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     "Absent from Thee, my Saviour dear!
     I call not life this living here.
     Ah, Lord I my light and living breath,
     Take me, oh, take me from this death
     And burst the bars that sever me
       From my true life above!
     Think how I die Thy face to see,
     And cannot live away from Thee,
       O my Eternal Love!"
 

Thus she composes canticles and dries her tears, feeling that the love of God does not consist in these, but in serving Him with fidelity and devotion. She is filled with the graces of humility, and praises God that she is permitted to speak of things relating to Him. She is filled also with strength, since it is He who strengthens her. She is perpetually refreshed, since she drinks from a divine fountain. She is in a sort of trance of delight from the enjoyment of divine blessings. Her soul is elevated to rapture. She feels that her salvation, through grace, is assured. She no longer has fear of devils or of hell, since with an everlasting love she is beloved; and her lover is Christ. She has broken the bondage of the Middle Ages, and she has broken it by prayer. She is an emancipated woman, and can now afford to devote herself to practical duties. She visits the sick, she dispenses charities, she gives wise counsels; for with all her visionary piety she has good sense in the things of the world, and is as practical as she is spiritual and transcendental.

And all this in the midst of visions. I will not dwell on these visions, the weak point in her religious life, though they are visions of beauty, not of devils, of celestial spirits who came to comfort her, and who filled her soul with joy and peace.

 
     "A little bird I am,
       Shut from the fields of air,
     And in my cage I sit and sing
       To Him who placed me there;
     Well pleased a prisoner to be,
     Because, my God, it pleases Thee."
 

She is bathed in the glory of her Lord, and her face shines with the radiance of heaven, with the moral beauty which the greatest of Spanish painters represents on his canvas. And she is beloved by everybody, is universally venerated for her virtues as well as for her spiritual elevation. The greatest ecclesiastical dignitaries come to see her, and encourage her, and hold converse with her, for her intellectual gifts were as remarkable as her piety. Her conversation, it appears, was charming. Her influence over the highest people was immense. She pleased, she softened, and she elevated all who knew her. She reigned in her convent as Madame de Staël reigned in her salon. She was supposed to have reached perfection; and yet she never claimed perfection, but sadly felt her imperfections, and confessed them. She was very fond of the society of learned men, from first to last, but formed no friendships except with those whom she believed to be faithful servants of God.

At this period Theresa meditated the foundation of a new convent of the Carmelite order, to be called St. Joseph, after the name of her patron saint. But here she found great difficulty, as her plans were not generally approved by her superiors or the learned men whom she consulted. They were deemed impracticable, for she insisted that the convent should not be endowed, nor be allowed to possess property. In all the monasteries of the Middle Ages, the monks, if individually poor, might be collectively rich; and all the famous monasteries came gradually to be as well endowed as Oxford and Cambridge universities were. This proved, in the end, an evil, since the monks became lazy and luxurious and proud. They could afford to be idle; and with idleness and luxury came corruption. The austere lives of the founders of these monasteries gave them a reputation for sanctity and learning, and this brought them wealth. Rich people who had no near relatives were almost certain to leave them something in their wills. And the richer the monasteries became, the greedier their rulers were.

Theresa determined to set a new example. She did not institute any stricter rules; she was emancipated from austerities; but she resolved to make her nuns dependent on the Lord rather than on rich people. Nor was she ambitious of founding a large convent. She thought that thirteen women together were enough. Gradually she brought the provincial of the order over to her views, and also the celebrated friar, Peter of Alcantara, the most eminent ecclesiastic in Spain. But the townspeople of Avila were full of opposition. They said it was better for Theresa to remain where she was; that there was no necessity for another convent, and that it was a very foolish thing. So great was the outcry, that the provincial finally withdrew his consent; he also deemed the revenue to be too uncertain. Then the advice of a celebrated Dominican was sought, who took eight days to consider the matter, and was at first inclined to recommend the abandonment of the project, but on further reflection he could see no harm in it, and encouraged it. So a small house was bought, for the nuns must have some shelter over their heads. The provincial changed his opinion again, and now favored the enterprise. It was a small affair, but a great thing to Theresa. Her friend the Dominican wrote letters to Rome, and the provincial offered no further objection. Moreover, she had bright visions of celestial comforters.

