Women Of Modern France Part 7

"Plus mon trone est pet.i.t, plus il a de beaute.

Je l'agrandis pourtant d'un et d'autre cote, Faisant voir bien souvent des defauts dont on jase.

"Je quitte mon eclat quand je suis sans temoins, Et je me puis vanter enfin d'etre la chose Qui contente le plus et qui coute le moins."

[I am both stupid and bright, honest and dishonest; less sincere at court than in a simple hovel; with a pleasant air, I make the boldest tremble, the strong let me pa.s.s, the wise stop me.

There is no joy to anyone without me; I embellish at times, at times I distort; I disdain and I applaud; to share me, one must not be stupid.

The smaller my throne, the greater my beauty; I enlarge it, however, on both sides, often showing defects which are made sport of.

I leave my brilliancy when I am without witness, and I can boast of being the thing which contents the most and costs the least.--A smile.]

Critics often reproach Mlle. de Scudery for having portrayed herself--as Sapho--in a flattering light in her novel _Cyrus_; but it must be remembered that at that time this was a common custom, women of the highest quality indulging in such pastimes, there even being a prominent salon where verbal portraiture was the sole occupation. No one has written more or better on the condition of woman, for she, above all, had the experience upon which to base her writings. The idea of woman's education and aim, which was generally entertained by the intelligent and modest women of the seventeenth century, is well expressed by Mlle. de Scudery in the following:

"The difficulty of knowing something with seemliness does not come to a woman so much from what she knows as from what others do not know; and it is, without doubt, singularity that makes it difficult to be as others are not, without being exposed to blame. Seriously, is not the ordinary idea of the education of women a peculiar one? They are not to be coquettes nor gallants, and yet they are carefully taught all that is peculiar to gallantry without being permitted to know anything that can strengthen their virtue or occupy their minds. Don't imagine, however, that I do not wish woman to be elegant, to dance or to sing; but I should like to see as much care devoted to her mind as to her body, and between being ignorant and _savante_ I should like to see a road taken which would prevent annoyance from an impertinent sufficiency or from a tiresome stupidity. I should like very much to be able to say of anyone of my s.e.x that she knows a hundred things of which she does not boast, that she has a well-balanced mind, that she speaks well, writes correctly, and knows the world; but I do not wish it to be said of her that she is a _femme savante_. The best women of the world when they are together in a large number rarely say anything that is worth anything and are more ennuye than if they were alone; on the contrary, there is something that I cannot express, which makes it possible for men to enliven and divert a company of ladies more than the most amiable woman on earth could do."

Mlle. de Scudery considered marriage a long slavery and preferred virtuous celibacy enlivened by platonic gallantry. When youth and adorers had pa.s.sed away, she found consolation in interchanges of wit, congenial conversation, and the cultivation of the mind by study.

Making of love a doctrine, a manual of morals or _savoir-vivre_, has had a refining effect upon civilization; but the process has rendered the emotion itself too subtle, select, narrow, enervating, and exhausting; it has resulted in the production of splendid books with heroes and heroines of the higher type, and has purified the atmosphere of social life; this phase of its influence, however, is felt by only a set of the elite, and its adherents are scattered through every age and every country. Mlle. de Scudery was a perfect representative of that type, but healthy and normal rather than morbidly aesthetic.

An opposition party soon arose, formed by those, especially, who entertained different ideas of the sphere and duties of woman. Just as the type of the salon of Mme. de Rambouillet degenerated among the aristocracy into those of the Hotel de Conde, Mme. de Sable, and Mlle.

de Luxembourg, so the type of the salon of Mlle. de Scudery gave rise to a number of literary salons among the _bourgeoisie_. The aim of the latter inst.i.tutions was to imitate her example in endeavoring to spread the taste for courtesy, elegant manners and the higher forms of learning; all these aspirations, however, drifted into mere affectation, while the requisites of welcome at the original salon were simplicity, freedom from affectation, delicacy, amiability, and dignity.

