Life, letters, and Epicurean philosophy of Ninon de L'Enclos, the celebrated beauty of the seventeenth century

LIFE, LETTERS

AND

EPICUREAN PHILOSOPHY

OF

NINON

DE L'ENCLOS

The Celebrated Beauty of the Seventeenth Century

ROBINSON—OVERTON

1903

CONTENTS

LIFE OF NINON DE L'ENCLOS

CHAPTER I

Ninon de l'Enclos as a Standard

CHAPTER II

Considered as a Parallel

CHAPTER III

Youth of Ninon de l'Enclos

CHAPTER IV

The Morals of the Period

CHAPTER V

Ninon and Count de Coligny

CHAPTER VI

The "Birds" of the Tournelles

CHAPTER VII

Effect of Her Mother's Death

CHAPTER VIII

Her Increasing Popularity

CHAPTER IX

Ninon's Friendships

CHAPTER X

Some of Ninon's Lovers

CHAPTER XI

Ninon's Lovers (Continued)

CHAPTER XII

The Villarceaux Affair

CHAPTER XIII

The Marquis de Sévigné

CHAPTER XIV

A Family Tragedy

CHAPTER XV

Ninon's Bohemian Environments

CHAPTER XVI

A Remarkable Old Age

LETTERS TO THE MARQUIS DE SÉVIGNÉ

INTRODUCTION TO LETTERS
I—A Hazardous Undertaking
II—Why Love Is Dangerous
III—Why Love Grows Cold
IV—The Spice of Love
V—Love and Temper
VI—Certain Maxims Concerning Love
VII—Women Expect a Quid Pro Quo from Men
VIII—The Necessity for Love and Its Primitive Cause
IX—Love Is a Natural Inclination
X—The Sensation of Love Forms a Large Part of a Woman's Nature
XI—The Distinction Between Love and Friendship
XII—A Man in Love Is an Amusing Spectacle
XIII—Vanity Is a Fertile Soil for Love
XIV—Worth and Merit Are Not Considered in Love
XV—The Hidden Motives of Love
XVI—How to Be Victorious in Love
XVII—Women Understand the Difference Between Real Love and Flirtation
XVIII—When a Woman Is Loved She Need Not Be Told of It
XIX—Why a Lover's Vows Are Untrustworthy
XX—The Half-way House to Love
XXI—The Comedy of Contrariness
XXII—Vanity and Self-Esteem Obstacles to Love
XXIII—Two Irreconcilable Passions in Woman
XXIV—An Abuse of Credulity Is Intolerable
XXV—Why Virtue Is So Often Overcome
XXVI—Love Demands Freedom of Action
XXVII—The Heart Needs Constant Employment
XXVIII—Mere Beauty Is Often of Trifling Importance
XXIX—The Misfortune of Too Sudden an Avowal
XXX—When Resistance is Only a Pretence
XXXI—The Opinion and Advice of Monsieur de la Sablière
XXXII—The Advantages of a Knowledge of the Heart
XXXIII—A Heart Once Wounded No Longer Plays with Love
XXXIV—Absence Makes the Heart Grow Fonder
XXXV—The Heart Should Be Played Upon Like the Keys of a Piano
XXXVI—Mistaken Impressions Common to All Women
XXXVII—The Allurements of Stage Women
XXXVIII—Varieties of Resistance Are Essential
XXXIX—The True Value of Compliments Among Women
XL—Oratory and Fine Phrases Do Not Breed Love
XLI—Discretion Is Sometimes the Better Part of Valor
XLII—Surface Indications in Women Are Not Always Guides
XLIII—Women Demand Respect
XLIV—Why Love Grows Weak—Marshal de Saint-Evremond's Opinion
XLV—What Favors Men Consider Faults
XLVI—Why Inconstancy Is Not Injustice
XLVII—Cause of Quarrels Among Rivals
XLVIII—Friendship Must Be Firm
XLIX—Constancy Is a Virtue Among Narrow Minded
L—Some Women Are Very Cunning
LI—The Parts Men and Women Play
LII—Love Is a Traitor with Sharp Claws
LIII—Old Age Not a Preventive Against Attack
LIV—A Shrewd But Not an Unusual Scheme
LV—A Happy Ending

* * * * *

CORRESPONDENCE BETWEEN LORD SAINT-EVREMOND AND NINON DE L'ENCLOS

I—Lovers and Gamblers Have Something in Common
II—It Is Sweet to Remember Those We Have Loved
III—Wrinkles Are a Mark of Wisdom
IV—Near Hopes Are Worth as Much as Those Far Off
V—On the Death of De Charleval
VI—The Weariness of Monotony
VII—After the Death of La Duchesse de Mazarin
VIII—Love Banishes Old Age
IX—Stomachs Demand More Attention Than Minds
X—Why Does Love Diminish After Marriage?
XI—Few People Resist Age
XII—Age Has Some Consolations
XIII—Some Good Taste Still Exists in France
XIV—Superiority of the Pleasures of the Stomach
XV—Let the Heart Speak Its Own Language
XVI—The Memory of Youth
XVII—I Should Have Hanged Myself
XVIII—Life Is Joyous When It Is Without Sorrow
Letter to the Modern Leontium

NINON DE L'ENCLOS

LIFE AND LETTERS

INTRODUCTION

The inner life of the most remarkable woman that ever lived is here presented to American readers for the first time. Ninon, or Mademoiselle de l'Enclos, as she was known, was the most beautiful woman of the seventeenth century. For seventy years she held undisputed sway over the hearts of the most distinguished men of France; queens, princes, noblemen, renowned warriors, statesmen, writers, and scientists bowing before her shrine and doing her homage, even Louis XIV, when she was eighty-five years of age, declaring that she was the marvel of his reign.

How she preserved her extraordinary beauty to so great an age, and attracted to her side the greatest and most brilliant men of the century, is told in her biography, which has been entirely re-written, and new facts and incidents added that do not appear in the French compilations.

Her celebrated "Letters to the Marquis de Sévigné," newly translated, and appearing for the first time in the United States, constitute the most remarkable pathology of the female heart, its motives, objects, and secret aspirations, ever penned. With unsparing hand she unmasks the human heart and unveils the most carefully hidden mysteries of femininity, and every one who reads these letters will see herself depicted as in a mirror.

At an early age she perceived the inequalities between the sexes, and refused to submit to the injustice of an unfair distribution of human qualities. After due deliberation, she suddenly announced to her friends: "I notice that the most frivolous things are charged up to the account of women, and that men have reserved to themselves the right to all the essential qualities; from this moment I will be a man." From that time—she was twenty years of age—until her death, seventy years later, she maintained the character assumed by her, exercised all the rights and privileges claimed by the male sex, and created for herself, as the distinguished Abbé de Chateauneauf says, "a place in the ranks of illustrious men, while preserving all the grace of her own sex."

