Priests, Women, and Families Part 4

In Savoy, and towards Geneva, they put on the angelic expression, not being able to employ any other than gentle means against populations sheltered by treaties, and who would have been protected against violence by the lances of Switzerland.

The agent of Rome in this quarter was the celebrated Jesuit, Antonio Possevino[2], a professor, scholar, and diplomatist, as {38} well as the confessor of the kings of the North. He himself organised the persecutions against the Vaudois of Piedmont; and he formed and directed his pupil, Francois de Sales, to gain by his address the Protestants of Savoy.

Ought I to speak of this terrible history of the Vaudois, or pa.s.s it over in silence? Speak of it! It is far too cruel--no one will relate it without his pen hesitating, and his words being blotted by his tears.[3] If, however, I did not speak of it, we should never behold the most odious part of the system, that artful policy which employed the very opposite means in precisely the same cases; here ferocity, there an unnatural mildness. One word, and I leave the sad story. The most implacable butchers were women, the penitents of the Jesuits of Turin. The victims were children! They destroyed them in the sixteenth century: there were four hundred children burnt at one time in a cavern. In the seventeenth century they kidnapped them. The edict of pacification, granted to the Vaudois in 1655, promises, as a singular favour, that their children under twelve years of age shall no longer be stolen from them; above that age it is still lawful to seize them.

This new sort of persecution, more cruel than ma.s.sacres, characterises the period when the Jesuits undertook to make themselves universally masters of the education of children. These pitiless plagiarists[4], who dragged them away from their mothers, wanted only to bring them up in their fashion, make them abjure their faith, hate their family, and arm them against their brethren.

It was, as I have said, a Jesuit professor, Possevino, who renewed the persecution about the time at which we are now arrived. The same, while teaching at Padua, had for his pupil young Francois de Sales, who had already pa.s.sed a year in Paris, at the college of Clermont. He belonged to one of those families of Savoy, as much distinguished by their devotion as by their valour, who carried on wars long against Geneva. He was endowed with all the qualities requisite for the war of seduction, which they then desired to commence--a gentle and sincere devotion, a lively and earnest speech, and a singular charm of goodness, beauty, and gentleness. Who has not remarked this charm in the smile of the children of Savoy, who are so natural, yet so circ.u.mspect?

Every favour of Heaven must, we certainly believe, have been showered upon him, since in this bad age, bad taste, and bad party, among the cunning and false people who made him their tool, he remained, however, St. Francois de Sales. Everything he has said or written, without being free from blemishes, is charming, full of affection, of an original gentleness and genius, which, though it may excite a smile, is nevertheless very affecting. Everywhere we find, as it were, living fountains springing up, flowers after flowers, and rivulets meandering as in a lovely spring morning after a shower. It might be said, perhaps, that he amuses himself so much with flowerets, that his nosegay is no longer such as shepherdesses gather, but such as would suit a flower-girl, as his Philothea would say: he takes them all, and takes too many; there are some colours among them badly matched, and have a strange effect. It is the taste of that age, we must confess; the Savoyard taste in particular does not fear ugliness; and a Jesuit education does not lead to the detestation of falsehood.

But even if he had not been so charming a writer, his bewitching personal qualities would still have had the same effect. His fair mild countenance, with rather a childish expression, pleased at first sight.

Little children, in their nurses' arms, as soon as they saw him, could not take their eyes off him. He was equally delighted with them, and would exclaim, as he fondly caressed them, "Here is my little family."

The children ran after him, and the mothers followed their children.

Little family? or little intrigue? The words (_menage manege_) are somewhat similar; and though a child in appearance, the good man was at bottom very deep. If he permitted the nuns a few trifling falsehoods[5], ought we to believe he never granted the same indulgence to himself? However it may be, actual falsehood appeared less in his words than in his position; he was made a bishop in order to give the example of sacrificing the rights of the bishops to the Pope. For the love of peace, and to hide the division of the Catholics by an appearance of union, he did the Jesuits the important service of saving their Molina accused at Rome; and he managed to induce the Pope to impose silence on the friends, as well as the enemies, of Grace.