As a writer, Mlle. de Scudery occupies no mean position in the history of French literature of the seventeenth century. Her descriptions and anecdotes possess a wonderful charm and display unusual power of a.n.a.lysis; in them, Victor Cousin recognizes a truly virile spirit. In the history of the French novel, she forms a transition period, her productions having both a psychological interest and a historical value of a very high degree. Through her finesse and marvellous feminine penetration, her truthful, delicate and fine portraitures, which were widely imitated later, she has exerted an extensive influence.

With Mlle. de Scudery "we have substance, real character painting, true psychological penetration, and realism in observation," while previously the novel, under such men as Gomberville and La Calprenede, was imaginative and full of fancy. Her talent, then, in that field, lay in the a.n.a.lysis and development of sentiments, in delineation of character, in the creation and reproduction of refined and ingenious conversations, and in her reflections on subjects pertaining to morality and literature--in all of which she displayed justness and entire liberty and independence of thought. Her poetry, delicate compliment or innocent gallantries, was a mere bagatelle of the salon.

Charming as well as accomplished, Mlle. de Scudery was as intelligent, witty, and intellectual a woman as could be found in the seventeenth century; and in the history of that period she retains an undisputed position as one of its great leaders of thought and progress. Her salon, inasmuch as the salon of Mme. de Lambert was not opened until 1710, and therefore the discussion of it belongs properly to the beginning of the eighteenth century, really closes the literary progress of the seventeenth century.

The influence of the seventeenth century salon was of a threefold nature--literary, moral, and social. According to the salon conception, artistic, literary, or musical pleasure being derived from form and mode of expression, it possessed a special and unique interest in proportion to the efforts made and the difficulties surmounted in attaining that form and expression: thus, woman introduced a new standard of excellence.

_Preciosite_ treated language not as a work of art, but as a medium for the display of individual linguistic dexterity; giving no thing its proper name, it delighted in paraphrase, allusion, word play, unexpected comparisons and abundance of metaphors, and revelled in the elusive, delicate, subtle, and complex. Hence conversation turned constantly to love and gallantry; thus woman developed to a wonderful degree, unattainable to but few, the art of conversation, politeness and courtesy of manners, and social relations, at the same time purifying language and enriching it.

French women of the seventeenth century are condemned for having treated serious things too lightly; and it is said that "in confining the French mind to the observation of society and its attractions, she has restricted and r.e.t.a.r.ded a more realistic and larger activity."

In answer to this it may be a.s.serted that the French mind was not prepared for a broader field until it had pa.s.sed through the process of expurgating, refining, drilling, and disciplining. If _preciosite_ influenced politics, it was by developing diplomacy, for, from the time that this spirit began to spread, French diplomacy became world-renowned.

The social influence of the movement may be better appreciated by considering the condition of woman in earlier periods. Having practically no position except that of housewife or mother, she was merely a source of pleasure for man, for whom she had little or no respect. The _precieuses_, on the contrary, exacted respect, honor, and a place beside man, as rights that belonged to them.

As the outcome of their desire to think, feel, and act with greater delicacy, women introduced propriety in expression, finesse in a.n.a.lysis, keenness of _esprit_, psychological subtleness: qualities that surely tended to higher standards of morality, purer social relations, finer and more subtle diplomacy, more elegance and precision in literature. Therefore, _preciosite_ in France had a wholesome influence, which was possible because woman had won for herself her rightful position, and her aspirations were toward social and moral elevation.

In general, the women of France have always been conscious of their duty, their importance, and their limitations, appreciating their power and cultivating the characteristics that attract man and retain his respect and attention: sociability, morality, _esprit_, artistic appreciation, sensitiveness, tact. These qualities became manifest to a remarkable degree in French women of the seventeenth century, and created in every writer, great or unimportant, the desire to win their favor. Thus, Corneille strove to write dramas with which he might establish the reign of decency on a stage the liberties of which had previously made the theatre inaccessible to woman; hence, his characters of humanity (Cid) and politeness (Menteur).

