[364]. Bausset, 59-61. The means to which Bossuet could stoop—the falsehoods he could coolly repeat, after detection, as though nothing had happened—the misquotation, and misrepresentation—the constant reply to awkwardly pressing arguments by malicious personalities—all these things are exposed in Fénélon’s Lettres en Réponse, and in the Réponse itself. They are bad enough; but the student of controversy is accustomed to this imperturbable lying, to these arts of insinuation. The most detestable feature of all in the part played by Bossuet, lies in that sleek cant and tearful unction with which he calumniates—as though it almost broke his heart to write what he exults in writing. Well might Fénélon request that he would not weep over him so profusely while he tore him in pieces, and desire fewer tears and more fair play! See the Preface to the Réponse; Réponse, 59; and Réponse aux Remarques, § vi.
[365]. Bausset, iii. 68, 69; Upham, vol. ii. p. 289.
[366]. Bausset, 77, 78.
[367]. Upham, vol. ii. ch. 18.
[368]. See [Note] on p. [289].
[369]. See [Note] on p. [290].
[370]. See Second [Note] on p. [290].
[371]. See Revelations from the Life of Prince Talleyrand; and compare Eynard, Vie de Madame de Krüdener, chap. xvii. Madame de Genlis writes of her, ‘Me. de Krüdener disait les choses les plus singulières avec un calme qui les rendait persuasives; elle était certainement de très bonne foi; elle me parut être aimable, spirituelle et d’une originalité très piquante.’—P. 30.
[372]. See the whole story of the pastor Fontaine and Maria Kummerin, in Eynard.
[373]. Barratier subsequently became minister to the French church in Halle.