his, and I think that his heart, inert as it is, owes this defect as much to his idleness as his will. It has never permitted him to do the least action for others; and I think that, amid all his great desires and great hopes, he is sometimes indolent even on his own behalf.” Still she must have felt a hearty interest in the “Maxims,” as in some degree her foster-child, and she must also have had considerable affection for the author, who was lovable enough to those who observed the rule of Helvetius, and expected nothing from him. She not only assisted him, as we have seen, in getting criticisms, and carrying out the improvements suggested by them, but when the book was actually published she prepared a notice of it for the only journal then existing—the Journal des Savants. This notice was originally a brief statement of the nature of the work, and the opinions which had been formed for and against it, with a moderate eulogy, in conclusion, on its good sense, wit, and insight into human nature. But when she submitted it to La Rochefoucauld he objected to the paragraph which stated the adverse opinion, and requested her to alter it. She, however, was either unable or unwilling to modify her notice, and returned it with the following note:
“Je vous envoie ce que j’ai pu tirer de ma teste pour mettre dans le Journal des Savants. J’y ai mis cet endroit qui vous est le plus sensible, afin que cela vous fasse surmonter la mauvaise honte qui vous fit mettre la préface sans y rien retrancher, et je n’ai pas craint dele mettre, parce que je suis assurée que vous ne le ferez pas imprimer, quand même le reste vous plairoit. Je vous assure aussi que je vous serai pins obligée, si vous en usez comme d’une chose qui servit à vous pour le corriger on pour le jeter au feu. Nous autres grands auteurs, nous sommes trop riches pour craindre de rien perdre de nos productions. Mandez-moi ce qu’il vous semble de ce dictum.”
La Rochefoucauld availed himself of this permission, and “edited” the notice, touching up the style, and leaving out the blame. In this revised form it appeared in the Journal des Savants. In some points, we see, the youth of journalism was not without promise of its future.
While Madame de Sablé was thus playing the literary confidante to La Rochefoucauld, and was the soul of a society whose chief interest was the belles-lettres, she was equally active in graver matters. She was in constant intercourse or correspondence with the devout women of Port Royal, and of the neighboring convent of the Carmelites, many of whom had once been the ornaments of the court; and there is a proof that she was conscious of being highly valued by them in the fact that when the Princess Marie-Madeline, of the Carmelites, was dangerously ill, not being able or not daring to visit her, she sent her youthful portrait to be hung up in the sick-room, and received from the same Mère Agnès, whose grave admonition we have quoted above, a charming note, describing the pleasure which the picture had given in the infirmary of “Notre bonne Mère.” She was interesting herself deeply in the translation of the New Testament, which was the work of Sacy, Arnauld, Nicole, Le Maître, and the Duc de Luynes conjointly, Sacy having the principal share. We have mentioned that Arnauld asked her opinion on the “Discourse” prefixed to his “Logic,” and we may conclude from this that he had found her judgment valuable in many other cases. Moreover, the persecution of the Port Royalists had commenced, and she was uniting with Madame de Longueville in aiding and protecting her pious friends. Moderate in her Jansenism, as in everything else, she held that the famous formulary denouncing the Augustinian doctrine, and declaring it to have been originated by Jansenius, should be signed without reserve, and, as usual, she had faith in conciliatory measures; but her moderation was no excuse for inaction. She was at one time herself threatened with the necessity of abandoning her residence at Port Royal, and had thought of retiring to a religions house at Auteuil, a village near Paris. She did, in fact, pass some summers there, and she sometimes took refuge with her brother, the Commandeur de Souvré, with Madame de Montausier, or Madame de Longueville. The last was much bolder in her partisanship than her friend, and her superior wealth and position enabled her to give the Port Royalists more efficient aid. Arnauld and Nicole resided five years in her house; it was under her protection that the translation of the New Testament was carried on and completed, and it was chiefly through her efforts that, in 1669, the persecution was brought to an end. Madame de Sablé co-operated with all her talent and interest in the same direction; but here, as elsewhere, her influence was chiefly valuable in what she stimulated others to do, rather than in what she did herself. It was by her that Madame de Longueville was first won to the cause of Port Royal; and we find this ardent brave woman constantly seeking the advice and sympathy of her more timid and self-indulgent, but sincere and judicious friend.
In 1669, when Madame de Sablé had at length rest from these anxieties, she was at the good old age of seventy, but she lived nine years longer—years, we may suppose, chiefly dedicated to her spiritual concerns. This gradual, calm decay allayed the fear of death, which had tormented her more vigorous days; and she died with tranquillity and trust. It is a beautiful trait of these last moments that she desired not to be buried with her family, or even at Port Royal, among her saintly and noble companions—but in the cemetery of her parish, like one of the people, without pomp or ceremony.
It is worth while to notice, that with Madame de Sablé, as with some other remarkable French women, the part of her life which is richest in interest and results is that which is looked forward to by most of her sex with melancholy as the period of decline. When between fifty and sixty, she had philosophers, wits, beauties, and saints clustering around her; and one naturally cares to know what was the elixir which gave her this enduring and general attraction. We think it was, in a great degree, that well-balanced development of mental powers which gave her a comprehension of varied intellectual processes, and a tolerance for varied forms of character, which is still rarer in women than in men. Here was one point of distinction between her and Madame de Longueville; and an amusing passage, which Sainte-Beuve has disinterred from the writings of the Abbé St. Pierre, so well serves to indicate, by contrast, what we regard as the great charm of Madame de Sablé’s mind, that we shall not be wandering from our subject in quoting it.
“I one day asked M. Nicole what was the character of Mme. de Longueville’s intellect; he told me it was very subtle and delicate in the penetration of character; but very small, very feeble, and that her comprehension was extremely narrow in matters of science and reasoning, and on all speculations that did not concern matters of sentiment. For example, he added, I one day said to her that I could wager and demonstrate that there were in Paris at least two inhabitants who had the same number of hairs, although I could not point out who these two men were. She told me I could never be sure of it until I had counted the hairs of these two men. Here is my demonstration, I said: I take it for granted that the head which is most amply supplied with hairs has not more than 200,000, and the head which is least so has but one hair. Now, if you suppose that 200,000 heads have each a different number of hairs, it necessarily follows that they have each one of the numbers of hairs which form the series from one to 200,000; for if it were supposed that there were two among these 200,000 who had the same number of hairs, I should have gained my wager. Supposing, then, that these 200,000 inhabitants have all a different number of hairs, if I add a single inhabitant who has hairs, and who has not more than 200,000, it necessarily follows that this number of hairs, whatever it may be, will be contained in the series from one to 200,000, and consequently will be equal to the number of hairs on one of the previous 200,000 inhabitants. Now as, instead of one inhabitant more than 200,000, there an nearly 800,000 inhabitants in Paris, you see clearly that there must be many heads which have an equal number of hairs, though I have not counted them. Still Mme. de Longueville could never comprehend that this equality of hairs could be demonstrated, and always maintained that the only way of proving it was to count them.”
Surely, the meet ardent admirer of feminine shallowness must have felt some irritation when he found himself arrested by this dead wall of stupidity, and have turned with relief to the larger intelligence of Madame de Sablé, who was not the less graceful, delicate, and feminine because she could follow a train of reasoning, or interest herself in a question of science. In this combination consisted her pre-eminent charm: she was not a genius, not a heroine, but a woman whom men could more than love—whom they could make their friend, confidante, and counsellor; the sharer, not of their joys and sorrows only, but of their