This sweet-tempered man did not, however, confine himself to the means of mildness and persuasion. In his zeal as a converter, he invoked the a.s.sistance of less honourable means--interest, money, places; lastly, authority and terror. He made the Duke of Savoy travel from village to village, and advised him at last to drive away the remaining few who still refused to abjure their faith.[6] Money, very powerful in this poor country, seemed to him a means at once so natural and irresistible, that he went even into Geneva, to buy up old Theodore de Beze, and offered him, on the part of the Pope, a pension of four thousand crowns.

It was an odd sight to behold this man, the bishop and t.i.tular prince of Geneva, beating about the bush to circ.u.mvent his native city, and organising a war of seduction against it by France and Savoy. Money and intrigue did not suffice; it was necessary to employ a softer charm to thaw and liquify the inattackable iceberg of logic and criticism.

Convents for females were founded, to attract and receive the newly-converted, and to offer them a powerful bait composed of love and mysticism. These convents have been made famous by the names of Madame de Chantal and Madame Guyon. The former established in them the mild devotion of the Visitation; and it was there that the latter wrote her little book of _Torrents_, which seems inspired, like Rousseau's _Julie_ (by the bye, a far less dangerous composition), by the Charmettes, Meillerie, and Clarens.

[1] The masterpiece of the Jesuit was to get the shepherd-poet Des Yveteaux, the most empty-headed man in France, named tutor, reserving to himself the moral and religious part of education.

[2] See his Life, by Dorigny, p. 505.; Bonneville, Life of St.

Francois, p. 19, &c.

[3] Read the three great Vaudois historians, Gilles, Leger, and Arnaud.

[4] Plagiarius, in its proper sense, means, as is well known, a man-stealer.

[5] Little lies, little deceits, little prevarications. See, for instance, OEuvres, vol. viii. pp. 196, 223, 342.

[6] Nouvelles Lettres Inedites, published by Mr. Datta, 1835, vol. i.

p. 247. See also, for the intolerance of St. Francois, pp. 130, 131, 136, 141, and vol. ix. of the OEuvres, p. 335, the bounden duty of kings to put to the sword all the enemies of the Pope.

CHAPTER II.

ST. FRANCOIS DE SALES AND MADAME DE CHANTAL.--VISITATION.--QUIETISM.--RESULTS OF RELIGIOUS DIRECTION.

Saint Francois de Sales was very popular in France, and especially in the provinces of Burgundy, where a fermentation of religious pa.s.sions had continued in full force ever since the days of the League. The parliament of Dijon entreated him to come and preach there. He was received by his friend Andre Fremiot, who from being a counsellor in Parliament had become Archbishop of Bourges. He was the son of a president much esteemed at Dijon, and the brother of Madame de Chantal, consequently the great-uncle of Madame de Sevigne, who was the grand-daughter of the latter.

The biographers of St. Francois and Madame de Chantal, in order to give their first meeting an air of the romantic and marvellous, suppose, but with little probability on their side, that they were unacquainted; that one had scarcely heard the other spoken of; that they had seen each other only in their dreams or visions. In Lent, when the Saint preached at Dijon, he distinguished her among the crowd of ladies, and, on descending from the pulpit, exclaimed, "Who is then this young widow, who listened so attentively to the Word of G.o.d?" "My sister,"

replied the Archbishop, "the Baroness de Chantal."

She was then (1604) thirty-two years of age, and St. Francis thirty-seven; consequently, she was born in 1572, the year of St.

Bartholomew. From her very infancy she was somewhat austere, pa.s.sionate, and violent. When only six years old, a Protestant gentleman happening to give her some sugar-plums, she threw them into the fire, saying, "Sir, see how the heretics will burn in h.e.l.l, for not believing what our Lord has said. If you gave the lie to the king, my papa would have you hung; what must the punishment be then for having so often contradicted our Lord!"

With all her devotion and pa.s.sion, she had an eye to real advantages.

She had very ably conducted the household and fortune of her husband, and those of her father and father-in-law were managed by her with the same prudence. She took up her abode with the latter, who, otherwise, had not left his wealth to her young children.