LIFE OF NINON DE L'ENCLOS

CHAPTER I

Ninon de l'Enclos as a Standard

To write the biography of so remarkable a woman as Ninon de l'Enclos is to incur the animadversions of those who stand upon the dogma, that whoso violates one of the Ten Commandments is guilty of violating them all, particularly when one of the ten is conventionally selected as the essential precept and the most important to be observed. It is purely a matter of predilection or fancy, perhaps training and environment may have something to do with it, though judgment is wanting, but many will have it so, and hence, they arrive at the opinion that the end of the controversy has been reached.

Fortunately for the common sense of mankind, there are others who repudiate this rigid rule and excuse for human conduct; who refuse to accept as a pattern of morality, the Sabbath breaker, tyrant, oppressor of the poor, the grasping money maker, or charity monger, even though his personal chastity may entitle him to canonization. These insist that although Ninon de l'Enclos may have persistently transgressed one of the precepts of the Decalogue, she is entitled to great consideration because of her faithful observance of the others, not only in their letter but in their spirit, and that her life contains much that is serviceable to humanity, in many more ways than if she had studiously preserved her personal purity to the sacrifice of other qualities, which are of as equal importance as virtues, and as essential to be observed.

Another difficulty in the way of establishing her as a model of any kind, on account of her deliberate violations of the sixth precept of the Decalogue, is the fact that she was not of noble birth, held no official position in the government of France, either during the regency or under the reign of Louis XIII, but was a private person, retiring in her habits, faithful in her liaisons and friendships, delicate and refined in her manners and conversations, and eagerly sought for her wisdom, philosophy, and intellectual ability.

Had she been a Semiramis, a Messalina, an Agrippina, a Catherine II, or even a Lady Hamilton, the glamor of her exalted political position might have covered up a multitude of gross, vulgar practices, cruelties, barbarities, oppressions, crimes, and acts of misgovernment, and have concealed her spiritual deformity beneath the grandeur of her splendid public vices and irregularities. The mantle of royalty and nobility, like dipsomania, excuses a multitude of sins, hypocrisy, and injustice, and inclines the world to overlook, disregard, or even condone, what in them is considered small vices, eccentricities of genius, but which in a private person are magnified into mountains of viciousness, and call forth an army of well meaning but inconsistent people to reform them by brute force.

It is time to interpose an impasse to the further spread of this misapprehension of the nature and consequences of human acts, and to demonstrate the possibility, in humble walks of life, of virtues worth cultivating, and to erect models out of those who, while they may be derelict in their ethical duties, are still worthy of being imitated in other respects. Our standards and patterns of morality are so high as to be unattainable, not in the details of the practice of virtue, but in the personnel of the model. Royal and noble blood permeated with the odor of sanctity; virtuous statesmanship, or proud political position attained through the rigid observance of the ethical rules of personal purity, are nothing to the rank and file, the polloi, who can never hope to reach those elevations in this world; as well expatiate upon the virtues of Croesus to a man who will never go beyond his day's wages, or expect the homeless to become ecstatic over the magnificence of Nabuchodonosor's Babylonian palace. Such extremes possess no influence over the ordinary mind, they are the mere vanities of the conceited, the mistakes of moralists.

The history of Ninon de l'Enclos stands out from the pages of history as a pre-eminent character, before which all others are stale, whatever their pretensions through position and grandeur, notwithstanding that one great quality so much admired in women—womanly purity—was entirely wanting in her conduct through life.

While no apology can be effectual to relieve her memory from that one stigma, the other virtues connected with it, and which she possessed in superabundance, deserve a close study, inasmuch as the trend of modern society is in the direction of the philosophical principles and precepts, which justified her in pursuing the course of life she preferred to all others. She was an ardent disciple of the Epicurean philosophy, but in her adhesion to its precepts, she added that altruistic unselfishness so much insisted upon at the present day.

CHAPTER II

Considered as a Parallel

The birth of Ninon de l'Enclos was not heralded by salvoes of artillery, Te Deums, or such other demonstrations of joy as are attendant upon the arrival on earth of princes and offspring of great personages. Nevertheless, for the ninety years she occupied the stage of life, she accomplished more in the way of shaping great national policies, successful military movements and brilliant diplomatic successes, than any man or body of men in the seventeenth century.

In addition to that, her genius left an impress upon music and the fine arts, an impress so profound that the high standard of excellence both have attained in our day is due to her efforts in establishing a solid foundation upon which it was possible to erect a substantial structure. Moreover, in her hands and under her auspices and guidance, languages, belles lettres, and rhetoric received an impetus toward perfection, and raised the French language and its literature, fiction, poetry and drama, to so high a standard, that its productions are the models of the twentieth century.

It was Ninon de l'Enclos whose brilliant mentality and intellectual genius formed the minds, the souls, the genius, of such master minds as Saint-Evremond, La Rouchefoucauld, Molière, Scarron, La Fontaine, Fontenelle, and a host of others in literature and fine arts; the Great Condé, de Grammont, de Sévigné, and the flower of the chivalry of France, in war, politics, and diplomacy. Even Richelieu was not unaffected by her influence.

Strange power exerted by one frail woman, a woman not of noble birth, with only beauty, sweetness of disposition, amiability, goodness, and brilliant accomplishments as her weapons! It was not a case of the moth and the flame, but the operation of a wise philosophy, the precepts of which were decently, moderately and carefully inculcated; a philosophy upon the very edge of which modern society is hanging, afraid to accept openly, through too much attachment to ancient doctrines which have drawn man away from happiness and comfort, and converted him into a bitter pessimism that often leads to despair.

As has already been suggested, had Ninon de l'Enclos sat upon a throne, or commanded an army, the pages of history would teem with the renown of her exploits, and great victories be awarded to her instead of to those who would have met with defeat without her inspiration.

Pompey, in his vanity, declared that he could raise an army by stamping his foot upon the ground, but the raising of Ninon de l'Enclos' finger could bring all the chivalry of Europe around a single standard, or at the same gentle signal, cause them to put aside their arms and forget everything but peace and amity. She dominated the intellectual geniuses of the long period during which she lived, and reigned over them as their absolute queen, through the sheer force of her personal charms, which she never hesitated to bestow upon those whom she found worthy, and who expressed a desire to possess them, studiously regulated, however, by the precepts and principles of the philosophy of Epicurus, which today is rapidly gaining ground in our social relations through its better understanding and appreciation.

Her life bears a great resemblance to the histories in which we read about the most celebrated women of ancient times, who occupied a middle station between the condition of marriage and prostitution—a class of women whose Greek name is familiarized to our ears in translations of Aristophanes. Ninon de l'Enclos was of the order of the French "hetaerae," and, as by her beauty and her talents, she attained the first rank in the social class, her name has come down to posterity with those of Aspasia and Leontium, while the less distinguished favorites of less celebrated men have shared the common oblivion, which hides from the memory of men, every degree of mediocrity, whether of virtue or vice.

