Arvède Barine - La Grande Mademoiselle

The high nobility had soon tired of order and obedience. Never was it more turbulent or more undisciplined than under Louis XIII. and in the minority of Louis XIV., but it must be noted as one of the signs of the times that it no longer carried its jaunty ease of conscience into its plots and its mutinies. Curious proofs of this fact are still in existence; the revolting princes and lords stoutly denied that they had taken arms against the King. If they had openly made war, and so palpably that they could not deny it, they invariably asserted with affirmations that they had done it "to render themselves useful to the King's service." Gaston d'Orléans gave the same reason for his conduct when he deserted France for a foreign country. All averred that they had been impelled to act by a determination to force the King to accept deliverance from humiliating tyranny, or from pernicious influences. During the Fronde, when men changed parties as freely as they changed their gloves, the rebels protested their fidelity to the King, and they did it because the idea of infidelity was abhorrent to them.

No one in France would have admitted that it could be possible to hold personal interests or personal caprice above the interests of the State, and in the opinion of the French cavalier this would have been reason enough for any action; but there was a more practical reason; the descendants of the great barons were beginning to doubt their power to maintain the assertion of their so-called rights. By suggesting subjects for the meditations of all the people of France who could read or write Astrée had contributed a novelty in scruples. In our day such a book as Astrée would excite no interest; the reiteration of the "torrents of tenderness" to which it owed its sentimental influence would make it a doubtful investment for any publisher, and even the thoughtful reader would find its best pages difficult reading; but when all is said and done, it remains, and it shall remain, the book which best divines our perpetually recurring and eternal necessities.

It treats of but one passion, love, and yet it gives the most subtle study in existence. In it all the ways of loving are minutely analysed in interminable conversations. All the reasons why man should love are given, with all the reasons why he should not love. All the joys found by the lover in his sufferings are set forth, with all the sufferings that his joys reserve for him. All the reasons for fidelity and all the reasons for inconstancy are openly dissected. A complete list is given of all the intellectual sensations of love (and of some sensations which are not intellectual). In short, Astrée is a diagnosis of the spiritual, mental, and moral condition of the love-sick. It contains all the "cases of conscience" which may or might arise, under the same or different circumstances, in the lives of people who live to love, and who, thus loving, see but one reason for existence – people who severally or individually, each in his own way and according to his own light, exercise this faculty to love, – still loving and loving even then, now, and always.

D'Urfé's conception was of the antique type. He regarded love as a fatality against which it were vain to struggle. Toward the middle of the book the sorrowful Celadon, crushed by the wrath of Astrée , is hidden in a cavern where he "sustains life by eating grasses." The druid Adamas knows that Celadon is perishing by inches, and he essays to bring the lover to reason. Celadon answers him:

"If, as you say, God gave me full possession of power over myself, why does He ask me to give an account of myself? – for just as He gave me into my own hands and just as He gave me to myself, so have I given myself to her to whom I am consigned for ever. First of all! If He would have account of Celadon, let Him apply to her of whom I am! Enough for me if I offend not her nor violate my sacred gift to her. God willed my life, for by my destiny I love; and God knows it, and has always known it, for since I first began to have a will I gave myself to her, and still am hers. In brief, I should not have been blest by love as I have been in all these years had God not willed it. 32 32 In the Dedication of Place Royale . If He has willed it would it be just to punish me because I still remain as He ordained that I should be? No! for I have not power to change my fate. So be it, if my parents and my friends condemn me! They all should be content and glad, when for my acts, I give my reason; that I love her ."

"But," answered Adamas, "do you count on living long in such away?"

"Election," answered Celadon, "depends not on him who has neither will nor understanding."

La Grande Mademoiselle and most of her contemporaries escaped Astrée's influence in this respect; they did not admit that man has "neither will nor understanding" where his passions are concerned; or that his feelings depend on "destiny." Corneille, who had confronted the question, set forth the principle that the heart should defer to the will. "The love of an honest man," he wrote in 1634, 33 33 In the Dedication of Place Royale . – "The love of an honest man should always be voluntary. One ought never to love to the point where he cannot help loving, and if he carries love so far, he is the slave of a tyranny whose yoke he should shake off."

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Mémoires de Gaston.

Mémoires de Gaston.

Mémoires de Gaston.

Mémoires de Mademoiselle de Montpensier.

Sauval (1620-1670), Histoire et recherches sur les antiquités de Paris .

The gate of the "Conférence" was built at the time the great improvements were begun, in 1633. It was built after the grand plans of Cardinal de Richelieu and according to his own instructions (Gamboust).

Piganiol de la Force (1673-1753), Description of the City of Paris , etc.

Estat de la France (Collection Danjou).

Extraits des comptes et dépenses du roi pour l'année 1616 (Collection Danjou).

Mémoires de Mathieu Molé.

Letter written by Pontis.

Richelieu et la monarchie absolue.

Mémoires of Lenet.

See his Mémoires .

A few years before his death, which occurred in 1670.

Beheaded in 1632, aged thirty-seven years.

Tallemant.