But the superior of her convent, not wishing the enterprise to succeed, and desiring to get her out of the way, sent Theresa to Toledo, to visit and comfort a sick lady of rank, with whom she remained six months. Here she met many eminent men, chiefly ecclesiastics of the Dominican and Jesuit orders; and here she inspired other ladies to follow her example, among others a noble nun of her own order, who sold all she had and walked to Rome barefooted, in order to obtain leave to establish a religious house like that proposed by Theresa. At last there came letters and a brief from Rome for the establishment of the convent, and Theresa was elected prioress, in the year 1562.

But the opposition still continued, and the most learned and influential were resolved on disestablishing the house. The matter at last reached the ears of the King and council, and an order came requiring a statement as to how the monastery was to be founded. Everything was discouraging. Theresa, as usual, took refuge in prayer, and went to the Lord and said, "This house is not mine; it is established for Thee; and since there is no one to conduct the case, do Thou undertake it." From that time she considered the matter settled. Nevertheless the opposition continued, much to the astonishment of Theresa, who could not see how a prioress and twelve nuns could be injurious to the city. Finally, opposition so far ceased that it was agreed that the house should be unmolested, provided it were endowed. On this point, however, Theresa was firm, feeling that if she once began to admit revenue, the people would not afterwards allow her to refuse it. So amid great opposition she at last took up her abode in the convent she had founded, and wanted for nothing, since alms, all unsolicited, poured in sufficient for all necessities; and the attention of the nuns was given to their duties without anxieties or obstruction, in all the dignity of voluntary poverty.

I look upon this reformation of the Carmelite order as very remarkable. The nuns did not go around among rich people supplicating their aid as was generally customary, for no convent or monastery was ever rich enough, in its own opinion. Still less did they say to rich people, "Ye are the lords and masters of mankind. We recognize your greatness and your power. Deign to give us from your abundance, not that we may live comfortably when serving the Lord, but live in luxury like you, and compete with you in the sumptuousness of our banquets and in the costliness of our furniture and our works of art, and be your companions and equals in social distinctions, and be enrolled with you as leaders of society." On the contrary they said, "We ask nothing from you. We do not wish to be rich. We prefer poverty. We would not be encumbered with useless impediments–too much camp equipage–while marching to do battle with the forces of the Devil. Christ is our Captain. He can take care of his own troops. He will not let us starve. And if we do suffer, what of that? He suffered for our sake, shall we not suffer for his cause?"

The Convent of St. Joseph was founded in 1562, after Theresa had passed twenty-nine years in the Convent of the Incarnation. She died, 1582, at the age of sixty-seven, after twenty years of successful labors in the convent she had founded; revered by everybody; the friend of some of the most eminent men in Spain, including the celebrated Borgia, ex-Duke of Candia, and General of the Jesuits, who took the same interest in Theresa that Fénelon did in Madame Guyon. She lived to see established sixteen convents of nuns, all obeying her reformed rule, and most of them founded by her amid great difficulties and opposition. When she founded the Carmelite Convent of Toledo she had only four ducats to begin with. Some one objected to the smallness of the sum, when she replied, "Theresa and this money are indeed nothing; but God and Theresa and four ducats can accomplish anything." It was amid the fatigues incident to the founding a convent in Burgos that she sickened and died.

It was not, however, merely from her labors as a reformer and nun that Saint Theresa won her fame, but also for her writings, which blaze with genius, although chiefly confined to her own religious experience. These consist of an account of her own life, and various letters and mystic treatises, some description of her spiritual conflicts and ecstasies, others giving accounts of her religious labors in the founding of reformed orders and convents; while the most famous is a rapt portrayal of the progress of the soul to the highest heaven. Her own Memoirs remind one of the "Confessions of Saint Augustine," and of the "Imitation of Christ," by Thomas à Kempis. People do not read such books in these times to any extent, at least in this country, but they have ever been highly valued on the continent of Europe. The biographers of Saint Theresa have been numerous, some of them very distinguished, like Ribera, Yepez, and Sainte Marie. Bossuet, while he condemned Madame Guyon for the same mystical piety which marked Saint Theresa, still bowed down to the authority of the writings of the saint, while Fleury quotes them with the decrees of the Council of Trent.

