Memoirs of Louis XIV and His Court and of the Regency. Volume 01

CHAPTER VIII

Before speaking of what happened at Court after my return, it will be necessary to record what had occurred there during the campaign.

M. de Brias, Archbishop of Cambrai, had died, and the King had given that valuable preferment to the Abbe de Fenelon, preceptor of the children of France. Fenelon was a man of quality, without fortune, whom the consciousness of wit—of the insinuating and captivating kind—united with much ability, gracefulness of intellect, and learning, inspired with ambition. He had been long going about from door to door, knocking for admission, but without success. Piqued against the Jesuits, to whom he had addressed himself at first, as holding all favours in their hands, and discouraged because unable to succeed in that quarter, he turned next to the Jansenists, to console himself by the reputation he hoped he should derive from them, for the loss of those gifts of fortune which hitherto had despised him.

He remained a considerable time undergoing the process of initiation, and succeeded at last in being of the private parties that some of the important Jansenists then held once or twice a week at the house of the Duchesse de Brancas. I know not if he appeared too clever for them, or if he hoped elsewhere for better things than he could get among people who had only sores to share; but little by little his intimacy with them cooled; and by dint of turning around Saint Sulpice, he succeeded in forming another connection there, upon which he built greater expectations. This society of priests was beginning to distinguish itself, and from a seminary of a Paris parish to extend abroad. Ignorance, the minuteness of their practices, the absence of all patrons and of members at all distinguished in any way, inspired them with a blind obedience to Rome and to all its maxims; with a great aversion for everything that passed for Jansenism, and made them so dependent upon the bishops that they began to be considered an acquisition in many dioceses. They appeared a middle party, very useful to the prelates; who equally feared the Court, on account of suspicions of doctrine, and the Jesuits for as soon as the latter had insinuated themselves into the good graces of the prelates, they imposed their yoke upon them, or ruined them hopelessly;—thus the Sulpicians grew apace. None amongst them could compare in any way with the Abbe de Fenelon; so that he was able easily to play first fiddle, and to make for himself protectors who were interested in advancing him, in order that they might be protected in turn.

His piety, which was all things to all men, and his doctrine that he formed upon theirs (abjuring, as it were, in whispers, the impurities he might have contracted amongst those he had abandoned)—the charms, the graces, the sweetness, the insinuation of his mind, rendered him a dear friend to this new congregation, and procured for him what he had long sought, people upon whom he could lean, and who could and would serve. Whilst waiting opportunities, he carefully courted these people, without thinking, however, of positively joining them, his views being more ambitious; so that he ever sought to make new acquaintances and friends. His was a coquettish mind, which from people the most influential down to the workman and the lackey sought appreciation and was determined to please; and his talents for this work perfectly seconded his desires.

At this time, and while still obscure, he heard speak of Madame Guyon, who has since made so much noise in the world, and who is too well known to need that I should dwell upon her here. He saw her. There was an interchange of pleasure between their minds. Their sublimes amalgamated. I know not if they understood each other very clearly in that system, and that new tongue which they hatched subsequently, but they persuaded themselves they did, and friendship grew up between them. Although more known than he, Madame Guyon was nevertheless not much known, and their intimacy was not perceived, because nobody thought of them; Saint Sulpice even was ignorant of what was going on.

The Duc de Beauvilliers became Governor of the children of France almost in spite of himself, without having thought of it. He had to choose a preceptor for Monseigneur le Duc de Bourgogne. He addressed himself to Saint Sulpice, where for a long time he had confessed, for he liked and protected it. He had heard speak of Fenelon with eulogy: the Sulpicians vaunted his piety, his intelligence, his knowledge, his talents; at last they proposed him for preceptor. The Duc de Beauvilliers saw him, was charmed with him, and appointed him to the office.

As soon as installed, Fenelon saw of what importance it would be to gain the entire favour of the Duc de Beauvilliers, and of his brother-in-law the Duc de Chevreuse, both very intimate friends, and both in the highest confidence of the King and Madame de Maintenon. This was his first care, and he succeeded beyond his hopes, becoming the master of their hearts and minds, and the director of their consciences.