A class of this kind, a status of this singular nature existing amongst accomplished women, who inspired distinguished men with lofty ideals, and developed the genius of men who, otherwise, would have remained in obscurity, can never be uninteresting or uninstructive; indeed, it must afford matter for serious study. They are prefigures, or prototypes of the influence that aims to sway mankind at the present day in government, politics, literature, and the fine arts.

As a distinguished example of such a class, the most prominent in the world, in fact, apart from a throne, Ninon de l'Enclos will peculiarly engage the attention of all who, whether for knowledge or amusement, are observers of human nature under all its varieties and circumstances.

It would be idle to enter upon a historical digression on the state of female manners in ancient Athens, or in Europe during the last three centuries. The reader should discard them from his mind when he peruses the life of Ninon de l'Enclos, and examine her character and environments from every point of view as a type toward which is trending modern social conditions.

At first blush, and to a narrow intellect, an individual woman of the character of Ninon de l'Enclos would seem hopelessly lost to all virtue, abandoned by every sense of shame, and irreclaimable to any feeling of social or private duty. But only at first blush, and to the most circumscribed of narrow minds, who, fortunately, do not control the policy of mankind, although occasional disorders here and there indicate that they are endeavouring to do so.

A large majority of mankind are of the settled opinion that every virtue is bound up in that of chastity. Our manners and customs, our laws, most of our various kinds of religions, our national sentiments and feelings—all our most serious opinions, as well as our dearest and best rooted prejudices, forbid the dissevering, in the minds of women of any class, the ideas of virtue and female honor. That is, our public opinion is along that line. To raise openly a doubt on this head, or to disturb, on a point considered so vital, the settled notions of society, is equally inconsistent with common prudence and the policy of common honesty; and as tending to such an end, we are apt to consider all discussion on the subject as at least officiously incurring danger, without an opportunity of inculcating good.

But, however strongly we insist upon this opinion for such purposes, there are others in which it is not useless to relax that severity for a moment, and to view the question, not through the medium of sentiment, but with an eye of philosophic impartiality. We are gradually nearing the point, where it is conceded that in certain conditions of society, one failing is not wholly incompatible with a general practice of virtue—a remark to be met with in every homily since homilies were written, notwithstanding that rigid rule already alluded to in the previous chapter.

It is surprising that it has never occurred to any moralist of the common order, who deals chiefly with such general reflections, to apply this particular maxim to this particular social status. We follow the wise precepts of honesty found in Cicero, although we know that he was, at the time he was writing them, plundering his fellow men at every opportunity. Our admiration for Bacon's philosophy and wisdom reaches adulation although he was the "meanest of men," and was guilty of the most flagrant crimes such as judicial bribery and political corruption. We read that Aspasia had some great and many amiable qualities; so too had Ninon de l'Enclos; and it is worthy of consideration, how far we judge candidly or wisely in condemning such characters in gross, and treating their virtues as Saint Austin was wont to deal with those of his heathen adversaries, as no better than "splendid vices," so unparalleled in their magnitude as to become virtues by the operation of the law of extremes. There was no law permitting a man to marry his sister, and there was no law forbidding King Cambyses to do as he liked.

Another grave point to be considered is this: The world, as it now stands, its laws, systems of government, manners and customs, and social conditions, have been built up on these same "splendid vices," and whenever they have been tamed into subjection to mediocrity—let us say to clerical, or ecclesiastical domination;—government, society and morals have retrograded. The social condition in France during Ninon de l'Enclos' time, and in England during the reign of Charles II, is startling evidence of this accusation. Moreover, it is fast becoming the condition to-day, a fact indicated by the almost universal demand for a revolution in social ethics, the foundation to which, for some reason, has become awry, threatening to topple down the structure erected upon it. Society can see nothing to originate, an incalculable number of attempts to better human conditions always proving failures, and worsening the human status. It is dawning upon the minds of the true lovers of humanity, that there is nothing else to be done, but to revert to the past to find the key to any possible reform, and to that past we are edging rapidly, though, it must be said unwillingly, in the hope and expectation that the old foundations are possessed of sufficient solidity to support a new or re-modeled structure.

The life of Ninon de l'Enclos, upon this very point, furnishes food for profitable reflection, inasmuch as it gives an insight into the great results to be obtained by the following of the precepts of an ancient philosophy which seems to have survived the clash of ages of intellectual and moral warfare, and to have demonstrated its capacity to supply defects in segregated dogmatic systems wholly incapable of any syncretic tendencies.

CHAPTER III

Youth of Ninon de l'Enclos

Anne de l'Enclos, or "Ninon," as she has always been familiarly called by the world at large, was born at Paris in 1615. What her parents were, or what her family, is a matter of little consequence. To all persons who have attained celebrity over the route pursued by her, original rank and station are not of the least moment. By force of his genius in hewing for himself a niche in history, Napoleon was truly his own ancestor, as it is said he loved to remark pleasantly. So with Ninon de l'Enclos, the novelty of the career she laid out for herself to follow, and did follow until the end with unwavering constancy, justifies us in regarding her as the head of a new line, or dynasty.

In the case of mighty conquerors, whose path was strewn with violence, even lust, no one thinks of an ignoble origin as in any manner derogatory to the eminence; on the contrary, it is considered rather as matter to be proud of; the idea that out of ignominy, surrounded by conditions devoid of all decency, justice, and piety, an individual can elevate himself up to the highest pinnacle of human power and glory, has always, and will always be regarded as an example to be followed, and the badge of success stretched to cover the means of its attainment. This is the universal custom where success has been attained, the failures being relegated to a well merited oblivion as unworthy of consideration either as lessons of warning or for any purpose. Our youth are very properly taught only the lessons of success.

It is in evidence that Ninon's father was a gentleman of Touraine and connected, through his wife, with the family of Abra de Raconis, a race of no mean repute in the Orleanois, and that he was an accomplished gentleman occupying a high position in society. Voltaire, however, declares that Ninon had no claim to a parentage of such distinction; that the rank of her mother was too obscure to deserve any notice, and that her father's profession was of no higher dignity than that of a teacher of the lute. This account is not less likely, from the remarkable proficiency acquired by Ninon, at an early age, in the use of that instrument.

It is equally certain, however, that Ninon's parents were not obscure, and that her father was a man of many accomplishments, one of which was his skill as a performer on the lute. A fact which may have induced Voltaire to mistake one of his talents for his regular profession.

