Women of Modern France. Hugo P. Thieme
of heart. This wholly unbalanced character—which stretches evil to its utmost limits while preserving the knowledge of what is good, which mistrusts everybody and yet has at least the aspiration toward friendship and love, if not its experience—is it not the symbol and living image of its time?"
Marguerite de Valois, sister of Charles IX. and wife of Henry IV., by her own actions and intrigues exercised little influence politically; she was, above all else, a woman of culture and may be taken as an example of the type which was largely instrumental in developing social life in France. Famous for her beauty, talents, and profligacy, it seems that historians are prone to dwell too exclusively upon the last quality, overlooking her principal rôle—that of social leader.
She first came into prominence through her relations with the Duke of Guise who paid assiduous court to her for some time; for a while, no topic was more discussed than that of their marriage. When, however, Charles IX. heard that the duke had been carrying on a secret correspondence with his sister, he exclaimed, savagely: "If it be so, we will kill him!" Thereupon, the duke hurriedly contracted a marriage with Catherine of Clèves. That Marguerite, at this early date, had become the mistress of Henry of Guise is hardly likely and becomes even less probable when it is considered how closely she was watched by her mother, Catherine de' Medici.
Her marriage, previously mentioned, to Henry of Navarre was a mere political match, there being absolutely no love, no affection, no sympathy. This union was looked upon as the surest covenant of peace between Catholicism and Protestantism and put an end to the disastrous religious wars that had been carried on uninterruptedly for years; both the parties to this contract lived at court, leading an existence of pleasure and immorality. Remarkably intelligent, Marguerite was a scholar of no mean ability; she displayed much wit and talent, but no judgment or discretion; though conveying the impression of being rather haughty and proud, she lacked both self respect and true dignity. Her beauty was marvellous, but "calculated, to ruin and damn men rather than to save them."
Henry, the husband of Marguerite, was constantly sneered at and taunted by the Catholics; although Catholic in name he was Protestant at heart and keenly felt his false position. During Catherine's short term as queen-regent, he was held in captivity until the arrival of Henry III., when he escaped to his own Béarn people; for this, Marguerite was held responsible and kept under guard.
Although hating his religion, his wife went to live with him, tolerating his infidelities while he refused to tolerate her religion. The unhappiness of this marriage was not due to Marguerite alone; the first trouble arose when she discovered his love for his mistress, Gabrielle d'Estrées, and, thinking herself equally privileged, she began to indulge in the same excesses. The result of so many annoyances and debaucheries, so much vexation, was an illness; as soon as she became convalescent, she returned to her mother at court where she speedily gained the ill will of the king by her profligate habits, her quarrels with both Catholics and Protestants, her intimacy with the Duke of Guise, her plottings with her younger brother, her cutting satires on court favorites.
She was sent back to Henry, upon the way meeting with the mishap of being insulted by archers and, with her maids, led away prisoner. Her husband was with difficulty persuaded to receive her, and, finding him all attentive to his mistress, Marguerite fled to Agen, where she made war upon him as a heretic; unable to hold her position there on account of her licentious manner of living and the exorbitant taxes imposed upon the inhabitants, she fled again and continued moving from one place to another, causing mischief everywhere, "consuming the remainder of her youth in adventures more worthy of a woman who had abandoned her husband than of a daughter of France." At last, she was seized and imprisoned in the fortress of Usson; here she was supported mainly by Elizabeth of Austria, widow of Charles IX.
When her husband became King of France, he refused to liberate her until she should renounce her rank; to this condition she refused to accede until after the death of her rival, the mistress of Henry—Gabrielle d'Estrées, Duchess de Beaufort. After the annulment of the marriage, Marguerite said: "If our household has been little noble and less bourgeois, our divorce was royal." She was permitted to retain the title of queen, her debts were paid and other great concessions granted. Her subsequent relations with Henry IV. were very cordial and fraternal; she even revealed political plots to him.
When, after nearly twenty years of captivity, Marguerite returned to Paris (1605), she gained the favor of everybody—the king, dauphin, and court ladies. She was present at the coronation of Marie de' Medici, and, by being tactful enough to keep apart from all intrigues, quarrels, and jealousies, she managed to win the good will of the king's favorites. She became the social leader, the queen inviting her to all court ceremonies and consulting her on all disputed questions of etiquette—even going so far as to intrust her with the reception of the Duke of Pastrana, who had come to ask the hand of Elizabeth of France. It is reported that in her last years she led a worse life than in her earlier days—she had become a woman of the bad world, resorting to every possible means to hide her age and to gain any vantage ground. In order to be well supplied with blond wigs, she kept fair-haired footmen who were shorn from time to time to furnish the supply. In the latter part of her life, spent at Paris and its vicinity, she fell a victim to hypochondria, suffering the most bitter pangs of remorse and terrible fear at approaching death. To alleviate this, she founded a convent where she taught the children music. She died in 1615, in Paris, "in that blended piety and coquetry which formed the basis of a character unable to give up gallantries and love."
One of the very few historians who give due credit to her social importance and assign her the position she may rightfully command among French women of the sixteenth century is M. Du Bled. According to him, she was the leader of fashion, and in all its components she showed excellent taste and judgment. Forced to marry the king of Navarre, she said, after the ceremony: "I received from marriage all the evil I ever received, and I consider it the greatest plague of my life. They tell me that marriages are made in heaven; heaven did not commit such an injustice;" and this seems to be the secret of her "vicious life."
As soon as she discovered that the king's favorites were determined to make life hard and disagreeable for her, she sought consolation in love and the toilette, in balls and fêtes, in ballets and hunting, in promenades and gallant conversations, in tennis and carousals, and in an infinite variety of ingeniously planned pleasures. The spirit of chivalry, the habits of exalted devotion, were again in full sway about her. She worried little about virtue: "She had the gift of pleasing, was beautiful, and made full use of the liberality of the gods. Whatever may be said of her morals, it can truthfully be stated that she showed art in her love and practised it more in spirit than with the body." Music was a favorite art with her; she encouraged and rewarded singing, especially in the convent which she founded and where she spent almost all of her later days instructing the children.
Her court at Usson, where, as a prisoner, she lived for twenty years, was the most brilliant and least material of all France; there poets, artists, and scholars were held in high esteem, and were on familiar footing with Marguerite; the latter showed no despotism, but, with the most consummate skill, directed conversations and proposed subjects, encouraging discussion, and skilfully drawing from her friends the most brilliant repartees. She received people of distinction without ceremony.
She introduced the two elements which were combined in the eighteenth-century salon: a fine cuisine and freedom among her friends from the restraint usually imposed by distinction. She was, also, one of the first to have a circle—well organized according to modern etiquette—where the highest aristocracy, men of letters, magistrates, artists, and men of genius met on equal terms and in familiar and social intercourse; Montaigne, Brantôme, and other great writers dedicated their works to her. She also directed a select few, an academy, to instruct and distract herself. It is said that every coquette, every bourgeois woman, and almost every court lady endeavored to imitate her. When she died, at the age of sixty-two, poets and preachers sang and chanted her merits, and all the poor wept over their loss; she was called the queen of the indigent. Richelieu mentioned her devotion to the state, her style, her eloquence, the grace of her hospitality, her infinite charity. "She remains, par excellence, the one great sympathetic woman of the sixteenth century; her admirers, during life and after death, were legion. She shared in the lesser evils of the century,