We read with a sort of enchantment the lively and charming letters by which the correspondence begins between St. Francois de Sales, and her whom he calls "his dear sister and daughter." Nothing can be more pure and chaste, but at the same time, why should we not say so, nothing more ardent. It is curious to observe the innocent art, the caresses, the tender and ingenious flattery with which he envelopes these two families, the Fremiots and the Chantals. First, the father, the good old president Fremiot, who in his library begins to study religious books and dreams of salvation; next, the brother, the ex-chancellor, the Archbishop of Bourges; he writes expressly for him a little treatise on the manner of preaching. He by no means neglects the father-in-law, the rough old Baron de Chantal, an ancient relic of the wars of the League, the object of the daughter-in-law's particular adoration. But he succeeds especially in captivating the young children; he shows his tenderness in a thousand ways, by a thousand pious caresses, such as the heart of a woman, and that woman a mother, had scarcely been able to suggest. He prays for them, and desires these infants to remember him in their prayers.

Only one person in this household was difficult to be tamed, and this was Madame de Chantal's confessor. It is here, in this struggle between the Director and the Confessor, that we learn what address, what skilful manoeuvres and stratagems, are to be found in the resources of an ardent will. This confessor was a devout personage, but of confined and shallow intellect, and small means. The Saint desires to become his friend,--he submits to his superior wisdom the advice he is about to give. He skilfully comforts Madame de Chantal, who entertained some misgiving about her spiritual infidelity, and who, finding herself moving on an agreeable sloping path, was fearful she had left the rough road to salvation. He carefully entertains this scruple in order the better to do away with it; to her inquiry whether she ought to impart it to her confessor, he adroitly gives her to understand that it may be dispensed with.

He declares then as a conqueror, who has nothing to fear, that far from being, like the other, uneasy, jealous, and peevish, who required implicit obedience, he on the contrary imposes no obligations, but leaves her entirely free--no obligation, save that of Christian friendship, whose tie is called by St. Paul "the bond of perfectness:"

all other ties are temporal, even that of obedience; but that of charity increases with time: it is free from the scythe of death,--"Love is strong as death," saith the Song of Solomon. He says to her, on another occasion, with much ingenuousness and dignity: "I do not add one grain to the truth; I speak before G.o.d, who knows my heart and yours; every affection has a character that distinguishes it from the others; that which I feel for you has a peculiar character, that gives me infinite consolation, and to tell you all, is extremely profitable to me. I did not wish to say so much, but one word produces another, and then I know you will be careful." (Oct. 14, 1604.)

From this moment, having her constantly before his eyes, he a.s.sociates her not only with his religious thoughts, but, what astonishes us more, with his very acts as a priest. It is generally before or after ma.s.s that he writes to her; it is of her, of her children, that he is thinking, says he, "_at the moment of the communion_." They do penance the same days, take the communion at the same moment, though separate.

"_He offers her to G.o.d, when he offers Him His Son!_" (Nov. 1, 1605.)

This singular man, whose serenity was never for a moment affected by such a union, was able very soon to perceive that the mind of Madame de Chantal was far from being as tranquil as his own. Her character was strong, and she felt deeply. The middle cla.s.s of people, the citizens and lawyers, from whom she was descended, were endowed from their birth with a keener mind, and a greater spirit of sincerity and truth, than the elegant, n.o.ble, but enfeebled families of the sixteenth century.

The last comers were fresh; you find them everywhere ardent and serious in literature, warfare, and religion; they impart to the seventeenth century the gravity and holiness of its character. Thus this woman, though a saint, had nevertheless depths of unknown pa.s.sion.

They had hardly been separated two months when she wrote to him that she wanted to see him again. And indeed they met half-way in Franche-Comte, in the celebrated pilgrimage of St. Claude. There she was happy; there she poured out all her heart, and confessed to him for the first time; making him the sweet engagement of entrusting to his beloved hand the vow of obedience.

Six weeks had not pa.s.sed away before she wrote to him that she wanted to see him again. Now she is bewildered by pa.s.sions and temptations; all around her is darkness and doubts; she doubts even of her faith; she has no longer the strength of exercising her will; she would wish to fly--alas! she has no wings; and in the midst of these great but sad feelings, this serious person seems rather childish; she would like him to call her no longer "madam," but his sister, his daughter, as he did before.