Madame de Maintenon dined regularly once a week at the house of one or other of the two Dukes, fifth of a little party, composed of the two sisters and the two husbands,—with a bell upon the table, in order to dispense with servants in waiting, and to be able to talk without restraint. Fenelon was at last admitted to this sanctuary, at foot of which all the Court was prostrated. He was almost as successful with Madame de Maintenon as he had been with the two Dukes. His spirituality enchanted her: the Court soon perceived the giant strides of the fortunate Abbe, and eagerly courted him. But, desiring to be free and entirely devoted to his great object, he kept himself aloof from their flatteries—made for himself a shield with his modesty and his duties of preceptor—and thus rendered himself still more dear to the persons he had captivated, and that he had so much interest in retaining in that attachment.

Among these cares he forgot not his dear Madame Guyon; he had already vaunted her to the two Dukes and to Madame de Maintenon. He had even introduced her to them, but as though with difficulty and for a few moments, as a woman all in God, whose humility and whose love of contemplation and solitude kept her within the strictest limits, and whose fear, above all, was that she should become known. The tone of her mind pleased Madame de Maintenon extremely; her reserve, mixed with delicate flatteries, won upon her. Madame de Maintenon wished to hear her talk upon matters of piety; with difficulty she consented to speak. She seemed to surrender herself to the charms and to the virtue of Madame de Maintenon, and Madame de Maintenon fell into the nets so skilfully prepared for her.

Such was the situation of Fenelon when he became Archbishop of Cambrai; increasing the admiration in which he was held by taking no step to gain that great benefice. He had taken care not to seek to procure himself Cambrai; the least spark of ambition would have destroyed all his edifice; and, moreover, it was not Cambrai that he coveted.

Little by little he appropriated to himself some distinguished sheep of the small flock Madame Guyon had gathered together. He only conducted them, however, under the direction of that prophetess, and, everything passed with a secrecy and mystery that gave additional relish to the manna distributed.

Cambrai was a thunderbolt for this little flock. It was the archbishopric of Paris they wished. Cambrai they looked upon with disdain as a country diocese, the residence in which (impossible to avoid from time to time) would deprive them of their pastor. Their grief was then profound at what the rest of the world took for a piece of amazing luck, and the Countess of Guiche was so affected as to be unable to hide her tears. The new prelate had not neglected such of his brethren as made the most figure; they, in turn, considered it a distinction to command his regard. Saint Cyr, that spot so valuable and so inaccessible, was the place chosen for his consecration; and M. de Meaux, dictator then of the episcopacy and or doctrine, consecrated him. The children of France were among the spectators, and Madame de Maintenon was present with her little court of familiars. No others were invited; the doors were closed to those who sought to pay their court.

The new Archbishop of Cambrai, gratified with his influence over Madame de Maintenon and with the advantages it had brought him, felt that unless he became completely master of her, the hopes he still entertained could not be satisfied. But there was a rival in his way—Godet, Bishop of Chartres, who was much in the confidence of Madame de Maintenon, and had long discourses with her at Saint Cyr. As he was, however, of a very ill figure, had but little support at Court, and appeared exceedingly simple, M. de Cambrai believed he could easily overthrow him. To do this, he determined to make use of Madame Guyon, whose new spirituality had already been so highly relished by Madame de Maintenon. He persuaded this latter to allow Madame Guyon to enter Saint Cyr, where they could discourse together much more at their ease than at the Hotel de Chevreuse or Beauvilliers. Madame Guyon went accordingly to Saint Cyr two or three times. Soon after, Madame de Maintenon, who relished her more and more, made her sleep there, and their meetings grew longer. Madame Guyon admitted that she sought persons proper to become her disciples, and in a short time she formed a little flock, whose maxims and language appeared very strange to all the rest of the house, and, above all, to M. de Chartres. That prelate was not so simple as M. de Cambrai imagined. Profound theologian and scholar, pious, disinterested, and of rare probity, he could be, if necessary, a most skilful courtier; but he rarely exerted this power, for the favour of Madame de Maintenon sufficed him of itself. As soon as he got scent of this strange doctrine, he caused two ladies, upon whom he could count, to be admitted to Saint Cyr, as if to become disciples of Madame Guyon. He gave them full instructions, and they played their parts to perfection. In the first place they appeared to be ravished, and by degrees enchanted, with the new doctrine. Madame Guyon, pleased with this fresh conquest, took the ladies into her most intimate confidence in order to gain them entirely. They communicated everything to M. de Chartres, who quietly looked on, allowed things to take their course, and, when he believed the right moment had arrived, disclosed all he had learnt to Madame de Maintenon. She was strangely surprised when she saw the extraordinary drift of the new doctrine. Troubled and uncertain, she consulted with M. de Cambrai, who, not suspecting she had been so well instructed, became, when he discovered it, embarrassed, and thus augmented her suspicions.

