gave them full instructions, and they played their parts to perfection. In the first place they appeared to be ravished, and by degrees enchanted, with the new doctrine. Madame Guyon, pleased with this fresh conquest, took the ladies into her most intimate confidence in order to gain them entirely. They communicated everything to M. de Chartres, who quietly looked on, allowed things to take their course, and, when he believed the right moment had arrived, disclosed all he had learnt to Madame de Maintenon. She was strangely surprised when she saw the extraordinary drift of the new doctrine. Troubled and uncertain, she consulted with M. de Cambrai, who, not suspecting she had been so well instructed, became, when he discovered it, embarrassed, and thus augmented her suspicions.
Suddenly Madame Guyon was driven away from Saint Cyr, and prohibited from spreading her doctrine elsewhere. But the admiring disciples she had made still gathered round her in secret, and this becoming known, she was ordered to leave Paris. She feigned obedience, but in effect went no further than the Faubourg Saint Antoine, where, with great secrecy, she continued to receive her flock. But being again detected, she was sent, without further parley, to the Bastille, well treated there, but allowed to see nobody, not even to write. Before being arrested, however, she had been put into the hands of M. de Meaux, who used all his endeavours to change her sentiments. Tired at last of his sermons, she feigned conviction, signed a recantation of her opinions, and was set at liberty. Yet, directly after, she held her secret assemblies in the Faubourg Saint Antoine, and it was in consequence of this abuse of freedom that she was arrested. These adventures bring me far into the year 1696, and the sequel extends into the following year. Let us finish this history at once, and return afterwards to what happened meanwhile.
Monsieur de Cambrai, stunned but not overpowered by the reverse he had sustained, and by his loss of favour with Madame de Maintenon, stood firm in his stirrups. After Madame Guyon’s abuse of her liberty, and the conferences of Issy, he bethought himself of confessing to M. de Meaux, by which celebrated trick he hoped to close that prelate’s mouth. These circumstances induced M. de Meaux to take pen in hand, in order to expose to the public the full account of his affair, and of Madame Guyon’s doctrine; and he did so in a work under the title of ‘Instruction sur les Etats d’Oyaison’.
While the book was yet unpublished, M. de Cambrai was shown a copy. He saw at once the necessity of writing another to ward off the effect of such a blow. He must have had a great deal of matter already prepared, otherwise the diligence he used would be incredible. Before M. de Meaux’s book was ready, M. de Cambrai’s, entitled ‘Maximes des Saints’, was published and distributed. M. de Chevreuse, who corrected the proofs, installed himself at the printer’s, so as to see every sheet as soon as printed.
This book, written in the strangest manner, did M. de Cambrai little service. If people were offended to find it supported upon no authority, they were much more so with its confused and embarrassed style, its precision so restrained and so decided, its barbarous terms which seemed as though taken from a foreign tongue, above all, its high-flown and far- fetched thoughts, which took one’s breath away, as in the too subtle air of the middle region. Nobody, except the theologians, understood it, and even they not without reading it three or four times. Connoisseurs found in it a pure Quietism, which, although wrapped up in fine language, was clearly visible. I do not give my own judgment of things so much beyond me, but repeat what was said everywhere. Nothing else was talked about, even by the ladies; and a propos of this, the saying of Madame de Sevigne was revived: “Make religion a little more palpable; it evaporates by dint of being over-refined.”
Not a word was heard in praise of the book; everybody was opposed to it, and it was the means of making Madame de Maintenon more unfavourable to M. de Cambrai than ever. He sent the King a copy, without informing her. This completed her annoyance against him. M. de Cambrai, finding his book so ill-received by the Court and by the prelates, determined to try and support it on the authority of Rome, a step quite opposed to our manners. In the mean time, M. de Meaux’s book appeared in two volumes octavo, well written, clear, modest, and supported upon the authority of the Scriptures. It was received with avidity, and absolutely devoured. There was not a person at the Court who did not take a pleasure in reading it, so that for a long time it was the common subject of conversation of the Court and of the town.
These two books, so opposed in doctrine and in style, made such a stir on every side that the King interposed, and forced M. de Cambrai to submit his work to an examination by a council of prelates, whom he named. M. de Cambrai asked permission to go to Rome to defend his cause in person, but this the King refused. He sent his book, therefore, to the Pope, and had the annoyance to receive a dry, cold reply, and to see M. de Meaux’s book triumph. His good fortune was in effect at an end. He remained at Court some little time, but the King was soon irritated against him, sent him off post-haste to Paris, and from there to his diocese, whence he has never returned. He left behind him a letter for one of his friends, M. de Chevreuse it was generally believed, which immediately after became public. It appeared like the manifesto of a man who disgorges his bile and restrains himself no more, because he has nothing more to hope. The letter, bold and bitter in style, was besides so full of ability and artifice, that it was extremely pleasant to read, without finding approvers; so true it is that a wise and disdainful silence is difficult to keep under reverses.
VOLUME 2
CHAPTER IX
To return now to the date from which I started. On the 6th of August, 1695, Harlay, Arch-bishop of Paris, died of epilepsy at Conflans. He was a prelate of profound knowledge and ability, very amiable, and of most gallant manners. For some time past he had lost favour with the King and with Madame de Maintenon, for opposing the declaration of her marriage— of which marriage he had been one of the three witnesses. The clergy, who perceived his fall, and to whom envy is not unfamiliar, took pleasure in revenging themselves upon M. de Paris, for the domination, although gentle and kindly, he had exercised. Unaccustomed to this decay of his power, all the graces of his mind and body withered. He could find no resource but to shut himself up with his dear friend the Duchesse de Lesdiguieres, whom he saw every day of his life, either at her own house or at Conflans, where he had laid out a delicious garden, kept so strictly clean, that as the two walked, gardeners followed at a distance, and effaced their footprints with rakes. The vapours seized the Archbishop, and turned themselves into slight attacks of epilepsy. He felt this, but prohibited his servants to send for help, when they should see him attacked; and he was only too well obeyed. The Duchesse de Lesdiguieres never slept at Conflans, but she went there every afternoon, and was always alone with him. On the 6th of August, he passed the morning, as usual, until dinner-time; his steward came there to him, and found him in his cabinet, fallen back upon a sofa; he was dead. The celebrated Jesuit-Father Gaillard preached his funeral sermon, and carefully eluded pointing the moral of the event. The King and Madame de Maintenon were much relieved by the loss of M. de Paris. Various places he had held were at once distributed. His archbishopric and his nomination to the cardinalship required more discussion. The King learnt the news of the death of M. de Paris on the 6th. On the 8th, in going as usual to his cabinet, he went straight up to the Bishop of Orleans, led him to the Cardinals de Bouillon and de Fursternberg, and said to them:– “Gentlemen, I think you will thank me for giving you an associate like M. d’Orleans, to whom I give my nomination to the cardinalship.” At this word the Bishop, who little expected such a scene, fell at the King’s feet and embraced his knees. He was a man whose face spoke at once of the virtue and benignity he possessed. In youth he was so pious, that young and old were afraid to say afoul word in his presence. Although very rich, he appropriated scarcely any of his wealth to himself, but gave it away for good works. The modesty and the simplicity with which M. d’Orleans sustained his nomination, increased the universal esteem in which he was held.
The archbishopric of Paris was given to a brother of the Duc de Noailles- the Bishop of Chalons-sur-Marne—M. de Noailles thus reaping the fruit of his wise sacrifice to M. de Vendome, before related. M. de Chalons was of singular goodness and modesty. He did not wish for this preferment, and seeing from far the prospect of its being given to him, hastened to declare himself against the Jesuits, in the expectation that