Ninon's parents were as opposite in sentiments and disposition as the Poles of the earth. Madame de l'Enclos was a prudent, pious Christian mother, who endeavored to inspire her daughter with the same pious sentiments which pervaded her own heart. The fact is that the mother attempted to prepare her daughter for a conventual life, a profession at that period of the highest honor, and one that led to preferment, not only in religious circles, but in the world of society. At that time, conventual and monastic dignitaries occupied a prominent place in the formation of public and private manners and customs, and if not regarded impeccable, their opinions were always considered valuable in state matters of the greatest moment, even the security of thrones, the welfare and peace of nations sometimes depending upon their wisdom, judgment, and decisions.

With this laudable object in view, Madame de l'Enclos carefully trained her daughter in the holy exercises of her religion, to which she hoped to consecrate her entire life. But the fond mother met with an impasse, an insurmountable obstacle, in the budding Ninon herself, who, even in the temples of the Most High, when her parent imagined her to be absorbed in the contemplation of saintly things, and imbibing inspiration from her "Hours," the "Lives of the Saints," or "An Introduction to a Holy Life," a book very much in vogue at that period, the child would be devouring such profane books as Montaigne, Scarron's romances and Epicurus, as more in accordance with her trend of mind.

Even at the early age of twelve years, she had mastered those authors, and had laid out a course of life, not in accord with her good mother's ideas, for it excluded the idea of religion as commonly understood, and crushed out the sentiment of maternity, that crowning glory to which nearly all young female children aspire, although in them, at a tender age, it is instinctive and not based upon knowledge of its meaning.

This beginning of Ninon's departure from the beaten path should not be a matter of surprise, for all the young open their hearts to ideas that spring from the sentiments and passions, and anticipate in imagination the parts they are to play in the tragedy or comedy of life.

It is this period of life which the moralist and educator justly contend should be carefully guarded. It is really a concession to environment, and a tacit argument against radical heredity as the foundation upon which rest the character and disposition of the adult, and which is the mainspring of his future moral conduct. It is impossible to philosophize ourselves out of this sensible position.

In the case of Ninon, there was her mother, a woman of undoubted virtue and exemplary piety, following the usual path in the training of her only child and making a sad failure of it, or at least not making any impression on the object of her solicitude. This was, however, not due to the mother's intentions: her training was too weak to overcome that coming from another quarter. It has been said that Ninon's father and mother were as opposite as the Poles in character and disposition, and Ninon was suspended like a pendulum to swing between two extremes, one of which had to prevail, for there was no midway stopping place. It may be that the disciple of heredity, the opponent of environment will perceive in the result a strong argument in favor of his view of humanity. Be that as it may, Ninon swung away from the extreme of piety represented by her mother, and was caught at the other extreme by the less intellectually monotonous ideas of her father. There was no mental conflict in the young mind, nothing difficult; on the contrary, she accepted his ideas as pleasanter and less conducive to pain and discomfort. Too young to reason, she perceived a flowery pathway, followed it, and avoided the thorny one offered her by her mother.

Monsieur de l'Enclos was an Epicurean of the most advanced type. According to him, the whole philosophy of life, the entire scheme of human ethics as evolved from Epicurus, could be reduced to the four following canons:

First—That pleasure which produces no pain is to be embraced.

Second—That pain which produces no pleasure is to be avoided.

Third—That pleasure is to be avoided which prevents a greater pleasure, or produces a greater pain.

Fourth—That pain is to be endured which averts a greater pain, or secures a greater pleasure.

The last canon is the one that has always appealed to the religious sentiments, and it is the one which has enabled an army of martyrs to submit patiently to the most excruciating torments, to reach the happiness of Paradise, the pleasure contemplated as a reward for enduring the frightful pain. The reader can readily infer, however, from his daily experiences with the human family, that this construction is seldom put upon this canon, the world at large, viewing it from the Epicurean interpretation, which meant earthly pleasures, or the purely sensual enjoyments. It is certain that Ninon's father did not construe any of these canons according to the religious idea, but followed the commonly accepted version, and impressed them upon his young daughter's mind in all their various lights and shades.

Imbibing such philosophy from her earliest infancy, the father taking good care to press them deep into her plastic mind, it is not astonishing that Ninon should discard the more distasteful fruits to be painfully harvested by following her mother's tuition, and accept the easily gathered luscious golden fruit offered her by her father. Like all children and many adults, the glitter and the tinsel of the present enjoyment were too powerful and seductive to be resisted, or to be postponed for a problematic pleasure.

The very atmosphere which surrounded the young girl, and which she soon learned to breathe in deep, pleasurable draughts, was surcharged with the intoxicating oxygen of freedom of action, liberality, and unrestrained enjoyment. While still very young she was introduced into a select society of the choicest spirits of the age and speedily became their idol, a position she continued to occupy without diminution for over sixty years. No one of all these men of the world had ever seen so many personal graces united to so much intellectuality and good taste. Ninon's form was as symmetrical, elegant and yielding as a willow; her complexion of a dazzling white, with large sparkling eyes as black as midnight, and in which reigned modesty and love, and reason and voluptuousness. Her teeth were like pearls, her mouth mobile and her smile most captivating, resistless and adorable. She was the personification of majesty without pride or haughtiness, and possessed an open, tender and touching countenance upon which shone friendship and affection. Her voice was soft and silvery, her arms and hands superb models for a sculptor, and all her movements and gestures manifested an exquisite, natural grace which made her conspicuous in the most crowded drawing-room. As she was in her youth, so she continued to be until her death at the age of ninety years, an incredible fact but so well attested by the gravest and most reliable writers, who testify to the truth of it, that there is no room for doubt. Ninon attributed it not to any miracle, but to her philosophy, and declared that any one might exhibit the same peculiarities by following the same precepts. We have it on the most undoubted testimony of contemporaneous writers, who were intimate with him, that one of her dearest friends and followers, Saint-Evremond, at the age of eighty-nine years, inspired one of the famous beauties of the English Court with an ardent attachment.

The beauties of her person were so far developed at the age of twelve years, that she was the object of the most immoderate admiration on the part of men of the greatest renown, and her beauty is embalmed in their works either as a model for the world, or she is enshrined in song, poetry, and romance as the heroine.

In fact Ninon had as tutors the most distinguished men of the age, who vied with one another in embellishing her young mind with all the graces, learning and accomplishments possible for the human mind to contain. Her native brightness and active mind absorbed everything with an almost supernatural rapidity and tact, and it was not long before she became their peer, and her qualities of mind reached out so far beyond theirs in its insatiable longing, that she, in her turn, became their tutor, adviser and consoler, as well as their tender friend.

CHAPTER IV

The Morals of the Period

Examples of the precocious talents displayed by Mademoiselle de l'Enclos are not uncommon in the twentieth century, but the application she made of them was remarkable and uncommon. Accomplished in music, learned and proficient in the languages, a philosopher of no small degree, and of a personal beauty sometimes called "beauté de diable," she appeared upon the social stage at a time when a new idol was an imperative necessity for the salvation of moral sanity, and the preservation of some remnants of personal decency in the sexual relations.