But Saint Theresa ever was submissive to the authority of the Pope and of her spiritual directors. She would not have been canonized by Gregory XV. had she not been. So long as priests and nuns have been submissive to the authority of the Church, the Church has been lenient to their opinions. Until the Reformation, there was great practical freedom of opinion in the Catholic Church. Nor was the Church of the sixteenth century able to see the logical tendency of the mysticism of Saint Theresa, since it was not coupled with rebellion against spiritual despotism. It was not until the logical and dogmatic intellect of Bossuet discerned the spiritual independence of the Jansenists and Quietists, that persecution began against them. Had Saint Theresa lived a century later, she would probably have shared the fate of Madame Guyon, whom she resembled more closely than any other woman that I have read of,–in her social position, in her practical intellect, despite the visions of a dreamy piety, in her passionate love of the Saviour, in her method of prayer, in her spiritual conflicts, in the benevolence which marked all her relations with the world, in the divine charity which breathed through all her words, and in the triumph of love over all the fears inspired by a gloomy theology and a superstitious priesthood. Both of these eminent women were poets of no ordinary merit; both enjoyed the friendship of the most eminent men of their age; both craved the society of the learned; both were of high birth and beautiful in their youth, and fitted to adorn society by their brilliant talk as well as graceful manners; both were amiable and sought to please, and loved distinction and appreciation; both were Catholics, yet permeated with the spirit of Protestantism, so far as religion is made a matter between God and the individual soul, and marked by internal communion with the Deity rather than by outward acts of prescribed forms; both had confessors, and yet both maintained the freedom of their minds and souls, and knew of no binding authority but that divine voice which appealed to their conscience and heart, and that divine word which is written in the Scriptures. After the love of God had subdued their hearts, we read but little of penances, or self-expiations, or forms of worship, or church ceremonies, or priestly rigors, or any of the slaveries and formalities which bound ordinary people. Their piety was mystical, sometimes visionary, and not always intelligible, but deep, sincere, and lofty. Of the two women, I think Saint Theresa was the more remarkable, and had the most originality. Madame Guyon seems to have borrowed much from her, especially in her methods of prayer.

The influence of Saint Theresa's life and writings has been eminent and marked, not only in the Catholic but in the Protestant Church. If not direct, it has been indirect. She had that active, ardent nature which sets at defiance a formal piety, and became an example to noble women in a more enlightened, if less poetic, age. She was the precursor of a Madame de Chantal, of a Francis de Sales, of a Mère Angelique. The learned and saintly Port Royalists, in many respects, were her disciples. We even see a resemblance to her spiritual exercises in the "Thoughts" of Pascal. We see her mystical love of the Saviour in the poetry of Cowper and Watts and Wesley. The same sentiments she uttered appear even in the devotional works of Jeremy Taylor and Jonathan Edwards. The Protestant theology of the last century was in harmony with hers in its essential features. In the "Pilgrim's Progress" of Bunyan we have no more graphic pictures of the sense of sin, the justice of its punishment, and the power by which it is broken, than are to be found in the writings of this saintly woman. In no Protestant hymnals do we find a warmer desire for a spiritual union with the Author of our salvation; in none do we see the aspiring soul seeking to climb to the regions of eternal love more than in her exultant melodies.

 
     "For uncreated charms I burn,
       Oppressed by slavish fears no more;
For One in whom I may discern,
       E'en when He frowns, a sweetness I adore."
 

