Part 10

Nature, the calmest, the most soothing of spiritual consolations? She has no place for it. As a scientific, intellectual pursuit, she blasts it with her savage, untranslatable epigram on Buffon: _“Il ne s’occupe que des bêtes; il faut l’être un peu soi-même pour se dévouer à une telle occupation._” As for the emotional, imaginative aspects of the natural world, she grudgingly confesses that she might enjoy them, if circumstances were favorable: “I am not insensible to natural and rural beauties, but one’s soul must be in a very gentle and peaceful mood to get much pleasure from them.” Her friend, Horace Walpole, can hardly be regarded as an ardent nature lover, he who wrote of general birdsong, “It is very disagreeable that the nightingales should sing but half a dozen songs, and the other beasts squall for two months together.” Yet to Madame du Deffand it seemed that even Walpole’s delight in country life was quite incomprehensible. “I cannot form any idea of the pleasures you taste in solitude and of the charm you find in inanimate objects.”

But the more human interests did not please her any better. Thought, learning, the long effort to understand the secret of life and the springs of human action? Will this dissipate ennui? Not hers. It only deadens it.

Politics? The movement of the world, wars, battles and sieges, deaths of illustrious princes and of unknown thousands? They move not her. High and mighty potencies seem to her perfectly trivial. “Let me whisper in your ear that I make precious little account of kings; their protestations, their retractations, their recriminations, their contradictions, I find them of no more moment than the mixing of a breakfast for my cat.” But if you think that at the other extreme she had any more sympathy with the people, just then at the point of striving so mightily, you are altogether mistaken. “From the Agrarian Law down to your monument, your lanterns, and your black flag, the people, with its joy, its anger, its applause, and its curses, is thoroughly odious to me.”

Then there is art, beauty of human creation, to some a resource so great that it overcomes not only tedium but even misery and acute suffering. To this lady with the dead heart beauty makes no appeal whatever. Her blindness of course cut her off from beauty of the eye to which she seldom if ever refers. But the ears of the blind are supposed to be doubly keen and indeed hers were so. Yet to the nerves behind the ears music was mainly a vexation. In one instance she does, indeed, find the harp delightful. This was her idea of delight: “The thought that one gets hold of nothing, that everything slips away and fails us, that one is alone in the universe and fears to go out of it: this is what occupied me during the music.” Do you wonder that she elsewhere writes, “To me music is a noise more importunate than agreeable.”

With literature the case is little better. Madame du Deffand knew well most of the French writers of her day and had little esteem for them or their works. Of earlier authors she thought more, but not much. La Fontaine occasionally made her smile. Corneille’s heroics enraptured her—for a moment. A minor comedy gives her extreme pleasure, in fact she weeps during the whole third act, and “they were not tears of bitter anguish, but tears of tender emotion.” Her usual state of mind is, however, better expressed in another passage: “Everything I read bores me; history, because I am totally incurious; essays, because they are half platitude and half affected originality; novels, because the love-making seems sentimental and the study of passion makes me unhappy.”

For a soul thus blasted by a dry wind from the barren places of this world it would seem as if the thought of another might offer irresistible attraction. It did, and Madame du Deffand is fascinating on the subject. She would like, oh, she would like to practice religion with fervor. She invites a confessor to dine, talks with him, and is quite encouraged. Why should not grace work a miracle for her as well as for others? She reads Saint François de Sales and finds a tender and winning spirit under his “mystical nonsense.” She regrets that he is dead. “He would have bored me considerably, but I should have loved him.” And in her long hours of insomnia she reflects upon the delightful possibility of believing and builds castles in Spain, or in heaven. “I should read sermons instead of novels, the Bible instead of fables, the Lives of the Saints instead of history, and I should be less bored, or no more, than with what I read now ... at least I should have an object to which I could offer all my sorrows and make the sacrifice of all my desires.”

But it is utterly futile, babble of children, dreams of white nuns bereft of all converse with the heart of man. She was the pupil of Voltaire, the mistress of the Regent, the friend of D’Alembert and Helvétius. To be the friend of these celebrities and of God also would have been too much. Therefore she believed in nothing whatever. Faith, she says, is a devout belief in what one does not understand. We must leave it to those who have it. I have it not. And what belief could overcome the colossal wretchedness of having been born? “Everything that exists is wretched, an angel, an oyster, perhaps even a grain of sand; nothingness, nothingness, what better can we have to pray for?” She did not originate, but she would gladly have accepted the bitter definition of life as “a nightmare between two nothings.”