Cardinal Richelieu had just succeeded in consolidating the usurpations of the royal prerogatives on the rights of the nobility and the people, which had been silently advancing during the preceding reigns, and was followed by the long period of unexampled misgovernment, which oppressed and impoverished as well as degraded every rank and every order of men in the French kingdom, ceasing only with the Revolution.

The great Cardinal minister had built worse than he had intended, it is to be hoped; for his clerico-political system had practically destroyed French manhood, and left society without a guiding star to cement the rope of sand he had spun. Unable to subject the master minds among the nobility to its domination, ecclesiasticism had succeeded in destroying them by augmenting royal prerogatives which it could control with less difficulty. Public maxims of government, connected as they were with private morals, had debauched the nation, and plunged it into a depth of degradation out of which Richelieu and his whole entourage of clerical reformers could not extricate a single individual. It was a riot of theological morality.

The whole body of the French nobility and the middle class of citizens were reduced to a servile attendance on the court, as the only means of advancement and reward. Every species of industry and merit in these classes was sedulously discouraged; and the motive of honorable competition for honorable things, being withdrawn, no pursuit or occupation was left them but the frivolous duties, or the degrading pleasures of the palace.

Next to the king, the women naturally became the first objects of their effeminate devotion; and it is difficult to say which were soonest corrupted by courtiers consummate in the arts of adulation, and unwearied in their exercise. The sovereign rapidly degenerated into an accomplished despot, and the women into intriguers and coquettes. Richelieu had indeed succeeded in subjecting the State to the rule of the Church, but Ninon was destined to play an important part in modifying the evils which afflicted society, and at least elevate its tone. From the methods she employed to effect this change, it may be suspected that the remedy was equivalent to the Hanemannic maxim: "Similia similbus curantur," a strange application of a curative agent in a case of moral decrepitude, however valuable and effective it may be in physical ailments.

The world of the twentieth century, bound up as it is in material progress, refuses to limit its objects and aims to the problematic enjoyment of the pleasures of Paradise in the great hereafter, or of suffering with stoicism the pains and misfortunes of this earth as a means of avoiding the problematic pains of Hell. Future rewards and punishments are no longer incentives to virtue or right living. The only drag upon human acts of every kind is now that great political maxim, the non-observance of which has often deluged the earth with blood; "Sic utere tuo ut alienum non laedas," which is to say: So use thine own as not to injure thy neighbor. It is a conventional principle, one of contract in reality, but it has become a great doctrine of equity and justice, and it is inculcated by our educational systems to the exclusion of the purely religious idea, and the elimination of religious dogma, which tends to oppressive restraints, is carefully fostered.

There is another reason why men's minds are impelled away from the purely sentimental moral doctrines insisted upon by sectarianism, which is ecclesiasticism run riot, and the higher the education the deeper we delve into the secret motives of that class of mankind, the deceptive outward appearances of which dominate the pages of history, which is, that the greatest and most glorious systems of government, the wisest and most powerful of rulers, the greatest and most liberal statesmen, heroes, and conspicuous conquerors, originated in violations of the Decalogue, and those nations and kingdoms which have been founded upon strictly ecclesiastical ideas, have all sunk beneath the shifting sands of time, or have become so degenerate as to be bywords and objects of derision.

From the same viewpoint, a strange phenomenon is observable in the world of literature, arts, and sciences. The brightest, greatest geniuses, whose works are pointed to with admiration; studied as models and standards, made the basis of youthful education, imitated, and even wept over by the sentimental, were, in their private lives, persons of the most depraved morals. Why this should be the case, it is impossible even to conjecture, the fact only remaining that it is so. Perhaps there are so many different standards of morality, that humanity, weary of the eternal bickering consequent upon the conflicts entered into for their enforcement, have made for themselves a new interpretation which they find less difficult to observe, and find more peace and pleasure in following.

To take a further step in the same direction, it is curious that in the lives of the Saints, those who spent their whole earthly existence in abstinence, works of the severest penance, and mortifications of the flesh, the tendency of demoniac influence was never in the direction of Sabbath breaking, profanity, idolatry, robbery, murder and covetousness, but always exerted itself to the fullest extent of its power in attacks upon chastity. All other visions were absent in the hair-shirted, and self-scourgings brought out nothing but sexual idealities, sensual temptations. The reason for this peculiarity is not far to seek. What is dominant in the minds always finds egress when a favorable opportunity is presented, and the very thought of unchastity as something to be avoided, leads to its contemplation, or its creation in the form of temptation. The virtue of chastity was the one law, and its observances and violations were studied from every point of view, and its numberless permissible and forbidden limitations expatiated upon to such a degree, that he who escaped them altogether could well attribute the result to the interposition of some supernatural power, the protection of some celestial guardian. One is reminded of the expression of St. Paul: "I had not known lust had the law not said: thou shalt not covet." Lord Beaconsfield's opinion was, that excessive piety led to sexual disorders.

According to Ninon's philosophy, whatever tended to propagate immoderation in the sexual relations was rigidly eliminated, and chastity placed upon the same plane and in the same grade as other moral precepts, to be wisely controlled, regulated, and managed. She put all her morality upon the same plane, and thereby succeeded in equalizing corporeal pleasure, so that the entire scale of human acts produced a harmonious equality of temperament, whence goodness and virtue necessarily followed, the pathway being unobstructed.

It is too much to be expected, or even to be hoped for, that there will ever be any unanimity among moral reformers, or any uniformity in their standards of moral excellence. The educated world of the present day, reading between the lines of ancient history, and some that is not so very ancient, see ambition for place and power as the moving cause, the inspiration behind the great majority of revolutions, and they have come to apply the same construction to the great majority of moral agitations and movements for the reform of morals and the betterment of humanity, with pecuniary reward or profit, however, added as the sine qua non of maintaining them.

Cure the agitation by removing the occasion for it, and Othello's occupation would be gone; hence, the agitation continues. As an eminent theologian declared with a conviction that went home to a multitude, at the Congress of Religions, when the Columbian Exposition was in operation:

"If all the religions in the world are to be merged into one, who, or what will support the clergy that will be deprived of their salaries by the change in management?"

The Golden Calf and Aaron were there, but where was the angry Moses?

CHAPTER V

Ninon and Count de Coligny

It was impossible for a maiden trained in the philosophy of Epicurus, and surrounded by a brilliant society who assiduously followed its precepts to avoid being caught in the meshes of the same net spread for other women. Beloved and even idolized on all sides, as an object that could be worshiped without incurring the displeasure of Richelieu, who preferred his courtiers to amuse themselves with women and gallantries rather than meddle with state affairs, and being disposed both through inclination and training to accept the situation, Ninon felt the sentiments of the tender passion, but philosophically waited for a worthy object.

That object appeared in the person of the young Gaspard, Count de Coligny, afterwards Duc de Chatillon, who paid her assiduous court. The result was that Ninon conceived a violent passion for the Count, which she could not resist, in fact did not care to resist, and she therefore yielded to the young man of distinguished family, charming manners, and a physically perfect specimen of manhood.

It is alleged by Voltaire and repeated by Cardinal de Retz, that the early bloom of Ninon's charms was enjoyed by Richelieu, but if this be true, it is more than likely that Ninon submitted through policy and not from any affection for the great Cardinal. It is certain, however, that the great statesman's attention had been called to her growing influence among the French nobility, and that he desired to control her actions if not to possess her charms. She was a tool that he imagined he could utilize to keep his rebellious nobles in his leash. Abbé Raconis, Ninon's uncle, and the Abbé Boisrobert, her friend, who stood close to the Cardinal, had suggested to His Eminence that the charms of the new beauty could be used to advantage in state affairs, and he accordingly sent for her at first through curiosity, but when he had seen her he hoped to control her for his personal benefit.

Although occupied in vast projects which his great genius and activity always conducted to a happy issue, the great man had not renounced the affections of his human nature, nor his intellectual gratifications. He aimed at everything, and did not consider anything beneath his dignity. Every day saw him engaged in cultivating a taste for literature and art, and some moments of every day were set apart for social gallantries. When it came to the art of pleasing and attracting women, we have the word of Cardinal de Retz for it, that he was not always successful. Perhaps it is only inferior minds who possess the art and the genius of seduction.

The intriguing Abbé, in order to bring Ninon under the influence of his master, and to charm her with the great honor done her by a man upon whom were fixed the eyes of all Europe, prepared a series of gorgeous fêtes, banquets and entertainments at the palace at Rueil. But Ninon was not in the least overwhelmed, and refused to hear the sighs of the great man. Hoping to inspire jealousy, he affected to love Marion de Lormes, a proceeding which gave Ninon great pleasure as it relieved her from the importunities of the Cardinal. The end of it was, that Richelieu gave up the chase and left Ninon in peace to follow her own devices in her own way.

Whatever may have been the relations between Ninon and Cardinal Richelieu, it is certain that the Count de Coligny was her first sentimental attachment, and the two lovers, in the first intoxication of their love, swore eternal constancy, a process common to all new lovers and believed possible to maintain. It was not long, however, before Ninon perceived that the first immoderate transports of love gradually lost their activity, and by applying the precepts of her philosophy to explain the phenomenon, came to regard love by its effects, as a blind mechanical movement, which it was the policy of men to ennoble according to the conventional rules of decency and honor, to the exclusion of its original meaning.

After coldly reasoning the matter out to its only legitimate conclusion, she tore off the mask covering a metaphysical love, which could not reach or satisfy the light of intelligence or the sentiments and emotions of the heart, and which appeared to her to possess as little reality as the enchanted castles, marvels of magic, and monsters depicted in poetry and romance. To her, love finally became a mere thirst, and a desire for pleasure to be gratified by indulgence like all other pleasure. The germ of philosophy already growing in her soul, found nothing in this discovery that was essentially unnatural; on the contrary, it was essentially natural. It was clear to her logical mind, that a passion like love produced among men different effects according to different dispositions, humors, temperament, education, interest, vanity, principles, or circumstances, without being, at the same time, founded upon anything more substantial than a disguised, though ardent desire of possession, the essential of its existence, after which it vanished as fire disappears through lack of fuel. Dryden, the celebrated English poetic and literary genius, reaches the same opinion in his Letters to Clarissa.

Having reached this point in her reasoning, she advanced a step further, and considered the unequal division of qualities distributed between the two sexes. She perceived the injustice of it and refused to abide by it. "I perceive," she declared, "that women are charged with everything that is frivolous, and that men reserve to themselves the right to essential qualities. From this moment I shall be a man."

All this growing out of the ardour of a first love, which is always followed by the lassitude of satiety, so far from causing Ninon any tears of regret, nerved her up to a philosophy different from that of other women, and makes it impossible to judge her by the same standard. She can not be considered a woman subject to a thousand fantasies and whims, a thousand trifling concealed proprieties of position and custom. Her morals became the same as those of the wisest and noblest men of the period in which she lived, and raised her to their rank instead of maintaining her in the category of the intriguing coquettes of her age.

It is not improbable that her experience of the suffering attendant upon the decay of such attachments, a suffering alluded to by those who contemplate only the intercourse of the sexes through the medium of poetry and sentiment, had considerable influence in determining her future conduct. At an early age, following upon her liaison with Count Coligny, she adopted the determination she adhered to during the rest of her life, of retaining so much only of the female character as was forced upon her by nature and the insuperable laws of society. Acting on this principle, her society was chiefly composed of persons of her adopted sex, of whom the most celebrated of their time made her house a constant place of meeting.

A curious incident in her relations with Count de Coligny was her success in persuading him to adjure the errors of the Huguenots and return to the Roman Catholic Church. She had no religious predilections, feeling herself spiritually secure in her philosophic principles, but sought only his welfare and advancement. His obstinacy was depriving him of the advantages due his birth and personal merit. Considering that Ninon was scarcely sixteen years of age, respiring nothing but love and pleasure, to effect by tenderness and the persuasive strength of her reasoning powers, such a change in a man so obstinate as the Count de Coligny, in an obstinate and excessively bigoted age, was something unique in the history of lovers of that period. Women then cared very little for religious principles, and rarely exerted themselves in advancing the cause of the dominant religion, much less thought of the spiritual needs of their favorites. The reverse is the rule in these modern times, when women are the most ardent and persistent proselytizers of the various sects, a custom which recalls the remark of a distinguished lawyer who failed to recover any assets from a notorious bankrupt he was pursuing for the defrauded creditors: "This man has everything in his wife's name—even his religion."

Ninon's disinterested counsel prevailed, and the Count afterward abjured his errors, becoming the Duc de Chatillon, Marquis d'Andelot, and died a lieutenant general, bravely fighting for his country, at Charenton.

CHAPTER VI

The "Birds" of the Tournelles

Having decided upon her career, Ninon converted her property into prudent and safe securities, and purchased a city house in the Rue des Tournelles au Marais, a locality at that time the center of fashionable society, and another for a summer residence at Picpusse, in the environs of Paris. A select society of wits and gallant chevaliers soon gathered around her, and it required influence as well as merit to gain an entrance into its ranks. Among this élite were Count de Grammont, Saint-Evremond, Chapelle, Molière, Fontenelle, and a host of other no less distinguished characters, most of them celebrated in literature, arts, sciences, and war. Ninon christened the society "Oiseaux des Tournelles," an appellation much coveted by the beaux and wits of Paris, and which distinguished the chosen company from the less favored gentlemen of the great metropolis.