That remarkable work of Fénelon in which he defends Madame Guyon, called "Maxims of the Saints," would equally apply to Saint Theresa, in fact to all those who have been distinguished for an inward life, from Saint Augustine to Richard Baxter,–for unselfish love, resignation to the divine will, self-renunciation, meditation too deep for words, and union with Christ, as represented by the figure of the bride and bridegroom. This is Christianity, as it has appeared in all ages, both among Catholic and Protestant saints. It may seem to some visionary, to others unreasonable, and to others again repulsive. But this has been the life and joy of those whom the Church has honored and commended. It has raised them above the despair of Paganism and the superstitions of the Middle Ages. It is the love which casteth out fear, producing in the harassed soul repose and rest amid the doubts and disappointments of life. It is not inspired by duty; it does not rest on philanthropy; it is not the religion of humanity. It is a gift bestowed by the Father of Lights, and will be, to remotest ages, the most precious boon which He bestows on those who seek His guidance.

AUTHORITIES

Vie de Sainte Thérèse, écrite par elle-même; Lettres de Sainte Thérèse; Les Ouvrages de Sainte Thérèse; Biographie Universelle; Fraser's Magazine, lxv. 59; Butler's Lives of the Saints; Digby's Ages of Faith; the Catholic Histories of the Church, especially Fleury's "Maxims of the Saints." Lives of Saint Theresa by Ribera, Yepez, and Sainte Marie.

MADAME DE MAINTENON

A. D. 1635-1719

THE POLITICAL WOMAN

I present Madame de Maintenon as one of those great women who have exerted a powerful influence on the political destinies of a nation, since she was the life of the French monarchy for more than thirty years during the reign of Louis XIV. In the earlier part of her career she was a queen of society; but her social triumphs pale before the lustre of that power which she exercised as the wife of the greatest monarch of the age,–so far as splendor and magnificence can make a monarch great. No woman in modern times ever rose so high from a humble position, with the exception of Catherine I, wife of Peter the Great. She was not born a duchess, like some of those brilliant women who shed glory around the absolute throne of the proudest monarch of his century, but rose to her magnificent position by pure merit,–her graces, her virtues, and her abilities having won the respect and admiration of the overlauded but sagacious King of France. And yet she was well born, so far as blood is concerned, since the Protestant family of D'Aubigné–to which she belonged–was one of the oldest in the kingdom. Her father, however, was a man of reckless extravagance and infamous habits, and committed follies and crimes which caused him to be imprisoned in Bordeaux. While in prison he compromised the character of the daughter of his jailer, and by her means escaped to America. He returned, and was again arrested. His wife followed him to his cell; and it was in this cell that the subject of this lecture was born (1635). Subsequently her miserable father obtained his release, sailed with his family to Martinique, and died there in extreme poverty. His wife, heart-broken, returned to France, and got her living by her needle, until she too, worn out by poverty and misfortune, died, leaving her daughter to strive, as she had striven, with a cold and heartless world.

This daughter became at first a humble dependent on one of her rich relatives; and "the future wife of Louis XIV. could be seen on a morning assisting the coachmen to groom the horses, or following a flock of turkeys, with her breakfast in a basket." But she was beautiful and bright, and panted, like most ambitious girls, for an entrance into what is called "society." Society at that time in France was brilliant, intellectual, and wicked. "There was the blending of calculating interest and religious asceticism," when women of the world, after having exhausted its pleasures, retired to cloisters, and "sacrificed their natural affections to family pride." It was an age of intellectual idlers, when men and women, having nothing to do, spent their time in salons, and learned the art of conversation, which was followed by the art of letter-writing.

To reach the salons of semi-literary and semi-fashionable people, where rank and wealth were balanced by wit, became the desire of the young Mademoiselle d'Aubigné. Her entrance into society was effected in a curious way. At that time there lived in Paris (about the year 1650) a man whose house was the centre of gay and literary people,–those who did not like the stiffness of the court or the pedantries of the Hôtel de Rambouillet. His name was Scarron,–a popular and ribald poet, a comic dramatist, a buffoon, a sort of Rabelais, whose inexhaustible wit was the admiration of the city. He belonged to a good family, and originally was a man of means. His uncle had been a bishop and his father a member of the Parliament of Paris. But he had wasted his substance in riotous living, and was reduced to a small pension from the Government. His profession was originally that of a priest, and he continued through life to wear the ecclesiastical garb. He was full of maladies and miseries, and his only relief was in society. In spite of his poverty he contrived to give suppers–they would now be called dinners–which were exceedingly attractive. To his house came the noted characters of the day,–Mademoiselle de Scudéry the novelist, Marigny the songwriter, Hénault the translator of Lucretius, De Grammont the pet of the court, Chatillon, the duchesses de la Salière and De Sévigné, even Ninon de L'Enclos; all bright and fashionable people, whose wit and raillery were the admiration of the city.