Suddenly Madame Guyon was driven away from Saint Cyr, and prohibited from spreading her doctrine elsewhere. But the admiring disciples she had made still gathered round her in secret, and this becoming known, she was ordered to leave Paris. She feigned obedience, but in effect went no further than the Faubourg Saint Antoine, where, with great secrecy, she continued to receive her flock. But being again detected, she was sent, without further parley, to the Bastille, well treated there, but allowed to see nobody, not even to write. Before being arrested, however, she had been put into the hands of M. de Meaux, who used all his endeavours to change her sentiments. Tired at last of his sermons, she feigned conviction, signed a recantation of her opinions, and was set at liberty. Yet, directly after, she held her secret assemblies in the Faubourg Saint Antoine, and it was in consequence of this abuse of freedom that she was arrested. These adventures bring me far into the year 1696, and the sequel extends into the following year. Let us finish this history at once, and return afterwards to what happened meanwhile.

Monsieur de Cambrai, stunned but not overpowered by the reverse he had sustained, and by his loss of favour with Madame de Maintenon, stood firm in his stirrups. After Madame Guyon's abuse of her liberty, and the conferences of Issy, he bethought himself of confessing to M. de Meaux, by which celebrated trick he hoped to close that prelate's mouth. These circumstances induced M. de Meaux to take pen in hand, in order to expose to the public the full account of his affair, and of Madame Guyon's doctrine; and he did so in a work under the title of 'Instruction sur les Etats d'Oyaison'.

While the book was yet unpublished, M. de Cambrai was shown a copy. He saw at once the necessity of writing another to ward off the effect of such a blow. He must have had a great deal of matter already prepared, otherwise the diligence he used would be incredible. Before M. de Meaux's book was ready, M. de Cambrai's, entitled 'Maximes des Saints', was published and distributed. M. de Chevreuse, who corrected the proofs, installed himself at the printer's, so as to see every sheet as soon as printed.

This book, written in the strangest manner, did M. de Cambrai little service. If people were offended to find it supported upon no authority, they were much more so with its confused and embarrassed style, its precision so restrained and so decided, its barbarous terms which seemed as though taken from a foreign tongue, above all, its high-flown and far- fetched thoughts, which took one's breath away, as in the too subtle air of the middle region. Nobody, except the theologians, understood it, and even they not without reading it three or four times. Connoisseurs found in it a pure Quietism, which, although wrapped up in fine language, was clearly visible. I do not give my own judgment of things so much beyond me, but repeat what was said everywhere. Nothing else was talked about, even by the ladies; and a propos of this, the saying of Madame de Sevigne was revived: "Make religion a little more palpable; it evaporates by dint of being over-refined."

Not a word was heard in praise of the book; everybody was opposed to it, and it was the means of making Madame de Maintenon more unfavourable to M. de Cambrai than ever. He sent the King a copy, without informing her. This completed her annoyance against him. M. de Cambrai, finding his book so ill-received by the Court and by the prelates, determined to try and support it on the authority of Rome, a step quite opposed to our manners. In the mean time, M. de Meaux's book appeared in two volumes octavo, well written, clear, modest, and supported upon the authority of the Scriptures. It was received with avidity, and absolutely devoured. There was not a person at the Court who did not take a pleasure in reading it, so that for a long time it was the common subject of conversation of the Court and of the town.

These two books, so opposed in doctrine and in style, made such a stir on every side that the King interposed, and forced M. de Cambrai to submit his work to an examination by a council of prelates, whom he named. M. de Cambrai asked permission to go to Rome to defend his cause in person, but this the King refused. He sent his book, therefore, to the Pope, and had the annoyance to receive a dry, cold reply, and to see M. de Meaux's book triumph. His good fortune was in effect at an end. He remained at Court some little time, but the King was soon irritated against him, sent him off post-haste to Paris, and from there to his diocese, whence he has never returned. He left behind him a letter for one of his friends, M. de Chevreuse it was generally believed, which immediately after became public. It appeared like the manifesto of a man who disgorges his bile and restrains himself no more, because he has nothing more to hope. The letter, bold and bitter in style, was besides so full of ability and artifice, that it was extremely pleasant to read, without finding approvers; so true it is that a wise and disdainful silence is difficult to keep under reverses.