, frankness, justice, and a hatred for deceit and affectation; but, strange as it may seem, her nature required variety in her pleasure--new people, new pursuits, new amusements, new agitations for her hungry mind; she was too critical to be contented and to put implicit trust in her friends. An agnostic, always endeavoring to probe into the nature of things, the possession of a personal, living faith was yet the strongest desire of her heart; all her life she longed for the peace that religion affords, but this was denied her, although she had the spiritual assistance of the most famous of the clergy, attended church, had her oratory, her confessor, and faithfully studied the Bible; all was vain--belief would not come to her. The marriage tie was not sacred to her, which was the case with many of the French women of the day, but she went further in lacking all reverence for religious ceremony, though she respected the beliefs of others.
She was all wit and intellectuality. In order to keep her friends from falling under the spell of ennui, she devoted herself to the culinary art, and her suppers became famous for their rare dishes. "She is an example of the type that was predominant in the time--one that had lived too much and was dying from excess of knowledge and pleasure; but she sought that which did not exist in that age,--serenity, peace, faith. She was passionate, sensitive, and sympathetic, in a cold, heartless, and unfeeling world. She needed variety; being bored with society, solitude, husband, lovers, herself, nothing remained for her but to await deliverance by death." This came to her in 1780.