The purpose of the French Academy itself was not different from that of the _precieuses_. Richelieu, realizing that every great talent accepted the discipline of these women, sought to use this power for his own ends by interesting the world of letters in the accomplishment of his plans for a general political unity. Thus, when the first period of _preciosite_ had reached its highest point and was beginning to decline, and other smaller and envious social groups were forming about Paris and causing a conflict of ideas, Richelieu conceived the scheme of joining all in a union, with strong ideals and with a language as dignified as the Latin and the Greek. The result was the formation of the French Academy. From this time begins the decline of the authority of woman; for while she still exerted a powerful influence, it was no longer absolute. After the decline of the Hotel de Rambouillet, feminine influence became more general, expending itself in petty rivalries, gossip, intrigues, and partaking of the nature of that court life which was filled by the young king with parties, feasts, collations, walks, carousals, boating, concerts, ballets, and masquerades--a mode of living that gave rise to a new standard of politeness, which was freer and looser than that of _preciosite_.

As the power of the young king became stronger, his favor became the goal of all men of letters. Although woman still to some extent controlled the destinies of those who were struggling for recognition and reputation, her influence was of a secondary nature, that of the king being supreme. Woman seemed to be overcoming the influence of woman--Mme. de Montespan replaced Mlle. de La Valliere, and she was in turn replaced by Mme. de Maintenon.

The degeneration of the king was accompanied by that of literature, society, and morals. The characteristic inclination of the day was eagerly to seek and grasp that which was new, and the n.o.ble, forceful, and dignified style of language of the previous period was replaced by one of much lighter description; many female writers directed their efforts entirely toward amusing, pleasing, and gaining applause.

In the beginning of the eighteenth century, with Mme. de Lambert as its leader, there was a renascence of the _preciosite_ of the Hotel de Rambouillet, women protesting against the prevalent grossness and indecency of manners. The salon of Mme. de Lambert was the great antechamber to the Academy, election to which was generally gained through her. A new aristocracy was forming, a new society arose; from about 1720 to 1750, libertinism and atheism, licentiousness and intrigue, crept into the salons.

The new aristocracy was of doubtful and impure source, cynical in manner, unbridled in habits, over-fastidious in taste, and politically powerful. In this society woman began to be felt as a political force.

M. Brunetiere said: "Mme. de Lambert made Academicians; the Marquise de Prie made a queen of France; Mme. de Tencin made cardinals and amba.s.sadors." Montesquieu wrote: "There is not a person who has any employment at the court in Paris or in the provinces, who has not the influence (and sometimes the injustices which she can cause) of a woman through whom all favors pa.s.s;" and M. Brunetiere added: "This woman is not his wife." The popular spirit in literature was one of subtleness, irony, superficial observations on manners and customs.

From the beginning of the eighteenth century up to the eve of the Revolution, woman's influence continued to increase, but that influence was mainly in the direction of politics. Thus, in every period in French history, a group of women effectively moulds French thought and language, and directs intellectual activity in general.

After the death of Louis XIV., society pa.s.sed under the rule of the regent, the Duke of Orleans--the personification of gallantry and affability, of depravity which was a mania, and of licentiousness which was a disease. From this atmosphere the salon of Mme. de Lambert became a refuge to those who still cherished the ideals of the good old times of Mme. de Rambouillet; it was distinguished by its refined sentiment and polished manners, which were like those of the seventeenth century at its best.

Mme. de Lambert believed that the demands of the time were just the opposite of those of the seventeenth century: "What a mult.i.tude of tastes nowadays--the table, play, theatre! When money and luxury are supreme, true honor loses its power. Persons seek only those houses where shameful luxury reigns." In her own salon, none might enter who were not of the small number of the elect.

Very little is known of the life of Mme. de Lambert. She was born in 1647, and, in spite of the unfavorable surroundings of her youth and of a dissolute, extravagant, and unrefined mother, the observance of decorum and honor became the actuating principle of her life. Until her marriage (in 1666) to Henri de Lambert, Marquis de Bris en Auxerrois, she was in the midst of the grossest licentiousness and freedom of manners; when married, she entered a family the very opposite of her own.

