Beacon Lights of History, Volume 07: Great Women

by John Lord

The persecution of the Protestants, however, partially reveals the narrow intolerance of Madame de Maintenon. She sided but with those whose influence was directed to the support of the recognized dogmas of the Church in their connection with the absolute rule of kings. The interests of Catholic institutions have ever been identical with absolutism. Bossuet, the ablest theologian and churchman which the Catholic Church produced in the seventeenth century, gave the whole force of his vast intellect to uphold an unlimited royal authority. He saw in the bold philosophical speculations of Descartes, Malebranche, Spinoza, Leibnitz, and Locke an insidious undermining of the doctrines of the Church, an intellectual freedom whose logical result would be fatal alike to Church and State. His eagle eye penetrated to the core of every system of human thought. He saw the logical and necessary results of every theory which Pantheists, or Rationalists, or Quietists, or Jansenists advanced. Whatever did not support the dogmas of mediaeval and patriotic theologians, such as the Papal Church indorsed, was regarded by him with suspicion and aversion. Every theory or speculation which tended to emancipate the mind, or weaken the authority of the Church, or undermine an absolute throne, was treated by him with dogmatic intolerance and persistent hatred. He made war alike on the philosophers, the Jansenists, and the Quietists, whether they remained in the ranks of the Church or not. It was the dangerous consequences of these speculations pushed to their logical result which he feared and detested, and which no other eye than his was able to perceive.

Bossuet communicated his spirit to Madame de Maintenon and to the King, who were both under his influence as to the treatment of religious or philosophical questions. Louis and his wife were both devout supporters of orthodoxy,--that is, the received doctrines of the Church,--partly from conservative tendencies, and partly from the connection of established religious institutions with absolutism in government. Whatever was established, was supported because it was established. They would suffer no innovation, not even in philosophy. Anything progressive was abhorred as much as anything destructive. When Fénelon said, "I love my family better than myself, my country better than my family, and the human race better than my country," he gave utterance to a sentiment which was revolutionary in its tendency. When he declared in his "Télémaque" what were the duties of kings,--that they reigned for the benefit of their subjects rather than for themselves,--he undermined the throne which he openly supported. It was the liberal spirit which animated Fénelon, as well as the innovations to which his opinions logically led, which arrayed against him the king who admired him, the woman who had supported him, and the bishop who was jealous of him. Although he charmed everybody with whom he associated by the angelic sweetness of his disposition, his refined courtesies of manner, and his sparkling but inoffensive wit,--a born courtier as well as philosopher, the most interesting and accomplished man of his generation,--still, neither Bossuet nor Madame de Maintenon nor the King could tolerate his teachings, so pregnant were they with innovations; and he was exiled to his bishopric. Madame de Maintenon, who once delighted in Fénelon, learned to detest him as much as Bossuet did, when the logical tendency of his writings was seen. She would rivet the chains of slavery on the human intellect as well as on the devotees of Rome or the courtiers of the King, while Fénelon would have emancipated the race itself in the fervor and sincerity of his boundless love.

This hostility to Fénelon was not caused entirely by the political improvements he would have introduced, but because his all-embracing toleration sought to protect the sentimental pantheism which Madame Guyon inculcated in her maxims of disinterested love and voluntary passivity of the soul towards God, in opposition to that rationalistic pantheism which Spinoza defended, and into which he had inexorably pushed with unexampled logic the deductions of Malebranche. The men who finally overturned the fabric of despotism which Richelieu constructed were the philosophers. The clear but narrow intellect of the King and his wife instinctively saw in them the natural enemies of the throne; and hence they were frowned upon, if not openly persecuted.

We are forced therefore to admit that the intolerance of Madame de Maintenon, repulsive as it was, arose in part, like the intolerance of Bossuet, from zeal to uphold the institutions and opinions on which the Church and the throne were equally based. The Jesuits would call such a woman a nursing mother of the Church, a protector of the cause of orthodoxy, the watchful guardian of the royal interests and those of all established institutions. Any ultra-conservatism, logically carried out, would land any person on the ground where she stood.

But while Madame de Maintenon was a foe to everything like heresy, or opposition to the Catholic Church, or true intellectual freedom, she was the friend of education. She was the founder of the celebrated School of St. Cyr, where three hundred young ladies, daughters of impoverished nobles, were educated gratuitously. She ever took the greatest interest in this school, and devoted to it all the time her numerous engagements would permit. She visited it every day, and was really its president and director. There was never a better school for aristocratic girls in a Catholic country. She directed their studies and superintended their manners, and brought to bear on their culture her own vast experience. If Bossuet was a born priest, she was a born teacher. It was for the amusement of the girls that Racine was induced by her to write one of his best dramas,--"Queen Esther," a sort of religious tragedy in the severest taste, which was performed by the girls in the presence of the most distinguished people of the court.

