The well-known friendship of Mme. de La Fayette and La Rochefoucauld, which illustrates the mutual influence of a critical man of intellect and a deep-hearted, thoughtful woman who has passed the age of romance, began in this salon. Its nature was foreshadowed in the tribute La Rochefoucauld paid to women in his portrait of himself. "Where their intellect is cultivated," he writes, "I prefer their society to that of men. One finds there a gentleness one does not meet with among ourselves; and it seems to me, beyond this, that they express themselves with more neatness, and give a more agreeable turn to the things they talk about."
Mme. de Sable was herself, in less exclusive fashion, the intimate friend and adviser of Esprit, d'Andilly, and La Rochefoucauld. The letters of these men show clearly their warm regard as well as the value they attached to her opinions. "Indeed," wrote Voiture to her many years before, "those who decry you on the side of tenderness must confess that if you are not the most loving person in the world, you are at least the most obliging. True friendship knows no more sweetness than there is in your words." Her character, so delicately shaded and so averse to all violent passions, seems to have been peculiarly fitted for this calm and enduring sentiment which cast a soft radiance, as of Indian summer, over her closing years.
At a later period, the sacred name of friendship was unfortunately used to veil relations that had lost all the purity and delicacy of their primitive character. This fact has sometimes been rather illogically cited, as an argument not only against the moral influence of the salons but against the intellectual development of women. There is neither excuse nor palliation to be offered for the Italian manners and the recognized system of amis intimes, which disgraced the French society the next century. But, while it is greatly to be deplored that the moral sense has not always kept pace with the cultivation of the intellect, there is no reason for believing that license of manners is in any degree the result of it. There is striking evidence to the contrary, in the incredible ignorance and laxity that found its reaction in the early salons; also in the dissolute lives of many distinguished women of rank who had no pretension to wit or education. The fluctuation of morals, which has always existed, must be traced to quite other causes. Virtue has not invariably accompanied intelligence, but it has been still less the companion of ignorance.
It was Mme. de Sable who set the fashion of condensing the thoughts and experiences of life into maxims and epigrams. This was her specific gift to literature; but her influence was felt through what she inspired others to do rather than through what she did herself. It was her good fortune to be brought into contact with the genius of a Pascal and a La Rochefoucauld,—men who reared immortal works upon the pastime of an idle hour. One or two of her own maxims will suffice to indicate her style as well as to show the estimate she placed upon form and measure in the conduct of life:
A bad manner spoils everything, even justice and reason. The HOW constitutes the best part of things, and the air which one gives them gilds, modifies, and softens the most disagreeable.
There is a certain command in the manner of speaking and acting, which makes itself felt everywhere, and which gains, in advance, consideration and respect.
We find here the spirit that underlies French manners, in which form counts for so much.
There is another, which suggests the delicate flavor of sentiment then in vogue:
Wherever it is, love is always the master. It seems truly that it is to the soul of the one who loves, what the soul is to the body it animates.
Among the eminent men who lent so much brilliancy to this salon was the great jurist Domat. He adds his contribution and falls into the moralizing vein: