The Learned Lady in England, 1650-1760 - Myra Reynolds

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except for an occasional outburst, was uncolored by emotion. One series of events recorded is the births and deaths of children. In a period of twenty years Lady Fanshawe had fourteen children and she records the deaths of nine of them. This would seem to be suffering and sorrow enough for one life. But we get an added conception of the family vicissitudes when we discover that no two of the fourteen children were born in the same house, and no two of the nine who died were buried in the same churchyard. Madrid, Lisbon, Paris, Yorkshire, Kent, Hertfordshire, Oxford, were places of sad memory to the bereaved mother. Yet, except in the cases of "little Nan" and the first Richard, there is simply a recital of facts and dates. Lady Fanshawe was but fifty-five when she died, but she had gone through so much that a re-living of past emotions as well as a recalling of facts would have made the writing of the Memoirs an impossibility. As a narrative of the externals of life the story has singular interest. It abounds in striking contrasts. Money stringency, mishaps by land and sea, sicknesses, imprisonments, deaths, mingle strangely with official splendors, royal gifts, rich furnishings, gorgeous apparel. It is personal in tone, with as little historical detail as was consistent with carrying the narrative forward. And for that reason it is of importance to-day as a closer record of life than historians of the Civil War or of the reign of Charles II are likely to give.

      Margaret Blagge, Mrs. Godolphin (1652–1678)

      The most interesting personality in this early group is the beautiful Mrs.[133] Margaret Blagge. She is the supreme example of a developed religious sense in the court of Charles II. She was not driven to a life of devotion through a grief-enshrouded heart. Religion was to her joy and ecstasy. John Evelyn recorded in his Diary a determination to consecrate the worthy life of Margaret Blagge to posterity, and when he died in 1706 he left a list of "things I would write out fair and reform if I had leisure," among them being the Life of Mrs. Godolphin. This manuscript was first published in 1847. It records a life of singular charm and interest. Yet the facts of Margaret Blagge's life are meager enough. She was born in 1652; was early in France with the Countess of Guildford; when scarcely twelve became maid of honor to the Duchess of York; and then on the death of the Duchess in 1671 entered into the same service with Queen Catherine; in 1674, after a nine-year courtship, married Sidney Godolphin; and in 1678 died in child-birth. It is her inner life that counts, and that life would have left small record had not the beautiful young maid of honor chosen the wise and religious John Evelyn as her friendly counselor in her difficult attempt to maintain a life of purity and piety in the most dissolute court of Europe. Evelyn recounts the success of her devout life in these words: "Arethusa pass'd through all those turbulent waters without soe much as the least staine or tincture in her Chrystall; with her Piety grew up her Witt, which was soe sparkling, accompanyed with a Judgment and Eloquence so exterordinary, a Beauty and Ayre soe charmeing and lovely, in a word, an Address soe universally takeing, that, after a few years, the Court never saw or had seen such a Constellation of perfections amongst all their splendid Circles."[134] But though she was regarded as "a little miracle" at court, her heart was never there. To no young woman of the time were the pomp and glory of the world more alluringly open, but she turned instinctively from all such joys. She counted her beauty a snare and would never "trick and dress herself vpp … to be fine and ador'd." Lovers crowded about her, but she avoided the vain converse of gallants. Evelyn records her particular gift for mimicry, recitation, acting, but such talents she held in abeyance. At sixteen she acted in a court play, probably Dryden's Indian Emperor, with great success, but her growingly devout spirit came to abhor such recreations, so that when she was summoned by royal request to act in Crowne's Calisto, in 1674, even though the play was to be given all by ladies, and those the most illustrious in the land, it was a matter of almost tragic grief to her that her duty forbade a refusal. "To be herselfe an Actoresse … cost her not only great reluctancy but many teares."[135] Though she was decked with jewels worth £20,000, though she "trode the Stage with a surprizeing and admirable Aire," and though the whole theater was extolling her, she felt no transport, but, when an interval came, "retired into a Corner, reading a book of devotion." Not even the fact that she played the part of "Diana, the Goddess of Chastity," consoled her.