Thus, you see, she missed, as so many do, the one great privilege of universal scepticism: universal hope. There are thousands who, like her, proclaim that they have no belief in anything, yet, like her, appear to have a most fervent belief in the devil and all his works.

It was natural that one isolated by blindness and unable to get pleasure from the resources of her own soul should turn to society, should try to draw life from constant contact with others who had more of it than she. In none was this restless desire ever more intense than in Madame du Deffand. She seeks people always, goes among them when she can, uses every effort to make them come to her. Her chief dread of poverty is that she may lose the means of attracting company. Even dull company seems to her more tolerable than her own thoughts. And as I have already pointed out, when she got among people, they enjoyed and admired her. She was quick, vivacious, brilliant, gave no sign of being bored, if she was so. Some of her words even make one suspect that she exaggerated her troubles and found more in life to please her than she would willingly confess. Hear what she says of a long projected and finally realized visit. “I have been here five weeks and I can say, with entire truth, that I have not been bored one single minute, have not had the smallest mishap or annoyance.” Surely the most contented of us can seldom say as much.

But the general tone of her social experience is much better manifested in one long passage, as remarkable for style as for self-revelation. “Men and women alike seemed to me machines on springs, which went, came, spoke, laughed, without thinking, without reflecting, without feeling. Everybody played a part from habit merely. One woman shook with laughter, another sneered at everything, another gabbled about everything. The men’s performance was no better. And I myself was swallowed up in the blackest of black thoughts. I reflected that I had passed my life in illusions; that I had dug for myself all the pits I had fallen into; that all my judgments had been false and rash, always too hasty; that I had never known any one perfectly; that I had never been known by any one either, and perhaps I did not know myself. One seeks everywhere for something to lean on. One is charmed with the hope of having found it: it turns out to be a dream which harsh facts scatter with a rude awakening.”

By this time it must be very clear that the lady’s worst tormentor was herself. If she could have followed the wholesome advice of her exquisite friend, Madame de Choiseul, she would have seen life differently. “Eat little at night, open your windows, drive out often, and look for the good in things and people.... You will no longer be sad, or bored, or ill.” It was quite in vain. In such maladies the patient must minister to himself, and this poor patient not only submitted to the black ennui of to-day but doubled it, in fact gave it its chief significance, by dreading the longer, blacker hours of many to-morrows.

So you set her down as a cold, barren, dead old woman, and think you have heard enough of her. But there is more and of singular interest. She had noble and beautiful and winning qualities. For one thing, she was frank, straightforward, and sincere. Indeed, it was the excess of these fine traits that caused her troubles. She would have no illusion, no deception, no sham, nothing but the truth. It was the exaggerated fear of accepting pleasant falsehoods which led her to believe that necessarily everything pleasant must be a falsehood. But her honesty draws you to her, even while her misery repels.

Then, curiously enough, though the case is not unprecedented, her very pessimism and failure to find any good in the world resulted from an inherent idealism, from too high expectations of men and things. Her imagination was so keen that it discounted every pleasure before it came, with resultant disappointment. Her natural instinct was to trust, often unwisely. Then, when she was deceived, she mistrusted and suspected—unwisely also. Primarily she was a dreamer, a hoper, as she herself phrases it in her vivid language, “a listen-if-it rains, a visionary, who watches the clouds and sees lovely things there that fade even as one beholds them.” And vast dreams dispelled left a darker and a sadder emptiness.

So with people. She demanded perfection, and would take nothing less. Men and women thus tempered go starved and discontented in this far from perfect world. “I pass in review everybody I know and everybody I have known; I do not see one of them without a fault, and I find myself worse than any of them.” But, good heavens, what son or daughter of Adam can endure such a test as that? Yet some are extreme good company, nevertheless.

In other words, her bitter judgments were founded on an over-exacting standard and did not exclude pity or tenderness. Though too impatient to be of great help to others and too critical to be tolerant towards them, she was capable of keen and passionate sympathy, and she held kindness to be a great and most estimable virtue. With the candor which is one of her chief charms she confesses, “I renew every day the resolution to be kind and loving myself. How much progress I make I do not know.”

And following this clue, if we probe still deeper, we come across a curious fact in Madame du Deffand’s temperament, which seems to explain many things. Under all her misery, all her discontent, all her boredom, she was aching for love. Perhaps she was incapable of it. Perhaps her keen vision, and her deep mistrust, and her lofty demands on human nature made it impossible for her to give or to receive the passionate affection which might have filled her life. But after careful study it is impossible to resist the conclusion that she more than most women felt the deep need of all women, that the right home, and the right husband, and the right children might have given her the satisfaction she could not get from books, or thought, or art, or nature.