Among those who longed for entrance into this charming society of choice spirits was the Count de Charleval, a polite and accomplished chevalier, indeed, but of no particular standing as a literary character. Nothing would do, however, but a song of triumph as a test of his competency and he accomplished it after much labor and consumption of midnight oil. Scarron has preserved the first stanza in his literary works, the others being lost to the literary world, perhaps with small regret. The sentiments expressed in the first stanza rescued from oblivion will be sufficient to indicate the character of the others:

"Je ne suis plus oiseau des champs,
Mais de ces oiseaux des Tournelles
Qui parlent d'amour en tout temps,
Et qui plaignent les tourterelles
De ne se baiser qu'au printemps."

Which liberally translated into English will run substantially as follows:

No more am I a wild bird on the wing,
But one of the birds of the Towers, who
The love in their hearts always sing,
And pity the poor Turtle Doves that coo
And never kiss only in spring.

Scarron alludes to the delicacy of the Count's taste and the refinement of his wit, by saying of him: "The muses brought him up on blanc mange and chicken broth."

How Ninon kept together this remarkable coterie can best be understood by an incident unparalleled in female annals. The Count de Fièsque, one of the most accomplished nobles of the French court, had it appears, grown tired of an attachment of long standing between Ninon and himself, before the passion of the former had subsided. A letter, containing an account of his change of sentiments, with reasons therefor, was presented his mistress, while employed at her toilette in adjusting her hair, which was remarkable for its beauty and luxuriance, and which she regarded as the apple of her eye. Afflicted by the unwelcome intelligence, she cut off half of her lovely tresses on the impulse of the moment, and sent them as her answer to the Count's letter. Struck by this unequivocal proof of the sincerity of her devotion to him, the Count returned to his allegiance to a mistress so devoted, and thenceforward retained it until she herself wearied of it and desired a change.

As an illustration of her sterling honesty in money matters and her delicate manner of ending a liaison, the following anecdote will serve to demonstrate the hold she was able to maintain upon her admirers.

M. de Gourville, an intimate friend of Ninon's, adhered in the wars of the Fronde to the party of the Prince of Condé, one of the "Birds of the Tournelles." Compelled to quit Paris, to avoid being hanged in person, as he was in effigy, he divided the care of a large sum of ready money between Ninon de l'Enclos and the Grand Pénitencier of Notre Dame. The money was deposited in two caskets. On his return from exile, he applied to the priest for the return of his money, but to his astonishment, all knowledge of the deposit was denied, and that if any such deposit had been made, it was destined for charitable purposes under the rules of the Pénitencier, and had most probably been distributed among the poor of Paris. De Gourville protested in vain, and when he threatened to resort to forcible means, the power of the church was invoked to compel him to abandon his attempt. So cruelly disappointed in a man whom all Paris deemed incorruptibly honest, de Gourville suspected nothing else from Mademoiselle de l'Enclos. It was absurd to hope for probity in a woman of reprehensible habits when that virtue was absent in a man who lived a life of such austerity as the Grand Pénitencier, hence he determined to abstain from visiting her altogether, lest he might hate the woman he had so fondly loved.

Ninon, however, had other designs, and learning that he had returned, sent him a pressing invitation to call upon her.

"Ah! Gourville," she exclaimed as soon as he appeared, "a great misfortune has happened me in consequence of your absence."

That settled the matter in de Gourville's mind, his money was gone and he was a pauper. Plunged in mournful reflections, de Gourville dared not raise his eyes to those of his mistress. But she, mistaking his agitation, went on hastily:

"I am sorry if you still love me, for I have lost my love for you, and though I have found another with whom I am happy, I have not forgotten you. Here," she continued, turning to her escritoire, "here are the twenty thousand crowns you intrusted to me when you departed. Take them, my friend, but do not ask anything from a heart which is no longer disposed in your favor. There is nothing left but the most sincere friendship."

Astonished at the contrast between her conduct and that of her reverend co-depositary, and recognizing that he had no right to complain of the change in her heart because of his long absence, de Gourville related the story of the indignity heaped upon him by a man of so exalted a character and reputation.

"You do not surprise me," said Ninon, with a winning smile, "but you should not have suspected me on that account. The prodigious difference in our reputations and conditions should have taught you that." Then adding with a twinkle in her eye: "Ne suis-je pas la gardeuse de la cassette?"

Ninon was afterward called "La belle gardeuse de cassette," and Voltaire, whose vigilance no anecdote of this nature could escape, has made it, with some variations, the subject of a comedy, well known to every admirer of the French drama, under the name of "La Dépositaire."

Ninon had her preferences, and when one of her admirers was not to her taste, neither prayers nor entreaties could move her. Hers was not a case of vendible charms, it was le bon appetit merely, an Epicurean virtue. The Grand Prior of Vendôme had reason to comprehend this trait in her character.

The worthy Grand Prior was an impetuous wooer, and he saw with great sorrow that Ninon preferred the Counts de Miossens and de Palluan to his clerical attractions. He complained bitterly to Ninon, but instead of being softened by his reproaches, she listened to the voice of some new rival when the Grand Prior thought his turn came next. This put him in a great rage and he resolved to be revenged, and this is the way he fancied he could obtain it. One day shortly after he had left Ninon's house, she noticed on her dressing table a letter, which she opened to find the following effusion:

"Indigne de mes feux, indigne de mes larmes,
Je renonce sans peine à tes faibles appas;
  Mon amour te prêtait des charmes,
  Ingrate, que tu n'avais pas."

Or, as might be said substantially in English:

Unworthy my flame, unworthy a tear,
I rejoice to renounce thy feeble allure;
  My love lent thee charms that endear,
  Which, ingrate, thou couldst not procure.

Instead of being offended, Ninon took this mark of unreasonable spite good naturedly, and replied by another quatrain based upon the same rhyme as that of the disappointed suitor:

"Insensible à tes feux, insensible à tes larmes,
Je te vois renoncer à mes faibles appas;
  Mais si l'amour prête des charmes,
  Pourquoi n'en empruntais-tu pas."

Which is as much as to say in English:

Caring naught for thy flame, caring naught for thy tear,
I see thee renounce my feeble allure;
  But if love lends charms that endear,
  By borrowing thou mightst some procure.

CHAPTER VII

Effect of Her Mother's Death

It is not to be wondered at that a girl under such tutelage should abandon herself wholly, both mind and body, to a philosophy so contrary in its principles and practices to that which her mother had always endeavored to instill into her young mind. The father was absent fighting for Heaven alone knew which faction into which France was broken up, there were so many of them, and the mother and daughter lived apart, the disparity in their sentiments making it impossible for them to do otherwise. For this reason, Ninon was practically her own mistress, and not interfered with because the husband and wife could not agree upon any definite course of life for her to follow. Ninon's heart, however, had not lost any of its natural instincts, and she loved her mother sincerely, a trait in her which all Paris learned with astonishment when her mother was taken down with what proved to be a fatal illness.

