The Essays of

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convinced that they would contain rules for the regimen of life, precautions even as to the proper time for applying remedies, and also remedies which Hippocrates and Galen, with all their science, never heard of. Such a collection would be very useful to the public, and would be highly profitable to the faculties of Paris and Montpellier. If these letters were discovered, great advantages of all kinds might be derived from them, for they were princesses who had nothing mortal about them but the knowledge that they were mortal. In their writings might be learned all politeness in style, and the most delicate manner of speaking on all subjects. There is nothing with which they were not acquainted; they knew the affairs of all the States in the world, through the share they had in all the intrigues of its private members, either in matters of gallantry, as in other things, on which their advice was necessary; either to adjust embroilments and quarrels, or to excite them, for the sake of the advantages which their friends could derive from them; – in a word, they were persons through whose hands the secrets of the whole world had to pass. The Princess Parthénie (Mme. de Sablé) had a palate as delicate as her mind; nothing could equal the magnificence of the entertainments she gave; all the dishes were exquisite, and her cleanliness was beyond all that could be imagined. It was in their time that writing came into use; previously nothing was written but marriage contracts, and letters were never heard of; thus it is to them that we owe a practice so convenient in intercourse.”

      Still later in 1669, when the most uncompromising of the Port Royalists seemed to tax Madame de Sablé with lukewarmness that she did not join them at Port-Royal-des-Champs, we find her writing to the stern M. de Sévigny: “En vérité, je crois que je ne pourrois mieux faire que de tout quitter et de m’en aller là. Mais que deviendroient ces frayeurs de n’avoir pas de médicines à choisir, ni de chirurgien pour me saigner?”

      Mademoiselle, as we have seen, hints at the love of delicate eating, which many of Madame de Sablé’s friends numbered among her foibles, especially after her religious career had commenced. She had a genius in friandise, and knew how to gratify the palate without offending the highest sense of refinement. Her sympathetic nature showed itself in this as in other things; she was always sending bonnes bouches to her friends, and trying to communicate to them her science and taste in the affairs of the table. Madame de Longueville, who had not the luxurious tendencies of her friend, writes: “Je vous demande au nom de Dieu, que vous ne me prépariez aucun ragoût. Surtout ne me donnez point de festin. Au nom de Dieu, qu’il n’y ait rien que ce qu’on peut manger, car vous savez que c’est inutile pour moi; de plus j’en ai scrupule.” But other friends had more appreciation of her niceties. Voiture thanks her for her melons, and assures her that they are better than those of yesterday; Madame de Choisy hopes that her ridicule of Jansenism will not provoke Madame de Sablé to refuse her the receipt for salad; and La Rochefoucauld writes: “You cannot do me a greater charity than to permit the bearer of this letter to enter into the mysteries of your marmalade and your genuine preserves, and I humbly entreat you to do everything you can in his favor. If I could hope for two dishes of those preserves, which I did not deserve to eat before, I should be indebted to you all my life.” For our own part, being as far as possible from fraternizing with those spiritual people who convert a deficiency into a principle, and pique themselves on an obtuse palate as a point of superiority, we are not inclined to number Madame de Sablé’s friandise among her defects. M. Cousin, too, is apologetic on this point. He says:

      “It was only the excess of a delicacy which can be really understood, and a sort of fidelity to the character of précieuse. As the précieuse did nothing according to common usage, she could not dine like another. We have cited a passage from Mme. de Motteville, where Mme. de Sablé is represented in her first youth at the Hôtel de Rambouillet, maintaining that woman is born to be an ornament to the world, and to receive the adoration of men. The woman worthy of the name ought always to appear above material wants, and retain, even in the most vulgar details of life, something distinguished and purified. Eating is a very necessary operation, but one which is not agreeable to the eye. Mme. de Sablé insisted on its being conducted with a peculiar cleanliness. According to her it was not every woman who could with impunity be at table in the presence of a lover; the first distortion of the face, she said, would be enough to spoil all. Gross meals made for the body merely ought to be abandoned to bourgeoises, and the refined woman should appear to take a little nourishment merely to sustain her, and even to divert her, as one takes refreshments and ices. Wealth did not suffice for this: a particular talent was required. Mme. de Sablé was a mistress in this art. She had transported the aristocratic spirit, and the genre précieux, good breeding and good taste, even into cookery. Her dinners, without any opulence, were celebrated and sought after.”

      It is quite in accordance with all this that Madame de Sablé should delight in fine scents, and we find that she did; for being threatened, in her Port Royal days, when she was at an advanced age, with the loss of smell, and writing for sympathy and information to Mère Agnès, who had lost that sense early in life, she receives this admonition from the stern saint: “You would gain by this loss, my very dear sister, if you made use of it as a satisfaction to God, for having had too much pleasure in delicious scents.” Scarron describes her as

      “La non pareille Bois-Dauphine,

      Entre dames perle très fine,”

      and the superlative delicacy implied by this epithet seems to have belonged equally to her personal habits, her affections, and her intellect.

      Madame de Sablé’s life, for anything we know, flowed on evenly enough until 1640, when the death of her husband threw upon her the care of an embarrassed fortune. She found a friend in Réné de Longueil, Seigneur de Maisons, of whom we are content to know no more than that he helped Madame de Sablé to arrange her affairs, though only by means of alienating from her family the estate of Sablé, that his house was her refuge during the blockade of Paris in 1649, and that she was not unmindful of her obligations to him, when, subsequently, her credit could be serviceable to him at court. In the midst of these pecuniary troubles came a more terrible trial – the loss of her favorite son, the brave and handsome Guy de Laval, who, after a brilliant career in the campaigns of Condé, was killed at the siege of Dunkirk, in 1646, when scarcely four-and-twenty. The fine qualities of this young man had endeared him to the whole army, and especially to Condé, had won him the hand of the Chancellor Séguire’s daughter, and had thus opened to him the prospect of the highest honors. His loss seems to have been the most real sorrow of Madame de Sablé’s life. Soon after followed the commotions of the Fronde, which put a stop to social intercourse, and threw the closest friends into opposite ranks. According to Lenet, who relies on the authority of Gourville, Madame de Sablé was under strong obligations to the court, being in the receipt of a pension of 2000 crowns; at all events, she adhered throughout to the Queen and Mazarin, but being as far as possible from a fierce partisan, and given both by disposition and judgment to hear both sides of the question, she acted as a conciliator, and retained her friends of both parties. The Countess de Maure, whose husband was the most obstinate of frondeurs, remained throughout her most cherished friend, and she kept up a constant correspondence with the lovely and intrepid heroine of the Fronde, Madame de Longueville. Her activity was directed to the extinction of animosities, by bringing about marriages between the Montagues and Capulets of the Fronde – between the Prince de Condé, or his brother, and the niece of Mazarin, or between the three nieces of Mazarin and the sons of three noblemen who were distinguished leaders of the Fronde. Though her projects were not realized, her conciliatory position enabled her to preserve all her friendships intact, and when the political tempest was over, she could assemble around her in her residence, in the Place Royal, the same society as before. Madame de Sablé was now approaching her twelfth lustrum, and though the charms of her mind and character made her more sought after than most younger women, it is not surprising that, sharing as she did in the religious ideas of her time, the concerns of “salvation” seemed to become pressing. A religious retirement, which did not exclude the reception of literary friends or the care for personal comforts, made the most becoming frame for age and diminished fortune. Jansenism was then to ordinary Catholicism what Puseyism is to ordinary Church of Englandism in these days – it was a récherché form of piety unshared by the vulgar; and one sees at once that it must have special attractions for the précieuse. Madame

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