She herself recognized this, with lucidity as well as pathos. She repeats often that she loves nothing, less often that some inborn flaw, some unconquerable twist or imperfection, makes her incapable of loving anything. But far more often still does she cry out for love and tenderness. “Friendship is almost a mania with me; I was born for nothing else.” “I love nothing and that is the true cause of my ennui.” When she was dying, she saw her secretary, Wiart, who had long served her, in tears. “You love me, then?” she murmured, and so her last words expressed at once the doubt and the longing of her life.

Of her earlier attempts to satisfy this natural instinct three, at least, are well known to us and none was perfectly successful. For years she lived in the most intimate relations with Hénault, a man of the highest position and character; but he was not of a nature to feel ardor or inspire it. Their mutual attitude was one of respectful esteem, largely tempered with keen-sighted criticism. Again, Madame du Deffand took into her protection a young orphan relative, Mademoiselle de L’Espinasse, hoping to find a comfort for her age. But the older lady was exacting, the younger restless, and they quarreled and parted by the fault of both—or of neither. Finally, there was Madame de Choiseul, with whom it was not easy to quarrel. Madame du Deffand adored her, called her “grandmamma,” though she was many years the younger, declared over and over again that her love was all she wanted, all her hope and comfort in life. Yet in one of her moments of desperate petulance she could write of even Madame de Choiseul: “She shows a good deal of friendship; and as she has none for me and I have none for her, it is perfectly natural that we should exchange the tenderest expressions in the world.” Truly, a strange, subtle, and difficult temper, and one ill-fitted to separate the evil from the good in the tangled yarn of human life.

Then, after all these attempts at love and failures, came a most singular adventure. Madame du Deffand, at seventy, fell in love with a man of fifty. This world-worn, life-wearied, pale, frail, dusty heart was suddenly set beating by another as cold, as disillusioned, if not as bored as hers, that of Horace Walpole, a bachelor, a dilettante, and an Englishman. And this old woman’s love was no mere fancy, no indifferent whim, lightly caught and blown off like a feather. It was a real, intense, absorbing, overwhelming passion, like that of a girl of twenty or a woman of forty. “Everybody loves after his own manner; I have only one way of loving, infinitely, or not at all.” “The thought of you enters into everything I think and everything I do.” This is the tone, not for an hour, or a day, but over and over and over, for eleven years. Let us note some of the special phases of such an unusual experience.

To begin with, how about Walpole himself? He was not infatuated. He never could have been, and certainly not at fifty, for an aged Frenchwoman. He kept a cool head and saw with perfect clearness the foibles of his ardent correspondent. At the same time, his bearing in a rather difficult situation is on the whole loyal and manly. He defended his aged friend against criticism and mockery and it is from him that we get the finest appreciation of her good qualities, her noble sincerity, her unconquerable vivacity, her social charm.

But if he sees her as we see her, assuredly she does not see him as we see him, or never, never admits that she does. Without accepting all of Macaulay’s severe judgment, it is difficult to place Walpole on a very heroic plane. He was kindly, he was gentle, he was generous where it cost him little, he was mildly loyal to his friends. But he was vain, superficial, snobbish while pretending to democracy, incapable of great devotion and of self-forgetfulness. The Walpole that Madame du Deffand loved was, however, far different from this. He had the virtues of French and English combined and the vices of no race. As an author, he is in the same class with Voltaire, his letters are like Voltaire’s for style, and far above for matter. “For style they have had no model and cannot be imitated. They are the sublime of abundance and of naturalness.” If you know Walpole, what do you think of that? And his character is as sublime as his letters. He is perhaps a little godlike for perfect friendship, or is she wrong about this? But in the early stages of her passion she proclaims the lover’s idea from which she never swerves. “If others saw as clearly as I do, you would be placed first, not only in England, but in the universe; this is not flattery; wit, talent, and the perfection of kindness have never been united as they are in you.” What a marvellous light is thrown on the woman’s character, as we have studied it, by such a sentence as that!

So she plays, in letter after letter, on the whole compass of the tenderest, most self-abandoning affection. With him in London and herself in Paris, and several days of delaying post between them, she writes incessantly, begging for good news, bad news, any news. His plans, she must know every detail of his plans, what he does, where he goes, whom he sees. His health. Let but the gout touch him and she is in misery. She showers remedies, like a quack doctor, or an aged nurse. Her distress is everywhere made plain to us by the vivid touches of her quick imagination. “I am like a child hanging out of a window by a cord and every instant on the brink of falling.”

