It is no easy matter to point out what precise views the Lady in question had, when she served the abovementioned flagellations. Brantôme, who had much travelled, and was grown much acquainted with the wickedness of the world, insinuates that she was actuated by motives of rather a wanton kind; but since it is extremely difficult to believe that thoughts like those Brantôme supposes, could be entertained, I shall not say by a Lady, but by a person of the high rank of the Lady in question, I will endeavour to account for her conduct in a different manner; and I shall consider my time as exceedingly well employed, if I can clear her from the aspersion thrown upon her by the above Gentleman.
In the first place, it is very possible, that (as hath been above insinuated) she considered the flagellations in question as an exercise advantageous to her health: and Physicians have often made worse prescriptions.
In the second place, she might, without looking farther, be prompted by a desire of doing justice; for Brantôme makes express mention of Ladies who had committed faults: now, such a conduct on the part of the Lady we speak of, would reflect much honour upon her, and shew that she did not disdain to superintend her own family.
Perhaps also it might be, that the abovementioned flagellations were of the same jocular kind merely, with those which, as hath been related in the sixth Chapter of this Book, were in use in Rome, and were often practised in the presence of the Emperor Claudius, and sometimes upon that Emperor himself. Nor is the circumstance mentioned by Brantôme, of the high Lady in question sometimes using pretty great severity, contrary to this supposition: it is a well-known fact that Great people, when they do their inferiors the honour to play with them, will often carry the joke too far, farther than the latter have a liking to: jokes or tricks of this kind, gave rise to the French common saying, Jeux de Princes, qui plaisent à ceux qui les font. ‘Tricks of Princes, which please those (only) by whom they are played.’
In fine, since the flagellations in question were often carried on, as appears from the account of Brantôme himself, in a manner really very jocular, even so much so as to make the Ladies laugh, it is natural to suppose that they were then executed by the common and perfectly free consent of the whole company. The Ladies possibly proposed to represent among themselves the festival of the Lupercalia, which has been described in a former Chapter: intending to represent it as it was performed in the times of Pope Gelasius, they stripped themselves in the manner Brantôme has related: the great Lady, in consideration of her high birth and station, was permitted to fill the part of the Lupercus; the wielding of the discipline was of course exclusively left to her: nor was this peculiar advantage which the other Ladies granted her, in that kind of farce they agreed to act among themselves, materially different from the favour which certain Clergymen used to grant to their Bishop, when they played at Whist with him, who allowed his Lordship the privilege of naming the trump.
In regard to the Gentlemen who have been mentioned above, it is however pretty evident that (owing, no doubt, to the good-nature inherent in their sex) they used no kind of severity in those disciplines they used to bestow; except indeed Parson Crofton, who, from the circumstance of his writing a pamphlet, and a quarto pamphlet too, in defence of the flagellation he had performed, seems really to have been in earnest, both when he planned, and when he served it.
Thus Abelard, in one of the abovementioned Letters he wrote to his Pupil, while she lived retired in the Monastery of Paraclet, expressly says that the blows he gave her, were such blows as friendship alone, not anger, suggested: he even adds that their sweetness surpassed that of the sweetest perfumes,——verbera quandoque dabat amor, non furor, gratia, non ira, quæ omnium unguentorum suavitatem transcenderent.
Father Girard, as is evident from the whole tenor of the declaration of Miss Cadiere herself, had as little intention as Abelard, to do any kind of injury to his pupil or penitent; and Cornelius Adriansen, as appears from Meteren’s account, used to proceed with the same caution and tenderness for his disciples, as the two above-mentioned gentlemen, and contented himself, as the Abbé Boileau observes, with gently rubbing them with his instruments of discipline;—molliter perfricabat.
That Confessors should contract sentiments of friendship for their female penitents, like those mentioned by Abelard, is however nowise surprizing. La Fontaine says, that
Tout homme est homme, & les Moines sur tous.