She uses in another place this sad expression,--"There is something within me that has never been satisfied."--(Nov. 21, 1604.)

The conduct of St. Francois deserves our attention. This man, so shrewd at other times, will now understand but half. Far from inducing Madame de Chantal to adopt a religious life, which would have put her into his power, he tries to strengthen her in her duties of mother and daughter towards her children and the two old men who required also her maternal care. He discourses with her of her duties, business, and obligations. As to her doubts, she must neither reflect nor reason about them. She must occasionally read good books; and he points out to her, as such, some paltry mystic treatises. If the _she-a.s.s_ should kick (it is thus he designates the flesh and sensuality), he must quiet her by some blows of discipline.

He appears at this time to have been very sensible that an intimacy between two persons so united by affection was not without inconvenience. He answers with prudence to the entreaties of Madame de Chantal: "I am bound here hand and foot; and as for you, my dear sister, does not the inconvenience of the last journey alarm you?"

This was written in October on the eve of a season rude enough among the Alps and at Jura: "We shall see between this and Easter."

She went at this period to see him at the house of his mother; then, finding herself all alone at Dijon, she fell very ill. Occupied with the controversy of this time, he seemed to be neglecting her. He wrote to her less and less; feeling, doubtless, the necessity of making all haste in this rapid journey. All this year (1605) was pa.s.sed, on her part, in a violent struggle between temptations and doubts; at last she scarcely knew how to make up her mind, whether to bury herself with the Carmelites, or marry again.

A great religious movement was then taking place in France: this movement, far from being spontaneous, was well devised, very artificial, but, nevertheless, immense in its results. The rich and powerful families of the Bar had, by their zeal and vanity, impelled it forward. At the side of the oratory founded by Cardinal de Berulle, Madame Acarie, a woman singularly active and zealous, a saint engaged in all the devout intrigues (known also as the blessed Mary of the incarnation), established the Carmelites in France, and the Ursulines in Paris. The impa.s.sioned austerity of Madame de Chantal urged her towards the Carmelites; she consulted occasionally one of their superiors, a doctor of the Sorbonne.[1] St. Francois de Sales perceived the danger, and he no longer endeavoured to contend against her. He accepted Madame de Chantal from that very moment. In a charming letter he gives her, in the name of his mother, his young sister to educate.

It seems that as long as she had this tender pledge she was in some degree calmer; but it was soon taken from her. This child, so cherished and so well taken care of, died in her arms at her own house.

She cannot disguise from the Saint, in the excess of her grief, that she had asked G.o.d to let her rather die herself; she went so far as to pray that she might rather lose one of her own children!

This took place in November (1607). It is three months after that we find in the letters of the Saint the first idea of getting nearer to him a person so well tried, and who seemed to him, moreover, to be an instrument of the designs of G.o.d.

The extreme vivacity, I was almost saying the violence, with which Madame de Chantal broke every tie in order to follow an impulse given with so much reserve, proves too plainly all the pa.s.sion of her ardent nature. It was not an easy thing to leave there those two old men, her father, her father-in-law, and her own son, who, they say, stretched himself out on the threshold to prevent her pa.s.sing. Good old Fremiot was gained over less by his daughter than by the letters of the Saint, which she used as auxiliaries. We have still the letter of resignation, all blotted over with his tears, in which he gives his consent: this resignation, moreover, seems not to have lasted long. He died the following year.

She has now pa.s.sed over the body of her son and that of her father; she arrives at Annecy. What would have happened if the Saint had not found fuel for this powerful flame that he had raised too high--higher than he desired himself?

The day after the Pentecost, he calls her to him after ma.s.s: "Well, my daughter," says he, "I have determined what I shall do with you." "And I am resolved to obey," cried she, falling on her knees before him.

"You must enter St. Clair's." "I am quite ready," replied she. "No, you are not strong enough; you must be a sister in the Hospital of Beaune." "Whatever you please." "This is not quite what I want--become a Carmelite." He tried her thus in several ways, and found her ever obedient. "Well," said he, "nothing of the sort--G.o.d calls you to the Visitation."