It so happened that to a reception of the Abbé Scarron was brought one day the young lady destined to play so important a part in the history of her country. But her dress was too short, which so mortified her in the splendid circle to which she was introduced that she burst into tears, and Scarron was obliged to exert all his tact to comfort her. Yet she made a good impression, since she was beautiful and witty; and a letter which she wrote to a friend soon after, which letter Scarron happened to see, was so remarkable, that the crippled dramatist determined to make her his wife,–she only sixteen, he forty-two; so infirm that he could not walk, and so poor that the guests frequently furnished the dishes for the common entertainments. And with all these physical defects (for his body was bent nearly double), and notwithstanding that he was one of the coarsest and profanest men of that ungodly age, she accepted him. What price will not an aspiring woman pay for social position!–for even a marriage with Scarron was to her a step in the ladder of social elevation.

Did she love this bloated and crippled sensualist, or was she carried away by admiration of his brilliant conversation, or was she actuated by a far-reaching policy? I look upon her as a born female Jesuit, believing in the principle that the end justifies the means. Nor is such Jesuitism incompatible with pleasing manners, amiability of temper, and great intellectual radiance; it equally marked, I can fancy, Jezebel, Cleopatra, and Catherine de Médicis. Moreover, in France it has long been the custom for poor girls to seek eligible matches without reference to love.

It does not seem that this hideous marriage provoked scandal. In fact, it made the fortune of Mademoiselle d'Aubigné. She now presided at entertainments which were the gossip of the city, and to which stupid dukes aspired in vain; for Scarron would never have a dull man at his table, not even if he were loaded with diamonds and could trace his pedigree to the paladins of Charlemagne. But by presiding at parties made up of the élite of the fashionable and cultivated society of Paris, this ambitious woman became acquainted with those who had influence at court; so that when her husband died, and she was cut off from his life-pension and reduced to poverty, she was recommended to Madame de Montespan, the King's mistress, as the governess of her children. It was a judicious appointment. Madame Scarron was then thirty-four, in the pride of womanly grace and dignity, with rare intellectual gifts and accomplishments. There is no education more effective than that acquired by constant intercourse with learned and witty people. Even the dinner-table is no bad school for one naturally bright and amiable. There is more to be learned from conversation than from books. The living voice is a great educator.

Madame Scarron, on the death of her husband, was already a queen of society. As the governess of Montespan's children,–which was a great position, since it introduced her to the notice of the King himself, the fountain of all honor and promotion,–her habits of life were somewhat changed. Life became more sombre by the irksome duties of educating unruly children, and the forced retirement to which she was necessarily subjected. She could have lived without this preferment, since the pension of her husband was restored to her, and could have made her salon the resort of the best society. But she had deeper designs. Not to be the queen of a fashionable circle did she now aspire, but to be the leader of a court.

But this aim she was obliged to hide. It could only be compassed by transcendent tact, prudence, patience, and good sense, all of which qualities she possessed in an eminent degree. It was necessary to gain the confidence of an imperious and jealous mistress–which was only to be done by the most humble assiduities–before she could undermine her in the affections of the King. She had also to gain his respect and admiration without allowing any improper intimacy. She had to disarm jealousy and win confidence; to be as humble in address as she was elegant in manners, and win a selfish man from pleasure by the richness of her conversation and the severity of her own morals.