The best remedy for the anxiety of absence would certainly be presence and she seems to live only in the passionate hope of those rare and hurried visits which brought her beloved to her. Yet even so, she is most characteristically afraid that when he does come he will be bored. He shall see only whom he wishes when he wishes, provided he gives long hours to seeing her. He comes, she is in Paradise, sits talking with him till two in the morning, and he gets a long letter from her before he rises the next day.

Then he is gone again and she is in pain again. The memory of past pleasure only makes the pang of separation keener. She is old, old, hardly a particle of life left in her, and she cannot hope to live to see him ever any more.

A passion like this, full as it is of tragedy and pathos, will at times tempt sarcasm. The sincerity and fine intelligence of Madame du Deffand make it impossible for a sympathetic reader even to smile at her. But Walpole was by nature abnormally sensitive to ridicule, as he himself confesses. To be praised as if he were a god and loved as if he were an opera tenor by an old lady of seventy, whom he knew to be living in closest intimacy with the most critical and mocking wits of the world, placed a man of his temper in an exceedingly difficult position. Beware of romance, he cautioned mildly. But she laughed at him. Romance! at her age! She had never been romantic, had all her life stripped the veil of sentimental illusion from the cold bones of reality. Romance! Her feelings were nothing but common, daylight friendship. In which she was quite wrong, for nothing about her was or could be common or of every day.

So felt Walpole. And he still shuddered at the thought of the vast guffaw of future generations. Destroy my letters, he insisted, and do, do moderate the tone of yours. And he cautioned, and he lectured, as a tutor might lecture a moonstruck girl.

She did not like it, she resented it. The notes she writes so thickly are of painful interest in their sore, hurt, pleading, protesting energy. “If I were as unreasonable as you, you would never hear another word from me. The letter I have just received is so offensive, so extravagant, that I should throw it in the fire unanswered.” “Should throw,” you notice, not “have thrown.” “It is impossible to judge more falsely than you judge me.... You see yourself in everything I say about others and think I am finding fault with you, when I find fault with any one.” “God is not more incomprehensible than you; but if he is not more just, it is hardly worth while believing in him.”

Yet she kissed the hand that chastened her, she turned like a child to its tutor, for advice and comfort, with blind trust, blind confidence, blind hope. He is a true physician for the soul, she says, and one who needs no physician for his own. She only wishes that he might have had control of her from childhood. How different she would have been! “You would have formed my taste, my judgment, my discernment, you would have taught me to know the world, to mistrust it, to despise it, to enjoy it; you would not have bridled my imagination, or blighted my passions, or chilled my soul; but you would have been like a skilful dancing-master, who keeps the natural poise of health and vigor and adds to it finished grace.”

So she loved for eleven years and died with this final illusion like the cross in her hands and the sacred wafer at her lips. You think she was pitiably infatuated. Perhaps she was. But it was an infatuation that not only furnished the clue to her whole life, but in a manner sanctified it.

It is a curious thing that the two greatest women letter writers of France, perhaps of the world, Madame de Sévigné and Madame du Deffand, should each have built the main fabric of their correspondence on an exaggerated, not to say abnormal, affection. It is far more curious that this affection should be with Madame de Sévigné the one flaw in a singularly well-balanced character and with Madame du Deffand the most marked symptom of health in a character otherwise erratic, distorted, and unsound.

VIII

MADAME DE CHOISEUL

CHRONOLOGY

Louise Honorine Crozat du Châtel. Born 1734. Married Duc de Choiseul 1750. Choiseul’s ministry 1758-1770. Husband died 1785. Died December 3, 1801.

[Illustration: _Madame de Choiseul_]

VIII

MADAME DE CHOISEUL

A portrait of Madame de Choiseul seems the natural complement to the portrait of Madame du Deffand. The two were intimate friends, in spite of a considerable difference in age; their lives were intertwined in the closest fashion. At the same time, they present a marked contrast in temperament, character, and habits of thought. Madame du Deffand’s estimate of her younger friend, whom she playfully called “grandmamma,” will serve well to set the note for a portrayal of the latter: “If there is a perfect being in the world, ’tis she. She has mastered all her passions. No one is at once so sensitive and so completely mistress of herself. Everything is genuine in her, nothing artificial, yet everything is under control.”