      She had one real calling and that was to a religious life. As a child of seven, in France with the Countess of Guildford, though often "tempted by that By-Gott proselitesse to goe to Masse and be a papist,"[136] she yet could maintain her own faith. Because of her spiritual precocity she was "admitted to the holy Sacrament when she was hardly Eleaven years of age." Though she disliked Catholicism, she praised nunneries, and would have chosen a retired life of devotion and good works, had not her love for Mr. Godolphin and the urgent advice of Mr. Evelyn restrained her. Nearly all her writing and reading were along religious lines. Mr. Evelyn says on this point:

      She has houres alsoe for reading historye and diversions of that nature; butt allwayes such as were choice, profitable and instructive, and she had devoured an incredible deale of that solid knowledge, and could accompt of it to admiration; soe as I have even beene astonished to find such an heape of excellent things and material observations collected and written with her owne hand, many of which (since her being with God) came to myne; for, besides a world of admirable prayers and pieces of flagrant devotion, meditations, and discourses on various subjects (which she compos'd), there was hardly a booke she read that she had not common placed, as it were, or taken some remarkable note of; add this to the Diary of her owne life, actions, resolutions, and other circumstances, of which I shall give some specimen. She had contracted the intire historye of the Scriptures, and the most illustrious examples, sentences, and precepts, digested under opposite and proper heads; and collected togeather the result of every Article of the Apostles' Creed, out of Bishop Pearson's excellent Treatise. I have allready spoken of her Sermon Notes: butt to give a just Account of her Letters, they are so many and in so excellent naturall and easy a style, that, as for their number, one would believe she did nothing else butt write, soe, for their weight and ingenuity, that she ought to doe nothing else; and soe easyly did her Invention flow, that I have seen her write a very long letter without once takeing off her pen (butt to dip it), and that with exterordinary Judgment.[137]

      Her Diary is a delightfully spontaneous document. Here is one Resolution:

      

      June the 2d.

      I will nere play this halfe year butt att 3 penny omber, and then with one att halves. I will not I doe not vow, but I will not doe it;—what, loose mony att Cards, yet not give (to) the poore! 'T is robbing God, misspending tyme, and missimploying my Talent: three great Sinns. Three pounds would have kept three people from starveing a month: well, I will not play.[138]

      Equally genuine and charming, but in more decorous and solemn fashion, is the letter in which she consecrated John Evelyn her friend. Indeed, the whole quaint and formal episode of the establishment of this remarkable friendship, seems incredibly pure and lovely when thought of as occurring in the court of which Grammont's Memoirs is a fair record. Evelyn wrote "a little master-piece of biography," partly because of his intimate knowledge of Mrs. Godolphin's spiritual experience and his personal affection for her, but also, in part, because his imagination was inevitably stimulated by the vision of a life so crystal clear in an environment so murky.

      The versatility and intellectual energy of the Duchess of Newcastle, the quick wit and instinct for style in Dorothy Osborne's letters, the grave and sincere religious feeling coupled with considerable theological learning on the part of women in influential positions like Margaret Blagge, Lady Pakington, and Lady Warwick, the vivid social and political pictures in the biographies by Mrs. Hutchinson and Lady Fanshawe, the gay playing with belles lettres in Mary North's little society, and especially the extraordinary vogue of Mrs. Philips, are sufficient indications, as we look back over the period, that a new spirit was awake. It reads now almost as if there were a general and brilliant opening of literary pursuits to women. But it is also significant to recall that Mrs. Philips and the Duchess of Newcastle were the only two women whose ability or learned tastes were known at the time beyond their own small private circle. In reality the work was sporadic, secluded, uninfluential. And the fame even of the Duchess of Newcastle and Mrs. Philips is hardly established before 1660. It is with the Restoration that the more varied and public activities begin.

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