Madame de Maintenon exerted her vast influence in favor of morality and learning. She rewarded genius and scholarship. She was the patron of those distinguished men who rendered important services to France, whether statesmen, divines, generals, or scholars. She sought to bring to the royal notice eminent merit in every department of life within the ranks of orthodoxy. A poet, or painter, or orator, who gave remarkable promise, was sure of her kindness; and there were many such. For the world is full at all times of remarkable young men and women, but there are very few remarkable men at the age of fifty.

And her influence on the court was equally good. She discouraged levities, gossip, and dissipation. If the palace was not so gay as during the reign of Madame de Montespan, it was more decorous and more intellectual. It became fashionable to go to church, and to praise good sermons and read books of casuistry. "Tartuffe grew pale before Escobar." Bossuet and Bourdaloue were equal oracles with Molière and Racine. Great preachers were all the fashion. The court became very decorous, if it was hypocritical. The King interested himself in theological discussions, and became as austere as formerly he was gay and merry. He regretted his wars and his palace-building; for both were discouraged by Madame de Maintenon, who perceived that they impoverished the nation. She undertook the mighty task of reforming the court itself, as well as the morals of the King; and she partially succeeded. The proud Nebuchadnezzar whom she served was at last made to confess that there was a God to whom he was personally responsible; and he was encouraged to bear with dignity those sad reverses which humiliated his pride, and drank without complaint the dregs of that bitter cup which retributive justice held out in mercy before he died. It was his wife who revealed the deceitfulness, the hypocrisy, the treachery, and the heartlessness of that generation of vipers which he had trusted and enriched. She was more than the guardian of his interests; she was his faithful friend, who dissuaded him from follies. So that outwardly Louis XIV. became a religious man, and could perhaps have preached a sermon on the vanity of a worldly life,--that whatever is born in vanity must end in vanity.

It is greatly to the credit of Madame de Maintenon that she was interested in whatever tended to improve the morals of the people or to develop the intellect. She was one of those strong-minded women who are impressible by grand sentiments. She would have admired Madame de Staël or Madame Roland,--not their opinions, but their characters. Politics was perhaps the most interesting subject to her, as it has ever been to very cultivated women in France; and it was with the details of cabinets and military enterprises that she was most familiar. It was this political knowledge which made her so wise a counsellor and so necessary a companion to the King. But her reign was nevertheless a usurpation. She triumphed in consequence of the weakness of her husband more than by her own strength; and the nation never forgave her. She outraged the honor of the King, and detracted from the dignity of the royal station. Louis XIV. certainly had the moral right to marry her, as a nobleman may espouse a servant-girl; but it was a faux-pas which the proud idolaters of rank could not excuse.

And for this usurpation Madame de Maintenon paid no inconsiderable a penalty. She was insulted by the royal family to the day of her death. The Dauphin would not visit her, even when the King led him to the door of her apartments. The courtiers mocked her behind her back. Her rivals thrust upon her their envenomed libels. Even Racine once so far forgot himself as to allude in her presence to the miserable farces of the poet Scarron,--an unpremeditated and careless insult which she never forgot or forgave. Moreover, in all her grandeur she was doomed to the most exhaustive formalities and duties; for the King exacted her constant services, which wearied and disgusted her. She was born for freedom, but was really a slave, although she wore gilded fetters. She was not what one would call an unhappy or disappointed woman, since she attained the end to which she had aspired. But she could not escape humiliations. She was in a false position. Her reputation was aspersed. She was only a wife whose marriage was concealed; she was not a queen. All she gained, she extorted. In rising to the exalted height of ruling the court of France she yet abdicated her throne as an untrammelled queen of society, and became the slave of a pompous, ceremonious, self-conscious, egotistical, selfish, peevish, self-indulgent, tyrannical, exacting, priest-ridden, worn-out, disenchanted old voluptuary. And when he died she was treated as a usurper rather than a wife, and was obliged to leave the palace, where she would have been insulted, and take up her quarters in the convent she had founded. The King did not leave her by his will a large fortune, so that she was obliged to curtail her charities.

Madame de Maintenon lived to be eighty-four, and retained her intellectual faculties to the last, retiring to the Abbey of St. Cyr on the death of the King in 1715, and surviving him but four years. She was beloved and honored by those who knew her intimately. She was the idol of the girls of St. Cyr, who worshipped the ground on which she trod. Yet she made no mark in history after the death of Louis XIV. All her greatness was but the reflection of his glory. Her life, successful as it was, is but a confirmation of the folly of seeking a position which is not legitimate. No position is truly desirable which is a false one, which can be retained only by art, and which subjects one to humiliation and mortifications. I have great admiration for the many excellent qualities of this extraordinary and gifted woman, although I know that she is not a favorite with historians. She is not endeared to the heart of the nation she indirectly ruled. She is positively disliked by a large class, not merely for her narrow religious intolerance, but even for the arts by which she gained so great an influence. Yet, liked or disliked, it would be difficult to find in French history a greater or more successful woman.