Priests, Women, and Families. Jules Michelet

herself from him who had been her nurse, he protests that this nurse shall never fail her. The very day he lost his mother he writes in these strong terms: "To you I speak, to you, I say, to whom I have allotted my mother's place in my memorial of the mass, without depriving you of the one you had, for I have not been able to do it, so fast do you retain what you have in my heart; and so it is, you possess it first and last."

      I do not think a stronger expression ever escaped the heart on a more solemn day. How burning must it have entered her heart, already lacerated with passion! How can he be surprised after that, that she should write to him, "Pray to God, that I survive you not!" Does he not see, that at every instant he wounds, and heals only to renew the pain?

      The nuns of the Visitation, who published some of the letters of their foundress, have prudently suppressed several, which, as they say themselves, "are only fit to be kept under the lock and key of charity." Those which are extant are, however, quite sufficient to show the deep wound she bore with her to the grave.

      The Visitation being supported neither by active charity, which was soon prohibited, nor by the cultivation of the intellect, which had given life to the Paraclet and other convents of the middle ages, had no other choice, it would seem, than to adopt mystic asceticism. But the moderation of the founder, in conformity with the lukewarmness of the times, had excluded from his new institution the austerity of the ancient orders—those cruel practices that annihilated the senses in destroying the body itself; consequently, there was no activity, nor study, nor austerity. In this vacuum two things were evident from the very outset: on one side, narrow-mindedness, a taste for trivial observances, and a fantastical system of devotion (Madame de Chantal tatooed her bosom with the name of Jesus); on the other side, an unreasonable and boundless attachment to the Director.

      In everything relating to St. François de Sales the saint shows herself very weak. After his death she raves, and allows herself to be guided by dreams and visions. She fancies that she perceives his dear presence, in the churches, amid celestial perfumes, perceptible to her alone. She lays upon his tomb a little book composed of all he had written or said upon the Visitation, praying "that if there was anything in it contrary to his intentions, he would have the goodness to efface it."

      In 1631, ten years after the death of St. François de Sales, his tomb was solemnly opened, and his body was found entire. "It was placed in the sacristy of the monastery, where, about nine o'clock at night, after the crowd had withdrawn, she led her community, and began praying by the side of the body, 'in an ecstasy of love and humility.' As they were forbidden to touch it, she did a signal act of obedience in abstaining from kissing his hand. The following morning, having obtained permission, she stooped down in order to place the saint's hand upon her head; when, as if he had been alive, he drew her towards him, and held her in a paternal and tender caress: she felt very plainly this supernatural movement. … They still keep, as a double relic, the veil she then wore."

      Let others be at a loss to find out the real name of this worthy sentiment, or let a false reserve prevent them; let them term it filial piety, or fraternal affection; we, for our part, call it simply by a name that we believe holy—we shall call it love. We are bound to believe the saint himself, when he assures us that this sentiment contributed powerfully to his spiritual progress. However, this is not sufficient; we must see what effect it had upon Madame de Chantal.

      All the doctrine to be found in the writings of St. François, among much excellent practical advice, might be summed up in these words—to love and to wait.

      To wait for the visitation of the divine Bridegroom. Far from advising action, or the desire of acting, he is so afraid of motion, that he proscribes the word union with God, which might imply a tendency to unite; and desires that the word unity may be used instead, for it is necessary to remain in a loving indifference. "I wish for very little," said he, "and that little I desire very little; I have almost no desires; but if I were to be born again, I would have none at all. If God came to me, I would go to Him also; but if He would not come to me, I would remain there, and not go to Him."

      This absence of every desire excluded even that of virtue. It is the highest point which the saint seems to have reached a short time before his death. He writes on the 10th of August, 1619, "Say you renounce every virtue, desiring them only as you receive them gradually from God, nor wishing to take any care for acquiring them, excepting in proportion as His bounty shall employ you to do so, for His own good pleasure." If self-will disappear at this point, what will take its place? The will of God apparently. … Only, let us not forget that if this miracle take place, it will have for its result a state of unalterable peace and immutable strength. By this token, and by no other, are we bound to recognise it.

      Madame de Chantal herself tells us that it had just the contrary effect. Though they have skilfully arranged her life, and mutilated her letters, there are still enough of them to show in what a tempest of passion she passed her days. Her whole life, which was long, and taken up with real cares, in founding and managing religious establishments, contributes in no way to calm her; time wears her out and destroys her, without effecting any change in her inward martyrdom. She finishes by this confession in her latter days: "All that I have suffered during the whole course of my life are not to be compared to the torments I now feel; I am reduced to such a degree that nothing can satisfy me, nor give me any relief, except one word—Death!"

      I did not need this sad testimony; I could have found it out without her assistance. This exclusive cultivation of sensibility, whatever be the virtues that ennoble it, ends infallibly in tormenting the soul, and reducing it to a state of excruciating suffering. We cannot, with impunity, allow our will, the very essence of our strength and reason, the guardian of our tranquillity, to be absorbed by an all-devouring love.

      I have spoken elsewhere of the few but splendid examples exhibited throughout the middle ages in the persons of learned nuns, who combined science with piety. Their instructors seem to have entertained no apprehension in developing both their reason and their will. But science, it is said, fills the soul with uneasiness and curiosity, and removes us from God. As if there were any science without Him; as if the divine effulgence, reflected in science, had not a serene virtue, a power diffusing tranquillity in the human heart, and imparting that peace of eternal truths and imperishable laws, which will exist in all their purity when worlds will be no more.

      Whom do I blame in all this? Man? God forbid! I only censure the method.

      This method, which was termed Quietism when once it was reduced to a system, and which, as we shall see presently, is, generally speaking, that of the devout direction, is nothing else than the development of our passiveness, our instinct of indolence; the result of which, in course of time, is the paralysis of our will, the annihilation of the essence of man's constitution.

      St. François de Sales, was, it would seem, one of the most likely persons to impart animation to this lifeless system. Nevertheless it was he, the loyal and the pure, who introduced the system at this period; it was he who in the seventeenth century pointed out the road to passiveness.

      We are, as yet, in the earliest dawn of the century, in all its morning freshness, and invigorated by the breeze from the Alps. Yet see, Madame de Chantal sickens and breathes with difficulty. … How will it be towards evening?

      The worthy saint, in a delightful letter, describes himself as being one day on the lake of Geneva, "on a small raft," guided by Providence, and perfectly obedient "to the pilot, who forbids him to stir, and very glad at having only a board three fingers thick to support him." The century is embarked with him, and, with this amiable guide, he sails among breakers. These deep waters, as you will find out afterwards, are the depths of Quietism; and if your sight is keen enough, you may already perceive Molinos through this transparent abyss.

[1] See St. François, OEuvres, viii. 336, April, 1606; and Tabaraud, Life of Bérulle, pp., 57, 58, 95, 141.

CHAPTER III.