She was a woman who believed in the power of ambitious energy. To her son she once said: "Nothing is less becoming to a young man than a certain modesty that makes him believe that he is not capable of great things. This modesty is a languor of the soul, which prevents it from soaring and rapidly carrying itself to glory."

At first she lived in the Hotel de Lambert (in the Ile Saint-Louis), renowned for its splendidly sculptured decorations, painted ceilings, panels, and staircases. Her famous Salon des Muses and Cabinet d'Amours were filled with the finest works of art and the most exquisite paintings. There the elite of all cla.s.ses were entertained until the death of her husband (1686), when the hotel was closed; it was not reopened until 1710.

Though left with immense wealth, her affairs were in a very complicated state. While actively employed in untangling her difficulties, she at the same time superintended the education of her son and daughter. After long and trying lawsuits, she managed to put her fortune in order and established herself at Paris, where the Duc de Nevers ceded to her, for life, a large portion of the magnificently furnished Palais Mazarin, now the National Library. On the completion of her work in remodelling this palace and furnishing it with the most costly and beautiful panel paintings by Watteau and other artists, she inaugurated her Tuesday and Wednesday dinner parties.

One remarkable characteristic of her company was the age of her intimate a.s.sociates--the Marquis de Saint-Aulaire, Fontenelle, Mme.

Dacier, and her husband, Louis de Sacy, all of whom, as well as Mme.

de Lambert herself, had pa.s.sed threescore and more; but they still kept alive the cherished memories of the brilliant society of their youth. Mme. de Lambert did not personally know Mme. de Rambouillet, but she visited the latter's daughter, Julie d'Angennes, from whom she learned the customs and etiquette in vogue at the Hotel de Rambouillet.

The Wednesday dinners of Mme. de Lambert were to her intimate friends, while every Tuesday afternoon she received a general circle which indulged in general conversation and read and discussed books which were about to be published; gambling, which seemed to be the princ.i.p.al means of entertaining in those days, had no place there. Fontenelle says: "It was, with very few exceptions, the only house which had been preserved from the epidemic of gambling--the only house where persons congregated simply for the sake of talking sensibly and with _esprit_.

Those who had their reasons for considering it bad taste that conversation was still carried on in any place, cast mean reflections, whenever they could, against the house of Mme. de Lambert." In the evening, she received only a few select friends with whom she talked seriously. Her salon soon became the envy of those who were not admitted (and they were numerous), and was the object of many calumnies and attacks.

During this time she found leisure to write two treatises of practical morality, _Avis d'une mere a son fils_, and _Avis d'une mere a sa fille_, which appeared without her permission. The ma.n.u.scripts, lent to friends, fell into the hands of a publisher; and although the auth.o.r.ess endeavored to prevent the distribution of the works by buying up the entire editions, they were published outside of France.

The two works written to her children form an important contribution to the educational literature of the time; in them the religion of the eighteenth century is first defined.

"Above all these duties--civil and human (says the mother to her son)--is the duty you owe to the Supreme Being. Religion is a commerce established between G.o.d and man through the grace of G.o.d to man and through the duty of man to G.o.d. Elevated souls have for their G.o.d sentiments and a cult apart, which do not resemble at all those of the people; everything issues from the heart and goes to G.o.d."

In these works, she attacked also the fad of free-thinking in vogue among the young men of the time. She was one of the few women of that age who could not separate themselves from reason and thought, even in religion; the latter was a matter for the reason and the intellect to decide, and was thus an elevated product of the mind rather than an instinct coming from the heart, or a positive revelation as it was in the seventeenth century. In this view, Madame de Lambert indicated the beginning of the later eighteenth-century spirit.

Mme. de Lambert taught her children to be satisfied with nothing but the highest attainable object. She advised her son to choose his friends from among men above him, in order to accustom himself to respectful and polite demeanor; "with his equals he might cultivate negligence and his mind might become dull." She desired her children to think differently from the people--"Those who think lowly and commonly, and the court is filled with such." To their servants they were to be good and kind, for humanity and Christianity make all equal. She was the first to use those words, "humanity" and "equality," which later became the bywords of everyone, and the first to teach that conscience is the best guide. "Conscience is defined as that interior sentiment of a delicate honor which a.s.sures you that you have nothing with which to reproach yourself."