Madame de l'Enclos, separated from both her husband and daughter, and devoting her life to pious exercises, acquired against them the violent prejudices natural in one who makes such a sacrifice upon the altar of sentiment. The worldly life of her daughter gave birth in her mind to an opinion which she deemed the natural consequence of it. The love of pleasure, in her estimation, had destroyed every vestige of virtue in her daughter's soul and her neglect of her religious duties had converted her into an unnatural being.

But she was agreeably diverted from her ill opinion when her malady approached a dangerous stage. Ninon flew to heir mother's side as soon as she heard of it, and without becoming an enemy of her philosophy of pleasure, she felt it incumbent upon her to suspend its practice. Friendship, liaisons, social duties, pleasure, everything ceased to amuse her or give her any satisfaction. The nursing of her sick mother engaged her entire attention, and her fervor in this dutiful occupation astonished Madame de l'Enclos and softened her heart to the extent of acknowledging her error and correcting her estimate of her daughter's character. She loved her daughter devotedly and was happy in the knowledge that she was as devotedly loved. But this was not the kind of happiness that could prolong her days.

Notwithstanding all her philosophy, Ninon could not bear the spectacle presented by her dying parent. Her soul was rent with a grief which she did not conceal, unashamed that philosophy was impotent to restrain an exhibition of such a natural weakness. Moreover, her dying mother talked to her long and earnestly, and with her last breath gave her loving counsel that sank deep into her heart, already softened by an uncontrollable sorrow and weakened by long vigils.

Scarcely had Madame de l'Enclos closed her eyes upon the things of earth, than Ninon conceived the project of withdrawing from the world and entering a convent. The absence of her father left her absolute mistress of her conduct, and the few friends who reached her, despite her express refusal to see any one, could not persuade her to alter her determination. Ninon, heart broken, distracted and desolate, threw herself bodily into an obscure convent in the suburbs of Paris, accepting it, in the throes of her sorrow, as her only refuge and home on earth.

Saint-Evremond, in a letter to the Duke d'Olonne, speaks of the sentiment which is incentive to piety:

"There are some whom misfortunes have rendered devout through a certain kind of pity for themselves, a secret piety, strong enough to dispose men to lead more religious lives."

Scarron, one of Ninon's closest friends, in his Epistle to Sarrazin, thus alludes to this conventual escapade:

"Puis j'aurais su * * *
* * * * * * * * * *
* * * * * * * * * *
Ce que l'on dit du bel et saint exemple
Que la Ninon donne à tous les mondains,
En se logeant avecque les nonais,
Combien de pleurs la pauvre jouvencelle
A répandus quand sa mère, sans elle,
Cierges brûlants et portant écussons,
Prêtres chantant leurs funèbres chanson,
Voulut aller de linge enveloppée
Servir aux vers d'une franche lippée."

Which, translated into reasonable English, is as much as saying:

But I might have known * * *
* * * * * * * * * *
* * * * * * * * * *
What they say of the example, so holy, so pure,
That Ninon gives to worldlings all,
By dwelling within a nunnery's wall.
How many tears the poor lorn maid
Shed, when her mother, alone, unafraid,
Mid flaming tapers with coats of arms,
Priests chanting their sad funereal alarms,
Went down to the tomb in her winding sheet
To serve for the worms a mouthful sweet.

But the most poignant sorrow of the human heart is assuaged by time. Saint-Evremond and Marion de Lormes, Richelieu's "belle amie," expected to profit by the calm which they knew would not be long in stealing over the heart of their friend. Marion, however, despaired of succeeding through her own personal influence, and enlisted the sympathies of Saint-Evremond, who knew Ninon's heart too well to imagine for a moment that the mournful, monotonous life she had embraced would satisfy her very long. It was something to be admitted to her presence and talk over matters, a privilege they were accorded after some demur. The first step toward ransoming their friend was followed by others until they finally made great strides through her resolution. They brought her back in triumph to the world she had quitted through a species of "frivolity," so they called it, of which she was never again guilty as long as she lived.

This episode in Ninon's life is in direct contrast with one which occurred when the Queen Regent, Anne of Austria, listening to the complaints of her jealous maids of honor, attempted to dispose of Ninon's future by immuring her in a convent. Ninon's celebrity attained such a summit, and her drawing rooms became so popular among the élite of the French nobility and desirable youth, that sad inroads were made in the entourage of the Court, nothing but the culls of humanity being left for the ladies who patronized the royal functions. In addition to this, she excited the envy and jealousy of a certain class of women, whom Ninon called "Jansensists of love," because they practiced in public the puritanic virtues which they did not even have tact enough to render agreeable. It is conceivable that Ninon's brilliant attractions, not to say seductive charms, and her unparalleled power to attract to her society the brightest and best men of the nation, engendered the most violent jealousy and hatred of those whose feebler charms were ignored and relegated to the background. The most bitter complaints and accusations were made against her to the Queen Regent, who was beset on all sides by loud outcries against the conduct of a woman whom they were powerless to imitate, until, to quiet their clamors, she deemed it her duty to act.

Anne of Austria accordingly sent Ninon, by special messenger, a peremptory order to withdraw to a convent, giving her the power of selection. At first Anne intended to send her to the convent of Repentant Girls (Filles Repenties), but the celebrated Bauton, one of the Oiseaux des Tournelles, who loved a good joke as well as he did Ninon, told her that such a course would excite ridicule because Ninon was neither a girl nor a repentant (ni fille, ni repentie), for which reason, the order was changed leaving Ninon to her own choice of a prison.

Ninon knew the source of the order, and foresaw that her numerous distinguished admirers would not have any difficulty in protecting her, and persuading the Queen Regent to rescind her order, and therefore gave herself no concern, receiving the order as a pleasantry.

"I am deeply sensible of the goodness of the court in providing for my welfare and in permitting me to select my place of retreat, and without hesitation, I decide in favor of the Grands Cordeliers."

Now it so happened that the Grands Cordeliers was a monastery exclusively for men, and from which women were rigidly excluded. Moreover, the morals of the holy brotherhood was not of the best, as the writers of their history during that period unanimously testify. M. de Guitaut, the captain of the Queen's guard, who had been intrusted with the message, happened to be one of the "Birds," and he assured the Regent that it was nothing but a little pleasantry on the part of Ninon, who merited a thousand marks of approval and commendation for her sterling and brilliant qualities of mind and heart rather than punishment or even censure.

The only comment made by the Queen Regent was: "Fie, the nasty thing!" accompanied by a fit of laughter. Others of the "Birds" came to the rescue, among them the Duc d'Enghien, who was known not to value his esteem for women lightly. The matter was finally dropped, Anne of Austria finding means to close the mouths of the envious.