Little by little she began to exercise a great influence over the mind of the King when he was becoming wearied of the railleries of his exacting favorite, and when some of the delusions of life were beginning to be dispelled. He then found great solace and enjoyment in the society of Madame Scarron, whom he enriched, enabling her to purchase the estate of Maintenon and to assume its name. She soothed his temper, softened his resentments, and directed his attention to a new field of thought and reflection. She was just the opposite of Montespan in almost everything. The former won by the solid attainments of the mind; the latter by her sensual charms. The one talked on literature, art, and religious subjects; the other on fêtes, balls, reviews, and the glories of the court and its innumerable scandals. Maintenon reminded the King of his duties without sermonizing or moralizing, but with the insidious flattery of a devout worshipper of his genius and power; Montespan directed his mind to pleasures which had lost their charm. Maintenon was always amiable and sympathetic; Montespan provoked the King by her resentments, her imperious exactions, her ungovernable fits of temper, her haughty sarcasm. Maintenon was calm, modest, self-possessed, judicious, wise; Montespan was passionate, extravagant, unreasonable. Maintenon always appealed to the higher nature of the King; Montespan to the lower. The one was a sincere friend, dissuading from folly; the other an exacting lover, demanding perpetually new favors, to the injury of the kingdom and the subversion of the King's dignity of character. The former ruled through the reason; the latter through the passions. Maintenon was irreproachable in her morals, preserved her self-respect, and tolerated no improper advances, having no great temptations to subdue, steadily adhering to that policy which she knew would in time make her society indispensable; Montespan was content to be simply mistress, with no forecast of the future, and with but little regard to the interests or honor of her lord. Maintenon became more attractive every day from the variety of her intellectual gifts and her unwearied efforts to please and instruct; Montespan, although a bright woman, amidst the glories of a dazzling court, at last wearied, disgusted and repelled. And yet the woman who gradually supplanted Madame de Montespan by superior radiance of mind and soul openly remained her friend, through all her waning influence, and pretended to come to her rescue.

The friendship of the King for Madame de Maintenon began as early as 1672; and during the twelve years she was the governess of Montespan's children she remained discreet and dignified. "I dismiss him," said she, "always despairing, never repulsed." What a transcendent actress! What astonishing tact! What shrewdness blended with self-control! She conformed herself to his tastes and notions. At the supper-tables of her palsied husband she had been gay, unstilted, and simple; but with the King she became formal, prudish, ceremonious, fond of etiquette, and pharisaical in her religious life. She discreetly ruled her royal lover in the name of virtue and piety. In 1675 the King created her Marquise de Maintenon.

On the disgrace of Madame de Montespan, when the King was forty-six, Madame de Maintenon still remained at court, having a conspicuous office in the royal household as mistress of the robes to the Dauphiness, so that her nearness to the King created no scandal. She was now a stately woman, with sparkling black eyes, a fine complexion, beautiful teeth, and exceedingly graceful manners. The King could not now live without her, for he needed a counsellor whom he could trust. It must be borne in mind that the great Colbert, on whose shoulders had been laid the burdens of the monarchy, had recently died. On the death of the Queen (1685), Louis made Madame de Maintenon his wife, she being about fifty and he forty-seven.

This private and secret marriage was never openly divulged during the life of the King, although generally surmised. This placed Madame de Maintenon–for she went by this title–in a false position. To say the least, it was humiliating amid all the splendors to which she was raised; for if she were a lawful wife, she was not a queen. Some, perhaps, supposed she was in the position of those favorites whose fate, again and again, has been to fall.

One thing is certain,–the King would have made her his mistress years before; but to this she would never consent. She was too politic, too ambitious, too discreet, to make that immense mistake. Yet after the dismissal of Montespan she seemed to be such, until she had with transcendent art and tact attained her end. It is a flaw in her character that she was willing so long to be aspersed; showing that power was dearer to her than reputation. Bossuet, when consulted by the King as to his intended marriage, approved of it only on the ground that it was better to make a foolish marriage than violate the seventh commandment. La Chaise, the Jesuit confessor, who travelled in a coach and six, recommended it, because Madame de Maintenon was his tool. But Louvois felt the impropriety as well as Fénelon, and advised the King not thus to commit himself. The Dauphin was furious. The Archbishop of Paris simply did his duty in performing the ceremony.