Possibly the most important and lasting effect of Mme. de Lambert's influence resulted from the expression of her ideas on the education of young women who "are destined to please, and are given lessons only in methods of delighting and pleasing." She was convinced that in order to resist temptation and be normal, women must be educated, must learn to think. Her counsels to her daughter are remarkable for an unusual insight into the temperament of her s.e.x and for an extreme fear that makes her call to her aid all precautions and resources. She thus advises her daughter:

"Try to find resources within yourself--this is a revenue of certain pleasures. Do not believe that your only virtue is modesty; there are many women who know no other virtue, and who imagine that it relieves them of all duties toward society; they believe they are right in lacking all others and think themselves privileged to be proud and slanderous with impunity. You must have a gentle modesty; a good woman may have the advantages of a man's friendship without abandoning honesty and faithfulness to her duties. Nothing is so difficult as to please without the use of what seems like coquettishness. It is more often by their defects than by their good qualities that women please men; men seek to profit by the weaknesses of good and kind women, for whose virtues they care nothing, and they prefer to be amused by persons not very estimable than to be forced merely to admire virtuous persons."

This is a most faithful description of the society of her time, and it was because her treatises struck home that they were severely criticised; but, nothing daunted, she carried out her plans in her own way, resorting neither to intrigue nor artifice. Many of her sayings became household maxims, such as--"It is not always faults that undo us; it is the manner of conducting ourselves after having committed them."

Her reflections on women might be called the great plea, at the end of the seventeenth century, for woman's right to use her reason. After the severe and cruel satire of Moliere, attacking women for their innocent amus.e.m.e.nts, they gave themselves up entirely to pleasure.

"Mme. de Lambert now wrote to avenge her s.e.x and demand for it the honest and strong use of the mind; and this was done in the midst of the wild orgies of the Regency."

Mme. de Lambert was not a rare beauty, but she possessed recompensing charms. M. Colombey a.s.serts that she became convinced of two things, about which she became highly enthusiastic: first, that woman was more reasonable than man; secondly, that M. Fontenelle, who presided over or filled the functions of president of her salon, was always in the right. He was indeed in harmony with the tone of the salon, being considered the most polished, brilliant, and distinguished member of the intellectual society of Paris, as well as one of the most talented drawing room philosophers. He made the salon of Mme. de Lambert the most sought for and celebrated, the most intellectual and moral of the period.

Mme. de Lambert has, possibly, exercised more influence upon men--and especially upon the Forty Immortals of her time--than did any woman before or after her. The Marquis d'Argenson states that "a person was seldom received at the Academy unless first presented at her salon. It is certain that she made at least half of our actual Academicians."

Her salon was called a _bureau d'esprit_, which was due to the fact that it was about the only social gathering point where culture and morality were the primary requisites. As she advanced in years, she became even more influential. After her death in 1733, her salon ceased to exist, but others, patterned after hers, soon sprang up; to those, her friends attached themselves--Fontenelle frequented several, Henault became the leader of that of Mme. du Deffand.

The finest resume that can be given of Mme. de Lambert, is found in the letters of the Marquis d'Argenson: "Her works contain a complete course in the most perfect morals for the use of the world and the present time. Some affectation of the _preciosite_ is found; but, what beautiful thoughts, what delicate sentiments! How well she speaks of the duties of women, of friendship, of old age, of the difference between actual character and reputation!"

The salon of Mme. de Lambert forms a period of transition from the seventeenth century type in which elegance, politeness, courtesy, and morality were the first requisites, to the eighteenth century salon in which _esprit_ and wit were the essentials demanded. It retained the dignity, discipline, refinement, and sentiments of morality of the Hotel de Rambouillet; it showed, also, the first signs of pure intellectuality. The salons to follow, will exhibit decidedly different characteristics.